“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.

« Dans l’Apocalypse, tous les livres de la Bible se rencontrent et s’achèvent. Voici le complément du livre de Daniel. » Conquérants pacifiques, 585.

The truth that is identified by John as “the Revelation of Jesus Christ,” which the Lion of the tribe of Judah has been unsealing for his people since July 2023, is brought to perfection when the book of Daniel is brought together with the book of Revelation. Daniel chapter two represents the second angel’s message in the context of the image of the beast test of the last days. It identifies a process of testing and a specific period of testing.

Goonga ngo Yuhanna inniri “Feeññinannde Yesu Almasiihu,” ngo Mbaroodi lenyol Yahuuda ndii woni e ittude maandeeji mum ngam yimɓe mum gila lewru Morso 2023, ina timminee so deftere Daniyel renndinaama e deftere Feeññinannde. Sappitorde ɗiɗaɓere deftere Daniyel ina hollira ɓatakuru malaa'ika ɗiɗaɓo oo e nder ƴeewtagol baɗte natal kullal ngal e ñalɗi sakkitiiɗi ɗii. Nde ina hollira laawol ƴeewtagol e sahaa keeriiɗo ngam ƴeewtagol.

The period and process of Daniel chapter two, represented by the seventy years of Daniel’s captivity, typified the testing period of the Protestants in Millerite history. The Protestants failed their testing process and became the daughters of Rome. Prophetically, a daughter typifies her mother; and Rome is a prophetic beast. Their failure and subsequent transitioning into the daughters of Rome typify the test of the image of the beast in our current history, for they transitioned into an image of the beast. Our current testing process is therefore represented by Daniel’s seventy years of captivity, and also by the history of the second angel’s message during the Millerite movement.

Sahaa e laawol ɗi ngoni e taƴre ɗiɗaɓere deftere Daniel, ɗi duuɓi cappanɗe jeeɗiɗi ɗi Daniel woni nanngaaɗo kollata, ngoniino maande sahaa ƴeewndo Protestanɓe e daartol Millerite. Protestanɓe ɓen mbaawaani jaalude e laawol ƴeewndo maɓɓe, ɓe ngonti ɓiɓɓe rewɓe Rome. E maanaa tinndinooje annabaaji, ɓiɗɗo debbo wonata ko maande yumma mum; Rome kadi woni ko dabba e tinndinooje annabaaji. Ronkugol maɓɓe jaalude e ƴeewndo e waylitaare maɓɓe nde rewti heen haa ɓe ngonti ɓiɓɓe rewɓe Rome ngoni ko maande ƴeewndo nataal dabba e daartol men jooni, sabu ɓe mbaylitii ɓe ngonti nataal dabba. Ko ɗuum waɗi laawol ƴeewndo men jooni ina holliree e duuɓi cappanɗe jeeɗiɗi ɗi Daniel woni nanngaaɗo, e kadi daartol ɓatakuru maleykaajo ɗiɗaɓo e sahaa dillere Millerite.

In the history of the second angel’s message that began on September 11, 2001, there is a specific period and testing process that is symbolically represented as Nebuchadnezzar’s image-dream of beasts; for a kingdom in Bible prophecy is also a beast. Nebuchadnezzar and the Chaldean religious elite represent those that fail the test, and Daniel and the three worthies represent those that pass the test. It may appear otherwise, but Nebuchadnezzar’s failure is confirmed in chapter three of Daniel.

Mu mateka y’ubutumwa bw’umumarayika wa kabiri bwatangiye ku wa 11 Nzeri 2001, hariho igihe cyihariye n’inzira y’igeragezwa byagereranyijwe mu buryo bw’ikigereranyo nk’inzozi z’igishushanyo cya Nebukadinezari cy’inyamaswa; kuko ubwami mu buhanuzi bwa Bibiliya na bwo ari inyamaswa. Nebukadinezari n’abanyedini b’indobanure b’Abakaludaya bahagarariye abananirwa ikigeragezo, naho Daniyeli n’abasore batatu b’indahemuka bahagarariye abatsinda ikigeragezo. Bishobora kugaragara ukundi, ariko kunanirwa kwa Nebukadinezari kwemezwa mu gice cya gatatu cya Daniyeli.

In the testing process, which is represented in both Daniel chapters one and two, there are specific prophetic waymarks that line up with the truths that have recently been set forth in the book of Revelation. In chapter one, “ten days” represented the testing period that led to Daniel manifesting a fairer and fatter image due to his eating the heavenly fare, while the other class of eunuchs manifested the image of those who ate the diet of the king. A king prophetically is a kingdom, and prophetically a king or kingdom is also a beast. Those whose countenances manifested the results of eating the king’s diet manifested the image of the beast.

E nder laawol ƴeewndo ngol, ngol holliraa e saar gooto e saar ɗiɗi e deftere Daniel, ena woodi maantooje keeriiɗe e annabaaku ɗe njahdi e goongaaji ɗi bayyinaa ko ɓooyaani e deftere Peeññinannde. E saar gooto, “balɗe sappo” maantini sahaa ƴeewndo oo, mo addani Daniel feeñninde mbaydi ɓurndi yooɗde e ɓurndi heewde ɓandu sabu ko o ñaamnoo ñaamdu kammu, tawa fedde woɗnde worɓe salwaaɓe ɓee feeñnini mbaydi ɓeen ñaamnooɓe ñaamdu laamɗo oo. E annabaaku, laamɗo ko laamu, tee e annabaaku, laamɗo walla laamu ko ngilndi kadi. Ɓeen ɓe yeesooji mum'en kolli njaltudi ñaamde ñaamdu laamɗo oo, ɓe peeñnini mbaydi ngilndi ndii.

In Daniel chapter two, Daniel was praying to understand the hidden “secret” of Nebuchadnezzar’s image-dream. He needed to know what the dream was, and also what it meant. He represents those in the last days that are seeking to understand the secrets associated with the unsealing of the Revelation of Jesus Christ, for the unsealing of the Revelation of Jesus Christ is the last prophetic “secret” that is unsealed before probation closes. All the prophets, including Daniel, are identifying the last days. Daniel’s endeavor to understand the “secret” was a life-or-death endeavor, as is the image of the beast test for God’s people in the last days.

Mu lugero lwa kabiri rwa Daniyeli, Daniyeli yasengeraga kugira ngo amenye “ibanga” ryari ryahishwe ry’inzozi z’igishushanyo cya Nebukadinezari. Yagombaga kumenya icyo iyo nzozi yari cyo, kandi n’icyo yasobanuraga. Ahagarariye abari mu minsi y’imperuka bashaka gusobanukirwa amabanga ajyana no kudapfundururwa kw’Ibyahishuwe bya Yesu Kristo, kuko kudapfundururwa kw’Ibyahishuwe bya Yesu Kristo ari ryo “banga” rya nyuma ry’ubuhanuzi ridapfundururwa mbere y’uko igihe cy’imbabazi kirangira. Abahanuzi bose, harimo na Daniyeli, barimo kugaragaza iminsi y’imperuka. Umuhati wa Daniyeli wo gusobanukirwa iryo “banga” wari umuhati w’ubuzima cyangwa urupfu, nk’uko no kugeragezwa kw’ishusho y’inyamaswa kuri ubwoko bw’Imana mu minsi y’imperuka na ko kuri uko.

“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.” Manuscript Releases, volume 15, 15.

„Mwenyezi Mungu amenionyesha wazi kwamba sanamu ya mnyama itafanywa kabla ya muda wa rehema kufungwa; kwa maana hiyo ndiyo itakuwa jaribu kuu kwa watu wa Mungu, ambalo kwalo hatima yao ya milele itaamuliwa.” Manuscript Releases, volume 15, 15.

