The theme in verses eleven and twelve is the rise and fall of the king of the south, as is the final rise and fall of the United States represented in the final president in verse two, as is the final earthly representative of the dragon power; the United Nation’s final rise and fall represented in verses three and four. Verses five through nine represent the history of the papal power from 538 unto 1798. 538 marks the empowerment of the papal power, 1798 marks the deadly wound of the papacy, and therefore verses five through nine represent the final rise and fall of the beast. Verse ten marks 1989 as the fall of the king of the south as represented in the former Soviet Union.
Mbiri mi ci aaya ak fukki ak ñaar ba, mooy yokkute ak réyute buur bu bëj-gànnaar, ni noonu itam mooy yokkute ak réyute bu mujj bu États-Unis, mi ñu tegtal ci njiit bu mujj bi ci aaya ñaareel, ni noonu itam mooy ki mujj ci suuf te di wuutu dooley njàng mi; yokkute ak réyute bu mujj bu Nations Unies, mi ñu tegtal ci aaya ñetteel ak ñeenteel. Aaya juróom ak juróom-benn ba juróom-ñeent dañuy tegtal taarixu dooley paap bi, dale ko ci 538 ba 1798. 538 mooy màndargaalug sampug dooley paap bi, 1798 mooy màndargaalug gaaw bu rey bi ci paapale bi, te moo tax aaya juróom ak juróom-benn ba juróom-ñeent dañuy tegtal yokkute ak réyute bu mujj bu rab wi. Aaya fukkeel bi mooy màndargaal 1989 ne mooy réyute buur bu bëj-gànnaar bi, ni ñu ko tegtale woon ci ancien Union soviétique bi.
“Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another. . . .
“Bépp réew mi nekk ci kaw suuf te dikk ci bérab bu jëfandikoo, may nañu ko mu yor boppam ci suuf ngir gis ndax dina matal pexe bu ‘Ki Wottu ak Ki Sell Ki.’ Yoon wi ñuy wax ci kanam xeexal na yokkute ak suuxatug nguuru yi gëna mag ci àddina—Babilon, Medo-Pers, Geres, ak Room. Ak kenn ku nekk ci ñoom, ni ak réew yi gëna néew doole, jaar-jaar bindaatuloon benn mbir. Ku nekk amoon na jamonoy nattu, ku nekk dafa lajj, ndamam weeñ, kàttanam dem, te beneen daldi took bérabam....”
“From the rise and fall of nations as made plain in the pages of Holy Writ, they need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and its magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass’ it has perished. So perishes all that has not God for its foundation. Only that which is bound up with His purpose and expresses His character can endure. His principles are the only steadfast things our world knows.” Education, 177, 184.
“Ci yéeg ak wàccug réew yi ni ko xët yu Sell yi leerale, dañu war a jàng fa ni ndam ak màggaay gu bëti rekk te àddina mooy jox di lu amul njariñ. Babilon, ak kàttanam gépp ak njaramam, li sunu àddina gisatul mukk ni ko woon, — kàttan ak njaram yooyu ñaari jamono jooju yaakaaroon ne dañoo sax te di yàgg, — naka la lëpp jaar ba neen! Mel na ni “tóor-tóori ñax”; mu yàquna. Noonu la lépp luy saxul ci Yàlla nekk di sàcciku. Liñu tënk ci moom rekk te booleek ay mébétam te wone ay jikkoom mooy man a sax. Ay doonam rekk a di lu dëgër li sunu àddina xam.” Education, 177, 184.
Verses eleven and twelve identify the final rise and fall of the king of the south, as represented by Russia. Verses thirteen through fifteen identify the final rise and fall of the United States. The entire prophetic narrative of chapter eleven is built upon the structure of the rise and fall of kingdoms. The student of prophecy must consider this fact if he is to have any possibility of rightly dividing the prophetic message of chapter eleven.
Ay 11 ak 12 tëral jëmm njóg mooy yëngu gu mujj ak wàcc gu mujj gu buurub bëj-gànnaaru bi, ni ko Risi feeñalee. Ay 13 ba 15 mooy jëmm njóg gu mujj ak wàcc gu mujj gu États-Unis. Lépp lu waxu yonent ci saar 11 dafa sampu ci teginu njóg ak wàccu nguur yi. Ki di jang waxu yonent war na xalaat dëgg bii, ndax ngir am benn yoon rekk ngir xàjjal bu jub message bu yonent bi nekk ci saar 11.
The foundational perspective of Daniel chapter eleven is that it consists of repeated illustrations of the rise and fall of kingdoms. When Sister White stated, “So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome,” she is identifying “Grecia” as the dragon, “Rome” as the beast and “Medo-Persia” as the false prophet. She is identifying the final rise and fall of the final earthly kingdom which consists of the dragon, the beast and the false prophet who begin their rise at the Sunday law and lead the world to Armageddon in fulfillment of Revelation 16:12–21. She is directing God’s people to “the rise and fall of nations as made plain in the pages of Holy Writ” as the perspective to employ in order “to learn how worthless is mere outward and worldly glory.”
Xalaatu yu ëmb saare bu njëkk ci Daniel saar 11 mooy ne mu ngi am ay misaal yu di delloo ci yéeg ak daanu nguur-nguuraay. Bi Surëg Bu Jigéen White waxee ne, “Noonu la nguurug Medes ak Perses sankoo, ak nguuru Gres ak Room,” mooy xamle ne “Gres” mooy janax ji, “Room” mooy rab wi, te “Medes ak Perses” mooy yonent bu dëggul bi. Mu ngi xamle yéeg ak daanu bu mujj bu nguurug suuf si gën a mujj, gi ëmb janax ji, rab wi ak yonent bu dëggul bi, ñoom ñépp di tàmbali seen yéeg ca yoonu dibeer ba, te di jiite àddina ba ca Armageddon, ngir matal Peeñug Yowaana 16:12–21. Mu ngi jublu nit ñi Yàlla ci “yéeg ak daanu réew yi ni ko Mbind mu Sell mi leerale,” ngir melokaan wi war a jëfandikoo ngir “jang ni màggaay gu biti rekk ak ndamug àddina taxul dara.”
The reason we need “to learn how worthless is mere outward and worldly glory,” is to further understand that everything perishes “that has not God for its foundation.” It is therefore a life-or-death proposition to have God or not to have God as your foundation. From that point in the development of the thought Sister White then defines what it means to have God as your foundation when she states, “Only that which is bound up with His purpose and expresses His character can endure.” She has just explained that everything not on God’s foundation perishes, and that a two-fold qualifier of what is built upon the foundation is whether a thing is “bound up with His purposes,” and that which “expresses His character.” His character is His foundation.
Li taxawaayu bi tax nuy soxla “jàng ni ndam gu biti rekk ak ndam gu àddina amul njariñ,” mooy ngir nu gën a xam ne lépp lu “Yàlla nekkul sammayam” dafa yàqu. Kon nag, mooy mbirum dund walla dee ngir am Yàlla wala bañ a am Yàlla ni sa sammay. Ci boobu taxawaayu xel mi di yokku, Rakk bu jigéen White teg na leer li muy tekki am Yàlla ni sa sammay bi mu waxe ne, “Lu kenn man a sax rekk mooy li ñu tàmbalee ci moom ak ay mébétam te di wone jikkoom.” Moom leeral na léegi ne lépp lu sampu ci sammayu Yàlla yàqu na, te ñaari taxawaay yi di firndeel li ñuy tabax ci sammay bi, mooy ndax mbir boobu “ñu boole ko ak ay mébétam,” ak ndax mooy li “di wone jikkoom.” Jikkoom mooy sammayam.
