The books of Daniel and Revelation are the same book, in the same sense that the Bible is one book, consisting of the Old Testament and the New Testament.
Téere yi ñuy wax Dañeel ak Révélation, benn téer lañu, ci benn xel mi mu ne Biibël benn téer la, buy ànd ak Kóllëre Gu Yàgg gi ak Kóllëre Gu Bees gi.
“The history of the life, death, and resurrection of Jesus, as that of the Son of God, cannot be fully demonstrated without the evidence contained in the Old Testament. Christ is revealed in the Old Testament as clearly as in the New. The one testifies of a Saviour to come, while the other testifies of a Saviour that has come in the manner predicted by the prophets. In order to appreciate the plan of redemption, the Scripture of the Old Testament must be thoroughly understood. It is the glorified light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Jesus are a proof of his divinity; but the strongest proofs that he is the world’s Redeemer are found in the prophecies of the Old Testament compared with the history of the New. Jesus said to the Jews ‘Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me.’ At that time there was no other scripture in existence save that of the Old Testament; so the injunction of the Saviour is plain.” Spirit of Prophecy, volume 3, 211.
“Jëfandikoo dund Yeesu, deeŋam ak dekkiwaayam, ci ni mu doon Doom Yàlla, mënul a wéral ba nop lu dul ci seede yi nekk ci Kóllëre Gu Yàgg ga. Kirist moom, feeñ na ci Kóllëre Gu Yàgg ga bu leer ni mu feeñee ci Kóllëre Gu Bees gi. Benn bi di seede ci ab Musalkat buy ñëw, te beneen bi di seede ci ab Musalkat bu ñëw ba nop, ci noonu la ko yonent yi waxe woon. Ngir man a xam bu baax pexe njot gi, war nañu a déggoo bu baax Mbind mi ci Kóllëre Gu Yàgg ga. Mooy leer gu tedd ci jamono ju weesu ju yonent yi, jiy feeñal dundug Kirist ak njàngale yi ci Kóllëre Gu Bees gi ak leer gu tar ak rafet. Kéemaan yi Yeesu def da ñuy firndeel ne mooy Yàlla; waaye firnde yi gën a doole ne mooy Njotkat adduŋa bi, dañuy gis ci waxi yonent yi ci Kóllëre Gu Yàgg ga, bu ñu ko méngale ak jaar-jaaru Kóllëre Gu Bees gi. Yeesu ne Yawut ya: ‘Seetleen Mbind yi; ndaxte ci ñoom ngeen yaakaar ne am ngeen dund gu dul jeex, te ñoom lañuy seedeel sama mbir.’ Ca jamono jooju, amul woon beneen Mbind lu dul bu Kóllëre Gu Yàgg ga; moo tax santaane bi Musalkat bi def, leer na.” Spirit of Prophecy, volume 3, 211.
The strongest evidence of who and what Christ is, is when the prophecies of the Old Testament are compared with the fulfillment of those prophecies in the history of the New Testament. So too, with the relationship of the books of Daniel and Revelation.
Firnde bu gën a màgg ci kan mooy Kirist ak lan la mooy, mooy bi ñuy méngale waxi yonent yi ci Kóllëre gu Yàgg gi ak matug wax yooyu ci nettali Kóllëre gu Bees gi. Noonu itam la ci diggante téere Daniel ak Téere Pees bi.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation.” Acts of the Apostles, 585.
«Ci téere bi, téerey Biibël yépp daje fii te mujj fii. Fii la téereb Danyeel matale. Benn ab yoonenta la; beneen bi mooy ab peeñ.» Acts of the Apostles, 585.
The word “complement” means to bring to perfection. The fulfillment of the prophecies of the Old Testament were “the strongest” “proof” of Christ’s “divinity.” The strongest evidence of the divinity of the prophecies in the book of Daniel, are the fulfillment of those prophecies as represented in the book of Revelation. The prophecies in Daniel are continued in the book of Revelation, and they are brought to perfection in the last days, when the Revelation of Jesus Christ is unsealed.
Kàddu bi ñuy wax “complement” mooy indi ci matug njub. Matug yégle yi nekk ci Kàddug Kóllëreg Yàlla gu Yàgg gi moo doon “seede” bi gën a “rëy” ci mbóotegu Almasi. Li gën a firnde ci mbóotegu yégle yi nekk ci téereb Daniyel mooy matug yégle yooyu, ni ñu leen tektalee ci téereb Peeñug Yeesu Kirist. Yégle yi nekk ci Daniyel dañuy wéy ci téereb Peeñug Yeesu Kirist, te dañu leen indi ci matug njub ci fan yu mujj yi, bu Peeñug Yeesu Kirist ubbee baatu mbir mi.
