Nebuchadnezzar’s second dream marks the “time of the end,” when two classes of worshippers are called to come and investigate the “increase of knowledge” that was unsealed in 1798. Daniel is then also identified as Belteshazzar, thus identifying him as God’s covenant people, for a change of name prophetically marks a covenant relation. Nebuchadnezzar acknowledged that Daniel had the presence of the Holy Spirit, and based upon his past experience with Daniel, he thought that “no secret” would trouble Daniel, but the secret of this dream did trouble Daniel.
Ñaareel Nebukadnesar ñaareelu bi mo mel ni “jamono mujj gi”, bi ñaari xeetu jaamu-kat yi woowees nañu ñëw seet te xool “yokku xam-xam” bi ñu ubbiwoon ci atum 1798. Noonu itam, Daniel kennal nañu ko ci turu Belteshazzar, te loolu di ko won ni mooy nit ñi bokk ci kóllëre Yàlla gi, ndax soppi tur ci waxu yonent yi mooy màndargaal njaxlaf ci kóllëre. Nebukadnesar nangoon na ne Daniel am na teewaayu Xel mu Sell mi, te sukkandiku ci li mu mas a jaar ak Daniel, mu xalaat ne “benn kumpa du jafe-jafeel” Daniel; waaye kumpa gu géew gi jafe-jafeel na Daniel.
O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof. Thus were the visions of mine head in my bed; I saw, and behold, a tree in the midst of the earth, and the height thereof was great. The tree grew, and was strong, and the height thereof reached unto heaven, and the sight thereof to the end of all the earth: The leaves thereof were fair, and the fruit thereof much, and in it was meat for all: the beasts of the field had shadow under it, and the fowls of the heaven dwelt in the boughs thereof, and all flesh was fed of it. I saw in the visions of my head upon my bed, and, behold, a watcher and an holy one came down from heaven; He cried aloud, and said thus, Hew down the tree, and cut off his branches, shake off his leaves, and scatter his fruit: let the beasts get away from under it, and the fowls from his branches: Nevertheless leave the stump of his roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts in the grass of the earth: Let his heart be changed from man’s, and let a beast’s heart be given unto him: and let seven times pass over him. This matter is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men. This dream I king Nebuchadnezzar have seen. Now thou, O Belteshazzar, declare the interpretation thereof, forasmuch as all the wise men of my kingdom are not able to make known unto me the interpretation: but thou art able; for the spirit of the holy gods is in thee. Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:9–19.
Yow Belteshatsar, kilifa gu xam-xamkat yi, ndaxte xam naa ne ruu yi sell yi nekk na ci yaw, te amul benn kumpa bu la di sonal, wax ma peeñi samay gént yi ma gis, ak tekkalinu ñoom. Nii la woon peeñi sama xel bi ci sama lal; ma gis, te xool, garab gu nekk woon ci diggu suuf si, te kaweem dafa kawe lool. Garab ga saxaat na, am doole, te kaweem jot asamaan, te gis-gisam ba ca ëppëntu àddina sépp. Xobam yi rafet nañu, doomam bare na, te ci moom la lekk nekkaloon ñépp; rab yi ci tool bi daan am ker gi ci suufam, picci asamaan yi daan dëkk ci cariitam, te yeneen mbind mépp daan dund ci moom. Ma gis ci peeñi sama xel bi ci sama lal, te xool, aji wottu ak ku sell wàcc na jóge asamaan; mu wax ak baat bu réy ne: Daggal-leen garab ga, gor ay cariitam, yëngal ay xobam, tasaare ay doomam; na rab yi dëddu jóge ci suufam, ak picci yi jóge ci cariitam. Waaye bàyyi xuttam ak reenam ci suuf si, sax ak buum bu weñ ak xànjar, ci gub gu nooy gi ci tool bi; te na ndoxum xëj wi ci asamaan tooyal ko, te cërëmam na bokk ak rab yi ci gub gi ci suuf si. Na xolam soppeeku, ba baña doon xolu nit, te nañu ko may xolu rab; te na juróom-ñaari jamono jall ci kawam. Mbiri mi, dogalu aji wottu yi moo ko jur, te laaj bi, waxu ñi sell yi moo ko dëggal, ngir ñiy dund xam ne Ki Gën a Kawe moo yor nguuru nit ñi, te di ko jox ku neex ko, te di teg ci kawam ki gëna suufeel ci nit ñi. Gént gii, man buur Nebukadnesar, gis naa ko. Léegi yow, Belteshatsar, waxal tekkalinu ko, ndaxte xam-xamkat yépp ci sama nguuru manul a xamal ma tekkalin; waaye yow man nga ko, ndaxte ruu yi sell yi nekk nañu ci yaw. Noonu Daniyel, mi tudd Belteshatsar, jaaxle na lu tollu benn waxtu, te ay xalaatam daldi ko sonal. Buur bi wax ne: Belteshatsar, bu la gént gi mbaa tekkalinu ko sonal. Belteshatsar tontu ne: Sama sang, na gént gi doon ci ñi la bañ, te tekkalinu ko ci say noon. Daniyel 4:9–19.
