In Daniel chapter eight, Daniel is given a vision of the kingdoms of Bible prophecy, and thereafter he hears a heavenly dialogue represented by a question and an answer.
Ci saa giiru téereb Dañeel aji juróom-ñaar, ñu jox Dañeel vision bu jëm ci nguuru yi ci waxi yonent ci Biibël, te gannaaw loolu mu dégg waxtaan wu asamaan, wu ñu teewal ci benn laaj ak benn tontu.
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? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Noonu dégg naa benn gaayi Yàlla buy wax, te beneen gaayi Yàlla ne gaayi Yàlla ja jooju doon wax: “Ba kaña la peeñ gu jëm ci sarax su bés-bés, ak tooñ gu yóbbu yàqule, di jox kër Yàlla ak mbooloo mi ngir ñu dàq leen ci suuf?” Noonu mu ne ma: “Ba ci ñaari junni ak ñetti téeméeri fan; gannaaw loolu dees na setal kër Yàlla.” Daniel 8:13, 14.
The first twelve verses represent the vision, and verses thirteen and fourteen identify another vision. As with the two different Hebrew words that are both translated as “take away,” and the two different Hebrew words that are both translated as “sanctuary,” in Daniel chapter eight there are also two different Hebrew words, that are both translated as “vision.”
Ñaari fukk ak ñaar yi njëkk dafa teewal gis-gis bi, te aaya fukk ak ñett ak fukk ak ñeent yi di wax ci beneen gis-gis. Ni ci ñaari baat yu wuute ci xebraayik te ñépp ñuy tekki leen ne “jàllale” walla “dindi,” ak itam ñaari baat yu wuute ci xebraayik te ñépp ñuy tekki leen ne “santuweer,” noonu itam ci Daniel saar 8 am na ñaari baat yu wuute ci xebraayik, te ñépp ñuy tekki leen ne “gis-gis.”
When it comes to the two words translated as “take away,” the theologians of Adventism argue that the words should both be understood to mean “remove.” When it comes to the two words translated as “sanctuary,” the theologians of Adventism argue that the words should both be understood to mean “God’s sanctuary”, and when it comes to the two words translated as “vision,” the theologians of Adventism, once again, gloss over the distinctions between the two words. The distinction was important enough to Daniel, that he purposely used two very different Hebrew words, so we should identify and uphold the distinction. The word “vision,” in verse thirteen is the Hebrew word “chazon,” and it means a dream, revelation, or oracle—a vision.
Bu dees na ci ñaari baat yi ñu tekki ni “dindi,” teolog yi ci Adventism di wax ne war na ñu jëfandikoo leen ñoom ñaar ñépp ngir tekki “dindi.” Bu dees na ci ñaari baat yi ñu tekki ni “bérab bu sell,” teolog yi ci Adventism di wax ne war na ñu jëfandikoo leen ñoom ñaar ñépp ngir tekki “bérab bu sell Yàlla,” te bu dees na ci ñaari baat yi ñu tekki ni “peeñu,” teolog yi ci Adventism, benn yoonaat, di bañ a teye wuute yi nekk ci diggante ñaari baat yooyu. Wuute woowu amoon na solo lool ci Daniel, ba tax mu jëfandikoo ci xel mu dal ñaari baat yu Ebrew yu wuute lool, ba tax nun it war na nu xam te saxal wuute woowu. Baat bi ñu tekki ni “peeñu” ci saraxalekat bi fukki ak ñett, mooy baat bu Ebrew bi ñuy wax “chazon,” te maanaam mooy gént, xamle, walla waxu Yàlla—ab peeñu.
The word “vision,” occurs ten times in Daniel chapter eight, but it represents two different Hebrew words. “Chazon,” that is located in verse thirteen, is also found in verse one, then twice in verse two, of course verse thirteen, and one time in verses fifteen, seventeen and twenty-six. Seven of the ten times the word “vision” occurs in Daniel chapter eight, it is the word “chazon,” simply meaning “a vision”.
Baatu “peeñ” bi, am na ci fukki yoon ci Daniel saar juróom-ñett, waaye mu waral ñaari baat yu wuute ci Ebre. “Chazon,” mi nekk ci saar fukk ak ñett, gis nañu ko itam ci saar bu njëkk bi, gannaaw ga ñaari yoon ci saar ñaareel bi, te lu wóor mooy ci saar fukk ak ñett, ak benn yoon ci saar yi fukk ak juróom, fukk ak juróom-ñaari, ak ñaar-fukk ak juróom-benn. Juróom-ñaari yoon ci fukki yoon yi baatu “peeñ” feeñee ci Daniel saar juróom-ñett, mooy baatu “chazon,” te li muy tekki rekk mooy “ab peeñ”.
The other three times the word “vision” occurs in Daniel chapter eight, it is the Hebrew word “mareh,” meaning a view; or an appearance. In chapter eight, the Hebrew word “mareh,” is also translated one time not as “vision,” but as “appearance,” thus identifying more perfectly the meaning of the word. Why did Daniel use two different Hebrew words, that are so close in meaning that the translators would treat them as the same word? Does it matter?
Ñetti yeneen ñaari yoon yu ñett yi baat bi “vision” feeñee ci Daniel saar ñaareelu juróom-ñett, mooy baat bu Ebraayik bi “mareh,” te tekki gis-gis; walla melokaan. Ci saar ñaareelu juróom-ñett, baat bu Ebraayik bi “mareh” itam, benn yoon dañu ko tekkiwul nekk “vision,” waaye nekk “appearance,” noonu di wone gën a matal tekkiinu baat bi. Lu tax Daniel jëfandikoo ñaari baat yu Ebraayik yu wuute, te seen tekkiin jege lool ba baatkat yi jàppe leen ni benn baat lañu? Ndax am na solo?
“Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.
«Bépp pexe yu nekk ci Kàddug Yàlla am na sa bérab, te bépp dëgg am na li mu indi. Te tabax bu mat sëkk bi, ci qorsam ak ci yëfandikoom, di seedeel Boroomam. Tabax bu mel nii, xel bu dul bu Ki dul Jeex rekk moo ko man a xeebsii walla bind.» Education, 123.
The answer to the second question is Yes, that it really does matter why Daniel made the distinction, so it therefore becomes the responsibility of the student of prophecy to seek to understand the first question, which asks why Daniel made the distinction. The distinctions he made concerning the word translated as “sanctuary,” and the word translated as “take away,” have eternal consequences, so why would anyone expect less of an importance with the word translated as “vision?” “Every fact” has “its bearing” “in the word of God,” and impacts the prophetic “structure,” and the fulfillment of the prophecy when it is “executed.”
Tontu ñaareel laaj ba mooy Waaw; ne am na solo bu dëgg ci lu tax Daniel defee wuutale googu. Moo tax, kon, nekk na warugar jangkat yëgleb yi mu seet ba xam laaj bu njëkk ba, miy laaj lu tax Daniel defee wuutale gi. Wuutale yi mu def ci mbirum kàddu gi ñu tekki ne “santuwéer,” ak kàddu gi ñu tekki ne “dindi,” am nañu njariñ yu dul jeex; kon, lu tax kenn di yaakaar ne kàddu gi ñu tekki ne “peeñ” doo am solo noonu? “Bépp dëgg-dëgg” am na “sa wàllam” “ci Kàddug Yàlla,” te dafa jëfandikoo ci “tabaxte” bu yëgleb bi, ak ci matug yëgleb ga bi ñu ko “jëfeelee.”
As we begin to consider the word “vision,” in chapter eight, a “fact” that has “bearing” on Daniel’s testimony, is who it was that answered the question of Daniel eight, verse thirteen with, “Unto two thousand and three hundred days; then shall the sanctuary be cleansed.”
Bi nu tàmbalee seet baat bi di “peeñ,” ci saar ñetteel baat ñaar, am na ab “mbir” bu am “jëfandikoo” ci seede Daniel, mooy kan moo tontoo laaj bi nekk ci Daniel saar ñetteel baat ñaar fukk ak ñett ak baat ñent ak ñett, ne: “Ba ci ñaari junni ak ñetti téeméer fan ak ñaar téeméeri fan; gannaaw loolu, kër Yàlla gi dinañu ko sellal.”
There are four facts that have a direct “bearing” upon Daniel chapter eight, which I intend to address. One is that the vision of the Ulai River has been identified as a prophecy for the last days, and it is also the symbol of the “knowledge” of the book of Daniel which was “unsealed” at the “time of the end” in 1798.
Am na ñent a xaq yu am “jëfandikoo” bu jub ci Daniel saar ñetteel juróom-ñaareel, yu ma bëgg a jëfandikoo. Benn mooy ne, gis-gisu dexu Ulai, xamleef lañu ko sëriñeel ngir fan yu mujj yi, te itam mooy misaal bi di “xam-xam” bu téereb Daniel bi ñu “ubbi” ca “waxtu mujj” ga ci atum 1798.
“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.
“War naa ngir jàngu Kàddu Yàlla bu gëna jege baatu. Rawatina, war nañu jox Daniel ak Peeñ mi xel lu ëpp lu ñu ko mas a jox ci jaar-jaaru liggéey bi sunuy toppandoo. Mën na am ay wetu yu nekk ñu wara wax ci ñoom lu gëna néew, ci lu jëm ci dooley Room ak paap bi, waaye war nañu woo xel nit ñi ci li yonent yi ak ndaw yi bind, ci dooleb xel mu Yàlla. Xel mu Sell mi moo tëral mbir yi noonu, ci joxeeb yonent bi ak ci xew-xew yi ñu feeñal, ngir jàngale ne nit ki di jëfandikoo war nañu ko denc ba ñu bañ koo gis, mu nëbb ci Kirist, te Boroom bi di Yàllay asamaan ak yoonam ñoo wara màggal.”
“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 Daniyeel. Wooteel, benn ba benn, jaar-jaaru buur-yi fañu tegtal. Xoolleen way-uurlukat-yi, ndaje-yi, ak mboolooy xare yu am doole, te gis ni Yàlla liggéeye woon ngir suufeel réy-réyu nit, te sànni ngóorug nit ci dust. Yàlla rekk lañu wone ne mooy Ku mag. Ci peeñum yonent bi, gis nañu ko muy daaneel benn kilifa bu am kàttan te taxawal beneen. Feeñ na ne Moom mooy Buurub àddina si yépp, di waajal a taxawal Nguuram gu sax ba fàww—the Ancient of days, the living God, the Source of all wisdom, the Ruler of the present, the Revealer of the future. Jàngal te xam ni nit ki nag day néew, day yàqu, dundam gàtt na, day juum, te am tooñ bu réy, bu yékkatee boppam ci neen.”
“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 may nu jublu ci Yàlla, Yàlla ju dund ji, muy li gën a am solo ci sunu xel—ci Yàlla ni mu feeñee ci Kirist. ‘Ndaxte ab xale juddu na nu ko, doom ju góor joxees na nu ko: te nguur gi dina nekk ci wexeem; te turam dinañu ko wax Musibaakoon, Boroom Xel mu baax, Yàlla ju màgg ji, Baay bi di sax ba fàww, Buurub Jàmm’ [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 jële woon ci Yàlla ci jub, joxeef na ko ngir bu baax ci ñi mujj yi. Peeñ yi mu gisoon ci wetu dexu Ulai ak Hiddekel, dex yu mag ya ca Sinar, léegi dañu nekk ci yoonu mat, te bépp xew-xew bu ñu waxoon ci kanam dina yàggul dara ba am.”
