The books of Daniel and Revelation are the same book, just as assuredly as the Old Testament and the New Testament are the same book. Just before probation closes the Revelation of Jesus Christ is unsealed.
Téereb Danyeel ak Peeñug Yeesu ab benn téere lañu, ni ko wóoré ni Kóllëre Gu Yàgg gi ak Kóllëre Gu Bees gi di benn téere. Tuuti laata waxtu muñal bi tëj, Peeñug Yeesu Kirist dinanu ko ubbi.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:10–13.
Noonu ne ma: “Bulul waxi yonent bii téere bi, ndaxte waxtu wi jege na. Ku jubadi, na sax ci jubadiam; ku sobe, na sax ci sobeam; ku jub, na sax ci njubam; te ku sell, na sax ci selleem.” “Te xoolleen, maa ngi ñëw gaaw; te sama pey ak man la, ngir fey kenn ku nekk ni ay jëfam deme. Man maa di Alfa ak Omega, njàlbéen ga ak mujj ga, ki njëkk ak ki mujj.” Peeñu Yowaana 22:10–13.
The biblical “rule of first mention,” which includes the truth that the end of a thing is illustrated by the beginning of a thing, emphasizes the significance of the first three chapters of the book of Daniel, for they are the first truth mentioned in the book that is the books of Daniel and Revelation. Jesus is Alpha and Omega, so the beginning of the book that is the books of Daniel and Revelation, must represent the truth which is unsealed at the end. At one level then, the truth which is unsealed is the everlasting gospel of the angels of Revelation fourteen.
“Sàrt bu njëkk a ñuy wax ci Biibël,” bi boolee ak dëgg gi ne mujju mbir day feeñ ci tambaleem, day jëfandikoo ngërëm gu mag ci maana at yu njëkk ñatti cër ci téereb Daniel, ndaxte ñoom ñoo di dëgg gu njëkk a ñuy wax ci téere bi di téeriy Daniel ak Peeñu yi. Yesu mooy Alfa ak Omega, kon nag tambale téere bi di téeriy Daniel ak Peeñu yi war na tegtal dëgg gi ñuy ubbali ci mujjaay. Kon nag, ci benn wetu mbir mi, dëgg gi ñuy ubbali mooy xebaar bu baax bu fàww bu malaakayi Peeñu yi ñaari fukk ak ñeent.
The Revelation of Jesus Christ that is introduced in the first verse of chapter one of Revelation, is the message that is to be conveyed to the churches when the “time is at hand,” and the time that is “at hand” in chapter one of Revelation, must be the same time that is “at hand,” just before probation closes in chapter twenty-two of Revelation.
Xam-xamu Yeesu Kirist mi ñu tàmbalee ci jëfandikookat bi njëkk ci benn ñeel gu njëkk ci Kàddug Peeñug Yeesu, mooy yégle bi war a yégle ci mboolooy gëm yi bu “waxtu wi jegeelee,” te waxtu woowu “jegeelee” ci benn ñeel gu njëkk ci Kàddug Peeñug Yeesu, faw mu doon benn waxtu ak waxtu woowu “jegeelee” bu njëkk bés ba ñu tëj jàmmu xel ci ñaar-fukk ak ñaar ñeel ci Kàddug Peeñug Yeesu.
The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1-3.
Peeñu Yeesu Kirist, mi ko Yàlla jox ngir won ay jaamam yi mbir yi war a yegg ci lu gaaw; te yónnee na ko, te wone ko ci ay tegn am jàngoro jaarale ko ci ndawam malaakaam ba ca surgaam Yowaana: moom mi seedeel kàddug Yàlla, ak seede bi Yeesu Kirist, ak lépp lu mu gis. Ku jàng moo barkeel, ñi dégg ay waxi wax ji ci kàddug wax ju Yàlla solooji yi itam ñoo barkeel, te di sàmm yiñ bind ci biir moom; ndaxte jamono ji jege na. Peeñu 1:1-3.
