Verse ten, of chapter eleven of Daniel, pulls together the internal and external message with the word “fortress.” The connection that it makes with Isaiah’s sixty-five year prophecy, identifies the “fortress” of the external prophecy as Russia, and the internal “fortress” of the temple which Christ raises during the same history. The external fortress, which is in verse thirty-one is identified as the “sanctuary of strength,” represents an earthly king or kingdom. The internal fortress, or the internal sanctuary of strength, is the temple which the Messenger of the Covenant raises in forty-six years.
Saar fukk ci yenn 11 bu Danyeel dafa boole ndigël bi ci biir ak bi ci biti ak baat bi “ndëgëm.” Lëkkalekaay bi mu def ak waxu kàddu yi ci Esayi ci juróom-benn-fukk ak juróom-ñeent at, dafa xamale ne “ndëgëm” bu kàddug wax ju biti mooy Risi, ak “ndëgëm” bu biir, mooy kër Yàlla gi Almasi di yékkati ci benn moomu jaar-jaar. Ndëgëm bu biti bi, bi nekk ci saar fukk ak benn, mi ñu wax ne mooy “bérab bu sell bu doole,” dafay tegu ci buur bu suuf walla nguuru. Ndëgëm bu biir bi, walla bérab bu sell bu doole bu biir bi, mooy kër Yàlla gi Yonnenta Kóllëre gi di yékkati ci ñent-fukk ak juróom-benn at.
In the Most Holy Place of that temple (the citadel), God is seated in heavenly places.
Ci Bi Sell bi ca kër ga (dëkk bu mag boobu), Yàlla toog na ci bérab yu asamaan.
In the book of Daniel two Hebrew words are both translated as “sanctuary.” One is “miqdash,” and the other is “qodesh.” “Miqdash” can represent a pagan sanctuary, or God’s sanctuary, or even a stronghold. “Qodesh,” is only used to represent God’s sanctuary in the Bible. The “sanctuary” (miqdash) of strength (fortress), in verse thirty-one of Daniel chapter eleven, is translated as the “sanctuary of strength”, and the Hebrew word translated as sanctuary there is “miqdash” which represents the City of Rome, which is the symbol of Roman strength in the history of both pagan and papal Rome. Daniel employed the two Hebrew words in a very careful manner. In the verses which are the central pillar of Adventism, we find the word “sanctuary”.
Ci téere Daniel, am naari baat yuñu tekkee ñoom ñaar ni “santuwaaru”. Benn bi mooy “miqdash”, te beneen bi mooy “qodesh”. “Miqdash” man na feeñal santuwaaru bokk ci yoonu xeeti ñaawteef, wala santuwaaru Yàlla, mbaa sax ab tata bu dëgër. “Qodesh” nag, ci Biibël bi, ñu koy jëfandikoo rekk ngir feeñal santuwaaru Yàlla. “Santuwaaru” (miqdash) bu doole (tata), ci aaya ñett-fukk ak benn ci Daniel saaru fukki at ak benn, ñu ko tekkee ni “santuwaaru doole”; te baat bu Ebrë yeekee foofa ni santuwaaru mooy “miqdash”, te loolu dafay feeñal Dëkku Room, mi nekk misaalu dooley Room ci jaar-jaari mboolem Room gu bokk ci yoonu xeeti ñaawteef ak Room gu paapal. Daniel dafa jëfandikoo ñaari baat yu Ebrë yooyu ci anam wu moytu lool. Ci aaya yi nekk kenug ndóbin gu mag gu Adãwãntis, dañu fa gis baat bi “santuwaaru”.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Noonu ma dégg benn aji-sell buy wax, te beneen aji-sell ne ko ka aji-sell ka doon wax ba ne: “Ba kàddug fan la peeñ mi di jot ci sarax su bes bu nekk, ak moytu yoon wi di yàq, ngir jébbal benn santukaay ba ak mbooloom ñi ci nekk, ba ñu tacc leen ci suufu?” Mu ne ma: “Ba ñaari junni ak ñetti téeméeri fan; gannaaw loolu, dees na setal santukaay bi.” Daniel 8:13, 14.