“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.
“Xalaatleen xaalis yi xeet wu Yawut ya nekkoon bi ñu joxee kàddug wax yu Daniel. Bànni Israyil nekkoon nañu ci jaamug njiit yu neen, seen kër Yàlla dafa yàqu woon, te seen liggéeyu kër Yàlla taxawoon na. Seen diine dafa doon a booleeku ci cëremoni yi ci sistemu sarax yi. Ñoom defoon nañu melokaanu biti yi nekk lu gën a am solo, fekk dañoo bëggoon bàyyi xelug jaamu dëgg. Seen jaamu dañoo ko yaxute ak aaday ak jëfey ñi dul jaamu Yàlla, te ci seen sàmm rite yi ci sarax, dañu woon a xoolul weesu ker gi ba ci dëgg bi muy teg. Dañu woon a xamadi Almasi bi, sarax bu dëgg bi ngir bàkkaaru nit ñi. Boroom bi liggéey na ngir yóbbu askan wi ca njaam ga, te ngir taxawal liggéey yi ca kër Yàlla ga, ngir bañ a bayyi cëremoni yu biti yi doon lépp lu seen diine di doon. War nañu woon a setal seen njàngat ak seen jëf yi ci mbaaxaanu ñi dul jaamu Yàlla. Liggéeyu rite yi taxaw na ngir jaamu xol mi dellu dooleel. Ndàmmu biti bi nangu na, ngir lu spiritual bi feeñ.”
“In the land of their captivity, as the people turned unto the Lord with repentance, He manifested Himself unto them. They lacked the outward representation of His presence; but the bright beams of the Sun of Righteousness shone into their minds and hearts. When they called unto God in their humiliation and distress, visions were given to His prophets which unfolded the events of the future—the overthrow of the oppressors of God’s people, the coming of the Redeemer, and the establishment of the everlasting kingdom.” Manuscript Releases, volume 16, 333–335.
«Ci réewum seen njaam, bi nit ñi delloo ci Boroom bi ak tuub gu dëgg, Moom feeñal na seen bopp ci ñoom. Ñu amuloon melokaan gu bitim-reew gu tegu ngir feeñal ndamam; waaye leer yu xonq yi jóge ci Jantub Njub shonoon nañu ca seen xel ak seen xol. Bi ñu wooee Yàlla ci seen toroxte ak seen tiis, gis-gis yu bees ñu joxoon yonentam yi, yu ubbi xew-xewu jamono yi di ñëw—daanu way noot yi di sonal nit ñi Yàlla, ñëwug Fàggakat bi, ak taxawalug nguuru gu dul jeex.» Manuscript Releases, volume 16, 333–335.
The “fact” that the vision of the Ulai River was given for the last days demands that a student of prophecy makes the effort to understand what it has foretold of the events represented in the vision. The prophetic “matters” associated with the vision of the Ulai River were “shaped” by the “Holy Spirit” “both in the giving of the prophecy, and in the events portrayed.” What was happening with a prophet when they receive a vision, as well as the events of prophecy the prophet identifies are to be studied, with the knowledge that both are a prophetic representation of what will be fulfilled in the last days. The previous passage emphasizes that we should recognize that Daniel was in the captivity of the “seven times.”
«Dëgg-dëgg» buñ wax ne gisug dexu Ulai joxees na ngir fan yu mujj yi, dafa laaj ndongo bu kóllëre muy jëfandikoo doole ngir xam li mu yëgle woon ci mbir yi teelaloon ci biir gisug ga. “Mbir” yu waxu kóllëre yi jëm ci gisug dexu Ulai, “Xelum Sell mi” moo leen “bind” “ci biir joxe kóllëre gi ak ci mbir yiñu wone.” Li doon ci ab yonent bi ba muy jot ag gis, ak itam mbir yu waxu kóllëre yi yonent bi tudd, war nañu leen di seet ak xam-xam ne ñoom ñépp ñooy woneel bu kóllëre buy am njariñ ci li di matse ci fan yu mujj yi. Wax ji jiitu dafa dëggal ne war nañu xam ne Daniyel nekkoon na ci njaamug “juróom-ñaari yoon yi.”
Daniel represents those who recognize their captivity at the conclusion of the three-and-a-half days of Revelation eleven, who then turn to the Lord with repentance, fulfill the Leviticus twenty-six prayer, separate the precious from the vile, and then the Lord fulfills his promise to gather those who have been scattered, as he manifests Himself unto them. Their “chief object of attention,” then is “God as revealed in Christ.”
Danyeel dafa tektal ñi xam ne ñu nekk ci seen jaamono njaam ba noppi ci mujjug ñetti fan ak genn-wàll yi ci Peeñu gi fukk ak benn, te gannaaw loolu ñu dellu ci Boroom bi ak tuub, matal ñaanu Leewig ñaar-fukk ak juróom-benn, tànn lu wert ci biir lu bon, te noonu Boroom bi matal digéem dajale ña ñu tasaaroo woon, bi muy feeñal seen bopp ci ñoom. Kon seen “mbir mi gëna am solo ci seeni xel” mooy “Yàlla, ni Mu feeñee ci Kirist.”