The prayer of Daniel, as he sought to understand the “secret,” represents a specific waymark in the history of God’s people in the last days. The book of Daniel provides two witnesses that establish the waymark of “prayer” in the last days. That waymark is located in the period of time that is represented by the second message of every reform line.

La prière de Daniel, alors qu’il cherchait à comprendre le « secret », représente un jalon précis dans l’histoire du peuple de Dieu dans les derniers jours. Le livre de Daniel fournit deux témoins qui établissent le jalon de la « prière » dans les derniers jours. Ce jalon se situe dans la période de temps représentée par le deuxième message de chaque ligne de réforme.

The prophetic setting of both prayers is the seventy years of captivity, which as a symbol represents the “seven times” of Leviticus twenty-six. In Daniel two, in the first verse, the name “Nebuchadnezzar” is doubled, and the doubling of a word in Scripture is a symbol of the second angel’s message.

Haala annabaaku torooje ɗiɗi ɗee ko duuɓi cappanɗe jeeɗiɗi maccungaaku, ɗi ngoni maande “laabi jeeɗiɗi” ɗi Leviticus cappanɗe ɗiɗi e jeegom. E Daniel ɗiɗi, e aaya go'o, innde “Nebuchadnezzar” winndaama laabi ɗiɗi, tee winndugol helmere laabi ɗiɗi e nder Deftere Alla ko maande ɓatakuru malaa'ikaajo ɗiɗaɓo.

There are several references in the writings of Sister White that identify Daniel chapter three as a symbol of the Sunday law. Daniel chapter one possesses every characteristic of the first angel’s message, and we are informed that you cannot have a third message (Daniel chapter three) without a first and second message.

Ina woodi nokkuuji keewɗi e binndanɗe Banndiraaɗo debbo White ɗi kollata wonde taƴre tataɓere e deftere Daniel ko maande sariya ñalawma Alat. Taƴre arandere e deftere Daniel ina jogii sifaaji fof ɗi ɓatakuru malaa'ikaajo arano jogii, tee en anndinaama wonde a waawaa jogaade ɓatakuru tataɓuru (taƴre tataɓere e deftere Daniel) tawa a jogaaki ɓatakuru aranduru e ɗiɗaɓuru.

The image of the beast test has been defined by Ellen White as the test we must pass before probation closes, and before we are sealed. When the music played in Daniel chapter three, probation symbolically closed, for chapter three represents the Sunday law. Nebuchadnezzar’s music represents the melody that the whore of Tyre then begins to sing to the kings of the earth at the end of the symbolic seventy years that she had been forgotten.

Le test de l’image de la bête a été défini par Ellen White comme l’épreuve que nous devons traverser avant la clôture du temps de grâce et avant d’être scellés. Lorsque la musique retentit dans Daniel chapitre trois, le temps de grâce se clôt symboliquement, car le chapitre trois représente la loi du dimanche. La musique de Nebucadnetsar représente la mélodie que la prostituée de Tyr se met alors à chanter aux rois de la terre à la fin des soixante-dix années symboliques pendant lesquelles elle avait été oubliée.

And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.

Et il arrivera en ce jour-là que Tyr sera oubliée pendant soixante-dix ans, selon les jours d’un seul roi ; au bout de soixante-dix ans, il en sera de Tyr comme de la prostituée qui chante. Prends une harpe, parcours la ville, toi, prostituée oubliée ; fais entendre de douces mélodies, chante de nombreux cantiques, afin qu’on se souvienne de toi. Et il arrivera, au bout de soixante-dix ans, que le Seigneur visitera Tyr ; alors elle retournera à son salaire, et se livrera à la prostitution avec tous les royaumes du monde sur la face de la terre. Ésaïe 23:15–17.

Sister White identifies the three angels’ messages as three tests.

Banndiraaɗo debbo White ina hollira wonde ɓatakuuje malaa'ikaaɓe tato ɗe ko ƴeewndooji tati.

“Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third, the last testing message to be given to the world, and a similar position will be taken when the last call is made.” Review and Herald, October 31, 1899.

“Wengi waliotoka kwenda kumlaki Bwana-Arusi chini ya jumbe za malaika wa kwanza na wa pili, waliikataa ya tatu, ujumbe wa mwisho wa kuwapima utakaotolewa kwa ulimwengu, na msimamo wa namna iyo hiyo utachukuliwa wakati mwito wa mwisho utakapofanywa.” Review and Herald, October 31, 1899.

Upon several witnesses, Daniel chapter two is the second angel’s message. The history of the empowerment of the first angel until the judgment is the history represented by the seventy years of Daniel’s captivity. The setting of Daniel’s prayer in chapter two takes place within the seventy years, which is a symbol of the “seven times”.

Fawaade e seedeeji keewɗi, sappitorde ɗimmere e deftere Daniel ko ɓatakuru malaa'ika ɗimmo on. Taariindi hokkugol malaa'ika arano on doole haa e ñaawoore ndee ko taariindi ndi duuɓi cappanɗe jeeɗi ɗi Daniel woni e maccungaagu ɗin kollirta. Ngonka du'aawo Daniel e sappitorde ɗimmere ndee woni ko e nder duuɓi cappanɗe jeeɗi ɗin, ɗi ngoni maande “sahaaji jeeɗi” ɗin.

The prayer of chapter nine begins with a direct reference to the seventy years. The prophetic setting of both prayers is identical. They represent different aspects of the same prayer, but are both placed in the identical setting of the “seven times,” and both align with the waymark of “prayer” that is located in the history of the one hundred and forty-four thousand of the last days.

Du’aare nde woni e taƴre jeenay fuɗɗoto ko e innugol duuɓi cappanɗe jeeɗiɗi ɗin e laaɓal. Ngonka du’aaje ɗiɗi ɗee e haalaaji annabaaɓe ko gootka. Ɗe kollita pecce ceertuɗe e du’aare wootere ndee, kono ɗe fof mbaɗaa e ngonka gootka “sahaaji jeeɗiɗi” ɗin, tee ɗe fof njahdi e maande laawol “du’aare” nde woni e daartol yimɓe ujunnaaji teemedere e cappanɗe nay e nay ɓe ñalɗi cakkitiiɗi.

When Daniel prays in chapter nine, he is in a prophetic “period of transition” from the kingdom of Babylon unto the kingdom of the Medes and the Persians. That transition point is also a waymark, and it also aligns with the same transition point in the movement of the third angel, when God’s people die in the street as “Laodiceans”, and come out of the grave as “Philadelphians”. The transition point for the movement of the first angel aligns with both Daniel’s transition point and the movement of the third angel, and all three are directly connected with the “seven times” of Leviticus twenty-six. The transition from Philadelphia to Laodicea in the Millerite movement took place with the arrival of “new light” on the “seven times” in 1856, and the subsequent rejection of the “seven times” altogether in 1863. Daniel in chapter nine, the movement of the first angel in Millerite time, and the movement of the third angel in our time all have transition points that align with one another, and all three transition points are set within the context of the “seven times”.

