Daniel chapter one, represents the first angel’s message of Revelation chapter fourteen. Jehoiakim symbolically identifies that it is the empowerment of the first angel’s message, not its arrival at the “time of the end.” All prophets are identifying the “last days” of the investigative judgment, so the chapter is representing September 11, 2001, when the testing process of the one hundred and forty-four thousand began. In Malachi chapter three, that process has been represented as a cleansing process when a messenger prepares the way for the messenger of the covenant to come suddenly to his temple. The messenger that prepares the way, who is also the “voice” that cries in the wilderness is also a test, which is part of the cleansing process. In Malachi chapter three, the hundred and forty-four thousand are represented as the sons of Levi. The sons of Levi represent those who stood with the messenger Moses, in the rebellion of the golden calf which represented the image of the beast.
Saaru Daniel benn bi moom jëfandikoo ndigalu malaaka bu njëkk bi ci Peeñu Yàlla saar fu fukk ak ñeent. Jehoiakim di teg ba xamle ci misaal ne mooy dooleel ndigalu malaaka bu njëkk bi, waaye du ag ñëwam ci “jamono ji mujj.” Yépp yonent yi ñuy xamle “fan yu mujj yi” ci àtteb seetkat bi, ba tax ne saar bi di tegtal 11 Sàttumbar 2001, ba nattu gi ci ñent fukk ak ñeent junni nit ñi tàmbalee. Ci Malasi saar bu ñett, jëf jooju dañoo ko tegtale ni mooy waccu sellal, bi yonnent buy waajal yoon wi di ko waajal ndax yonnentub kóllëre gi ñëw na mbetteel ci kër Yàllaam. Yonnent bi di waajal yoon wi, te itam mooy “baat bi” buy yuuxu ca màndiŋ ma, moom itam ab nattu la, te loolu bokk na ci jëf ju sellal ji. Ci Malasi saar bu ñett, ñaar fukk ak ñeent junni ñi dañoo leen tegtale ni ñoom ñooy doom yi Lewi. Doom yi Lewi ñoo di misaalu ñi taxawoon ak yonnent Musaa bi réerug nag wu wurus wi, te loolu moo tegtale woon nataalu rab wi.
Passing the test of the image of the beast, is another biblical illustration of the second of the three tests that make up the cleansing process. The sons of Levi must pass that test before they are sealed.
Jéggi nattu xaritu rab “naqaru rabi sàmm bi”, mooy beneen misaal bu Bibël bi joxe ci ñaareelu nattu bi ci ñetti nattu yi ñuy defar jëfandikoo ci jubbanti sellal gi. Doomiy Léwi war nañu jéggi nattu boobu bala ñu tëj leen ak màndarga bi.
The sealing of Ezekiel chapters eight and nine, is another illustration of the cleansing process that began on September 11, 2001. In chapter eight, those in Jerusalem who ultimately bow down to the sun, represent the four generations of Laodicean Adventism. In chapter nine, those who receive the seal are sighing and crying for the abominations that are taking place within Jerusalem. Jerusalem is God’s church.
Sàcc bi ci Ezekiel ay sarax 8 ak 9, mooy beneen misaal bu jëme ci yoonu sellal gi tàmbalee ci 11 Septàmbar 2001. Ci sarax 8, ñi nekk Yerusalem te mujj di sujjóot jant bi, dañuy tegtal ñeenti maas yi ci Aduwentis bu Laodise. Ci sarax 9, ñi jot sàcc bi dañuy jooy te di naqar ndax ñaawtéef yi ngay am ci biir Yerusalem. Yerusalem mooy kanam Yàlla gi di mbooloom.
The three angels’ messages are also an illustration of the cleansing process. The three messages represent a three-step testing process, and it is required that the sons of Levi pass the first test to even be involved with the second test. The third test is a different type of test, for it represents a test that identifies whether the sons of Levi successfully passed the first two tests. It is a prophetic litmus test. The first test is a dietary test (in spiritual terms), for it is passed or failed, based upon whether the sons of Levi accept the message provided by the Holy Spirit through Elijah, the messenger that prepares the way for the messenger of the covenant.
Bataaxali ñetti malaaka yi itam mooy misaalu jëfandikoo bu sellaal. Ñetti yëgle yi diir nañu ab màggat gu am ñetti jéego, te war nañu ne doom yi Léwi yi jaar jëkk ci nattu bu njëkk ba sax ngir man a bokk ci ñaareelu nattu bi. Ñetteelu nattu bi nag, du nattu bu ni mel, ndaxte mooy nattu buy wone ndax doom yi Léwi yi jaar nañu bu baax ci ñaari nattu yu jëkk ya. Mooy ab nattu bu yonent buy xëye. Nattu bu njëkk bi mooy nattu ci lekk (ci mbirum xel ak ruu), ndaxte mu ngi jaaree walla mucc ci ndax doom yi Léwi yi nangoo ndigal bi Xel Mu Sell mi jox jaarale ko ci Eliya, ndaw si di waajal yoon wi ngir ndaw bu kóllëre gi.
The first verse of the book of Revelation emphasizes the seriousness of that message. It purposely identifies that the message which the human messenger, represented as John, sends to the churches, was given to him by Gabriel, who received it from Christ, who in turn received it from the Father. The message of Elijah possesses the authority of divinity, and to reject the message of John, or Elijah, or the “voice crying in the wilderness”, is to reject the Revelation of Jesus Christ.