The Hebrew word translated as “the sanctuary,” in both verses is “qodesh,” and is only used to represent God’s sanctuary. In verse eleven, identifying pagan Rome, and specifically the Pantheon temple in the City of Rome, we find the word “sanctuary”, but in that verse it is the Hebrew word “miqdash.”
Baatu Ebrë bi ñuy tekki ne “bérabu sell bi” ci ñaari aaya yi, mooy “qodesh,” te dees ko jëfandikoo rekk ngir tegtal bérabu sell bi Yàlla moom. Ci aaya fukk ak benn bi, biy xamle Room gu bokkul ak diine, te ci lu gën a leer dëkkalu Pantheon bi nekk ci dëkku Room, dañu gis baat bi “bérabu sell bi,” waaye ci aaya boobu baatub Ebrë bi mooy “miqdash.”
Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.
Waaw, mu jéem a yokk boppam ba ca Buurub mbooloom xarekat yi, te ci moom lañu jële saraxu bés bu nekk, te barabam bu sell bi ñu daaneel ko. Daniel 8:11.
The “sanctuary of strength” in verse thirty-one of Daniel eleven is the Hebrew word “miqdash,” and it appears in connection with the Hebrew word that is translated as “fortress” in verses seven and ten in chapter eleven. In verse seven the king of the south went right into the city of Rome and took the king of the north captive, for he entered into his fortress, but in verse ten, the king of the north only goes up “to” the “fortress,” for he stopped at the borderline of his kingdom and Egypt. It is at the borderline of Raphia that the next verse was to address. The “sanctuary of strength” in verse thirty-one is the “miqdash,” of the “fortress”.
“Bérab bu am solo” bi nekk ci ayet fanweeri-benn ci Daniel fukk ak benn, mooy baat bu Ebrë “miqdash,” te feeñ na ci ndaxal ak baat bu Ebrë bi ñu tekki ni “këru mbégte” ci ayet juróom-ñaari ak fukk ci benn xaaj ba ci Daniel fukk ak benn. Ci ayet juróom-ñaari bi, buur bu bëj-gànnaar dem na ba dugge ca dëkkub Room, te jàpp buur bu bëj-saalum ne ko jaam, ndaxte dugg na ca sa këru mbégte; waaye ci ayet fukk bi, buur bu bëj-saalum dafa yem rekk ca “ba” ca “këru mbégte” ga, ndaxte mu taxaw ca diggante réewam ak Misra. Foofa ca xàll wu Raphia la ayet bi topp di jëm. “Bérab bu am solo” bi nekk ci ayet fanweeri-benn mooy “miqdash” bu “këru mbégte” ga.
The battle of the borderline in Raphia typifies the battle of the borderline in the Ukraine. That prophetic history is recognized by understanding that the “head” is the kingdom or the king, it is the fortress of his strength, but the prophecy is addressing an internal and an external truth. The “sanctuary of strength” for the external line is represented by the “miqdash” sanctuary, and the sanctuary of strength for the internal line is represented by the “qodesh” sanctuary.
Xarebu diggante gi ca Raphia dafay misaalu xarebu diggante gi ci Ukraine. Jàngoro gu yonent bi dañuy xam ne “bopp” mooy nguur gi walla buur bi; mooy tata gu ay dooleem. Waaye waxi yonent bi di jëfandikoo dëgg gu biir ak dëgg gu biti. “Bérab bu sell bu doole” ngir rëdd bu biti, “miqdash” mooy ko tegtal; te bérab bu sell bu doole ngir rëdd bu biir, “qodesh” mooy ko tegtal.
1844 to 1863 represents a line of prophetic history which illustrates the sealing of the one hundred and forty-four thousand. The twenty-five hundred and twenty years of scattering against the northern kingdom ended in 1798, and the same twenty-five hundred and twenty year line against the southern kingdom ended in 1844. Those two lines represent the lower nature of mankind and the higher nature of mankind. The lower nature, which is represented by the northern kingdom, is the body, and the higher nature is the head. The head is the capital of the kingdom, and it is the king. For this illustration Christ chose Judah, the southern kingdom, to place His name, and the capital city is Jerusalem. Jerusalem is where the true sanctuary of strength is located, and in that sanctuary there is a throne room for the king, who is the head.
