John the Baptist was a connecting link prophet.
Yaxya miir kër ga woon mbindaloo bu jëkk ak bu topp.
“The prophet John was the connecting link between the two dispensations. As God’s representative he stood forth to show the relation of the law and the prophets to the Christian dispensation. He was the lesser light, which was to be followed by a greater. The mind of John was illuminated by the Holy Spirit, that he might shed light upon his people; but no other light ever has shone or ever will shine so clearly upon fallen man as that which emanated from the teaching and example of Jesus. Christ and His mission had been but dimly understood as typified in the shadowy sacrifices. Even John had not fully comprehended the future, immortal life through the Saviour.” The Desire of Ages, 220.
« Yonent Yowaana moo doon lëkkalekaayu jëfandikoo diggante ñaari jamono yi. Ni mu doon ndawlu Yàlla, mu taxaw ngir wone njaxlaf diggante yoon ak yonent yi ak jamonoy Kristian. Moom moo doon leer gu ndaw gi, te waroon nañu topp ko ak benn gëna mag. Xelum Yowaana leeraloon na ko Xel Mu Sell mi, ngir mu leeral ay nitam; waaye amul beneen leer gu mas a fenk walla gu di fenk, gu baaxee noonu ci nit ku daanu, ni li jóge ci njàngalem ak royukaddu Yeesu. Kirist ak ndawam dañoo nekkoon lu ñu xam rekk ak leer gu xëc, ni ko saraxi ker gi doon misaal. Sax Yowaana sax xamoonul ba noppi dund gu ëllëg, gu dul dee, jaarale ko ci Musalkat bi. » The Desire of Ages, 220.
Jesus was also a connecting link prophet.
Yeesu itamoon na yonent buy lëkkalante bu yore ndigalu.
“Christ has led the way from earth to heaven. He forms the connecting link between the two worlds. He brings the love and condescension of God to man, and brings man up through His merits to meet the reconciliation of God. Christ is the way, the truth, and the life. It is hard work to follow on, step by step, painfully and slowly, onward and upward, in the path of purity and holiness. But Christ has made ample provision to impart new vigor and divine strength at every advance step in the divine life. This is the knowledge and experience that the hands in the office all want, and must have, or they daily bring reproach upon the cause of Christ.” Testimonies, volume 3, 193.
“Kirist moo jiitu yoon wi, ba jóge suuf ba asamaan. Moom moo taxaw ci diggante àddina ñaari yi, di leen boole. Moom moo indi mbëggeel ak wàññiku Yàlla ci nit; te moo yéegale nit, jaarale ko ci i méritam, ngir mu dajeek njubante Yàlla. Kirist mooy yoon wi, dëgg gi, ak dund gi. Toppaat ko, tànk ci tànk, ak metit ak ndànk, di dem kanam te di yéeg ci yoonu set ak sell, dafay yombul. Waaye Kirist jagleel na bu baax li ñuy soxla ngir jox doole ju bees ak kàttan gu yàlla ci bépp jéego gu bees ci dund gu yàlla. Loolu mooy xam-xam ak njeexital li loxo yi nekk ci biro bi ñépp bëgg, te war a am; walla lu nekk, bés bu nekk dañuy indi toroxal ci sabab bi Kirist.” Testimonies, volume 3, 193.
John the Baptist’s prophetic work included connecting the dispensation of the earthly to the heavenly sanctuary. The first words John said when he first saw Jesus was:
Liggéeyu Yaxya miy Sóob bi ci waxu yonent gi dafa boole woon jamono ji jëm ci mbiri aduna ak Kër Yàlla ga ci asamaan. Ba Yaxya gisee Yeesu yoon wu jëkk, wax yi mu njëkk a wax mooy:
The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. John 1:29.
Ca ëllëg ja, Yaxya gis Yeesu muy ñëw ci moom, ne: Xoolleen, mooy Xaritu Yàlla, miy dindi bàkkaaru àddina si. Yaxya 1:29.
But even though John was to identify the transition from ancient Israel unto spiritual Israel, his understanding of that transition was limited.
Waaye sax su ne Yowaana war na xamle jéggi gi nekk ci diggante Israayil gu yàgg ga ak Israayil gu xel mi, xam-xamam ci jéggi boobu dafa nekkoon lu yemul.
“Said Christ, in vindication of John, ‘But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.’ Not only was John a prophet to foretell future events, but he was a child of promise, filled with the Holy Spirit from his birth, and was ordained of God to execute a special work as a reformer, in preparing a people for the reception of Christ. The prophet John was the connecting link between the two dispensations.
“Kirist wax na, ngir wéral Yàgg, ne: ‘Waaye lu ngeen génn woon ngir gis? Ab yonent? Waaw, maa ngi leen koy wax, te mu gën a doon yonent.’ Yàgg du woon rekk yonent buy wax lu jëm ci jamono yi di ñëw; waaye doom bu digeb woon la, fees ak Xel mu Sell mi li dale ci juddoom, te Yàlla teg ko woon ngir def liggéey bu xëcc niki ab soppekatu, ngir waajal askan wi ngir nangu Kirist. Yonent bi di Yàgg moo doon lëkkaloo buy boole ñaari àtte yi.”
“The religion of the Jews, in consequence of their departure from God, consisted mostly in ceremony. John was the lesser light, which was to be followed by a greater light. He was to shake the confidence of the people in their traditions, and call their sins to their remembrance, and lead them to repentance; that they might be prepared to appreciate the work of Christ. God communicated to John by inspiration, illuminating the prophet that he might remove the superstition and darkness from the minds of the honest Jews, which had been, through false teachings for generations, gathering upon them.
