The line of prophecy identifying when the United States forms an image to and of the beast occurs when the horn of Protestantism is forming the image of Christ. That formation is specifically identified in Daniel chapter ten, when Daniel beholds the causative looking-glass “marah,” vision. Daniel represents those who behold Christ, and in so doing they reflect Christ’s character. The one hundred and forty-four thousand, who are represented by Daniel in chapter ten, form the image of Christ within, only as they behold His character. By beholding they become changed.
Rëddub wax jëfandikoo bi di won fan waxtu bi Etats-Unis di sos nataalu rab wi ci te ci rab wi, am na ci bi ñu saxoon di sos nataalu Almasi, mooy bënnu geñu bu Protestantis. Sos boobu dañu ko xamale bu leer ci Daniel saar fukk, bi Daniel gissee ay buuru seetaan bu waral, mooy “marah,” peeñ. Daniel dafay tegu ci ñiy gis Almasi, te ci loolu dañuy feeñal jikkoom. Ñaar-fukk ak ñeent junni ñaar téeméeri ñaar-fukk ak ñeent (144,000) ñi Daniel tegu ci seen bopp ci saar fukk, dañuy sos nataalu Almasi ci biir rekk ndax dañuy gis jikkoom. Ci gis rekk lañuy soppeeku.
The image of the beast reflects the beast, and the formation of the image of the beast is the great test for the people of God, by which their eternal destiny will be decided. When the Protestant churches take control of the government of the United States, they will have formed an image of the church and state system that identifies the structure of control which the papal power employed before the political support was removed. In the same period of time the image of Christ will be produced in His last day people. Yet, there were those that were with Daniel who saw not the vision, for they fled from the vision. They failed the test of the formation of the image of the beast, by refusing to allow the image of Christ to be formed within them during the testing time.
Nataalu rab wi mel ni rab wi, te tabax nataalu rab wi mooy nattu gu mag gi ñeel askanu Yàlla, ci biir googu lañuy dogal seen àtte bu baaxul mbaa bu baax ba fàww. Bu kàngam-yoon yi diiwaanu Protestãaŋ yi jàppee nguur gi ci Réewum Bennoo Bitéey Amerik, dees na wax ne dañoo tabax nataalu sistemu kërce ak nguur, mi fésal melokaanu njàppee ak sañ-sañ bi dooley pap bi doon jëfandikoo laata ndimbalum politig nekkatul ko. Ci benn jamono boobu itam, nataalu Almasi bi dees na ko jur ci ay nitam bés yu mujj yi. Waaye amoon na ñenn ñoo nekkoon ak Danyeel te gisewuñu peeñ mi, ndax da ñoo daw woon dëgër ci kanamu peeñ moomu. Ñoom dañoo lajj nattu tabax nataalu rab wi, ci seen bañ a bàyyi ba nataalu Almasi bi sosu ci seen biir biir jamonoy nattu ba.
The spiritual principle of reflection is accomplished by looking into a mirror that represents Christ and because the “marah” vision is a causative vision, the image of Christ in the mirror, produces the image of Christ in humanity. A literal mirror reflects the image of the man who looks at the mirror, but the spiritual application of the principle has variables associated with the mirror. Those who are simply a “hearer of the word, and not a doer,” “beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.” They look to the mirror and only see humanity.
Ab pexe gu xel miir wu tegu Kirist, te ndax gis-gis bu “marah” mooy gis-gis buy jur, nataalu Kirist wi nekk ci miir mi moo di jur nataalu Kirist ci nit ñi. Miir bu dëgg-dëgg dafa xoolal nataalu góor gi xool ci miir mi, waaye jëfandikoo bu xel bu pexe bi am na ay soppeeku yu ànd ak miir mi. Ñi nekk rekk “déglu kat bu kàddu gi, te du jëfkat,” “xool na boppam, ba noppi dem yoonam, te ci saa si fàtte noonu naka nit la woon.” Ñoo xool ci miir mi te gis rekk nit.
The other class who are “not a forgetful hearer, but a doer of the work” see the law of God, they see Christ in the mirror. The work is to understand that the principle of reflection has a “natural” reality and a spiritual reality. Daniel illustrates those who did the “work,” for in chapters nine and ten he illustrates the work that produces the spiritual principle of reflection.