“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.
“Peñe mi mooy téere bu tëj, waaye itam mooy téere bu ubbi. Mu ngi bind xew-xew yu yéeme yu war a am ci fan yu mujj yi ci jaar-jaaru suuf sii. Jàngale yi nekk ci téere bii dëgg lañu te leer nañu, duñu yu kumpa ak yu dul man a xam. Ci moom, benn sàrtu yoon wi ci waxi yonent bi lañuy delloo, ni ko nekk ci Daniel. Yenn waxi yonent, Yàlla delloo na leen, ngir won ne fàww ñu jox leen njariñ wu mag. Boroom bi du delloo mbir yi amul solo bu réy.” Manuscript Releases, volume 9, 8.
In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. Daniel 1:1.
Ci ñetteelu atum ngu buur Yuda Yehooyakim di nguuru, Nebukadnesar buur Babilon dikk na Yerusalem, wër ko. Daniel 1:1.
The first verse of the book of Daniel has a wealth of prophetic information when rightly considered. We will begin our consideration with Jehoiakim.
Saar bu njëkk ci téereb Daniel, buñ ko seetee ni mu ware, am na bare xibaar yu yégle ci lu jëm ci yonent. Danu tàmbali sunu xalaat ci Yehoyakim.
Jehoiakim was the first of the last three kings of Judah. As such, he represents the first angel’s message. His son Jehoiachin, who was also known as Jeconiah or Coniah, represented the second angel’s message. Jehoiachin was followed by Zedekiah, the last of the three final kings of Judah. Zedekiah represents the third angel’s message. There are several prophetic witnesses that uphold that Jehoiakim is a symbol of the first angel’s message. It is important to understand these proofs, for it identifies that the first verse of chapter one of Daniel is identifying the first angel’s message, and that fact is an anchor that allows the first chapter to be understood as the first angel’s message of Revelation fourteen. We will begin in second Chronicles.
Yehooyakim mooy buur bu njëkk ci ñetti buur yu mujj yi Yuda. Kon nag, moom dafa tegu ndawsi malaaka bu njëkk bi. Doomam Yehooyakin, miñu doon wax itam Yekoniya walla Koniya, dafa tegu ndawsi malaaka bu ñaareel bi. Gannaaw Yehooyakin, Sedekiyaa moo topp, moom miy buur bu mujj ci ñetti buur yu mujj yi Yuda. Sedekiyaa dafa tegu ndawsi malaaka bu ñetteel bi. Am na ay seede yu bare ci waxu Yàlla yu dëgëral ne Yehooyakim mooy misaal bu ndawsi malaaka bu njëkk bi. Lu am solo lool mooy ñu xam firnde yii, ndaxte mooy wone ne kàddu gu njëkk gi ci saaru bi njëkk ci Daniyel mi ngi jàpp ndawsi malaaka bu njëkk bi, te dëgg googu mooy ndoorte bu dëgër buy may ñu xam ne saaru bi njëkk war nañu ko dégg ni ndawsi malaaka bu njëkk bi ci Peeñu ma Ñatt-fukk. Dinañu tàmbali ci Ñaareelu Téereb Jaarale yi.
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. 2 Chronicles 36:20, 21.
Ñi ña mucc cañ, yóbbu leen ba Babylóon; fa ñu doon ay jaamam ak ay jaami doomam, ba kera yoonu nguurug Perse di tambali: ngir matal kàddug Boroom bi, bi mu waxee ci gémmiñu Yirmiya, ba keroog suuf si jotee ay Noflaayam; ndaxte lii yëpp diir ba muy nekk wéradi, dafa doon samay Noflaay, ngir matal juróom-ñaar-fukk ak fukk at. 2 Tariix ya 36:20, 21.
The captivity in Babylon for seventy years was so the land could enjoy the sabbaths that had not been fulfilled in agreement with Leviticus twenty-five. Seventy years of sabbaths amounts to four hundred and ninety years, that ancient Israel had disregarded the direction of Leviticus twenty-five. Four hundred and ninety years of rebellion preceded seventy years of captivity. At the ending of the four hundred and ninety years, three kings would be placed into subjection by Nebuchadnezzar.