1844 ba 1863 dañuy nettali jaar-jaari jamono yu kàddu-yóbbante buy wone sellal gi ñuy def ci benn téeméer ak ñeent-fukk ak ñeenti junni. Ñaari junni juróom-ñaar téeméer ak ñaar-fukk at yi ngir tasaar ci kaw nguur gu bëj-gànnaar gi jeex na ci 1798, te noonu itam benn nettali bu ñaari junni juróom-ñaar téeméer ak ñaar-fukk at ci kaw nguur gu bëj-saalum gi jeex na ci 1844. Ñaari nettali yooyu dañuy tektale nature bu suufe bu nit ak nature bu kawe bu nit. Nature bu suufe bi, bi nguur gu bëj-gànnaar gi tektale, mooy yaram wi, te nature bu kawe bi mooy bopp bi. Bopp bi mooy péeyu nguur gi, te mooy buur bi. Ngir wane misaal bii, Kirist tànn na Yuda, maanaam nguur gu bëj-saalum gi, ngir def fa turam, te dëkkub péey bi mooy Yerusalem. Yerusalem mooy fa kër-yàlla gu dëgg gi nekk, gi dëgg-dëgg mooy dalu doole, te ci kër-yàlla googu am na néegu gàngune bu buur bi, moom miy bopp bi.
The “seven times” of Leviticus twenty-six was the final sealing truth in 1856, that was intended to empower an ensign to finish the work. From 1844 to 1863, Christ intended to combine His Divinity with humanity for eternity, but humanity rebelled.
“Juróom ñaari waxtu” yi nekk ci Leviticus ñaar-fukk ak juróom-benn moo doon dëgg bu mujj biñ ko tëj ci 1856, te dëgg boobu dañu ko jagleeloon ngir may kawe gu ñu taxawal mu am doole ngir mottali liggéey bi. Béej 1844 ba 1863, Kirist bëggoon boolee Yàllaam ak nitam ngir ba fàww, waaye nit ñi dàggewoon.
He was unable to transform man’s lower nature at that time, for that takes place at His second coming. He will then transform man’s higher nature into His image, by combining mankind’s head, with Divinity’s head. The head was the capital of the kingdom. The head was the king, and when Christ performs the transformation of Divinity uniting with humanity, He combines the head of both humanity and Divinity in the sanctuary at Jerusalem in the Most Holy Place, where Christ is seated with His Father.
Mënul woon atam a soppi naturu ndaw nit gi ca jamono jooju, ndax loolu di am ci ñaareelu dikkam. Noonu la soppi naturu kaw gi muy melookam, ci boole boppu nit ak boppu Yàlla. Bopp mooy dëkkub réew mi. Bopp mooy buur bi, te bu Kirist defe coppite gu Yàlla booleek nit, dafa boole boppu nit ak boppu Yàlla ci kër Yàlla ga nekk Yerusalem, ci Bérab bu Gën a Sell, fa Kirist toog ak Baayam.
To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:21, 22.
Ki daan, dina ko may mbooloo ak man ci sama nguurug buur, ni man itam ma daan ba toog ak Sama Baay ci nguurug buuram. Ku am nopp, na dégg li Xelum mi wax jàngale yi. Peeñu 3:21, 22.
Christ promises that those (Laodiceans), who overcome as He overcame (and become Philadelphians), will be seated with Him, in the heavenly places.
Kirist dina digéne ne ñi (Lawodise yi), ñi daan ndam ni Moom daan ko (te nekk Filadelfiyaan), dinañu toog ak Moom ci bérab yu asamaan yi.
Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, … And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 1:20, 2:6.
Kàddu gi mu def ci Kirist, ba Mu ko dekki ci biir ñi dee, te Mu toogloo ko ci ndeyjooram ci bërab yu asamaan, … Te Mu dekkal nu and ak moom, te toogloo nu and ak moom ci bërab yu asamaan ci Kirist Yeesu. Efes 1:20, 2:6.