Benn saar bu njëkk ci téereb Peeñ mi di wone solo ak yéene bu metti nekk ci bataaxal boobu. Mu tudde ko ci xel mu leer ne bataaxal bi yonnent buy nit, miñ ko natale ni Yowaana, di yónnee ca ñaari mboolooy gëm-gëm ya, Jibril moo ko jox, te moom itam jël na ko ci Almasi bi, te Almasi bi itam jële ko ci Baay bi. Baatu Eliya am na sañ-sañu Yàlla, te bañ bataaxalu Yowaana, walla Eliya, walla “baat buy woo ci màndiŋ ma”, mooy bañ Peeñu Yeesu Almasi bi.
The second test is a visual test, for once the sons of Levi have eaten the message of Elijah, that was in the hand of the angel that descended to lighten the earth with his glory, they have accepted the biblical methodology that allows them to rightly discern the signs of the times. That methodology allows the sons of Levi to recognize that those signs of the times are demonstrating that church and state are coming together in the United States, in fulfillment of the image of the beast test. More importantly, those signs of the times, when placed within the context of the sacred reform lines, are the essence of Alpha and Omega, the beginning illustrating the ending. The sacred reform lines identify that God’s people must do all in their power to cooperate in the work of preparing themselves for the seal of God.
Nattu ñaareelu mooy nattu gu aju ci gis-gis, ndax bu doom yi Lewee lekkée ndegtalu Eliya, mi nekkoon ci loxob malaaka ma wàcci woon ngir leerël suuf si ak ndamam, dañu nangoo yoonu xam-xamu Biibël bi may leen ñu xàmme bu baax màndargayi jamono ji. Yoon woowu may na doom yi Lewee ñu xàm ne màndargayi jamono yooyu dañuy wone ne mbooloom diine ak nguur dañuy booleeku ci Etats-Unis, ngir matal nattu nataalu rab wa. Li gën a am solo mooy ne màndargayi jamono yooyu, bu ñu leen teggee ci biir reform lines yu sell yi, ñoo di cosaanu Alfa ak Omega, càllal gi di misaalug mujj ga. Reform lines yu sell yi day jàngale ne askanu Yàlla war nañu def lépp lu nekk ci seen kàttan ngir bokk ci liggéeyu waajal seen bopp ngir tëjju Yàlla bi.
Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Do all things without murmurings and disputings: That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world. Philippians 2:12–15.
Kon nag, samay soppe yi, ni ngeen daan déggal ba noppi, du rekk su ma nekk ak yéen, waaye léegi gën-gën ci sama ñàkk, liggéeyleen ci seen musal ak ragal ak yëngu-yëngu. Ndaxte Yàlla mooy liggéey ci yéen, muy tax ngeen bëgg te di def li neex coobareem. Defleen lépp ci lu àndul ak xuloo ak werante, ngir ngeen nekk ñu amul benn yedd, te baax, doom yi Yàlla, yu amul benn ñaawteef, ci biir xeeti nit ñi jubadiwu te réer, ñi ngeen di leeral mel ni leer yi ci addina. Filipiye 2:12–15.
Daniel, Hananiah, Mishael and Azariah, four in number, represent Seventh-day Adventists around the world, who recognize September 11, 2001 as the identification of the descent of the angel of Revelation eighteen, and they choose to take the hidden manna that is in his hand and eat it. The hidden manna that is to be eaten, as the apostle Paul just cited, represents God (the hidden manna), that works within His people to do His will and good pleasure. Paul represents the messenger to the Philadelphians, and to reject his message was death. Daniel, Hananiah, Mishael and Azariah represent those who choose to eat the hidden manna.
Danyeel, Anañaa, Misael ak Asaria, ñoom ñeenti, dañuy teguwaay Màggal-bésu juróom-ñaareelu fan yi ci addina si, ñiy xam ne 11 Septàmbara 2001 mooy melokaan wu wàcceb malaakam Peeñu gi 18, te dañuy tànn jël mannaa gu nëbbu ga nekk ci loxoom ba lekk ko. Mannaa gu nëbbu ga war a ñu lekk, ni ndawtal bi Pool waxe woon léegi, dafa teguwaay Yàlla (mannaa gu nëbbu ga), mi di liggéey ci biir ay nitam ngir def coobareem ak bànneexam. Pool mooy ndawtal bi ñu yónnee waa Filadelfi, te bañ ay yoonu yégleem dee la woon. Danyeel, Anañaa, Misael ak Asaria dañuy teguwaay ñi tànn lekk mannaa gu nëbbu ga.
Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah: Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego. But Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself. Daniel 1:6–8.
Te ci bokkoonoon nañu ca askanu Yuda, Daniyel, Ananya, Misael ak Asarya; te njiitu jawriñ yi tudde na leen turi yu bees: Daniyel moom, tudde na ko Belteshassar; Ananya, Sadrak; Misael, Mesak; te Asarya, Abednego. Waaye Daniyel dogal na ci xolam ne du sobeku ci lekku buur bi, mbaa ci biiñ bi muy naan; moo tax mu ñaan njiitu jawriñ yi ngir bañ a sobeku. Daniyel 1:6–8.