Then in the closing sentence of the paragraph she states that “His principles are the only steadfast things our world knows.” God’s character is His principles, and His principles express His character. It is a life-or-death proposition on how mankind relates to God as the foundation of all things. I contend that the foundational structure of Daniel chapter eleven is built upon the narrative of the rise and fall of kingdoms. There is a passage where inspiration informs us of a correct type of study.
Noonu ci wax ji mujj ci xëtu kàddu ga, mu wax ne: “Ay yoonu bindam rekk a di lu sax te dëgër bi sunu àddina xam.” Mëlo Yàlla mooy ay yoonu bindam, te ay yoonu bindam yooyu di wone mëloam. Lii mbirum dund ak dee la ci ni nit ñi di jëfandikoo seen diggante ak Yàlla miy fondasiyoŋu lépp. Maa ngi sax ne tabaxalin wu njëkk wa ci Daniel saar 11, dañoo ko tënk ci nettali yokkute ak wàññiku nguur yi. Am na benn xaaj fu wax ju sukkandikoo ci wax ju sell di nu xamal xeetu njàng mu jub.
“There is a study of history that is not to be condemned. Sacred history was one of the studies in the schools of the prophets. In the record of His dealings with the nations were traced the footsteps of Jehovah. So today we are to consider the dealings of God with the nations of the earth. We are to see in history the fulfillment of prophecy, to study the workings of Providence in the great reformatory movements, and to understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.” The Ministry of Healing, 441.
«Am na jàngum jaar-jaar buy ñàkk a ñaawlu. Jaar-jaaru sell mooy benn ci njàng yi ñu doon jàngal ci école yi yonent yi. Ci bindub li Mu defal xeeti réew yi, ñu doon gis tànki Yexowa. Noonu it tey, war nañu xalaat li Yàlla doxal ak xeeti réew yi ci suuf si. War nañu gis ci jaar-jaar matug kóllëre yi, di gëstu liggéeyu Yëgle gi ci yëngu-yëngu yu mag yi ngir yeesal, te xam yokkute xew-xew yi ci dajale xeeti réew yi ngir xeex bu mujj bi ci werante gu mag ga.» The Ministry of Healing, 441.
A sanctified study of history is identified as studying God’s dealing with the nations of the earth and also in God’s providential leading of His reformatory movements, thus a sanctified history includes an external and internal line of study. The purpose of employing history in confirming God’s prophetic Word is to use that prophetic history in order to “understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.” The previous paragraph from Sister White was taken from a very enlightened explanation of the necessity of building a prophetic model of sacred history which is based upon the foundational structure represented in the “rise and fall” of kingdoms.
Jàngum jaar-jaar ju sellal, mooy seet ni Yàlla doxale ak xeeti àddina si, te itam ci njiitalam gu yor yéene ci yëngu-yëngu yu yeesal yu moom; noonu nag, jaar-jaar ju sellal dafay boole ñaari rëdd yu jàngum: rëdd gu biti ak rëdd gu biir. Li tax ñuy jëfandikoo jaar-jaar ngir dëggal Kàddug wax ci kanam bu Yàlla mooy ngir jëfandikoo jaar-jaar gu wax ci kanam googu ba “xam yokkute xew-xew yi ci ñaareel xeeti àddina yi ngir jàppale leen ci xare bu mujj bi ci jooju xuloo gu réy gi.” Baat bu weesu bi joge ci Sister White, jëlees na ko ci leeral gu xóot bu wone soxlawu tabax misaal mu wax ci kanam ci jaar-jaar ju sellal, buy sukkandiku ci tabaxte gu njëkk gi ñu wone ci “yéeg ak dal” bu nguur-nguuri yi.
“As a preparation for Christian work, many think it essential to acquire an extensive knowledge of historical and theological writings. They suppose that this knowledge will be an aid to them in teaching the gospel. But their laborious study of the opinions of men tends to the enfeebling of their ministry, rather than to its strengthening. As I see libraries filled with ponderous volumes of historical and theological lore, I think, Why spend money for that which is not bread? The sixth chapter of John tells us more than can be found in such works. Christ says: ‘I am the Bread of Life: he that cometh to Me shall never hunger; and he that believeth on Me shall never thirst.’ ‘I am the living Bread which came down from heaven: if any man eat of this Bread, he shall live forever.’ ‘He that believeth on Me hath everlasting life.’ ‘The words that I speak unto you, they are spirit, and they are life.’ John 6:35, 51, 47, 63.
“Ngir waajal liggéeyu Kiristaan, ñu bare dañuy jàpp ne lu war la am xam-xamu yaatu ci mbind yi aju ci taarix ak ci njàngum yoonu Yàlla. Ñuy defe ne xam-xam boobu dina leen dimbali ci jàngale xebaar bu baax bi. Waaye seeni njàng mu metti ci xalaati nit ñi dafa gën a yokk néew-doole seeni ministëer, ba du ko dooleel. Bu ma gisee bibliyotëk yi fees ak téere yu rëy yu diis yu fees ak xam-xamu taarix ak njàngum yoonu Yàlla, dama naan: Lu tax ñuy spending xaalis ci li dul mburu? Saaru juróom-benn baat ci Yowaana moo nu wax lu gën a bare li ñu man a gis ci loolu. Kirist nee na: ‘Man maa di Mburuug Dund: ku ñëw ci Man dootu xiif mukk; te ku gëm ci Man dootu mar mukk.’ ‘Man maa di Mburuug Dund, mi wàcceee nekk ci asamaan: bu kenn lekk ci Mburu mii, dina dund ba fàww.’ ‘Ku gëm ci Man am na dund gu dul jeex.’ ‘Baat yi ma leen wax, ruu lañu te dund lañu.’ Yowaana 6:35, 51, 47, 63.”
“There is a study of history that is not to be condemned. Sacred history was one of the studies in the schools of the prophets. In the record of His dealings with the nations were traced the footsteps of Jehovah. So today we are to consider the dealings of God with the nations of the earth. We are to see in history the fulfillment of prophecy, to study the workings of Providence in the great reformatory movements, and to understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.
“Am na benn xam-xamu jaar-jaari jamono bu warul a ñàkkal. Jaar-jaari bu sell mooy benn ci xam-xam yiñu daan jàng ci njàngum yonent yi. Ci bindu yëf yi Mu def ak xeeti réew yi, ñu daan gis tànki Yexowa. Noonu it tey, war na nu seet yëf yi Yàlla di doxal ak xeeti réew yi ci suuf. War na nu gis ci jaar-jaari jamono matug waxi yonent yi, di jàng liggéeyu Yërmande ci yëngu-yëngu yu mag yu yeesal-kàddu yi, te xam yàqub yëf yi ci dalal xeeti réew yi ngir xeex bu mujj bu xulóo gu mag ga.
“Such study will give broad, comprehensive views of life. It will help us to understand something of its relations and dependencies, how wonderfully we are bound together in the great brotherhood of society and nations, and to how great an extent the oppression and degradation of one member means loss to all.
“Xeetu noonu dina nu jox gis-gis yu yaatu te mat ci mbiri dund. Dina nu dimbali ngir nu xam dara ci ay digganteem ak ay sukkandikoom, ni nu ñuy lëkkaloo akante bu yéeme ci biir magg mbokkug askan ak xeet yi, te baatax naat la noonu, ni fitnaal ak toroxal benn cër ci ay cémb yu mel noonu di indu yàqule ak ñàkk ci ñépp.
“But history, as commonly studied, is concerned with man’s achievements, his victories in battle, his success in attaining power and greatness. God’s agency in the affairs of men is lost sight of. Few study the working out of His purpose in the rise and fall of nations.