The message that is the final message, which is unsealed just before probation closes, when “the time is at hand,” is the latter rain message of the second angel and Midnight Cry. It is the truth connected with the “hidden history” of the Seven Thunders. It is the revelation of “the eighth being of the seven”, and the golden thread that weaves all these precious revelations together into the beautiful garment of Christ’s righteousness is the “precious” “seven times,” of Leviticus twenty-six. Daniel chapter one, and then again, Daniel chapters one through three, is that message. The “secret” of chapter two, is also that message.
Bataaxal bi mooy bataaxal bu mujj bi, bi ñu ubbiul woon baatu yi ci kanam ñépp tuuti laata xelal yi tëj, ba “waxtu wi jege na,” mooy bataaxalu taw bu mujj bi, yu àngale bu ñaareel bi ak Yuuxu Guddi. Mooy dëgg gi boole ak “jàllono bu nëbbu” bu Juróom-ñaari Dëggu Yëngu-Yëngu yi. Mooy xamlebu “juróom-ñaareel bi mi bokk ci juróom-ñaari yi,” te xaaralam wurus wi muy ràbb mboolem xamle yu tedd yii ñoom ñépp ñuy nekk benn ngub gu rafet gu njubteg Kirist, mooy “mu tedd mi,” “juróom-ñaari yoon,” yi nekk ci Lewi 26. Daniel saar 1, te gannaaw loolu itam, Daniel saar 1 ba 3, mooy bataaxal boobu. “Suturu” bi nekk ci saar 2, itam mooy bataaxal boobu.
Chapter one of Daniel represents the first angel’s message, and just as all the prophetic waymarks of all three angels’ messages are represented in the first angel’s message of chapter fourteen of Revelation; all the prophetic waymarks of all three messages are represented in chapter one, of Daniel. Those elements are the three-step testing process, which in Daniel chapter one, represents a dietary test, that is followed by a visual test, which leads to a litmus test. Chapter one, when considered in relation to chapters two and three, represents the dietary test, and chapter two the visual test, and chapter three the litmus test. The three angels’ messages of Revelation fourteen, and Daniel chapters one through three, provide four witnesses to the three-step testing process.
Saar bi ci Daniel moo mel ni ndajeen bu jëkk bi, te ni bépp mandargay yonent yi ci ñetti ndaje yi yépp teew nañu ci ndajeen bu jëkk bi ci Apokalips saar fuk ak ñeent; noonu itam bépp mandargay yonent yi ci ñetti ndaje yi yépp teew nañu ci saar bi jëkk bi ci Daniel. Yeneen xeeti mbir yooyu mooy jëfi nattu bu am ñetti yoon, te ci Daniel saar bu jëkk bi, mu mel ni nattu ci lekk, te gannaaw loolu mu topp ci nattu bu ñu gis, te loolu indi ci nattu buy leeral dëgg walla fen. Saar bi jëkk bi, bu ñu ko xoolée ci ay njariñam ak saar yi ñaar ak ñett, mu mel ni nattu ci lekk; te saar bi ñaar, nattu bu ñu gis; te saar bi ñett, nattu buy leeral dëgg walla fen. Ñetti ndaje yi ci Apokalips fuk ak ñeent, ak Daniel saar yi benn ba ñett, jox nañu ñenti seede ci jëfi nattu bu am ñetti yoon.
Chapters four and five of Daniel represent a very profound line of prophetic history. The line produced by those two chapters, contains at least six distinct prophetic lines. One of those prophetic lines, begins in the year 723 BC, and continues through to the Sunday law. Another of the six lines represents the history of 1798, through to the Sunday law, and in that line, three lines of prophecy are simultaneously represented; the line of the earth beast (the United States), then the line of the Protestant horn and also the line of the Republican horn. Together they establish a fifth line in the beginning of the prophetic line of the United States. That line marks the unsealing of chapters seven, eight and nine of Daniel in 1798. At the ending of the prophetic line of the United States, a sixth line is produced, which marks the unsealing of chapters ten, eleven and twelve in 1989.
