The word “hour” that is only found in the Old Testament in the book of Daniel, is always associated with some type of judgment. In chapter three it represents the Sunday law, with the emphasis upon the ensign represented by Shadrach, Meshach and Abednego.
Baatu “waxtu” bi, buy nekk ci Kóllëre gu Yàgg gi rekk ci téereb Daniyeel, saa yu nekk dafa ànd ak beneen xeetu àtte. Ci saar ñetteel bi, mu ngi tegu ci yoonu Dibeer, ak càkkute gi nekk ci màndarga mi Shadrax, Meeshaax ak Abednego di tegtal.
In chapter four it represents the arrival of the warning of the first angel’s message in 1798. When used the second time in chapter four, it represented the opening of the investigative judgment on October 22, 1844. In chapter four, the two usages of the word “hour” represent the history of the first and second angels’ messages from 1798 until 1844. That history is the history of the seven thunders of Revelation ten. The seven thunders are represented by the two times the word “hour” is employed in chapter four, and therefore also represents the history of the third angel from 1989, until the soon-coming Sunday law.
Ci saar ñeenteel bi, mooy tekki ñëwug yëgleb malaakam bu njëkk ba ci 1798. Bi ñu jëfandikoo baat bi «waxtu» ñaareelu yoon ci saar ñeenteel bi, mu tekki ubbeeku attekatu seetkat bi ci 22 Oktoobar 1844. Ci saar ñeenteel bi, ñaari jëfandikook baat bi «waxtu» dañuy tekki jaar-jaaru yëgle yi malaakam bu njëkk ak bu ñaareel, dale ko ci 1798 ba ci 1844. Jàar-jaar boobu mooy jaar-jaaru juróom-ñaar ñiir yi ci Peeñu 10. Juróom-ñaar ñiir yooyu, dañu leen tekki ci ñaari yoon yi ñu jëfandikoo baat bi «waxtu» ci saar ñeenteel bi, te moo tax itam ñuy tekki jaar-jaaru malaakam bu ñetteel bi, dale ko ci 1989 ba ci ndigëlu Dibiir bu dëgër bi di ñëw lu gaaw.
In chapter five, the word “hour” also represents the Sunday law, but the emphasis there is upon the end of the sixth kingdom of Bible prophecy, the United States, as typified by the end of the first kingdom of Bible prophecy, Babylon. In chapter three, the emphasis was upon the ensign in the furnace, but in chapter five the emphasis is on the fate of Belshazzar and his particular judgment, although Daniel does ultimately arrive into the story typifying the ensign.
Ci tereel baat bi juróom, baat bi ñuy wax “waxtu” itam dafay tegtal yoonu Dibeer bu gaaw bi, waaye foofu doxalin bi moo nekk ci jeexital nguur gu juróom-benni ci wax ju Yàlla ci Biibël, mooy États-Unis, ni ko jeexital nguur gu njëkk ci wax ju Yàlla ci Biibël, mooy Babilon, di misaal. Ci tereel bi ñett, doxalin bi nekkoon na ci alama bi ci safara si, waaye ci tereel baat bi juróom doxalin bi nekk na ci mbirum Belshazzar ak àtteem bu jagleel ko, doonte Daniel dafa agsi ci mujj ci nettali bi ngir tegtal alama bi.
At the Sunday law, the “hour” of Nebuchadnezzar’s dedication and the death of Belshazzar are represented. The “hour” represented as the opening of the judgment in chapter four identifies the opening of the investigative judgment on October 22, 1844, and it also identifies the opening of the executive judgment at the Sunday law. Whether the opening of the books of judgment in the heavenly sanctuary on October 22, 1844, or the beginning of the judgment of God brought upon those who have rejected salvation, at the beginning of the executive judgment at the Sunday law the warning for either approaching judgment is represented in Daniel chapter four by the first use of the word “hour,” and the actual beginning of either of the two types of judgment is represented by the second time the word “hour” is used in chapter four.
Ca jamono àtte-yoon bi, “waxtu” Nebukadnesar jébbalewam ak deeñu Belshazzar dañu feeñal. “Waxtu” bi ñu feeñale ni ubite àtte bi ci saar 4 miy won ubite àtte-seet bi ci 22 Oktoobar 1844, te itam miy won ubite àtte-jëf bi ca jamono àtte-yoon ba. Muy ubite téerey àtte yi ci kër-yàllaaséen bu asamaan ci 22 Oktoobar 1844, walla tàmbali àtte Yàlla bi ñuy teg ci kaw ñi bañ a nangu mucc, ci ndoorteel àtte-jëf bi ca jamono àtte-yoon ba, artu ji ngir benn ci ñaar ñi ñëw di àtte feeñ na ci Daniyel saar 4 ci njëkk jëfandikoo baat bi “waxtu,” te tàmbali dëgg-dëgg bu benn ci ñaari xeetu àtte yooyu feeñ na ci ñaareel yoon bi ñu jëfandikoo baat bi “waxtu” ci saar 4.
The grammatical term for the word “hour” as it is employed by Daniel is that it is a “polysemy”. A polysemy is a word that has various definitions that can all be grouped together under the same heading. The five times Daniel uses the word “hour,” all refer to judgment, but they each address different aspects of either God’s retributive judgment, which is called His executive judgment, or God’s investigative judgment where He is determining who will or will not be saved. Whether it is the investigative judgment that began on October 22, 1844, or the executive judgment that begins at the soon-coming Sunday law, both judgments are progressive in nature. God’s retributive, or executive judgment begins at the Sunday law and progressively escalates, ultimately reaching the close of human probation and the seven last plagues.