“Waaye jaar-jaariñ, ni ñu ko baaxee jàngale bu yàgg, dafay jëm ci ndam yi nit def, ay ndam-nder ci xare, ak njàqareem ci jot yéené ak màggal. Jëfandoo Yàlla ci mbir yi nit ñi dafay sànku ci gis-gis. Ñu néew la ñuy seet ni moom di yore matug njabootam ci yokk ak wàññi réew yi.”
“And, to a great degree, theology, as studied and taught, is but a record of human speculation, serving only to ‘darken counsel by words without knowledge.’ Too often the motive in accumulating these many books is not so much a desire to obtain food for mind and soul, as it is an ambition to become acquainted with philosophers and theologians, a desire to present Christianity to the people in learned terms and propositions.
“Te itam ci réy, teoloji, ni ñuy ko jàng te di ko jàngale, du dara ludul ab bind bu dox ci xalaatu nit, buy liggéey rekk ngir ‘lëndëmloo pexe ak wax yu amul xam-xam.’ Lu bare yoon, yéene bi ci dajale téere yu bari yii, du ci li gëna nekk bëgg a jot lekku xel ak ruu, waaye mooy bëgg a xam filozof yi ak teolojyen yi, ak bëgg a wone nit ñi Kiristaanite ci baat yu xam-xam ak déeg yu taxaw.”
“Not all the books written can serve the purpose of a holy life. ‘Learn of Me’, said the Great Teacher, ‘take My yoke upon you,’ ‘learn My meekness and lowliness.’ Your intellectual pride will not aid you in communicating with souls that are perishing for want of the bread of life. In your study of these books you are allowing them to take the place of the practical lessons you should be learning from Christ. With the results of this study the people are not fed. Very little of the research which is so wearying to the mind furnishes that which will help one to be a successful laborer for souls.
“Bokk yépp yi ñu bindul man nañu am njariñ ci dund gu sell gi. ‘Jàngleen ci man,’ la Kilifa gu Mag ga wax, ‘yebuleen sama ngën ci seen kow,’ ‘jàngleen sama lewet ak sama woyof xol.’ Sa réy-réylu xel du la dimbali ci wax ak bàkka yu dee ndax ñàkk mburu dund gi. Ci say jàngat yu nekk ci téere yii, dangay bàyyi ñu wuutu bérab bi war nga dajale fa njàngale yu jëfandikoo yi nga war a jàng ci Kirist. Ak njariñ yi joge ci njàngat loolu, nit ñi duñu cee dund. Lu néew rekk ci seetlu bu bare bi di sonal xel mi moo jox li man a dimbali kenn mu nekk liggéeykat bu am njariñ ci ngir bàkka yi.”
“The Saviour came ‘to preach the gospel to the poor.’ Luke 4:18. In His teaching He used the simplest terms and the plainest symbols. And it is said that ‘the common people heard Him gladly.’ Mark 12:37. Those who are seeking to do His work for this time need a deeper insight into the lessons He has given.
“Musalkat bi ñëw ngir ‘yégle xibaar bu baax bi ci ñi néew alal.’ Luug 4:18. Ci njàngalem, mu jëfandikoo wax yu gëna yomb ak misaal yu gëna leer. Te wax nañu ne, ‘nit ñu bare ña daan ko déglu ak bànneex.’ Màrk 12:37. Ñi di seet a def liggéeyam ci jamono jii, soxla nañu xam-xam bu gëna xóot ci njàngale yi mu jox.”
“The words of the living God are the highest of all education. Those who minister to the people need to eat of the bread of life. This will give them spiritual strength; then they will be prepared to minister to all classes of people.” The Ministry of Healing, 441–443.
“Waxi Yàlla ju Dund ji mooy njàng mu gën a kawe ci lépp. Ñi di liggéeyal mbooloo mi war nañu lekk mburu dund gi. Loolu dina leen may doole gu espirituel; noonu dees na leen waajal ngir ñu man a liggéeyal xeet yépp yu nit ñi.” The Ministry of Healing, 441–443.
Sister White further defines that recognizing the outworking of God’s power in setting up kings and removing kings based upon the king’s choices is the true philosophy of historical study.
Rakk bu jigéen White yokk ci ne, xam ni dooley Yàlla di liggéey ci tabb nguurkat ak dindi nguurkat, sukkandiku ci tànn yi nguurkat bi def, mooy xel mu dëgg gi ci njàngum jaar-jaari nettali.
“In the history of nations the student of God’s word may behold the literal fulfillment of divine prophecy. Babylon, shattered and broken at last, passed away because in prosperity its rulers had regarded themselves as independent of God, and had ascribed the glory of their kingdom to human achievement. The Medo-Persian realm was visited by the wrath of Heaven because in it God’s law had been trampled underfoot. The fear of the Lord had found no place in the hearts of the vast majority of the people. Wickedness, blasphemy, and corruption prevailed. The kingdoms that followed were even more base and corrupt; and these sank lower and still lower in the scale of moral worth.
“Ci jaar-jaari réew yi, nit ki di jàng Kàddug Yàlla man na gis ci boppam matal gu dëggug yégleel Yàlla. Babilon, bi ñu ko toj te yàq ko ci mujj, wéy na, ndaxte ci jamono wu mu amee bërëb, ay kilifam jàppoon nañu seen bopp ne ñu beru ci Yàlla, te dénk ndamu seen nguur ci jëfandikukat nit. Mbooloom Mèdes ak Perse yoon na merum Asamaan, ndaxte ci moom sàrtu Yàlla ñu ko doxaloon ci suufu tànk. Ragalu Boroom bi amul woon bërëb ci xol yi ñépp lu ëpp ci askan wi. Ñaawteef, sos Yàlla, ak yàqute dañoo fi réy. Nguur yi ko topp nag gëna yées ak gëna yàqu; te yooyu suux nañu gën a suufeel, ba di gën a wàññiku ci dayo gu yaramu jikko.”
“The power exercised by every ruler on the earth is Heaven-imparted; and upon his use of the power thus bestowed, his success depends. To each the word of the divine Watcher is, ‘I girded thee, though thou hast not known Me.’ Isaiah 45:5. And to each the words spoken to Nebuchadnezzar of old are the lesson of life: ‘Break off thy sins by righteousness, and thine iniquities by showing mercy to the poor: if it may be a lengthening of thy tranquillity.’ Daniel 4:27.
“Kàttanu bépp buur buy nguur ci suuf si, Asamaan a ko may; te ni mu jëfandikoo kàttan googu la tax mu am ndam. Kenn ku nekk, waxu Kërub bu sell bi mooy lii: ‘Maa la takkaloon doole, doonte xamoo ma.’ Esaay 45:5. Te itam, kenn ku nekk, wax yi waxoon Nebukadnesar ca jamono ju yàgg jii mooy njàngum dundam: ‘Dàq sa bàkkaar yi ak njubte, te sa tooñ yi ak yërmande ci way-wërsëg yi; ndax xeyna loolu di yàggal sa dalal.’ Dañeel 4:27.”
“To understand these things,—to understand that ‘righteousness exalteth a nation;’ that ‘the throne is established by righteousness,’ and ‘upholden by mercy;’ to recognize the outworking of these principles in the manifestation of His power who ‘removeth kings, and setteth up kings,’—this is to understand the philosophy of history. Proverbs 14:34; 16:12; 20:28; Daniel 2:21.
Ngir xam yooyu mbir,—xam ne “njub moo yékk réew;” ne “gàngune buur bi ci njub lañu ko samp,” te “yërmande mooy ko téye;” te nangu wonegu doxalin yooyu ci feeñug kàttanam moomu “di dindi buur yi, di teg ay buur,”—loolu mooy xam xel mu xóot mi ci jaar-jaari nettali bind. Proverbs 14:34; 16:12; 20:28; Daniel 2:21.