Daniel is “troubled” with the dream and interpretation, for he can understand how Nebuchadnezzar might be offended by the interpretation, but once Nebuchadnezzar encourages him to speak, Daniel provides Nebuchadnezzar with a warning of judgment to come. The warning of judgment to come, is symbolic of the warning of the first angel that arrived at the time of the end, in 1798.
Daniel “am naqar” ci gént ak fenam yëg bi, ndaxte man na xam ni naka la Nebucadnetsar mën a mer ci fen wi; waaye bu ko Nebucadnetsar dëgëralee ngir mu wax, Daniel jox na Nebucadnetsar artu àtte buy ñëw. Artu àtte buy ñëw boobu, misaal la ci artu malaaka bu njëkk bi ñëwón ca jamono mujj ga, ci 1798.
Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:19.
Noonu Daniyel, mi tudd Beltecasar, tiis na lool benn waxtu, te xelam jaxasoo na ko. Buur bi wax, ne: Beltecasar, bul na la geent gi walla tekkitalam sonal. Beltecasar tontu ne: Sama sang, na geent gi doon ci ñi la bañ, te tekkitalam ci sa noon yi. Daniyel 4:19.
Daniel was “astonied for one hour.” The “hour” is one of five times that the word “hour,” occurs in the book of Daniel, and it is found nowhere else in the Old Testament. Here it represents the period of time that Daniel, representing the “wise” that understand the increase of knowledge, prepare to give the warning of the first angel, which announces the opening of the investigative judgment on October 22, 1844. Daniel’s interpretation of the dream includes, not only the announcement of a coming judgment, but also a call for Nebuchadnezzar to cease from sin, representing the everlasting gospel of the first angel. The “hour” would be prophetically located at the time of the end, in 1798, when the first angel arrived into history. The first angel arrived into history in 1798, at the conclusion of the “seven times” of God’s vengeance brought against the northern kingdom, beginning in 723 BC.
Daniel dafa “jàq na lool benn waxtu.” “Waxtu” boobu mooy benn ci juróomi yoon yi baat bi “waxtu” feeñe ci téereb Daniel, te kenn gisuko fenn kudul foofu ci Kóllëre Gu Mag ga. Fii mu ngi melal diiru jamono ji Daniel, miy taxawal “boroom xam-xam yi” ñi dégg njawriñu yokkute xam-xam bi, di waajal ngir joxe artug malaaka bu njëkk bi, miy yégle ubbitug àtteb seetlu bi ci 22 Oktoobar 1844. Tekkiinu gént gi Daniel joxe dafay ëmb, du rekk yégle àtte bu di ñëw, waaye itam woote bu jëm ci Nebukadnesar ngir mu bàyyi bàkkaar, te loolu di melal xebaar bu baax bu fàwwu biyu malaaka bu njëkk bi. “Waxtu” woowu dañu koy teg ci nattu waxin-yàlla ci jamonoy mujj gi, ci atum 1798, ba malaaka bu njëkk bi dugg ci taarix. Malaaka bu njëkk bi dugg na ci taarix ci 1798, ci jeexital “juróom-ñaari jamono” yi ngàññug Yàlla yiñu indiwoon ci kaw nguur gu bëj-gànnaar gi, ñu tàmbalee ko ci 723 BC.