Saari ñeent ak juróom ci téereb Daniel dañuy tegu ci benn réewum jaar-jaaru waxi yonent bu xóot lool. Jaar-jaaru bi ñu jurale ci ñaari saari yooyu dafay ëmb lu néewul juróom-benn yu wuute ci waxi yonent. Benn ci jaar-jaari waxi yonent yooyu, dafay tàmbali ci atum 723 lu jiitu Kirist, te di wéy ba ci yoonu dibeer bi. Beneen ci juróom-benn jaar-jaar yi dafay teg ci taarixu 1798 ba ci yoonu dibeer bi, te ci jaar-jaar boobu, ñetti jaar-jaari waxi yonent dañuy feeñandoo benn yoon; jaar-jaaru rabu suuf si (États-Unis), gannaaw loolu jaar-jaaru baga bu Protestant, ak itam jaar-jaaru baga bu Republican. Ñoom ñépp booloo, dañuy sampu beneen juróomeel jaar-jaar ci njàlbéenu jaar-jaaru waxi yonent bu États-Unis. Jaar-jaar boobu mooy màndarga ubbite saari juróom-ñaari, juróom-ñetti ak juróom-ñenti ci Daniel ci 1798. Ci mujjug jaar-jaaru waxi yonent bu États-Unis, beneen juróom-bennoo jaar-jaar lañuy jur, bi di màndarga ubbite saari fukk, fukk ak benn, ak fukk ak ñaar ci 1989.
The beginning of the prophetic line of the earth beast, as represented by Daniel chapter four, is marked by the symbol of the “seven times,” and the ending of the prophetic line of the earth beast is also marked by the symbol of the “seven times.” The beginning and ending of the period of history that is represented by the unsealing of chapters seven, eight and nine is also marked by the symbol of the “seven times.” The beginning and ending of the period of history that is represented by the unsealing of Daniel chapters ten, eleven and twelve is also marked by the “seven times.”
Tambaliinu sàkku yoon wi ci mbind mi ci mbirum rabu suuf bi, ni ko Daniel saar 4 di teewal, mandargaam mooy “juróom-ñaar ay jamono”; te mujjug tambaliinu sàkku yoon wi ci mbind mi ci mbirum rabu suuf bi itam, mandargaam mooy “juróom-ñaar ay jamono.” Tambali ak mujjug diirub jaar-jaar bu nettali yi ñu ubbi ci saar yi juróom-ñaareel, juróom-ñetteel ak juróom-ñeenteel di teewal itam, mandargaam mooy “juróom-ñaar ay jamono.” Tambali ak mujjug diirub jaar-jaar bu nettali yi ñu ubbi ci Daniel saar yi fukk, fukk ak benn, ak fukk ak ñaar di teewal itam, mandargaam mooy “juróom-ñaar ay jamono.”
The ending of the period of history that began when Daniel chapters seven, eight and nine were unsealed at “the time of the end” in 1798, was 1863. The beginning of the period of history that began when Daniel chapters ten, eleven and twelve was unsealed at “the time of the end” was 1989. From 1863, to 1989 equates to one hundred and twenty-six years. One hundred and twenty-six years is a tenth, or a tithe, of twelve hundred and sixty years. The number one hundred and twenty-six is therefore a symbol of the twelve hundred and sixty years, that represent the “wilderness,” which in turn is a symbol of the twenty-five hundred and twenty years of the “seven times.”
Mujjug jamono ji tambaliwoon bi tambaliwoon bañu ubbee Saraxal yu Daniel ay xaaj 7, 8 ak 9 ci “waxtu mujj ga” ci atum 1798, mooyoon 1863. Njàlbéenu jamono ji tambaliwoon bañu ubbee Saraxal yu Daniel ay xaaj 10, 11 ak 12 ci “waxtu mujj ga,” mooyoon 1989. Dale ci 1863 ba 1989, loolu tollu na ci téeméeri at ak ñaar-fukk ak juróom-benn at. Téeméeri at ak ñaar-fukk ak juróom-benn at, mooy benn fukki-wall ci junni ak ñaar téeméeri ak juróom-benn-fukk at. Kon nag limu téeméeri at ak ñaar-fukk ak juróom-benn mooy misaal bu junni ak ñaar téeméeri ak juróom-benn-fukk at, yi tegtal “àll ba,” te “àll ba” it mooy misaal bu ñaari junni ak juróom téeméeri ak ñaar-fukk at yu “juróom-ñaar i waxtu.”