“In the word of God only is this clearly set forth. Here it is shown that the strength of nations, as of individuals, is not found in the opportunities or facilities that appear to make them invincible; it is not found in their boasted greatness. It is measured by the fidelity with which they fulfill God’s purpose.” Prophets and Kings, 501, 502.
“Ci Kàddu Yàlla rekk lañu leeral lii bu baax. Fii lañu wone ne doole réew yi, ni doole nit ñi itam, nekkul ci yoon walla jumtukaay yi mel ni dañuy def ba ñu mana daanul; nekkul it ci seen màggat gu ñuy réyréylu. Dees na ko nattale ci kóllëre gi ñuy matale àtteb Yàlla.” Prophets and Kings, 501, 502.
The theme in verses eleven and twelve is the rise and fall of the king of the south, but more importantly the verses mark the sealing of the one hundred and forty-four thousand, and the second of three tests that began at the time of the end in 1989 as represented in verse ten.
Mbiri mi nekk ci sarax 11 ak 12 mooy yëgsi ak wàccug buur bu bëj-gànnaar, waaye lu gën a am solo mooy ne saraxi yooyu di màndarga tègeg alxameyu téeméeri ñeent-fukk ak ñeent junni, ak ñaareelu nattu ci ñetti nattu yi tambalee woon ca jamonoy mujj ga ci atum 1989, ni ko sarax 10 di feeñale.
That sealing is represented by Daniel in the lion’s den, the three worthies in the fiery furnace, Daniel and the three worthies praying to understand Nebuchadnezzar’s dream of the image of beasts in chapter two, Daniel praying the Leviticus twenty-six prayer in chapter nine, the wise who understand the increase of knowledge, Joshua having his sin removed in Zechariah chapter three, Zerubbabel in chapter four, Joseph becoming the second ruler in Egypt, the disciples in the upper room for ten days in advance of Pentecost, the Millerites at the Exeter camp meeting, Lazarus leading the procession at the Triumphal Entry, and the one hundred and forty-four thousand in Revelation chapter seven.
Màndarga moom, Daniel moo ko melokaanu gaynde yi, ñetti nit ñi am solo ci saafara su tàkk si, Daniel ak ñetti nit ñi am solo di ñaan ngir xam tekki gént Nebukadnetsar ci nataalu rab yu nekk ci saar bi ci benn aji-saar bi ñaar, Daniel di ñaan ñaani Levitik ñaar-fukk ak juróom-benn ci aji-saar bi juróom-ñett, ñi xam te dégg doole gi yokku ci xam-xam, Yosuwe ñu dindi ko bàkkaaram ci Sekarya aji-saar bi ñett, Serubbabel ci aji-saar bi ñeent, Yuusufa nekk kilifa gu ñaareel ci Misra, taalibe yi nekk ci néeg bu kawe bi fukki fan laata Pàntakot, Millerite yi ca ndaje dëkkuwaay bu Exeter, Lasaar jiitey taxawaayu mbooloo ma ci Duggu gu Tedd gi, ak téeméer ak ñeent-fukk ak ñeenti junni ñi ci Peeñu gi aji-saar bi juróom-ñaar.
Verse eleven arrived in 2014 at the outset of the Ukrainian war and in July of 2023 the visual test, where God’s people are “made white” began. The fifth line in chapter eleven is verses thirteen through fifteen.
Aaya fukk ci benn-fukki benn bi agsi na ci atum 2014, ca njàlbéenu xareb Ukreen ga, te ci weeru Sulet 2023 la nattug gis-gis gi, fa nit ñi Yàlla moom “ñu sellal leen ba ñu weex”, tàmbalee. Juru-bu juróom benni rëdd ci benn-fukki benn bi mooy aaya 13 ba 15.
Fifth Line Overview
Tëralu Rëdd gi Ñetteel Bindu Bi
For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Daniel 11:13–15.
Ndax buur bu bëj-gànnaar bi dina dellu, te dina indi mbooloo mu gën a réy ba jiituwoon; te ci lu wóor dina ñëw gannaaw ay at ak xeet bu réy ak alal yu bare. Te ca jamono yooyu ñu bare dinañu jóg a dajaloo ak buur bu bëj-saalum bi; itam ay saay-saay ci sa nit ñi dinañu kaweel ngir taxawal peeñ mi; waaye dinañu daanu. Noonu buur bu bëj-gànnaar bi dina ñëw, teg xeeru xare, jël dëkk yu gën a ñuuloo tata; te loxo yi dëkk-saalum duñu man a taxaw, walla itam nitam yu tànn yi, te doole du am ngir taxaw ci kanamam. Daniel 11:13–15.
These verses were fulfilled in 200 BC and they identify the Battle of Panium, which includes the opposing kings and their alliances, and the verses are also the point in history where pagan Rome first asserted itself into the history of Daniel eleven. The verses include the final rise and fall of the sixth kingdom of Bible prophecy, but also the biblical history of Christ visiting Caesarea Philippi, where Peter locates the sealing of the one hundred and forty-four thousand. This history typifies the sealing of the one hundred and forty-four thousand with the arrival of the third of the three tests of chapter twelve consisting of being “purified, made white and tried.”
Ay aaya yi mat am nañu ci atum 200 baat ci jamono ji ñu waxeek “Battle of Panium,” te dañuy xamale buur yu diisoo ak seen booloo yi; te itam ay aaya yooyu mooy bérab bu nekk ci taariix bi fan la Roomu pagaan jëkk a dugal boppam ci taariixu Daniyel fukki benn. Ay aaya yooyu ñoo ëmb yëg-yëgu mujj ak réerug juróomeel bennoo buur gu waxtaanu waxu Yàlla ci Bibil bi, waaye itam ñoo ëmb taariixu Bibil bi ci Kirist mi seeti Caesarée Philippe, fa Piyeer di sàkku bérab bu tëj miirug téeméeri ñeent-fukk ak ñeenti junni. Taariix boobu dafay melal tëjug miirug téeméeri ñeent-fukk ak ñeenti junni bi, ak ñëwug ñetteelu natt bi ci ñetti natt yi ci saar bi fukk ak ñaar, muy nekk “setal, weexal, te nattu.”
These three verses lead to verse sixteen where the Sunday law in the United States is represented. When the Exeter camp meeting ended on August 17, 1844 the wise virgins carried the message of the Midnight Cry across the eastern seaboard of the United States in sixty-six days. There is a period when all the virgins awake and one class has no oil, and everything which that identifies. When Simon Barjona’s name was changed to Peter the sealing of the one hundred and forty-four thousand is marked. From that point onward Jesus began to teach the disciples about the events connected with the cross.
Ñetti ñaar aaya yii di jëwale ba ci aaya fukk ak juróom-benn, fa ñu melale yoonu Dibeer bi ci Estados Unidos. Bi ndaje kaŋ Exetër jeexee 17 awril 1844, jigéen yu xel yi yóbbu nañu yégleb Bëccëgu Guddi bi ci bépp wetug géej gu penku bu Estados Unidos ci juróom-benn fan ak juróom-benn. Am na ab jamono bu jigéen ñépp yi di yewwu, te benn mbooloo amul diwlin, ak lépp lu loolu di fësal. Bi turu Simon Barjona soppeekee ba nekk Piyeer, lakkalug téeméeri junni ak ñeent-fukk ak ñeent war a nekk ci màndarga. Dale noonu ba kanam, Yeesu tàmbalee jàngal taalibe yi ci mbir yi jaxasoo ak bant bi.