Daniel determines that he desires to eat the message that was brought down out of heaven on September 11, 2001, and also to refuse the message represented as the diet and drink of Babylon. Ashpenaz had selected which of the Judean captives should be brought before the king.
Danyeel dogal na ne bëgg a lekk ndëgtal li ñu wàcce ci asamaan ci bésub 11 Septambar 2001, te itam a bañ ndëgtal li ñuy tekki ni dund ak naanub Babilon. Asfenaas moo tànn kan ci jaam yi jógge Yuda ñooy ñëw ñu taxawal leen kanam buur bi.
And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king’s seed, and of the princes; Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king’s palace, and whom they might teach the learning and the tongue of the Chaldeans. Daniel 1:4, 5.
Noonu buur bi wax Ashpenaz, kilifaam bu yore surga yu góoradi yi, ne na indil ay ndaw ci bànni Israayil, ci xeetu buur bi ak ci xeetu kilifa yi; xale yu amul benn gàññ, waaye rafet te yaru, xam ci bépp xel mu xóot, am njàngum xam-xam, dégg te xam saytu mbir yi, te am doole ci seen biir ngir taxaw ci kër buur bi; te ñu man leen a jàngal njàng mi ak làkku Kalde yi. Daniel 1:4, 5.
If we follow the chain of command identified in Revelation chapter one, and verse one, Nebuchadnezzar had instructed Ashpenaz to select the children who fulfilled the prediction that Isaiah had proclaimed to Hezekiah. Ashpenaz took the message and then gave it to Melzar, the prince of the eunuchs. Nebuchadnezzar represents the heavenly father; Ashpenaz represents Christ and Melzar represents Gabriel. Ashpenaz knew which children to select, and he knew Daniel would make the right dietary decision, before he brought him before the king.
Bu nu topp ndigalu ndigalug santaane bi ñu bind ci Révélation, saar 1, aaya 1, Nebukadnetsar dafa sant Ashpenaz mu tànn xale yi mat li Yàlla waxoon jaarale ko ci Esayi ci Esekias. Ashpenaz jot na ndigal la te jox ko Melzar, buuru jëmm yi. Nebukadnetsar dafay tegu Baay bi ci asamaan; Ashpenaz dafay tegu Kirist, te Melzar dafay tegu Jibril. Ashpenaz xamoon xale yi war a tànn, te xamoon ne Daniyel dina def dogal bu jub ci mbirum lekk, bala muy ko indi kanam buur bi.
Now God had brought Daniel into favour and tender love with the prince of the eunuchs. And the prince of the eunuchs said unto Daniel, I fear my lord the king, who hath appointed your meat and your drink: for why should he see your faces worse liking than the children which are of your sort? then shall ye make me endanger my head to the king. Daniel 1:9, 10.
Léegi Yàlla tàbbiwoon na Daniyel ci ngërëm ak cofeel gu ñuy soppiku ak kilifag jaam yu góor ñi. Te kilifag jaam yu góor ñi wax Daniyel ne: «Damay ragal sama sang bi, buur bi, mi dogal seen lekk ak seen naan; ndax lu tax mu gis seen kanam yi ñu gëna bon melax xale yi bokk ak yéen? Kon dingeen tax ma teg sama bopp ci risku fa kanam buur bi.» Daniyel 1:9, 10
Melzar here identifies the first step of the three angels’ messages. The first step is to fear God, as illustrated by Melzar’s fear of Nebuchadnezzar. The Hebrew word “truth” that was created by bringing together the first, thirteenth and last letter of the Hebrew alphabet has previously been demonstrated in these articles to represent the three-step testing process of the three angels. In doing so, it was established upon several witnesses that the first angel’s message contained all three of the three tests that are represented by the three angels’ messages. The first angel’s message is identified as the everlasting gospel, defining it as the same gospel from the days of Adam through to the Second Coming of Christ.
Fii, Melzar moom feeñal jéego bu njëkk bi ci yégle yi ñetti malaaka yi. Jéego bu njëkk bi mooy ragal Yàlla, ni ko ragal ga Melzar ragale woon Nebukadnesar di misaal. Kàddug Ebraayik bi ñuy wax “dëgg,” te bindoon nañu ko ci booloo araf bu njëkk, bu fukk ak ñett ba, ak bu mujj ci alifaayu Ebraayik, feeñaloon na ci taalif yi weesu ne mu ngi teg tektal ndajeexital bu ñetti jéego bi ci nattu yi ñett yi te yégle yi ñetti malaaka yi di ko wone. Ci def noonu, ñu samp nañu ko ci seeni seede yu bari ne yégle malaaka bu njëkk bi dafa ëmb ñetti nattu yépp yi ci ñett yi, yi ñuy tektale ci yégle yi ñetti malaaka yi. Yégle malaaka bu njëkk bi ñu ngi ko xamale ne mooy xebaar bu baax bu dul jeex, te loolu day firndeel ne mooy benn xebaar bu baax bi woon ca jamonooy Aadam ba ker ba Kirist dellusiwaat ñaareel yoon.
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. Revelation 14:6, 7.
Te gis ma beneen malaaka mu naw ci diggante asamaan, yor xebaar bu baax bu fàww ngir yégle ko ñi dëkk ci suuf si, ak xeet wu nekk, ak bànqaas bu nekk, ak làkk wu nekk, ak nit ñépp, naan ak baat bu kawe, Ragalleen Yàlla, te joxleen ko ndam; ndaxte waxtu àtteem agsi na; te màggalleen ki sàkk asamaan ak suuf ak géej gi ak bëti ndox yi. Peeñu Yowaana 14:6, 7.