Meneen ñi “du déggkat buy fàtte, waaye ku di jëfandikook liggéey bi” gis nañu yoonu Yàlla, gis nañu Almasi bi ci seetu bu leer ba. Liggéey bi mooy xam ne njàngatu waxtuweri xoolaat am na dëgg-gu “tabiir” ak dëgg-gu ruu. Danyeel day wone ñi defoon “liggéey bi,” ndaxte ci saar yi juróom-ñeent ak fukk, mi ngi wone liggéey bi di jur njàngatu ruu bu xoolaat.
In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. Daniel 10:1, 2.
Ca jamono yooyu, man maa Daniyeel, da maa nekkoon ci naqar diirub ñetti ayu-bés yu mat. Duma lekk mburu mu neex, yàpp walla biiñit duggul woon sama gémmiñ, te it duma diw sama bopp mukk, ba keroog ñetti ayu-bés yu mat ya mataloo. Daniel 10:1, 2.
Gabriel had given a partial interpretation of the vision of chapter eight to Daniel, but Daniel had not understood it all.
Gabriyel joxoon na Dañeel tekki gu benn cër ci peeñ ma nekk ci saraxal juróom-ñaareel bi, waaye Dañeel xamoonu ko lépp.
And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it. Daniel 8:27.
Man maa, Daniel, daanu ma xelam, ba feebar ay fan yu nekk; gannaaw loolu ma jóg, di def liggéeyu buur bi; te maa ngi yéemu lool ci pèg gu ga, waaye kenn xamoonu ko. Daniel 8:27.
Sister White informs us that Daniel was seeking to understand the interpretation of the message of Daniel chapter eight which Gabriel had brought to Daniel in chapter nine.
Sœur White xamalal nu ne, Daniel dafa doon seet a xam tekkiwaayu yégle gi nekk ci saaru Daniel juróom-ñett ñaareel, gi Jibraayil indiloon Daniel ci saaru juróom-ñent ñaareel.
“With a new and deeper earnestness, Miller continued the examination of the prophecies, whole nights as well as days being devoted to the study of what now appeared of such stupendous importance and all-absorbing interest. In the eighth chapter of Daniel he could find no clue to the starting point of the 2300 days; the angel Gabriel, though commanded to make Daniel understand the vision, gave him only a partial explanation. As the terrible persecution to befall the church was unfolded to the prophet’s vision, physical strength gave way. He could endure no more, and the angel left him for a time. Daniel ‘fainted, and was sick certain days.’ ‘And I was astonished at the vision,’ he says, ‘but none understood it.’
“Ak yeneen farlu gu bees te gën a xóot, Miller yokk na yokk saytu yeneen waxi yonent yi, di jébbal guddi yépp ak bés yi ci njàng mi ci li léegi feeñoon ne am na solo gu réy lool te di jaaxal xel bépp. Ci saraxu Daniel bi juróom-ñettaat ba, mënul woon a gis benn tegtal ngir xam fu 2300 fan yi di tàmbalee; malaaka Gabiriel, doonte dees kooon sant mu jàngal Daniel mu xam peeñ mi, jox na ko rekk leerale gu matul. Bi fitna ju metti ji war a dal mbooloom gëmkat yi di ubbi ci gis-gisu yonent bi, dooley yaramam daanu na. Mënatuloon a muñtati dara, ba tax malaaka ba bàyyi ko ab diir. Daniel ne: ‘Ma daanu, ba wopp ay fan yu bari.’ Te mu ne itam: ‘Ma neexul woon lool ci peeñ ma, waaye kenn xamul woon ko.’”
“Yet God had bidden His messenger: ‘Make this man to understand the vision.’ That commission must be fulfilled. In obedience to it, the angel, sometime afterward, returned to Daniel, saying: ‘I am now come forth to give thee skill and understanding;’ ‘therefore understand the matter, and consider the vision.’ Daniel 8:27, 16; 9:22, 23, 25–27. There was one important point in the vision of chapter 8 which had been left unexplained, namely, that relating to time—the period of the 2300 days; therefore the angel, in resuming his explanation, dwells chiefly upon the subject of time.” The Great Controversy, 325.
