As we address the third proxy war, represented in verses thirteen through fifteen, we will remind ourselves of what has led up to these verses. In chapter ten, Daniel receives his final vision, and in doing so he is identified as understanding both the internal and external prophetic visions. The Hebrew word “dabar,” meaning “word” is translated as “thing.” In chapter nine, when Gabriel came to make Daniel understand the vision of the twenty-three hundred days, the Hebrew word “dabar” was translated as “matter.”
Bi nu jàngat xeetu xare yu ñetteelu proxy bi, mi ñu tegtal ci ay saar 13 ba 15, dinañu dellu fàttaliku li jiituwoon ay saar yooyu. Ci saar 10, Daniel jot na ay peetam yu mujj, te ci loolu ñu xamle ko ne dafa dégg te xam ay peetam-yonent yi ci biir ak yi ci bitim-réew. Baat bu Ebre “dabar,” bu tekki “kàddu,” ñu tekki na ko ne “mbir.” Ci saar 9, bi Gabriel ñëwee ngir may Daniel mu xam peetug ñaari junni ak ñetti téeméeri fan yi, baat bu Ebre “dabar” ñu tekki na ko ne “mbir.”
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. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:21–23.
Waaw, bi ma doon wax ci ñaan ga, doom-aadama Jibiril, mi ma gisoon ci peeñ ma ca njàlbéen ga, ñëw ci gaaw ba mel ni muy naaw, laal ma ci waxtu saraxu ngoon gi. Noonu mu xamal ma, wax ak man, ne: “Éy Danyeel, léegi génn naa ngir jox la xam-xam ak degg-dégg. Ca njàlbéenu sa ñaanee yi ndigal gi génn na; te ñëw naa ngir won la ko, ndax yaa ngërëm lu bare; moo tax xam mbir mi, te seet peeñ ma.” Danyeel 9:21–23.
When Gabriel told Daniel to “understand the matter, and consider the vision,” the Hebrew word “biyn” was translated as both “understand” and also as “consider.” The word means to mentally separate. Gabriel informed Daniel to make a mental separation between the “dabar” translated as “matter” and the “mareh“, translated as “vision”. In order to understand the interpretation that Gabriel was providing to Daniel concerning the prophecy of twenty-three hundred years, Daniel was to recognize the distinction between the prophetic vision represented as the “matter” and the prophetic “mareh” vision. The “matter”, which is the “dabar,” meaning word, represents the external line of prophecy and the “mareh” vision represents the internal line of prophecy.
Ba Gàbriyel waxee Danyeel ne mu “xam mbir mi te seet vision bi bu baax,” baat bu Ebrë “biyn” dañu ko tekkiwoon ci ñaari anam, muy “xam” itam “seet.” Baat boobu dafay tekki teqale ci xel. Gàbriyel xamal na Danyeel ne mu def benn teqale gu xel diggante “dabar” bi ñu tekki ne “mbir” ak “mareh” mi ñu tekki ne “vision.” Ngir xam ni Gàbriyel diiralee Danyeel ci wàllu yëgleb at yu tollook ñaar-fukki téeméer ak ñetti téeméeri, war na Danyeel xàmme njàlloor gi am diggante vision bu yonent bi ñuy wone ci “mbir” ak vision bu yonent bi di “mareh.” “Mbir mi,” mooy “dabar,” liy tekki kàddu, dafay tegu ci rëdd wu biti wu yëgleb bi, te vision bu “mareh” mooy wone rëdd wu biir wu yëgleb bi.
In Daniel chapter ten, the first truth that is revealed to the student of prophecy is that Daniel represents God’s people in the last days who understand both the internal and external lines of prophecy.
Ci kërgub Danyeel fukki, njàngat gu njëkk bi ñu feeñal taalibeb yoon waxi Yàlla mooy ne Danyeel dafa mel ni askanu Yàlla ci fan yu mujj yi, ñiy dégg xel bu baax tëralin yu biir ak yu biti ci waxi yoon.
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
Ci ñetteelu atum Sirus buur Peres, am na lu Yàlla wone Daniyel, mi tuddon Beltesassar; te mbir ma dëgg la woon, waaye jamono ji ñu ko dogaloon yàgg na woon. Te mu xam mbir ma, te am na xam-xam ci feeñ ga. Daniyel 10:1.
The “thing,” is the Hebrew word “dabar,” and the “vision,” is the “mareh” vision. As a prophet, Daniel represents God’s last day people, whose perfect fulfillment is the one hundred and forty-four thousand. The third year of Cyrus places Daniel in the reform line that began at the time of the end in 1989. In “those days,” representing the history of 1989 to the soon coming Sunday law in the United States, Daniel was mourning for three weeks. In the reform line of the one hundred and forty-four thousand, the period of mourning is marking the three and a half days that the two witnesses of Revelation chapter eleven, are dead in the street. The street of that great city of Sodom and Egypt, where also our Lord was crucified, is also Ezekiel’s valley of dead dry bones.