The “bearing” of the vision of the Ulai River, and how it contributes to the “structure” of the prophetic message which was “designed” by Christ, is the first “fact” we have briefly considered, and the passage cited identifies that our chief object should be the revelation of God, as “revealed in Christ.” In Daniel chapter eight, Christ is not presented as He was by Isaiah, when Isaiah identified that Christ’s “name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.” In Daniel chapter eight, God is revealed in Christ as Palmoni, meaning the Wonderful Numberer, or the Numberer of Secrets.
“Yëg-yëgu” gisug dexu Ulai, ak ni muy taxawal ci “bind” bu xibaaru yonent bi, mi Kirist “defar”, mooy njëkk “dëgg” bi nu waxtaanoon ci ab gàttal; te mbooloo miñu citee fii di wax ne sunu jëfandikook yu mag war na nekk ndimbalug Yàlla, ni mu “feeñee ci Kirist.” Ci Daniel saar 8, Kirist duñu ko wone ni ko Esayi wonée, ba Esayi wax ne turam “dees na ko wax Kuy Yéemu, Boroom xel mu baax, Yàlla ju Kàttan, Baay bu Fàww, Buurub Jàmm.” Ci Daniel saar 8, Yàlla feeñ na ci Kirist ni Palmoni, maanaam Kilifa bu Yéemu ci lim, walla Ki di Lim kumpa yi.
That “fact” demands that the “bearing” of the name “Palmoni” must be sought for, along with how that name contributes to the “structure” and “design” of the prophecy. A third “fact” in Daniel chapter eight, that should be recognized, is that it is in that chapter that the central doctrinal pillar of the Millerite movement is set forth. Miller’s brightest jewel was found in verse fourteen, and we should seek to understand the “bearing” that “fact” has upon the vision of the Ulai River, that is now in the process of fulfillment.
“Dëgg boobu” dafay laaj ngir ñu seet xam li tur wi “Palmoni” di yóbbu, ak ni tur woowu di yokk ci “tabaxu” ak “pexe” bi ci waxu yonent bi. Ñetteelu “dëgg” bi ci Daniel saaru juróom-ñaar, bi war a ñu xam, mooy ne ci saar woowu lañu tëral kenug njàngale gu mag gi ci yëngu-yëngub Millerite bi. Jawriñ bu gën a leer bu Miller nekkon, ci aaya fukki ak ñeent la nekk, te war nañu seet xam “li muy yóbbu” “dëgg boobu” ci kaw peeñ mi ci dexu Ulai, miy taxaw léegi ci yoon wi ngir mat.
In Miller’s dream, when the casket was placed upon the table in the center of his room, it shone with the brightness of the sun, but in the last days the casket is larger and shines ten times brighter than it shone when initially placed upon Miller’s table. What is it about the vision of the Ulai River, that includes the central pillar to the Millerite movement, that increases the light of that doctrine by ten times in the last days? What is revealed in the last days that was not revealed at the time of the end in 1798? What are “the events” of the vision of the Ulai River, which Sister White says “are now in the process of fulfillment?”
Ci géntu Miller, bañu teggee kërsax ga ci kaw taabal bi nekk ci diggu néegam, mu leer ni jant bi; waaye ci fan yu mujj yi, kërsax ga gëna réy te mu leer fukki yoon yokku ci leer ga mu woon ba ñu koy jëkk a teg ci kaw taabal bu Miller. Lan mooy li ci peeñug dexu Ulai, bi ëmb tegtal bu digg-dóomu yëngu-yëngu Millerite bi, te di yokk leerug njàngale googu fukki yoon ci fan yu mujj yi? Lan lañuy wone ci fan yu mujj yi te wonewuko woon ca jamonoy mujj ga atum 1798? Lan ñooy “xew-xew yi” ci peeñug dexu Ulai, yi Mbokk White wax ne “léegi dañu nekki ci yoonu matse?”
If we candidly bring these first three facts together (the vision of the Ulai, Christ revealed as Palmoni and the central doctrinal pillar), we should be willing to accept a simple premise that will impact our study of the vision of the Ulai River. Those combined facts inform those who wish to see that the message that was unsealed in 1798 was a message that was “hung upon time.” Without the element of predictive time prophecy Miller’s message would not have existed.
Bu nu boolee ak xel mu leer ñatti dëgg yu njëkk yii (peeñug Ulai, Kirist mi feeñ ni Palmoni ak ndombo waare ju magg ci njàngale), war nanu bëgg a nangu ab njàppale bu yomb buy am jariñ ci sunu njàngum peeñug dexu Ulai. Dëgg yooyu bu ñu boole dañuy xamal ñi bëgg a gis ne yégle bi ñu ubbi woon ci 1798, yégle la woon bu “takkoo ak jamono.” Su fekkee ne amul mbirum yégleb jamono buy xamle lu ñëw, yégleb Miller du woon am.
The fourth “fact” that has bearing on this chapter is that the Millerites presented a message based upon prophetic time. To emphasize this fact, God was revealed in Christ, in verse thirteen and fourteen as the Wonderful Numberer (Palmoni). The idea that the vision consisted of only identifying October 22, 1844, as the conclusion of the twenty-three hundred days of verse fourteen, is to throw cold water on the revelation of God being revealed through Christ as Palmoni.
Ñetteelu “tegtal” bu am solo ci bii saar mooy ne, waa Miller yi yégle woon benn ndigal bu aju ci jamono jubbanti. Ngir fësal tegtal boobu, Yàlla feeñ na ci Kirist ci aaya fukk ak ñett ak fukk ak ñent ni Ki mana waññi lim yu yéeme (Palmoni). Xalaat ne peeñ ma dafa yem rekk ci xamale 22 Oktoobar 1844 ni mooy mujjug ñaari junni ak ñett téeméer fan yi ci aaya fukk ak ñent, loolu mooy sotti ndox muy sedd ci kaw xamle gu Yàlla feeñal ci Kirist ni Palmoni.