Baat bu aju “waxtu” ni Daniel jëfandikoo mooy ne mooy ab “polysemy”. Polysemy mooy baat bu am ay tekki yu bare te man nañu leen boole ci benn wàllu rekk. Ñaari juróom yoo xam ne Daniel jëfandikoo baat bu “waxtu”, ñépp di dëggal àtte, waaye ku nekk ci ñoom dafa jëm ci wàll yu wuute yaa bokk ci àtteb yàlla buy fey jëf yi, mi ñuy wax Ay àtteb yàlla buy doxal, walla ci àtteb yàlla buy seetlu, bi Muy xàmmi kan ñoo di mucc walla kan ñoo dul mucc. Muy àtteb seetlu bi tàmbalee 22 Oktoobar 1844, walla àtteb doxal bi tàmbalee ci ndigalu dibeer bu ñu gëna yàggul di ñëw, ñaari àtte yooyu ñépp dañuy dem ci anam wu yokk-ndank. Àtteb yàlla buy fey jëf yi, walla àttebam buy doxal, tàmbali na ci ndigalu dibeer te di yokku ndank-ndank, ba mu mujjee ci jeexitalub yoon wu ñeel doomu nit ak juróom-ñaar yi mujj yu réy.
Daniel chapter five uses the word “hour,” to illustrate God’s executive judgment as represented by the death of Belshazzar, and the end of the nation he ruled.
Yàllaŋu Daniel ci juróom-ñeentéelu ay màngatiis mi jëfandikoo baat bi “waxtu” ngir wone àtteb yore-kàttan bu Yàlla, ni ko dee Belshazzar tegtal, ak mujjug réew mi mu doon nguuru.
In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Daniel 5:5.
Ci waxtu wóowu nag, baaraami loxo nit feeñ nañu, te bind fa kanam lamp bi, ci kaw banqasu miir mi ci kërgóor buur bi; te buur bi gis na cér gi loxo ga doon bind. Daniel 5:5.
The executive judgment begins at the Sunday law, which is also represented by Nebuchadnezzar’s dedication of the golden image, but that “hour” is more about the deliverance of God’s people in the crisis that is brought about at the Sunday law. The executive judgment of the whore of Tyre, and also of the United States begins at the Sunday law, which is the “hour” that is a symbol of judgment in the book of Daniel.
Àtte gu jëf ji tambalee ci yoonu Dibeer bi, te moom itam lañu ko tegtale ci Nebukadnesar bi mu jébbale xàmmiim wurus wi; waaye “waxtu” woowu gën a jëm ci musalug nit ñi Yàlla ci diine bi, ci jafe-jafe ji yoonu Dibeer bi indi. Àtte gu jëf ci jigéen ju ñaaw ju Tir, ak itam ci États-Unis, tambalee na ci yoonu Dibeer bi, mooy “waxtu” wi nekk misaal bu àtte ci téereb Daniel.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:4–10.
Noonu ma, déggoo baat bu génne asamaan, ne: «Génleen ci moom, yéen samay nit, ngir ngeen bañ a bokk ci ay bàkkaaram, te ngir ngeen bañ a jot ci ay mbugalam. Ndaxte ay bàkkaaram dafa aksi ba asamaan, te Yàlla fàttaliku na ay tooñam. Feyeen ko ni mu leen feye woon, te yokkal-leen ko ñaari yoon ci lu ëpp ndax jëfam yi; ci kaas bi mu feesaloon, feesalleen ko ñaari yoon. Ni mu màggaloo boppam, te dund ci neexal ak taaru dund, noonu nag jox-leen ko sonal ak naqarlu. Ndaxte mu naan ci xolam: “Toog naa ni buur bu jigéen, nekku ma jëkkër-dee, te duma gis naqarlu.” Moo tax ay mbugalam dina ñëw benn bés: dee, ak jooy, ak xiif; te dees na ko lakk ba mu yàggul ak safara. Ndax Boroom bi di Yàlla, miy àtte ko, ku bare doole la. Te buur-i suuf yi, ñi ak moom def njaaloo te dund ci neexal ak taaru dund, dinañu ko jooy te metti ndax moom, bu ñu gisee saxaaru lakkam, taxaw fu sori ndax ragal sonalam, ne: “Akaay, akaay, dëkk bu mag boobu Babilon, dëkk bu am kàttan! Ndaxte ci benn waxtu rekk sa àtte aksi na.” Peeñu 18:4–10.
The Sunday law in the United States, which is the beginning of the executive judgment, which is also progressive, begins in the “hour” that God’s children who are still in Babylon are called out by the ensign. It is the “hour” that the judgment comes upon “that Great city, Babylon”. Her judgment, represented by the word “hour,” covers the period when God’s other flock are called out of Babylon.
Sàrtu dib dund bés-bu-neek ci États-Unis, mi di tàmbali àtte ju yore doole jëfandikoo, te moom itam di àtte ju dem ba kanam, tàmbalee na ci “waxtu” woowu bi xale Yàlla yi des te nekk ciy Babilon, woowe leen génne ci bannera bi. Mooy “waxtu” wi nga xam ne àtte bi di dal ci “dëkk bu mag ba, Babilon”. Àtteem, mi ñu tektale ci baat bi “waxtu,” dafa boole jamono ji gën a weesu bi juróom-ñaarar juróom Yàlla yi di ñu woo génne leen ci Babilon.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.
Te ci bés ba, gennu Yese dina taxaw muy ràññee bu xeet yi; ay xeeti ñi dul Yawut dinañu ko seet, te boppam dina am ndàmp gu tedd te màgg. Te ci bés booba, Boroom bi dina yokkati loxoom ñaareelu yoon ngir jotaat yàqutug askanam gi des, gi desee ci Asiri, ak Misra, ak Patros, ak Kuus, ak Elam, ak Sinar, ak Hamat, ak dunu géej gi. Te dina yékkati ràññee bu xeet yi, te dina dajale ñi ñu dàqee ci Israayil, te boole ñi tasaaroo ci Yuda jële leen ci ñeenti cér yu àddina. Esayi 11:10–12.
The Lord called people out of Babylon in the movement of the first angel in 1844, and the second angel of that history is to be repeated in the last days, when “the Lord shall set his hand again the second time to recover the remnant of his people.” The remnant of the people He is “again” calling out, is not the ensign, for the ensign are the “root of Jesse,” which stand up as the “ensign” whom the “Gentiles seek”. For a second time, God will call the nations out of Babylon.
