All the prophets are speaking more of the last days than the days in which they lived.
Yépp yonni yégleb nañu gën a wax ci fan yu mujj yi ba fan yi ñu dundoon.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12
“Bépp yonent ci yonent yu mag ya waxoon gëna ñakk ngir seen jamono bopp, waaye ngir sunu jamono, ba tax na seeni waxi yonent yi am solo te di doxal ci sunu kaw. ‘Léegi loolu lépp xewoon na ci ñoom ngir nekk misaal; te bindees na ko ngir sunuy dénk, nun ñi mujju àddina ji dikkal.’ 1 Corinthians 10:11. ‘Duñu doon liggéeyal seen bopp, waaye ñoom daan nañu liggéeyal nun ci mbir yi léegi ñi leen yégle xebaar bu baax bi ci dooley Xel Mu Sell, mi wàcce asamaan, xamal leen ko; te mbir yooyu, malaaka yi sax bëgg a xool bu baax ci seen biir.’ 1 Peter 1:12”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Biibël bi dajale na teŋam ay alalamam ngir maas gu mujj gii. Bépp xew-xew bu mag ak jëf ju tedd ci jaar-jaari Kóllëre gu Yàgg gi amoon nañu, te dañuy dellu di xewaat ci kanam yi ci kërceen gi ci fan yii mujj.” Selected Messages, téere 3, 338, 339.
Daniel is representing God’s people, who in the last days have discovered through the prophetic Word, that they have been scattered. When they awaken to that fact, they are required to fulfill the Leviticus twenty-six prayer, and also the prayer to understand the last prophetic secret that is unsealed just before probation closes, as represented by Daniel’s prayer in chapter two. If and when, they enter into Daniel’s experience, the angel Gabriel will touch, inform and speak to them, for the purpose of giving them “skill and understanding.” The wise are those who “understand” the “increase of knowledge” when a prophetic secret is unsealed.
Dañeel moo ngi teewlu nit ñi Yàlla, ñi ci mujju jamono yi gis ci Kàddug waxyi yégle, ne ñoom dafañu leen tasaaroo. Bu ñu xëyee ci dëgg boobu, war nañu matal ñaanu Lawiyiin ñaar-fukk ak juróom-benn, te itam ñaan ngir xam kumpag waxyi yégle gu mujj, gi ñuy ubbi tuuti laata waxtuw jeexal yoon bi tëj; loolu mooy li ñaanu Dañeel ci saar bi ñaareel di teewal. Su ñu duggee ci xew-xewu Dañeel, malaaka Jàbriil dina leen laal, xamal leen te wax ak ñoom, ngir jox leen “xarala ak xam-xam.” Ñi xereñ ñooy ñi “dégg” “yokkuteg xam-xam” bi, bu ñu ubbilee kumpag waxyi yégle.
And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:22, 23.
Noonu ma xamal ma, wax ak man, ne ma: “Yaw Daniyel, léegi ma génn ngir may la xam-xam ak dégginu. Ca njëlbéen sa ñaan yi, ndigal gi génn na; te ma ñëw ngir won la ko, ndaxte ku ñu bëgg lool nga; kon nag, xam mbir mi, te settantal peeñ mi.” Daniel 9:22, 23.
The vision which Daniel is told to consider is the “mareh” vision of the appearance. Gabriel had not finished the work he had been assigned in chapter eight when he had been told to make Daniel understand the “mareh” vision. In chapter nine he has returned to finish the interpretation. In chapter nine, Daniel is no longer living in the period of the kingdom of Babylon, but in the history of the Medo-Persian empire.
Pees gi ñu waxoon Danyeel mu xalaat ci mooy peesug “mareh”, di peesug feeñ gi. Jibiril dafa nekkoon ne meesagul liggéey bi ñu ko santoon ci sarax 8 ba ñu ko waxee mu taxawal Danyeel mu xam peesug “mareh” bi. Ci sarax 9, mu dellusi ngir mottali tekki bi. Ci sarax 9, Danyeel dootul dund ci jamonoy nguurug Bàbbiloon, waaye mi ngi nekk ci jaar-jaari nettali Mèdd ak Pers.
When Gabriel instructs Daniel to “understand the matter,” and to “consider the vision,” he is identifying a process of mental separation which he wants Daniel to exercise. The words translated as “understand” and “consider” are the same Hebrew word. The word is “biyn,” and means to separate mentally. The Hebrew word translated as “matter,” is “dabar,” and means “the word”. Gabriel is therefore informing Daniel, and those he represents in the last days to rightly divide the Word of truth.
Bi Gàbriyel di jàngal Dañeel ne mu “xam mbir mi”, te mu “seet peeñ mi bu baax”, dafay tegtal ab yoonu xel gu aju ci tas ci xel, bi mu bëgg Dañeel di jëfandikoo. Baat yi ñu tekki ne “xam” ak “seet bu baax” benn baat bu Ebrë lañu doon. Baat boobu mooy “biyn”, te tekki na ne tas ci xel. Baat bu Ebrë bi ñu tekki ne “mbir” mooy “dabar”, te mooy “Kàddu gi”. Kon nag, Gàbriyel dafay xamal Dañeel, ak ñi muy wone ci mujjug jamono ji, ne dañuy wara séddoo Kàddug dëgg gi ci yoon wu jub.
Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.
Fexeel ngir nga won sa bopp ne Yàlla nangu la, ni liggéeykat bu war a gënaatul rus, di jàppe bu jub kàddug dëgg gi. 2 Timothy 2:15.
