And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:20.
Yàlla nekkoon na ak xale bi; mu màgg, dëkk ca màndiŋ ma, te mu nekk ku xam tëj. Génesis 21:20.
Ishmael became an archer, which is a symbol of warfare, and a symbol of the executive judgment which is brought against Rome.
Ismayil mujj a doonkat, te lool mel na misaalu xare, te itam misaalu attey bu jëfandikookat bi indi ci kaw Room.
The voice of them that flee and escape out of the land of Babylon, to declare in Zion the vengeance of the Lord our God, the vengeance of his temple. Call together the archers against Babylon: all ye that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her: for she hath been proud against the Lord, against the Holy One of Israel. Jeremiah 50:28, 29.
Baatu ñi daw te rëccu génn réewu Babilon, ngir yégle ci Siyon fayu Boroom bi sunu Yàlla, fayu këram gu sell gi. Wooleen ñi di xettal ak bant yi ngir wër Babilon: yéen ñépp ñi di xocc xañjaral bi, dalleen ci wër-giir; bu kenn ci moom mu rëcc. Feyleen ko ni ko jëfam yelloowee; li mu def lépp, defleen ko ko noonu. Ndaxte jëkk na boppam ci Boroom bi, ci Kanam gu Sell gu Israyil. Yeremi 50:28, 29.
The archers recompense Babylon according to her work, and that recompense begins at the soon-coming Sunday law, with the second voice of Revelation chapter eighteen, when the progressive executive judgment of Babylon begins.
Way-jëf yi fey Babilon ci ni mu jëfe woon, te fey boobu dafay tàmbali ci yoonu dibeer bu nar a ñëw ga, ak baat bu ñaareel bi ci Pexe gu Sell ga, saar 18, bi àtte gu dox ndànk-nandank ci Babilon tàmbalee.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Revelation 18:4–7.
Noonu ma, dégg naa beneen baat buy jóge ci asamaan, naan: Géenleen ci moom, yéen sama nit ñi, ngir ngeen bañ a bokk ci ay bàkkaaram, te ngir ngeen bañ a jot ci ay mbugalam. Ndaxte ay bàkkaaram agsi nañu ba asamaan, te Yàlla fàttaliku na ay ñaawtéefam. Feyleen ko ni mu leen feewe, te yokkleen ko ñaari yoon ci li mu def; ci kaas bi mu feesal, feesalleen ko ñaari yoon. Ni mu màggaloo boppam, te dund ci yoxof ak neexal boppam, noonu yokkleen ko metit ak tiis. Ndaxte mu wax ci xolam ne: Maa ngi toog ni buur bu jigéen, te duma jigéen ju góoram deewee, te duma gis mukk tiis. Peeñu Yàlla 18:4–7.
Ishmael and his mother Hagar had been restrained from inheriting the right of the first born, and were cast out. Thus, jealousy became the prophetic motivation of Islam, and warfare their prophetic occupation. The first mention includes the restraint imposed upon Ishmael and his mother by Sarah, and their “restraint” became a primary prophetic characteristic of Islam throughout God’s Word, and history. Ishmael’s descendants were to be wild men, whose hand was against every man, and their wild attribute is represented by the wild Arabian ass, of the horse family. Thus, the Islamic warfare of the first and second woes, is represented as warriors riding upon angry horses.
Ismayil ak ndeyam Agaar dañu leen tere woon ngir jot cér bu jiitu doom góor bi, te ñu génne leen. Noonu, kiñaan moo doon xel mu yonent ci Islaam, te xare seen liggéeyu yonent. Njëfandikoo bu njëkk bi dafa ëmb ndigël gi Saarah teg ci kaw Ismayil ak ndeyam, te seen “tereel” mujj na nekk benn jikko ju mag ju yonent ci Islaam ci biir Kàddug Yàlla yépp ak ci jaar-jaari bindu nettali. Sëtuk Ismayil dañu war a nekk nit ñu ànd ak àll ba, ñi seen loxo di jàpp ak bépp nit, te seen melow àll si dañu ko melal ci mbaam mu àll mu Araab, mi bokk ci njabootu fas. Noonu, xarey Islaam yi ci njëkk ak ñaareelu ay, dañu leen melal ni ay xarekat yu war fas yu mer.