Boroom bi woo nit ñi ñu génne leen ci Babylon ci yëngu-yëngu malaaka bu jëkk ba atum 1844, te malaaka bu ñaareel bi ci jaar-jaaru nettali woowu war na dellusi ci fan yu mujj yi, bu “Boroom bi di yokkati loxoom ñaareel yoon ngir jotaat bàkk yi des ci xeetu askanam.” Ñi des ci askanam ñi Mu di “yokkatia woo” ngir génne leen, duñu sañse bi, ndax sañse bi mooy “rëy wa Yese,” mi taxaw ni “saanse” bi “Xeeti ñi dul Yawut di ko wut.” Ci ñaareel yoon, Yàlla dina woo xeet yi ci génne Babylon.
He will do so by first assembling “the outcasts of Israel,” who are “the dispersed of Judah,” and who come “from the four corners of the earth,” when they are gathered together at the end of three and a half days of laying dead in the street of Revelation chapter eleven, that runs through Ezekiel’s valley of dead and dry bones.
Dina ko defee ci jëkk dajale “ñi ñu génne Israayil,” te ñoom mooy “ñi tasaaroo Yuda,” te ñuy jóge “ca ñeenti wetu suuf si,” bi ñuy dajale leen ci mujjug ñetti fan ak genn-wàll bu ñu tëdde dee ci mbedd mi ci Peeñug Yowaana saar fukki benn, mi jaar ci xur wi Esekiel bu fees ak yax yu dee te wow.
The “hour” when the executive judgment begins for “Babylon” that “mighty city,” is the same “hour” of the “great earthquake” of Revelation eleven. God’s executive judgment begins at that “hour,” for in Revelation chapter eleven, there are seven thousand that are slain in the “hour” of the earthquake. Those seven thousand were represented by the “most mighty men” of Nebuchadnezzar, who died throwing Shadrach, Meshach and Abednego into the furnace that had been heated “seven times” above normal. In the French Revolution the “seven thousand” represented the royalty of France, or its mighty men. Not only was Belshazzar slain in chapter five, but his army was destroyed. The “hour” of the Sunday law begins the persecution represented by God’s people being thrown into the furnace, but it also marks the beginning of God’s executive judgment upon the great city Babylon.
“Waxtu” bi àtte ci àtte bu njëkk gu ndigëlu mbugal gi tambalee ci “Babilon,” “dëkk bu réy” boobu, mooy benn “waxtu” ak bu “yëngu-yëngu suuf gu réy” gi ci Peeñu Yowaana fukk ak benn. Mbugal gu ndigëlu Yàlla tambalee na ci boobu “waxtu,” ndaxte ci saraxar gu fukk ak benn gu Peeñu Yowaana, am na juróom-ñaari junni ñu rey ci “waxtu” wu yëngu-yëngu suuf wi. Ñaari junni ñoñu ñu ngi doon a mel ni “nit ñi gën a doole” yi Nebukadnesar moomoon, ñi dee bi ñuy sànni Sadarak, Mesak ak Abednego ci biir furnaas bi ñu taaloon “juróom-ñaari yoon” ba mu gën a metti lu ca normaal. Ci yëngu-yëngu Réewum Farãs bu tudd Revolusioŋ Franse, “juróom-ñaari junni” ñoñu dañoo tegtal buurug Farãs walla nitam ñi amoon doole. Du Belsasar rekk a dee ci saraxar gu juróom, waaye sax xaritam xare ba noppi nañu ko alag. “Waxtu” wu yoonu dibeer bi tambalee, mooy tàmbali fitna bi ñu tegtale ak ñu sànni askanu Yàlla ci furnaas bi, waaye itam mooy màndarga tàmbali mbugal gu ndigëlu Yàlla ci kaw Babilon, dëkk bu mag ba.
It is also the “hour” of the great earthquake in Revelation chapter eleven’s great earthquake, when the formerly dead bones that were slain in the street by the beast from the bottomless pit are lifted up into heaven as an ensign. There it is also the same “hour” that the third Woe, which is also the seventh trumpet is sounded. The seventh trumpet is the third Woe, and the purpose of that final Woe trumpet is not only to bring judgment upon those that enforce Sunday worship, but also to anger the nations. The third Woe, the seventh trumpet, and the angering of the nations, are all symbols that address the prophetic role of Islam, and they are all placed in the “hour” of the great earthquake.
Loolu itam mooy “waxtu” buy xew ci yengu-yengu su mag si Peeñu ga, ci ayibenn fukk ak benn, bi yax yi woon déew te malaaka gi jóge ci xóot bu amul àpp réy leen ca mbedd ma, te yékkati leen ba asamaan ngir nekk màndarga. Foofa itam mooy benn “waxtu” boobu la ñaareelu musiba bi ñetteel, miy itam trompet bu juróom-ñaareel ba, deñk. Trompet bu juróom-ñaareel bi mooy ñetteelu musiba bi, te njariñu trompetu musiba boobu mujj du rekk ngir indi àtte ci ñi di saxal màggalu Dibeer, waaye itam ngir merloo xeeti àddina yi. Ñetteelu musiba bi, trompet bu juróom-ñaareel bi, ak merloo xeeti àddina yi, ñoom ñépp ay màndarga lañu yu jëm ci wàll wu wax ci yeneen lu Islama si ci mbirum wax yu yonent yi, te ñoom ñépp ñu ngi teg ci “waxtu” wu yengu-yengu su mag si.
And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:12–18.