The word “matter” is also employed by Daniel in chapter ten, verse one where it is translated three times as “thing.”
Kàddu bi ñuy wax ne “matter” itam Daniyeel dafa ko jëfandikoo ci tereb fukki xaaj, benn saar, fa ñu ko tekkiñ ñetti yoon ni “thing.”
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
Ci ñetteelu atum Siirus buur Pers, am na mbir mu feeñal Daniyel, mi tuddoon Beltesassar; te mbir ma dëgg la, waaye jamono ji ñu ko digle woon yaatu na; te mu dégg mbir ma, am xam-xam ci peeñ ma. Daniyel 10:1.
In the verse, the word “vision” is the “mareh” vision of the appearance, and Daniel had understanding of both the thing (matter) and also the vision (“mareh”). In verse twenty-three of chapter nine, Gabriel instructed Daniel to rightly divide the matter and the vision, and in verse one of chapter ten he has understanding of both the matter (thing) and the vision (“mareh”). Gabriel is informing Daniel in chapter nine, to recognize the distinction (rightly divide) between the matter and the vision. The vision is the “mareh” vision and the “matter,” or the “thing” is the “chazon” vision.
Ci wàll bi, baat bi ñuy wax “peeñu” mooy peeñub “mareh”, maanaam peeñug melokaan bi, te Daniel amoon na xam-xam ci ñaari mbir yii: mbir mi itam ak peeñu bi (“mareh”). Ci aaya ñeent-fukk ak ñett baatub sàccu gu juróom-ñeent, Gabriel digal na Daniel ngir mu xàjjal bu baax mbir mi ak peeñu bi; te ci aaya benn baatub sàccu gu fukk, am na xam-xam ci ñaari mbir yii: mbir mi itam ak peeñu bi (“mareh”). Gabriel dafay xamal Daniel ci sàccu gu juróom-ñeent ne, na xam wuute bi nekk ci diggante mbir mi ak peeñu bi (xàjjal ko bu baax). Peeñu bi mooy peeñub “mareh”, te “mbir mi”, walla “yëf wi”, mooy peeñub “chazon”.
In chapter eight both visions are identified, and a distinction is noted because Daniel wished to understand the “chazon” vision, but Gabriel was instructed to make Daniel understand the “mareh” vision. As Gabriel begins his work of making Daniel understand the “matter” and the “vision” he informs Daniel to take note that they are two different visions.
Ci saraxal 8 bi, ñaari gis-gis yi ñu leen xamale, te ñu seetale leen itam ndaxte Daniel bëggoon a déggoo gis-gis bu “chazon” bi, waaye ñu sant Gabriël mu tax Daniel xam gis-gis bu “mareh” bi. Bi Gabriël tàmbalee liggéeyam ngir tax Daniel xam “mbir” mi ak “gis-gis” bi, mu xamal Daniel ne na mat a seet ndaxte ñoom ñaar lañu, di ñaari gis-gis yu wuute.
And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:22–27.
Noonu ma xamal ma, wax ak man, ne: “Yow Danyeel, léegi ma génn ngir may la xel ak déggoo. Ca tàmbalug sa ñaan ya, ndigël gi génn na; te dikk naa ngir won la ko, ndaxte ku ñu bëgg lool nga. Kon nag, xam mbir mi te seet peeñ mi bu baax. Juróom-ñaar-fukk ay ayu-bés ñu dogal nañu ci sa xeet ak ci sa dëkk bu sell bi, ngir jeexal moytuw bàkkaar, ngir tax bàkkaari yi jeex, ngir def njubale ci tooñ, ngir indi njub gu sax ba fàww, ngir tëj peeñ ak kàddug yonent, te ngir ñu diw Boroom-bi gën a Sell bi. Xam nag te dégg ko ne, dale ca génnug ndigël ngir delloo ak tabax Yerusalem ba ca Almasi bi, Buur bi, dina am juróom-ñaar ay ayu-bés ak juróom-benn-fukk ak ñaar ay ayu-bés. Dinañu dellu tabax mbedd mi ak miir mi, doonte ci jamono yu metti. Te gannaaw juróom-benn-fukk ak ñaar ay ayu-bés, dees na dagg Almasi bi, waaye du ngir boppam. Te nit ñi ci buur bi di ñëw dinañu yàq dëkk bi ak kër gu sell gi; jeexitam dina mel ni mbëy mi di daanu, te ba ca mujju xare ba, yàqu-yàqu yu ñu dogal dinañu am. Dina dëggal kóllëre gi ak ñu bare di benn ayu-bés; te ci biir diggu ayu-bés boobu, dina tax sarax ak saraxu jox ba noppi; te ndax lawug ay xasaw-yaram, dina def ba mu ne mes; ba kera ba mat, te li ñu dogal, dees na ko tuur ci kaw ki ne mes.” Danyeel 9:22–27.
Gabriel wished Daniel to recognize that elements of both the “chazon” vision and the “mareh” vision would be represented in the interpretation he provided for Daniel. The interpretation was going to address both visions, and it was Daniel’s responsibility to rightly divide the vision which addressed the trampling down of the sanctuary and the host, from the vision that led to the appearance of Christ in the Most Holy Place on October 22, 1844.
Gabriel bëgg na Daniel xam ne ay jëfandikooki buy mel ci ñaari visions yi, maanaam “chazon” ak “mareh”, dinañu feeñ ci tekki bi mu ko joxoon. Tekki boobu dafa war a jëm ci ñaari visions yépp, te moo nekkoon sas na Daniel mu xàll bu baax vision bi jëm ci dëjji-dëjjal kër Yàlla ga ak mbooloom, ak vision bi jur feeñug Kirist ci Barab bu Gën a Sell bi ca 22 Oktoobar 1844.