Islam is the message of the latter rain, and it is only fitting that the three woes represent three specific prophetic lines, for the methodology of the latter rain is “line upon line.” When the prophetic characteristics of the first two lines are brought together, they establish the line of the third woe. All three prophetic lines illustrate the period of the sealing of the one hundred and forty-four thousand. Those three lines represent the period of the pouring out of the latter rain, for the latter rain began to sprinkle when the third Woe arrived on September 11, 2001.
Lislaam mooy ndëgtalu tawb gu mujj gi, te yépp na ba ñetti alkande yi di takk ñetti rëdd yu sellal yu taxaw ci waxu yonent bi, ndaxte yoonu tawb gu mujj gi mooy “rëdd ci kaw rëdd.” Bu melokaan yu yonent yi ci ñaari rëdd yi njëkk àndee benn, dañuy tabax rëdd bu alkande bu ñetteel bi. Ñetti rëdd yu yonent yooyu yépp dañuy wone jamono ji ñuy tàggale téere ci kaw ñaari téeméer ak ñent-fukk ak ñeent junni ñaar. Ñetti rëdd yooyu dañuy tegu jamono ji ñuy tuur tawb gu mujj gi, ndaxte tawb gu mujj gi tàmbalee woyof bu ndaw ba mu nekk ci bi alkande bu ñetteel bi agsee ci 11 Septembar 2001.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
«Taw wu mujjeek bi daf ci askanu Yàlla. Ab malaaka bu am kàttan dina wàcc jógé asamaan, te suuf si bépp dina leer ndax ndamam.» Review and Herald, 21 Awril 1891.
The period of the sealing was also represented by the period that began on August 11, 1840 and ended with the arrival of the third angel on October 22, 1844. That period of time was also represented in Habakkuk chapter two. The Millerite history fulfilled Habakkuk chapter two, and in so doing it began when the angel descended on August 11, 1840, and it ended when the third angel arrived on October 22, 1844.
Jamono giñ deeñal bi itam dafañu ko melaloon ak jamono ji tambalee 11 Ut 1840 te jeex ak ñëwug malaaka bu ñetteel bi 22 Oktoobar 1844. Boobu jamono itam dafañu ko melaloon ci Habakuk saare ñaareel bi. Jaar-jaari Millerite bi moo matal Habakuk saare ñaareel bi, te ci loolu mu tàmbalee ba malaaka bi wàccee 11 Ut 1840, te mu jeex ba malaaka bu ñetteel bi agsee 22 Oktoobar 1844.
Habakkuk chapter two identifies that at the end of the vision, the vision would “speak.” In verse three of Revelation chapter ten, the angel cried (spoke) with a loud voice, and on October 22, 1844 the same angel swore (spoke) that “time should be no longer.” Habakkuk’s watchman in verse one of chapter two, is located at August 11, 1840, for it is then that the watchmen lift up their voices.
Saar Habakuk ñaareel day xamle ne ci mujjug peeñ mi, peeñ mi dina “wax.” Ci Revelasioŋ saar fukki ñaareelu benn, aaya ñett, malaaka ma yuuxu na (wax na) ak baat bu kawe; te ci 22 Oktoobar 1844, benn malaaka boobu gi giñ na (wax na) ne “waxtu du amati.” Sàmmkatub Habakuk bi nekk ci aaya benn ci saar ñaareel, am na bérabam ci 11 Ut 1840, ndaxte foofa la sàmmkat ya yékkati seen baat.
In the rebellion of 1888, which Sister White identifies as representing the angel of Revelation eighteen that was to lighten the earth with His glory, the watchmen (Jones and Waggoner) lifted up their “voices” as a trumpet, to show God’s people their transgressions, for their message was the message to Laodicea. On September 11, 2001, which was typified by the history of 1888, the Lord led His last day people back to Jeremiah’s old paths, where the watchmen were not hearkened to. The descent of the angel marks the prophetic arrival of the watchmen.