“Waaye Yàlla dafa santoon ay yonnentam naan ko: ‘Taxal nit kii mu dégg bu baax peeñ mi.’ Kàddooku boobu waroon na am mat. Ci toppug ndigël loolu, malaaka mi, gannaaw benn diir, dellu ci Daniel ne ko: ‘Léegi maa ngi ñëw ngir may la xam-xam ak déggoo;’ ‘kon nag, déggal mbir mi, te seet xel ci peeñ mi.’ Daniel 8:27, 16; 9:22, 23, 25–27. Am na woon benn tolluwaay bu am solo lool ci peeñu saar 8 bi, te woon na des ci lu ñu bañ a leeral, mooy li jëm ci jamono—diiru 2300 fan yi; moo tax malaaka mi, bi muy wéyal ay leeralam, dafa gën a taxaw ci mbiru jamono.” The Great Controversy, 325.
In chapter ten we are informed that Daniel had understanding of the “vision” and the “thing,” but Daniel wanted more light, so he set his heart to find that understanding and he fasted for twenty-one days. In so doing he represents those of the last days who understand the spiritual principle of reflection that is typified by the natural principle of reflection. That understanding is illustrated by their works, and their works are represented by Daniel as seeking a correct understanding of God’s prophetic Word. The obvious contrast of those who fled from the vision, is that they were not seeking for a correct understanding of God’s prophetic Word.
Ci tereelu fukkiy fananu nu ne Daniyeel amoon na xam-xam ci “peeñ mi” ak ci “mbir mi,” waaye Daniyeel bëggoon na gën a am leer, moo tax mu jébbal xolam ngir gis xam-xam boobu, te mu woor fan yu tollook ñaar-fukk ak benn. Ci lii mu def, dafa mel ni ñi mujj yi, ñiy xam pexe bu xel gu leer gu “wonee” gi, gi wàññiku ci pexe bu “wonee” gi ci mbirum addina. Xam-xam boobu, seeni jëf a koy won, te seeni jëf Daniyeel moo leen di feeñal ni ñuy wut njàngat gu jub ci Kàddu Yàlla gu yonent. Ñi dawoon ci kanamu peeñ ma, leer na ne dañu doon wutul njàngat gu jub ci Kàddu Yàlla gu yonent.
The truth of God’s prophetic Word that Daniel is represented as hungering to understand is the light of the last days, for Daniel typifies the one hundred and forty-four thousand. Daniel is therefore representing a class who are seeking to understand the light of God’s prophetic Word that is represented as the final test before probation closes. In this regard, it is the Revelation of Jesus Christ that is unsealed just before probation closes, but it is also the test that is represented as the formation of the image of the beast.
Dëggu Kàddu Yàlla gu yonent gi, gi ñu wone ne Daniyel dafay bëgg a xam bu baax, mooy leeru fan yu mujj yi, ndaxte Daniyel dafay mel ni ñaar-fukk ak ñeent-fukk ak ñeent ñaari junni ñi. Kon nag, Daniyel mi ngi teewlu nit ñu bokk ci benn mbooloo buy wut a xam leeru Kàddu Yàlla gu yonent gi, gi ñu wone ne mooy nattu gu mujj gi bala àtteb dogalu yërmande jeex. Ci wàll woowu, mooy Peeñug Yeesu Kirist, gi ñu ubbi lu xóot li bala àtteb dogalu yërmande jeex, waaye itam mooy nattu gi ñu wone ne mooy sos melo rab wi.
The formation of the image of the beast is directly identifying the process of how the image of the beast is developed. That reality cannot be correctly determined without first identifying the primary subject of the test, the beast. It is the beast that establishes and identifies how the image is formed.
Sosinu nataalu rab malaaka bi mooy jox ndigalu bu leer ci yoonu niki nataalu rab malaaka di sosoo. Dëgg boobu mënul a farlu ci yoon wu jub su fekkee ne kenn xamula njëkk mbir mi gën a am solo ci nattu gi, mooy rab malaaka bi. Rab malaaka bi la di taxawal te di wone naka la nataal ba di sosoo.
“But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.