“mbir mi,” mooy baat bu Ebraayik bi di “dabar,” te “peeñ mi,” mooy peeñu “mareh” bi. Ni mu doon yonent, Daniel dafa tegtal ñi Yàlla ci bés yu mujj yi, ñi seen mat gu mat mooy ñaar-fukk ak ñent junni. Atum ñetteel bu Cyrus dafay teg Daniel ci rëddinu yeesal gi tambalee ci waxtu mujj gi ci 1989. Ci “fan yooyu,” yu tegtal jaar-jaaru 1989 ba ba Sunday law bi di ñëw léegi ci Etats-Unis, Daniel nekkoon na ci jaaxleelu xol di jooy lu tollook ñetti ayu-bés. Ci rëddinu yeesal gi ñeel ñaar-fukk ak ñent junni, jamono jooju ju jooy mooy màndargaale ñetti fan ak genn-wàll, ba seede ya ñaar yi ci Kàddug Yàlla bi ci Pàcc 11 dee ci mbedd mi. Mbeddum dëkk bu mag boobu, di Sodoom ak Misra, fa nu daajee sunu Boroom, mooy itam xuru yam yi wow te wow yi ci Ezekiel.
In chapter ten, Daniel is transformed into the image of Christ, and touched three times in advance of Gabriel interpreting the vision which Daniel saw. The vision produced a separation of two classes of worshippers. The everlasting gospel always produces two classes of worshippers. Daniel represented the class of worshippers represented as the one hundred and forty-four thousand, in contrast with the class that fled in fear from the vision.
Ci bàkkub fukk, Daniel soppeeku na ba mel ni nataalu Kirist, te laal na ko ñetti yoon, bala Gabriyel teki déggoo gi Daniel gis. Déggoo googu jur na xeebug ñaari xeetu way-yàlla. Xibaar bu baax bu sax ba fàww di jur ñaari xeetu way-yàlla. Daniel dafa doon tegtal xeetu way-yàlla wi ñuy wax ne mooy ñaar-fukk ak ñeent junni, téeméer ak ñeent-fukk ak ñeent, ju wuutu ak xeet wi daw ak ragal ndax déggoo ga.
Prior to chapter ten Gabriel came three times to Daniel to interpret a vision. He interpreted the visions of chapters seven and eight, which illustrated the kingdoms of Bible prophecy in both their political manifestation (chapter seven), and their religious manifestation (chapter eight). Then in chapter nine Gabriel interpreted the twenty-three-hundred-year prophecy. Gabriel arrives in chapter ten to finish the interpretation that was left incomplete in chapter nine, and to provide Daniel with the interpretation of the vision which produced the two classes of worshippers. Gabriel first provides Daniel with a general overview of the vision in verse fourteen.
Bala ñëw ci saar fukk, Jibraayil dikkewoon na ñatti yoon ci Daniyel ngir tekki ay visions. Moom tekkiloon na visions yi nekk ci saar juróom-ñaari ak juróom-ñett yi, yu mel ni ñu di wone nguur yi ci yonentóoyu Biibël, ci seen feeñ gu politig (saar juróom-ñaari), ak ci seen feeñ gu diine (saar juróom-ñett). Gannaaw loolu, ci saar juróom-ñeent, Jibraayil tekkiloon na yonentóo bu ñaari junni ak ñett téeméeri at. Jibraayil dikk na ci saar fukk ngir mottali tekkite gi ñu bàyyi woon ci ñàkk ci saar juróom-ñeent, te it ngir jox Daniyel tekkiteg vision bi jur ñaari xeeti jaamukat yi. Jibraayil, bu njëkk, jox na Daniyel benn xool bu yaatu ci mbirum vision bi ci aaya fukk ak ñeent.
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 xamal la li dina dal sa nit ñi ca fan yu mujj ya; ndaxte gis-gis bi dafay aju ci fan yu bare. Daniel 10:14.
The vision of Christ, which produced two classes of worshippers, represents what shall befall God’s people in the last days. The interpretation of chapters seven and eight was an interpretation of the history represented by the rise and fall of the kingdoms of Bible prophecy, as illustrated by beasts of prey and sanctuary animals respectively. The interpretation of chapter nine, was a detailed breakdown of the different prophetic periods represented within the prophecy of twenty-three hundred years. Somehow the vision of the glorified Christ in chapter ten represented what shall befall God’s people in the last days. Before Gabriel begins with the detailed outline of history, which is the interpretation of the vision of the glorified Christ, he reminds Daniel that he has already told Daniel what the interpretation represents.