Ci rébbiliyoŋu 1888, bi Mag Sister White waxee ne moo ngi mel ni malaakam Peeñu 18, mi waroon a leeral suuf si ak ndamamu, sàmm yi (Jones ak Waggoner) yékkati nañu seen “baat” ni trompet ngir won nit Yàlla yi seen bàkkaar, ndaxte seen yégle woon na yégleb Laodike. Bésub 11 Septàmbar 2001, bi jaar-jaaramu nekkone lu ñu misaal ci jaar-jaaru 1888, Boroom bi jiite na nitam yu mujj yi dellu ca yoonu yàgg ya Yeremi waxoon, fa sàmm yi deesu leen déglu woon. Wàccug malaaka mi moo xamle ñëwug sàmm yi ci waxi yonent yi.
The “voice” that arrived on August 11, 1840, was delivered through the watchmen, and Jeremiah was told that if he would return to his faith and trust in God after his disappointment that he would become God’s mouth. When the vision that had tarried finally arrived on October 22, 1844, it “spoke.” The period of Habakkuk chapter two, which was fulfilled in Millerite history, illustrates the period of the sealing of the one hundred and forty-four thousand.
“Baat” bi ñëwone 11 Awuut 1840, jaaroon na ci waa wottu yi, te Yaramyañ ñu ko wax ne bu dellusee ci ngëmam ak kóoluteem ci Yàlla gannaaw ay naqaram, dina doon gémmiñu Yàlla. Bi peeñ mi yàgg ba agsi ci mujj 22 Oktoobar 1844, mu “wax.” Jamonoy Saaru Abakuk ñaareel biir, bi am solo ci jaar-jaaru Millerite, day misaalal jamonoy tëj-kàddug ñaar-fukk ak ñeent junni nit.
It is essential, to recognize that August 11, 1840 through to October 22, 1844, illustrates the sealing of the one hundred and forty-four thousand, which is the period where the latter rain is poured out. It is essential for the latter rain message is to be identified by the methodology of “line upon line.” The special period which is the sealing of the one hundred and forty-four thousand is repeatedly represented in the prophetic lines, and this is so in Habakkuk two, which Sister White directly identifies as being fulfilled in Millerite history. She also repeatedly teaches that Millerite history is repeated in the history of the one hundred and forty-four thousand.
Lu am solo bu baax, ñu xam ne 11 Awoot 1840 ba 22 Oktoobar 1844 dafay misaal taxawalug téereb ñi ñaar-fukk ak ñeent ci téeméeri junni, te mooy jamono ji taw gu mujj gi di wàcc. Lu am solo bu baax, ndaxte yégleb taw gu mujj gi war nañu koo xàmmi ci yoonu “rëdd ci kaw rëdd.” Jamono ju bees ji, mooy taxawalug ñi ñaar-fukk ak ñeent ci téeméeri junni, dees na ko tegtal ci yeneen yoon yu bari ci rëdd yi, te loolu noonu la ci Habakkuk ñaar, bi Sister White joxee ndigël bu leer ne dafa amug matal ci jaar-jaaru Millerite. Itam moom, yeneen yoon yu bari la jàngale ne jaar-jaaru Millerite dañuy dellu ci jaar-jaaru ñi ñaar-fukk ak ñeent ci téeméeri junni.
“Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain.
“Ci digóon ak waxi yonent yi ñu doon jàpp ne ñu jëm ci jamono ñaareelu dikk, amoon na ndigali njàngale yu ñu séddale woon ci seen tolluwaay gu amul wóor ak seen xaar-xaar bu metti, te di leen dëgërël ngir ñu xaar ak muñ ci ngëm, ne li nekkoon léegi ci lëndëm ci seen xel, dees na ko wéral bu yàggul.”
“Among these prophecies was that of Habakkuk 2:1–4: ‘I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.’
“Benn ci yeneen waxi Yonent yi mooy li nekk ci Habakkuk 2:1–4: ‘Dinaa taxaw ci sama bérub wottu, te dinaa yéeg ci kaw kër gu kawe ga, te dinaa xool ngir gis li Mu may wax, ak li ma war a tontu bu ñu ma yeddée. Noonu Boroom bi tontu ma ne ma: Bind peeñ mi, te nga leerale ko bu baax ci ay tabal, ngir ku ko jàng mën a daw ak moom. Ndaxte peeñ mi am na waxtu wu ñu ko tëral; waaye ci mujj mi dina wax, te du fen; su fekkee ne mu yéex, muñal ko; ndaxte dina ñëw ci lu wóor, du yéex. Xoolal, bakkanam bu réykat bi jubul ci moom; waaye aji jub ji dina dund jaar ci ngëmam.’”