Gabriel identifies that from the decree of Artaxerxes in 457 BC, there would be four hundred and ninety years that were “cut off” from the twenty-three hundred years of the vision of the evenings and mornings, that was especially for the Jews. In the verses just cited, the word “determined” is identified three times, but it is two different Hebrew words that are both translated as “determined” in the verses. The first time “determined” is identified is in verse twenty-four, and that Hebrew word is “chathak” and means “to cut off”.
Gabriyel fësal ne, dale bu Artaxersees ci atum 457 BC, dina am ñent téeméer ak juróom-ñeent fukki at yuñu “dogge” ci ñaari junni ak ñetti téeméeri at yi nekk ci visionu ngoon ak suba yi, te loolu jaglewoon na ci yeneen Yawut yi. Ci aaya yi ñu door a wax fii, baat bi ñuy wax “fësal” feeñ na fa ñetti yoon, waaye ñaari baati Ebre la yu wuute te ñoom ñaar ñépp lañu leen tekki ne “fësal” ci aaya yi. Jëkk bi baat bi “fësal” feeñee mooy ci aaya ñaar-fukk ak ñeent, te baat bu Ebre boobu mooy “chathak”, te tekki na “dogge”.
It identifies that Israel was given a probationary period that began with the third decree of Artaxerxes which would end at the stoning of Stephen in the year 34 AD. The four hundred and ninety years was “cut off,” and represented a shorter prophetic period within the longer prophecy of twenty-three hundred years. The number “four hundred and ninety,” is a symbol of probationary time, as witnessed to by Jesus.
Mu ngi xamale ne ñu joxoon Israayil ab waxtu nattu gu tambalee ak ñetteelu ndigal ba Artaxerxes génne, te di jeex ak sànni ay doj ci Stefanos atum 34 AD. Ñeenti téeméeri ak juróom fukk ak juróom-ñett at ya dañu “dogg,” te dafa tekki ab waxtu wax jëmm gu gën a gàtt ci biir yeneen kàddug wax jëmm gu gëna yaatu gu ñaar junni ak ñett téeméer at. Lim bi “ñeenti téeméeri ak juróom fukk ak juróom-ñett,” mooy ab misaalu waxtu nattu, ni ko Yeesu seedeel.
Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:22.
Ba ci gannaaw loolu Piyeer ñëw ci moom, ne ko: Boroom bi, ñaata yoon la sama mbokk man a bàkkaar ci sama kaw, te ma baal ko? ndax ba juróom-ñaari yoon? Yeesu ne ko: Waxuma la ne, ba juróom-ñaari yoon rekk; waaye ba juróom-ñaar fukki juróom-ñaari yoon. Macë 18:22.
There is an end to forgiveness, and that end is represented by the number “four hundred and ninety.” The “four hundred and ninety” years represents a period of probation for the Jews from their deliverance until they filled the cup of their probationary time at the stoning of Stephen. The “four hundred and ninety” years is also connected with the curse of the “seven times” in Leviticus twenty-six. There are only two places in the Bible that reference the land enjoying her sabbaths. The first is found in Leviticus twenty-six.
Amna baal ngéen njéggal, te boobu baal miiru na ci limu “ñeent téeméer ak juróom-ñent-fukk.” At yu “ñeent téeméer ak juróom-ñent-fukk” yi dafa tekki ab jamono ju ñu leen di nattal Yawut yi, dale ci seen musal ba ker gi ñu feesale koppu seen jamonoju nattal bi ci sànni Stefaan ay xeer. At yu “ñeent téeméer ak juróom-ñent-fukk” yi itam lëngoo na ak musiba mi ñuy wax “juróom-ñaari yoon” ci Leewitik ñaar-fukk ak juróom-benn. Am na ñaari barab rekk ci Biibël bi yu wax ci suuf si di xëcc ay sabaaam. Bu njëkk bi, ci Leewitik ñaar-fukk ak juróom-benn la nekk.
And if ye will not for all this hearken unto me, but walk contrary unto me; Then I will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins. And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat. And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you. And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours. And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. Leviticus 26:27–35.
Te bu ngeen déggal ma ci loolu lépp, waaye ngeen dox ci suufe ak man, kon man itam dinaa dox ci suufe ak yéen ci mer mu tar; te man, waaw man ci sama bopp, dinaa leen yar juróom-ñaari yoon ngir seeni bàkkaar. Te dangeen lekk yàpp wu seeni doom yu góor, te dangeen lekk yàpp wu seeni doom yu jigéen. Te dinaa yàq seeni bérab yu kawe yi, dogg seeni nataal yi, sànni seeni néew ci kaw néewi seeni xar-kanam yi, te sama xol dina leen sib. Te dinaa def seeni dëkk neen, indi seeni kër-yàlla ci aji réer, te duma xet xet wu seeni xet wu xeeñ yi. Te dinaa def suuf si neen; te seeni noon yi fay dëkk dinañu yéemu ci moom. Te dinaa leen tasaaroo ci biir xeeti xeet yi, te dinaa génne sabar topp leen; te seen suuf dina neen, te seeni dëkk dinañu neen. Noonu suuf si dina am mbégteem ci ay sábbaam, diir ba muy neen, ba ngeen nekkee ci suufu seeni noon; waaw bu boobaa suuf si dina noppalu, ba am mbégteem ci ay sábbaam. Diir ba muy neen, dina noppalu; ndaxte noppaluwuloon ci seeni sábbar yi, ba ngeen nekkee ci kawam. Levitik 26:27–35.