Jaamu Babilon di juróom-ñaar-fukk at moo nekkoon ngir suuf si man a am ay bésub noflaayam yi ñu ko mënuloon matal, ci déggoo gi ak Levitik ñaar-fukk ak juróom. Juróom-ñaar-fukk at yu bésub noflaay dañuy tollu ci ñeent téeméeri ak juróom-ñent-fukk at, yi Israyil gu yàgg ga wommatuloon ndigal yi nekk ci Levitik ñaar-fukk ak juróom. Ñeent téeméeri ak juróom-ñent-fukk at yu bañ ak werante ji jiituwoon na juróom-ñaar-fukk at yu jaam. Bu ñeent téeméeri ak juróom-ñent-fukk at yi jeexee, ñetti buur dañu leen di teg ci suufule Nebukadnesar.
At the end of the seventy years of captivity, the Lord raised up Cyrus, who was the first of the three kings that would decree that Israel could return and rebuild Jerusalem. Artaxerxes was the third of those three kings and he made the third decree in 457 BC. The third decree began the twenty-three hundred years of Daniel chapter eight, and verse fourteen. In 1798, the first end of the indignation ended, the book of Daniel was unsealed and the first of the three angels arrived. The third angel arrived on October 22, 1844.
Ci njeexitu juróomi fukk ak ñaar ñu at yi ñu jëmoon ci njaam, Boroom bi yékkati Koorees, moom mi nekkoon bu jëkk ci ñetti buur ya ñuy santane ne Israayil man na dellu, tabaxaat Yerusalem. Arttasersees mooyoon bu ñetteel ci ñetti buur yooyu, te moom moo def santane bu ñetteel bi ci atum 457 bala Krista. Santane bu ñetteel boobu moo tàmbalee ñaari junni ak ñetti téeméeri at yi ci Daniel saar 8, aaya 14. Ci 1798, jëmu mer ma njëkk jeex na, téereb Daniel ubbeeku na, te malaaka mu jëkk ci ñetti malaaka ya agsi na. Malaaka mu ñetteel ma agsi na ci 22 Oktoobar, 1844.
The three last kings of Judah were all confronted by Nebuchadnezzar, and at Jehoiakim’s captivity, the seventy years began. It continued until Babylon was destroyed, and the general (Cyrus) that had destroyed Babylon, and who shortly thereafter became the king, passed the first of three decrees. The third decree began the prophecy of the evenings and mornings that ended with the arrival of the third of three angels. Christ always identifies the end with the beginning.
Ñetti buur buur buur yi mujj ci Yuda, Nebukadnesar daje na leen ñoom ñépp, te ci jeexital Yowoyakim, juróom-ñaar-fukk at yi tàmbalee. Mu wéy ba keru Babilon sank, te sàngara bu mag ba (Sirus), mi daan Babilon te gannaaw loolu mu nekk buur, mu joxe njëlbéen ci ñetti dogal yi. Ñetteel dogal ba moo tàmbalee waxi yonent bi ci ngoon ak suba yi, bi jeexee ci dikkug ñetteelu malaaka ci ñetti malaaka yi. Almasi bi dafay faral di jàpp mujj gi ak njàlbéen gi.
The beginning of the seventy years took place with Nebuchadnezzar’s first attack against Jerusalem. The ending of the seventy years was marked by the destruction of Babylon. The final and complete destruction of Jerusalem was brought upon the third of three kings who had all been attacked by Nebuchadnezzar. The destruction of Jerusalem was progressive. The last three kings represent one prophetic symbol, in the sense that they all had been attacked by Nebuchadnezzar. They typified the three decrees that were all one symbol, as were the three angels at the end of the twenty-three hundred days.
Njëlbéenu juróom-ñaar-fukk at yi tàmbalee na ca njëkk xareb Nebukadnesar ci Yerusalem. Jeexitalu juróom-ñaar-fukk at yi feeñ na ci yàqug Babilon. Yàqug Yerusalem gu mujj te mat sëkk dañu ko indi ci kaw ñetteelu buuru ñetti buur ña ñépp, ñi Nebukadnesar xeexoon. Yàqug Yerusalem doon na lu di jëgëral ndànk-ndànk. Ñetti buur yu mujj yi di nañu benn misaal bu yonent ci nees, ndaxte ñoom ñépp Nebukadnesar dafa leen xeexoon. Ñoo doon misaalal itam ñetti ndigal yi ñépp nekkoon benn misaal, ni ñetti malaaka yi ca mujju ñaari junni ak ñetti téeméeri fan yi.