Noonu dégg baat bu réy buy jóge asamaan, di leen wax ne: «Yéegleen fii.» Noonu ñu yéeg asamaan ci niir, te seeni noon gis leen. Ca saa sa itam amoon na suuxu suuf bu réy; fukki xaaj yi benn ci dëkk ba daanu, te ci suuxu suuf boobu ñaari junni ak juróom-ñaaru nit ñu dee. Ña ca des tiit na leen, te ñu jox Yàlla ji nekk ci asamaan ndam. Ñaareelu alkande jeex na; te xool-leen, ñetteelu alkande di ñëw gaaw. Noonu malaaka juróomeel bi wol; te am na ay baat yu réy ci asamaan, di wax ne: «Nguru àddina si nekk na nguru sunu Boroom ak nguru Kiristam bi; te mooy nguuru ba fàww ak ba fàww.» Noonu ñaar-fukk ak ñeenti mag ña, yi toogoon ca kanam Yàlla ci seen gangune, daanu ci seen kanam, sujjóot Yàlla, di wax ne: «Nun sant la, Boroom Yàlla Aji Kàttan ji, yaa nekk, yaa nekkoon, te yaa di ñëw; ndaxte jël nga sa kàttan gu réy, te nga nguur. Xeeti àddina yi mer nañu, te sa mer agsi na, ak waxtu waa dee ña, ngir ñu àtte leen, ak ngir nga may peyu sa jaam yi, yonent yi, ak gaayi sell yi, ak ñi ragal sa tur, ndaw ak mag; ak ngir nga alag ñiy alag suuf si.» Peeñu Yóhna 11:12–18.
Ezekiel’s dead bones ascend “up to heaven in a cloud; and their enemies” behold “them” in the “hour” when Nebuchadnezzar’s music begins to play, and the whore of Tyre begins to sing, and apostate Israel begins to dance. Apostate Israel is representing the false prophet, king Nebuchadnezzar is the dragon and the whore of Tyre is the beast. The dance is illustrated by the prophets of Baal and the prophets of the grove in the story of Elijah. It was also illustrated by the dance of Salome, the daughter of Herodias. Baal is the false male deity and Ashtaroth is the prophets of the grove which is a female deity. Together they represent the combination of church (the woman) and state (the man). Together they represent the false prophet of the United States. Salome identifies that the false prophet is the daughter of Rome, whose image is the combination of church and state in the United States.
Yàllay Ëskeel yu dee yi yéeg «ba asamaan ci aw niir», te seen noon yi gis «leen» ci «waxtu» wi muusig Nebukadnesar di tàmbalee, te jigéen ju ñaaw ju Tir di tàmbalee a woy, te Israayil gu dëddu Yàlla di tàmbalee a fecc. Israayil gu dëddu Yàlla mooy tekki yonent bu dëgërewoon, buur Nebukadnesar mooy nagoog bi, te jigéen ju ñaaw ju Tir mooy rab wa. Fecc bi, ay yonent Baal ak ay yonent xeer yaa ko melal ci nettali Eliya. Te itam, ñu ko melaloon ci feccu Salome, doom ju jigéen ju Herodias. Baal mooy yàlla ju góor ju dul dëgg, te Ashtarot mooy ay yonent xeer yi, te loolu mooy yàlla ju jigéen. Ñoom ñaar benn, dañuy tegtal booleem kërceen gi (jigéen ji) ak réew mi (góor gi). Ñoom ñaar benn, dañuy tegtal yonent bu dëgërewoon bu États-Unis. Salome dafay wone ne yonent bu dëgërewoon bi mooy doom ju Room, te nataalam mooy booleem kërceen ak réew ci États-Unis.
Wherefore at that time certain Chaldeans came near, and accused the Jews. They spake and said to the king Nebuchadnezzar, O king, live forever. Thou, O king, hast made a decree, that every man that shall hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, shall fall down and worship the golden image: And whoso falleth not down and worshippeth, that he should be cast into the midst of a burning fiery furnace. There are certain Jews whom thou hast set over the affairs of the province of Babylon, Shadrach, Meshach, and Abednego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up. Daniel 3:8–12.
Moo tax, ayaldee yu Bariis yi ñëw, jiiñ Yawut ya. Ñu wax, ne buur Nebukadnesar: Yaa buur, nga dund ba fàww. Yaa buur, yow nga joxe ndigal ne képp ku dégg baatu trompet, mbar, xalam, saakbut, saalteri, ak dilsimeer, ak bépp xeetu njule, dafa wara sujjóot di jaamu nataalu wurus wi. Te ku sujjóotul te jaamu ko, dees na ko sànni ci biir furno buy lakk ak safara su metti. Am na ay Yawut yu nga teg ci yëngu-yënguy diiwaanu Babilon, mooy Shadrak, Meshak ak Abednego; nit ñooñu, yow buur, seetuwuñu la: jaamuwuñu say yàlla, te jaamuwuñu it nataalu wurus wi nga taxawal. Daniel 3:8–12.
In that “hour,” the enemies of Shadrach, Meshach and Abednego saw that they refused the mark of the beast, and they then petitioned the king to execute the prescribed judgment. In that “hour,” the Sunday law, which is the shaking that confronts the earth beast (the earthquake), Nebuchadnezzar’s rage and fury is manifested.
Ci “waxtu,” noonu Shadrac, Méshac ak Abednego gis ne dañu bañ màndarga rab bi, te noonu daldi ñaan buur bi ngir mu yéeg àtte biñ santoon. Ci “waxtu” woowu, yoonu Dibéer bi, mi di yëngu-yëngu bi di jànkoonte ak rabu suuf bi (suuxat suuf si), mer ak tiisub Nebukadnetsar feeñ na.
Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach, Meshach, and Abednego. Then they brought these men before the king. Daniel 3:13.
Noonu Nebukadnesar, ci meram ak mër gu réy, santaaneñu ñu indi Sadrak, Mesak ak Abednego. Noonu ñu indi nit ñooñu kanam buur bi. Daniel 3:13.
The persecution that is carried out against God’s two witnesses (Shadrach, Meshach and Abednego), is carried out when they refuse to bow, or as Revelation eleven identifies—they stand upon their feet.
Fitna bi ñuy def ci ñaari seede Yàlla (Shadrach, Meshach ak Abednego), dees na ko def ba ñu bañee sujjóot, walla ni Peeñu gi fukk ak benn jàngale ko—ñu taxaw ci seen tànk.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.