“Waaye lan mooy ‘nataalu rabi malaaka bi’? te naka lañu koy sos? Nataal bi, rabi malaaka bu am ñaari geñ yi moo ko sos, te mu nekk nataal bu jëm ci rabi malaaka bi. Ñuuy ko itam nataalu rabi malaaka bi. Kon nag, ngir xam ni nataal bi mel ak naka lañu koy sos, war nañu jàng jikko yi ak melokaanu rabi malaaka bi ci boppam—papasi bi.
“When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.
«Bi mboolem gu jëkk gi dafa yàqiku woon ndax mu dëddu woon njàmbat bu yomb bu xibaar bu baax bi te nangu caada ak aada yu bokk ci xeetu way-xamul Yàlla, mu ñàkk Xelum Yàlla ak kàttanam; te ngir man a nootu xel yu nit ñi, mu seet ndimbalu kàttanu nguur gi. Li nekk ci mujj mooy papaas bi, kërceen gu doon yilif kàttanu réew mi te di ko jëfandikoo ngir yokk ay mébetam moom ci boppam, rawatina ngir mbugal “kàdduy réer.” Ngir États-Unis man a sàkk melokaanu rab wi, kàttanu diine bi war na noonu yilif nguur gu askan wi ba tax sañ-sañu réew mi itam kërceen gi di ko jëfandikoo ngir matal ay mébetam moom ci boppam.» The Great Controversy, 443.
In order “to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.” It is the beast that establishes the vision that is the test of the last days that is brought about just before probation closes. Daniel understood the vision and the thing.
Ngir jàng ni “xam ni naka la melokaanu nàtt bi ak naka la war a sosoo, danuy war a seet jikko yu mala bi boppam—papasi bi.” Moom mala mi moo taxawal peeñ mi, miy nattu fan yu mujj yi, te ñu indi ko lu jiitu bëgg-bàyyi jamono wàllu yi. Danyeel dafa xamoon peeñ ma ak mbir ma.
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 Kiris buur Perse, am na mbir mu feeñeel Daniel, kiñu tudde Beltesassar; te mbir ma dëgg la, waaye jamono ji ñu ko sàkkaloon yàgg na; te mu xam mbir ma, te am na xam-xam ci peeñ ma. Daniel 10:1.
The vision is the “mareh” vision of the twenty-three hundred years. The “thing” is the Hebrew word “dabar,” meaning “word.” The same word (“dabar”) which is translated as “thing” in verse one is translated as “matter” in chapter nine verse twenty-three.
Peeg bi mooy biir “mareh” ci gis-gis bu ñaari junni ak ñetti téeméeri at ya. “Mbiri mi” mooy baat bu Ebrë “dabar,” te tekki na “baat.” Benn baat boobu (“dabar”) bi ñu tekki ne “mbir” ci aaya bu njëkk bi, moom lañu itam tekki ne “mbir mi” ci saar bu juróom-ñeent, aaya bu ñaar-fukk ak ñett.
Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. 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 show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:21–23.
Waaw, bi ma doon wax ci ñaan gi, góor ga tudd Gabriyel, ga ma gisoon ci peeñ ma ca njàlbéen ga, ñu taxawal ko mu niaw gaaw lool, laal ma ca waxtu saraxu ngoon ga. Noonu mu xamal ma, wax ak man ne: “Éy Dañeel, léegi ma génn ngir jox la xam-xam ak dégg-dëgg. Ca njàlbéenu sa ñaan yi, ndigal li génn na, te ñëw naa ngir won la ko; ndaxte yaa ngi neex bu baax lool. Kon nag, xamal mbir mi te seet peeñ ma.” Dañeel 9:21–23.
Gabriel comes to Daniel in response to Daniel’s prayer, which is associated with the enlightenment Daniel had received when he had understood that he was in a captivity represented by the scattering of Leviticus twenty-six.
Gabriyel dikk ci Danyeel ngir tontu ay ñaanam, te loolu boolees na ak leer gi Danyeel amoon bi mu déggee ne mu nekkoon ci jaamug ñàkkug bopp gu wonee ci tasaaru Levitikus ñaar-fukk ak juróom-benn.
In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. Daniel 9:2.