“As early as 1842 the direction given in this prophecy to ‘write the vision, and make it plain upon tables, that he may run that readeth it,’ had suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: ‘The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. . . . The just shall live by his faith.’
“Ba ca atum 1842, tegtal gi ci wax ci waxu yonent bii ne: ‘Bindal gis-gis bi, te leer ko ci lal yi, ngir ku ko jàng mana daw,’ moo yóbbu Charles Fitch mu waajal ab kart bu yonent ngir feeñal gis-gisi Danyel ak Peeñu gi. Njëllu kart boobu dañu ko seet ni muy matal ndigël li ñu jox Xabakuk. Waaye kenn, ca jamono jooju, yëguloon ne sax am na ci yonent boobu lu mel ni yexxina ci matug gis-gis bi—ab waxtu buy yàgg. Gannaaw njaaxle ma, Mbind mi feeñ na ne am solo lool: ‘Ndaxte gis-gis bi am na waxtoom wu ñu dogal; waaye ci mujj gi dina wax, te du fen; doonte muy yàgg, xaaral ko; ndaxte dina ñëw dëgg-dëgg, du yex.... Ku jub ki ci ngëmam lay dund.’
“A portion of Ezekiel’s prophecy also was a source of strength and comfort to believers: ‘The word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God. . . . The days are at hand, and the effect of every vision. . . . I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged.’ ‘They of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of My words be prolonged any more, but the word which I have spoken shall be done.’ Ezekiel 12:21–25, 27, 28.” The Great Controversy, 391–393.
“Ab benn ci yeneen waxi Yonent bi Esekiyel itam doon na cosaanu doole ak diisóo ngir ñi gëm: «Kàddu Boroom bi ñëw ci man, ne ma: Yow, doomu nit ki, lan mooy wax ju ngeen am ci suufu Israyil, di wax ne: Fan yi yaatu nañu, te bépp peeñ xañu na? Kon nag waxal leen: Ni Boroom Yàlla waxe.... Fan yi jegesi nañu, ak matug bépp peeñ.... Man dina wax, te kàddu gi ma di wax dina am; du yaatuati.» «Ñi bokk ci kër Israyil ne: Peeñ gi mu gis, ngir fan yu bari yu ñëw la, te mu ngi yégle ci jamono yu sore. Moo tax waxal leen: Ni Boroom Yàlla waxe; benn ci samay kàddu du yaatuati dara, waaye kàddu gi ma wax, dina am.» Esekiyel 12:21–25, 27, 28.” The Great Controversy, 391–393.
The Millerites not only saw themselves fulfilling the parable of the ten virgins, and Habakkuk chapter two, but they were also led to see that the history where they were fulfilling these prophecies, was also Ezekiel’s identification of that very same history, where “the effect of every vision,” was to be fulfilled. The line of history that represents the sealing of the one hundred and forty-four thousand is where the effect of every vision is fulfilled!
Millerite yi gisoon nañu seen bopp ne dañuy matal léebub fukki janq ak ci saa si ñaareelu xaajub Habakuk, waaye itam Yàlla yóbbu na leen ba ñu gis ne jaar-jaar ba ñuy matalee yeneen waxi yonent yooyu, mooy itam li Esekiyel wax ngir xamle benn jaar-jaar boobu sax, fa “njariñu bépp peeñ” di matalees. Rëddoo jaar-jaar bi di teg rëccuñ ñaar téeméeri ak ñeenti fukki junni nit ñi, mooy fa njariñu bépp peeñ di matalee!
The lines which represent the period of the latter rain and the sealing of the one hundred and forty-four thousand are brought together to establish that prophetic history invariably possess the signature of Alpha and Omega.
Rëdd yi teeru jamono taw gu mujj gi ak moñal gi ñeel téeméeri junni ak ñeent fukk ak ñeent ñaar ñi, da ñoo ñu boole ngir dëggal ne taarixu waxyu ci yoon wu sax dafay yore màndargay Alfa ak Omega.
Millerite history begins with the voice of the angel of Revelation ten, and ends with the same voice. September 11, 2001 begins with the first voice of Revelation chapter eighteen, and ends with the second voice of Revelation chapter eighteen. Habakkuk chapter two, begins with the voice of the watchmen, and ends with the voice of Jeremiah’s watchman. The first woe begins with Mohammed, and ends with Mohammed II. The second woe begins with the release of the four angels of Islam and ends with the restraint of Islam.