The punishment of the “seven times,” which is referenced four times in chapter twenty-six, identifies that when God’s people are scattered, the land will then “enjoy her sabbaths.” Daniel and the three worthies had been scattered into the enemies’ land in fulfillment of the curse of Moses, and that the scattering of seventy years, was a symbolic object lesson of the scattering of the twenty-five hundred and twenty years. It was a prophetic object lesson, similar to Elijah’s three and a half years of drought during the persecution of Jezebel. That three and a half years represented three and a half prophetic years, that equaled twelve hundred and sixty years of papal rule from the year 538 until 1798. The seventy years was a symbol of the “seven times,” just as the three and a half years was a symbol of the wilderness of twelve hundred and sixty years. The seventy years of Daniel’s captivity identified by Jeremiah, represented “four hundred and ninety” years.
Mbugal ga ñuy wax ne “juróom-ñaar yoon,” bi ñu tudde ñeenti yoon ci ñaareel-fukki at ak juróom-benn waajal, moo xamle ne bu ñu tas nit ñi Yàlla, suuf si dina noyyi “sabbaatam yi.” Dañeel ak ñetti góor yu tedd ya dañu leen tasaare ci suufu noon yi ngir matal musibaamu Muusaa, te tasaare boobu juróom-ñaar-fukk at, nekkoon na njàngum misaal bu mel ni mbirum tasaare bi juróom-ñaar téeméeri at ak ñaar-fukk. Dafa doon njàngum misaal gu yonent, ni ñetti at ak genn-wàllug atu wowu Eliya, ba ngeen xam ne moo amoon ci jamono jàqale Yeesebel. Ñetti at ak genn-wàllu at yooyu dañuy tekki ñetti at ak genn-wàllu at yu yonent, yi tollook junni ak ñaar téeméer ak juróom-fukk at, ci nguuru baapaas bi tàmbalee ci atum 538 ba ci 1798. Juróom-ñaar-fukk at ya doon nañu misaalu “juróom-ñaar yoon,” ni ñetti at ak genn-wàllu at yeekoon misaalu màndiŋ ma bu junni ak ñaar téeméer ak juróom-fukk at. Juróom-ñaar-fukk at yi njàppug Dañeel, yi Yirmiya waxoon, dañuy teewlu “ñeenti téeméer ak juróom-fukk” at.
And the Lord God of their fathers sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling place: But they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, till there was no remedy. Therefore he brought upon them the king of the Chaldees, who slew their young men with the sword in the house of their sanctuary, and had no compassion upon young man or maiden, old man, or him that stooped for age: he gave them all into his hand. And all the vessels of the house of God, great and small, and the treasures of the house of the Lord, and the treasures of the king, and of his princes; all these he brought to Babylon. And they burnt the house of God, and brake down the wall of Jerusalem, and burnt all the palaces thereof with fire, and destroyed all the goodly vessels thereof. And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. Now in the first year of Cyrus king of Persia, that the word of the Lord spoken by the mouth of Jeremiah might be accomplished, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up. 2 Chronicles 36:15–23.
Te Yàlla Boroom seen baay yu njëkk yi dafa leen yónnee ay ndawam, di gaaw a jóg te di yónni, ndaxte moom yërëm na askanam ak dëkkam bu sell ba. Waaye ñoom ñu ree ay ndawi Yàlla, xeeb baatam yi, toroxal yonentam yi, ba merum Boroom bi daldi jóg ci kaw askanam, ba fajul dara. Moo tax mu indi ci seen kaw buur bu Kalde yi, mi rey seen waxambaane yi ak sabar ci kër-gu-sell ga, te yërëmul waxambaane walla janq, mag walla ki gàntoo ndax njàgg; lépp jébbal na leen ci loxoom. Te mboolem ndab yi nekk ci kër Yàlla ga, yu mag ak yu ndaw, ak alali kër Boroom bi, ak alali buur bi ak yu sangam yi, lépp lëkkal na ko Babilon. Te ñu lakk kër Yàlla ga, daan miir Yerusalem, lakk mboolem kër yu mag ya ak safara, yàq mboolem ndabam yu rafet yi. Te ñi rëcc ci sabar bi, yóbbu na leen Babilon, fa ñu nekk jaamam moom ak doomam yi ba nguur gu Perse tàmbalee nguuram, ngir amal kàddug Boroom bi jaarale ko ci gémmiñu Yeremi, ba suuf si manee am ay noflaayam; ndaxte bépp fan wu nekkoon màndi, dafa sammoon noflaay, ngir matal juróom-benn-fukk at. Léegi ci at mu njëkk waayu Sirus buur bu Perse, ngir kàddug Boroom bi mi waxoon jaarale ko ci gémmiñu Yeremi man a am, Boroom bi yëngal na xel mu Sirus buur bu Perse, ba mu yégle ay xaaj ci mboolem nguuru, bind ko itam ne: “Nii la Sirus buur bu Perse waxe: Boroom Yàlla aj Asamaan jox na ma mboolem nguuri àddina, te teg na ma ndigal ma tabaxal ko kër ci Yerusalem, bi nekk ci Yuda. Kan moo nekk ci yéen ci mboolem askanam? Na Boroom Yàllaam nekk ak moom, te na dem yéeg.” 2 Tariix 36:15–23.