The first step of the first angel’s message is the fear of God. The second step is to give him glory and the third is the arrival of the hour of his judgment. In relation to the other two angels’ messages, the first angel’s message is, “fear God.” The second angel’s message then announces the fall of Babylon, and whether in the Millerite movement of the first angel, or the movement of the third angel the call out of Babylon is where the manifestation of the outpouring of the Holy Spirit is accomplished. In that period of time, whether it is represented as the Midnight Cry, the loud cry, or the latter rain those proclaiming the message glorify God. The second angel’s message is where God is given glory, and that period of time leads to a point in time where the investigative judgment began in the Millerite history, or the judgment of the whore of Babylon which takes place in the Sunday law crisis.
Jëfandikoo bu njëkk bi ci yégleb malaakam bu njëkk bi mooy ragal Yàlla. Ñaareel jëfandikoo bi mooy jox ko ndam, te ñetteel bi mooy agsi waxtu àtteem. Ci diggante ak yeneen ñaari yégleb malaaka yi, yégleb malaakam bu njëkk bi mooy ne: “Ragal-leen Yàlla.” Noonu yégleb malaakam bu ñaareel bi yégle reybab Babilon, te muy nekk ci yëngu-yëngu Millerite bi ci malaakam bu njëkk bi, mbaa ci yëngu-yëngu malaakam bu ñetteel bi, woote bi ñu génne Babilon mooy fi njeexital tuuru Xelum Sell mi di feeñ. Ci jamono jooju, su fekkee dees ko feeñal ni Yuuxu Diggante Guddi, walla yuuxu bu réy bi, walla taw bi mujj bi, ñiy waare xibaar bi dañuy jox Yàlla ndam. Yégleb malaakam bu ñaareel bi mooy fa ñuy joxe Yàlla ndam, te jamono jooju di jëme ci benn waxtu bi àttey seetkat bi tambalee ci taarixu Millerite bi, walla àtte jigéen ju ndaw ju Babilon, bi di xew ci jafe-jafe yoonu Dibeer bi.
Melzar’s fear represents the first angel’s message, and it begins the dietary testing of ten days, which the number ten also signifies a test. Melzar’s expression of fearing the king, was the same as Daniel fearing God more than the king, and purposing in his heart not to be defiled with the diet of Babylon. The period of time that the testing of Daniel and the three worthies was three years, thus representing the three steps of the three angels’ messages.
Ragalu Melzar dafay melow bataaxalu malaaka bi jëkk bi, te mu tàmbali nattu lekkandoo bu fukki fan yi, ndax limu fukk itam mooy mandarga nattu. Kàddug Melzar bi mu wax ne dafa ragal buur bi, moomu la woon ni Daniel di ragal Yàlla gën a ragal buur bi, te mu dogal ci xolam ne du sobewoo ak lekkandoom Babilon. Diir bi nattu Daniel ak ñetti góor yu yar yi doon, ñetti at la woon, noonu mu taxawal ñetti jéego yi ci yëgle yi ñetti malaaka yi.
And the king appointed them a daily provision of the king’s meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king. Daniel 1:5.
Te buur bi jox na leen ndab lu bés bu nekk ci lekkam, ak ci biiñ bi mu naan: noonu di leen yar ñetti at, ngir bu ko jeexee ñu man a taxaw kanam buur bi. Daniel 1:5.
Daniel chapter one represents the empowerment of the first angel’s message, and there marks the beginning of the dietary test, which in Millerite history was represented by the eating of the little book. The testing period for Daniel and the three worthies was accomplished in the initial ten days, of those three years. Ten is a symbol of a testing process as represented by ancient Israel when they rejected the tenth test represented by the message of Joshua and Caleb. It is also represented in the time of persecution in the church of Smyrna.
Saare Daniel benn 1 moo taxawal dooleb yégleb malaaka bu njëkk bi, te fa la nattu lekkukaay ba tàmbalee, mi nekkoon ci jaar-jaari Millerite bi ni lekk téere bu ndaw ba. Jamonoy nattu bi ngir Daniel ak ñetti góor yu yar ya, mat na ci fukki fan yu njëkk ya ci biir ñetti at yooyu. Fukk mooy misaal buy firndeel yoonu nattu, ni ko Israayil bu yàgg ba teyoon fekk, bi ñu bañee nattu bu fukkeel bi, bi yégleb Yosuwa ak Kaleb doon tektal. Itam feeñ na ci jamonoy fitna ji ci kërceenug Simirna.
Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:10.
Bu leen dara ci li ngeen di nar a sonn; xool-leen, Seytaane dina sànni ñenn ci yéen ci kaso ngir ñu natt leen; te ngeen dina am tiis fukki fan. Nekkal ku takku ba ci dee, te dinaa la jox kaala gu dund. Peeñu 2:10
The counsel to the church of Smyrna was to not fear the testing process, for if they feared God, He would reward their godly fear with a crown of life. That godly fear is represented by Daniel’s desire to eat the heavenly manna.