For these be the days of vengeance, that all things which are written may be fulfilled. But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:22–24.
Ndaxte yooyu di ay fan yu feyoo, ngir lépp lu ñu bindoon am yoonam. Waaye alkandeek ñi ëmb, ak ñi nuy nàmpal ci fan yooyu! Ndaxte dina am jafe-jafe ju mag ci suuf si, ak mer ci kaw xeet wii. Te dinañu daanu ci ñaawtéefu saafara, te dinañu leen yóbbu ay jaam ci bépp xeet; te Yerusalem dina nekk ci tànki xeeti ñi dul Yawut, ba kera yooni xeeti ñi dul Yawut mat. Luug 21:22–24.
Nebuchadnezzar was to live with the heart of a beast for the period of God’s vengeance, that was brought upon the northern kingdom of Israel, for Nebuchadnezzar was the king of the north. Luke identifies that same period as “times” (“times of the Gentiles”), in the plural, when he marks the ending point of the trampling down of Jerusalem.
Nebukadnesar war na dund ak xolal xol bu mala ngir diirub mbugal yoonu feyug Yàlla bi ñu indiloon nguurug Israyil gu bëj-gànnaar, ndaxte Nebukadnesar mooy buur bu bëj-gànnaar bi. Luug mooy jëfandikoo benn jamono boobu ci wax “jamonoy yi” (“jamonoy xeeti ñi dul Yawut”), ci yàggu benn bari, bi muy màndargaal buntu mujj gi ñu doon tàbbal Yerusalem ci suuf.
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.
Te dinañu daanu ci bakkanu saafara, te dees leen jël ay jaam, yóbbu leen ca xeetu réew yépp; te Yerusalem dees ko tàllal ci suufu tànki xeet yi dul Yawut, ba kera yooni xeet yi dul Yawut mat. Luug 21:24.
In the book of Revelation, the times of the Gentiles trampling down the sanctuary and host was simply identified as twelve hundred and sixty years, for it was simply emphasizing the period of papal persecution.
Ci téereb Kàddug Yàlla gi ñuy wax Péeñ mi, jamono yi xeeti àddina yi di takk mbaam kër-yàlla ak mbooloom, xamalees na ko rekk ne mooy junni ak ñaar téeméeri at ak juróom-benn-fukk, ndaxte dafa doon rekk fésal diiru fitna bu paap bu Room di def.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.
Waaye kër gu ëmb bi ci biti kër Yàlla ga, bàyyi ko ci wetu, te bul ko natt; ndax dees na ko jox xeeti ñi dul Yawut; te dëkk bu sell bi dinañu ko dóor ak tànk ñeenti-fukk ak ñaari weer. Te dinaa may sama ñaari seede baat, te dinañu wax ci turu Yàlla junni ak ñaar téeméer ak juróom-benn-fukk fan ak juróom-ñett-fukk fan, soloo saaku metit. Peeñu Yoon wi 11:2, 3.
The warning message given by Daniel to Nebuchadnezzar, represents the warning of judgment to come. The arrival of that warning message is symbolically located in 1798, which is when the first angel arrived to warn of the approaching investigative judgment. The predicted judgment upon Nebuchadnezzar occurred in the second use of the word “hour” in chapter four.
Bataaxalug artu bi Danyeel joxoon Nebukadnesar dafa tegu ci artu atte bu di ñëw. Ñëwug bataaxalug artu boobu, ci misaal, mooy nekk ci atum 1798, mooy bi malaaka bu njëkk bi agsee di artu ne, attebuy seetkat bi mu ngi jëgësi. Atte bi waxeesoon ci kaw Nebukadnesar amoon na ci ñaareelu jëfandikoo baat buñuy wax “waxtu” ci saar wi ñenteel.