Ci njëkk atam nguuram ma, man Daniel dama xam ci téere yi limu at yi, yi kàddug Boroom bi agsiwoon ci Yérémie, yonent bi, ne dina matal juróom-ñaar-fukk at ci yàqu-bu Yérusalem. Daniel 9:2.
The captivity identified by Jeremiah led Daniel to the captivity of the “seven times” recorded by Moses, which was both an “oath” and a “curse.”
Njàppug nja Yeremi wax jël Daniyel ba ci njàppug “juróom-ñaari yoon” bi Muuse bind, te mooy woon benn “ngiñ” ak benn “rëbb.”
Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Daniel 9:11–13.
Waaw, Israyil gépp a bàyyi sa yoon, di dëddu, ngir bañ déggal sa baat; moo tax mbañ mi tuuru ci sunu kaw, ak giñ gi bindees ci yoonu Musaa, jaamub Yàlla, ndaxte bàkkaar nañu ci moom. Te dëggal na ay waxam, yi mu waxoon sunu dëkk, ak sunuy àttekat yi nu àtte, ci yóbbu ci sunu kaw musiba bu réy; ndaxte ci suuf sépp, amagul lu ñu def ni li ñu def Yerusalem. Naka lañu ko bindee ci yoonu Musaa, musiba boobu gépp dikk na ci sunu kaw; teewul noonu sax, ñaanu nu Yàlla sunu Boroomul, ngir dellu ngir dëddu sunuy tooñ, te xam sa dëgg. Daniel 9:11–13.
Upon the two witnesses of Jeremiah and Moses, Daniel understood the desolation which had been brought upon Jerusalem was “the curse” “of Moses” that had been “poured upon” ancient Israel. Sister White refers to Jeremiah’s witness as “testimonies to the church,” and in this regard it is identifying Jeremiah as the Spirit of Prophecy of the last days, for the “testimonies to the church” in the last days is this very thing. Jeremiah represents the Spirit of Prophecy and Moses represents the Bible.
Ci kaw seede yu ñaari seede yi di Yeremi ak Muusaa la, Danyeel xam ne yàq gi ñu indi woon Yerusalem mooy “misaal” mi “Muusaa” waxoon te “sotti nañu ko ci kaw” Israayil gu njëkk ga. Rakku jigéen White tudde seede Yeremi ne mooy “seed yi jëm ci kanam mbooloom gëmkat yi,” te ci loolu la di wone ne Yeremi mooy Xelu Waxi Yàlla ci fan yu mujj yi, ndaxte “seed yi jëm ci kanam mbooloom gëmkat yi” ci fan yu mujj yi mooy boobu mbir. Yeremi dafay tegtal Xelu Waxi Yàlla, te Muusaa dafay tegtal Biibël bi.
Daniel represents those of the last days that understand from those two witnesses that they have been scattered, and that understand from the Bible and Spirit of Prophecy that they have been awakened, as was Daniel to the fact that he (they) had been in captivity, and that the captivity was represented in God’s prophetic Word.
Danyeel moo di tegtal ñi mujj yi, ñi xam ci ñaari seede yooyu ne dañu leen tasaaroo, te ñi xam ci Biibël bi ak Xelu Yoon wi ne yees na leen, ni Danyeel itam yeesoon na ko ci dugg gi ne moom (ñoom) nekkoon nañu ci njaam, te njaam googu deesoon na ko tegtal ci Kàddu Yàlla gu yëg ci kanam.
The experience of God’s last-day people is the experience of the ten virgins.
Xam-xamu askanu-bésu Yàlla ci bés yu mujj yi, mooy xam-xamu fukki janq yi.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
«Léebu fukki janq yi nekk ci Matthew 25 itam day wone jéefandikoo askanu Adventist yi.» The Great Controversy, 393.
The tarrying time of the parable of the ten virgins represents the same awakening of Daniel in chapter nine. Based upon the two sanctified witnesses Daniel realized that his entire life was a fulfillment of a specific prophecy within God’s Word. That prophecy directed Daniel to the remedy that was needed if Daniel was to be prepared for what was going to happen to him in the very next chapter. So too, when the Millerites fulfilled the parable of the ten virgins, they also had to be awakened to the fact that the first disappointment and delay had led them to fall asleep. All the prophets represent the last days.