The joining of Ezekiel’s two sticks (humanity with Divinity) is accomplished in God’s sanctuary of strength (qodesh), at the very time that the fortress of strength (miqdash) is identified as the prophetic key that connects both the internal and external lines of the prophecy which Gabriel came to make Daniel understand concerning what was to befall God’s people during the sealing time of the one hundred and forty-four thousand. Christ desired to accomplish this work in the Millerite history, but the work was thwarted by the rebellion of 1863, but the history of 1844 to 1863 still remains as a line which illustrates that attempted work.
Bennug ñaari bant Yexeskel yi (nit ak Yàlla) am na njariñ ci kër Yàlla gu am doole (qodesh), ca jamono jooju sax ba kër gànnaay gu am doole (miqdash) ñu koy xam ni mooy ab ubbeeku waxu yonent bi di boole ràññee yi ci biir ak ci bitiir yépp ci waxu yonent bi Jibiriil ñëwoon ngir taxawal Daniyel mu xam li war a dal askanu Yàlla bi ci jamono tëj miirug ñaar-fukki ñent ak téeméer ñent-fukki ñent. Kirist bëggoon a yeggale liggéey boobu ci taarixu Millerit yi, waaye réebal ga amoon ci 1863 tere na ko; teewul, taarixu 1844 ba 1863 dafa des ni ab rëdd wuy leeral loolu mu doon jéem a def.
Verse ten of Daniel chapter eleven, contains the key to understanding the internal and external message of verses eleven through fifteen, which arrived into our prophetic history in 2014. Verse ten identifies 1989, which is the time of the end in the reform movement of the one hundred and forty-four thousand, but it also contains the key that allows 2014 to be recognized as a waymark in the history of the sealing.
Saaru fukki ci Daniel ay 11, dafay yor ab caabi bu ñuy xam baat bu biir ak bu bitiiru ay saar yi 11 ba 15, yi agg ci sunu taariixu waxu yàlla ci atum 2014. Saaru fukki bi dafay jox xam-xam ci 1989, mooy jamonoy mujje ci yëngu-yëngu yeesal bu ñaari téeméer ak ñeent-fukki ak ñeenti junni, waaye itam dafay yor caabi bi tax 2014 man a xàmmee ni mooy ab marka bu mag ci taariixu tëj gi.
On October 22, 1844, the Messenger of the Covenant suddenly came to the temple He had erected. That waymark typifies September 11, 2001 when the third angel arrived again, and the seventh trumpet again began to sound. Then the history of 1840 to 1844 was also to be repeated, because the angel that descended on August 11, 1840 was no less a personage than Jesus Christ, and His work was to lighten the earth with His glory.
Bés bu 22 oktoobar 1844, ndaw li Yàlla digëwoon ag kàddoom, dikk na ci xàjjal ci kër Yàlla ga Mu tabaxoon. Màndarga boobu di melal 11 sëptàmbar 2001, ba malaakam bu ñetteel bi dikkat, te trompet bu juróomeel-ñaareel bi tàmbaliwaat a riir. Kon nag, jaar-jaaru 1840 ba 1844 waroon na it a dellusiwaat, ndaxte malaaka ma wàccewoon 11 ut 1840 kenn du woon ludul Yeesu Kirist, te liggéeyam mooy woon a leeral suuf si ak ndamaram.
1840 to 1844 also represents from September 11, 2001 to the soon coming Sunday law, as does 1844 to 1863, represents September 11, 2001 to the soon coming Sunday law. Sister White aligns the history of 1844 with the history of the cross, and the cross represents a division of two histories of three and a half years, which both align with one another. The cross establishes that the preceding history beginning in 1840 and ending in 1844, and the following history unto 1863 are two parallel histories, which both represent the sealing period.