The only two references in the Bible of the land enjoying her sabbaths are in relation to the scattering of God’s people, and the seventy years of captivity, which represented a period of time that would allow the land to enjoy its sabbaths. It equaled the amount of sabbaths that the Jews did not allow the land to enjoy rest. The land resting for seventy years, represented the total years that the rebellion against the commandment to allow the land to rest had been accomplished. Simple math identifies that in “four hundred and ninety” years of rebellion, there would be a total of seventy years that the land had not rested.
Ñaari benn yi ñaari xamle yi nekk ci Biibël bi ci mbirum suuf si di màggal ay sabatam, ñoo jëme ci tasaaroo askanu Yàlla, ak juróom-ñaar-fukk at yi ñu nekkoon ca njaamug njaam ga, yi doon téereb waxtu wu mayoon suuf si ñu ko bàyyi mu màggal ay sabatam. Loolu tolloon na ak limub sabat yi Yawut yi bañoon suuf si mu am noflaay. Suuf si di noflaay diirub juróom-ñaar-fukk at, dafa tektale woon mbooleem at yi ñu mataloon ngànnaay bi ci digal bi jëm ci bàyyi suuf si mu noflaay. Njàng mi yomb na a wone ne ci “ñeent téeméer ak juróom-ñaar-fukk” at yu ngànnaay, dinga am mbooleem juróom-ñaar-fukk at yu suuf si nofluwoon.
Four hundred and ninety years were cut off from the twenty-three hundred years, as a probationary period for the Jews, and that “four hundred and ninety” years has a direct connection with the scattering of the “seven times” of Leviticus twenty-six.
Ñent téeméeri at juróom-ñeent-fukk ak juróom-ñaar at yu nekk ci ñaari junni ak ñetti téeméeri at ya, dagg nañu leen ngir mu doon diiru yiwuw xel bu ñu may Yawut ya; te “ñent téeméeri at juróom-ñeent-fukk ak juróom-ñaar” yooyu am nañu njàppandikoo gu jub ak tasaarug “juróom-ñaar yoon” bi ci Levitikus 26.
The “chazon” vision of the trampling down and the “mareh” vision of the appearance at the end of twenty-three hundred years are distinct from each other, but they have a direct connection. As with Daniel, God’s people are to rightly divide the two visions, while simultaneously recognizing their connection with one another. The seventy years of captivity which led to the three decrees allowing the Jews to return and rebuild Jerusalem, represented “four hundred and ninety” years of rebellion by the Jews against the covenant of allowing the land to rest.
Wision “chazon” bu ñu daane noot, ak wision “mareh” bu feeñ ci mujji ñaari junni ak ñetti téeméeri at yi, yu wuute nañu ci seen bopp, waaye am nañu jokkoo bu leer ci seen diggante. Ni ko nekkoon ci Daniel, askanu Yàlla war nañu a xàjjaat yoon wu jub ñaari wision yi, te ci benn yoon gi di xam seen jokkoo akante. Juróom-ñaar-fukki at yi ñu jaamoon, yi waraloon ñetti ndigël yi may Yawut yi ñu dellu di tabax Yerusalem, dañoo tegtaloon “ñeenti téeméeri ak juróom-fukk” at yu ñaawteef, yi Yawut yi defoon ci kóllëre gi ci bàyyi suuf si mu noppalu.
When the third decree identified their opportunity to return and rebuild, they were given “four hundred and ninety” years of probationary time, as they were tested by the same period of time in which their disobedience led to the destruction of Jerusalem and their scattering. At the end of the second “four hundred and ninety years,” their disobedience would once again bring the destruction of Jerusalem and their scattering among the Gentiles.
Bi sarte bu ñetteeloon bi xamale seen jotuwaay ngir dellusi te tabaxaat, ñu jox leen “ñeent téeméeri ak juróom-ñeent-fukk” at yu xelal, ndaxte dafañu leen di nattu ak benn diir bu méngook bi seen déggadiñu indi yàqute Yerusalem ak seen tasaar ci biir xeeti neen yi. Ci mujj ga ñaareelu “ñeent téeméeri ak juróom-ñeent-fukk at” yooyu, seen déggadiñu dina indi jëkkat yàqute Yerusalem ak seen tasaar ci biir xeeti neen yi.
The scattering of the seventy year captivity was preceded by “four hundred and ninety” years of rebellion, and then that seventy year captivity was followed by another “four hundred and ninety years” of further rebellion.
Tasaaru njàppandikoo mi diir na ñaar-fukk ak juróom-ñatt at (“70 years”) jiituwoon na ko “ñeenti téeméer ak juróom-ñatt-fukk” at yu ñàkk dégg, te gannaaw njàppandikoo moomu mujj nañu caaat ak beneen “ñeenti téeméer ak juróom-ñatt-fukk” at yu yokk ci njubadi.
The first “four hundred and ninety” year period, which brought about the seventy years of the land resting, had reached a conclusion with the destruction of Jerusalem. At the ending of the “four hundred and ninety” years that was cut off from the twenty-three hundred years, Jerusalem was once again destroyed, for Jesus always illustrates the end of a thing with the beginning of a thing.
Jëfandikoo “ñeent téeméer ak juróom-ñeent-fukk” at mi njëkk, mi indi woon juróom-ñaar-fukk at yu suuf si noppalee, àgg na woon ca mujj ga ak yàqug Yerusalem. Ca jeexitalu “ñeent téeméer ak juróom-ñeent-fukk” at yi ñu dagge woon ci ñaar junni ak ñetti téeméer at yi, Yerusalem yàquwaat na, ndaxte Yeesu dafa baaxoo lool njéexitalu mbir ak njàlbéenu mbir moomu.