All this came upon the king Nebuchadnezzar. At the end of twelve months he walked in the palace of the kingdom of Babylon. The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty? While the word was in the king’s mouth, there fell a voice from heaven, saying, O king Nebuchadnezzar, to thee it is spoken; The kingdom is departed from thee. And they shall drive thee from men, and thy dwelling shall be with the beasts of the field: they shall make thee to eat grass as oxen, and seven times shall pass over thee, until thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will. The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ feathers, and his nails like birds’ claws. Daniel 4:28–33.
Lépp loolu yépp dal na buur bi Nebukadnecar. Bi weer yu fukk ak ñaar jeexee, mu doon dox ci biir kërug nguur gu Babilon. Buur bi wax ne: “Ndax du man maa tabax Babilon bu réy bii, ngir nekk kërug nguur gi, ci dooley sama kàttan, ak ngir teral sama màggat?” Bi wax ji nekkee ci gémmiñu buur bi, baat bu jóge asamaan daldi wàcc ne: “Yow, buur Nebukadnecar, kàddu gi ci yaw la ñuy wax: nguur gi jóge na ci yaw. Dañuy la dàq sore nit ñi, te sa kër dëkkandoo mooy nekk ak rab yi ci àll bi; dinañu la tax nga lekk ñax ni nag, te juróom-ñaari jamono dinañu la romb, ba nga xam ne Aji Kawe ji mooy nguur ci kaw nguurug nit ñi, te mooy ko jox ku neex coobareem.” Ci saa si sax mbir mi am na ci Nebukadnecar; ñu dàq ko sore nit ñi, mu lekk ñax ni nag, te yaramam noy ak xonxu asamaan, ba kàwramaayam yaa ngi màgg ni pexeeru àgg, te weñam ya ni yoxosu picc. Daniel 4:28–33.
The judgment that had been predicted came in the very “hour” that Nebuchadnezzar lifted up his heart to pride. The investigative judgment that had been predicted, came when the “hour” of God’s investigative judgment commenced.
Àtte ba ñu yonnee woon, agsi na ca bés bu dëgg-boobu “waxtu” ba Nebukadnesar yékkati xolam ci réy-réylu. Àtteb seetlu bi ñu yonnee woon, agsi na ba “waxtu” wu Yàlla naggal seetluam tàmbalee.
The “hour” of God’s judgment on October 22, 1844, had produced two classes of worshippers, represented as the “wise” and the “wicked” in Daniel chapter twelve, and who were also represented as “wise” or “foolish” in the parable of the ten virgins, and who were also represented as those who were justified by faith in Habakkuk chapter two, who were contrasted with those that manifested the same character as had Nebuchadnezzar in the “hour” his judgment came.
“Waxtu” àtte Yàlla ci 22 Oktoobar 1844, bi àtteem àggee, moo jur ñaari xeetu jaamu-kat, ñiñu tegtal ni ñoom ñooy “boroom xam-xam” ak “ñi bon” ci tereb Dañeel saaru fukki ak ñaar, te itam ñiñu leen tegtal ni ñoom ñooy “boroom xam-xam” walla “doof” ci léebub fukki janq, te itam ñiñu leen tegtal ni ñoom ñi ñu jubal ngëm ci tereb Abakuk saaru ñaar, ñi ñu wérante ak ñi wonoon jikko ju mel ni ji Nebukadnesar amoon ci “waxtu” ba àtteem àggee.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.
Xoolleen, nitam gi yékkati boppam jubul ci moom; waaye aji-juub dina dund ci ngëmam. Habakkuk 2:4.
The two classes in each of the three lines were manifested when the “hour” of his judgment arrived on October 22, 1844, which is what Nebuchadnezzar’s “hour” of judgment represents. 1798 was the conclusion of the “first” indignation of “seven times,” when the papacy ceased to prosper, for she was delivered a deadly wound.
Ñaari kilifa yu nekk ci benn-benn ñaari rëdd yi ci ñatti rëdd yi feeñ nañu ba “waxtu” àtteem agsi ci 22 Oktobar 1844, te loolu la “waxtu” àtte bu Nebukadnesar di tegtal. 1798 moo doon jeexital mer mu “jëkk” mi ci “juróom-ñaari yoon”, ba kerceenug papaas bi noppee na nooy, ndax dees ko joxoon gaawug dee bu metti.