Gannaaw fan ak genn-wàll, Xel mu dund gu jógé ca Yàlla dugge ci ñoom, te ñu taxaw ci seen tànk; te ragal gu réy daldi dal ci ñi leen gis. Te ñu dégg baat bu réy bu jóge asamaan ne leen: “Yéegleen fii.” Noonu ñu yéeg ca asamaan ci niir; te seeni noon gis leen. Peeñu 11:11, 12.
Refusing to bow, they stand upon their feet as Ezekiel’s mighty army. They stand when they receive and then proclaim the sealing message that protests the formation of the union of church and state in the United States, and warns of the soon-coming Sunday law, and identifies that God’s retributive judgment is about to be accomplished by Islam of the third Woe. The Midnight Cry message is represented by the “secret” that was revealed to Daniel in chapter two, and when God’s last day people settle into that “truth,” they cannot and will not be shaken by the imminent earthquake.
Di bañ naa suux, ñu taxaw ci seen tànk ni mbooloom xare bu mag bu Esekiyel. Ñu taxaw bu ñu jotee te gannaaw loolu yégle waxtaanu tëj gi, mi di weddi sos booleem kërceen ak nguur ci États-Unis, di artu yoonu Dibéer buy ñëw léegi, te di firndeel ne àtteb yëf-yëf yu Yàlla yiy delloo lu nit ñi def, bëgg na matale ko Islaam bu ñetteelu Ay. Baatu Yuuxu Digg-guddi gi dañu ko tektal ci “kumpa” gañu feeñaloon Danyeel ci saar ñaareel bi, te bu nit ñi Yàlla ci mujjug fan yi daldoo ci “dëgg” googu, duñu man a yëngu te bëgguñu a yëngu ndax suuf-sanu gu bëgg a xew léegi.
“The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.
“Liggéey bi ñuy def Battle Creek, noonu la tollooki ak benn xeetu doxalin. Njiit yi nekk ci sanitarium bi dajale nañu seen bopp ak ñi gëmul, te boole nañu leen ci seeni kurél yi, bu baaxee ak bu néew; waaye loolu mel ni ñuy liggéey ak seeni bët tëj. Ñoom amuñu xel mu xóot ngir gis li nar a dal ci sunu kow saa su ne. Am na fa ruuh mu fees ak jaaxle, ak xare ak tuuru deret, te ruuh woowu dina gën a yokku ba kerceenug jamono. Bu gaaw gaaw nit ñi Yàlla di moom ñuñ seal leen ci seen jë, — du benn seal walla marka bu nit man a gis, waaye mooy ñu dëkk ci dëgg gi bu baax, ci xam-xam ak ci ruuh itam, ba duñu man a yëngatu, — bu gaaw gaaw nit ñi Yàlla di moom ñuñ seal leen te ñu waajal ngir yëngu-yëngu bi, dina ñëw. Ndaxte, tàmbali na ba tey. Yooni àttey Yàlla ñu ngi leegi ci kaw réew mi, ngir jox nu artu, ba nu xam li ñuy ñëw.” Manuscript Releases, volume 10, 252.
The sealing represents a mark that at first cannot be seen by humans, but is thereafter seen by everyone. When God’s people accept the message of the Midnight Cry, that has been represented by the “secret” that was revealed to Daniel in chapter two, they have accepted the “secret” of the image of the beast that leads to the mark of the beast, which brings the judgment of God, which is accomplished through Islam. This takes place at a time where a “spirit of desperation, of war and bloodshed” is increasing. That time is now. It takes place when the leaders of Adventism cannot see due to Laodicean blindness. During the sealing process that is finalized at the Midnight Cry, the seal is impressed upon the foreheads of the wise virgins, but it is unseen. Shadrach, Meshach and Abednego represent those who have settled into the truth as illustrated through their dialogue with Nebuchadnezzar.
Sèle bi di melo gu nit ñuul yi mënul a gis ci njëkk, waaye gannaaw loolu képp dina ko gis. Bu askanu Yàlla nanguwaatee yégle bu Yuuxu Diggante Guddi bi, gi ñu wone woon ci “kumpa” bi ñu feeñaloon Daniyeel ci saar bu ñaareel bi, ñoom dañu nangu “kumpa” bu xarit naxranu rab wi, mi jëme ci màndargay rab wi, te loolu moo indi àtteb Yàlla, bi ñuy matale jaarale ko ci Islaam. Loolu dafay am ci jamono ju “xel mu metti, xelum xare ak tuuru deret” di yokku. Jamono joojoo mooy léegi. Dafay am bi njiiti Awaantis yi mënuma gis ndax gumba gu Lawodise. Ci diggante jàppale sèle bi, bi matale ci Yuuxu Diggante Guddi bi, sèle bi dañuy tàmp ci jë yi ci kanam janq yi xam-xam, waaye kenn gisuko. Sadarak, Meshak ak Abednego dañuy tegtal ñi sampu ci dëgg gi, ni ko seetalé ci seen wax ak Nebukadnesar.
Nebuchadnezzar spake and said unto them, Is it true, O Shadrach, Meshach, and Abednego, do not ye serve my gods, nor worship the golden image which I have set up? Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. Daniel 3:14–18.
Nebukadnesar wax ne leen ne, “Ndax dëgg la, yéen Sadarak, Mesak ak Abednego, ne dangeen bañ a jaamu sama yàlla yi, te dangeen bañ a sujjóotir xarala gu wurus gi ma taxawal? Léegi nag, su fekkee ne ngeen waajal, ba saa su ngeen déggee riir bu trompet bi, fliit bi, ar bi, sakbut bi, salter bi, dulcimer bi, ak xeetu mbëpp muusig yépp, ngeen daanu sujjóot di màggal xarala gi ma def, baax na; waaye su ngeen ko bañee màggal, ca saa sa ngeen dees leen sànni ci biir furnaso buy lakk te metti; te kan mooy Yàlla jiy musal leen ci samay loxo?” Sadarak, Mesak ak Abednego tontu ne buur bi, “Yow Nebukadnesar, amunu nu lu nu war a xalaat bu baax ci tontu la ci mbir mii. Su fekkee ne noonu la, sunu Yàlla ji nu di jaamu man na nu musal ci furnaso buy lakk te metti mi, te dina nu musal ci sa loxo, yow buur. Waaye bu ko deful sax, na la leer, yow buur, ne dunu jaamu sa yàlla yi, te dunu sujjóotir xarala gu wurus gi nga taxawal.” Daniel 3:14–18.