The seventy year captivity of literal Israel in literal Babylon was a symbol of the scattering of “seven times,” and Sister White identifies that the seventy years of captivity of literal Israel in literal Babylon was a type of the twelve hundred and sixty years of captivity of spiritual Israel in spiritual Babylon.
Jàppug atum fukkiy ak weeram ci Israyil bu dëgg bi nekkon ci Babilon bu dëgg bi dafa doon misaalu tasaarug “juróom-ñaari yoon”, te Sœur White wax na ne jàppug atum fukki ak weeram bi ci Israyil bu dëgg bi nekkon ci Babilon bu dëgg bi dafa doon niru gi ci junni ak ñaar téeméer ak juróom-benn-fukk at yi Israyil bu xel mi nekkon ci jàppoo ci Babilon bu xel mi.
“God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.
“Jàngu Yàlla ci suuf nag nekkoon na ci kaŋam dëgg-dëgg ci njaamte ci diir bu gudd boobu bu fitna ak bundxata wu dul daan, ni doom yi Israyil nekkoon ci njaamte ci Babilon ci jamono ji ñu woon ci réew mu nekkul seen réew.” Prophets and Kings, 714.
The twelve hundred and sixty years from the year 538 to 1798, was a type of the “seven times.” At the end of the seventy years, the Jews returned to restore and rebuild Jerusalem. Their return during the three decrees marked the beginning (457 BC) of the twenty-three hundred years of the “mareh” vision that led to the appearance of Christ in the Most Holy Place on October 22, 1844. The three decrees marked the beginning of the prophetic period, and it required all three decrees to begin the prophetic period, though they began to return and rebuild with the first decree of Cyrus.
Ñaari at ak benn juróom-benni fukki at ak juróom-benn (1260) yi nekk diggante atum 538 ak 1798, dafa doon melokaanu “juróom-ñaari waxtu yi.” Ci mujju juróom-fukki at yi, Yawut ya dellusi ngir defar ak tabaxaat Yerusalem. Seeni delluwaay ci biir ñetti ndigal yi moo màndargaal njàlbéenu (457 BC) ñaari junni ak ñetti téeméer at yu seetug “mareh” bi, te loolu indi woon feeñug Almasi bi ca Bérab bu Gën a Sell bi, 22 Oktoobar 1844. Ñetti ndigal yi moo màndargaal njàlbéenu jamono jii ci waxu yonent bi, te soxlawoon na ñetti ndigal yépp ngir jamono jii ci waxu yonent bi tàmbali, doonte deesoon nañu tàmbalee dellu ak tabaxaat ak ndigal bu jëkk bu Kiris.
“In the seventh chapter of Ezra the decree is found. Verses 12−26. In its completest form it was issued by Artaxerxes, king of Persia, 457 BC. But in Ezra 6:14 the house of the Lord at Jerusalem is said to have been built ‘according to the commandment [‘decree,’ margin] of Cyrus, and Darius, and Artaxerxes king of Persia.’ These three kings, in originating, reaffirming, and completing the decree, brought it to the perfection required by the prophecy to mark the beginning of the 2300 years. Taking 457 BC, the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled.” The Great Controversy, 326.
«Ci sarax bu juroomi Esdra lañu gis dogal ba. Aaya 12−26. Ci melokaanam gu mat, Artasersees, buur bu Perse, moo ko génne woon atum 457 B.C. Waaye ci Esdra 6:14 wax nañu ne kërg Yàlla ga nekk Yerusalem tabaxees na ko “ni ko ndigal [“dogal,” ci wet gu bênn ga] Siris ak Dariyus ak Artasersees, buur bu Perse, santaane.” Ñetti buur yooyu, ci sos, dëggalalaat, te yeggale dogal ba ba mu mat, ñoo ko yóbbu ci matug gu yonent bi laaj ngir màndargaal tàmbali ga 2300 at yi. Bu ñu jàppee 457 B.C., mooy waxtu wi dogal ba mataloo, muy bésub ndigal ba, kon mbooleem leeral yi yonent bi waxoon ci lu jëm ci juróom-ñaari ayu-bés yi fukki ayu-bés ñent, gis nañu ne mat na yépp.» The Great Controversy, 326.
From 1798 until 1844, the three angels of Revelation arrived into prophetic history, and just as the three decrees marked the beginning of the prophecy of twenty-three hundred years, those three angels marked the conclusion of the prophecy. The prophetic period ended with the arrival of the third angel, just as it had begun with the arrival of the third decree, for Jesus always identifies the end of a thing, with the beginning of a thing.
Li dale 1798 ba 1844, ñetti malaaka yi ci Kàddu gu Sell gi, Peeñu Yàlla 14, dugg nañu ci jaar-jaaru waxu yonent yi; te ni ñetti ndigal yi tënk tàmbaliwaayu waxu yonent wa bu ñaar-fukk ak ñetti téeméeri at, noonu itam ñetti malaaka yooyu tënk nañu jeexitalu waxu yonent wa. Jamono ju waxu yonent wa di dox jeex na ak agsiwaayu ñetteel malaaka bi, ni mu tàmbalee ak agsiwaayu ñetteel ndigal bi, ndaxte Yeesu dafa jëppale jeexitalu benn mbir ak tàmbaliwaayam.