And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.
Te buur di def lu ko neex; dina yékkati boppam, di màggal boppam ci kaw bépp yàlla, te dina wax ay wax yu yéem ci lu jëm ci Yàlla ju sut bépp yàlla, te dina jot ndam ba kerug mer ma mat, ndaxte li ñu dogal dina am. Daniel 11:36.
1844, was the end of the “last” indignation:
1844, moo doon “mer gu mujj” bi jeexee:
And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:19.
Noonu ne ko: «Xoolal, dinaa la xamal li di am ci mujjug mer moomu; ndaxte ci waxtu wi Yàlla tëral, mujj ga dina am.» Daniel 8:19
The first use of the word “hour,” in Daniel chapter four, represents 1798; which was the end of the “first” of God’s indignation of “seven times” against the northern kingdom of Israel; the arrival of the first angel’s message at the time of the end; and the end of Nebuchadnezzar’s “seven times” at the “end of the days.”
Jëfandikoo bu njëkk bu baat bi “waxtu,” ci Daniel saar ñeent, mooy tegu 1798; te mooy jeexital bu “njëkk” bu merum Yàlla bu “juróom-ñaari yoon” ci kaw nguur gu bëj-gànnaar gu Israyil; agsiwub yëgleb malaaka bu njëkk ba ci waxtu mujj; ak jeexitalub “juróom-ñaari yoon” yu Nebukadnesar ca “mujjug fan yi.”
The second use of the word “hour,” in Daniel chapter four, represents 1844; which was the end of the “last” indignation of “seven times,” against the southern kingdom of Judah. It was also the arrival of the investigative judgment, and Nebuchadnezzar’s personal judgment.
Jëfandikooku baat bi “waxtu,” ci Daniel sarax 4, dafa tekki atum 1844; mooy mujjug “mujj” mer gu tar gi ci “juróom-ñaar yoon,” ci kaw nguurug bëj-gànnaar gu Yuda. Te itam mooy dikkug àtteb seetlu bi, ak àtteb boppam Nebukadnetsar.
Chapter one identifies the history of the three-step testing process, and marks the empowerment of the first angel’s message on August 11, 1840. Chapter four represents the arrival of the first angel’s message at the time of the end in 1798, and is to be laid over chapter one. Chapter four emphasizes the message of the first angel and its warning of approaching judgment, and marks October 22, 1844, and the arrival of the third angel’s message.
Saar bi jëkk mi jëfandikoo jaar-jaaru natt gu ñetti yoon yi ci jaar-jaaram, te moo fésal it dooleb yégleb malaaka bi jëkk bi ci 11 Awoot 1840. Saar bi ñenteel mi dafa teewal agsiirub yégleb malaaka bi jëkk bi ca waxtu mujj ga ci 1798, te war nañu koo tëj ci kaw saar bi jëkk bi. Saar bi ñenteel mi di dëgërël yégleb malaaka bi jëkk bi ak artam ci àtte gu ngiy ñëw, te moo xamle 22 Oktoobar 1844 ak agsiirub yégleb malaaka bi ñetteel bi.
Together they represent the beginning of not only Adventism, but also of the United States. Chapters one through three also address the history at the end of Adventism, and the end of the United States. Chapter five, and the testimony of Belshazzar also aligns with those first three chapters.
Benn ñoom ñépp dañuy tegu ni ndawtal bi, du ci Adventism rekk, waaye itam ci États-Unis. Sarax yi njëkk ba ci ñetteel itam dañuy wax ci jaar-jaaru Adventism ca mujj ga, ak mujjug États-Unis. Sarax bu juróom, ak seede bu Belshazzar itam méngoo na ak ñetti sarax yooyu njëkk.
Chapter one, aligned with chapter four, represent the movement of the first angel, and the history when the book of Daniel was unsealed at the time of the end in 1798. The message that was then unsealed is symbolized with the vision of the Ulai River, that represents the increase of knowledge contained within chapters seven, eight and nine of Daniel.