Nde Daniel woni e toragol e saar jeenay, o woni e “sahaa ɓennugol” jowitiiɗo e annabaaku, iwde e laamu Babylon faade e laamu Mediyankooɓe e Persiyankooɓe. Toɓɓere ɓennugol ndee ko maande laawol kadi, tee nde yahdii kadi e toɓɓere ɓennugol wootere ndee e dillere malaa'ikaajo tataɓo, tuma nde yimɓe Alla maayata e mbedda tawi ko ɓe “Laodiceankooɓe”, kadi yaltata e yanaande tawi ko ɓe “Philadelphiankooɓe”. Toɓɓere ɓennugol e dillere malaa'ikaajo gadano yahdii e toɓɓere ɓennugol Daniel e dillere malaa'ikaajo tataɓo, tee ɗee tati fof njokki ko feewi e “laabi jeeɗiɗi” ɗi woni e Leviticus noogas e jeegom. Ɓennugol iwde Philadelphia faade Laodicea e dillere Millerite waɗi e arugol “jayngol kesol” e dow “laabi jeeɗiɗi” e 1856, e riiwtugol “laabi jeeɗiɗi” ɗi haa timmi caggal ɗuum e 1863. Daniel e saar jeenay, dillere malaa'ikaajo gadano e jamanu Millerite, e dillere malaa'ikaajo tataɓo e jamanu men fof ena njogii toɓɓe ɓennugol ɗe njahdondiri, tee toɓɓe ɓennugol ɗee tati fof ngoni ko e nder haala “laabi jeeɗiɗi”.

In the history of the testing process, Daniel represents the messenger that is given the light which he shares first with his three companions, thus typifying the prophetic role of “Elijah”, who is the “voice crying in the wilderness”.

Dans l’histoire du processus d’épreuve, Daniel représente le messager à qui la lumière est donnée et qu’il partage d’abord avec ses trois compagnons, typifiant ainsi le rôle prophétique d’« Élie », qui est la « voix de celui qui crie dans le désert ».

The “secret” of Daniel chapter two identifies that the eighth kingdom of Bible prophecy is “of the seven” kingdoms. As the first representation of the kingdoms of Bible prophecy, it therefore connects with the last representation of the kingdoms of Bible prophecy found in Revelation chapter seventeen. The eighth kingdom, being “of the seven” previous kingdoms, is addressing the transition point that establishes modern Babylon as the three-fold union of the dragon, the beast and the false prophet. Nebuchadnezzar’s image-dream is ultimately identifying the eighth earthly kingdom of prophetic history.

Le « secret » du chapitre deux de Daniel révèle que le huitième royaume de la prophétie biblique est « du nombre des sept » royaumes. En tant que première représentation des royaumes de la prophétie biblique, il se rattache donc à la dernière représentation des royaumes de la prophétie biblique que l’on trouve au chapitre dix-sept de l’Apocalypse. Le huitième royaume, étant « du nombre des sept » royaumes précédents, désigne le point de transition qui établit Babylone moderne comme l’union triple du dragon, de la bête et du faux prophète. Le songe de la statue de Nebucadnetsar identifie en définitive le huitième royaume terrestre de l’histoire prophétique.

A kingdom is a beast in Bible prophecy, so the truth represented by Nebuchadnezzar’s image-dream is the first reference to the final beast, as is also identified in Revelation chapter seventeen. Therefore, Nebuchadnezzar’s dream is ultimately the dream of the image of the eighth and final beast. It’s the dream of “the image of the beast”.

𞤀 𞤈𞤫𞤱𞤲𞤺𞤮𞤪𞤣𞤮 𞤱𞤮 𞤤𞤫𞤹𞤣𞤵 𞤦𞤫 𞤯𞤫𞤤𞤺𞤫 𞤀𞤤𞤪𞤭𞤢 𞤀 𞤱𞤢𞤼𞤫 𞤉𞤢𞤴𞤦𞤫 𞤲𞤣𞤫 𞤸𞤵𞤤𞤣𞤫 𞤁𞤭𞤦𞤫𞤤, 𞤲𞤣𞤫 𞤧𞤢𞤪𞤢𞤲𞤺𞤮 𞤱𞤮 𞤧𞤫𞤦𞤢𞤼𞤢 𞤤𞤫𞤫𞤤𞤮 𞤸𞤮𞤤𞤴𞤭𞤲𞤺𞤮-𞤲𞤣𞤺𞤢𞤪𞤫 𞤐𞤫𞤦𞤵𞤳𞤣𞤫𞤲𞤫𞤦𞤢𞤪 𞤤𞤫 𞤶𞤮𞥅𞤪𞤭𞤲𞤣𞤫 𞤞𞤵𞤲𞤭𞤪𞤫 𞤢 𞤯𞤫𞤤𞤺𞤫 𞤣𞤢𞤩𞤢𞤪𞤫 𞤧𞤢𞤬𞤢𞤪𞤫 𞤳𞤢𞤤𞤣𞤮𞤲𞤺𞤫, 𞤲𞤣𞤫 𞤲𞤣𞤮 𞤪𞤫𞤤𞤫𞤯𞤵𞤪𞤫𞤼𞤮 𞤶𞤢𞤱𞤼𞤫𞤪𞤫 𞤦𞤫 𞤧𞤫𞤦𞤢𞤼𞤫 𞤲𞤣𞤫 𞤶𞤮𞤤𞤢𞤸𞤮 𞤒𞤫𞤱𞤫𞤤𞤢𞤼𞤭𞤮𞤲 𞤤𞤫𞤲𞤺𞤮 𞤧𞤭𞥅𞤼𞤫𞤪𞤫𞤯𞤮. 𞤂𞤮𞤤𞤤𞤭, 𞤸𞤮𞤤𞤴𞤭𞤲𞤺𞤮-𞤲𞤣𞤺𞤢𞤪𞤫 𞤐𞤫𞤦𞤵𞤳𞤣𞤫𞤲𞤫𞤦𞤢𞤪 𞤱𞤮 𞤯𞤫𞤪𞤣𞤮 𞤫 𞤸𞤮𞤤𞤴𞤭𞤲𞤺𞤮 𞤲𞤣𞤺𞤢𞤪𞤫 𞤲𞤺𞤢𞤤𞤳𞤢 𞤦𞤫 𞤲𞤢𞥅𞤼𞤢𞤲𞤣𞤭𞤪𞤫 𞤥𞤢𞤳𞤳𞤮 𞤶𞤢𞤱𞤼𞤫𞤪𞤫 𞤧𞤢𞤬𞤢𞤪𞤫. 𞤐𞤣𞤫 𞤫 𞤸𞤮𞤤𞤴𞤭𞤲𞤺𞤮 “𞤤𞤫𞤫𞤤𞤮 𞤯𞤫𞤤𞤺𞤫”.

That in itself is the confirmation of the importance of recognizing the transition point that occurs in the movement of the third angel, but the “secret” is also the key that brings together and establishes much of what the previous articles have been identifying about the history that followed July 18, 2020. In those articles, it has been presented that the four waymarks of each of the sacred reform movements, which are represented by Daniel’s seventy years of captivity, always possess the same theme.

Ɗum e hoore mum ko tabbitinol himmorde heɓtinde nokku ɗo waylitere waɗata e dillere malaa'ikaajo tataɓo, kono “sirlu” nguu kadi ko coktirgal ngal hawrinta e tabbitinta ko heewi e ko binndanɗe adiiɗe ɗee njokkinoo e heɓtinde baɗte daartol ngol rewti 18 Yuli 2020. E ɗeen binndanɗe, holliraama wonde maandeeji laawol nay ɗi kala dillere e dille kesɗitinal ceniiɗe ɗee jogii, ɗe duuɓi cappanɗe jeeɗi naŋaare Daniel ɗin maantini, no njogii sahaa kala tiitoonde wootere ndee.

Those four waymarks in the time of Christ were set within the context of “death and resurrection”. The first waymark, which represented the empowerment of the first message, was Christ’s baptism, the symbol of death and resurrection. The second waymark, which represents the first disappointment in that history, was the death and resurrection of Lazarus. The third waymark was the triumphal entry into Jerusalem, representing the Midnight Cry. Christ was heading to His death and resurrection, and Lazarus, the living representative of death and resurrection, led the procession. Lazarus also establishes that during the proclamation of the Midnight Cry, God’s people are “sealed”.