The theologians of Adventism have diligently worked to bury the significance of the question of verse thirteen of Daniel chapter eight in order to produce the flavor in their dish of fables, that they have determined will keep the unlearned with the itching ears, from being concerned about the truths connected with the central pillar of Adventism.
Jàngatkat yoonu xel yu Adventisme liggéey nañu ak diine ngir suul solo laaj bi nekk ci aaya fukk ak ñett ci sarax ba juróom-ñaareel ci téere Daniel, ngir sos taamu bi nekk ci seen ñam wu léeb, bi ñu dogal ne dina tax ñi amul njàng mu yagg, ñi am nopp yu di metti ngir dégg lu neex, ba bañ a yégle ci dëgg yi jokkoo ak ndëgëm gu mag gi nekk doxalin bu digg bi ci Adventisme.
“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.] These had been familiar words to all believers in the Lord’s soon coming. By the lips of thousands was this prophecy repeated as the watchword of their faith. All felt that upon the events therein foretold depended their brightest expectations and most cherished hopes. These prophetic days had been shown to terminate in the autumn of 1844. In common with the rest of the Christian world, Adventists then held that the earth, or some portion of it, was the sanctuary. They understood that the cleansing of the sanctuary was the purification of the earth by the fires of the last great day, and that this would take place at the second advent. Hence the conclusion that Christ would return to the earth in 1844.
“Bind bi ci kow yépp a nekkon dékkal ak pilar bu mag bi ci ngëmug Advent moo doon wax ji ne: ‘Ba ñaari junni ak ñetti téeméer fan ak benn-fukk; gannaaw loolu dees na sellal kërug màggal gi.’ [Daniel 8:14.] Wax yooyu nekkoon nañu ay wax yu xam-xam ci ñépp ñi gëm ñëwug Boroom bi lu gaaw. Ci tuuti gémmiñi junniy nit lañu doon delloo wax waxu wax ji ngir mu doon màndargay seen ngëm. Ñépp dafa leen yëg ne, ci xew-xew yi fa waxoon lañu ajuwoon seen yaakaar yu gën a leer ak seen yaakaar yuñu gën a soppiku. Feeñoon na ne fan yu waxu yonent yi di jeex ci bëj-gànnaaru atum 1844. Ni mu deme ak desu àddina Kiristaan gi, Adventist yi itam daan nañu jàpp ne suuf si, walla benn cérëm ci moom, moo di kërug màggal gi. Ñoom daan nañu dégg ne sellalug kërug màggal gi mooy setal suuf si ak safara bés bu mag bu mujj ba, te loolu dina am ca ñaareel dikkug Kirist ga. Moo tax ñu génne ne Kirist dina dellusi ci suuf si ci atum 1844.
“But the appointed time had passed, and the Lord had not appeared. The believers knew that God’s Word could not fail; their interpretation of the prophecy must be at fault; but where was the mistake? Many rashly cut the knot of difficulty by denying that the 2300 days ended in 1844. No reason could be given for this, except that Christ had not come at the time they expected him. They argued that if the prophetic days had ended in 1844, Christ would then have returned to cleanse the sanctuary by the purification of the earth by fire; and that since he had not come, the days could not have ended.
“Waaye waxtu woobu ñu tëraloon weesu woon na, te Boroom bi feeñu woonul. Gëmkat yi xamoon nañu ne Kàddug Yàlla manul a bank; kon seen tekkiinu waxi yonent yi moo war a nekk lu juum; waaye ana la njuumte ga nekk? Ñenn ñi yàggul xelaat dagg nañu porobale ga ci yoon wu gaaw, ba weddi ne 2300 fan ya jeex nañu ci 1844. Amul woon benn sabab bu ñu man a joxe ci loolu, lu dul ne Kirist feeñu woonul ca waxtu wa ñu ko yaakaaroon. Ñu werante ne bu dee waxi yonent yi, 1844 la 2300 fan ya wara jeexe, ba noonu Kirist dellusi di setal kër Yàlla gi ci sellal suuf si ak safara; te gannaaw ndaxte ñëwul woon, fan ya mënuloon a jeex.”
“To accept this conclusion was to renounce the former reckoning of the prophetic periods. The 2300 days had been found to begin when the commandment of Artaxerxes for the restoration and building of Jerusalem went into effect, in the autumn of B. C. 457. Taking this as the starting-point, there was perfect harmony in the application of all the events foretold in the explanation of that period in Daniel 9:25–27. Sixty-nine weeks, the first 483 of the 2300 years, were to reach to the Messiah, the Anointed One; and Christ’s baptism and anointing by the Holy Spirit, A. D. 27, exactly fulfilled the specification. In the midst of the seventieth week, Messiah was to be cut off. Three and a half years after his baptism, Christ was crucified, in the spring of A. D. 31. The seventy weeks, or 490 years, were to pertain especially to the Jews. At the expiration of this period, the nation sealed its rejection of Christ by the persecution of his disciples, and the apostles turned to the Gentiles, A. D. 34. The first 490 years of the 2300 having then ended, 1810 years would remain. From A. D. 34, 1810 years extend to 1844. ‘Then,’ said the angel, ‘shall the sanctuary be cleansed.’ All the preceding specifications of the prophecy had been unquestionably fulfilled at the time appointed. With this reckoning, all was clear and harmonious, except that it was not seen that any event answering to the cleansing of the sanctuary had taken place in 1844. To deny that the days ended at that time was to involve the whole question in confusion, and to renounce positions which had been established by unmistakable fulfillments of prophecy.