Ndigal gi jëm ci mbooloom gëmkat bu Smurna mooy ne, buleen ragal jéefal nattu bi; ndaxte suñu ragal Yàlla, dina fey ragal gu sell ga ak kaalag dund. Ragal gu sell googu mooñu ko misaal ci bëgg-bëggu Danyeel ngir lekk manna mu asamaan.
Then said Daniel to Melzar, whom the prince of the eunuchs had set over Daniel, Hananiah, Mishael, and Azariah, Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. Daniel 1:10–14.
Noonu Daniel wax ne Melzar, ki njiitu jawriñ yi teg woon ci kaw Daniel ak Hanania, Mishael ak Azaria ne ko: Maa ngi lay ñaan, nanga jéem sa jaam yi fukki fan; te nañu nu may ñam mu sax rekk nu lekk, ak ndox nu naan. Gannaaw loolu, na sa gis sunu kanam ci sa kanam, ak kanamu xale yi di lekk cërub lekku buur bi; te ni nga ko gisee, nga def ak sa jaam yi. Kon mu nangoo leen ci mbir moomu, te mu jéem leen fukki fan. Daniel 1:10–14.
The first test was to fear God, as illustrated by Melzar and Daniel purposing in his heart to not defile himself with Babylonian food and drink. The second element of the first angel’s message is to give God glory, which represents a visual manifestation of the effects of the diet. At the end of ten days, Daniel and the three worthies glorified God by their physical appearance.
Natt gu njëkk bi mooy ragal Yàlla, ni ko Melzar ak Daniyeel wonée, ba Daniyeel fas ci xolam ne du sobe ak lekku ak naan bu Babilon. Ñaareelu cér ci yégleb malaaka bu njëkk bi mooy jox Yàlla ndam, te loolu di wone ci lu seen bët man a gis mbir mi lekk mooy jur. Ci mujjeem fukki fan, Daniyeel ak ñetti góor ña xam-xamoon ñoo jox Yàlla ndam ci seen melow yaram.
And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Thus Melzar took away the portion of their meat, and the wine that they should drink; and gave them pulse. As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Daniel 1:15–17.
Te ci mujjeelu fanweeri bés, seen kanam feeñ na woon ne gëna rafet te gëna yaatu ci yaram ñaar-ñaar ëpp ñépp ñi doon lekk cër bi buur bi di jox. Noonu Melshar dindi leen seen cërub lekk ak biiñ bi ñu waroon naan, ba noppi jox leen pepp. Ci ñoom ñi ñent ñii nag, Yàlla may na leen xam-xam ak dëgg-dëgg ci jàng ak xel mu xóot yépp; te Danyel am na woon xam-xam ci gépp ay peeñ ak ay gént. Danyel 1:15–17.
The four children passed the first test of diet, which is where Adam and Eve fell, and which represented the first test Christ addressed immediately after His baptism. Christ’s baptism was the empowerment of the first message in his prophetic line. It empowered and endorsed the message proclaimed by the “voice in the wilderness”. Then, as with Daniel and the three worthies, Christ was tested upon diet for forty days, as was Daniel for ten days. Daniel and Christ were typifying the test of the hidden manna in the angel’s hand that descended on September 11, 2001. Two tests would follow for Christ, and for Daniel. The second test was where Daniel and the three worthies glorified God by their countenances. The test that followed the dietary test for Christ also represented glory.
Ñetti doom yi romb nañu jëfandikoo bu njëkk bi ci lekk, fa Adam ak Eve daanoo; te loolu moo doon misaalal itam nattu bu njëkk bi Almasi bi jëkk a jàppale saa-saa gannaaw sóobam ci ndox. Sóobam ci ndox moo doon may-kàttan bu yégle bu njëkk bi ci rëddam yëngut. Mu may-kàttan te dëggal xibaar bi “baat bi ci màndiŋ mi” yégle woon. Gannaaw loolu, ni ci Daniel ak ñetti gor yu góor-gi, Almasi bi ñu ko natt ci wàllu lekk diiru ñeent-fukk fan, ni Daniel itam ñu ko nattee diiru fukk fan. Daniel ak Almasi daan nañu misaalal nattu manna bu nëbbu bi ci loxo malaaka mi wàcce woon 11 septambar 2001. Ñaari nattu yu nekk ci topp dafa wara doon ñëw ngir Almasi, ak ngir Daniel. Ñaareelu nattu bi mooy fa Daniel ak ñetti gor yu góor-gi màggale Yàlla ci seen kanam. Nattu bi toppoon nattu lekk bi ngir Almasi itam dafa doon misaalal ndamarlu.
And the devil said unto him, If thou be the Son of God, command this stone that it be made bread. And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God. And the devil, taking him up into an high mountain, showed unto him all the kingdoms of the world in a moment of time. And the devil said unto him, All this power will I give thee, and the glory of them: for that is delivered unto me; and to whomsoever I will I give it. If thou therefore wilt worship me, all shall be thine. And Jesus answered and said unto him, Get thee behind me, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. Matthew 4:3–8.