“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 saraxal 7 bu Esra la, ndigël ga gisee. Aayaat 12–26. Ci meloom gu mat gën a leer, buur bu Perse bi, Artaxerxes, moo ko génne woon atum 457 bala Kirist. Waaye ci Esra 6:14, wax nañu ne kërg Yàlla ga nekk Yerusalem dañu ko tabax “ni ko ndigël [“dogal,” ci suuf-xët bi] bu Cyrus ak Darius ak Artaxerxes, buur bu Perse bi” santaane. Ñetti buur yii, ci seen sos dogal bi, ci seen dëggal koat bi, ak ci seen matal ko, yóbbu nañu ko ba mu agsi ci matug bi waxi waxal-kat bi laajoon ngir tektal tàmbali 2300 at yi. Bu ñu jàppee atum 457 bala Kirist, moom jamono ji ñu matale dogal bi, ne mooy besub ndigël bi, kon gis nañu ne lépp lu waxal-kat bi waxoon ci mbirum juróom-ñaari ayu-bés yi mat na.» The Great Controversy, 326.
Sister White identifies that the three decrees were necessary for the perfection of the prophecy. She defines their relation to each other, and in so doing, identifies the grammatical characteristics of the Hebrew word “truth.” She says the first decree originated, the second decree reaffirmed, and the third decree completed “every specification of the prophecy concerning the seventy weeks.” The Hebrew word “truth” is created by the combination of the first, thirteenth and last letters of the Hebrew alphabet. The first decree originated, the second reaffirmed and the last decree completed the prophecy. The three decrees contain the signature of Alpha and Omega, and they were fulfilled at the end of the seventy-year prophecy of the captivity in Babylon, even though the third decree arrived well after the seventy years ended. The three decrees were progressive, and though they were three decrees, they were still one prophetic symbol.
Rakk bu jigéen White wax ne ñetti ndigal yi dañoo waroon ngir yeggale bu mat gu waxi yonent bi. Mu firndeel seen bokk ak seen diggante, te ci loolu mu xamale it jikko yu njaaxle yi ci baat bu Ebraayik bi ñuy wax “dëgg.” Mu ne ndigal bu jëkk bi moo tambalee, ñaareel bi moo dëggal baat baatam, te ñetteel bi moo matale “bépp xët-xët bu yonent bi ci lu jëm ci juróom-ñaar-fukk ay ayu.” Baat bu Ebraayik bi ñuy wax “dëgg” sos nañu ko ci boole benn, fukk ak ñett, ak mujj ci arafal Ebraayik bi. Ndigal bu jëkk bi moo tambalee, ñaareel bi moo dëggal, te ndigal bu mujj bi moo matale waxi yonent bi. Ñetti ndigal yi yor nañu màndargay Alfa ak Omega, te am nañu seen matal ci njeexital yonent bu juróom-fukk at yi ci njaamug Babilon, doonte sax ndigal bu ñetteel bi agsi na gannaaw bi juróom-fukk at ya jeexee ba noppi. Ñetti ndigal yi doon nañu jëm ndank-ndank ci kanam, te doonte sax ñoom ñett lañu doon, benn lañu woon tey màndargay yonent.
The first angel arrived in 1798, the second angel arrived in the spring of 1844, and the third angel arrived on October 22, 1844. Those three angels are one prophetic symbol, representing the everlasting gospel of Revelation chapter fourteen.
Malaaka bu njëkk bi agsi na ci 1798, ñaareelu malaaka bi agsi na ca noorug atum 1844, te ñetteelu malaaka bi agsi na ci 22 Oktoobar 1844. Ñetti malaaka yooyu benn lañu ci misaalu yoonent bi, di tegu xebaar bu baax bu fàww bi ci Peeñu gi, saar 14.
“The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.
“Bataaxal bu njëkk ak bu ñaareel bi dees na leen joxe woon ci atum 1843 ak 1844, te léegi nun ngi nekk ci yégleb bu ñetteelu bi; waaye ñett yi yépp war nañu ba tey di ñu leen yégle. Léegi itam, ni mu doon ci lu jiitu yépp, lu am solo la ne dees na leen delloo wax ñi di wut dëgg gi. Ak bind ak baat, war nañu yégleb bi siiwal, di won toftaleem, ak ni waxi kàddug yonent yi di jëfe ngir indi nu ba ci bataaxalu malaaka bu ñetteel bi. Manul a am bu ñetteel bu amul bu njëkk ak bu ñaareel. Yenn bataaxal yii, war nañu leen jox àddina si ci mbind miñu móll, ci waxtaan yu ñu wax, di won ci tànkook jaar-jaari tarixu yonent yi mbir yi xewoon ak yi di ñëw.” Selected Messages, téere 2, 104, 105.
The last three kings of Judah were one symbol, for they were all brought into various degrees of subjection by the king of Babylon. The last three kings of Judah, the three decrees and the three angels, though distinctly three are also represented as one prophetic symbol.