“Nangu ci wax jii mooy bàyyi waññi gaññ gi ñu jëkk a def ci jamono yi yonent bi waxoon. Gisoon nañu ne 2300 fan yi tambalee nañu ba santaane Artaxerxes ngir delloo ak tabax Yerusalem duggee ci doxalin, ci weeru bëgg-bët gu at B. C. 457. Bu ñu jàppe loolu muy taxawaay bu njëkk, déggoo gu mat sëkk amoon na ci jëfandikoo mboolem xew-xew yi ñu waxoon ci firndeelug jamono jooju ci Daniel 9:25–27. Juróom-benn fukki ayari ayubis, maanaam 483 yi njëkk ci 2300 at yi, dañoo war a àgg ca Almasi bi, Ki ñu Fal; te sóobu Kirist ci ndox ak falam ak Xelum Sell mi, ci A. D. 27, matal na bu baax laaj bi ñu waxoon. Ci diggante ayub gu juróom-ñaar-fukki bi, dañoo war a dagg Almasi bi. Ñetti at ak genn-wàll gannaaw sóobam ci ndox, ñu daajoon Kirist ci bant, ci noorug A. D. 31. Juróom-ñaar-fukki ayari ayubis yi, walla 490 at yi, dañoo waroon a jëm ci yawut yi rawatina. Bi jamono jooju jeexee, xeet wi tëj na bàyyiwugam Kirist ci fitnaal taalibeem yi, te ndaw yi yoonu woon nañu ca ñi dul Yawut, ci A. D. 34. Gannaaw bi 490 at yi njëkk ci 2300 yi jeexee, 1810 at a des. Dale ci A. D. 34, 1810 at àgg na ci 1844. ‘Noonu,’ la malaaka mi wax, ‘ñu dina setal kër-yàlla gi.’ Mboolem firnde yi jiitu ci waxi yonent bi mat nañu ci lu amul ciy sikk, ci waxtu wa ñu dogaloon. Ak njaŋŋale boobu, lépp leeroon te àndoon bu baax, ludul ne kenn gisul woon ne benn xew-xew bu méngoo ak sétalug kër-yàlla gi am na ci 1844. Weddi ne fan yi jeexulwoon ca jamono jooju mooy dugal bépp lëj gu jëm ci mbir mi ci jaaxle, te dëddu taxawaay yi ñu sampoon ci matalinu waxi yonent yu leer te amul fenn.”
“But God had led his people in the great Advent movement; his power and glory had attended the work, and he would not permit it to end in darkness and disappointment, to be reproached as a false and fanatical excitement. He would not leave his word involved in doubt and uncertainty. Though many abandoned their former reckoning of the prophetic periods, and denied the correctness of the movement based thereon, others were unwilling to renounce points of faith and experience that were sustained by the Scriptures and by the witness of the Spirit of God. They believed that they had adopted sound principles of interpretation in their study of the prophecies, and that it was their duty to hold fast the truths already gained, and to continue the same course of Biblical research. With earnest prayer they reviewed their position, and studied the Scriptures to discover their mistake. As they could see no error in their reckoning of the prophetic periods, they were led to examine more closely the subject of the sanctuary.” The Great Controversy, 409, 410.
“Waaye Yàlla doon na jiite mbooloom ci mag gu yàgg gi ñuy wax Advent; dooleem ak ndamam àndoon nañu ak liggéey bi, te du ko bàyyi mu jeex ci lëndëm ak naqar, ba ñu koy xaste ni yëngu-yëngu gu dul dëgg te fees ak safara. Du bàyyi it kàdduam mu nekk ci biir sikki-sàkka ak ràññee. Doonte ne ñu bare bàyyiwoon seen waññikook bu jëkk ci jamono yi yégle woon ci kàddug yëgle yi, te weddi njubte gi yëngu-yëngu boobu sukkandikoo woon ci loolu, ñeneen nag bëgguñu woon bàyyi ndombo yi ci ngëm ak ci seen jaar-jaar yu Mbind mi ak seedeelu Xelum Yàlla dëgëral. Gëm nañu ne jàpp nañu woon pexe yu wóor ci firi kàdduy yëgle yi bi ñuy leen seet, te ne warug nañu dëkku ci dëgg yi ñu ba noppi jële, te wéyal benn yoon wi ci seetug Biibël bi. Ak ñaan gu dëgër ñu dellu xoolaat seen taxawaay, te jàngaat Mbind mi ngir gis fu ñu juumee. Gannaaw bi ñu mënee gisul benn njuumte ci seen waññikook bu jamono yi yégle, ñu ngi leen jiite ngir seet gën a xóot mbirum kër Yàlla ga.” The Great Controversy, 409, 410.
We have been informed by Sister White, in the same passage where the vision of the Ulai River is identified, that there “is need of a much closer study of the Word of God.” The theologians will present the subject of “prophetic periods” in the previous passage from The Great Controversy, as if the “prophetic periods” Sister White is limiting her commentary to, is the five prophecies that are represented within the twenty-three hundred year prophecy. After all, they claim, four of those prophecies are specifically addressed in the passage. But a “much closer study” of the subject demonstrates that the term “prophetic periods” in the plural, in Sister White’s writings more accurately refers to the two prophecies that were to be fulfilled on October 22, 1844.