Te Seytaane ne ko wax ne ko: «Bu yow di Doomu Yàlla, santaane doj wii mu nekk mburu.» Waaye Yeesu tontu ko ne: «Bind nañu ne, Du ci mburu rekk nit di dund, waaye ci kàddug Yàlla wu nekk.» Noonu Seytaane yóbbu ko ca kaw tund wu kawe, te won ko lépp nguur-nguur yi ci àddina si ci benn saa bu gàtt. Te Seytaane ne ko: «Dinaa la may lépp doole jii ak ndam laam yi, ndaxte joxees na ma ko; te ku ma soob, maa koy jox. Kon nag su fekkee ne, dangay ma jaamu, lépp dina nekk sa moom.» Waaye Yeesu tontu ko ne: «Demal sama ginnaaw, Seytaane; ndaxte bind nañu ne, Yàlla sa Boroom ngay jaamu, te moom rekk ngay topptoo.» Matthew 4:3–8.
After Christ passed the test of diet, Satan then offered the “glory” of all the kingdoms of the world, and Christ instead chose to glorify the King of all kings. Adam and Eve failed the first test, and immediately sought to hide their countenances with fig leaves, for they no longer demonstrated the glory of God, as represented by the robe of light they had previously worn. When Daniel and the three worthies passed the dietary test, they were then given “knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams.”
Gannaaw Kirist moo jaar ci nattu lekk wi, Seetane daldi ko jox ndigal ngir “ndarag” bépp nguurug àddina si, waaye Kirist tànn naa delloo màggal Boroom buur yépp. Aadama ak Awa dañoo lajj ci nattu bi jëkk, te ci saa si dañoo wut a nëbb seen kanam ak xob yu fig, ndaxte doonuñu wonati ndarag Yàlla, ni ko mbubb mu leer ma ñuy soloon woon di firi. Bi Daniyel ak ñetti góor yu tedd yi jaaralee nattu lekk wi, ba noppi ñu jox leen “xam-xam ak xereñ ci mboolem njàng ak xel mu rafet: te Daniyel amoon na xam-xam ci mboolem gis-gis ak gént.”
They passed the second test, which was a visual test that had been administered by Melzar. In Millerite history, the second angel’s message marked the distinction between those who accepted and those who rejected the message of the “voice” crying in the wilderness, as represented by William Miller. Prophetically the Millerite movement then became the visible and only true horn of Protestantism, and those who rejected the message and movement became the daughters of Rome. They had chosen to eat the diet and drink the wine of Babylon, as opposed to the little book. At the end of three years, Daniel and the worthies were brought in to be judged by Nebuchadnezzar.
Ñoom dañu weesuñu nattu ñaareel bi, te mooyoon nattu gu ñuy gis, gi Melzar doon saytu. Ci jaar-jaaru Millerite, yégleb malaaka ñaareel bi moo tegtale woon diggante ñi nangoo ak ñi bañ yégleb “baat” ba di jooyu ci màndiŋ ma, ni ko William Miller teewloo. Ci waxu yonent, booba mbooloo Millerite mi doon na gémmiñ gu feeñ te rekk a di dëgg ci Protestantis, te ñi bañee yégleb ak mbooloo ma daldi nekk doom yu jigéen yi Room. Ñoom dañoo tànn lekk ñam wu Bàbbiloon te naan biiñam, wuute ko ak téere bu ndaw bi. Ci mujju ñetti at yi, Daniel ak ña baax ñañu leen indil ngir Nebukadnetsar àtte leen.
Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. And Daniel continued even unto the first year of king Cyrus. Daniel 1:18–21.
Léegi, ba noppi jamono yi buur bi waxoon ne ñu war na leen indi, ndaw ji yor ñi ñu dagg seen góor indi na leen ci kanam Nebukadnessar. Te buur bi wax ak ñoom; te ci seen biir gépp, giseesul kenn ku mel ni Daniel, Hanania, Misael ak Azaria: moo tax ñu taxaw ci kanam buur bi. Te ci mbir yépp yu xam-xam ak dégg-dégg yu buur bi laaj ci ñoom, gis na leen ñu gën ñiir fukki yoon lépp ay musibaakat ak ay seetkat biddéew yi nekkoon ci béppam réewam. Te Daniel sax ba ca atum buur Sirus bu njëkk. Daniel 1:18–21.
Daniel and the three worthies passed the test of “ten” days, and then were found to be “ten” times wiser than all the others when they passed their final exam/test.
Dañeel ak ñetti gor ñi am yërmandé, ñoom itam dañoo jaar ci nattu bu “fukk” fan, te gannaaw loolu, bi ñu weesee seen nattu mujj ma, gis nañu ne ñoo gëna am xel “fukk” yoon ca ñeneen ñépp.
Daniel chapter one, is the first reference to the first angel’s message in the book that consists of the books of Daniel and Revelation. It possesses the identical characteristics as the first angel of Revelation chapter fourteen. It upholds the truth first mentioned in Revelation’s first verse, for Nebuchadnezzar gave a message to Ashpenaz, who in turn gave the message to Melzar, who then interacted with Daniel. The Father gave a message to Christ, who in turn gave the message to Gabriel, who then interacted with John.
Saare bu njëkk mooy jëfandikook bu njëkk ci xebaaru malaaka bu njëkk bi ci téere bi ñu defare ak téeri Daniel ak Peeñu Yàlla. Mu yor melokaan yu ni mel nekk ak malaaka bu njëkk bi ci Peeñu Yàlla saare fukk ak ñeent. Mu taxawal dëgg gi ñu njëkk a wax ci sarët bu njëkk bi ci Peeñu Yàlla, ndaxte Nebukadnesar jox na xebaar Ashpenas, moom itam jox ko Melsar, te gannaaw loolu mu jëflante ak Daniel. Baay bi jox na Almasi bi xebaar, moom itam jox ko Jibiriil, te gannaaw loolu mu jëflante ak Yowaana.