Ɗeen maandeeji laawol nay e jamanu Almasiihu ngonnoo e nder fannu “maayde e ummitaare”. Maande adannde, nde hollitinoo hokkugol ɓatakuru adanndu semmbe, wonnoo batisma Almasiihu, maande maayde e ummitaare. Maande ɗiɗaɓere, nde hollata yolnaare adannde e oo daartol, wonnoo maayde e ummitaare Lazarus. Maande tataɓere wonnoo naatgol e ndam nder Jerusalem, ngol hollata Wooynde Caka Jemma. Almasiihu no yahanoo to maayde Makko e ummitaare Makko, tee Lazarus, mo woni maande wuurnde maayde e ummitaare, ardii dewtol ngol. Lazarus kadi tabbitina wonde e sahaa yottinugol Wooynde Caka Jemma, yimɓe Alla ina “mbaɗanee taampere”.

“This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.

« Ce miracle suprême, la résurrection de Lazare, devait apposer le sceau de Dieu sur son œuvre et sur sa prétention à la divinité. » The Desire of Ages, 529.

The fourth waymark of judgment was the cross, which was also a death and resurrection. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Le quatrième jalon du jugement fut la croix, qui fut aussi une mort et une résurrection. La période de ces quatre jalons est représentée par les soixante-dix années de captivité de Daniel.

In Millerite history, the theme was the “day-for-a-year principle”, and August 11, 1840, was the confirmation of that principle. The first disappointment was the result of an incorrect application of the day-for-a-year principle. The Midnight Cry was the perfection of the day-for-a-year principle in connection with the twenty-three-hundred-year prophecy and the twenty-five-hundred-and-twenty-year prophecy, and then the Investigative Judgment began when those day-for-a-year prophecies were fulfilled on October 22, 1844. The theme of all four waymarks in Millerite history was the “day-for-a-year principle”. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

E taariika tokkuɓe Miller, toɓɓere teeŋtunde ndee wonnoo ko “sarɗi ñalawma gootal ngam hitaande wootere”, tee 11 Ut 1840 woni teeŋtinal sarɗi ndii. Yolnoore adannde ndee iwri ko e kuutorgol sarɗi ñalawma gootal ngam hitaande wootere ngol feewaani. Ewnaango Hakkunde Jemma ngoo woni timminol sarɗi ñalawma gootal ngam hitaande wootere e jokkondiral e haala annabaaku baɗte hitaaji 2300 e haala annabaaku baɗte hitaaji 2520, refti Ñaawoore Ƴeewtagol ndee fuɗɗii tuma nde ɗiin haalaaji annabaaku tugniiɗi e sarɗi ñalawma gootal ngam hitaande wootere timmii e 22 Oktoobar 1844. Toɓɓere teeŋtunde maandeeji laawol ɗii nay fof e taariika tokkuɓe Miller wonnoo ko “sarɗi ñalawma gootal ngam hitaande wootere”. Sahaa maandeeji laawol ɗiin nay ina holliree e hitaaji cappanɗe jeeɗiɗi ɗi Daniel wonnoo e maccungaagu.

In the days of King David, the theme was “the ark of God”. When David was empowered, he then determined to bring the ark to the city of David.

E jamanu Laamɗo Daawuda, ko “watiire Allah” wonnoo toɓɓere haala. Nde Daawuda hokkaama baawɗe, kisa o felliti addude watiire ndee to saare Daawuda.

And David went on, and grew great, and the Lord God of hosts was with him. 2 Samuel 5:10.

David alla et s’éleva de plus en plus, et l’Éternel, le Dieu des armées, était avec lui. 2 Samuel 5:10.

The first disappointment was when Uzzah sinned by touching the ark. The third waymark was when David understood that the Lord had blessed the house of Obededom the Gittite, where the ark had been kept since Uzzah’s rebellion. David then went and retrieved the ark for his triumphal entry into Jerusalem (only for his wife to manifest undue anger and “disappointment” for David’s entrance). Each of those four waymarks is represented by the ark. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Ɗeɓɓitaare adannde ndee waɗi ko nde Uzzah waɗi junuubu sabu o meemi saandu aadi ndun. Maande laawol tataɓre ndee waɗi ko nde David faami wonde Joomiraaɗo o barkinoo suudu Obededom Gittite oo, ɗo saandu ndun wonnoo mooftaa gila murtal Uzzah ngal. Caggal ɗum, David yahi, o artiri saandu ndun ngam naatgol makko e Jerusalem e ndam (kono ɗum addani debbo makko hollude tikkere nde haanaani e “ɗeɓɓitaare” sabu naatgol David ngol). Kala maande e maaɗe laawol nay ɗee ina holliree e saandu ndun. Sahaa maaɗe laawol nay ɗee ina holliree e duuɓi cappanɗe jeeɗiɗi ɗi Daniel wonnoo ko nanngaaɗo.

On September 11, 2001, Islam of the “third Woe” was loosed, and then restrained. July 18, 2020, was a failed prediction about the role of Islam. The message that brings the dead dry bones to life comes from “the four winds”, which are a symbol of Islam and represents the Midnight Cry message. The national ruin that follows the national apostasy of the Sunday law in the United States is brought about by Islam of the “third Woe”. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

La 11 septembrie 2001, Islamul din „a treia Vai” a fost dezlegat, iar apoi restrâns. 18 iulie 2020 a fost o predicție eșuată cu privire la rolul Islamului. Solia care aduce la viață oasele uscate ale morților vine din „cele patru vânturi”, care sunt un simbol al Islamului și reprezintă solia Strigătului de la Miezul Nopții. Ruina națională care urmează apostaziei naționale a legii duminicale în Statele Unite este adusă de Islamul din „a treia Vai”. Perioada acelor patru semne de hotar este reprezentată de cei șaptezeci de ani ai captivității lui Daniel.

The movement of the first angel represents the movement of the third angel, and the Midnight Cry message in Millerite history was a correction of the failed prediction that produced the first disappointment.

Le mouvement du premier ange représente le mouvement du troisième ange, et le message du Cri de Minuit dans l’histoire millérite fut une correction de la prédiction erronée qui produisit la première déception.

“The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844.” Early Writings, 247.

“Oludda mu omuyaga baalaba mu Byawandiikibwa nti baali mu kiseera eky’okulindirira, era nti baalina okulindiriza n’obugumiikiriza okutuukirira okw’okwolesebwa. Obujulizi bwe bumu obwabakulembeza okusuubira Mukama waabwe mu 1843, bwabaleetera okumusuubira mu 1844.” Early Writings, 247.

The same evidence of an Islamic attack upon Nashville is the evidence of an attack upon Nashville that will take place in response to the enforcement of Sunday worship. The writings of the Spirit of Prophecy never fail. The prediction of an attack upon Nashville is set forth in the writings of the Spirit of Prophecy. The Nashville prediction will be fulfilled, but the prediction of the attack on Nashville will be based upon a correction of the previously failed prediction, as it was in Millerite history. It is fulfilled at the fourth waymark, which is the waymark representing “judgment”.

Seedeeji gooti ɗi kollata yowitaare Islaam e Nashville ko ɗi kollata yowitaare e Nashville nde waɗata ngam jaabaade tilsingol dewal e ñalnde Alet. Binndi Ruuhu Annabaaku mbaasataa timmude abadaa. Tinndinol e dow yowitaare e Nashville ina winndaa e binndi Ruuhu Annabaaku. Tinndinol e dow Nashville maa timmu, kono tinndinol e dow yowitaare e Nashville maa tugnee e feewtingol tinndinol adanngol ngol timmaanoo, hono no waɗirnoo e daartol Millerite'en. Ɗum timmata e maande laawol nayaɓere, nde woni maande laawol holliroore “kiite”.