Thereafter the three worthies will manifest the seal of God that can be seen. Only those who first have the seal within that cannot be seen, will be involved with manifesting the seal of God in the time when it must be seen.
Gannaaw ñetti nit ñi yu yaru gi dinañu feeñal màndarga Yàlla mi gisu. Ñi am ba noppi, njëkk, ci biir seen xol, màndarga mi gisuul rekk, ñoom kese moo tax dinañu bokk ci feeñal màndarga Yàlla ci jamono ji war a gisu.
Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated. And he commanded the most mighty men that were in his army to bind Shadrach, Meshach, and Abednego, and to cast them into the burning fiery furnace. Then these men were bound in their coats, their hosen, and their hats, and their other garments, and were cast into the midst of the burning fiery furnace. Therefore because the king’s commandment was urgent, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abednego. And these three men, Shadrach, Meshach, and Abednego, fell down bound into the midst of the burning fiery furnace. Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. Daniel 3:19–25.
Noonu Nebukadnessar fees lool ba mer, te melokaanam soppi ci seen kanamam ba mu wuutu ci Shadrak, Meshak ak Abednego; moo tax mu wax, santaane ñu tàngal safara ga juróom-ñaari yoon gën a tàng ngir ni ñu ko daan tàngale. Mu santaane nit ña gën a doole ci ay xarekatam, ñu boole Shadrak, Meshak ak Abednego, ba noppi sànni leen ci safara su tàng te lakk. Noonu ñu boole góor ña ak seen yére yu mag, seen yéré tànk, seen kaala, ak seeni yeneen yére, ba noppi sànni leen ci biir safara su tàng te lakk. Gannaaw ndigal buur bi jafe woon lool, te safara ga tàng lool ba ëpp, tàngaayu safara ga rey nit ña yékkati woon Shadrak, Meshak ak Abednego. Te ñetti góor ñii, Shadrak, Meshak ak Abednego, daanu, ñu boole leen, ci digg biir safara su tàng te lakk. Noonu buur bi Nebukadnessar tiit lool, jóg ci gaaw, wax ak ay ndimbalakam ne leen: “Ndax du ñett ñooñu nu sànni woon ci biir safara ga, ñu boole leen?” Ñu tontu, ne buur bi: “Dëgg la, yow buur bi.” Mu tontu ne: “Xool-leen, gis naa ñeent nit yu ñu boolewul, di dox ci digg biir safara ga, te dara jotu leen; te melokaanam ki ñetteel ki mel ni Doomu Yàlla ji.” Daniel 3:19–25.
The two witnesses, represented by Shadrach, Meshach and Abednego are then lifted up as an ensign, and then the seal will be seen.
Ñaari seede yi, ñu tegtal leen ci Shadrak, Meshak ak Abednego, bu ko defee ñu dina leen yékkati ngir nekk taxawaayu màndarga; te gannaaw loolu, dees na gis màndargu seal bi.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws. Bible Training School, December 1, 1903.
“Liggéeyu Xel mu Sell mi mooy tënku àddina ci bàkkaar, ci njubte ak ci àtte. Àddina mënul aññees dara ludul bu gisoon ñiy gëm dëgg gi ñu sellal leen ci dëgg gi, di dox ci yoon yu kaw te sell, di won ci anam gu kawe te yéeg, rëddoo bi nekk diggante ñiy sàmm ndigali Yàlla ak ñiy xasoo leen ci seen tànk. Sellalu Xel mi mooy màndargaal wu wone wuute gi nekk diggante ñi am téereb Yàlla ak ñiy sàmm bésub noflaay bu dëggul. Bu nattu gi agsee, dina wóor bu baax lan mooy màndarga gaynde gi. Mooy sàmm Dibéer. Ñi, gannaaw ba ñu déggee dëgg gi, di sax di jàpp bés bii ni lu sell, ñoo yëngoo firndeel ki di nit ku bàkkaar, mi xalaat ne man na soppi waxtu yi ak yoon yi. Bible Training School, Desambar 1, 1903.”
At the Sunday law, the United States will turn to the United Nations in order to accomplish her prophetic work. She is to deceive the world by those miracles she performs, as represented by the dance of Salome. As she does her dance of deception, the whore of Tyre will be singing her songs, and Nebuchadnezzar’s orchestra will play the music. The United States takes the lead in forcing the world to accept the song, and bow down before the image.
Ci biirub Dimaas, Etats-Unis dina jublu ci Nations Unies ngir matal liggéeyam gu yonent bi waxoon. Moom war na nax adina si ak kéemaan yi muy def, ni ñu ko teyji ci feccu Salome. Bu muy def feccam gu nax, jigéenu ndaw gu Tir dina woy ay woyam, te orkestru Nebukadnetsar di xëcc mbëgtam. Etats-Unis mooy jiite ci di gaawloo adina ngir nangu woy wi, te sujjóot ci kanam nataal bi.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:11–18.