Pexe yi Kirist, mi juróom-ñaar xeetu jaamu, dafay tegu li dina dal askanu Yàlla ci fan yu mujj yi. Tekkug ay saar 7 ak 8 mooyoon tekkug taarix bi ñu tegu ci yéeg ak suufeel nguur yi ci waxi wax yu Yàlla ci Kàddug Biibël, ni ñu ko misaale ci rab yu lekk ak jur yi aju ci bérab bu sell bi. Tekku saar 9 nag, moo doon xaaj bu leer te bu xóot ci jamono yu sell yi wuute yi nekk ci biir wax ju nekk ci 2300 at yi. Ba noppi, pexe yi Kirist bu màggat bi ci saar 10 mooyoon li dina dal askanu Yàlla ci fan yu mujj yi. Bala Jabrail tàmbalee ak taxawaay bu xóot bu taarix bi, mi di tekkug pexe yi Kirist bu màggat bi, mu fàttali Danyeel ne waxoon na ko ba noppi li tekku gi di tegu.
Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. Daniel 10:20.
Noonu mu ne ko: “Xam nga lu tax ma ñëw ci yaw? Léegi, dinaa dellu ngir xeex ak buurub Perse; te bu ma génnee, xoolal, buurub Gres dina ñëw.” Daniel 10:20.
Gabriel reminds Daniel that he had told Daniel in verse fourteen, that he had come to make Daniel understand what shall befall God’s people in the last days, and he expected Daniel to place the following presentation of prophetic history in that context. Daniel had been seeking a specific understanding from the first day in which he began to mourn.
Gabriyel fàttali Daniyel ne, ci saar fukk ak ñeent, mu waxoon na ko ne, ñëwoon na ngir may ko mu xam li war a dal yëf Yàlla yi ci fan yu mujj yi, te dafa yaakaaroon ne Daniyel dina teg leeral gu topp gi ci wàllu jaar-jaaru yonent bi ci loolu. Daniyel dafa doon wut njàngat bu baax bu mucc ca njëkk bés ba mu tàmbalee jooy ak naqarlu.
Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Daniel 10:12, 13.
Noonu mu ne ma: Bul bul, Daniel; ndaxte dale ca bés bu jëkk ba nga jublu sa xol ngir xam te toroxalu sa bopp kanam sa Yàlla, sa wax yi dégg nañu leen, te agsi naa ngir sa wax yi. Waaye buur bu nguurug Perse dafa ma jàppale benn fan ak ñaar-fukk ak benn; waaye xoolal, Mikayel, kenn ci njiiti buur yi gën a kawe, ñëw na ngir dimmëli ma; te des naa fa ak buur yaa ca Perse. Daniel 10:12, 13.
After Daniel’s three weeks of mourning, he saw the vision of Christ, that prophetically aligned with the vision of Christ that John in Patmos had witnessed.
Gannaaw ñetti ayu-bés yu Daniyel yokkee naqar, mu gis peeñug Kirist, gu ànd ak njort ci anam waxu yonent bi ak peeñug Kirist ga Yowaana gisoon ca Patmos.
“No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.
“Doomul Yàlla ci boppam mo feeñu woon ci kanam Daniyeel. Melokaan bii dafa niroo ak li Yowaana wax bi Kirist feeñoo ko ci dunu Patmos. Sunu Boroom léegi dafa ñëw ak beneen ndawul asamaan ngir jàngal Daniyeel li di xew ci fan yu mujj yi. Xam-xam bii dees na ko jox Daniyeel te bind ko ci ngëmule Xel mu Sell mi ngir nun, ñi mujjug àddina ji agsi ci seen kaw.”
“The great truths revealed by the world’s Redeemer are for those who search for truth as for hid treasures. Daniel was an aged man. His life had been passed amid the fascinations of a heathen court, his mind cumbered with the affairs of a great empire; yet he turns aside from all these to afflict his soul before God, and seek a knowledge of the purposes of the Most High. And in response to his supplications, light from the heavenly courts was communicated for those who should live in the latter days. With what earnestness, then, should we seek God, that he may open our understanding to comprehend the truths brought to us from Heaven.
“Dëgg yi mag yi jot ci xam-xam te Addina si Musalkat bi ubbi, ñeel na ñi di seet dëgg mel ni ku di wut alal ju nëbbu. Daniel nit ku màgg la woon. Dunduam weesu woon na ci biir yëngu-yëngu ak naqaru kër guuru xeeru ña dul gëm Yàlla, te xelam diisoon na ci mbirum nguur gu mag; waaye mu dëddu bàyyi loolu lépp, di toroxal boppam fa kanam Yàlla, ngir wut xam-xamu pexe yi Aji Kawe ji bëgg a matal. Te ci tontu ay ñaanam, leer gu jóge ci kër yoon wi ci asamaan jot na ñi war a dund ci fan yu mujj yi. Kon nag, ak anam gu tollu ci cër ak jàkkarloo la nu wara seet Yàlla, ngir mu ubbi sunu xel ngir nu man a déggoo dëgg yi ñu nu indil jóge Asamaan.”
“‘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…. And there remained no strength in me; for my comeliness was turned in me into corruption, and I retained no strength.’ Such will be the experience of every one who is truly sanctified. The clearer their views of the greatness, glory, and perfection of Christ, the more vividly will they see their own weakness and imperfection. They will have no disposition to claim a sinless character; that which has appeared right and comely in themselves will, in contrast with Christ’s purity and glory, appear only as unworthy and corruptible. It is when men are separated from God, when they have very indistinct views of Christ, that they say, ‘I am sinless; I am sanctified.’