The message that is conveyed, which is the message that is now being unsealed, identifies the communication process of the Father to His church. The first thing the Father chooses to identify for His church, is the three-step testing process of the three angels. God’s prophetic Word has very carefully detailed the process with several lines of prophecy, and also with the history of the Millerites. These truths are an essential element of the hidden manna that was in the angel’s hand, when he descended on September 11, 2001.
Bataaxal bi ñuy yónnee, mooy bataaxal bi ñuy ubbite léegi, mi ngi màndargaal yoonu Baay bi di wax ak mbooloom. Li jëkk la Baay bi tànn a xamle mbooloom mooy jéego nattu bu ñetti jéego, te mu bokk ci ñetti malaaka yi. Kàddu Yàlla gu yonent gi dafa mel ni ku fexe bu baax a faral di firndeel jéego boobu jaarale ko ci ay rëdd yu bare yu yonent, te itam jaarale ko ci jaar-jaari Millérites yi. Dëgg yooyu ñooy benn cër ci man bu nëbbu bi nekkoon ci loxol malaaka ba, ba mu wàccee 11 Septàmbar 2001.
It is impossible to participate, and therefore to pass the second test, if you have not passed the first test. This truth was clearly represented in the history of Christ and the Millerites. Daniel chapter two is the second test, by which as Sister White states, “our eternal destiny will be decided.” She further states that it is the test we must “pass, before we are sealed.” That test is now almost finished.
Suulul bokk te mucc ci ñaareelu nattu bi su fekkee jotuloo baasaŋ nattu bu jëkk bi. Dëgg gii feeñ na bu leer ci jaar-jaaru Kirist ak Millerites yi. Daniel saar 2 mooy ñaareelu nattu bi, bi nga xam ne, ni Ndey White waxe, “mooy li sunu dogalu ba faawe di ame njub.” Te itam mu waxaat ne mooy nattu bi nu war “baasaŋ, bala ñu tàmpe nu.” Nattu boobu léegi jàpp na jeex ba mu toog.
Daniel chapter two, is about the test of the image of the beast, and it is only fitting that the chapter is about a great image, and that it was only because Daniel had passed the dietary test, and been blessed with “ten times” more “understanding” and “wisdom” that he could recognize that test. As with the warning of the test in the writings of Ellen White, the image test in Daniel chapter two is a test representing life or death consequences.
Ñaareelu Daniel ci saraxal ñaar bi, mooy wax ci nattu nataalu rab wi, te rafet na lool ci ne saraxal bi mooy ci nataal bu réy; te ndaxte rekk la Daniel daan jàll nattu lekk bi, te Yàlla barkeel ko ak “fukk yoon” yokkute ci “xam-xam” ak “xel mu leer”, moo tax mu man a xàmmee nattu boobu. Ni ko mel ni ndigalu nattu bi nekk ci bind yi Ellen White, nattu nataal bi nekk ci Ñaareelu Daniel mooy nattu bu tekki ay àttey dund walla dee.
For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon. And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain. Daniel 2:12, 13.
Ndax lii moo tax buur bi mer lool te metti lool, ba sant ne ñu rey boroom xam-xam yépp yu Babilon. Noonu ndigal li génn ne ñu rey boroom xam-xam ya; te ñu di seet Daniyel ak ay xaritam ngir rey leen. Daniyel 2:12, 13.
There are a few other prophetic issues in Daniel chapter one we need to address, and we will continue with those issues in the next article.
Am na ñàkk yeneen mbir yu yonent yi nekk ci Daniel saar bu njëkk bi nu war a jëfandikoo, te dinañu wéyal ak yooyu mbir ci bind bi ci topp.
“I saw a company who stood well-guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.
«Gis naa ay mbooloo mu taxawoon bu baax, ñu ñàkkul woon yaram te dëgër, di bañ a jox ndigal walla gërëm ñi bëgg a yëngu yoonu ngëm gu sampu ci biir jëfandikukat yi. Yàlla xool leen ak neexal. Teññ ma ñetti jéego: yonnentu malaaka bu njëkk, bu ñaareel, ak bu ñetteel. Malaaka mi ànd ak man nee: “Mbaam ku yëngal benn xeer walla yëngu benn pin ci yenn xibaar yii. Deeg gi dëgg ci nekkug yenn xibaar yii am na solo wu tar. Dogalu ruuy yi dafa wéeru ci ni ñu leen di nangu.” Su ma delloo jóg ci yenn xibaar yii, gis naa ni nit ñi Yàlla moom jëndoon seen xeetu xam-xam ak seen dund ci ndam lu jafe. Jotoon nañu ko jaarale ko ci coono yu bari ak xeex yu metti. Yàlla doon leen jiite ndànk-ndànk, ba mu leen teg ci benn dal bu dëgër, bu kenn mënul yëngu. Gis naa nit ñuy ñëw ci dal ba, di seet fondemaŋ ba. Am ñi, ak mbégte, dugg ci saasi ci kowam. Ñeneen tàmbalee di gise ay sikk ci fondemaŋ ba. Ñoom bëggoon nañu ñu def ay yokkute, noonu dal ba dina gën a mat, te nit ñi dinañu gën a bég. Am ñi génn ci dal ba ngir seet ko, teg wax ne ñu samp ko bu baaxul. Waaye gis naa ne lu ëpp ci ñoom taxawoon nañu bu dëgër ci kaw dal ba, di dénk ñi waccoon ci kawam ñu bàyyi seen ñaawle; ndaxte Yàlla mooy Tabaxkat bu Mag bi, te ñoom dañoon xeex ak moom. Ñu fàttali jëf ju yéeme ju Yàlla def, ji leen indi woon ba ci dal bu dëgër ba; te ci benn booloo ñu yékkati seen bët jëm asamaan, ak baat bu kawe, di màggal Yàlla. Loolu daldi laal yeneen ci ñi doon ñaawle te bàyyi dal ba, ba ñoom it, ak xool bu woyof, dellu ci kawam.»