Jesus always illustrates the end with the beginning, and the first waymark of September 11, 2001, was an attack by Islam, so at the judgment of the Sunday law, there will be an Islamic attack upon Nashville. It may very well include other targets, but the message of the Midnight Cry is the message that is a correction of the message that produced the first disappointment. The first disappointment was caused by the sin of applying the time element to the prediction, not by the words of Ellen White.

Yesu sahaa kala ina laaɓnira joofirde fuɗɗoode, tee maande laawol arande nde 11 Septaambar 2001 wonnoo ko yowre nde Lislaam waɗi; ngam ɗum, e ñaawoore sariya ñalngu Alat, yowre Lislaam maa waɗ e Nashville. Yowre ndee ena waawi no feewi hewtude e paandaale goɗɗe kadi, kono ɓatakuru Wooyre Hakkunde Jemma ko ɓatakuru ndu feewnitata ɓatakuru ndu addunoo tasagol tamaa aranol. Tasagol tamaa aranol ngol iwrii ko e junuubu huutoraade geɗal sahaa ngal e ko haalanoo wonde maa waɗ, wonaa e konguɗi Ellen White.

It is important to recognize that the four waymarks that begin at the “empowerment” of the first message (which in Daniel occurs at the beginning of the symbolic seventy years) are always governed by the same theme. If you have accepted September 11, 2001, as a fulfillment of prophecy, you have prophetically eaten “the hidden book”. Very few people actually ate that truth, but there were some, as represented by Daniel, that purposed in their hearts not to be defiled by the Babylonian diet. Yet there are those who profess to believe September 11, 2001, was a fulfillment of prophecy, but argue that it was not Islam, but the Bush family, or the globalists, or the Jesuits, or the CIA or some combination of the usual subjects which are often employed by the modern conspiracy theorists. As Alpha and Omega, Jesus illustrates the end with the beginning, so if we are incorrect about what was prophetically represented on September 11, 2001, we are destroying our ability to rightly divide the prophetic Word of “truth”.

Ena waɗɗii anndude wonde ko toɓɓere gootere ndee ɗowata sahaa kala maandeeji laawol nayi ɗi puɗɗotoo e “hokkugol doole” ɓatakuru adanndu (ɗum, e deftere Daniel, waɗata e fuɗɗoode duuɓi cappanɗe jeeɗiɗi ɗi ngoni maande). So a jaɓii wonde ko waɗi e ñalngu 11 Septaambar 2001 ko timmugol annabaaku, a ñaamii “deftere suuɗaande ndee” e maanaa annabaaku. Ko yimɓe seeɗa tan ñaami goonga oo tigi, kono wonnoo woɓɓe, ɓe Daniel maantini, ɓe mbaɗunoo anniya e ɓerɗe mum'en waasde sobeede e ñaameteeji Babylon. Kono noon, ena woodi ɓe mbi'ata wonde ɓe ngoonɗini ko waɗi e ñalngu 11 Septaambar 2001 wonnoo timmugol annabaaku, kono ɓe ndarnotoo wonde wonaa Lislaam, ko ɓesngu Bush, walla tiiɗnooɓe gootindingol aduna, walla Jesuwitɓe, walla CIA, walla jillondiral wonɓe e ɓeen ɓe innaytee sahaa kala, ɓe tafotooɓe miijooji baɗte eɓɓooje suuɗiiɗe e jamanu hannde kuutortoo heewde. E wonde makko Alpha e Omega, Jesus huutortoo fuɗɗoode ngam hollirde joofirde, ngam ɗum, so en njumi e ko maantinaa e maanaa annabaaku e ñalngu 11 Septaambar 2001, en ngona e bonnude bawgal men seerndude no feewi Haala annabaaku ka “goonga”.

The “empowerment” of the first message in Millerite history was Islam of the second Woe, and that empowerment typified the empowerment on September 11, 2001, that was brought about by Islam of the third Woe.

Renforcement du premier message dans l’histoire millérite, l’islam du deuxième Malheur en fut l’agent; et ce renforcement préfigurait celui du 11 septembre 2001, provoqué par l’islam du troisième Malheur.

Islam at the first waymark identifies Islam at the last waymark. The last waymark represents the judgment, and the United States is judged at the Sunday law. It is the second message of Ezekiel in chapter thirty-seven that brings the dead to life, and that message is the message of the third waymark, which is the Midnight Cry. It is the sealing message, as typified by the triumphal entry of Christ riding upon an “ass”, a symbol of Islam. The Midnight Cry sealing message is carried by Islam.

Islaam e maande laawol adannde ina heftina Islaam e maande laawol sakkitiinde. Maande laawol sakkitiinde ndee ina hollita ñaawoore, tee Dowlaaji Dentuɗi Amerik ina ñaawee e sahaa sariya Alat. Ko ɓatakuru ɗimmuru Ezekiyel e taƴre cappanɗe tati e jeeɗiɗi wurnitinta mayɓe, tee ɓatakuru nduu ko ɓatakuru maande laawol tammunde, ɗum woni Woyre Caka Jemma. Ko ɓatakuru maandugol, wano no ɗum holliraa e misaal e naatgol Almasiihu e foolaare, o torii dow “mbaabba”, maande Islaam. Ko Islaam gaddata ɓatakuru maandugol Woyre Caka Jemma.

Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. Matthew 21:5.

Dites à la fille de Sion : Voici, ton Roi vient à toi, plein de douceur, et monté sur un âne, et sur un ânon, le petit d’une ânesse. Matthieu 21:5.

Ezekiel’s second prophecy comes from the “four winds”, which are also a symbol of Islam. It is absolutely essential to be clear about this truth, for the message that is the Midnight Cry is the message identifying Islam of the third Woe as the power that brings judgment upon the United States at the Sunday law and produces the national ruin that follows the decree.

Annabaaku ɗiɗaɓu Ezekiel ummii ko e “hennduuji nayi”, ɗi ngoni kadi maande Islaam. Ena waɗɗii no feewi yo goonga oo faame no laaɓi, sabu ɓatakuru ndu woni Woylaare Tumbere Jemma ko ɓatakuru ndu hollata wonde Islaam Bonannde tataɓere ndin ko bawgal ngal addata kiite dow Dowlaaji Dentuɗi Amerik e sahaa sariya Alahadi, tee waddata halkere leydi nde rewata yamiroore nden.

The Seven Trumpets of Revelation were God’s judgments upon the enforcement of Sunday worship by both pagan Rome and papal Rome.

Die sieben Posaunen der Offenbarung waren Gottes Gerichte über die Durchsetzung der Sonntagsverehrung sowohl durch das heidnische Rom als auch durch das päpstliche Rom.

  • The first four Trumpets were brought against pagan Rome after Constantine enforced the first Sunday law in the year 321.

    Na vani i Liutuki e Va e liutaki mai vei Roma vakapekani ni oti nodra vakatauca o Constantine na imatai ni lawa ni Siga Tabu ena yabaki 321.

  • The fifth and sixth Trumpets (which are also the first and second Woes of Islam), were God’s judgments against papal Rome for the papal Sunday law enacted at the Council of Orleans, in the year 538.

    La cinquième et la sixième Trompettes (qui sont aussi le premier et le second Malheurs de l’islam) étaient les jugements de Dieu contre la Rome papale pour la loi papale sur le dimanche promulguée au Concile d’Orléans, en l’an 538.

  • The seventh Trumpet (which is the third Woe of Islam), is the judgment brought upon the United States when it enforces Sunday worship in the near future.