«“Maañu maam Dañeel rekk laa gis pegtéef bi; ndaxte góor ña nekkoon ak man gisewuñu pegtéef bi; waaye tiit bu réy daldi wàcc ci seen kaw, ba tax ñu daw ngir nëbbiku…. Te doole desatu woon ci man; ndaxte sama taaru jël ci sama biir soppeeku woon yàqute, te desatuloon ci man benn doole.” Loolu mooy nekk njàngum ku nekk ku sellaloon dëgg. Bu seeni xel leer gëna xam màggatug, ndamlu ak matug Kirist, noonu lañuy gëna gis bu tar seen bopp néew-doole ak seen matadi. Duñu am yéene woo bopp seen bopp ne ñu amul bàkkaar; li feeñoon ci seen bopp ne jub na te rafet na, boo ko méngalee ak laabug ak ndamlu Kirist, dina feeñ rekk ne yaramuñu te yàqukatu la. Su nit ñi soree ak Yàlla, te seeni gis-gis ci Kirist leerul bu baax, boobu lañuy wax ne, “Amuna ma bàkkaar; sellaloon naa.”»
“Gabriel then appeared to the prophet, and thus addressed him; ‘O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright; for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel; for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words.’
«Noonu Jibraayil feeñoon na ci kanam yonent bi, wax ak moom nii: “Yow Daniyeel, nit ku ñu bëgg lool, xamal wax yi may wax ak yaw, te taxaw ci njub; ndaxte ci yaw lañu ma yónni léegi.” Ba mu waxee ma loolu, ma taxaw di loxx. Noonu mu ne ma: “Bul ragal, Daniyeel; ndaxte li dale ca njëkk bés ba nga jàppale sa xol ngir xam te toroxal sa bopp ci kanam sa Yàlla, sa ñaan dégg nañu ko, te ñëw naa ndax sa wax yi.”»
“What great honor was shown to Daniel by the Majesty of Heaven! He comforts his trembling servant, and assures him that his prayer was heard in Heaven, and that in answer to that fervent petition, the angel Gabriel was sent to affect the heart of the Persian king. The monarch had resisted the impressions of the Spirit of God during the three weeks while Daniel was fasting and praying, but Heaven’s Prince, the archangel, Michael, was sent to turn the heart of the stubborn king to take some decided action to answer the prayer of Daniel.
“Anam teral la Daniel la Mag Boroom bi ko moom! Mu diifal surgaam bu yéngu, te mu wóor ko ne ñaanam dégg nañu ko ca Asamaan, te ci tontu boobu ñaan gu metti, yónnee nañu malaaka Giibriil ngir soppi xol buur bu Pers. Buur ba dafa weddiwoon jëfandikoo xel yi Xelu Yàlla di ko may diirub ñetti ayu-bés yi Daniel nekk ci koor ak ñaan; waaye Buurub Asamaan bi, malaaka mag bi, Misaayel, yónnee nañu ko ngir jubbanti xolu buur bu déggadi ba mu def jëf ju leer ngir tontu ñaanu Daniel.
“‘And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And behold, one like the similitude of the sons of men touched my lips…. And said, O man greatly beloved, fear not: peace be unto thee; be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me.’ So great was the divine glory revealed to Daniel that he could not endure the sight. Then the messenger of Heaven veiled the brightness of his presence and appeared to the prophet as ‘one like the similitude of the sons of men.’ By his divine power he strengthened this man of integrity and of faith, to hear the message sent to him from God.
“‘Bi mu ma waxee wax yu mel noonu, ma jubb sam xol ci suuf te amuloon ma wax; te gis naa ku mel ni niroowu doomu nit yi la, mu laal sama tuñ. … Mu ne: Yow nit ku Yàlla bëgg lool, bul ragal; jàmm na la; dëgërël sa bopp, waaw, dëgërël sa bopp. Bi mu ma waxee, ma am doole, ma ne: Na sama sang wax, ndax yaa ma dëgëral.’” Màggaayu ndamlu Yàlla mi feeñaloon Daniyel màgg lool ba manuloon a muñ gis ko. Noonu yebalkat bi jóge asamaan denc leerug sa kanam te feeñu ci yonent bi ni “ku mel ni niroowu doomu nit yi.” Ci sa kàttanu Yàlla la dooleeloon nit ku sell te am ngëm moomu, ngir mu dégg yégle bi Yàlla yónnee ci moom.
“Daniel was a devoted servant of the Most High. His long life was filled up with noble deeds of service for his Master. His purity of character, and unwavering fidelity, are equaled only by his humility of heart and his contrition before God. We repeat, The life of Daniel is an inspired illustration of true sanctification.” Review and Herald, February 8, 1881.