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The [rending] of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
«Ñu tektaloon na ma dellu ci yégleb ñëwug Kirist bu njëkk ba. Yoon naa Yowaana ci xelu ak kàttanu Eliya ngir waajal yoonu Yeesu. Ñi bañoon seedeu Yowaana amuñu njariñ ci njàngale yi Yeesu. Seen weddi bataaxal bi doon wax ñëwam moo leen tax ñu tollu ci fan wu taxoon ne mënuñoo yomb a nangu dalil yi gën a dëgër ne mooy Almasi bi. Seytaane jiite na ñi bañoon ndigalu Yowaana ba ñu dem gën a sori, ba bañ te daajoon Kirist. Ci li ñu def noonu, ñu teg seen bopp foofu fa ñu mënul woon a jot barke bi ci bésub Pentekot, bi leen di jàngal yoonu dugg ca kër Yàlla ju nekk ci asamaan. Xar-xaru [rëcc] muyir kër Yàlla gi wone na ne sarax yi ak dogali Yawut yi deesu leen nanguati. Sarax su mag si joxe woon na ko, te nangu nañu ko, te Xelum Sell mi wàcce woon ca bésub Pentekot yóbbu na xel yi taalibé yi jële ci kër Yàlla gu ci suuf ba ca kër Yàlla gu ci asamaan, fa Yeesu dugg ak deretam moom ci boppam, ngir tuur ci kaw taalibéem yi njariñi jubbaloom. Waaye Yawut ya des nañu ci lëndëm gu mat sëkk. Ñu ñàkk lépp leer gi ñu manoon a am ci pexe mucc, te ba tey di wéeru ci seen sarax ak seen saraxal yu amul njariñ. Kër Yàlla gu ci asamaan jël na bérabu ga ci suuf, waaye xamuñu woon benn dara ci soppe boobu. Moo tax amuñu woon njariñ ci ràmmukatug Kirist ca bérab bu sell ba.»
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 258–261.
“Ñoom ñi baree xool ak ragal yoonu Yawut yi ci seen bañ ak jébbal Krist ci dee. Bu ñuy jàng jaar-jaaru toroxteem ak toroxal gu bon ga ñu ko defal, dañuy foog ne dañu ko bëgg, te duñu ko woon weddi ni Piyeer defee, walla rey ko ci bant ni Yawut yi defee. Waaye Yàlla miy jàng xolub ñépp, indi na ci nattu mbëggeel gi ñuy wax ne am nañu ci Yeesu. Asamaan mépp seetaan na ak far mbooloo nangu gi ñu def bataaxal malaaka bu njëkk ba. Waaye ñu bare ci ñi wax ne dañuy bëgg Yeesu, te daan weey bu ñuy jàng nettali bant ba, ñu xeeb xibaar bu baax bi ci ñëwam. Fekk noonu, fa ñuy war a nangu bataaxal ba ak mbégte, ñu wax ne nax la. Dañu bañ ñi bëgg feeñam, te génne leen ci kërkàngi yi. Ñi bañ bataaxal bu njëkk ba, kenn mënul woon a jariñoo leen ak ñaareel bi; noonu itam, duñu woon a jariñoo ak yuuxu guddi gi, mi waroon a waajal leen ngir ñu duggal ak Yeesu ci ngëm ba ca bérab bu gën a sell ba ci kër Yàlla ga nekk ci asamaan. Te ci seen bañ ñaari bataaxal yi jiitu, lëndëmloo nañu seen xam-xam ba tax ñu mënuñu gis benn leer ci bataaxal malaaka bu ñetteel bi, biy won yoon wi jëm ca bérab bu gën a sell ba. Gis naa ne ni Yawut yi reyoon Yeesu ci bant, noonu la kërkàngi yu tudd rekk di yu Kiristaan daan reyee bataaxal yii; moo tax xamuñu yoon wi jëm ca bérab bu gën a sell ba, te mënuñu a jariñoo ak rammu Yeesu foofa. Mel ni Yawut yi, ñi joxe seen sarax yu amul njariñ, noonu lañuy yékkati seen ñaan yu amul njariñ jëm ca néeg ba Yeesu bàyyi; te Seytaane, mi bég ci nax gi, sol jikko ju diine, te yóbbu xel yi ñuy wax ne ay Kiristaan lañu jëm ci moom ci boppam, di liggéey ak kàttanam, ak ay tektal, ak ay kéemaan yu fen, ngir tëj leen bu baax ci fiirëm.” Early Writings, 258–261.