Jaar-jaaru Millerite tàmbalee ak baatu malaakam Apokalips fukki at miir, te mu jeex ak benn baat boobu. 11 Septaambar 2001 tàmbalee ak njëkk baatu Apokalips saaru fukk ak juróom-ñett, te mu jeex ak ñaareelu baatu Apokalips saaru fukk ak juróom-ñett. Saaru ñaaru Habakuk tàmbalee ak baatu sentineel yi, te mu jeex ak baatu sentineelu Yeremi. Njëkk musiba mi tàmbalee ak Mohammed, te mu jeex ak Mohammed II. Ñaareelu musiba mi tàmbalee ak bàyyib ñeenti malaakay Islaw, te mu jeex ak téye Islaw.
The methodology that is the latter rain is Isaiah’s “line upon line” methodology, and the lines that are brought together to identify and establish the message of the latter rain invariably contain the signature of Alpha and Omega. The first woe of Revelation chapter nine, begins with Mohammed and ends with Mohammed II. The period is divided into two types of warfare, the first being disorganized attacks upon Rome that began in earnest with Abubakar, and then a period of one hundred and fifty years where the first organized warfare of Islam was accomplished.
Yoonu liggéey bi di taw bu mujj bi, mooy yoonu liggéey bu Esayi wax ne “rëdd ci kaw rëdd,” te rëddi yi ñuy boole ngir xàmm ak sampu yégle bu taw bu mujj bi, dinañu yóbbu sax màndargay Alfa ak Omega. Ñàkk bu jëkk bi ci Peeñu Yàlla, saar 9, tambalee na ak Mohammed te mu jeex ak Mohammed II. Diir ba seddoo na ñaari xeetu xare: bu jëkk bi mooy xeex yu doxul woon ci yoon wu tëral ngir song Room, yu tàmbalee ci dëgg ak Abubakar; gannaaw loolu, am na ab diirub téeméeri at ak juróom-fukk yu ci jëkk, fa xareb Islama bu njëkk bi ñu tëraloon ci yoon ame.
The one hundred and fifty years is represented by the time prophecy of “five months”. The second woe also possesses a time prophecy which is three hundred and ninety-one years and fifteen days. Therefore, since the prophetic structure of the first and second woes identify the ending with the beginning, it contains a division between the sealing, and a specific period of time, The sealing process is represented at the beginning of the history of the first woe, and it is represented at the ending of the second woe.
Juroomi téeméeri at ak jur ci waxu yonent bi ne “juróomi weer.” Ñaareelu musiba bi itam am na ab waxu yonent buy wax ci ñetti téeméeri ak juróom-benn fukk ak benn at ak fukki fan ak juróom. Kon nag, gannaaw ndaje ak tabaxu yonent yi ci musiba bu njëkk ak bu ñaareel di wone ne jeexital bi ak tambali bi dañuy jëme ci seen bopp, am na ci biir gis-gis boobu ab xaajale diggante màndargaal bi ak benn jamono ju mat te xamleef. Jëfandikukatug màndargaal bi dañu ko teewal ci tambalug taarixu musiba bu njëkk bi, te itam dañu ko teewal ci jeexitalu musiba bu ñaareel bi.
What follows the sealing of verse four, in the first woe, is the “five months” (one hundred and fifty years). The five months is identified twice, once in verse five and again in verse ten. What precedes the sealing process of August 11, 1840 to October 22, 1844 in the second woe is the prophecy of the “hour, day, month, and year” (three hundred and ninety-one years and fifteen days), of verse fifteen. Together in one continuous line the fifth and sixth trumpets begin and end with an illustration of the sealing process.
Li topp ci xàjj wi ñenteel, ci njëkk njàqare gi, mooy “juróomi weer” yi (téeméeri at ak juróom-fukk). Juróomi weer yi ñu leen wax ñaari yoon: benn yoon ci aaya bu juróom, te beneen yoon ci aaya bu fukk. Li jiitu jëfandikoo sàkkal gi diggante 11 ut 1840 ba 22 oktoobar 1844, ci ñaareelu njàqare gi, mooy waxu “waxtu, bés, weer ak at” bi (ñetti téeméeri ak juróom-benn-fukk ak benn at ak fukk ak juróom bés), ci aaya bu fukk ak juróom. Boo leen boolee ci benn rëdd bu sax, trombet bu juróomeel ak bu juróom-benniy juróom yi tàmbali te jeex ak misaal bu jëme ci jëfandikoo sàkkal gi.