The cross is a symbol of the close of probation and William Miller, who had been typified by John the Baptist, who had in turn been typified by Elijah was raised up to present the “events connected with the close of probation” as did both John the Baptist and Elijah. John said it this way.
Bant ba mooy misaalu jeexitali waxtu njéggal, te William Miller, mi ñu misaale woon ak Yaxya mi sóob ci ndox, kooku itam ñu misaale woon ak Ilyaas, Yàlla yékkati na ko ngir mu wax “xew-xew yi jëm ci jeexitali waxtu njéggal,” ni ko Yaxya mi sóob ci ndox ak Ilyaas ñoom ñaar ñépp defee. Yaxya wax na ko noonu.
But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.
Waaye bi mu gis nee Farisen yu bare ak Sadusen ñëw ci ay sóobam, mu ne leen: Yéen xeetu jaan yu venime, kan moo leen artu ngir ngeen daw meru Yàlla miy ñëw? Macë 3:7.
Elijah said it this way.
Eliya wax na ci ni.
And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:33–17:1.
Te Acaab defar ab kër; te itam Acaab gën a merloo Yàlla Boroom Israayil ba mu mer gën buuru Israayil yépp ñi ko jiitu woon. Ca ay fanam, Yel Bokkat-Betel dafa tabax Yeriko: dafa samp fondamaaŋam ci Abiraam doomam ju jëkk, te taxawal bunt ya ci Segub doomam ju ndaw, ni ko waxu Boroom bi doon, bi mu waxe jaarale ko ci Yosuwa doomu Nun. Te Eliya Miy-Tisb, mi bokkoon ci dëkkkat Gileyaad, ne Acaab: Ndegg Yàlla Boroom Israayil mi dund, mi ma taxaw fa kanamam, du am xob mbaa taw at yii, lu dul ci sama kàddu. 1 Buur ya 16:33–17:1.
Speaking of William Miller’s work as a modern reformer Sister White stated:
Ci liggéeyu William Miller ni melokaan buy yeesal jamono jii, Sœur White wax na:
“It was needful that men should be awakened to their danger; that they should be roused to prepare for the solemn events connected with the close of probation.” The Great Controversy, 310.
«Dafa war a am solo nit kuñ xam seen njàqare; te ñu yëngal leen ngir waajal seen bopp ci xew-xew yu tar yi jëm ci mujju jamono ji ñu mayee nit ñi ngir tuub seen bakkaar.» The Great Controversy, 310.
The last six verses of Daniel eleven represent the “events connected with the close of probation.” Those events were unsealed at the time of the end in 1989, and they were clearly revealed.
Juróom benniy waxtaani ci Daniel fukki benn ñettant bi dafa teewal “xew-xew yi jëfandikookug ub téerey yërmandey àtte bi.” Yooyu xew-xew dañu leen ubbi woon ci “waxtu mujj ga” ci atum 1989, te feeñ nañu bu leer.
“Before His crucifixion the Saviour explained to His disciples that He was to be put to death and to rise again from the tomb, and angels were present to impress His words on minds and hearts. But the disciples were looking for temporal deliverance from the Roman yoke, and they could not tolerate the thought that He in whom all their hopes centered should suffer an ignominious death. The words which they needed to remember were banished from their minds; and when the time of trial came, it found them unprepared. The death of Jesus as fully destroyed their hopes as if He had not forewarned them. So in the prophecies the future is opened before us as plainly as it was opened to the disciples by the words of Christ. The events connected with the close of probation and the work of preparation for the time of trouble, are clearly presented. But multitudes have no more understanding of these important truths than if they had never been revealed. Satan watches to catch away every impression that would make them wise unto salvation, and the time of trouble will find them unready.” The Great Controversy, 595.
«Bala muy jëkk ngir ñu daan ko ci bant bi, Musalkat bi leeral na ay taalibeem ne war na ñu rey ko te mu dekkiwaat ci bàmmeel bi, te malaaka yi nekkoon nañu fa ngir dëgëral ay waxam ci xel ak ci xol yi. Waaye taalibe yi dañoo doon xaar ngir mu musal leen ci nguurug Réewum Room bu addina, te manuñu woon a muñ xalaat ne Ki ñu boole woon seen yaakaar yépp ci moom dina sonn ba dee dee buy ruslu. Wax yi ñu waroon a fàttalikku dañu leen far ci seen xel; te bi waxtuw nattu gi agsee, fekk na leen ñu waajaluwuñu. Deeñu Yeesu yàq na seen yaakaar ba mat ni bu leen ko waxuloon lu jiitu. Noonu itam ci kàddug waxu Yàlla yu wax lu jiitu, ëllëg bi ubbiku na ci sunu kanam bu leer, ni mu ubbeekoon ci kanamu taalibe yi jaarale ko ci waxi Almasi bi. Xew-xew yi ëppoo ak tëju waxtuw probasyoŋ ak liggéeyu waajal ngir waxtuw njàqare gi, ñu ngi leen feeñal bu leer. Waaye mbooloom nit ñu bare amuñu njàngat ci dëgg yu am solo yooyu, mel ni suñu ko feeñalul woon mukk. Seytaane di xool ngir dindi bépp ñàkk xel bu leen man a may xam-xam jëm ci mucc, te waxtuw njàqare gi dina leen fekk ñu waajaluwuñu.» The Great Controversy, 595.
It was at Caesarea Philippi, which is Panium, which is verses thirteen through fifteen that Christ began to teach His disciples about the cross, thus typifying the history of the Exeter camp meeting until October 22, 1844. At the beginning of the reformatory movement of the one hundred and forty-four thousand the “events connected with the close of probation” were unsealed and at the end of the movement of the one hundred and forty-four thousand the “events connected with the close of probation” are unsealed within the hidden history of verse forty.
Caesarea Philippi, maanaam Panium, mooy ay sarñee 13 ba 15, la Almasi tàmbalee jàngal ay taalibeem lu jëm ci bant ba, noonu mu melal jaar-jaari ndaje kaŋu Exeter ba ci 22 Oktobar 1844. Ci tàmbali yëngu-yëngu yeesalug ñaar-fukk ak ñeent-fukk ak ñeent junni ñi, “xew-xew yi jàppook jeexital probation” ubbees nañu; te ci mujju yëngu-yëngu ñaar-fukk ak ñeent-fukk ak ñeent junni ñi, “xew-xew yi jàppook jeexital probation” ubbees nañu ci biir jaar-jaar bu nëbbu bu sarñee 40.
“Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords.” Prophets and Kings, 715, 716.
“Tey, ci dooley te kàttanu Eliya ak Yaxya miy Sòb Yàlla, ndaw yi Yàlla tànn na leen dañuy woo xelam àddina buy jaar ci àtte bi ci xew-xewu tar yi di noonu di ñëw léegi, te ñu jëfandikoo ak waxtu yu mujj yi yoon wi nit ñi am ngir tuub ak feeñug Kirist Yeesu ni Buur buuri yi ak Sang sang yi.” Prophets and Kings, 715, 716.
The “events connected with the close of probation” are the events that are unsealed in the hidden history of verse forty. In Zechariah chapter three the final scenes of the investigative judgment are illustrated. Inspiration combines Zechariah’s testimony with those who are sealed in Ezekiel chapter nine.
“Xew-xew yi ànd ak jeexug jamono bu nit ñi di jot aat” mooy xew-xew yi ñu ubbi ci jaar-jaari mboolem yéen yu nëbb ci aaya ñent-fukk. Ci Saaru Sàkkariya yaatu ñetteel bi, ñu melni ay nataal ci moomeen yu mujj yi ak aatte bu seetkat bi. Xel mu Sell mi dajale seede Sàkkariya ak ñi ñu tëj ci Saaru Esekiyel yaatu juróom-ñeent bi.