“Diine Yawut ya, ndax seen dëddug ak Yàlla, dafa tollu ci yëngu-yëngu ak ay seremonii rekk ci lu ëpp. Yaxya mooy woon leeral gu gën a tuuti, te waroon na ñu topp ko ak beneen leeral gu gën a mag. Dafa waroon a yëngal kóolute nit ña ci seen aada yu njàngaloo, te woo leen ngir ñu fàttaliku seeni bàkkaar, te yóbbu leen ci tuub, ngir ñu man a waxtaan ak njàng mi Kirist di def. Yàlla waxaloon na Yaxya ci xel mu sell mi, di leeral yonent bi ngir mu dindi naxari ak lëndëm ci xel Yawut yu jub ña, yi njàngale yu dul dëgg doon dajale seen kaw ay maas ak ay maas.”
“The least disciple that followed Jesus, that witnessed his miracles, and listened to his divine lessons of instruction, and heard the comforting words which fell from his lips, was more privileged than John the Baptist, for he had a clearer light. No other light has shone, or ever will shine, upon the intellect of sinful, fallen man, save that which was, and is, communicated through Him who is the light of the world. Christ and his mission had been but dimly understood through the shadowy sacrifices. Even John thought that the reign of Christ would be in Jerusalem, and that he would set up a temporal kingdom, the subjects of which would be holy.” Review and Herald, April 8, 1873.
“Ndongo gannaawkat bi gën a tuuti te toppoon Yeesu, te seede ay kéemaanam, te dégg njàngale yu Yàlla yi muy jangal, te dégg wax yu di dëfël xol yi génn ci gémmiñam, moo ëppoon Yaxya mi Sõob mi ngëneel, ndaxte moom amoon na leer gu gën a set. Benn leer weesuul, te du weesu mukk, ci xelum nit ku bàkkaar, ku daanu, lu dul leer ga ñu joxoon te ñu di joxe jaarale ko ci Koom, mi di leeru àddina. Kirist ak ay jëfam dañoo nekkoon lu ñuy xam rekk ci anam gu lëndëm jaarale ko ci sarax yi mel ni ker. Sax Yaxya xalaatoon na ne nguurug Kirist dina nekk Yerusalem, te mooy taxawal nguur gu àddina, gu ay nitam di ñu sell.” Review and Herald, 8 Awril 1873.
The apostle Paul was also a connecting link prophet that was to identify the prophetic applications of the literal transitioning unto the spiritual. He understood that literal Jerusalem was no longer the Jerusalem of prophecy, for it then had transitioned unto heavenly Jerusalem.
Ndawul Yàlla bi Pool itam woon na yonent bu jëfandikook ngir boolee te leerale jëfandikook yonent yi ci soppi gu dëgg gi, bi lu dëgg di jëm ci lu xel ak ruu. Mu xamoon ne Yerusalem gu dëgg gi du woonati Yerusalem gu yonent yi waxoon, ndaxte booba soppi na ba muy Yerusalem gu asamaan.
For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. Galatians 4:25, 26.
Ndaxte Agar mooy tundu Sinaay ci Araabi, te mu ngirëm Yerusalem bii fi nekk tey, te moom ak ay doomam ñu ngi ci jaam. Waaye Yerusalem gi féete kaw mooy gor, te mooy ndeyu nun ñépp. Galatians 4:25, 26.
In chapter two of 2 Thessalonians, which we have been considering, Paul identified that literal pagan Rome was the power that restrained spiritual papal Rome from ascending to the throne until the year 538. In the chapter he identifies that the “man of sin” which is seated in the temple of God, was the same “king” that Daniel identified in chapter eleven, verse thirty-six. The proof that the “king of the north” in the last six verses of Daniel eleven is the papacy became the key to establish the framework of truth employed by Future for America from the increase of knowledge in 1989.
Ci ñaareelu sarxa bu 2 Thessaloniciens bi, bi nu doon seet, Paul wone na ne Room bu bokk ci réew yi, te nekk woon jaamono ju dëggu, mooyoon katan gu terewoon Room gu ngëmug baal bi, ngir mu mënul yéeg ci gàngune bi ba ci atum 538. Ci sarxa boobu mu xamle na ne “nit ku bàkkaar bi” miy toog ci kër Yàlla gi, mooy benn “buur” boobu Daniel tudd ci sarxa fukk ak benn, aaya fanweer ak juróom-benn. Firnde bi ne “buur bu bëj-gànnaar” bi ci juróom-benn aaya yu mujj yi ci Daniel fukk ak benn mooy papauté bi, moo doon caabi ngir taxawal tëraliinu dëgg bi Future for America jëfandikoo woon gannaaw yokkute xam-xam ba ci 1989.
In the same chapter, Paul identified pagan Rome’s work of restraining the rise of the papacy, until the time when pagan Rome would be taken away, and thus identified that “the daily” in the book of Daniel was pagan Rome. That truth became the very key to establish the framework of truth which produced the increase of knowledge in 1798.
Ci benn xaaj boobu, Pool feeñal ne jëfug Room gu bokkoon ci ñaareel yàlla yi moo doon téyee yéegug papaas bi, ba kera ga Room gu bokkoon ci ñaareel yàlla yi dinañu ko dindi; noonu mu feeñal ne “sax ci bés bu nekk” bi ci téereb Danyeel mooy Room gu bokkoon ci ñaareel yàlla yi. Dëgg googu moo nekk ci lu mat sëkk ab caabi ngir taxawal cosaanug dëgg gi, gi jur yokkuteg xam-xam gi ci 1798.
In William Miller’s history the message was proclaimed when a transition from the Philadelphian to the Laodicean movement was to take place. In Future for America’s history the transition from a Laodicean movement unto the Philadelphian movement is now taking place.