Ñetti buuru Yuda ñaar-fukk ak benn ñetti bu mujj yi benn màndarga lañu woon, ndaxte ñoom ñépp buurub Babilon moo leen indi woon ci ay diggante yu wuute ci suufeelu nguuram. Ñetti buuru Yuda yi mujj, ñetti dogal yi ak ñetti malaaka yi, doonte ne ñetti lañu ci wéranteel, itam benn màndarga gu yóbbante ci waxu yonent lañu leen di wone.
The last three kings are part of the prophetic setting of the beginning of the prophecy of seventy years of captivity, and as such they become part of the beginning that illustrates the end of the seventy years of captivity. The captivity began with the progressive subjection of three kings, ending with the destruction of the kingdom and its capital city. The end of the prophecy marks the destruction of the nation and capital of Babylon, which marks the arrival of the three progressive decrees. The beginning of the twenty-three-hundred-year prophecy is marked by three progressive decrees, and it illustrates the ending of the twenty-three hundred year prophecy, which consists of three progressive messages.
Ñetti buur yu mujj ñi ñooy cër ci taxawaayu waxi yonent bi ci tàmbali kàppug juróom-ñaar-fukk at yi, te noonu ñuy bokk ci tàmbali gi miy melal mujjug juróom-ñaar-fukk at yi ci kàppug gi. Kàppug gi tàmbalee ak suufeelug kanam-kanamug ñetti buur, ba ci mujj àgg ci yàqug nguur gi ak dëkkam bu mag bi. Mujjug waxi yonent bi mooy xamle yàqug xeet wi ak dëkkub Babilon bu mag bi, te loolu mooy màndargaal ñëwug ñetti ndigal yu kanam-kanam. Tàmbalug waxi yonent bu ñaari junni ak ñetti téeméeri at yi màndargaal na ko ñetti ndigal yu kanam-kanam, te mooy melal noonu mujjug waxi yonent bu ñaari junni ak ñetti téeméeri at yi, mi taxaw ci ñetti yégle yu kanam-kanam.
The three angels, and their respective three messages, had been typified by three kings and their three progressive decrees. The three kings that proclaimed their respective three decrees had been typified by three progressive kings, who had each presented their messages of rebellion against Nebuchadnezzar. Three messages of rebellion, typified three decrees, that in turn typified three messages. One begins the prophecy of seventy years, that in turn ends with the beginning of the twenty-three-hundred-year prophecy, that ends at the arrival of the third angel in 1844. The seventy years that the land was to enjoy its Sabbath cannot be separated from October 22, 1844.
Ñetti malaaka yi, ak seen ñaari yenn xebaar yu bokk seen bopp, amoon nañu leen seetlu ci misaal ñaari buur ak seen ñaari ndigël yu yokkante. Ñetti buur yi yégle woon seen ñaari ndigël yu bokk seen bopp, amoon nañu leen seetlu ci misaal ñetti buur yu yokkante, yu nekk ku ci nekk joxoon ay xebaaram yu weddi ci Nebukadnecar. Ñetti xebaar yu weddi, yu misaalaloon ñetti ndigël, te ñoom itam di misaal ñetti xebaar. Benn ci ñoom moo tàmbalee waxi jëfandikoo ñaar-fukk ak juróom-ñett at, te loolu it di jeex ak tambale waxi jëfandikoo ñaari junni ak ñett téeméeri at, mi jeex ci dikkug ñetteel malaaka bi ci 1844. Ñaar-fukk ak juróom-ñett at yi suuf si war a yóokke ay Sabatam, mënul a xaajoo ak 22 Oktoobar 1844.
Jehoiakim represents Cyrus’ first decree and also the first angel’s message of Revelation chapter fourteen. Beyond this, the three witnesses of the last three Judean kings, the three decrees and the three angel’s messages, provide precise information of the symbol of Jehoiakim, for the prophetic history of the three angels has been very carefully marked by inspiration. All three messages have a historical arrival and thereafter a historical empowerment.
Yewoyakim moo ngi tegtal ndigal gu njëkk gu Sirus, te itam yonnenta bu njëkk bi nekk ci Pexeeb Yoon wi, saraxal fukki ñent. Gannaaw loolu, ñetti seede yi ci ñetti buur yu mujj yi ca Yude, ñetti ndigal yi ak ñetti yonnenta yi, dañuy joxe xibaar bu leer te jub ci tegtalu Yewoyakim, ndaxte jaar-jaari waxu yonent bi ci ñetti malaaka yi, wax gu soloo gu jëfandikoo xel mu sell, tëral nañu ko bu baax ba baax. Ñetti yégle yi yépp am nañu ag dikk gu jaaralekat ci taarix, te gannaaw loolu am nañu itam doole gu jaaralekat ci taarix.