“The people of God are sighing and crying for the abominations done in the land. With tears they warn the wicked of their danger in trampling upon the divine law, and with unutterable sorrow they humble themselves before the Lord on account of their own transgressions. The wicked mock their sorrow, ridicule their solemn appeals, and sneer at what they term their weakness. But the anguish and humiliation of God’s people is unmistakable evidence that they are regaining the strength and nobility of character lost in consequence of sin. It is because they are drawing nearer to Christ, and their eyes are fixed upon His perfect purity, that they so clearly discern the exceeding sinfulness of sin. Their contrition and self-abasement are infinitely more acceptable in the sight of God than is the self-sufficient, haughty spirit of those who see no cause to lament, who scorn the humility of Christ, and who claim perfection while transgressing God’s holy law. Meekness and lowliness of heart are the conditions for strength and victory. The crown of glory awaits those who bow at the foot of the cross. Blessed are these mourners, for they shall be comforted.
“Nit yu Yàlla ñi ngiy ñaax te jooy ndax ay ñaawtéef yi ñuy def ci réew mi. Ak ay rangooñ ñuy artu ñi bon ci seen waay-juróom ndax seen di doxal yoonu Yàlla ci suufu tànk, te ak tiis bu kenn mënu wax ñuy toroxal seen bopp kanamu Boroom bi ndax seen bàkkaar yu seen bopp. Ñi bon ñi daan reetaan seen tiis, ñuy ñaawal seen woote yu tedd, te ñuy yéjjale li ñuy wax ne mooy seen néew-doole. Waaye metit ak toroxteboppu nit yu Yàlla ñi mooy firnde bu wóor ne dañuy delloo doole ak teddungal jikko ji ñu réer ndax bàkkaar. Ndaxte dañuy gën a jege Kirist, te seen bët a ngi sax ci sellugam gu mat sëkk, moo tax ñuy gis bu leer lool ñaawug bàkkaar bu ëpp dayo. Seen réccu ak suufeel seen bopp a gën a neex Yàlla lool ci ay fukki yoon, gën a neex ko xel mu fees ak boppam, te réy, bu ñi gisul lu war a ñaaxal, ñi xeeb suufeelu Kirist, te di wax ne mat nañu, fekk ñu ngi moytu yoonu Yàlla ju sell ji. Lewet ak suufeel xol mooy xaalis yi ñuy am doole ak ndam. Kaala gu ndam ak màggal a ngi xaar ñi suufeel seen bopp ca suufu bant ba. Yeer na ñi ñuy jooy ndax seen ñaax, ndaxte dees na leen dëfël.”
“The faithful, praying ones are, as it were, shut in with God. They themselves know not how securely they are shielded. Urged on by Satan, the rulers of this world are seeking to destroy them; but could their eyes be opened, as were the eyes of Elisha’s servant at Dothan, they would see the angels of God encamped about them, by their brightness and glory holding in check the hosts of darkness.
“Ñi fépp te ñaankat yi, mel ni ñu tëj ak Yàlla. Yoom ci seen bopp xamuwuñu ni ñu leen aar bu wóor. Ci xiirug Seytaane la njiit yi ci àddina sii di seet a rey leen; waaye suñu bët ubbeekoon, ni bët jaamub Elisée ya ubbe woon ca Dótaan, dinañu gis malaaka Yàlla yi nekk wër leen, te ci seen leer ak seen ndam ñuy tere mbooloom lëndëm gi.”
“As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments’ from them, and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ The spotless robe of Christ’s righteousness is placed upon the tried, tempted, yet faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. And the remnant are not only pardoned and accepted, but honored. ‘A fair miter’ is set upon their heads. They are to be as kings and priests unto God. While Satan was urging his accusations and seeking to destroy this company, holy angels, unseen, were passing to and fro, placing upon them the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand, which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’”
“Ni nit ñi bokk Yàlla di toroxal seen bakan ci kanamam, di koy ñaan ngir sellal xol, ndigal gi joxees na ne: ‘Dindi leen yére yu tilim yi,’ te baat yu di dooleel waxees na ne: ‘Xoolal, damaa dindi say tooñ ci yaw, te dinaa la solal ay yére yu bees.’ Roob bu set weccug njubte Kirist mooy ñu solal doomi Yàlla yu jaar ci nattu, ci nattuug yéene, waaye di ñu takku ci ngëm. Desit bi ñu xeeb di nañu ko solal ay yére yu tedd ngërëm, te duñu gën a sobe mbaa ñaawlooati ak yàqute àddina bi. Seen tur dañuy sax ci téereb dundug Xar mi, bindees na leen ci biir ñi takku ci ngëm ci jamono yépp. Dañoo jéema taxaw ci pexeeb naxkat bi; xàjjaatug njaaxum njaar mi taxul ñu wone bàyyi seen takku. Léegi ñu wóor ba fàww ci pexe yi ñiy yëngu jéema leen. Seen bàkkaar dañuy yóbbu ca ki tàmbalee bàkkaar ba. Te desit bi duleen baal rekk mbaa nangu leen; waaye dañuy leen teral itam. ‘Mbalit mu rafet’ ñu teg ci seen bopp. Dañoo war a nekk ni buur ak saraxalekat yu Yàlla. Bi Seytaane doon jébbal ay accusaasioŋam tey seet a rey mbooloo mii, malaaka yu sell yu kenn gisul doon dem ak dikk, di leen teg màndargay Yàlla miy dund. Ñoomooy ñi taxaw ci tundu Siyoŋ ak Xar mi, te turu Baay bi bindees na ci seen jë. Dañuy woy woy wu bees ci kanamu gànguna gi, woy woowu kenn manul koo jàng ludul téeméeri junni ak ñeent fukki ñeent junni ñi jottali woon ci suuf si. ‘Ñoomooy ñi topp Xar mi fu mu dem fépp. Ñoom lañu jottalee ci biir nit ñi, di ñaaxu njëkk yi ngir Yàlla ak ngir Xar mi. Te ca seen gémmiñ gisuwuñu fenn: ndaxte amuñu benn sikki-sàkka ci kanamu gànguna gu Yàlla.’”
“Now is reached the complete fulfillment of those words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My servant the Branch.’ Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.”’ Testimonies, volume 5, 474–476.
“Léegi mat na ñëw ci matug baaxug waxi Malaaka bi ne: ‘Déglu léegi, yaw Yosuwe, saraxalekat bu mag bi, yaw ak sa ñiiru yi toog ci sa kanam; ndaxte ñoom ay nit lañu muy yéemel; ndaxte xoolal, dinaa génne sama Jaam bi, Carax bi.’ Kirist mooy ku feeñ ngir doon Boroom Njot ak Musalkatam ñi ci ay nitam. Léegi nag, desit yi dëgg-dëgg ay ‘nit ñu yéemu ci’ lañu, ndaxte rangoo ak toroxte seen tukki doxandéem bi jox nañu bérab ci mbégte ak teraanga ci kanamu Yàlla ak Gëstu mi. ‘Ci bés booba, Caraxu Aji Sax ji dina rafet te am ndam, te meññeefu suuf si dina rafet te tàggat ngir ñi mucc ci Israyil. Te dina am ne, ki des ci Siyon ak ki sax ci Yerusalem, dees na ko woowe sell, moom ku nekk ku bindees na ci biir ñiy dund ci Yerusalem.’” Testimonies, volume 5, 474–476.