    Trompet ketujuh (yang merupakan Malapetaka ketiga dari Islam) adalah penghakiman yang didatangkan atas Amerika Serikat ketika negara itu menegakkan ibadah hari Minggu pada masa yang akan datang dekat.

Islam of the third Woe represents the first waymark of September 11, 2001. The failed prediction of Islam’s attack on Nashville on July 18, 2020, represents the first disappointment, the second waymark. The message of the “four winds” of Islam, as represented in Ezekiel’s second prophecy in chapter thirty-seven, represents the Midnight Cry, the third waymark, and then comes the fourth waymark of the fulfillment of the failed prediction of July 18, 2020, at the Sunday law. Those are the four prophetic waymarks that occur in the prophetic history of the one hundred and forty-four thousand as represented by Daniel’s seventy years of captivity.

Lislaam Bone Tataɓo ina hollira maande laawol arande e ñalnde 11 Satumba 2001. Tinndinoore nde timmaani baɗte yowitugol Lislaam e Nashville e ñalnde 18 Yuli 2020 ina hollira ŋakkere yaakaar arande, maande laawol ɗiɗaɓere. Ɓataake “keneeli nay” Lislaam, no ɗi kolliraa e tinndinoore Ezekiel ɗiɗaɓere e saar cappanɗe tati e jeeɗiɗi, ina hollira Noddaango Hakkunde Jemma, maande laawol tataɓere, caggal ɗum maande laawol nayaɓere arta, nde timmugol tinndinoore ñalnde 18 Yuli 2020 nde timmaani, e tuma sariya ñalnde Alahadi. Ko ɗiin woni maandeeji laawol annabaaku nay ɗi kewata e taariika annabaaku yimɓe ujunnaaji teemedere e cappanɗe nay e nay, no ɗum holliraa e duuɓi cappanɗe jeeɗiɗi ɗi Daniel woni e maccungaaku.

The recognition of the message of the Midnight Cry is a primary element of the “secret” that was revealed in type to Daniel, when he prayed to understand Nebuchadnezzar’s image-dream. His prayer is a waymark that is located at the end of the three-and-a-half days of death for the two witnesses of Revelation eleven. Daniel’s Leviticus twenty-six prayer, as recorded in chapter nine, was in the first year of Darius. This places his prayers at transition points.

La reconnaissance du message du Cri de Minuit constitue un élément primordial du « secret » qui fut révélé en type à Daniel, lorsqu’il pria pour comprendre le songe de l’image de Nebucadnetsar. Sa prière est un jalon situé à la fin des trois jours et demi de mort des deux témoins d’Apocalypse onze. La prière de Daniel selon Lévitique vingt-six, telle qu’elle est rapportée au chapitre neuf, eut lieu dans la première année de Darius. Cela situe ses prières à des points de transition.

The transition point in Millerite history was 1856 when the Millerite movement transitioned from Philadelphia to Laodicea according to James and Ellen White. In that same year “new light” upon the “seven times” arrived in Hiram Edson’s Review and Herald articles, but in 1863 (“seven times” later), the “seven times” was rejected altogether. Daniel prayed “the prayer” that is identified as “the remedy” for the “scattering” of the “seven times” at the transition point between the first and second kingdoms of Bible prophecy.

Op die keerpunt in die Milleritiese geskiedenis was dit 1856 toe die Milleritiese beweging, volgens James en Ellen White, van Filadelfia na Laodicéa oorgegaan het. In daardie selfde jaar het “nuwe lig” oor die “sewe tye” in Hiram Edson se artikels in die Review and Herald verskyn, maar in 1863 (“sewe tye” later) is die “sewe tye” heeltemal verwerp. Daniël het “die gebed” gebid wat geïdentifiseer word as “die geneesmiddel” vir die “verstrooiing” van die “sewe tye” op die oorgangspunt tussen die eerste en tweede koninkryke van Bybelprofesie.

Three-and-a-half is a symbol for the twelve-hundred and sixty years, which in turn is a symbol of the “seven times.” On July 18, 2020, the Laodicean movement of Future for America manifested rebellion against God’s command to never again hang a prophetic message upon time. The movement was then “slain” and “scattered” in the street of Revelation eleven, which runs through Ezekiel’s valley of dead dry bones. At the end of that “scattering” time, which is also the “tarrying time” of the parable of the ten virgins, they are now being called out of their graves by “a voice crying” from within the “wilderness” of the “three-and-a-half” days.

Tatu na nusu ni ishara ya miaka elfu moja mia mbili na sitini, ambayo nayo kwa upande wake ni ishara ya “nyakati saba.” Tarehe 18 Julai 2020, vuguvugu la Laodikia la Future for America lilidhihirisha uasi dhidi ya amri ya Mungu ya kutoning’iniza tena kamwe ujumbe wa kinabii juu ya wakati. Ndipo vuguvugu hilo “likauawa” na “kutawanywa” katika njia ya Ufunuo kumi na moja, ipitayo katika bonde la mifupa mikavu ya wafu la Ezekieli. Mwishoni mwa wakati huo wa “kutawanywa,” ambao pia ni “wakati wa kukawia” wa mfano wa wanawali kumi, sasa wanaitwa watoke makaburini mwao kwa “sauti ya mtu aliaye” kutoka ndani ya “jangwa” la zile siku “tatu na nusu.”

Just as the Millerites eventually recognized that they were then in the “tarrying time” of Matthew chapter twenty-five and Habakkuk chapter two, so too, the “two dead witnesses” are required to recognize where they are when the “voice in the wilderness” cries out. They must recognize they are “scattered”. That recognition is a call to “prayer”, but not simply prayer; it is a call to Daniel’s Leviticus twenty-six prayer. Without that specific prayer, there is no revival. The revival marks the transition point from Laodicea unto Philadelphia and produces the prophetic phenomenon of the eighth being of the seven, as is confirmed by Nebuchadnezzar’s image in Daniel chapter two.

Hono no rewɓe Miller ɓen paamirnoo e sakket wonde e oon sahaa ɓe ngonnoo e “sahaa leeltugol” mo haalmaa e Matta taƴre noogas e joyi e Habakuuk taƴre ɗiɗi, nii kadi “seedeeɓe ɗiɗo mayɓe” ɓen ina poti faamde ɗo ɓe ngoni so “daande e ladde” ndeen noddii. Eɓe poti faamde wonde ɓe “sankitaama”. Ngol faamgol ko noddaandu e “toragol Alla”, kono wonaa toragol tan; ko noddaandu e toragol Daniyel ngol tugnii e Lewitik noogas e jeegom. So wonaa ngol toragol tigi, fintugol alaa. Ngol fintugol maantinta toɓɓere ɓennugol iwde Laodise yahde Filadelfi, tee addata kawgel annabaaku: jeetataɓo oo woni gooto e jeeɗiɗo ɓen, hono no natal Nebukadnesar e Daniyel taƴre ɗiɗi tabitiniri ɗum.

When that prayer of repentance and confession is accomplished, the promise is that God would then remember His covenant and gather His scattered people. Ezekiel’s first prophecy gathered the bones together, and then his prophecy of the “four winds” transformed the newly born “Philadelphians” into a mighty army…a mighty army that, according to Revelation eleven, were then to be “lifted up into heaven” with a “cloud of angels”. They are then the Lord’s “ensign”.