The first angel arrived in 1798, and was empowered on August 11, 1840, with the confirmation of the day for a year principle.
Malaaka bu njëkk bi agsi na ci 1798, te joxees na ko kàttan ci 11 Ut 1840, ak dëggalug mbind mi ne benn bés mooy benn at.
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
« Ci atum 1840 amna beneen yeneen bu am solo ci matalug waxu Yonent bi, te li moo yëngal yoonu njariñ gu yaatu. Ñaari at lu jiitu boobu, Josiah Litch, kenn ci saraxalekat yu mag ya doon waare ñëwug ñaareel bi, moo sàkku woon ab firnde ci Peeñu 9, di wax lu jiitu ne nguurug Ottoman dina daanu. Topp ci ay waññeem, kàttan googu war nañu koo tas… ci 11i Ut 1840, ba kàttanug Ottoman ci Konstantinopel manees na ci yaakaar ne dina xawe. Te loolu la gëm ne dina feeñ ne noonu la. »
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“Ci jamono boobu bi ñu woone, Turki, jaarale ko ci ay ndawam-diggante, nangu na aarug kàttan yu booloo yi ci Ewroop, te noonu moo teg boppam ci suufu saytu réew yu Kiristaan yi. Loolu matal na wax jii ci yeneen ba mu dëpp. Bi ñu ko xamée, mbooloo yu bare gëm nañu ne ponku yi Miller ak ñi mu bokkaloon jëfandikoo ngir tekki waxi yonent yi jub nañu; te loolu may na yëngu-yëngu Advent bi doole bu yéeme. Nit ñu am xam-xam ak daraja booloo nañu ak Miller, ci waare ak ci siiwal ay gis-gisam, te diggante atum 1840 ak 1844 liggéey bi lawoon na ba mu siiw gaaw.” The Great Controversy, 334, 335.
The first angel arrived announcing the opening of the judgment in 1798, but the message was premised on the validity of William Miller’s identification that a day in Bible prophecy represents a year. That principle was confirmed “on the 11th of August, 1840,” and the first message was empowered. With the failure of the prediction of Christ’s return in the biblical year of 1843, which extended into the year 1844, the second angel of Revelation chapter fourteen arrived. With the failure of the prediction in the spring of 1844, the Protestant churches rejected Miller’s rule of a day for a year, and became the daughters of Babylon. That message was thereafter empowered in the summer of 1844, when it was joined by the message of the Midnight Cry. With the fulfillment of the message of the Midnight Cry on October 22, 1844, the third angel arrived with his message.
Malaaka bi jëkk bi agsi yégle ubbi àtte bi ci atum 1798, waaye yégle bi dafa sukkandiku woon ci wérug njàngatam William Miller ne benn bés ci waxi yonent yi ci Biibël mi muy tekki benn at. Diggantal boobu ñu dëggal ko “ci 11i Ut, 1840,” te yégle bu jëkk bi am doole. Gannaaw yàqug wax ji jëm ci dellug Kirist ci atum Biibël bi di 1843, mi yaataloon ba dugg ci atum 1844, malaaka bi ñaareel bi ci Yënees gu ñent fukk ak ñeent agsi. Gannaaw yàqug wax ji ci bëj-gànnaarug atum 1844, njëngat yi Protestã ciis yi dacc nañu sàrtu Miller ne benn bés mooy benn at, te ñu nekk doomi Babilon. Gannaaw loolu, yégle boobu am na doole ci nooru atum 1844, ba mu bokk ak yégle bu Yuuxu Diggante Guddi. Ak matug yégle bu Yuuxu Diggante Guddi ci 22 Oktoobar, 1844, malaaka bi ñetteel bi agsi ak yégleem.
Due to the disobedience of Laodicean Adventism in 1863, God’s people were assigned to repeat the history of ancient Israel’s wandering in the wilderness. The empowerment of the third message would wait until September 11, 2001. Each of the three messages arrive in history and are thereafter empowered.
Ndax ngir ñàkk déggookat gi ci Adventisme Laodise bi ci 1863, askanu Yàlla sant nañu leen ñu dellu jëfandikoo taariixu Israayil gu yàggoon ci màndiŋ ma. Doxalin bu am doole bu ñetteelu yégle bi dina xaar ba 11 Sàttumbar 2001. Bésub taariix, kenn ku nekk ci ñetti yégle yi dikk na ci taariix, te gannaaw loolu ñu may leen doole.