Noonu ma gis beneen rab, muy jóg ci suuf si; te amoon na ñaari wéru mel ni xar, waaye muy wax ni njàng. Noonu mu jëfandikoo bépp sañ-sañu rab ba jëkk ba ci kanamam, te mu tax suuf si ak ñi ci dëkk ñépp sujjóot rab ba jëkk ba, mi gaañu dee ga wéraloon. Te mu def kéemaan yu mag, ba tax muy wàcce safara jóge asamaan, ñëw ci suuf si ci kanamu nit ñi. Te muy nax ñi dëkk ci suuf si ak kéemaan ya, yi mu amoon sañ-sañu def ci kanamu rab ba; di wax ñi dëkk ci suuf si ne, nañu def nataalu rab ba, mi ñu gaañe woon jaasi, te dundaat. Te amoon na sañ-sañu jox nataalu rab ba ruuh, ngir nataalu rab ba wax, te tax it ne képp ku bañ a sujjóot nataalu rab ba, ñu rey ko. Te mu tax ñépp, ñi gën a ndaw ak ñi gën a mag, ñi bare alal ak ñi néew alal, ñi gor ak jaam, ñu jot màndarga ci seen loxo ndeyjoor mbaa ci seen jë; te kenn du man a jënd walla jaay ludul ki am màndarga gi, mbaa turu rab ba, mbaa nimero turam. Fii la xam-xam nekk. Ku am xel, na waññi nimero rab ba; ndaxte nimero nit la, te nimeroom mooy juróom-benn téeméer ak juróom-benn fukk ak juróom-benn. Peeñu Yi 13:11–18.
Egypt in the last days represents the world (then governed by the United Nations), but there is a “Woe” (a symbol of Islam), that has been pronounced against those (the United States) that turn to Egypt for help. When the three worthies are thrown into the furnace and become the ensign for the world, the furnace is not actually Nebuchadnezzar’s furnace.
Esipte ci mujj àddina bi dafa mel ni àddina (bi booba Mbooloom Xeet yi benn benn ñoo ko doon saytu), waaye am na “Wóy” (tektal buy firndeel Islaam), bu ñu wax ci kaw ñi (Etazini) ñiy dellu ci Esipte ngir am ndimbal. Bu ñu sànni ñetti gór yu yey ci safara su metti te ñu nekk alama bu àddina, safara sa du dëgg-dëgg safara Nebukadnesar.
Woe to them that go down to Egypt for help; and stay on horses, and trust in chariots, because they are many; and in horsemen, because they are very strong; but they look not unto the Holy One of Israel, neither seek the Lord! Yet he also is wise, and will bring evil, and will not call back his words: but will arise against the house of the evildoers, and against the help of them that work iniquity. Now the Egyptians are men, and not God; and their horses flesh, and not spirit. When the Lord shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down, and they all shall fail together. For thus hath the Lord spoken unto me, Like as the lion and the young lion roaring on his prey, when a multitude of shepherds is called forth against him, he will not be afraid of their voice, nor abase himself for the noise of them: so shall the Lord of hosts come down to fight for mount Zion, and for the hill thereof. As birds flying, so will the Lord of hosts defend Jerusalem; defending also he will deliver it; and passing over he will preserve it. Turn ye unto him from whom the children of Israel have deeply revolted. For in that day every man shall cast away his idols of silver, and his idols of gold, which your own hands have made unto you for a sin. Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited. And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the Lord, whose fire is in Zion, and his furnace in Jerusalem. Isaiah 31:1–9.
Ay ñi dem ci Isip ngir wut ndimbal, tey sukkandiku ci fas yi, di wóolu karet yi ndax ñu bare, ak ci way tëj fas yi ndax ñu am doole lool; waaye xooluñu ca Aji Sellalu Israyil, te seetuñu Boroom bi! Waaye moom itam am na xel, te dina yóbbu musiba, te du delloo ay kàdduam gannaaw; waaye dina jóg a wër këru ñi bon jëf, ak ndimbalu ñi di liggéey lu jubadi. Léegi waa Isip nit lañu, waaye du Yàlla; seeni fas yaram lañu, waaye du ruu. Bu Boroom bi joxee loxoom, ku dimbali dina daanu, ku ñu dimbali itam dina daanu, te ñoom ñépp aay benn di sankoo. Ndaxte nii la Boroom bi waxe ma: Ni gaynde gi ak ndawug gaynde gi di xaacu ci seen noppal, bu mbooloom sàmm yu bari génnee ci moom, du ragal seen baat, te du suufeel boppam ndax coowlu ñoom; noonu la Boroom ga xarekat yi di wàcc ngir xeexal tundu Siyoŋ ak tundam. Ni picc yu di naaw la Boroom ga xarekat yi di aar Yerusalem; di ko aar, dina ko musal; di romb ko, dina ko sàmm. Dëdduleen ci moom, mi ñi bokk ci Israyil bàyyi ba sori lool. Ndax ca bés booba, ku nekk dina sànni ay xërëmam yu xaalis ak ay xërëmam yu wurus, yi seeni loxo defal yéen ngir bàkkaar. Noonu Asiriya dina daanu ak saamar bu jógewu ci góor gu am kàttan, te saamar bu jógewu ci góor gu néew doole dina ko lekk; waaye dina daw saamar, te ay waxambaanaam dinañu yàqu. Dina romb ba agsi ca dëkkam gu dëgër ndax ragal, te ay kilifaam dinañu tiit ndax alama bi, kàddug Boroom bi la, moom mi ay safaraam nekk ci Siyoŋ, te ay furneexaam nekk ci Yerusalem. Esayi 31:1–9.
Jerusalem is the furnace the world will look to, and they will see four men walking therein.
Yerusalem mooy forno bi àddina di xool, te dinañu gis fa ñeent nit di dox.
Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, and spake, and said, Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth, and come hither. Then Shadrach, Meshach, and Abednego, came forth of the midst of the fire. And the princes, governors, and captains, and the king’s counsellors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them. Then Nebuchadnezzar spake, and said, Blessed be the God of Shadrach, Meshach, and Abednego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king’s word, and yielded their bodies, that they might not serve nor worship any god, except their own God. Daniel 3:26–28.