1840 ba 1844 itam itte 11 Septambar 2001 ba yoon wi ñëw ci sunu yoonu Dimaas, ni it 1844 ba 1863 di tegtal 11 Septambar 2001 ba yoon wu Dimaas wi ñëw ci sunu yoon. Sœur White dafa yokk jaar-jaaru 1844 ak jaar-jaaru bant ba, te bant ba di tegtal xàjjaatug ñaari jaar-jaar yu am ñetti at ak genn-wàll, yu ñoom ñaar ñépp mengoo ak seen bopp. Bant ba mooy tax ñu xam ne jaar-jaar gu jiitu, gu tàmbalee ci 1840 ba jeex ci 1844, ak jaar-jaar gu topp ba àgg ci 1863, ay ñaari jaar-jaar yu paralel lañu, te ñoom ñaar ñépp di tegtal jamonoy tëj bi.
The first line from 1840 to 1844 represents the victory of Philadelphian Adventists, the other line from 1844 to 1863 represents the failure of Laodicean Adventists. Both classes are represented in Daniel chapter ten, for Daniel, representing the victorious wise virgins during the sealing time of the one hundred and forty-four thousand, saw the vision, but those who were with him fled from the vision.
Rëdd bi njëkk buy dale 1840 ba 1844 dafay teewal ndamug Adventiste yu Filadelfi, te beneen rëdd bi buy dale 1844 ba 1863 dafay teewal mënadiwug Adventiste yu Laodise. Ñaari mbooloo yii ñépp dañu leen teewal ci Daniel saar fukk, ndaxte Daniel, mi teewal jigéen yu xel yu am ndam ci jamonoy sëllalug téeméer ak ñeent-fukk ak ñeent ñaari junni, gis na peeñ mi, waaye ñi nekkoon ak moom daw nañu mbeleef peeñ ma.
And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:4–7.
Te ca ñaar-fukki fan ak ñeent ba ci weer wu jëkk wa, bi ma nekkee ci wet gi dex gu réy ga, gi ñuy wax Hiddekel; noonu ma yékkati sama bët, xool, te gis nit ku nekk, sol yére yu linu, te ñiiram dëppoo ak wurus wu rafet wu Uppaz. Yaramam it mel ni beril, jëwam mel ni melokaanu melax, te ay bëtam mel ni lamp yu safara, te ay yoxoom ak ay tànkam mel ni xànjar bu sell bu ñu leerloo, te baatam mel ni baatu mbooloo mu bare. Man Daniel rekk moo gis peeñ mi; ndaxte góor ñi ma àndaloon gisewuñu peeñ mi; waaye yëngu-yëngu gu réy daldi dal ci seen kaw, ba tax ñu daw ngir làqu. Daniel 10:4–7.
In Daniel chapter seven, after Daniel had seen the vision of the beasts of prey, Gabriel came to explain the vision.
Ci terebgu Daniel, saraxale juróom-ñaari, gannaaw ba Daniel gisoon peñum rab yu yàqare, Jibril ñëw ngir firndeel ko peñ ma.
I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me. I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things. Daniel 7:15, 16.
Man maay Daniel, sama xel metti na ci biir sama yaram, te gis-gisi sama bopp di ma jaxasoo. Ma jege woon kenn ci ñi fa taxaw, laaj ko dëggug yépp lii. Noonu mu wax ma ko, ba xamale ma tekkiinu mbir ya. Daniel 7:15, 16.
In Daniel chapter eight, after Daniel had seen the vision of the sanctuary beasts, Gabriel came to explain the vision.
Ci nettali juróom-ñaar ci téereb Daniel, gannaaw bi Daniel gisée peeñu rab yi ci bérabu sell ba, Jàggibiril dikk na ngir firndeel ko peeñu ga.
And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.
Noonu amoon na, bi man ma, man Daniel, gis ma peeñ ma te di wut tekki gi, xool-leen, am na ku taxaw ci sama kanam, mel ni nit. Noonu ma dégg baatub nit ci diggante wetu dexu Ulai, mu woo ne: «Gabriel, may nit kii mu xam peeñ mi.» Daniel 8:15, 16.
In Daniel chapter nine, after Daniel had understanding of the number of years identified by Jeremiah and represented in the writings of Moses as both a curse and God’s oath, Gabriel came to explain the vision.
Ci saraxu Daniel, benn Daniel am na ni limub at yiir yi Yeremi waxoon te bindu Musaa feesale ko ci ni muy yoonu musiba ak ngeenté Yàlla, Jibraayil ñëw na ngir leeral peeñ ma.