« Daniyel dafa doon na ci Kaw Képp Ku Kawe bi. Dundu gu yàgg gi mu dund, feesoon na ak jëf yu tedd yu liggéey ngir Boroomam. Sellug jikkoom ak takku gu yënguwoowul ci kóllëreem, kenn mënu leen a tollu ludul suufeelug xolam ak réccu-gémmiñam kanam Yàlla. Nu dellu wax ne, Dundu Daniyel mooy misaal bu waxee ci xel Yàlla ngir sellalug dëgg.» Review and Herald, 8 Fewriye 1881.
Daniel’s experience in chapter ten, represents God’s people in the last days, who as Daniel and John, understand the Revelation of Jesus Christ. The key to placing Daniel into the prophetic history where his experience is located is based upon the fact that he was in mourning, and that Michael was sent at the conclusion of the twenty-one days. In the first verse, Daniel records that he had understanding of both the internal and external visions of prophecy. Prior to the twenty-one days Daniel had an incomplete understanding of the two visions, but with the interpretation of Gabriel, Daniel fully grasps the “thing” and the “vision” as different revelations.
Liiir Danyeel ci ay doxalin fukki at ak benn bi, dafay tegtal nit Yàlla yi ci fan yu mujj yi, ñoom ñi mel ni Danyeel ak Yowaana, di xam Peeñug Yeesu Kirist. Caabi ji ñuy teg Danyeel ci jaar-jaaru waxi dëgg yu sell yi, fu nekk ay doxalinam, mooy ne nekkoon na ci naqar, te Misaayel yónnee nañu ko ci njeexital ñaar-fukk ak benn fan yi. Ci saar bu njëkk bi, Danyeel bind na ne amoon na xam-xam ci ñaari gis-gis yi ci waxi dëgg yi, biy biir ak biy bitim-réew. Bala ñaar-fukk ak benn fan yi, Danyeel amoon na xam-xam bu matul ci ñaari gis-gis yi, waaye ak firndeelug Jibiril, Danyeel dégg na bu baax “mbir mi” ak “gis-gis bi” ni ay peeñ yu wuute.
“As the time approached for the close of the seventy years’ captivity, Daniel’s mind became greatly exercised upon the prophecies of Jeremiah. He saw that the time was at hand when God would give his chosen people another trial; and with fasting, humiliation, and prayer, he importuned the God of Heaven in behalf of Israel, in these words: ‘O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments’; we have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments; neither have we hearkened unto thy servants the prophets, which spake in thy name to our kings, our princes, and our fathers, and to all the people of the land.’
“Bi jamono ji jegewoon ngir jeexug njaamug juróom-ñaar fukk at yi, xelum Dañeel dafa yàqu lool ci kàddug yonent Yeremi. Mu gis ne waxtu wi jot na ngir Yàlla delloo jëfandikoo askanam ju Tànn ji beneen nattu; te ak koor, suufeel bopp, ak ñaan, mu ñaanoon Yàllay Asamaan ci turu Israyil, ci baat yii: ‘Éy Boroom bi, Yàlla bu màgg te ragal lu baax, di sàmm kóllëre ak yërmande ngir ñi ko bëgg ak ñi di sàmm ay ndigalam’; nun bàkkaar nanu, def na nu lu bon, jëf na nu lu ñaaw, te weddi na nu, ba noppi dëddu sunuy sàrt ak sa àtte yi; te itam déggu nu sa surga yi di yonent, ñi waxoon ci sa tur sunuy buur, sunuy kilifa, sunuy baay yi, ak mbooloom askanu réew mi.”
“Notice these words. Daniel does not proclaim his own fidelity before the Lord. Instead of claiming to be pure and holy, he identifies himself with the really sinful of Israel. The wisdom which God imparted to him was as far superior to the wisdom of the wise men of the world as the light of the sun shining in the heavens at noonday is brighter than the feeblest star. Yet ponder the prayer from the lips of this man so highly favored of Heaven. With deep humiliation, with tears, and with rending of heart, he pleads for himself and for his people. He lays his soul open before God, confessing his own vileness, and acknowledging the Lord’s greatness and majesty.
“Seetleen baat yii. Daniel yëguluwul sa bopp ci kanam Boroom bi ne mooy ku takku ci ngëmam. Fala mu wax ne moom la set te sell, dafay boole boppam ak ñi baree bàkkaar ci Israayil. Xam-xam bi Yàlla mayoon ko moo gëna kawe xam-xamu boroom xam-xami àddina si, ni leeru jant bi di leer ci asamaan ci diggante bëccëg bi gëna lëndëm ndaw gën a leer ci biddiw bu gën a néew doole. Waaye xalaatleen ci ñaan gi génn ci gémmiñu nit ku Asamaan gërëm loolu. Ci toroxte bu xóot, ak i rangooñ, ak xol bu xar ba damm, dafay ñaanal boppam ak askanam. Dafay ubbi ruuam ci kanam Yàlla, di confess ay yaramam yu bon, te di nangu màggaayu Boroom bi ak ndamalam.”