Bila doa pertobatan dan pengakuan itu telah terlaksana, janjinya ialah bahwa Allah kemudian akan mengingat perjanjian-Nya dan menghimpunkan umat-Nya yang tercerai-berai. Nubuat pertama Yehezkiel mengumpulkan tulang-tulang itu, lalu nubuatnya tentang “keempat angin” mengubah “orang-orang Filadelfia” yang baru dilahirkan itu menjadi suatu tentara yang besar… suatu tentara yang besar yang, menurut Wahyu sebelas, kemudian harus “diangkat ke sorga” dengan suatu “awan malaikat”. Maka merekalah “panji-panji” Tuhan.

The “secret” of Daniel two, as the Lion of the tribe of Judah is now revealing, confirms the phenomenon of the “eighth being of the seven”…and every other prophetic element of Daniel two aligns with the prophetic sequence of the two witnesses of Revelation eleven. The two witnesses of Revelation chapter eleven are “lifted up as an ensign” in the same “hour” that the Sunday law occurs, for they are lifted up at the “great earthquake” of Revelation chapter eleven. The “great earthquake” destroys a tenth part of the city, and the United States is the primary king of the “ten kings”, just as was France, when the “earthquake” of the French Revolution wiped out France in fulfillment of Revelation chapter eleven.

“Gundoo” Daniyel suura ɗiɗi, no Mbaroodi leñol Yahuuda woni feeñninde ɗum jooni nii, ina teeŋtina ngonka “jeetataɓo on jeyaaɗo e jeeɗiɗo ɓen”…tee fannu goɗɗo kala e ko haalanaa ko adii e Daniyel suura ɗiɗi ina yahda e deggondiral ko haalanaa ko adii baɗte seeditiiɓe ɗiɗo ɓen e Hollitaare suura sappo e go'o. Seeditiiɓe ɗiɗo ɓen e Hollitaare suura sappo e go'o “ina ɓantee hono raaya” e “waktu” gooto on mo sariya ñalngu Alat waɗata, sabu ɓe ina ɓantee e saanga “dimmbere leydi mawnde” nden e Hollitaare suura sappo e go'o. “Dimmbere leydi mawnde” nden ina bonna feccere wootere e pecce sappo saare nden, tee Dowlaaji Dentuɗi ɗin ko laamɗo ɓurɗo teeŋtude e “laamiiɓe sappo” ɓen, hono no Farayse wonirnoo nii, nde “dimmbere leydi” Waylude Farayse nden halki Farayse haa timmi, e timmingol ko winndaa e Hollitaare suura sappo e go'o.

The perfect fulfillment of that earthquake is accomplished upon the “earth” beast, and the Sunday law in the kingdom of the earth beast produces a shaking. The perfect fulfillment of the “earthquake” of Revelation eleven is the Sunday law when the “earth” beast is “shaken” and national apostasy is followed by national ruin. In that hour, the two witnesses are “lifted up as an ensign”. They “ascend to heaven in the clouds”, just as Christ ascended into heaven for the final time. His last words to the disciples, who typify God’s people of the last days, who are also to be lifted up into heaven as an ensign, are recorded in the book of Acts.

Ko e dow ngamri “leydi” ngol dimmbugol leydi heɓata timmugol kuuɓal mum, tee sariya ñalawma Alat e laamu ngamri leydi ina adda dimmbugol. Timmugol kuuɓal “dimmbugol leydi” ngol woni e Peeññingol sappo e go'o ko sariya ñalawma Alat, nde ngamri “leydi” ina “dimmbee”, tee caggal nde leydi woppi goonɗinal, bonnugol leydi rewa. E ndeen sahaa, seedeeɓe ɗiɗo ɓen ina “ɓamtee no lefol”. Ɓe “yellata to kammu e nder duule”, wano Almasiihu yelliri to kammu laawol sakkitiingol. Konngi makko cakkitiiɗi ɗi o haalani taalibaaɓe ɓen, ɓe ngoni misaalu yimɓe Alla ɓe balɗe cakkitiiɗe, ɓe kadi foti ɓamteede to kammu no lefol, mbinndaama e deftere Kuuɗe Lilaaɓe.

And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. Acts 1:7–9.

«И Ӯ ба онҳо гуфт: “Ба шумо дода нашудааст, ки вақтҳо ё мавсимҳоеро бидонед, ки Падар онҳоро дар ихтиёри Худ ниҳодааст. Аммо шумо қувват хоҳед ёфт, ҳангоме ки Рӯҳулқудс бар шумо нозил шавад; ва шоҳидони Ман хоҳед буд ҳам дар Ерусалим, ва дар тамоми Яҳудия, ва дар Сомария, ва то канори дурдасттарини замин.” Ва чун ин суханонро гуфт, дар ҳоле ки онҳо менигаристанд, Ӯ боло бурда шуд; ва абре Ӯро аз пеши назари онҳо гирифт.» Аъмол 1:7–9.

Those that would be the “ensign” must turn away from the application of “times and seasons”, if they would receive the power of the Holy Spirit to accomplish the work of the “ensign”.

Nga la a nga long long kam ba dei ka “ensign” ki dei ban phai noh na ka jingpyndonkam ïa ki “times and seasons”, lada ki kwah ban pdiang ïa ka bor jong U Mynsiem Bakhuid ban pyndep ïa ka kam jong ka “ensign”.

The “secret” that was revealed to Daniel in chapter two is the secret of the Revelation of Jesus Christ that is unsealed just before probation closes. That “secret” includes “the hidden history” of the “Seven Thunders.” That history is structured upon the Hebrew word that was created by bringing together the first, thirteenth and last letters of the Hebrew alphabet. When those letters are brought together, they form the Hebrew word “truth.” Jesus is the “truth”, which is also the First and the Last. Those three letters represent the structure of every great reform movement, for they represent the first, second and third angels. They represent the three-step purification process represented by Daniel in chapter twelve as “purified, made white and tried”. That three-step testing and purification process has been presented for over two decades by Future for America, but it has now been identified as representing a “hidden history” within the sacred reform lines. That “hidden history” is the perfect fulfillment of the “Seven Thunders” that were sealed up until now, just before the close of probation.

“Gundoo” ngoo hollanaa Daniel e sappitorde ɗiɗaɓere ko gundoo Peeññinannde Iisaa Almasiihu, ngoo maande mum ittatee ko heddii seeɗa sahaa ƴeewndugol timma. “Gundoo” ngoo ena waɗi nder mum “daartol suuɗngol” “Diwɗe Jeeɗiɗi”. Daartol ngol mahiraama e helmere Hebreere nde sosiraa hawrinde alkulal aranal, ngal sappo e tataɓal e ngal sakkitiingal e abajada Hebreere. So ɗeen alkule kawrindiraama, ɗe mbaɗata helmere “goonga” e Hebreere. Iisaa ko “goonga”, e kadi ko o Arano e Sakkitiiɗo. Ɗeen alkule tati tinndini mbaadi kala dillere mawnde feewnitagol, sabu ɗe tinndini malaa'ikaajo arano, ɗiɗaɓo e tataɓo. Ɗe tinndini laawol laɓɓingol e pelle tati, ngol Daniel holliri e sappitorde sappo e ɗiɗaɓere wonde “laɓɓinaa, mbaɗaa daneeɓe e ƴeewndaa”. Future for America ina hollitira ngol laawol ƴeewndugol e laɓɓingol e pelle tati haa ɓurti duuɓi noogaas, kono jooni ɗum annditaama wonde ina tinndina “daartol suuɗngol” e nder gori ceniiɗi feewnitagol. “Daartol suuɗngol” ngol ko timmitugol timmungol “Diwɗe Jeeɗiɗi”, ɗe uddaa e maande haa jooni, ko heddii seeɗa sahaa ƴeewndugol timma.