And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:20–22.
Ba maay waxoon, di ñaan, di wax sama bàkkaar ak bàkkaaru sama xeet Israyil, te di jëfandikoo sama ñaan ci kanam Aji Sax ji, sama Yàlla, ngir tundu bu sell bu sama Yàlla; waaw, ba maay wax ci ñaan ga, kiit gi Gabariyel, bi ma gisoon ca njëlbéen ga ca njàlbéen ma, ñëw ci gaaw gu baax, laal ma ca waxtu saraxu ngoon ga. Noonu mu xamal ma, wax ak man, ne: “Yow Daniyel, léegi ma génn na ngir may la xel mu leer ak xam-xam.” Daniyel 9:20–22.
Therefore, upon three witnesses, all from the book of Daniel, when Gabriel says to Daniel in chapter ten, that he is come to make Daniel understand what shall befall God’s people in the last days, Gabriel is interpreting the feminine “marah,” causative vision that Daniel saw and the other class fled from.
Kon nag ci seetlu ñett, yépp jógé ci téereb Daniyel, ba Gabariyel waxee Daniyel ci saraxal fukk ba, ne ñëw na ngir tax mu xam li dina dal ci askanu Yàlla ci fan yu mujj yi, Gabariyel dafa tekki pegtu “marah” bu jigéenu, bu tax lu nekk am, bi Daniyel gisoon te kilifageneen ga daw ci kanam.
Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.
Léegi maa ngi ñëw ngir may la nga xam li dina dal sa xeet ci bés yu mujj yi; ndaxte peteg bi mungi ngir ay bés yu bare. Daniel 10:14.
The vision Daniel had seen that produced a separation of believers, was the vision of Christ’s appearance, the vision of the twenty-three hundred years, but it was the feminine expression of that vision. It was the understanding of the vision of Christ’s sudden appearance as the Messenger of the Covenant that changed Daniel (and those represented by Daniel), into the image of Christ. That which “befalls God’s people in the latter days” is represented by the history of the Millerites from 1840 to 1844, and also by the Millerites from 1844 to 1863. One class flees from the vision in rebellion, and the other class follows Christ by faith into the Most Holy Place, to be seated with Him in heavenly places.
Pexe ga Danyeel gisoon, te jur ñu féeyante ci diggante way gëm yi, mooy pexe feeñug Kirist, pexe juróom-ñaar fukk ak ñett téeméer at yi; waaye mooy waxin jigéen gu pexe googu. Xam-xamu pexe feeñug Kirist ci mbëgteem gu gaaw ni Yonnenta Kóllëre gi moo soppi Danyeel (ak ñi Danyeel di tegtal) ba ñu mel ni meloow Kirist. Li “daje mbooloom Yàlla ci fan yu mujj yi” dees na ko tegtale ci jaar-jaari Millerit yi diggante 1840 ak 1844, te itam ci Millerit yi diggante 1844 ak 1863. Benn xeet daw na pexe gi ci ndóos, te beneen xeet topp Kirist ci ngëm ba ca Bérab bu Sell ba gën a Sell, ngir toog ak Moom ci bérab yi nekk ci asamaan.
Yet when Gabriel interprets the vision where God’s last-day people are changed into the image of Christ, he sets forth the external history of the world. Daniel’s vision of Christ was interpreted by Gabriel as the external history of the sealing time of the one hundred and forty-four thousand. When the history of September 11, 2001, in Gabriel’s interpretation, is reached, the history that is emphasized as preceding the Sunday law of verse sixteen, is only recognized with the key of understanding represented as the “fortress” in verse ten. On September 11, 2001 the effect of every vision began to unfold as wheels within wheels.