Ci nettali William Miller, wax jiñ bi ñu ko yégle woon bi la woon jamono ju wër ci soppi gu jóge ci yëngu-yëngub Filadelfi ba ca yëngu-yëngub Laodise. Ci nettali Future for America, léegi soppi gu jóge ci yëngu-yëngub Laodise jëm ci yëngu-yëngub Filadelfi mooy xew.
The truth that Paul set forth in 2 Thessalonians that identified the transition from literal pagan Rome unto spiritual papal Rome became the framework for Miller’s prophetic understanding. Both John the Baptist and Paul were raised up to explain the transition from literal to spiritual. William Miller was typified by John the Baptist and in his work it was essential that he recognized the relation and transition of pagan and papal Rome, the transition that John was raised up to identify.
Dëggu gi Pool waxoon ci 2 Tesalonig, te mu firndeel njall gi jëmé noonu Roma buy jaamu xërëm ci dëgg-dëgg ba ca Roma gu pàppaas gu xel, moo nekkaloon tëraliinu xam-xamu yonent yi ci Miller. Yaxya miy Sóobéekat bi ak Pool ñoom ñaar ñoo Yàlla taxawaloon ngir fésal njall gi nekk diggante li dëgg-dëgg ak li xel. William Miller dafa nekkoon misaal bi Yaxya miy Sóobéekat bi di firi, te ci liggéeyam dafa doon lu am solo lool mu xam bu baax jokkoo ak njall gi nekk diggante Roma buy jaamu xërëm ak Roma gu pàppaas gi, mooy njall gi Yaxya taxawaloon ngir firndeel ko.
There are five references to “the daily” in the book of Daniel, and they always precede a symbol of the papal power. In the context of the prophetic transition we are considering, all five references include the transition from literal Rome to spiritual Rome. “The daily” in the book of Daniel is one of the truths represented upon Habakkuk’s two tables, and is therefore a foundational truth that was to be defended; a truth which would ultimately become covered up with false and counterfeit jewels and coins. It is no accident that every truth represented upon the two sacred charts has direct inspired endorsements within the writings of Ellen White. To reject any of the foundational truths (including “the daily”), is to simultaneously reject the authority of the Spirit of Prophecy.
Am na juróom ñaari ndigal ci “bu bees bu nekk” nekk nañu ci téereb Daniel, te ñuy jiitu saa su nekk benn misaal bu mel ni kàttanu paap bi. Ci mbirum soppeeku waxu waxu yàlla bi nuy seet, juróom ñaari ndigal yooyu yépp dañuy ëmb soppeeku joge ci Room gu dëgg te dem ci Room gu xel mu sell gi. “Bu bees bu nekk” ci téereb Daniel mooy benn ci dëgg-yàlla yi ñu wone woon ci ñaari taabal yi Habakuk, te mooy nag benn dëgg bu saxal taxawaay, bu waroon añu koy aar; benn dëgg bu mujj muuru ak xéewal yu dul dëgg ak xaalis yu nawle. Du mbir mu yéeme ne bépp dëgg-yàlla bu ñu wone ci ñaari sart yu sell yooyu am na ndigalu wax ju jub te yéglees ci mbind yi Ellen White. Bëgg a bañ benn ci dëgg-yàlla yu saxal yi (boole ci “bu bees bu nekk”), mooy it di bañ sañ-sañu Xelu Kàddug Yónent bi.
“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
«Gannaaw loolu gis naa ci mbirum “Bés-bés bi”, ne baat bi “sarax” xel-u nit moo ko yokk, te bokkul ci mbind mi; te Boroom bi moom moo jox gis-gis bu jub ba ñi yéglee wax ju saa waxtu atte ba. Bi benn-googu amee, bala 1844, lu ëpp ci ñoom ñépp bennoon nañu ci gis-gis bu jub bu “Bés-bés bi”; waaye gannaaw 1844, ci jaxasoo gi, ñu nangoo yeneen gis-gis, te lëndëm ak jaxasoo topp ca.» Review and Herald, 1 Nowàmbar 1850.
Those “who gave the judgment hour cry,” understood “the daily” as a symbol of paganism, and/or pagan Rome. Their understanding included the fact that they understood that the word “sacrifice” did not belong in the passage in Daniel, where it had been added by the translators (by human wisdom) of the King James Bible. The pioneer understanding also included that “the daily” was always presented in connection with one of the two symbols of the papal power, and that paganism (“the daily”), always preceded the papal symbol. They were always identified in the sequence in which they arrived into prophetic history. The books of Daniel and Revelation never deviate from the historical sequence of paganism preceding papalism, and when the book of Revelation introduces the third desolating power of the false prophet, that sequence is always upheld.
Ñi “ñi joxe waxtu àtte àtteb jëfekaayub saaya waxtu bi,” dégg naa ne “bu bés bi” mooy misaalug pagaanism, te/ walla Roomu pagaan. Seen xam-xam boobu dafa boole woon ne xamoon nañu itam ne baat bi “sarax” bokkul woon ci pasaj bi nekk ci Daniel, fa ko tekkoon ay tekki-kàddukat yi (ci xel nit) ci Biibël bu King James bi. Xam-xamu jëfandikukat yu jëkk ya itam dafa boole woon ne “bu bés bi” dafa sax di feeñ ànd ak benn ci ñaari misaal yi ñuy tektale dooley pap bi, te pagaanism (“bu bés bi”) dafa sax jiitu misaalug pap bi. Ñoom dafañu leen sax di rëddale ci toftale gi ñu agsee ci taarixu yonent bi. Téereb Daniel ak Kàddug Yàlla gi ci Peeñu yi duñu bàyyi mukk toftaleg taarix boobu buy won ne pagaanism jiitu na papalism, te bu téereb Peeñu yi joxee ñetteelu dooley alxames buy yàq, mooy yonent bu dëggul bi, toftale boobu dafa sax diñu ko sàmm.