The Jews began to return under the first decree, and in the history of the second decree they finished the temple. The third angel arrived on October 22, 1844, and before that date the Millerites had finished the spiritual temple they had come out of spiritual Babylon to rebuild. It was to be completed, for on October 22, 1844 the messenger of the covenant was to come suddenly to his temple. That temple was the Millerite people who entered into covenant on October 22, 1844, and who Peter identifies were a temple.
Yawut yi tambali dellu ci seen réew bi ci ndigël bu njëkk ba, te ci jaar-jaaru ndigël bu ñetteel ba lañu matale kër Yàlla ga. Malaaka bu ñetteel bi agsi na 22 Oktoobar 1844, te bala bés boobu, Millerite yi daan nañu matale kër Yàlla gu xel ga, gi ñu génne Babilon bu xel ngir tabaxaat ko. Waroon nañu ko matal, ndaxte ci 22 Oktoobar 1844, ndaw lii ci kóllëre gi dafa war a ñëw ci saa si ci këram. Kër googu mooy nit ñi di Millerite yi ñoo dugg ci kóllëre ci 22 Oktoobar 1844, te ñoom la Piyeer wax ne ab kër Yàlla lañu.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
Yéen itam, ni ay doj yu dund, ñu ngi leen tabax ngir ngeen doon kër gu xel, ak saraxalekat yu sell, ngir jébbale sarax yu xel, yu Yàlla nangu ci Yeesu Kirist. 1 Piyeer 2:5.
The Millerite temple was built from 1798 to 1844, which is forty-six years, or prophetically three days, for Christ identified that it takes three days to raise up a temple.
Tabernakalu Millérite bi dañu ko tabax diggante 1798 ak 1844, te loolu mooy ñeent-fukk ak juróom-benn at, walla ci waxu yonent yi ñetti fan, ndaxte Almasi wax na ne, ñetti fan laa war a jël ngir yékkati tabernakal bu nekk.
And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign showest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:13–21.
Teew bésu Yawut yaa ngi doon jege, te Yeesu dem na Yerusalem. Foofa mu fekk ci kër Yàlla ga ñiy jaay nag, ak xar, ak pitax yi, ak way soppi xaalis yi toog. Bi mu defee ab yaru bu ñu rëcc ak ay buum yu tuuti, mu dàq leen ñépp génne ci kër Yàlla ga, ñoom ak xar ya ak nag ya; mu tuur xaalisu way soppi xaalis ya, baal teblaa yi. Te mu ne ñiy jaay pitax ya: “Yóbbu leen fii; buleen def kër Sama Baay muy këru njaay.” Taalibeyam ya fàttaliku ne Mbind mi wax na: “Nafekoo këram moo ma lekk.” Noonu Yawut ya tontu ko ne ko: “Ban kéemaan nga nu di won, gannaaw yuy def yooyu?” Yeesu tontu leen ne: “Yàqleen kër Yàlla gii, te ci ñetti fan laay ko tabaxaat.” Noonu Yawut ya ne: “Juróom-ñeent fukki at ak juróom-benn lañu doon tabax kër Yàlla gii, te yaw di nga ko tabaxaat ci ñetti fan?” Waaye moom, moo doon wax ci kërug yaramam. Yowaana 2:13–21.
Sister White identifies that when the messenger of the covenant suddenly came to his temple, as represented in the book of Malachi, that the prediction had been fulfilled when Christ cleansed the temple, as just identified in the passage from John.
Sœur White waxe ne bi, ba ndaw li yàlla fas ak ñëw na ci saa si ci kër-yàllaam, ni ko téereb Malaki tekke, ne wax jàmmu gi dafa matoon ba Kirist setalée kër-yàlla ga, ni ñu ko fekke léegi ci pàcc bi jógé ci Yowaana.
“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. ‘Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Malachi 3:1–3.” The Desire of Ages, 161.
“Bi Yeesu daanalee kër Yàlla bi ci jaaykat yi ak jëndkat yi ci àddina, mu yégle woon ay yoonam ngir sellal xol bi ci sobeb bàkkaar,—ci bëgg-bëggu suuf yi, ci yëngu-yëngub bopp yi, ci aada yu bon yi, yi di yàq ruu. ‘Xool-leen, dinaa yónni sama ndaw, te dina waajal yoon wi ma jiitu: te Boroom bi ngeen di seet, dina dikk ci saa si ca këram; waaye ndawub kóllëre gi, ki ngeen di bànneexu ci, xool-leen, dina dikk, wax na Boroom ga, Boroom mbooloom asamaan yi. Waaye kan moo man a muñ bésu dikkam? te kan moo man a taxaw bu feeñee? ndaxte mu mel ni safara wu setal weer, ak ni saboob rajkatu yére yi: te dina toog ni aji setal ak aji laabalu xaalis; te dina setal doom yaa Léewi, te dina leen laabal ni wurus ak xaalis, ngir ñu man a jox Boroom bi sarax su ànd ak njub. Malasi 3:1–3.’ The Desire of Ages, 161.”
The temple in John chapter two, took forty-six years to build, and Jesus said He would erect the destroyed temple in three days. 1798 unto 1844, is forty-six years, and it identifies the arrival of the three angels (days), of Revelation fourteen, that had been typified by the three decrees which began the twenty-three hundred year prophecy. The forty-six years is the period in which Christ raised up the Millerite temple, for prior to that time the spiritual sanctuary and spiritual Israel had been trodden down by spiritual Babylon.