Jehoiakim and Cyrus represent the empowerment of the first angel, not its arrival. Though Jehoiakim was the first of the last three kings of Judah, and though he represents the first angel’s message, the prophetic characteristics that he, and also Cyrus, demonstrate that they are both symbols of the empowerment of the first angel, and not symbols of the arrival of the first angel. The arrival of the first message in the history of Jehoiakim was Manasseh, the first of the last seven kings of Judah.
Yeyojakim ak Sirus dañuy melokaanu malaaka bu njëkk ba, waaye duñu tegtal dikkam. Naka la Yeyojakim nekkee bu njëkk ci ñetti buur yu mujj yi ci Yuda, te naka la itam muy tegtal yégleb malaaka bu njëkk bi, moona, mandargay yonent yi moom ak Sirus di won ne ñoom ñépp ñaar dañuy firndeel melokaanu malaaka bu njëkk ba, te duñu firndeel dikkam malaaka bu njëkk bi. Dikkug yégleb bu njëkk bi ci jaar-jaaru Yeyojakim mooy Manase, moom miy bu njëkk ci juróom-ñaari buur yu mujj yi ci Yuda.
Seven kings preceded the complete and final destruction of Jerusalem. Those seven kings represent a progressive history, as was the history they typified from 1798 to 1844. The first angel arrived in 1798, and the third arrived on October 22, 1844. The history of 1798 to 1844, is the history of the first and second angels. The history of the third angel began in 1844. When Sister White identifies the symbolism of the seven thunders of Revelation chapter ten, she says the seven thunders represent the history of the first and second angels, but not the third angel.
Juróom buur ji jiituwoon na destrucción bu mat te mujj gu Jerusalém. Juróom-ñaari buur yooyu dañuy tegtal ab jaar-jaari taariix buy dem ndànk-ndànk, ni ko taariix bi ñu melaloon diggante 1798 ak 1844. Malaaka bi jëkk agsi na woon ci 1798, te bi ñetteel agsi ci 22 Oktoobar 1844. Taariixu 1798 ba 1844, mooy taariixu malaaka bi jëkk ak bi ñaareel. Taariixu malaaka bi ñetteel tàmbalee na ci 1844. Bu Sister White di xamle simbóolu juróom-ñaari dënnu yi nekk ci Pexe bu Fésal ga, saraxal 10, mu ne juróom-ñaari dënnu yooyu dañuy tegtal taariixu malaaka bi jëkk ak bi ñaareel, waaye du malaaka bi ñetteel.
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Leer gu bees ciñ mayoon Yowaana, biñ ko waxe ci juróom-ñaari dënn yu mag ya, moo doon misaal bu leer buy feeñal xew-xew yi di am ci suufu yégleb malaaka bu njëkk ba ak bu ñaareel ba.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
The history of the seven thunders of Revelation chapter ten, emphasize the history of the empowerment of the first angel on August 11, 1840 through to the great disappointment on October 22, 1844, but it none-the-less, includes the entire history of the first and second angels. The general application of the seven thunders is that it represents 1798 through to October 22, 1844. The history of the arrival of the first angel from 1798 to the great disappointment is the history of the first and second angels, and it is prophetically represented as seven thunders. The seven thunders were also typified by the last seven kings of Judah. The last three of those kings were not only identifying sequential kings, but together they are one symbol made up of a first, middle and last.
Jaar-jaarinu juróomi ñaari dënn yu nekk ci Apokalips saar 10, mu ngi xamle taari dooleel malaaka bu jëkk bi ca 11 ut 1840 ba ci dikk bu mag bañu yaakaaroon ca 22 oktoobar 1844, waaye sax ci loolu, mu ngi boole itam jaar-jaarinu malaaka bu jëkk bi ak bu ñaareel bi yépp. Jëfekaay bu yaatu bi ci ñaari dënn yooyu mooy ne, ñuy tegtal atum 1798 ba ci 22 oktoobar 1844. Jaar-jaarinu ñëwug malaaka bu jëkk bi, dale ko ci 1798 ba ci dikk bu mag bañu yaakaaroon, mooy jaar-jaarinu malaaka bu jëkk bi ak bu ñaareel bi, te ci waxu yonent bi dees na ko tegtale ni ñaari dënn la. Ñaari dënn yooyu dañu leen itam misaale woon ci juróom-ñaari buur yu mujj yu Yuda. Ñetti buur yu mujj ya ci yooyu, duñu doon rekk xamle buur yu toppante, waaye boolees na leen benn xeetu tegtal bu benn, bu am njëkk, digg ak mujj.
In the history of the three angels, the first message was empowered on August 11, 1840, and both Jehoiakim and Cyrus typified that event.