Without Paul’s instruction that the literal things of prophecy transitioned to the spiritual in the time period of the cross, a dilemma is produced with Christ’s prediction of the destruction of Jerusalem found in all the gospels except John. The two symbols of the papacy connected with “the daily” in the book of Daniel are the abomination of desolation and the transgression of desolation. Those two symbols represent the mark of the beast (the abomination) and the image of the beast (the transgression).
Su nu ñëwul ci njàngale Paawul ne yëf yi nekk ci waxi kàddu gu jëm ci yàlla, yi waroon jëfandikoo ci seen melow dëgg-dëgg, soppeeku nañu ba muy nekk ci mbir yu ruu yi ci jamono baantu kurwaa, dina am jafe-jafe ci waxi Kirist moom mi waxoon ne Yerusalem dina yàqu, te lii am na ci bépp xibaar bu baax bi, ludul ci Yowaana. Ñaari misaal yi tegtaloon paapauté bi, yiñ boole ak “bés bu nekk” ci téere Daniel, mooy mbir mu bon muy indi tasare ak tooñ gu tasare. Ñaari misaal yooyu dañuy tegtal màndarga rab wi (tasare bi) ak nataalu rab wi (tooñ gi).
The transgression that allows the papacy to murder those it deems as heretics is the combination of church and state, with the church in control of the relationship. Thus, Daniel represents the combination of church and state which is the image of the papal beast, as the transgression of desolation. The Bible identifies idolatry as an abomination, and all the idolatry of the papal power is represented with its idol sabbath, which John calls the mark of the beast, and Daniel calls the abomination that maketh desolate.
Tooñ bi mayal ba papauté giis ni ñi mu jàppey ay heretik, mooy booloo nguur ak kanamug yàlla, te kanamug yàlla moom mooy jiite ci seen diggante. Moo tax Daniel di wone booloo nguur ak kanamug yàlla bi, te loolu mooy nataalu rab wu papauté bi, ni muy tooñ bu yóbbu màkkaanaay. Biibël bi di jëfandikoo màndarga ne bokk ci xërëm-yàlla mooy lu bon buy indi màkkaanaay, te bépp xërëm-yàlla bu kàttanu papauté bi ame, dañu ko melal ak sabbatam bu doon xërëm, bi Yowaana wooye màndargag rab wi, te Daniel wooye xërëm bi di def ba mu yóbbu màkkaanaay.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:9–12.
Te benn ci ñoom génn na fa benn ndaw baaraam, te mu màgg lool ba am kàttan, jëmé ci bëj-gànnaar, ak ci penku, ak ci réew mi neex. Te mu màgg lool, ba yeg ci mbooloom asamaan; mu sànni suufenn ay nit ci mbooloom asamaan ak ci biddéew yi, daldi leen dëgg. Waaw, mu yékkati boppam ba tollook Boroom mbooloo ma; te ndax moom, sarax su bes bu nekk gi jëlees na, te béerab kër yoonu sellam daanu. Te joxees na ko mbooloo ngir xeex ak sarax su bes bu nekk gi ndax bàkkaar; mu sànni dëgg ci suuf, te mu def li mu bëgg, ba yégu. Daniel 8:9–12.
We will address these verses in greater detail in another article, but in verse eleven, the power that magnified itself against Christ was pagan Rome, when they attempted to kill him at his birth and then finally did so at the cross. The verse states that “by him” (pagan Rome), “the daily was taken away.” The Hebrew word translated as “taken away” is “rum,” and it means “to lift up and exalt”. Pagan Rome would lift up and exalt the religion of paganism, and they did that very thing in history. This is why they are called “pagan” Rome.
Dinañu wax ci ay sar yi gën a leer ci beneen mbind, waaye ci sar fukki ak benn bi, doole ji màggaloon boppam ci suuf Krist mooy Room gu bokkoon ci ñaareelu yàlla yu dul dëgg, ba ñu jéem a rey ko bi mu juddoo, te mujj ñu def ko ca bant ba. Sar bi wax ne “ci moom” (Room gu bokkoon ci ñaareelu yàlla yu dul dëgg), “jéggal bu sax bi ñu yóbbu woon na ko.” Kàddu Ebraayik bi ñu tekki ne “yóbbu” mooy “rum,” te moom tekki na “yékati ak màggal.” Room gu bokkoon ci ñaareelu yàlla yu dul dëgg dina yékati te màggal diiney paganism, te loolu lañu defoon ci jaar-jaar. Looloo tax ñuy tudd leen “Room gu bokkoon ci ñaareelu yàlla yu dul dëgg.”
The next verse identifies that papal Rome, was given a “host” (military power), that was against, or was to overcome “the daily” (paganism). This also is a fact of history, for military strength was employed by the papacy (though she never has her own army), to overcome the restraint placed upon her rise to power. That power came from pagan Rome. The military power that she employed was given unto her through “transgression,” for the transgression that allowed her to control the armies of the kings that placed her on the throne in the year 538, was the transgression of the combination of church and state. First pagan Rome is addressed in verse eleven, informing the student that pagan Rome would stand up against Christ, and that it would exalt the religion of paganism.