“What earnestness and fervor characterize his supplications! He is coming nearer and nearer to God. The hand of faith is reached upward to grasp the never-failing promises of the Most High. His soul is wrestling in agony. And he has the evidence that his prayer is heard. He feels that victory is his. If we as a people would pray as Daniel prayed, and wrestle as he wrestled, humbling our souls before God, we should realize as marked answers to our petitions as were granted to Daniel. Hear how he presses his case at the court of Heaven:
“An taxaw ak coono di sàmm ay ñaanam! Mu ngi di gën a jege Yàlla, bu baaxee ba baax. Loxo ngëm bi yéeg na ngir téye digg-dëgg yu dul laatu, yu Kawe gi. Ruumam di xuloo ak metit gu tar. Te am na firnde ne dégg nañu ay ñaanam. Mu ngi yëg ne ndam gi moom la. Bu nu nekkee nit ñi, ñaan ni Daniyel ñaanee, te xuloo ni mu xuloo woon, di toroxal sunuy bakan kanam Yàlla, kon dunu gis tont yu xóot ci sunuy ñaan, ni ñu ko maye Daniyel. Dégluleen ni muy jëfandikoo mbiram ci àttekaayu Asamaan:”
“‘O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name; for we do not present our supplications before thee for our righteousnesses, but for thy great mercies. O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God; for thy city and thy people are called by thy name. And whilst I was speaking and praying, and confessing my sin and the sin of my people, … 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.’
“‘Yàlla sama Boroom, déggal sa nopp, te dégg; ubbi sa bët yi, te gis sunuy yàqu-yàqu ak dëkk bi ñuy woowe sa tur; ndaxte dunu jébbal sunuy ñaan ci sa kanam ndax sunuy njubte yu bare, waaye ndax sa yërmande yu mag ya. Boroom bi, déggal; Boroom bi, baal; Boroom bi, déglu te def; bu yéexul, ndax say bopp, Yàlla sama Boroom; ndaxte sa dëkk ak sa nit ñi, sa tur lañu tudd. Te bi may wax di ñaan, di wàkk saay sama bàkkaar ak bàkkaaru sama xeet, … góor ga Gàbriyel, ki ma gisoon ci peeñ ma ca njàlbéen ga, biñ ko yónni mu niir gaaw, laal ma ca waxtu saraxu ngoon ga.’”
“As Daniel’s prayer is going forth, the angel Gabriel comes sweeping down from the heavenly courts, to tell him that his petitions are heard and answered. This mighty angel has been commissioned to give him skill and understanding,—to open before him the mysteries of future ages. Thus, while earnestly seeking to know and understand the truth, Daniel was brought into communion with Heaven’s delegated messenger.
«Bi ñaanu Danyeel di génn, malaaka Jibiriil wàcc bu gaaw jógé ca kër-yooni asamaan ya, ngir wax ko ne déggoo nañu te tontu nañu ko ay ñaanam. Malaaka bu mag bii, sant nañu ko ngir jox ko xam-xam ak dégg-dégg,—ngir ubbi ci kanamam kumpay jamonoy ëllëg yi. Noonu, bi muy wut bu dëgg ci ngëm ngir xam te dégg dëgg gi, yóbbu nañu Danyeel ci bokk-goo ak ndaw ndigalu Asamaan.»
“The man of God was praying, not for a flight of happy feeling, but for a knowledge of the divine will. And he desired this knowledge, not merely for himself, but for his people. His great burden was for Israel, who were not, in the strictest sense, keeping the law of God. He acknowledges that all their misfortunes have come upon them in consequence of their transgressions of that holy law. He says, ‘We have sinned, we have done wickedly…. Because for our sins and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are about us.’ They had lost their peculiar, holy character as God’s chosen people. ‘Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate.’ Daniel’s heart turns with intense longing to the desolate sanctuary of God. He knows that its prosperity can be restored only as Israel shall repent of their transgressions of God’s law, and become humble, and faithful, and obedient.
“Nit ku Yàlla ga doon ñaanul ngir am xew-xewu xol bu neex rekk, waaye ngir xam coobare Yàlla. Te bëgg-bëggam ci xam-xam boobu nekkoonul ngir boppam rekk, waaye ngir askanam. Diis bu mag bi mu yore nekkoon na ci Israyil, ñoom ñi nekkoonul, ci njàngale gu gëna wér, di sàmm yoonu Yàlla. Mu nangu ne ay musibaam yépp dal na ci seen kaw ndax seeni moytu yoon woowu sell. Mu nee: ‘Nun bàkkaar nanu, def lu bon.... Ndax sunuy bàkkaar ak sunuy ñaawteefi sunuy baay, Yerusalem ak sa askan soppeeku nañu ay rusloo ci ñépp ñi nekk wu ñu wër.’ Ñoom dañoo ñàkk seen melokaan gu sell, gu leen moomoon ci seen nekk askanu Yàlla ju mu tànn. ‘Léegi nag, Yow sunu Yàlla, déggal ñaanu sa jaam ak ay ñaaneem, te nga leerloo sa kanam ci sa njëgalu ndaje mi nekk tàkk.’ Xolu Daniyel dellu ak bëgg-bëgg bu tar ci kër Yàlla gu tasaaroo ga. Mu xam ne njariñam man na dellusi rekk bu Israyil tuubee ci seeni moytu yoonu Yàlla, ba suufeeku, tey sàcc ak dégg.