Ci mbirum ñetti malaaka yi, bataaxal bu njëkk bi amoon na doole ci 11 ut 1840, te Yowyaakim ak Sirus ñoom ñaar ñépp daloon nañu ngir melale kooku mbir.
We will continue to identify these most important truths in the next article.
Dina tiếp njàngale ci sunu mbir gu ci topp, di xamle jëfandikoo dëgg-yu gëna am solo yii.
“Strict integrity should be cherished by every student. Every mind should turn with reverent attention to the revealed word of God. Light and grace will be given to those who thus obey God. They will behold wondrous things out of his law. Great truths that have lain unheeded and unseen since the day of Pentecost, are to shine from God’s word in their native purity. To those who truly love God the Holy Spirit will reveal truths that have faded from the mind, and will also reveal truths that are entirely new. Those who eat the flesh and drink the blood of the Son of God will bring from the books of Daniel and Revelation truth that is inspired by the Holy Spirit. They will start into action forces that cannot be repressed. The lips of children will be opened to proclaim the mysteries that have been hidden from the minds of men. The Lord has chosen the foolish things of this world to confound the wise, and the weak things of the world to confound the mighty.
“Jub ju set war a nax ci li moom, ndaxte bindkat bu nekk ci jàng mi war na ko fonk ak wóor-gu-yaram. Xel mu nekk war na wërsi ak ragal ci Kàddug Yàlla gu mu feeñal. Leer ak yiw dinañu joxees ñi noonu déggal Yàlla. Dinañu gis ay mbir yu yéeme yu nekk ci ay sàrtam. Dëgg yu mag yu nekkoon di ñàkk seet ak gisul lu dale ca bésu Pentekot ba, dinañu leer ci Kàddug Yàlla ci setal gu ñuy juddoo. Ñi bëgg Yàlla dëgg-dëgg, Xel Mu Sell mi dina leen feeñal ay dëgg yu daan xeex ba génn ci xel, te dina leen feeñal itam ay dëgg yu bees yépp. Ñi lekk yàppu Doomu Yàlla te naan deretam, dinañu génne ci téereb Daniel ak Apokalips ay dëgg yu Xel Mu Sell mi soloo. Dinañu tàmbali yëngu-yëngu ay doole yu kenn mënul taxaw. Tuñi xale yi dinañu ubbeeku ngir wax ay kumpa yu nëbbóon ci xeli nit ñi. Boroom bi tànna na ay mbir yu ñàkk xam-xam ci addina ngir rusloo boroom xam-xam yi, ak ay mbir yu néew doole ci addina ngir rusloo ña am kàttan.”
“The Bible should not be brought into our schools to be sandwiched in between infidelity. The Bible must be made the groundwork and subject-matter of education. It is true that we know much more of the word of the living God than we knew in the past, but there is still much more to be learned. It should be used as the word of the living God, and esteemed as first, and last, and best in everything. Then will be seen true spiritual growth. The students will develop healthy religious characters, because they eat the flesh and drink the blood of the Son of God. But unless watched and nurtured, the health of the soul decays. Keep in the channel of light. Study the Bible. Those who serve God faithfully will be blessed. He who permits no faithful work to go unrewarded will crown every act of loyalty and integrity with special tokens of his love and approbation.” Review and Herald, August 17, 1897.
“Waral Yàlla bi warul a ñëw ci sunuy daara ngir ñu teg ko ci diggante kéefi ngëmadi ak weddi dëgg. War nañu def Waral Yàlla bi di fondemaŋu njàng mi ak li njàng mi di jàngale. Dëgg la ne xam nañu lépp lu gën a bari ci Kàddu Yàlla miy Dund ngir léegi, lu ëpp ci li nu xamoon démb; waaye am na bëri lool lu des a jàngat. War nañu ko jëfandikoo ni muy Kàddu Yàlla miy Dund, te ñu wormaal ko ni ki njëkk, ki mujj, ak ki gën ci lépp. Kon dees na gis yokkute gu dëgg ci mbirum xel mu sell mi. Taalibe yi dinañu yokk jikko yu wér yu diiné, ndaxte dañuy lekk yàppu Doom Yàlla ji te naan deretam. Waaye su ñu ko sàmmul te yarul, wér-gu-yaramu ruu bi day yàqu. Desleen ci yoonu leer gi. Jàngleen Biibël bi. Ñiy jaamu Yàlla ak kóllëre dinañu barkeel. Ki nanguwul benn liggéey bu takku ci kóllëre mu weesu ne kenn fayu ko, dina solal jëf ju nekk ju dëggal ak ju jub ak màndargay mbëggeelam ak nanguwam yu xëy.” Review and Herald, August 17, 1897.