Sarax bu ñëw mi ngi wone ne Room bu paapal bi, ñu ko joxoon ab “mbëre” (katanu soldaar), mu doon ci kaw, walla ngir daan “bés ba nekk” bi (pagaanisam). Loolu itam ab dëgg la ci jaar-jaar, ndaxte kaweefug soldaar la paapal bi jëfandikoo woon (dooonte amul mukk ay soldaaram boppam), ngir daan téyeef bi ñu teg woon ci ay yokkuteem ba mu mana jot ci kàttan. Kàttan googu ci Room bu pagan bi la jóge. Katanu soldaar gi mu jëfandikoo woon, “jàngoro” lañu ko jaarale woon ngir jox ko ko, ndaxte jàngoro gi ko mayoon mu yor mbooloom soldaari buur yi ko teg ca nguur ga ci atum 538, mooy jàngoroy booloo kërceen ak réew. Njëkk, ci aaya 11, Room bu pagan bi lañuy wax, di xamal jàngatkat bi ne Room bu pagan bi dina jëkkër ci Kirist, te dina yékkati diiney paganisim.
The next verse describes the transgression of the combination of church and state that allowed the papacy to overcome and remove the restraint that pagan Rome had exercised against her. History upholds the application of both those verses. “The daily” represents either pagan Rome, the power that stood against Christ, or the religion of paganism that was exalted by pagan Rome. The symbol of “the daily” is then followed by the papacy, as it identifies the transgression of church and state that is what empowers the papacy with an army to do its dirty work. Daniel’s third use of “the daily,” is the question that produces the answer, that is the central pillar of Adventism.
Waasu bi ci topp tegtal na tooñug boole mbooloom kërce ak nguur, gi may ba paapal bi man a not ak dindi téqale bi Room gu yàggoon di gëna tere ko. Taarix dafa dëggal jëfandikoo boobu ci ñaari ay waas yooyu. “Bés bu nekk” mooy muy tekki mbaa Room gu bokk ci xonq-xonq, kàttan ga taxawoon ci kanam Almasi, walla diine ju bokk ci xonq-xonq ji Room gu xonq-xonq yékkatiwoon. Noonu, ràññee “bés bu nekk” topp na ko paapal bi, ndaxte moo xamale tooñug boole kërce ak nguur, gi doon li di may paapal bi ak xarekat yi ngir muy def liggéeyam lu sobe. Ñetteelu yoon wu Dañeel jëfandikoo “bés bu nekk,” mooy laaj bi génne tontu bi, te mooy gàddu gu mag gi nekk doxalin gu diggu Adventism.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.
Noonu ma, dégg naa benn sell mi di wax, te beneen sell ne sell boobu doon wax ba naan ko: “Ba fan la peeñ mi di jot ci sarax su bés bu nekk, ak moytu yoonu Yàlla gu yóbbu yàquute, ngir jébbal benn saxara yu sell yi ak mbooloo mi, ba ñu dajal leen ci suuf?” Daniel 8:13.
In this verse, the question is asked of how long shall the vision be, thus asking for an answer that represents duration, and not a point in time. The question is not on what date will the vision be fulfilled, but what is the duration of the vision. The verse does not ask “When?”, it asks, “How long?” The vision is about the desolating powers of paganism, represented as “the daily,” and papalism as represented by the transgression of the papacy that is accomplished when she commits fornication with the kings of the earth. Those two desolating powers of paganism followed by papalism were to trample down the sanctuary and the host for a period of “seven times.”
Ci wax bi, laaj bi mooy: diir bu ñaata la peeñ mi di and ak moom; kon nag, laaj nañu tontu buy feeñal ab diir, waaye du benn tomb. Laaj bi du ci ban bés la peeñ mi di mat, waaye mooy lan mooy diiru peeñ mi. Wax bi du ne: “Kañ?” waaye dafa ne: “Ba kaña?” Peeñ mi jëm na ci kàttan yu yàq yuy yàqal, mooy judaganu, te ñu tegtal ko ci wax ji ñuy wax ne “bés bu nekk,” ak paapalism bi, ni ñu koy tegtale ci moyu bàkkaaru paap bi, mi mataloo bu jigéen ji defee njaaloo ak buur yi nekk ci suuf. Ñaari kàttan yooyu yu yàq yuy yàqal, judaganu ji jiitu, te paapalism topp ko, dañoo wara daan, tàbbal, te yàqal kër Yàlla gi ak mbooloo mi diirub “juróom-ñaari waxtu.”
It is important to recognize that the trampling down of the literal sanctuary which began in the time of Babylon, and continued through to the destruction of Jerusalem by pagan Rome in 70 AD, was done by pagan powers from the beginning of the history to the end. Thus, it was literal paganism in the plural that trampled down the literal sanctuary and literal host (God’s people). But it was spiritual Rome that trampled down spiritual Jerusalem and spiritual Israel.
Ndax dafa am solo lool ñu xam ne tacc gi ñu taccoon kër-yàlla bu wér wi, mi tambalee jamonoy Babilon, te wéy ba ca alag Yerusalem ak Room gu bokkoon ci ñaawteef yi atum 70 gannaaw juddug Kirist, loxo kàttan yu bokkoon ci ñaawteef yu dëgg-dëgg la jóge woon, dale ci njàlbéenug taarix ba ci mujjam. Kon nag, ñaawteef yu wér, ci ñoom ñépp, ñoo tacc kër-yàlla bu wér wi ak mbooloom xare bu wér wi (nit ñi Yàlla). Waaye Room gu xel-mbuur gi mooy gi tacc Yerusalem gu xel-mbuur gi ak Israyil gu xel-mbuur gi.
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 biti nekk ci biti kërug Yàlla, bàyyi ko; bu ko nattul, ndaxte joxe nañu ko xeet yi dul Yawut, te ñu dinañu dox ci kaw dëkk bu sell ba diiru ñeent-fukk ak ñaari weer. Te dinaa may sama ñaari seede sama kàttan, te dinañu wax ci turu Yàlla diiru junni ak ñaari téeméer ak juróom-benn-fukk fan ak juróom-ñett, soloo saaku metit. Peeñu Yóhaana 11:2, 3.