“In answer to his petition, Daniel received not only the light and truth which he and his people most needed, but a view of the great events of the future, even to the advent of the world’s Redeemer. Those who claim to be sanctified, while they have no desire to search the Scriptures, or to wrestle with God in prayer for a clearer understanding of Bible truth, know not what true sanctification is.
“Ci tontu wóoroom, Daniel jotul woon rekk leer ak dëgg gi moom ak ay nitam gën a soxla, waaye itam mu jot gis-gis bu mag ci mbir yu réy yu ëllëg yi, ba ca ngëneelug Fàttalikat àddina bi. Ñi di wax ne ñoo santifiseer, fekk amuñu bëgg-bëggu seet Mbind mi, mbaa ñaan ak Yàlla ak njàqare ngir am xam-xam bu gën a leer ci dëggu Biibël bi, xamuñu li santifike bu dëgg di.”
“All who believe with the heart the word of God will hunger and thirst for a knowledge of his will. God is the author of truth. He enlightens the darkened understanding, and gives to the human mind power to grasp and comprehend the truths which he has revealed.
«Ñi gëm ci xol Kàddug Yàlla ñépp dinañu xif te mar ngir xam coobareem. Yàlla mooy Boroom dëgg. Moom lay leeral xel mu lëndëm, te di may xelu nit doole ngir man a jàpp te xam dëgg yi mu wone.»
“Daniel talked with God. Heaven was opened before him. But the high honors granted him were the result of humiliation and earnest seeking. He did not think, as do many at the present day, that it is no matter what we believe, if we are only honest, and love Jesus. True love for Jesus will lead to the most close and earnest inquiry as to what is truth. Christ prayed that his disciples might be sanctified through the truth. He who is too indolent to make anxious, prayerful search for truth, will be left to receive errors which shall prove the ruin of his soul.
“Danyeel waxoon na ak Yàlla. Asamaan ubbiwoon na ci kanamam. Waaye màggal yi kañsaree ko, ñëw nañu gannaaw toroxal bopp ak seet gu dëgg te tar. Moom dafauloon xalaat, ni ñu bare xalaatee tey, ne sax du am solo lu nu gëm, bu fekkee rekk ne nit ku jub lañu te bëgg Yeesu. Bëgg-bëgg dëgg ci Yeesu dina jur laaj bu gën a xoot te tar ngir xam li mooy dëgg. Kirist ñaanoon na ngir ay taalibeem sellal leen ci dëgg gi. Ku yàggul te tàggat ngir wut dëgg ci njàqare ak ci ñaan, dees na ko bàyyi mu nangu ay réer yu war a neexul, te yu dina yàq ruuam.”
“At the time of Gabriel’s visit, the prophet Daniel was unable to receive further instruction; but a few years afterward, desiring to know more of subjects not yet fully explained, he again set himself to seek light and wisdom from God. ‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all…. 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 color to polished brass, and the voice of his words like the voice of a multitude.’
“Ca jamono ya ciibiru Gàbriyel, yonent bi Danyeel mënu woon a jotaat ndigal yu gëna yokku; waaye ay at gannaaw loolu, ndax bëgg a xam lu gëna ëpp ci mbir yi ñu ko xamalagul ba noppi, mu dellu teg boppam ci wut leer ak xel mu rafet ci Yàlla. ‘Ca fan yooyu man Danyeel daan naa jooy ñetti ayu-bés yu mat. Duma lekk mburu mu neex, yàpp walla biiñ duggul ci sama gémmiñ, te it dama bañ a diw sama bopp benn yoon…. Noonu ma yékkati sama bët, xool, te gis góor gu sol yére wu linu, te kuñam yi dañoo takk wurus wu rafet wu Ufaas. Yaramam mel ni beril, kanamam ne mel ni melow leer gu mel ni xët, bëtam yi mel ni lamp yu safara, loxoom ak tànkam yi mel ni xonq xañse bu ñu wecc, te baatam mel ni baatu mbooloo mu bare.’”
“No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.” Review and Herald, February 8, 1881.
“Doomul Yàlla ci boppam moo feeñu woon Daniyeel. Melokaan bii dafa yem ak bi Yowaana jotee woon ba Kirist feeñu ko ca dunu Patmos. Sunu Boroom léegi ñëw na ak beneen ndawul asamaan ngir jàngal Daniyeel li di am ci fan yu mujj yi. Xam-xam bii dees na ko jox Daniyeel, te bind ko ko ci li xel mu sell solal, ngir nun ñi mujjug àddina ji dikkal.” Review and Herald, February 8, 1881.
The interpretation that Gabriel, “heaven’s delegated messenger,” was bringing to Daniel was the completion of the interpretation he had begun to provide to Daniel in chapter nine. The methodology of “line upon line,” requires that we align the interpretation and associated circumstances of both chapters nine and ten, together in order to rightly divide the prophetic illustration. It is in this interpretation that the visions of the Ulai and Hiddekel rivers join.