Waxtub “fukki ñaari janq” bi ci léebub xale yu jigéen ña fukk day tegtal benn yeewu bi Daniel am ci saar ñetteel-fukk ak juróom-ñeent. Ci kaw ñaari seede yu sell ya, Daniel xam na ne dundam bépp moo doon matalug ab waxu Yàlla bu mucc ci Kàddug Yàlla. Wax jooju moo jubluwoon Daniel ci paj mi waroon, ngir mu waajaleku ci li di ko xew ci saar bi ci topp bu jëkk. Noonu itam, ba Millerites yi matalee léebub xale yu jigéen ña fukk, dañoo war a yeewu ne ñàkk kóolute bu jëkk ba ak yéex bi indi na leen ba ñu nelaw. Yonent yi ñépp dañuy tegtal fan yu mujj yi.
The awakening of Daniel and the Millerites are two witnesses of an awakening of the one hundred and forty-four thousand in the last days.
Yëgógu Danyeel ak yëgógu Millerites yi ñooy ñaari seede yu yëgógu ñetti fukk ak ñeent junni ñaari téeméeri junni ñi ci mujjug jamono.
“Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.” Early Writings, 236.
“Yeesu ak mbooloom njàngum asamaan gépp xooloon nañu ak yërmande ak mbëggeel ñi doon séentu ko ak yaakaar wu neex, di bëgg a gis Ki seen ruuy soppikon. Malaaka yi daan nañu wër leen ngir dooleel leen ci waxtu seen nattu bi. Waaye ñi bañoon a nangu yégleb asamaan bi, bàyyi nañu leen ci lëndëm, te merum Yàlla tàkk na ci seen kaw, ndaxte dañu bañ a nangu leer gi Mu leen yónnee woon jógé asamaan. Ña-faithful ya ñuñuñuñu, te dégg-dëgg seen yaakaar daanu woon, ñi mënoonul a xam lu tax seen Boroom ñëwul, bàyyiwuñu leen ci lëndëm. Yeneen yoon, ñu yóbbu leen dellu ci seen Biibël ngir seetaat jamono yi ci waxi yonent yi. Loxol Boroom bi dindi na ci lim yi, te njuumte bi leeral na. Gis nañu ne jamono yi ci waxi yonent yi agsi nañu ba ci 1844, te benn seede bi ñu wone woon ngir firndeel ne jamono yi tëj nañu ci 1843, moo firndeel it ne dafa war a jeex ci 1844. Leer gu jóge ci Kàddug Yàlla leer na ci seen taxawaay, te gis nañu fa ab yàgg-bàyyi—‘Bu [peeñ bi] yàggée sax, xaaral ko.’ Ci seen mbëggeel ngir ñëwug Kirist bu gaaw bi, daan nañu jéggi yàgg-bàyyi gu peeñ bi, gi nekkoon ngir wone ñi dëgg-dëgg di xaar. Yeneen yoon am nañu woon ab tolluwaay bu ñu man a jàpp. Waaye gis naa ne ñu bare ci ñoom mënuñu woon a jóge ci seen naqar wu metti bi ngir amaat melokaanu farlu ak doole jooju moo doon tegtal seen ngëm ci 1843.” Early Writings, 236.
In fulfillment of the parable, the Millerites “had overlooked the tarrying of the vision,” but they were “again” “led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained.” Daniel was led to the Bible and the “hand of the Lord” was removed from “the prophetic periods,” and when Daniel as a doer, not simply a hearer, by active faith proved that he understood the message of Jeremiah and Moses by fulfilling the directions given in Leviticus twenty-six as well as the remedy and resolution of the scattered condition of God’s people, then the “explanation,” was given to Daniel.
Ci mat na léebu, Millerite yi “dann nañu bañ a xam yàggug peeñ mi,” waaye “dellu nañu” “ci seen Biibël yi ngir seet jamonoy wax yu ñëw.” Loxob Boroom bi dekk naa ci lim ya, te njuumte mi leeral nañu ko.” Daniel dellu na ca Biibël bi te “loxob Boroom bi” dekk na ci “jamonoy wax yu ñëw yi,” te bi Daniel, ci melok kuy def, du rekk kuy dégg, jaarale ko ci ngëm gu doxal, firndeel ne xam na ndigal Yérémie ak Muusaa bi mu matale yonent yi ñu jox ci Lewi gu ñaar-fukk ak juróom-benn, noonu itam ag paj ak ag dogal gu jëm ci xaalis gu tasaaroob askanu Yàlla, ba noppi “leeral gi” joxees na ko Daniel.