The one hundred and forty-four thousand in the book of Revelation are Ezekiel’s group that are “sealed” as they “sigh and cry” for the abominations that are in the land. They are sealed when they are given the garment of Christ’s righteousness and the fair miter which represents Peter’s “kings and priests,” who were not the people of God, but have now become the people of God.
Junni téeméer ak ñeent-fukki ñent junni ñi ci téere Révélation bi, ñooy kuréelu Ezekiel gi ñi ñu “tàmpe” bi ñuy “jàkk ak jooy” ndax xas yi nekk ci réew mi. Ñu tàmpe leen bi ñu leen joxee yére njubtey Kirist ak mbaxana bu rafet bi, miy tegtal li Piyeer wax ne “buur ak saraxalekat yi,” ñi doonul woon askanu Yàlla, waaye léegi ñu nekk askanu Yàlla.
But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation. 1 Peter 2:9–12.
Waaye yéen, xeet wu Tey tànn, nguurug saraxalekat yi, xeet wu sell, ñu Yàlla moom boppam, ngir ngeen xamle cant yu kawe yi ci Ki leen woo génne leen ci lëndëm, dugal leen ci leeram lu yéeme: yéen ñi nekkoon ci jamono ju weesu jëfandikooñu woon nit ñaariw askan, waaye léegi ngeen nekk askanu Yàlla; yéen ñi jotu woon yërmande, waaye léegi jot ngeen yërmande. Samay soppe, maa ngi leen ñaan, ni doxandéem ak gan ci suuf, ngeen moytu bëgg-bëgg yu yaram, yi xeex ak ruu; te ngeen yor seeni jikko yu jub ci biir xeeti ndaw yi, ngir sax bu ñu leen wax lu bon ni ay defkat yu bon, ñu man a gis seeni jëf yu baax, te màggal Yàlla ci bésub seetsi. 1 Piyeer 2:9–12.
Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. Exodus 19:5, 6.
Léegi nag, bu ngeen dégg sama baat ci dëgg te sàmm sama kóllëre, kon dingeen nekk sama alal ju ma jagleel ci kaw xeet yépp; ndax suuf sépp moom na ma. Te dingeen nekk ci man nguuru saraxalekat yi ak xeet bu sell. Loolu mooy wax yi ngay wax ak bànni Israyil. Exode 19:5, 6.
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’
“Ci mujj jamono yu mujj yi ci jaar-jaaru àddina bii, kóllëre Yàlla ak nitam yi di sàmm ay ndigalam dañuy yeesaat ko. ‘Ci bés boobu dinaa leen defal kóllëre ak rab yi ci tool yi, ak picci asamaan, ak mbind mi di raax ci suuf; te dinaa damm xarala bi ak saafara bi ak xare bi bàyyi ko ci àddina, te dinaa leen taxaw ci kaaraange. Te dinaa laa takk ak man ba fàww; waaw, dinaa laa takk ak man ci njubte, ak àtte, ak mbëggeel gu yërmande ak yiw. Dinaa laa takk ak man ci takku gu dëggu; te dinga xam Boroom bi.’”
“‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14–23.
«“Te bés na ci bés boobu, maa ngi dégg,” la Boroom bi wax, “dinaa dégg asamaan yi, te ñoom dinañu dégg suuf si; te suuf si dina dégg dugub bi, biiñ bi ak diiwlin bi; te ñoom dinañu dégg Yisereyel. Te dinaa ko ji mbey ci suuf si ngir man; te dinaa yërëm ki amuloon yërmande; te dinaa wax ñi doonul samay nit: Yéen ngeen di samay nit; te ñoom dinañu wax: Yaw yaa di sama Yàlla.” Ose 2:14–23.»
“‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him at that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.
“‘Ca bés booba,... des njékk yu des ci Israayil, ak ñi mucc ci kër Yàqub,... dinañu wéeru ci Boroom bi, Mi Sell mi ci Israayil, ci dëgg.’ Esayi 10:20. Ci ‘bépp xeet, ak giir, ak làkk, ak nit ñépp’ dina am ñu tontu ak mbégte ci yégle bi ne: ‘Ragal-leen Yàlla, te jox ko ndam; ndaxte waxtu àtteem agsi na.’ Dinañu dëddu bépp xërëm bu leen lëkkal ci suuf si, te dinañu ‘jaamu ki sàkk asamaan ak suuf ak géej gi ak teen yu ndox mi.’ Dinañu gore bopp seen bopp ci bépp lëjju-lëjju, te dinañu taxaw ci kanam àddina si ni seede yu yërmande Yàlla. Naka ñu déggal bépp laaj gu Yàlla, malaaka yi ak nit ñi dinañu leen xam ne ñoom la ñiy ‘sàmm ndigali Yàlla yi, ak ngëmug Yeesu.’ Peeñu 14:6–7, 12.
“‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.
“‘Xool yi di ñëw, —kër gi wax na Boroom bi— ba baykat bi di fekk ngëmkatu góob gi, te dëppkatu reseñ bi di fekk ki di ji; tundu yi dinañu tuur biiñ bu neex, te tund yu gàtt yi yépp dinañu seey. Te dinaa delloo njiiti sama askanu Israayil, te dinañu tabax dëkk yu yàquoon yi, dal ci; dinañu itam bey toolu reseñ, naan biiñam; dinañu itam def àjjana yu ndaw, lekk seen meññent. Te dinaa leen jëkk ci seen suuf, te duñu leenati buddi génne ci seen suuf, bi ma leen jox, —kër gi wax na sa Yàlla, Boroom bi. Amos 9:13–15.’” Review and Herald, 26 Fewriye 1914.
It is evident that from the point when the final chosen generation of the one hundred and forty-four thousand are sealed that there are still Gentiles who can be influenced by the one hundred and forty-four thousand’s life style (conversation) during the day of the Gentile’s visitation.
Li leer na ne, dale ba ñu tëjé xeetu nit ñi mujj te tànn ci ñaar-fukk ak ñeent junni ak ñent-ñaar-fukk ak ñeent junni, am na ba tey xeeti ñi dul Yawut yu man a jëfandikoo dundin (waxin) bu ñaar-fukk ak ñeent junni ak ñent-ñaar-fukk ak ñeent junni ña, ca bésu seetug ñi dul Yawut ba.
“Human power and human might did not establish the church of God, and neither can they destroy it. Not on the rock of human strength, but on Christ Jesus, the Rock of Ages, was the church founded, ‘and the gates of hell shall not prevail against it.’ Matthew 16:18. The presence of God gives stability to His cause. ‘Put not your trust in princes, nor in the son of man,’ is the word that comes to us. Psalm 146:3. ‘In quietness and in confidence shall be your strength.’ Isaiah 30:15. God’s glorious work, founded on the eternal principles of right, will never come to nought. It will go on from strength to strength, ‘not by might, nor by power, but by My Spirit, saith the Lord of hosts.’ Zechariah 4:6.
“Doole nit ak kàttanu nit a taxawal mbooloom Yàlla, te duñu ko man a yàq itam. Du ci kaw doj wu doole nit lañu tabaxee mbooloom mi, waaye ci kaw Kirist Yeesu, Doju Jamono yépp, lañu ko samp, ‘te bunti safara du ko man a not.’ Matye 16:18. Nekkug Yàlla moo di jox dal gu sax ab yoonam. ‘Buleen wéer seen yaakaar ci buur yi, mbaa ci doomu nit,’ mooy kàddu gi ñuy yónnee ci nun. Sabóor 146:3. ‘Ci dal ak ci wóolu la seen doole nekké.’ Esayi 30:15. Liggéeyu ndamalu Yàlla, mi ñu samp ci pexe yu sax ba fàww yu jub, du mukk a neen. Dina dem ba gën a dëgër, ‘du ci kàttan, du ci doole, waaye ci Sama Xel la, wax na Boroom mboolooy asamaan yi.’ Sakkariya 4:6.”