This reality identifies that in the history of the earth beast, in the movement of the first angel at the beginning, and then at the movement of the third angel at the ending, are both marked at their beginnings and endings with the “seven times.” And the period of time between those two movements which binds them together is also represented by the “seven times.”
Dëgg-dëgg bii mooy firndeel ne ci jaar-jaaru malaaka suuf si, ci yëngu-yëngu malaaka bu jëkk bi ca njàlbéen ga, te gannaaw loolu ci yëngu-yëngu malaaka bu ñetteel bi ca mujj ga, ñoom ñépp a ngiñ ràññees seeni tàmbali ak seeni mujj ak “juróom-ñaari yoon yi.” Te itam jamono ji nekk diggante ñaari yëngu-yëngu yooyu, te mooy li leen boole ci benn, dees na ko itam tekki ak “juróom-ñaari yoon yi.”
Without applying the biblical methodology of “line upon line,” this type of revelation is impossible to see and understand, for without that methodology the sealed book, could be given to one who was educated in the art of theology, and then he could be asked for an explanation of what the book that was sealed meant. His pride of opinion would lead him to point out that the sealed book cannot be understood, for it was sealed. You could then take that sealed book and give it to one of the flock that is controlled and neutered by that enlightened one, and the flock that has become comfortable dining on the theologian’s dishes of fables, would decline from making an application of the sealed book, for they know full well that only those that are members of the theological Sanhedrin have been appointed to decide what truth is.
Buñ jëfandikoo yoonu Biibël bi ne “rëdd ci kaw rëdd,” xeetu xam-xam bii maneesul a gis te xam ko, ndaxte suñu bañee jëfandikoo yoon woowu, téere biñ tëj mën nañ ko jox kenn ku jàng bu baax ci xereñu teoloosi, te gannaaw loolu ñu laaj ko mu firndeel li téere boobu tëj tekki. Reeraayam ak ngëmam ci boppam dina ko yóbbu ci wax ne téere biñ tëj maneesul a xam ndaxte tëj nañ ko. Su boobaa, man nga jël téere boobu tëj, jox ko kenn ci juróom ñi ci gétt gi nit kooku leeral ci sañ-sañam, te gétt gi mi ngi neex ci lekk ñam yi teolog bi togg ci ay léeb, dina bañ a def njariñu téere boobu tëj, ndaxte xam nañ bu baax ne ñi nekk rekk ay cér ci Sanedrinu teoloosi lañu sas ngir dogal li dëgg di.
“‘Stay yourselves, and wonder, cry ye out, and cry; they are drunken but not with wine; they stagger; but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes; the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men delivered to one that is learned saying, read this, I pray thee; and he saith, I am not learned.’
“«Taxawleen te waar, yuuxuleen te jooy; ñoom daan nañu, waaye du ndoxu biiñ la; dañuy yëngatu, waaye du naan bu tar la. Ndaxte Boroom bi sotti na ci yéen xel mu xóot buy nelaw, te mu tëj seen bët; yonent yi ak seen njiit yi, giskat yi, moo leen muur. Te peeñug lépp nekk na ci yéen ni waxi téere bu tajj, bi nit ñi jox ku jàng ba ne ko: “Jàngal ma lii, maa ngi lay ñaan”; mu ne: “Man, xamuma jàng.”»
“‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouths, and with their lips do honor me, but have removed their hearts afar from me, and their fear toward me is taught by the precept of men; therefore, behold, I will proceed to do a marvelous work, and a wonder for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us, and who knoweth us? Surely your turning of things upside down shall be esteemed as the potters clay; for shall the work say of him that made it, He made me not, or shall the thing framed say of him that framed it, He had no understanding?’