Saar bu njëkk, boo méngoo ak saar bu ñeent, dafa tegtal yëngu-yëngu malaaka bu jëkk bi, ak nettali jamono ji téereb Daniel ubbee woon ca jamonoy mujj ga ci atum 1798. Baat bi ñu ubbi woon ca jamono jooju, mel na ci gis-gisug Dexu Ulai, te loolu mooy tegtal yokkutey xam-xam wi nekk ci biir saar yu juróom-ñaareel, juróom-ñetteel ak juróom-ñeenteel yi ci Daniel.
In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Daniel 8:1, 2.
Ci ñetteelu atum buur Belshazzar, ma gis peeñu, man Daniel, gannaaw bi ma gisoon ka jëkk. Ma gis ci peeñu; te bi ma ko gisee, fekk naa ne maa ngi ci Shushan ca kër gu mag ga, gi nekk ci diiwaanu Elam; ma teg di gis ci peeñu, te maa ngi woon ci wetu dexu Ulai. Daniel 8:1, 2.
Chapters one through three, aligned with chapter five; represent the movement of the third angel, and the history when the book of Daniel was unsealed in 1989. The message that was unsealed then is symbolized with the vision of the Hiddekel River, that represents the increase of knowledge contained within chapters ten, eleven and twelve.
Sàcc yi ci benn ba ñett, yu ànd ak sàcc wu juróom; dañuy tegtal doxalin malaaka wu ñetteel bi, ak taarix ba téereb Daniel ubbeeku woon ci atum 1989. Bàtt bi ñu ubbe woon booba, ñu ko misaale ak gis-gisu dexu Hiddekel, mi tegtal yokkute xam-xam bi nekk ci biir sàcc yi fukk, fukk ak benn ak fukk ak ñaar.
And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:4.
Te ci ñaar-fukk ak ñeentelu bés bu njëkk weer bi, bi ma nekkee ca wetu dex gu mag ga, gi ñuy wax Hiddekel. Daniel 10:4.
We will continue our consideration of the line of Nebuchadnezzar and Belshazzar in the next article.
Nu ngi di wéyal sunu xalaat ci màndargay Nebukadneccar ak Belshazzar ci bataaxal bi di ñëw.
“There is need of a much closer study of the Word of God. Especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy, but we should call attention to what the prophets and the apostles have written under the inspiration of the Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy, and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and the Lord God of heaven and His law are to be exalted.
“Am na jariñ bu baax ci njàng mu gën a xóot ci Kàddug Yàlla. Rawatina, war nañu jox Dañeel ak Peeñ gi xel lu ëpp lu muy méngoo ak benn yoon ci jaar-jaari sunu liggéey. Man nañu am lu néew ci li nuy wax ci yenn wàll yu jëm ci kàttanug Room ak paap ga, waaye war nañu woo nit ñi ci li yonent yi ak ndaw ya bind ci ndigalu Xelum Yàlla. Xelum Yàlla sell mi noonu la sàkkale mbir yi, ci joxe bi yonent bi ak ci xew-xew yi ñu nettali, ngir jàngale ne war nañu bàyyi nit ku nekk ci ginnaaw, nëbb ko ci Kirist, te Yàlla Boroom asamaan ak yoonu moom war nañu leen yékkati.”
“Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust. God alone is represented as great. In the vision of the prophet He is seen casting down one mighty ruler and setting up another. He is revealed as the monarch of the universe, about to set up His everlasting kingdom—the Ancient of days, the living God, the Source of all wisdom, the Ruler of the present, the Revealer of the future. Read and understand how poor, how frail, how short-lived, how erring, how guilty, is man in lifting up his soul unto vanity.