Waaye bi Gàbbariyel di tekki peeñ ga fa ñu soppee askanu Yàlla ci mujjug jamono yi ngir ñu mel ni Kirist, mu taxawal moom jaar-jaari bitim-réewi àddina. Peeñu Danyeel ci Kirist, Gàbbariyel tekki na ko ne mooy jaar-jaari bitim bu waxtu sellalug ñaar-fukki junni ak ñeent-fukki ñeent junni. Bu ci tekki gi Gàbbariyel jotee ci jaar-jaaru 11 Septàmburu 2001, jaar-jaar bi ñuy xamle ne moo jiitu yoonu Dibeer gi ci sarax bu fukk ak juróom-benni, kenn manul koo xàmmoo ludul ak caabi xam-xam bi ñu tegtal ne mooy “këru kàttan” gi ci sarax bu fukk. Ci 11 Septàmburu 2001 la njeexital bépp peeñ tàmbalee feeñ, ni wàll yu nekk ci biir yeneen wàll.
And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.
Te waxu Boroom bi dikk ci man, ne ma: Doom nit ki, lan mooy wax ju ñuy wax ci suuf Israyil, naan: Fan yi yagg nañu, te bépp peeñ gu neen? Waxal leen nag: Nii la Boroom Yàlla waxe: Dinaa tax ba wax jooju dagg, te duñu koati doxalati ni wax ju ñuy wax ci Israyil; waaye waxal leen: Fan yi jege nañu, ak matug bépp peeñ. Ndaxte dootul am benn peeñ gu neen, walla benn xam-xam bu nax ci biir kërug Israyil. Ndaxte man maa di Boroom bi: dinaa wax, te kàddu gi ma wax dina am; du yeggatuwaat. Ndaxte ci seen fan, yéen kër gu weddi, dinaa wax kàddu gi te dinaa ko matal, la Boroom Yàlla wax. Teat te waxu Boroom bi dellu dikk ci man, ne ma: Doom nit ki, xool, waa kërug Israyil dañuy wax: Peeñ gi mu gis, ci fan yu bare yi ñëw la; te muy wax ci jamono yu sori. Moo tax waxal leen: Nii la Boroom Yàlla waxe: Dootul yeggatu benn ci samay kàddu; waaye kàddu gi ma wax, dina am, la Boroom Yàlla wax. Ezekiel 12:21–28.
Of all the prophetic wheels that are spinning within other prophetic wheels in that history, there is one wheel that inspiration has informed the students of prophecy of the last days is the wheel by which their eternal destiny will be decided. Line upon line, that wheel must also be the vision which Daniel saw that changed him into the image of Christ, for that is the vision identifying what befalls God’s people in the last days.
Ci mboolem yépp yu ci waxi yonent yi te di wër ci biir yeneen mboolem yu waxi yonent yi ci nettali boobu, am na benn mboolem bu xel mu Sell mi xamal taalibey waxi yonent yi ci jamonoy mujj ne mooy mboolem bi ñuy dogale seen àtteb ba fàww. Sàrt ci kaw sàrt, mboolem boobu itam war na ne mooy peeñ bi Danyeel gisoon te mu soppi ko muy ni melokaanu Kirist, ndaxte mooy peeñ bi di ràññee li dina dal askanu Yàlla ci jamonoy mujj.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“Boroom bi won naa ma leer ne, melow rab wi dina sosu laata waxtu jéggalu baña tëjje; ndaxte mooy seetaan bu mag bi ñu war a jëfandikoo ci askanu Yàlla, te ci moom la seen kërgaggu ba fàww di dogu. Sa taxawaay dafa jaxasoo lool ci lu barey juuyoo ak bañ a méngoo, ba ñu néew rekk a ko war a nax.”
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
« Ci Téereb Yàlla bi tudd Pal xool 13, wàllu bii feeñ na bu leer; [Pal xool 13:11–17, ñu bind ko]. »
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
«Li mooy natt bi nit ñi Yàlla moom war a am balaa ñu tëj leen ak muuru. Ñépp ñi firndeel seen takku ci Yàlla ci sàmm yoonam, te bañ a nangu ab noflaayub bésub noflaay bu dul dëgg, dinañu taxaw ci suufu ràkkaayu Boroom bi, Yàlla Yexowa, te dinañu jot muuru Yàlla miy Dund. Waaye ñi wacc dëgg gi cosaanam àjjana la, te nangu bésub noflaay bu Dibéer, dinañu jot màndargay rab wa.» Manuscript Releases, volume 15, 15.