John the Baptist was a connecting link prophet that identified the change of dispensation from the earthly sanctuary to the heavenly, without knowing the fullness of his work. Paul was a connecting link prophet that identified the change of dispensation from literal Israel (the host) to spiritual Israel. The Jerusalem that was trampled down for forty-two months was spiritual Jerusalem.
Yaxya Miy sóobu bi dafa doon buy lëkkal yu boolewoon, buy xamle soppiinu jamono ji joge ci kër yàlla gu nekk ci suuf ba ci gi nekk ci asamaan, te moom xamul woon matug liggéeyam. Pool itam dafa doon buy lëkkal yu boolewoon, buy xamle soppiinu jamono ji joge ci Israeel gu dëgg-gii (mbooloo mi) ba ci Israeel gu xel mi. Yerusalem gañu daan dóor te daldi laxas diirub ñaar-fukk ak ñaari weer, mooy Yerusalem gu xel mi.
“The periods here mentioned—forty and two months,” and ‘a thousand two hundred and threescore days’—are the same, alike representing the time in which the church of Christ was to suffer oppression from Rome. The 1260 years of papal supremacy began in A.D. 538, and would therefore terminate in 1798. At that time a French army entered Rome and made the pope a prisoner, and he died in exile. Though a new pope was soon afterward elected, the papal hierarchy has never since been able to wield the power which it before possessed.” The Great Controversy, 266.
“Jamono yi ñuy wax fii—ñeent-fukk ak ñaari weer,” ak ‘junni ak ñaari téeméeri fan ak juróom-benn-fukk’—benn lañu doon, te ñépp di tegtal benn jamono bi kanam, bi kërceenug Kirist war a sonn ci nangu Rome. 1260 at yi nguurug paap bi doon réyare tàmbalee na ci atum A.D. 538, te moo tax waroon a jeex ci 1798. Ci jamono jooju, ab xarekat bu Farãs dugg na Rome, def paap ba kër, te mu dee ci bitim-réew. Ndaxte gannaaw loolu tanneef nañu benn paap bu bees, waaye taxawaayu paapal gi mënu naatul dara doxal kàttan ga mu daan am njàlbéen.” The Great Controversy, 266.
Paul identified that at the transition which took place in the history of the cross, spiritual Jerusalem which “is above,” became the city which God chose to place his name, and literal Jerusalem ceased to be the Jerusalem of Bible prophecy.
Pool moone ne ci jamono bindu baari baa xewoon ci jaar-jaaru bant ba, Yerusalem gu xel te “nekk ci kaw” doon na dëkk bi Yàlla tànn ngir samp turam ci moom, te Yerusalem gu dëgg-gii taxawatul woon nekk Yerusalem gi yonent yi wax ci Kàddug Yàlla.
For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. Galatians 4:25, 26.
Ndaxte Ajar mooy tundu Sinaay ci Araabi, te mu yem ak Yerusalem ji nekk léegi, te moom ak ay doomam ñu ngi ci jaamukaay. Waaye Yerusalem ji nekk ci kaw, mooy gorlu, te mooy sunu ndey nun ñépp. Galatians 4:25, 26.
This truth is essential to understand correctly, and the false application of literal Jerusalem as the symbol of Bible prophecy is part of the deception created by the Jesuits to undermine the truth that the pope of Rome is the antichrist. That false teaching produces a belief within apostate Protestantism that allows them to incorrectly look to the modern Jewish nation of Israel as a symbol of prophecy. Literal Jerusalem ceased to be God’s Jerusalem in the time of the cross.
Dëgg-dëgg bii am na solo lool ci ñu xam ko bu baax te bu jub, te jëfandikookat bu dul dëgg bu Yerusalem bu nit ñi di wax ci màndarga kàddug wax ci àddina bu Biibël mooy benn cér bu naxte bi Jesuit yi sos ngir yàq dëgg gi ne paap bu Room mooy antikirist bi. Jàngale bu jubul boobu jur na gëm-gëm ci biir Protestantism bu wàcc ngëm, ba tax ñuy xool réew mi juddu ci jamono jii, maanaam Israayil bu Yawut yi, ni muy màndarga wax ci àddina bu yonent yi. Yerusalem bu nit ñi di wax dafa bàyyi doon Yerusalem Yàlla ca jamonoy bant bi.
“The city of Jerusalem is no longer a sacred place. The curse of God is upon it because of the rejection and crucifixion of Christ. A dark blot of guilt rests upon it, and never again will it be a sacred place until it has been cleansed by the purifying fires of heaven. At the time when this sin-cursed earth is purified from every stain of sin, Christ will again stand upon the Mount of Olives. As His feet rest upon it, it will part asunder, and become a great plain, prepared for the city of God.” Review and Herald, July 30, 1901.
“Dëkku Yerusalem duwaati benn barab bu sell. Mbëkk mi jóge ci Yàlla ngi ci kawam ndax bañ nañu Kirist te daaj ko ci bant bi. Benn xëpp bu lëndëm bu tooñ nekk na ci kawam, te duwaati mukk nekk barab bu sell ba keraam buñu ko setalée ak safara yu sell yi jóge asamaan. Ca jamono jooju bi suuf sii, bi bàkkaar rëbb, diñu ko setalal ci bépp tilim bu bàkkaar, Kirist dina taxawaat ci tundu Oliw yi. Bu ay tànkam tëddée ci kawam, dina xar, nekk benn màndiŋ mu yaatu, ñu waajalal dëkku Yàlla.” Review and Herald, 30 Sulet 1901.
The relevance of the distinction between literal Jerusalem and spiritual Jerusalem will be addressed as we consider Christ’s prophecy of the end of the world. The fourth time Daniel identifies “the daily,” is in chapter eleven.