Tekki gi Gàbriyeel, “ndaw ndigal bu asamaan yónni,” doon indil Dañeel, mooy matal tekki gi mu tàmbalee jox Dañeel ci saar bi juróom-ñeent. Yoonu “rëdd ci kaw rëdd” laaj na nu yamale tekki ak xaalis yi ci saar yu juróom-ñeent ak fukk, ñoom-ñaar bennoon, ngir nu man a séddale xarnu kàddug yonent bi ni mu ware. Ci tekki boobu la gis-gis yi ci dexu Ulai ak dexu Hiddekel bokk benn.
Daniel had understood from the books of Jeremiah and Moses that the deliverance of God’s people was at hand. In so doing, Daniel represents God’s people of the last days that understand that the final deliverance of God’s people is at hand. Those last-day people will recognize that they have been spiritually scattered, as represented by Daniel who had been scattered into the slavery of the seventy years captivity in Babylon. They will then understand that they, as Daniel, must manifest the response to their scattered condition that agrees with the remedy represented by the “seven times,” of Leviticus chapter twenty-six.
Daaniyel dafa xam ci téerey Yermiya ak Muus ne goreel gi Yàlla jagleel ay nitam mi ngi ci wet. Ci loolu, Daaniyel dafay tegtal nit ñi Yàlla ci mujjug jamono, ñiy xam ne goreel gu mujj gi Yàlla jagleel ay nitam mi ngi ci wet. Nit ñooñu ci mujjug jamono dinañu xam ne tas nañu leen ci ruuh, ni ko Daaniyel tegtalee, mi ñu tasoon ba dugg ci jaamug njaayum juróom-ñaar-fukk at yi ci Babilon. Noonu dinañu xam it ne ñoom, ni Daaniyel, war nañu wone tontu bi seen xaalis tasaaroo mën a am te méngook paj gi ñu tegtale ci “juróom-ñaar-fukk yoon,” ci Sarwiiga Lewiit saare ñaar-fukk ak juróom-benn.
When the experience of humility represented by Daniel, that is demanded by the remedy set forth in Leviticus twenty-six, is manifested in the last days, God’s last-day people will have been mourning for a specific period of time. That period of time concludes when Michael the archangel descends.
Bu ciir bu woyof gu suufeel, bi Daniel di ko teewal, te di li ñu laaj ci paj gi ñu wone ci Lewe 26, feeñee ci fan yu mujj yi, askanu Yàlla ci fan yu mujj yi dinañu nekk woon ci jooy ngir ab jamono ju xamne buñu ko tëral. Jamonoo jooju moo di jeex bu Mikaayel, malaakam mag ma, wàccee.
We will continue this study in the next article.
Dina nu war a ngi tambali jàngale bii ci mbind mi di ñëw.
And ye shall perish among the heathen, and the land of your enemies shall eat you up. And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity: because, even because they despised my judgments, and because their soul abhorred my statutes. And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the Lord their God. But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am the Lord. Leviticus 26:38–45.
Te ngeen dee rey ci biir xeeti ñi dul Yàlla, te suuf si ci seen noon dina leen lekk ba noppi. Ñi des ci yéen dinañu wàññiku te wéy ci seen bàkkaar ci suufi seen noon; te itam ci bàkkaaru seen maam ya lañuy wéy ak ñoom. Bu ñu waxee seeni bàkkaar ak bàkkaaru seeni maam, ak seeni tooñ yi ñu ma tooñee, te neenaat it ñu doxoon nañu ci lu ma weddi; te man itam ma doxoon na ci lu leen weddi, ba jébbal leen ci suufu seen noon; su fekkee xol yu leen ñàkk ngaññale, daldi toroxlu, te ñu nangu mbugalu seeni bàkkaar: kon dinaa fàttaliku sama kóllëre ak Yakub, te sama kóllëre ak Isaaxa itam, te sama kóllëre ak Ibraayma dinaa ko fàttaliku; te dinaa fàttaliku suuf si. Suuf si itam dinañu ko bàyyi, te dina bég ci ay noflaayam, bi mu nekkee réer te kenn nekkul ci biiram; te ñoom dinañu nangu mbugalu seeni bàkkaar, ndax, waaw ndaxte, dañu xeeb sama àtte yi, te seen xol sib na sama dogal yi. Waaye lépp loolu nag, su ñu nekkee ci suufu seen noon, duma leen weddi mbaa sib leen, ba rey leen yàgg ba noppi, di yàq sama kóllëre ak ñoom; ndaxte man maa di Aji Sax ji seen Yàlla. Waaye ndax ñoom dinaa fàttaliku kóllëreg seeni maam, ñi ma génne woon réewum Misra ci kanamu xeeti ñi dul Yàlla, ngir ma nekk seen Yàlla: man maa di Aji Sax ji. Lewiit 26:38–45.