When the one hundred and forty-four thousand fulfill the tarrying time of the parable in its final and most perfect fulfillment in the last days, they will do so in a period of time when the “formation of the image of the beast” is their great test.
Bu benni ak ñeent-fukki junni ak ñeent-fukki junni (144,000) matalee waxtu yéex bi ci léebu bi ci njubam gu mujj te gën a mat ci fan yu mujj yi, dinañu ko def ci ab jamono bu “bindu nataalu rab wu àddina wi” di seen nattu gu réy.
We will continue these thoughts in the next article.
Dina nu tollu xalaat yii ci artikel bi ci topp.
“‘When the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.’ Christ is waiting with longing desire for the manifestation of Himself in His church. When the character of Christ shall be perfectly reproduced in His people, then He will come to claim them as His own.” Christ’s Object Lessons 69.
«“Su meññ na, ci saa si la di dugal ñaawte bi, ndaxte góob gi agsi na.” Kirist moom mu ngi xaar ak bëgg-bëgg bu tar ngir gis feeñug boppam ci sellaloom. Bu jikkoj Kirist mataleesoo ba baax ci ñoñam, kon dina ñëw ngir sàkku leen ni ñoom ayam.» Christ’s Object Lessons, 69.
“It is the darkness of misapprehension of God that is enshrouding the world. Men are losing their knowledge of His character. It has been misunderstood and misinterpreted. At this time a message from God is to be proclaimed, a message illuminating in its influence and saving in its power. His character is to be made known. Into the darkness of the world is to be shed the light of His glory, the light of His goodness, mercy, and truth.
«Lëndëm njàqale ci déggum Yàlla mooy li muuru addina bi. Nit ñi dañuy sànk seeni xam-xam ci ay jikkoom. Dañu ko xeexlu te firndeel ko baaxul. Ci jamono jii, war nañu yégle ndawtal bu jóge ci Yàlla, ndawtal buy leeral ci ay jëfam te buy musal ci dooleem. War nañu xamale jikkoom. Ci biir lëndëmu addina bi, war nañu tasaare leeru ndamu Yàlla, leeru mbaaxam, yërmëndeem, ak dëggam. »
“This is the work outlined by the prophet Isaiah in the words, ‘O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold, the Lord God will come with strong hand, and His arm shall rule for Him; behold, His reward is with Him, and His work before Him.” Isaiah 40:9, 10.
“Lii mooy liggéey bi yonent Yàlla Isaa waxee ci kàddu yii ne: ‘Yow Yerusalem, yaay yégle xibaar bu baax bi, yékkal sa baat ak doole; yékkal ko, bulee ragal; waxal dëkk yi ci Yuda ne: Seetleen seen Yàlla! Seetleen, Boroom bi Yàlla dina ñëw ak loxo bu doole, te ayubam dina nguur ngir moom; seetleen, peyam ànd na ak moom, te liggéeyam jiitu na ko.’ Isaiah 40:9, 10.”
“Those who wait for the Bridegroom’s coming are to say to the people, ‘Behold your God.’ The last rays of merciful light, the last message of mercy to be given to the world, is a revelation of His character of love. The children of God are to manifest His glory. In their own life and character they are to reveal what the grace of God has done for them.” Christ’s Object Lessons, 415.
“Ñi nga xaar Boroom sëy bi di ñëw, war nañu wax nit ñi ne: ‘Xool-leen seen Yàlla.’ Leer gu mujj gi sellal ak yërmande, yégleb yërmande gu mujj gi ñuy jox àddina si, mooy ngir feeñal jikkoom ju mbëggeel. Doom yi Yàlla war nañu wone ndamam. Ci seen bopp dund ak ci seen jikko, war nañu feeñal li yiwug Yàlla defal leen.” Christ’s Object Lessons, 415.