“The promise, ‘The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it,’ was literally fulfilled. Verse 9. ‘The elders of the Jews builded, and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo. And they builded, and finished it, according to the commandment of the God of Israel, and according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia. And this house was finished on the third day of the month Adar [the twelfth month], which was in the sixth year of the reign of Darius the king.’ Ezra 6:14, 15.” Prophets and Kings, 595, 596.
“Kóllëre gi ne, ‘Loxo Serubabel ñoo samp kërgii; te ay loxo dinañu ko àggal itam,’ am naoon na ci lu dëgg. Aaya 9. ‘Mag yi ci Yude yi daan nañu tabax, te ñoom yokk nañu ndax wax ju yàlla bindkat Agge ak Sàkarya doomu Iddo di yégle. Ñu tabax ko, te noppi ko, jaarale ko ci ndigal Yàlla Israyil, ak ci ndigal Sirus, ak Dàryus, ak Artaserse buur bu Perse. Te kërgii jeex na ca ñetteelu bésu weeru Adar [weer wa fukk ak ñaar], ci atum juróomeelu at ci nguurug Dàryus buur bi.’ Esdra 6:14, 15.” Yonent yi ak Buur yi, 595, 596.
Verses thirteen to fifteen represent the prophetic events that lead to the close of probation for Sabbath-keepers at the Sunday law. They also represent the third of three steps in verse ten of Daniel twelve. Verse ten is the “purification,” verses eleven and twelve represent the “made white” and verses thirteen to fifteen represent the litmus test where the Sabbath-keeping virgins are “tried.”
Aayaat fukk ak juróom-ñett ba fukk ak juróom-ñaari dañuy tegtal xew-xew yu wax ci kanam yi di jëme ci jeexug waxtu yégle ci kaw ñi di sàmm Bésub Noflaay bi ci yoonu Dibeer. Itam dañuy tegtal ñetteelu mataleb bi ci ñetti jéego yi nekk ci aaya fukk ci Daniyel fukk ak ñaar. Aaya fukk mooy “setal gi,” aaya fukk ak benn ak fukk ak ñaar dañuy tegtal “ñu weexal,” te aaya fukk ak juróom-ñett ba fukk ak juróom-ñaari dañuy tegtal nattu bu wóor bi fa ay jigéen yu xareel, yiy sàmm Bésub Noflaay bi, “nattu” leen.
The internal message in the book of Daniel is represented by the Ulai River vision of chapters seven through nine and the external message is represented by the Hiddekel River vision of chapters ten through twelve. Chapter twelve is the climax of both the internal and external visions, and it presents the method in which Christ raises up and cleanses the one hundred and forty-four thousand. Verses ten through sixteen represent the hidden history of verse forty from 1989 unto the Sunday law of verse forty-one and sixteen. The verses that fit into the hidden history represent the perfect fulfillment of verse ten of chapter twelve.
Bataaxal bu biir ci téereb Daniel ñu ngi koy tektale ci peeñu dexu Ulai bi nekk ci ay sarax 7 ba 9, te bataaxal bu bitim-réew bi ñu ngi koy tektale ci peeñu dexu Hiddekel bi nekk ci ay sarax 10 ba 12. Saar 12 mooy njëlbëenu peeñu bu biir ak bu bitim-réew, te moo wone anam wi Kirist di yékkati ak setal junni ak téeméer fukk ak ñeent fukki nit. Aaya 10 ba 16 dañuy tektale jaar-jaaru nettali bu nëbbu bu aaya 40, dale ko ci 1989 ba ca yoonu Dibéer bu aaya 41 ak 16. Aaya yi méngoo ak jaar-jaaru nettali bu nëbbu, dañuy tektale matug gu mat sëkk gu aaya 10 ci saar 12.
Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:10–12.
Ñu bare dinañu leen sellal, setal leen ba weex, te nat leen; waaye ñi bon dinañu def lu bon; kenn ci ñi bon du xam dara; waaye ñi xam-xam dinañu xam. Te li dale ci waxtu wooyu jële sarax su bes bu nekk, teg bañu-bàyyi bu yàq réew mi, dina am junni ñaar téeméeri fan ak juróom-ñent-fukk. Ku muñ te àgga ci junni ñett téeméeri fan ak juróom-benn-fukk ak juróom-ñett, barkeel na. Daniel 12:10–12.
The “wise” who understand verses ten through sixteen and who have been sealed both “intellectually” and “spiritually” are those who understand the external prophetic message represented in the hidden history of verse forty, and they have been “intellectually” settled into that understanding before the Sunday law. The “wise” are those who have been transformed by the internal message represented by Revelation chapter eleven and verse eleven and they have settled into the experience before the Sunday law.
Ñi am “boroom yi” yi xam sarax yi ci aaya fukk ba fukk ak juróom-benn, te ñoom lañu tëral woon ci “xel” ak ci “ruu”, mooy ñi xam yégleb kàddug yonent gi ci biti, bi ñu teg ci jaar-jaaru nettali gu nëbbu gi nekk ci aaya ñent-fukk, te ñoom lañu dalaloon ci seen xam-xam boobu ci “xel” balaa yoonu Dibeer. “Boroom yi” mooy ñi ndëkkitaloon ndam ci bataaxal bu biir bi ñu tegtal ci Peeñu gi, saar 11 ak aaya 11, te ñu dal ci mbooleem jëfandikoo boobu balaa yoonu Dibeer.
The “wise” are those who have received the “blessing” associated with “waiting,” marking the one hundred and forty-four thousand as those who fulfill the perfect and final fulfillment of the ten virgins. Revelation eleven verse eleven arrived in July of 2023, thus marking the “time of the end,” when Daniel and Revelation mark with two witnesses that the increase of knowledge which was unsealed in July of 2023 identifies the sealing process of the one hundred and forty-four thousand. Eleven plus eleven equals twenty-two, which is a symbol of the combination of divinity with humanity, and those who pass the three-step purification process that produces the one hundred and forty-four thousand are identified in Daniel twelve, verse twelve providing another signature of Palmoni, for twelve times twelve equals one hundred and forty-four thousand.
“Boroom yi xel” mooy ñi jot “barke bi” bu ñu boole ak “xaar,” te loolu mooy màndargaal nit ñi ñuy téere ni ñaar-fukk ak ñeent-fukk ak ñeent junni, ne ñooy ñi matal matug bu mat te mujj bu lépp ci wérgu-yaram fukki janq. Peeñu gi 11:11 àgsi na ci weeru Sulet 2023, te noonu mu màndargaal “jamonoy mujj bi,” ba fa Daniyeel ak Peeñu joxe màndargaale ak ñaari seede, ne yokkuteg xam-xam gi ñu ubbiwoon ci weeru Sulet 2023 mooy xamle yoonu tëj gi ci ñaar-fukk ak ñeent-fukk ak ñeent junni. Fukk ak benn dolli fukk ak benn mooy ñaar-fukk ak ñaar, te loolu mooy màndargaal booleekatug yàllaay ak nit, te ñi jaar ci jëfi sellal gu ñetti jéego yi jur ñaar-fukk ak ñeent-fukk ak ñeent junni, ñoom lañuy xamle ci Daniyeel 12:12, te loolu di joxe beneen màndargay Palmoni, ndaxte fukk ak ñaar yoon fukk ak ñaar mooy ñaar-fukk ak ñeent-fukk ak ñeent junni.
We will continue this study in the next article.
Dinanu wéyal jangum bii ci artikel bi ci topp.