It has long been understood that the Seven Thunders represent a “delineation of events that transpired under the first and second angels’ messages,” and that they also represent “future events that would be disclosed in their order.” It has now been revealed through the Revelation of “truth,” that the last three waymarks of a reform line are the “hidden history” of the Seven Thunders. Those waymarks begin with the “first” disappointment and end with the “last” disappointment. The middle waymark is the Midnight Cry. The first disappointment marks the beginning of the “tarrying time”, which ends at the Midnight Cry. The message of the Midnight Cry ends at “the judgment” where the last disappointment is marked.

Il est admis depuis longtemps que les Sept Tonnerres représentent une « délimitation des événements qui se sont déroulés sous les messages du premier et du second ange », et qu’ils représentent aussi des « événements futurs qui seraient révélés dans leur ordre ». Il a maintenant été révélé, par la Révélation de la « vérité », que les trois derniers jalons d’une ligne de réforme constituent l’« histoire cachée » des Sept Tonnerres. Ces jalons commencent avec la « première » déception et s’achèvent avec la « dernière » déception. Le jalon intermédiaire est le Cri de Minuit. La première déception marque le commencement du « temps d’attente », qui prend fin au Cri de Minuit. Le message du Cri de Minuit s’achève au « jugement », où est marquée la dernière déception.

The first disappointment in Daniel chapter two was Daniel’s recognition that he had been placed under a “death decree”. He then asked for “time”, thus marking the beginning of the “tarrying time”. That led to his understanding of the “secret,” which is the message of the Midnight Cry, that was then presented to Nebuchadnezzar so he could “judge” Daniel’s message.

Jaasagol ɓernde aranol e deftere Daniel, simoore ɗimmere, woni anndugol Daniel wonde o wonnoo e les “yamiroore wareede”. Caggal ɗum, o ɗaɓɓi “sahaa”, ɗum maantini fuɗɗoode “sahaa leeltugol”. Ɗum addani mo faamde “sirlu”, ko ɗum woni ɓatakuru Gulol Hakkunde Jemma, ndu hollaa Nebuchadnezzar caggal ɗum ngam o waawa “ñaawde” ɓatakuru Daniel.

Nebuchadnezzar’s “judgment” of the dream and interpretation that Daniel presented marks the third of the three waymarks that represent the “hidden history” of the Seven Thunders. That judgment is also taken up in Daniel chapter three, which represents the principle that is firmly employed in the books of Daniel and Revelation, that principle being “repeat and enlarge”.

Nebukadnetsars „Gericht“ über den Traum und die Auslegung, die Daniel darlegte, kennzeichnet die dritte der drei Wegmarken, welche die „verborgene Geschichte“ der Sieben Donner darstellen. Dieses Gericht wird auch in Daniel Kapitel drei wieder aufgenommen, das den Grundsatz veranschaulicht, der in den Büchern Daniel und Offenbarung entschieden angewandt wird; dieser Grundsatz lautet: „wiederholen und erweitern“.

We will address chapter three in the next article, but it is worth identifying here that the judgment of the third waymark in chapter three identifies the last disappointment that was typified by the first disappointment. The “hidden history” of the Seven Thunders identifies three waymarks, beginning and ending with a disappointment. In Daniel chapter two the first disappointment is associated with a “death decree” by Nebuchadnezzar, and in chapter three the last disappointment is associated with another “death decree” by Nebuchadnezzar.

En mbaɗat haala dow taƴre tataɓere nde e binndol garowol, kono ena haani anndinde ɗoo wonde ñaawoore maande laawol tataɓere nde e taƴre tataɓere nde hollata tayre tanƴinaare sakkitiinde nde, nde tayre tanƴinaare adannde nde wonnoo maande mum. “Daartol suuɗaangol” Dollirɗe Jeeɗiɗi ɗee hollata maandeeji laawol tati, ngol fuɗɗorii e tayre tanƴinaare, cakkitorii kadi e tayre tanƴinaare. E taƴre ɗiɗaɓere nde e deftere Daniel, tayre tanƴinaare adannde nde ena jokkondiri e “yamiroore maayde” nde Nebuchadnezzar yaltini, e taƴre tataɓere nde kadi, tayre tanƴinaare sakkitiinde nde ena jokkondiri e “yamiroore maayde” woɗnde nde Nebuchadnezzar yaltini.

The “hidden history” of the “two witnesses”, who represent the movement of Future for America, represents the disappointment of July 18, 2020. Then began the “tarrying time” as represented by “three-and-a-half days” in Revelation chapter eleven. The awakening and resurrection of those that were “slain in the streets” by the beast that ascended out of “the bottomless pit” is specifically detailed in God’s prophetic Word; but at a simple level, when the two witnesses awake, they understand the “secret” represented in Daniel chapter two.

L’« histoire cachée » des « deux témoins », qui représentent le mouvement de Future for America, représente la déception du 18 juillet 2020. Alors commença le « temps d’attente », représenté par « trois jours et demi » dans le chapitre onze de l’Apocalypse. Le réveil et la résurrection de ceux qui furent « mis à mort dans les rues » par la bête qui montait de « l’abîme » sont exposés avec précision dans la Parole prophétique de Dieu ; mais, à un niveau simple, lorsque les deux témoins s’éveillent, ils comprennent le « secret » représenté dans le chapitre deux de Daniel.

That “secret” is the message of the Midnight Cry, which they then proclaim until Daniel chapter three, when the soon-coming Sunday law arrives, and the last disappointment occurs. The first disappointment was experienced by those represented as “Daniel” on July 18, 2020. The last disappointment is experienced by the leader of the “ten kings”, which is the United States, as national apostasy ushers in national ruin from Islam.

“Gundoo” ngoo ko ɓatakuru Wullaandu Hakkunde Jemma, ndu ɓe saaktata caggal ɗum haa e Daniyel simoore tataɓere, tuma nde sariya Alat mo arugol mum ɓadii oo arata, tee bonugol jikke cakkitiingol ngol waɗata. Ɓeen ɓe maandiniraa “Daniyel” keɓi bonugol jikke gadangol ngol ñalnde 18 Yuli 2020. Ardiiɗo “laamiiɓe sappo” ɓee, ɗum woni Dowlaaji Dentuɗi, heɓata bonugol jikke cakkitiingol ngol, tuma nde yaltugol leydi ndii e gomɗinal addanata ndi halkere ummoriinde e Islaam.

We will finish the summary and conclusion of Daniel chapter two in the next article.

Nous achèverons, dans le prochain article, le résumé et la conclusion du chapitre deux du livre de Daniel.

“Satan has taken the world captive. He has introduced an idol sabbath, apparently giving to it great importance. He has stolen the homage of the Christian world away from the Sabbath of the Lord for this idol sabbath. The world bows to a tradition, a man-made commandment. As Nebuchadnezzar set up his golden image on the plain of Dura, and so exalted himself, so Satan exalts himself in this false sabbath, for which he has stolen the livery of heaven.” Review and Herald, March 8, 1898.

«Սատանան աշխարհը գերության մեջ է առել։ Նա ներմուծել է մի կուռք-շաբաթ, և թվում է, թե նրան մեծ կարևորություն է տալիս։ Նա քրիստոնյա աշխարհի երկրպագությունը Տիրոջ Շաբաթից հափշտակել և ուղղել է դեպի այս կուռք-շաբաթը։ Աշխարհը խոնարհվում է ավանդության՝ մարդկային պատվիրանի առաջ։ Ինչպես Նաբուգոդոնոսորը Դուրայի դաշտում կանգնեցրեց իր ոսկե արձանը և այդպես մեծարեց ինքն իրեն, այնպես էլ Սատանան մեծարում է իրեն այս կեղծ շաբաթի միջոցով, որի համար նա հափշտակել է երկնքի զգեստանշանը»։ Review and Herald, March 8, 1898.