Noonu Nebukadnesar jege woon na buntu safara buy tàng bi, wax nag ne: “Sadarak, Mesak ak Abednego, yéen surga yi Yàlla Aji Kawe ji, génleen, te ñëw fii.” Noonu Sadarak, Mesak ak Abednego génne ci diggu safara ba. Te njiit ya, boroom réew ya, kilifa ya, ak xelkat yu buur bi, bi ñu dajaloo, gis nañu góor ñooñu, ñi safara mënu ci seen yaram dara; tuuf wu nekk ci seen bopp sax lakkul, seeni yére soppekuñu, te xetu safara sax jotewu leen. Noonu Nebukadnesar wax ne: “Na Yàllay Sadarak, Mesak ak Abednego barkeel, moom mi yónnee malaakam, ba musal ay surgaam yi ko wóolu woon, te ñu soppi kàddug buur bi, jébbalu seen yaram ngir bañ a jaamu mbaa sujjóotal benn yeneen yàlla, gannaaw seen Yàlla rekk.” Daniel 3:26–28.
Nebuchadnezzar then made another decree. That decree symbolizes the final decree in the last days. He issues a death decree, which in his feeble attempt to lift up the God of heaven, is in actuality the prophetic symbolism of the death decree at the end of the world. Nebuchadnezzar, representing a king at the end of the world, is a symbol of the dragon’s ten kings that commit fornication with the whore of Rome. The next decree in the prophetic scenario is the death decree, and even though Nebuchadnezzar is making a proclamation for his time, he is in actuality representing the last decree of the three-fold union in the last days. That decree is the death decree that is put in force after probation closes, but is never carried out against God’s people.
Gannaaw Nebukadnesar defaat yeneen ndigal. Ndigal loolu mooy misaal gu yonent bi ci ndigal bu mujj ba ci fan yu mujj yi. Mu joxe ndigal bu dee, te ci saytuam bu néew ngir yékkati Yàlla asamaan, lu mu nekk ci dëgg-dëgg mooy misaal gu yonent bu ndigal bu dee ba ci jeexitalu àddina. Nebukadnesar, miy tegtal buur bu nekk ci mujjug àddina, misaal la bu fukki buur yi yu jinóor ji, ñiy def njaalook ak jigéen ju bon ju Room. Ndigal bu topp ci xew-xewu yonent bi mooy ndigal bu dee, te doonte Nebukadnesar dafa yégle ngir jamonoom, ci dëgg-dëgg dafay tegtal ndigal bu mujj bi ci booloo bi ñetti wàll yi ci fan yu mujj yi. Ndigal loolu mooy ndigal bu dee bi ñuy doxal gannaaw bi yoonu njubte tëjéee, waaye duñu ko mukk def ci kaw nit ñi Yàlla.
Therefore I make a decree, That every people, nation, and language, which speak anything amiss against the God of Shadrach, Meshach, and Abednego, shall be cut in pieces, and their houses shall be made a dunghill: because there is no other God that can deliver after this sort. Then the king promoted Shadrach, Meshach, and Abednego, in the province of Babylon. Daniel 3:29, 30.
Moo taxawal ndigal ne, ne nit képp ku bokk ci xeet, réew ak làkk wu nekk, bu waxee dara ju awul yoon ci Yàllaaji Sàddarak, Mesak ak Abednego, ñu dagg ko neex-neex, te ñu def kërëmtoog buy tàq. Ndaxte amul beneen Yàlla ju man a musal ni lii. Noonu buur bi yékkatiwul Sàddarak, Mesak ak Abednego ci diiwaanu Babilon. Daniel 3:29, 30.
We have now put enough of the first three chapters of Daniel into the record to begin our consideration of the fourth and fifth chapters, which are governed by the prophetic principle of “repeat and enlarge”. Daniel chapter four identifies 1798 and the beginning of the earth beast, and Daniel chapter five identifies the Sunday law, and the end of the earth beast as it speaks as a dragon. The two chapters are to be brought together “line upon line” with the first three chapters in order to build upon the structure of the three angels’ messages. Because of this fact, we will first carefully define the principle of “line upon line”.
Léegi, nu bind nañu ci dencukaay bi lu doy ci ñetti sarax yu njëkk yi ci Daniel ngir tàmbali sunu xalaat ci sarax yu ñeenteel ak juróomeel yi, yi ñu jiité ak njàngale gu yëgleb “baat ci kaw baat, yokk ak yaatal”. Daniel sarax bu ñeenteel mi dëggal na atum 1798 ak tàmbaliwaayu rab wu suuf si, te Daniel sarax bu juróomeel mi dëggal na yoonu Dibeer bi, ak jeexitali rab wu suuf si bi mu waxee ni dragon. War nañu tëbbale ñaari sarax yooyu “baat ci kaw baat” ak ñetti sarax yu njëkk yi ngir tabax ci kow struktur bi ñetti yégle yi malaaka yi. Ndax loolu, dinañu njëkk a firndeel bu wóor njàngale gu “baat ci kaw baat”.
We will continue in the next article.
Dina ñëw ci beneen waxtaan wi di ñëw.
“Belshazzar had been given many opportunities for knowing and doing the will of God. He had seen his grandfather Nebuchadnezzar banished from the society of men. He had seen the intellect in which the proud monarch gloried taken away by the One who gave it. He had seen the king driven from his kingdom, and made the companion of the beasts of the field. But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.” Bible Echo, April 25, 1898.
«Belsajar dees na ay yoon yu bare ngir mu xam te def coobare Yàlla. Gis na baayam-mag Nebukadnesar ñu dàq ko ci mbooloom nit ñi. Gis na xel mi buur buy réyoo boppam ci moom ne ku ko mayoon nangoo ko. Gis na buur bi ñu génne ko ci nguuram, te ñu def ko bokk ak rabi àll yi. Waaye bëgg mbégte ak màggal boppam bu Belsajar far na njàngale yi mu warul woon fàtte; te mu def bàkkaar yu mel ni yi indi àtte yu tar ci Nebukadnesar. Yàq na fursëŋ yi ñu ko jox ak yiw, te bàyyi jëfandikoo fursëŋ yi nekkoon ci ay loxoom ngir xam dëgg gi. “Lan laa war a def ngir ma mucc?” la woon laaj bi buur bu mag waaye dof bi romb ak yéyoo.» Bible Echo, 25 Awril 1898.