The test that is identified as the image of the beast test is twofold. It is the test that demands that the student of prophecy recognize the development of the image of the beast, which is the combination of church and state in the United States in advance of the Sunday law. It is also the test that produces either the image of the beast or the image of Christ within those represented by Daniel or those who fled. The separation is based upon whether those virgins “see this great vision,” as did Daniel, or whether they flee from the vision. The key to seeing the great vision is represented by the word “fortress.”
Nattu wi ñuy wax ne mooy nattu nataalu rab wa am na ñaari wet. Mooy nattu bi di laaj ba ñuy jàng waxi yëgle ngir mu xam yokkute nataalu rab wa, maanaam boolo mbooloom kërce ak nguur gi ci États-Unis, lu jiitu yoonu Dibeer. Te itam mooy nattu bi di jur, ci biir ñi ñuy tektale ci Daniyel walla ñi daw, yaakaar nataalu rab wa walla nataalu Kirist. Xeexale gi aju ci ndax janqale yi “gis nañu vision bu mag bii,” ni ko Daniyel defee, walla ndax dañuy daw dëddu vision bi. Baat bi gën a am solo ci gis vision bu mag bi mooy “këru kàll.”
We will continue this study in the next article.
Dina ñu kontine njàng mi ci bind bi ci topp.
“The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.
“Malaka bu màggat bi jàngaloon Yowaana, kenn du woon lu gën ci doole ak tudd ngir Yeesu Kirist. Ni Mu tekkee tànkam gu ndeyjoor ci géej gi, ak beneen tànkam ci suuf su wow, day wone cér wi Mu nekk di matal ci xew-xew yu mujj yi ci xeex bu mag bi ak Seytaane. Taxawaayam boobu dafay fésal sañ-sañam bu kawe ak nguuram ci kaw suuf si bépp. Xeex boobu dafa gëna tar te gëna sax ci jamono wu nekk ba jamono, te dina wéy noonu ba ci xew-xew yu mujj yi, bu liggéeyu xel mu sellul yi, buy xame doxalin yu xóot, agsée ci ndamalam. Seytaane, booleek nit ñaaw ñi, dina nax àddina si bépp ak mbooloo yi diine yi nanguwul mbëggeelug dëgg gi. Waaye malaka bu màgg boobu dafay woote ñépp ñu déglu ko. Mu di yuuxu ak baat bu kawe. War na won doole ak sañ-sañu baatam ñi bokk ak Seytaane ngir bañ dëgg gi.”
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.
«Gannaaw ba juróom-ñaari dënn yu mag yooyu waxee seeni baat, ndigal gi dikkal Yowaana ni mu dikkaloon Dañeel ci mbirum téere bu ndaw bi: “Tëjël yëf yi juróom-ñaari dënn yu mag yi wax.” Loolu jëm na ci xew-xew yu ëllëg yi, te dees na leen feeñal ci seeni waxtu. Dañeel dina taxaw ci cérëmam ca njeexital fan yi. Yowaana gis na téere bu ndaw bi bu ubbeekul. Kon yëgle yi Dañeel waxoon am nañu seen berab bu baax ci yégle bu njëkk bi, bu ñaareel bi, ak bu ñetteel bi yu malaaka yi, yi war a jox ci àddina si. Ubbiteg téere bu ndaw bi mooy doon yégle bi jëm ci jamono.»
“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.
“Téere yi Daniel ak Révélation benn lañu. Benn ci ñoom mooy ab yónnent, beneen bi mooy ab révélation; benn mooy téere buñ tëj, beneen bi mooy téere buñ ubb. Yowaana dégg na kumpay yi dënnu yi waxoon, waaye digleef nañu ko mu bañ leen a bind.”
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Leer gu bees bi ñu joxoon Yowaana te mu waxe ko ci juróom-ñaari dënn yi, mooyoon melokaanu xew-xew yi di am ci suufu yégle bu njëkk bi ak bu ñaareel bi yu malaaka yi.” The Seventh-day Adventist Bible Commentary, volume 7, 971.