As two lines, applied “line upon line” they identify a beginning and ending marked by Mohammed the first and Mohammed the second. “Line upon line,” they identify two distinct periods in each line, that is produced by each line possessing a time prophecy. In the history of the first woe, Islam was to “hurt” Rome, and in the second woe, it was to “kill” Rome. The first woe was a warfare of spears, swords and arrows, and the second woe introduced gunpowder as the weaponry.
Niari ñaari rëdd yuñu jëfandikoo ci “rëdd ci kow rëdd”, dañuy xamle tambali ak muj gu ñu xàjjal ak Mohammed bu jëkk ak Mohammed ñaareel bi. Ci “rëdd ci kow rëdd”, dañuy xamle ñaari jamono yu wuute ci benn rëdd bu nekk, te loolu juddoo ci ne rëdd bu nekk am na ab waxu yonent buy wax jamono. Ci jaar-jaaru mboolem njàqare bu jëkk bi, Islam war na woon “lor” Rooma, te ci ñaareelu njàqare bi, war na woon “rey” Rooma. Njàqare bu jëkk bi nekkoon xareb xare ak xont, saafara ak bàyyi, te ñaareelu njàqare bi indi woon buuru ndox mu tàkku buy doxal yëf yu xare yi.
“VERSE 10. And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months. 11. And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon.
“AAYA 10. Te ñoo am ay gub yu mel ni yu xons, te dafa am lawbe ci seen gub; te seen kàttan mooy sonal nit ñetti weer ak benn. 11. Te amoon nañu buur bu leen jiite, mooy malaakam kóllëre gu xóot gu dul jeex; turam ci làkku Ebrë mooy Abaddon, waaye ci làkku Geres turam mooy Apollyon.
“Thus far, Keith has furnished us with illustrations of the sounding of the first five trumpets. But we must now take leave of him, and proceed to the application of the new feature of the prophecy here introduced; namely, the prophetic periods.
“Ba leegi, Keith joxe na nu misaal yu jëm ci liifug juróom-ñett yi njëkk. Waaye léegi war na nu bàyyi ko, te jàll ci jëfandikoo mbir mu bees mi wax ci kàddug yonent bi fii; maanaam, di jamono yu yonent yi.”
“Their Power Was to Hurt Men Five Months.—1. The question arises, What men were they to hurt five months?—Undoubtedly the same they were afterward to slay (see verse 15); ‘The third part of men,’ or third of the Roman empire,—the Greek division of it.
“Seen doole mooyoon a lor nit ñeel weer yu juróom.—1. Laaj bi di jog mooy, yan nit lañu waroon a lor ñeel weer yu juróom?—Ci wàllu dëgg, ñoom rekk lañu doon ci topp a rey (xool aaya 15); ‘Ñetteelu nit ñi,’ walla ñetteelu kër giiru Room,—wàll gu Gereg ci moom.
“2. When were they to begin their work of torment? The 11th verse answers the question.
«2. Kañ lañu war a tàmbali seen liggéeyu sonal? Saar bi ñu bind ci 11e aaya moo tontu laaj bi.»
“(1) ‘They had a king over them.’ From the death of Mohammed until near the close of the thirteenth century, the Mohammedans were divided into various factions under several leaders, with no general civil government extending over them all. Near the close of the thirteenth century, Othman founded a government which has since been known as the Ottoman government, or empire, which grew until it extended over all the principal Mohammedan tribes, consolidating them into one grand monarchy.
“(1) «Ñu amoon benn buur ci seen kaw.» Dalee ci deeŋu Mohammed ba janook njalbéenu xarnub fukk ak ñett, waa Mohammed yaa ngi doon tasaaroo ci ay wàll yu bare te nekk ci suufu ay kilifa yu bare, fekk amul benn nguur gu mag gu ñu lépp bokk, buy yëngu ci seen kow. Ci wetug mujju xarnub fukk ak ñett, Othman sas na benn nguur gu ñu xam ginnaaw loolu ne mooy nguurug Ottoman, walla imbaaru Ottoman, te mu màgg ba yaatal ba dajlewoon xeeti waa Mohammed yu mag yépp, boole leen ci benn nguur gu mag.”