Ñu xamle nañu ci ndeyu White, ci benn wàll biit bu benn ak moom, foofu lañu xamale ne gis-gisu dexu Ulai bi lañu tudd, ne am na “soxla bu gëna jege ci jàngat Kàddug Yàlla.” Boroom xam-xamu yoonu diine yi dinañu indi mbirum “jamonoy waxi yonent yi” ci wàll wi jiitu jële ci The Great Controversy, mel ni “jamonoy waxi yonent yi” yi ndeyu White di digle ne moom rekk la taxawal ay waxam, mooy juróomi waxi yonent yi ñu tegtal ci biir waxi yonentu ñaar-fukki téeméeri at ak ñett-fukki téeméeri at bi. Ndaxte, ni ñuy waxe, ñeenti ci yooyu waxi yonent dañu leen wax ci leer ci wàll woowu. Waaye “jàngat bu gëna jege” ci mbir mi day won ne baat bi “jamonoy waxi yonent yi,” ci yàppu, ci bindu ndeyu White yi, gëna jub a jëm ci ñaari waxi yonent yi waroon a mat ci 22 Oktoobar, 1844.
There are five specific time prophecies that Gabriel identified for Daniel that are part of the twenty-three hundred years. The first identifies forty-nine years, when the “streets and walls would be built in troublous times.” The second was Christ’s baptism after four hundred and eighty-three years from the starting point of 457 BC. The third was His crucifixion, the fourth identified when the gospel would go to the Gentiles at the end of the four hundred and ninety-years that were set apart especially for the Jewish nation, and the fifth, and only the fifth, time prophecy, ended on October 22, 1844. The previous four time prophecies ended well before 1844. So, what does Sister White actually mean when she uses the expression “prophetic periods” in the plural, that were to end in 1844?
Am na juróomi kàddu-yàgg yu wóor yu Jibraayil xamale Dañeel, te ñuy cér ci biir ñaari junni ak ñetti téeméeri at ya. Ki jëkk day màggal ñeent-fukki ak juróom-ñeent at, ba “yoon yi ak tata yi di tabaxees ci jamono yu metti.” Ñaareel bi mooy sóobu Almasi bi ci ndox mi gannaaw ñeenti téeméeri ak juróom-ñeent-fukki ak ñett at, dale ko ci tambali 457 B.C. Ñetteel bi mooy dee ba ci bant ba, ñeenteel bi mooy xamale saakub xibaar bu baax bi dina dem ca xeet yi dul Yawut yi, ci mujj ga ñeenti téeméeri ak juróom-ñeent-fukki at ya ñu tànn te xàjjale woon rawatina ngir xeetu Yawut yi; te juróomeel bi, te moom rekk juróomeel kàddu-yàgg gu wóor gi, jeex na 22 Oktoobar 1844. Ñeenti kàddu-yàgg yu jiitu yi jeexoon nañu lu jiitu 1844 bu baax. Kon nag, lan la Sister White di tekki dëgg-dëgg bu mu jëfandikoo wax ji “jamono yu yonent” ci wuute, te waroon nañu jeex ci 1844?
Addressing the first disappointment of the Millerites she identifies the answer to that question:
Di jëmale njàqare bu njëkk bi jëmoon ci Millerite yi, mooy wax tontu laaj woowu.
“I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them. His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake, and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.
“Gis naa nit ñi Yàlla teey, di séentu ak mbég ngir seen Boroom. Waaye Yàlla dogaloon na jéem leen. Loxoam muur na ab njuumte ci waññi jamono yi wax ci kàddug wax ci kanam. Ñi doon séentu seen Boroom gisewuñu njuumte googu, te itam góor ña gëna xam, ña doon weddi waxtu woowu, mënatuñu koo gis. Yàlla dogaloon na ne ay nitam daan nañu daje ak ab naqar. Jamono ji weesu na, te ñi doon séentu Seen Musalkat ak mbég ñu amoon, ñu daldi metti xol te ñàkk doole, fekk ñi bëgguloon feeñug Yeesu, waaye ñu nangu woon yégle bi ndax ragal rekk, ñoom ñu bég ne ñëwul ca jamono ji ñu ko séentooon. Seen waxu ngëm jooju laalul woon xol bi, te setalul woon dund gi. Weesug jamono ji nekkoon na lu baax ngir wone xol yu mel noonu. Ñoom ñoo jëkk a dellu, di ñaawal te rey ña metti xol te naqarlu, ña bëgg dëgg-dëgg feeñug Seen Musalkat. Gis naa xel mu yombul yàqu ci Yàlla ci li Mu jéemee ay nitam te jox leen nattu gu xóot ngir feeñal ñi naroon a ragal, daldi dellu ginnaaw ci waxtuw nattu.”
“Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 235–237.
“Yesu ak mbooloom xarey asamaan yi xooloon nañu ak yërmande ak mbëggeel ñi ak yaakaar wu neex doon séentu gis Kooku seen xol bëgg. Malaaka yi daan nañu wër leen, ngir dëgërël leen ci waxtu seeni nattu. Waaye ñi bañoon jël yëgleb asamaan bi, bàyyikoo nañu leen ci lëndëm, te merug Yàlla tàkk na ci seen kaw, ndaxte bëgguñu woon nangu leer gi Mu leen yónnee woon jógé asamaan. Ñoom ñi takku ci ngëm, te disappwanteg nañu, ndaxte mënuñu woon xam lu tax seen Boroom ñëwul, bàyyikoo nañu leenul ci lëndëm. Yeneen yoon indi nañu leen ci seen Bibl yi, ngir seetaat jamonoy waxi yonent yi. Loxo Boroom bi dindiwoon na ko ci lim yi, te njuumte ga leeral nañu ko. Gis nañu ne jamonoy waxi yonent yi agsi na ba ci 1844, te benn firnde bi ñu jëfandikoo woon ngir wone ne jamonoy waxi yonent yi jeex nañu ci 1843, mooy firnde bi it di wone ne dañuy àgg ba jeex ci 1844.” Early Writings, 235–237.