Kërgu Yàlla ga ci Yowaana saar ñaareel bi, juróom-ñaari fukk ak juróom-benn at lañu ko jëfandikoo ngir tabax; te Yeesu wax na ne dina yékkati kër gu ñu yàq ci ñetti fan. 1798 ba 1844, juróom-ñaari fukk ak juróom-benn at la, te loolu dafay firndeel dikkug ñetti malaaka yi (fan yi) ci Peeñu ma ñent-fukki saar, yi woon nañu leen misaal ci ñetti ndigal yi tàmbalee yonent-kàddu bi ci ñaari junni ak ñetti téeméeri at. Juróom-ñaari fukk ak juróom-benn at yooyu mooy jamono ji Kirist yékkati kërg-u-Millerite bi, ndaxte bala booba kër gu xel mi ak Israayil gu xel mi, Babilon bu xel mi dafa leen dooroon ba suuf.
When Christ cleansed the temple at the Passover in the beginning of His ministry, He was fulfilling the prophecy of the Messenger of the Covenant suddenly coming unto His temple as set forth in Malachi. On October 22, 1844 Christ suddenly came to His temple, and it had taken Him forty-six years to erect His destroyed temple.
Bi Kirist doonnee kër Yàlla ga ca bésub Màggalu Jéggi ba, ci njàlbéenu liggéeyam, dafa doon matale wax ju ñëwul ci Yonnent bu Kóllëreg gi, miy ñëw nag ci lu yàggul wër këram, ni ko Malaasi tëral. Ci 22 Oktobar 1844, Kirist dafa bëgg-bëgg a ñëw ci këram, te fekkoon na ko juróom-ñeent fukki at ak juróom-benn at ngir tabaxaat këram gaññiku woon.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Ñëw gi ci Kirist ni sunu Saraxalekat bu Kowe bi ca bérab bu gën a sell ba, ngir setal kër Yàlla ga, ni ñu ko wone ci Daniel 8:14; ñëwug Doomu nit ki ca Boroom Fan yi, ni ñu ko teewal ci Daniel 7:13; ak ñëwug Boroom bi ca këram, ni Malaasi yégle woon, ay melokaanu benn xew-xew lañu; te loolu itam moom la ñëwug gor-góorlóo bi ca céet ba di tegu, ni Kirist ko nettalee ci léebug fukki janq yi ci Macë 25.” The Great Controversy, 426.
The first indignation ended in 1798, and the end of the last indignation was 1844. The beginning of the forty-six year period, where Christ raised up the Millerite temple illustrated the end, for both the beginning and ending were marked by the conclusion of God’s indignation against His people, for Jesus always identifies the end of a thing, with the beginning of a thing.
Mër gu jëkk gi jeex na ci 1798, te mujjug mër gu mujj gi mooy 1844. Njëlbéenu jamono ju ñeent-fukk ak juróom-benni at yi, fa Kirist dajalee kër Yàlla gu Millerite gi, dafa wone mujj ga, ndaxte njëlbéen ak mujj, ñoom ñépp, ràññeekuñu woon ci jeexital mërug Yàlla ci kaw askanam; ndaxte Yeesu mas naa boole mujjug benn mbir ak njëlbéenu benn mbir.
We will continue our study of Gabriel’s instruction to Daniel in the next article.
Dina yokk sunuy njàngat ci yoonteb Gabriyel bi mu jox Danyeel ci artik bi ci topp.
“The book of Revelation must be opened to the people. Many have been taught that it is a sealed book, but it is sealed to those only who reject truth and light. The truths that it contains must be proclaimed, that people may have an opportunity to prepare for the events which are so soon to take place. The Third Angel’s Message must be presented as the only hope for the salvation of a perishing world.
“Warug Ndigal gi warug bi waral ci kanamu nit ñi. Jàngalees nañu nit ñu bari ne mooy ab téere bu tëj, waaye tëjeefam dafa jëm rekk ci ñi bañ dëgg ak leer. Dëgg yi mu ëmb war nañu leen yégle, ngir nit ñi am xelal ngir waajal seen bopp ci mbir yi di gaaw a am. Baatu Ñettelu Malaaka bi war nañu ko joxe ni moom rekk mooy yaakar ji gën a nekk ngir muccu adduña ju yayu.”
“The perils of the last days are upon us, and in our work we are to warn the people of the danger they are in. Let not the solemn scenes that prophecy has revealed are soon to take place be left untouched. We are God’s messengers, and we have no time to lose. Those who would be co-workers with our Lord Jesus Christ will show a deep interest in the truths found in this book. With pen and voice they will strive to make plain the wonderful things that Christ came from heaven to reveal.” Signs of the Times, July 4, 1906.
“Yoonu mujj yu metti yi ci fan yu mujj yi ñu ngi ci sunu kow, te ci sunu liggéey war nañu a artu nit ñi ci musiba gi ñu nekk. Bu ñu bàyyi lu xew yu tedd yi waxu yonent bi feeñaloon ne dinañu xew léegi, ba kenn du ko laal. Ñun ay yonnenta Yàlla lanu, te amunu waxtu wu nu wara yàq. Ñi bëgg a doon ay jàppandoo ak sunu Boroom Yeesu Kirist dinañu wone yëngu-yëngu bu xóot ci dëgg yi nekk ci téere bii. Ak xalam ak baat dinañu xeex ngir leeral mbir yi yéeme yi Kirist jóge asamaan ngir feeñal leen.” Signs of the Times, July 4, 1906.