“(2) The character of the king. ‘Which is the angel of the bottomless pit.’ An angel signifies a messenger, a minister, either good or bad, and not always a spiritual being. ‘The angel of the bottomless pit,’ or chief minister of the religion which came from thence when it was opened. That religion is Mohammedanism, and the sultan is its chief minister. ‘The Sultan, or grand Seignior, as he is indifferently called, is also Supreme Caliph, or high priest, uniting in his person the highest spiritual dignity with the supreme secular authority.’—World As It Is, p.361.
“(2) Mbirum buur bi. ‘Mi mooy malaaka bu xuru su dul jeex gi.’ Malaaka dafay tekki ndaw, jawriñ, muy bu baax walla bu bon, te du saa su nekk mbind mu xel. ‘Malaaka bu xuru su dul jeex gi,’ walla jawriñ bu mag bu diine ji jóge fa ba mu ubbee. Diine jooju mooy Mohammedanism, te sultaan bi mooy jawriñam bu mag. ‘Sultaan bi, walla grand Seignior, ni ñuy ko woowe ci benn yoon ak baneen, moom itam mooy Kalif bu Kawe bi, walla saraxalekat bu kawe bi, dajale ci boppam màggug ngëneel gu ruu ak kàngamug nguur gu ëppu ci adina.’—World As It Is, p.361.”
“(3) His name. In Hebrew, ‘Abaddon,’ the destroyer; in Greek, ‘Apollyon,’ one that exterminates, or destroys. Having two different names in two languages, it is evident that the character, rather than the name of the power, is intended to be represented. If so, as expressed in both languages, he is a destroyer. Such has always been the character of the Ottoman government.
“(3) Turam bi. Ci làkku Ebre, ‘Abaddon,’ yàqkat; ci làkku Geres, ‘Apollyon,’ ki di rey, walla ki di alag. Ndax am na ñaari tur yu wuute ci ñaari làkk, leer na ne li ñuy bëgg a tekki mooy jikkoji kàttan googu, waaye du turam. Su ko dee noonu, ni ko waxe ci ñaari làkk yi, moom ab yàqkat la. Loolu moom la woon saa su nekk jikkoy nguurug Otomaan.”
“But when did Othman make his first assault on the Greek empire?—According to Gibbon, Decline and Fall, etc., ‘Othman first entered the territory of Nicomedia on the 27th day of July, 1299.’
«Waaye kan la Othman defee jëfandikooam bu njëkk ci nguuru Gereeg gi? — Ndegam li Gibbon wax ci Decline and Fall, ak yeneen: “Othman dugg na njëkk ci suufu Nicomedia ci ñaareel-fukk ak juróom-ñaareel fan ci weeru Sulet, atum 1299.”»
“The calculations of some writers have gone upon the supposition that the period should begin with the foundation of the Ottoman empire; but this is evidently an error; for they were not only to have a king over them, but were to torment men five months. But the period of torment could not begin before the first attack of the tormentors, which was, as above stated, July 27, 1299.
“Nattukaayu ay bindkat yi ci ay mbindkat dañoo sukkandiku ci xalaat ne jamono ji war na tàmbalee ak sosug nguur gu Ottoman; waaye loolu, lu leer la ne ay njuumte la; ndaxte duñu doon rekk am buur bu leen tiim, waaye itam dañoo waroon sonal nit ñi juróom-weeri weer. Waaye jamonoy sonal gi mënul woon tàmbali lu jiitu jëfandikoo bu njëkk bu way sonal ya, te loolu, ni ko waxee ci kaw, mooy 27 Sulet 1299.
“The calculation which follows, founded on this starting-point, was made and published in a work entitled, Christ’s Second Coming, etc., by J. Litch, in 1838.
“Njëg lëkkal gi di topp, te ñu sos ko ci tàmbaliin bii, defees na ko te siiwal ko ci ab téere bu tudd, Ñëwaatu Yeesu Kirist bu Ñaareel bi, ak yeneen, ci J. Litch, ci atum 1838.