The “prophetic periods” were the “prophetic periods” that “reached to 1844,” which the Millerites had initially believed reached to 1843. The “prophetic periods” that reached to 1844, were three prophetic periods,” and all are represented upon Habakkuk’s tables. One of the three periods simply “touches” 1844, and the other two reach to October 22, 1844. The thirteen hundred and thirty-five days reached to the very first day of 1844, when the first disappointment of the Millerites arrived, and the tarrying time of both Habakkuk chapter two, and of the parable of the ten virgins in Matthew twenty-five began.
“Jami waxtu yonnenta yi” moo doon “jami waxtu yonnenta yi” yu “jegesi ba 1844,” yu Millerit yi njëkk ya gëm woon ne dafa yeggoon ba 1843. “Jami waxtu yonnenta yi” yu yeggoon ba 1844, ñetti lañu doon “jami waxtu yonnenta,” te ñépp a ngi ñu wone ci ndortelu Habakkuk. Benn ci ñetti waxtu ya dafa nekk rekk ba “laal” 1844, te ñaar yi ci des yegge nañu ba 22 Oktoobar 1844. Junni ñaar téeméeri fan ak ñett-fukk ak juróom-fukk fan yi yeggoon nañu ba ci bés bu njëkk bu 1844, bi njëkk njàqare Millerit yi aksi, te waxtu yiiru bi tambalee, muy bu Habakkuk saar ñaareel, ak bu léebub ñatt fukki janq yi ci Macë 25.
The twenty-three hundred days of Daniel chapter eight, verse fourteen reached to October 22, 1844, and the twenty-five hundred and twenty years, of the “seven times” against the southern kingdom of Judah ended there as well. Palmoni introduces himself as the Wonderful Numberer in verse thirteen of Daniel eight, and the prophetic “structure” and “design” that he then set forth included at least ten interconnected time prophecies.
Ñaari at ak ñett-ñeent téeméeri fan yu Daniel saar 8, benn fukk ak ñeent ba, ag 22 Oktoobar 1844, te ñaari junni ak juróom-ñaar téeméeri ak ñaar-fukk at, yu “juróom-ñaari jamono” yi wone ci kaw nguur gu bëj-gànnaar gu Yuda, jeex na fa itam. Palmoni dafa jox boppam turu Kilifa gu Yéeme ci saar 13 bu Daniel 8, te “tabax” ak “njemm” gu yonent gi mu fa teg ba noppi dafa boole woon lu gën a néew fukki kàdduy waxtu yu lëkkaloo.
We will begin to consider these truths further in the next article.
Dañuy xool dëgg yi gën a baax ci bind bi ci topp.
“Christ gave to the world a lesson that should be engraved on mind and soul. ‘This is life eternal,’ he said, ‘that they might know thee the only true God, and Jesus Christ, whom thou hast sent.’ But Satan works on human minds, saying, Do this or that action, and ye shall be as gods. By deceptive reasoning he led Adam and Eve to doubt God’s word, and to supply its place with a theory that led to transgression and disobedience. And his sophistry is doing today what it did in Eden. When Christ came to our world, he selected humble fishermen as the foundation of his church. To these disciples he tried to explain the nature of his kingdom and mission. But their limited comprehension imposed a restraint upon him. They had been receiving the sayings of the scribes and Pharisees, and therefore much of what they believed was untrue. And though Christ had many things to say to them, they were unable to hear much of what he longed to communicate.
“Kirist moom adina àddina ab njàngum bu war a ñu bind ci xel ak ci ruu. ‘Lii mooy dund gu dul jeex,’ la waxoon, ‘ñu xam Yow, Yàlla dëgg-dëgg bi rekk, ak Yeesu Kirist, mi nga yónni.’ Waaye Seytaane dafay liggéey ci xeli nit ñi, ne leen: Defal lii mbaa loolu, te ngeen mel ni yàlla yi. Ci natt gu nax, mu yóbbul Aadama ak Awa ba ñu sikk Kàddug Yàlla, te ñu weccoo ko ak ab xalaat bu leen jëmé ci bàkkaar ak ci moytuwul déggal. Te ay pexeem yu réy yi dafay def tey li mu defoon ci Eden. Bi Kirist dikkée sunu àddina, mu tànn jëkka yu suufe ngir nekk ndombootam gi mu tabax jàkkaam. Jëfandikukat yii la doon jéem a leeral melokaanu nguuram ak yonnenteem. Waaye seen xam-xam bu gàtt moo ko terewoon. Da ñu doon dégg di nangu waxi bindkat yi ak Farisen yi, moo tax lu bare ci li ñu gëmuloon doonul dëgg. Te doonte Kirist amoon na lu bare lu mu leen war a wax, mënuñu woon a dégg lu bare ci li mu bëggoon a jottali.”
“Christ finds the religionists of this time so full of erroneous sentiments that there is no room in their minds for the truth. With the education given, teachers mingle the sentiments of infidel authors. Thus they have sown tares in the minds of the youth. They give utterance to sentiments that should not be presented to young or old, never thinking of what kind of seed they are sowing, or of the harvest they will have to garner as the result.” Review and Herald, July 3, 1900.
“Kirist moom diine yi ci jamono jii, di leen fees ak xalaat yu jubul ba ne, ba duñu ame benn bérab ci seen xel ngir dëgg gi. Ak njàngale gi ñu jox, jàngalekat yi dañuy jaxase xalaati bindkat yu weddi ngëm. Noonu lañu ji yiwu ay mbóot ci xeli ndaw yi. Ñuy wax xalaat yu warul a teewal ndaw mbaa mag, te duñu xalaat mukk ni pepp lañuy ji, mbaa ni ban góob lañuy dajale ci njariñam.” Review and Herald, 3 Sulet 1900.