Njariñu wuute bi nekk ci diggante Yerusalem ju dëgg ak Yerusalem ju ruuŋ gi dinañu ko seet bu nuy xalaat ci yégleb Kirist ci mbirum mujjug àddina. Yoon wu ñeente bi Dañeel tudde “ba bes bu nekk,” mooy ci saar fukk ak benn.
And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.
Te loxo yi dina taxaw ci wàllam, te dinañu sobsi bérab bu sell bi am doole, te dinañu dindi sarax si ñuy jébbal bés bu nekk, te dinañu samp xëcc bi waral yàqub rekk. Daniel 11:31.
This verse is identifying the work of pagan Rome in placing the papacy on the throne of the earth in the year 538. The “arms” represent the military strength of pagan Rome that stood up for the papacy beginning with Clovis, king of the Franks in the year 496. Different European kings worked for the placement of the papacy following Clovis, but the verse is identifying four things the European kings (arms) did for the papacy, once they transgressed by forming a church and state alliance with the whore of Tyre.
Aaya bii di won liggéeyu Room bu pagaan ci yékkati papaa gi ca gangunaasu suuf si ci atum 538. “Loxo yi” dañuy tegtal dooleb soldaaru Room bu pagaan, bi taxawaloon boppam ngir aar papaa gi, tàmbalee ak Clovis, buur bu Franks yi, ci atum 496. Ay buur yu wuute ci Tugal yi liggéey nañu ngir samp papaa gi gannaaw Clovis; waaye aaya bii moo di sàkku ñenti mbir yi buur yu Tugal yi (loxo yi) defal papaa gi, ba ñu bàkkee jéggi yoon bi ñu sos booleeg kanam gu diggante mbooloom diine ak nguur ak jigéen ju ndaw ji Yoor.
Once they stood up for the papacy, they “polluted” or destroyed the city of Rome, which was the symbol of strength of both pagan and papal Rome. The pollution of the verse was carried out repeatedly through the years, as the city of Rome was brought under continuous military attacks. Those European kings (the arms), would also “take away the daily.” The Hebrew word translated as “take away” in this verse is not “rum,” as it was in chapter eight. In this verse, the word translated as “take away,” is “sur,” and it means to remove. The arms of the European kings would remove the pagan resistance to the rise of the papacy in the year 508. Then in the year 538, those arms would place the papacy on the throne of the earth. Then at the Counsel of Orleans, in that very year, the papacy implemented a Sunday law.
Bi ñu taxawaloon seen bopp ngir baamtu papasi bi, ñu “sobe” walla yàq dëkkub Room, mi doon misaal doolebu Room bu pagan ak Room bu papal itam. Sobeb kàddu gi ci saar bi dafa amaat na yooni yoon ci at yi di weesu, ba dékkub Room di dugge ci xare yu ñu koy daan saa su nekk. Buur yu Ëroop yooyu (loxo yi), dañuy itam “teqee bés bu nekk bi.” Baat bu Ebrë mi ñu tekki ne “teqee” ci saar bii du “rum,” ni mu nekkoon ci sarax 8. Ci saar bii, baat bi ñu tekki ne “teqee” mooy “sur,” te tekki na indi dindi. Loxo yi buuru Ëroop yi dinañu dindi bañug pagan bi doon a xeex ngir papasi bi man a yokkiku ci atum 508. Gannaaw loolu, ci atum 538, loxo yooyu dinañu teg papasi bi ci gangun suuf si. Te ci Ndajem Orléans, ci at moomu sax, papasi bi sampuwoon na yoonu Dibeer.
Sunday as a day of worship is what Sister White calls the “idol” sabbath, and idolatry is the perfect biblical definition of the word “abomination”. In the year 538, the arms of pagan Rome placed the abomination that maketh desolate.
Dib-Dibéer ni ñu jagleel ngir jaamu mooy li Sister White tudd “saraxu xërëm” sabbat, te jaamu xërëm mooy tekki gi gëna mat ci Biibël ngir baat bi “yëf wu ñaaw”. Ci atum 538, loxo yu Room gu bokkoon ci pagaan yi taxawoon yëf wu ñaaw wi tax sëq.
“All who will exalt and worship the idol Sabbath, a day that God has not blessed, help the devil and his angels with all the power of their God-given ability, which they have perverted to a wrong use. Inspired by another spirit, which blinds their discernment, they cannot see that the exaltation of Sunday is entirely the institution of the Catholic Church.” Selected Messages, book 3, 423.
«Ñépp ñi di màggal te jaamu sabbaat bu xérëm, bés bu Yàlla wéerul benn barke, dañuy dimbali Seytaane ak ay malaakaam ak mën-mën gépp gu Yàlla jox leen, te ñoom jeng yiir nañu ko ci jëf ju jubul. Ndeysaan, beneen xel moo leen yëngu, miy gumbal seen xel ngir ràññee, ba tax mënuñu gis ne màggal gañu Dibéer moom dafa nekk yépp doxalinug Kàngë gu Katolig.» Selected Messages, téere 3, 423.
Prophecy and history uphold the application we have just identified for verse thirty-one. When we say prophecy upholds this application, we are referring to the fact that there are other prophecies which address these same facts, without bringing them into the discussion at this time. The fifth and final time Daniel uses “the daily,” is found in chapter twelve.
Yonent ak jaar-jóot sàmm nanu jëfandikoo bi nu doore a xàm ci sarax fanweer ak benn. Bu nu waxee ne yonent dafay sàmm jëfandikoo boobu, li nu ci tekki mooy ne am na yeneen yonent yu wax ci benn yëf yii, te fii duñu leen dugal ci waxtaan bi léegi. Juróomeelu yoon ak mujj bi Danyeel jëfandikoo “bés bu nekk,” am na ci tereb fukki at ak ñaar.