“‘Moo tax na ni Boroom bi wax, ndaxte xeet wii dafa maa jege ak seen gémmiñ, te dafa maa màggal ak seen tuñ, waaye dañu jële seen xol sore ma; te seen ragal ma mooy lu ñu leen jàngale rekk ci ndigali nit; moo tax, xoolleen, dinaa yokk jëf ju yéeme ci seen biir, ak kéemaan; te xam-xamu seen boroom xam-xam dina réer, te xelmu seen ñi ñaawul xalaat dina nëbbu. Musiba ci ñi xoot ba tëj seen pexe ci Boroom bi, te seen jëf nekk ci lëndëm, te ñuy wax: Kan moo nu gis, te kan moo nu xam? Ndax seen dëddoo yëf yi, dees na ko jàppe ni banqukat bi sogomam; ndax mbir mi ñu sos man na wax ci ki ko sos ne: Moos ma sos, walla ndax li ñu bind man na wax ci ki ko bind ne: Amul xam-xam?’”
“Every word of this will be fulfilled. There are those who do not humble their hearts before God, and who will not walk uprightly. They hide their true purposes, and keep in fellowship with the fallen angel, who loveth and maketh a lie. The enemy puts spirit upon the men whom he can use to deceive those who are partially in the dark. Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable. At this stage of the earth’s history, many act like drunken men. ‘Stay yourselves, and wonder; cry ye out, and cry; they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes. The prophets and your rulers, the seers hath he covered.’ A spiritual drunkenness is upon many who suppose they are the people who shall be exalted. Their religious faith is just as is represented in this Scripture. Under its influence, they cannot walk straight. They make crooked paths in their course of action. One and then another, they reel to and fro. They are looked upon by the Lord with great pity. The way of truth they have not known. They are scientific schemers, and those who could and should have helped, because of a clear spiritual eyesight, are themselves deceived, and are sustaining an evil work.
“Bépp kàddug lii dina am yépp. Am na ñi dul suufeel seen xol ci kanam Yàlla, te duñu dox ci njub. Ñoo ngi nëbb seen diggante dëgg, te di sax ci booloo ak malaaka bu daanu, mi bëgg te di def fen. Noon, noon mooy dugal ruux ci nit ñi mu man a jëfandikoo ngir nax ñi nekk ci lëndëm gu ci des. Ñenn ñoo ngi di fees ak lëndëm gi law, te di bàyyi dëgg ngir njuumte. Bés bi yonent yi waxoon agsi na. Yesu Kirist deesuko xam. Yesu Kirist mooy ci ñoom léeb. Ci jamono jii ci jaar-jaaru suuf si, ñu bare di jëf mel ni nit ñu màndi. ‘Taxawleen, te yéemu; yuuxuleen, te jooy; dañoo màndi, waaye du ci biiñ; dañuy yëngatu, waaye du ci naan bu tar. Ndaxte Boroom bi sotti na ci yéen ruuxu nelaw gu xóot, te ubbiwul seeni bët. Yonent yi ak seeni kilifa, seer yi, moom dafa leen muur.’ Màndi gu ruuxu nekk na ci kaw ñu bare ñiy foog ne ñoom aay nit ñi dees yékkati. Seen ngëm gu diine mel na dëgg-dëgg ni ñu ko melal ci Mbind mi. Ci dooleem, duñu man a dox jub. Ñoo ngi sàkk yoon yu weŋ ci seen yoonu jëf. Kenn toppa kenn, ñuy yëngatu fépp. Boroom bi xool na leen ak yërmande gu réy. Xamuñu woon yoonu dëgg. Ñoo ngi doon nit ñuy fas pexe yu mel ni xam-xam, te ña mana te waroon a dimbali ndax gis-gis gu leer gu ruux, ñoom itam ñoo ngi naxiku, te di yëgal liggéey bu bon.”
“The developments of these last days will soon become decided. When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.
“Yëngu fan yiii mujj jii dina yu mujj yi dinañu lépp wone seen bopp ba leer. Bu ñu xamalee ne naxari espiritis yu nit ñi doon jëfandikoo yooyu mooy li ñuy dëgg-dëgg moom,—jëf yu nëbbu yu rab yu bon,—ñi doon bokk ci yooyu dinañu mel ni nit ñi sànni seen xel.”
“‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their hearts far from me, and their fear toward me is taught by the precept of men therefore, behold I will proceed to do a marvelous work among this people, even a marvelous work and a wonder for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, who seeth us, and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’
«“Moo tax na Boroom bi wax na: ndaxte xeet wii jege na ma ak seen gémmiñ, te daan ma màggal ak seen tuñ, waaye seen xol sore na lool ci man, te seen ragal ma mooy li ñu jàngale leen ci ndigalu nit; moo tax, xool-leen, dinaa yokk di def ci biir xeet wii jëf ju yéeme, waaw, jëf ju yéeme te doy waar; ndax xam-xamu seen ñi xarañ dina sànku, te dégg-déggu seen ñi ñaawlu xel dina nëbbu. Alkande ñeel na ñi sàkk lu xóot ngir nëbb seen pexe ci Boroom bi, te seen jëf nekk ci lëndëm, te ñuy wax: ku nu gis, te ku nu xam? Yeen, seen dëppante ba tënk yépp ci kaw suuf, dees na ko jàpp ni banxu nbindkat bi; ndax mbir mi ñu bind, ndax man naa wax ci ki ko bind: moom bindul ma? mbaa ndax li ñu sampu man naa wax ci ki ko sampu: amul xam-xam?”»
“It is presented to me that in our experience we have been and are meeting this very condition of things. Men who have had great light and wonderful privileges have taken the word of leaders who think themselves wise, who have been greatly favored and blessed by the Lord, but who have taken themselves out of the hands of God and placed themselves in the ranks of the enemy. The world is to be flooded with specious fallacies. One human mind, accepting these fallacies, will work upon other human minds, who have been turning the precious evidence of God’s truth into a lie. These men will be deceived by fallen angels, when they should have stood as faithful guardians, watching for souls, as they that must give an account. They have laid down the weapons of their warfare, and have given heed to seducing spirits. They make of no effect the counsel of God and set aside his warnings and reproofs, and are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.
«Ñu ma won na ne, ci sunu jaar-jaar, nun dañoo doon te ba tey di dajeek xaalis bu mel nii. Nit ñi amoon leer gu réy ak yëf yu doy waar, nangu nañu kàdduy njiit ñi di foog ne ñoo xam, ñi Boroom bi diis na leen lool te barkeel leen lool, waaye ñoom teq nañu seen bopp génne ci loxoy Yàlla, te tabb seen bopp ci sàppey noon bi. Àddina bi dees na ko feesal ak naxte yu neex a mel. Benn xelmu nit, bu nangu naxte yooyu, dina jëfandikoo ko ci yeneen xelmuy nit ñi daan soppi firnde yu jafe-jafe yi dëggu Yàlla di fen. Nit ñii malaaka yu daanu dinañu leen nax, fekk war nañu woon taxaw ni wottukat yu takku, di xool ngir bàkkaar yi, ni ñiy war a joxe comptes. Wàcc nañu armey xare bi ñu waroon yor, te déglu nañu ruuhi naxkat yi. Dañuy def ndigalu Yàlla nekk lu amul doole, te bàyyi woon ay waare ak yedd yi mu leen jox; te ci dëgg-dëgg, ñoo ngi ci wetu Seytaane, di déglu ruuhi naxkat yi ak njàngaley rab yi. »
“Spiritual drunkenness is now upon men who ought not to be staggering as men under the influence of strong drink. Crimes and irregularities, fraud, deceit, and unfair dealing fill the world, in accordance with the teaching of the leader who rebelled in the heavenly courts.
“Leendoo gu xel buy rëy ci lu njàq ñu ngi léegi ci kaw nit ñi warul woon a daw ni nit ñi naan naaj wu tar. Tooñ yi ak jëf yu yàqu, nax, wor, ak jëf ju jubul a ngi feesal àddina, ni ko jàngale njiitu ku bàkkaar ci kër yu àjjana.”
“History is to be repeated. I could specify what will be in the near future, but the time is not yet. The forms of the dead will appear, through the cunning device of Satan, and many will link up with the one who loveth and maketh a lie. I warn our people that right among us some will turn away from the faith, and give heed to seducing spirits and doctrines of devils, and by them the truth will be evil spoken of.” Battle Creek Letters, 123–125.