“Jàngal téereb Daniyel. Wooteel, benn-benn fan, jaar-jaari buur-yi fa tektal. Xoolleen politig-kat yi, kurél yi, ak xarekat yu am doole, te gis ni Yàlla liggéeyee ngir suufeel réy-réyu nit, te sànni ndamlu nit ci suuf. Yàlla rekk lañu tektal ni moo màgg. Ci peeñum yonent bi, gis nañu ko muy wàcce benn buur bu am doole, di taxawal beneen. Feeñ na ni mooy Buur bi yëpp mbind mi moom, mi nar a taxawal nguuram gu dul jeex — Ki Yàgg Téy, Yàlla ju Dund, Bàyyikat xam-xam yépp, Kilifag jamono jii, Ki xamale lu ngiy ñëw. Jàngleen te dégg ni nit kuy yékkati bakkam ci neen baaxul, ndaxte néew la, néew doole la, dundam gàtt na, juum na, te tooñkat la.”
“The Holy Spirit through Isaiah points us to God, the living God, as the chief object of attention—to God as revealed in Christ. ‘Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace’ [Isaiah 9:6].
“Xel mu Sell mi jaarale ci Isaañ di jublu nu ci Yàlla, Yàlla ju dund ji, ni mooy li gën a war a nekk seen xool — ci Yàlla ni mu feeñaleeku ci Kirist. ‘Ndaxte ab xalees dees na ko juddu ngir nun, ab doom góor dees na ko may ngir nun: te nguur gi dina nekk ci soppam: te turam dinañu ko wax Kuy yéemu, Boroom xel mi, Yàlla ju Kàttan ji, Baay bi ba fàww, Buur bu Jàmm bi’ [Isaiah 9:6].”
“The light that Daniel received direct from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon have come to pass.
« Leer gi Daniel jotee ci Yàlla ci yoon wu jub wi, joxees na ko rawatina ngir fan yu mujj yii. Peeñ yu mu gisoon ca wetu dexu Ulai ak Hiddekel, dex yu mag yi ci réewu Sinaar, léegi dañuy ame ci yoonu mat séen moom, te bépp mbir mu waxoon lu jiitu ci moom dina àgg ci yomb ba mat. »
“Consider the circumstances of the Jewish nation when the prophecies of Daniel were given. The Israelites were in captivity, their temple had been destroyed, their temple service suspended. Their religion had centered in the ceremonies of the sacrificial system. They had made the outward forms all-important, while they had lost the spirit of true worship. Their services were corrupted with the traditions and practices of heathenism, and in the performance of the sacrificial rites they did not look beyond the shadow to the substance. They did not discern Christ, the true offering for the sins of men. The Lord wrought to bring the people into captivity, and to suspend the services in the temple, in order that the outward ceremonies might not become the sum total of their religion. Their principles and practices must be purged from heathenism. The ritual service ceased in order that heart service might be revived. The outward glory was removed that the spiritual might be revealed.” Manuscript Releases, volume 16, 333, 334.
«Xalaatleen xaal yi xeetu Yude yi nekkoon bi ñu joxee yonent yi Daniel. Bànni Israyil dañoo nekkoon ci njaamug réewum doxandéem, seen kër Yàlla dañu ko yàqoon, te seen liggéeyu kër Yàlla taxawuloon. Seen diine moo nekkoon ci diggante xew-xewi ndaje yi ci tsarin sarax. Dañoo defoon melokaan yu biti yi lu gën a am solo, fekk dañu woon soppee xelu jaamu dëgg. Seen jaamu dañu ko yaxutaloon ak aaday ak jëfi xeeti ñi xamul Yàlla, te ci seen jëfandikoo yooni sarax yi, duñu woon xool wéy ci ker yi ba ci li mooy dëgg-dëgg. Duñu woon xam Krist, sarax su dëgg su ñu joxe ngir bàkkaar yi nit ñi. Boroom bi jëfoon ngir yóbbu xeet wi ci njaamug réewum doxandéem, te ngir taxawal liggéeyi kër Yàlla, ngir ñaari xew-xewi biti yi bañ a doon li seen diine yépp di yem. Seeni njàngat ak seeni jëf dafa war a setlu ci xeeti xamul Yàlla. Jaamu yoon wu melokaan wi taxawoon ngir jaamu xol mi dellu. Ndamalu biti gi teqoon na ngir liiru xel mu xel.» Manuscript Releases, volume 16, 333, 334.