And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:11, 12.
Te ci waxtu wa saraxu bés bi ñuy jébbal saa su nekk deñ, ba ñu yékkati lu bon lu saxal yàqule, dina am junni ak ñaar téeméer ak juróom-ñent fukki fan. Ku muñ te jot ci junni ak ñetti téeméer ak juróom-benn fukki fan ak juróom-ñett, barkeel na. Daniel 12:11, 12.
Prophecy and history uphold that in the year 508, the resistance to the rise of the papacy essentially ended, when the last of three geographical obstacles (the Goths), were plucked up as Daniel chapter seven identifies.
Kàddug yonent yi ak jaar-jaaru nettali ne ci atum 508, xeex bi jëm ci taxawu nguurug baap bi jeex na ci lu am solo, bi ñu rootee ki mujj ci ñetti tere yu mel ni ñu seetale ko ci suuf (Goot yi), ni ko saarul Daniel ñaareel benn-fukk ak juróom-ñaar waxe.
I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.
Maa ngi xalaat ci ñaari baaka yi, te gis naa ne benn ndaw baaka nekk ci seen biir, te ñetti ci baaka yu jëkk yaañu leen buddi ba ci seen aff: te gis naa it ne, ci baaka boobu am na ay bët yu mel ni bëti nit, ak gémmiñ gu wax ay wax yu mag. Daniel 7:8.
The three horns being removed are illustrated on the two sacred tables, and when the third of those three geographical obstacles was driven out of the city of Rome, in the year 508, the resistance against the rise of the papal power was taken away. The setting up referenced in verse eleven, represents the thirty years between 508 and 538. It identifies thirty years where the preparation of establishing the man of sin in the temple of God was accomplished.
Ñetti ñaari xalaat yi ñu dindi, wonees na leen ci ñaari tabal bu sell yi, te bi ñetteelu téereb jëfandikoo yooyu ñetti tere yu geografik yi ñu dàqee dëkk bu Rooma, ci atum 508, bañ-bëgg bi ci yokkute kàttanu baapal bi nekkuloon woon dina dem. Taxawaay bi ñu wax ci ayat fukk ak benn bi, mooy tegtal ñetti at yu nekk ci diggante 508 ak 538. Mu xamle ñetti fukk at yu ngir waajal tabax nit ku bàkkaar ci kër Yàlla gi mataloon na.
The word translated as “taken away” is also “sur,” which means to remove, and in 508, the resistance against the rise of the papacy was removed (taken away). From that date, twelve hundred and ninety years takes you to 1798, and the deadly wound of the papacy. Thirteen hundred and thirty-five days takes you to the first disappointment, and the beginning of the tarrying time at the very end of the year 1843. The verse promises a blessing to those who “cometh” to 1843. The word “cometh” means to touch. The first day of 1844, marks the first disappointment, but the last day of 1843, touches the first moment of 1844. The last day of a year touches the first day of the following year. The blessing associated with that date is upheld by history and prophecy.
Baat bi ñu tekki ne “taken away” mooy itam “sur,” te li mu tekki mooy dindi, te ci atum 508, ñu dindi woon (taken away) gàntu bi jëm ci yokkute nguurug papaat bi. Dale ko ci bés booba, junni ak ñaar téeméer ak juróom-ñent fukk ak juróom-ñaar at yóbbu na la ba 1798, ak gaañu rey bi nguurug papaat bi dajale. Junni ak ñett téeméer ak ñett fukk ak juróom-ñaar fan yóbbu na la ba ci njëkk njàqare bi, ak tàmbali waxtu bi ñu yéglee ne mu “tarry,” ca gën gaawug mujjug atum 1843. Saar bi digle na barke ñi “cometh” ba 1843. Kàddug “cometh” tekki na laal. Bës bu njëkk bu 1844 màndarga na njëkk njàqare bi, waaye bës bu mujj bu 1843 dafa laal saasi bi njëkk bu 1844. Bës bu mujj bu benn at dafa laal bës bu njëkk bu at wi koy topp. Barke bi ñu boole ak bés boobu, jaaralees na ko ci jaar-jaar ak waxu yonent.
We will continue our consideration of the significance of “the daily” as a foundational truth in the next article.
Dina nu ëpp ci sunu xalaat ci solo gi nekk ci “li bépp fan” ni muy dëgg gu njëkk ci bind bi ci bataaxal bu ci topp.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“Bépp yégle yéen ci at yi 1840–1844, war nañu leen a taxawal ak doole léegi, ndaxte am nañu ñu bare ñi réer seen yoon. Yégle yi war nañu dem ci mboolem kërce yi.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
“Kirist ne: ‘Seen yu barkeel nañu, ndaxte gis nañu; te seen nopp itam barkeel nañu, ndaxte dégg nañu. Ndaxte ci dëgg maa ngi leen koy wax, ne yonent yu bare ak nit ñu jub dañoo bëgg a gis yi ngeen gis, waaye gisewuñu ko; te a dégg yi ngeen dégg, waaye dégguñu ko’ [Matthew 13:16, 17]. Barkeel nañu bët yi gisoon yëf yi gisoon ci atum 1843 ak 1844.”
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Joxo biñ na ko. Te warul am benn yégleb ci delloo xibaar bi, ndaxte mandarga yu jamono yi dañuy mat; liggéeyu muj gi war na a jeex. Benn liggéey bu réy dina am ci ab waxtu bu gàtt. Léegi dinañu joxe ab xibaar ci ndigalu Yàlla, te dina màgg ba nekk yuuxu bu dëgër. Noonu Daniyel dina taxaw ci berabam, ngir joxe seedeem.” Manuscript Releases, volume 21, 437.