«Yeenag taariix dina dellusiwaat. Man naa wax lu jëm ci li dina am ci jamono ji nu dëggëg, waaye waxtu bi jotagul. Melokaan yu ñi deewee dinañu feeñ, jaarale ko ci pexem réy réy bu Seytaane; te ñu bare dinañu boole seen bopp ak ki bëgg te di def fen. Maa ngi artu sunu nit ñi ne, ci sunu biir sax, am na ñu dinañu dëddu gëm gi, te déglu ay ruux yu nax ak njàngalem ay seytaane, te ci seen ndigal degg gi dinañu wax lu bon ci moom.» Battle Creek Letters, 123–125.
Daniel chapter one, representing the message of the first angel of Revelation fourteen, aligns with the beginning history of the earth beast. Daniel chapters one, two and three representing the messages of all three angels in Revelation fourteen, aligns with the ending of the United States. Nebuchadnezzar represents the history of the first angel, and the first chapter of Daniel. Belshazzar represents the history of the third angel, and the first three chapters of Daniel.
Saaru Daniel benn ñaareel, miy tegtal yégleb malaaka bu njëkk bi ci Apokalips ñent-fukk ak ñeent, dafa méngoo ak taarixu tambaliwaayu rab wu suuf wi. Saaru Daniel yu njëkk, ñaareel ak ñetteel, yiy tegtal yégle yi ñetti malaaka yi yépp ci Apokalips ñent-fukk ak ñeent, dañuy méngoo ak mujjuwaayu États-Unis. Nebukadnessar mooy tegtal taarixu malaaka bu njëkk bi, ak saaru Daniel bu njëkk bi. Belsatsar mooy tegtal taarixu malaaka bu ñetteel bi, ak ñetti saari Daniel yu njëkk yi.
“To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, . . . to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.
“Ci buur Bàbilon bu mujj bi, ni mu deme ci misaal ci buuram bu jëkk bi, ñëwoon na ko àtteb Saytu Yàlla bi: ‘Yow buur bi, … dees na wax la ne; nguur gi teq na la.’ Daniel 4:31.” Prophets and Kings, 533.
We will continue our study of Nebuchadnezzar and Belshazzar in the next article.
Dinanu sunuy gëstu ci Nebukadnessar ak Belshassar ci bind bu ci topp bi.
“Belshazzar, awed by this representation of God’s power, showing that they had a witness, though they knew it not, had had great opportunities of knowing the works of the living God, and His power, and of doing His will. He had been privileged with much light. His grandfather, Nebuchadnezzar, had been warned of his danger in forgetting God and glorifying himself. Belshazzar had a knowledge of his banishment from the society of men, and his association with the beasts of the field; and these facts, which ought to have been a lesson to him, he disregarded, as if they had never occurred; and he went on repeating the sins of his grandfather. He dared to commit the crimes which brought God’s judgments upon Nebuchadnezzar. He was condemned, not alone that he himself was doing wickedly, but that he had not availed himself of opportunities and capabilities, if cultivated, of being right.” Testimonies to Ministers, 436.
“Belshazzar, bi yéemu ndigal gu doon wone kàttanu Yàlla, te doon wone ne amoon nañu seede, doonte xamuwuñu ko, amoon na ay waxtu yu mag yu mu man a xam jëf yi Yàlla miy Dund def, ak kàttanam, te di def coobareem. Moom amoon na barkeel bu bare ci leer gi. Maamam, Nebukadnezzar, ñaanaloon nañu ko ci ayibam ci fàtte Yàlla ak màggal boppam. Belshazzar xamoon na ne ñu dàqoon na Nebukadnezzar ci mbokkum nit ñi, te boole ko ak rab yi nekk ci àll ba; te xaq yi, yi waroon a nekk njàngale ci moom, mu xeeb leen, mel ni da ñu masul a am; te mu wéyal di defaat bàkkaar yi maamam defoon. Mu ñàkk ragal ba jëf jëf ay tooñ yu indi àttey Yàlla ci Nebukadnezzar. Dañoo ko daan, du ndax rekk moom ci boppam dafa doon def lu bon, waaye it ndax ne jëfandikuwul yoon yi ak man-man yi, bu ko yaroon, ngir nekk ku jub.” Testimonies to Ministers, 436.