“‘And their power was to hurt men five months.’ Thus far their commission extended, to torment by constant depredations, but not politically to kill them. ‘Five months,’ thirty days to a month, give us one hundred and fifty days; and these days, being symbolic, signify one hundred and fifty years. Commencing July 27, 1299, the one hundred and fifty years reach to 1449. During that whole period the Turks were engaged in an almost perpetual warfare with the Greek empire, but yet without conquering it. They seized upon and held several of the Greek provinces, but still Greek independence was maintained in Constantinople. But in 1449, the termination of the one hundred and fifty years, a change came, the history of which will be found under the succeeding trumpet.” Uriah Smith, Daniel and Revelation, 505–507.
“‘Te seen baat giit nit ñaari fukki fan ak juróom.’ Ba léegi la seen ndigal yam, ngir sonal nit ñi ak ay yàqute yu sax, waaye du ngir rey leen ci wàllu nguur. ‘Juróom-weer,’ fanweeri fan ci benn weer, di nu may téeméeri fan ak juróom-fukk; te fan yii, ndaxte seen melow mooy simból, dañuy tekki téeméeri at ak juróom-fukk. Bu tàmbalee ci 27i Sulet 1299, téeméeri at ak juróom-fukk gi dina àgg ci 1449. Diirub jamono jooju mépp, Turki yi dañoo nekkoon ci xare bu nekk lu ci gën a sax ak impéeru Gereg yi, waaye teewul noonu duñu ko noot. Ñu jàppoon te yore ay tundukaayu Gereg yu bare, waaye moom sax, seen moomeel Gereg moo desoon ci Konstantinobol. Waaye ci 1449, muy jeexital téeméeri at ak juróom-fukk gi, soppeeku am na, te nettali bi ci moom dees na ko fekk ci trompet bi di topp.” Uriah Smith, Daniel and Revelation, 505–507.
Uriah Smith is citing Josiah Litch’s calculation of the one hundred and fifty years, which when concluded, represents a starting point for the three hundred and ninety-one year and fifteen-day prophecy in the next Trumpet. Commenting on Litch’s prediction concerning these two connected time prophecies Sister White recorded:
Uriah Smith mi ngiiy tudd jàngatug Josiah Litch ci téeméeri at ak juróom-fukk, te bu jeexee, muy feeñ ni mooy tàmbaliwaayu wax ci ñetti téeméeri ak juróom-benn fukki at ak fukk ak juróom-ñetti fan yi ci yeneen Kàccoor bi ci topp. Bi mu di wax ci sañ-sañug wax ju jëm ci ñaari yàlla-yëgle yooyu yu dëppóo ci jamono, Sœur White bind na:
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
“Ci atum 1840 am, beneen yeneen matug jëfandikoo gu doy waarug waxu yonent bi yëngu ci biir nit ñi bu baax. Ñaari at laata loolu, Josiah Litch, kenn ci ñi gën a jiite ci sarxalkat yi doon waare ñëw gu ñaareelug Almasi bi, moo génne tekkiy Kàddug Yàlla ci Peeñu Yowaana 9, di yëgle wàññiku Mbooloom Ottoman. Topp ci ay xaymaam, kàttan googu war nañu ko daaneel... ci 11i Awgust 1840, ba ci bés boobu manees na séentu ne kàttanu Ottoman ci Konstantinobal dina damm. Te loolu, maa ngi gëm ne, dees na gis ne noonu la.”
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“Ci waxtu wu ñu waxoon te xamle ko, Tirki, jaarale ko ci ay ndawam, nangu na aarug doole yu bokk ci dëkk yu Europ, te noonu mu teg boppam ci suufu saytu réew yi di Kiristaan. Loolu am na ba matale yégle bi ci njàlbéenam. Bi ñu ko xamee, mbooloo yu bare gëm nañu ne pexe yi ñu jëfandikoo ngir tekki waxi yonent yi, yi Miller ak ñi ànd ak moom jàppoon, jub nañu; te loolu jox na xumb bu doy waar ci yëngu-yëngug àddina si. Nit ñu am xam-xam ak taxawaay bokk nañu ak Miller, muy ci waare ak ci bind ak génne ay xalaatam, te dale ci 1840 ba 1844 liggéey bi yaawe na ba tasaaroo lool.” The Great Controversy, 334, 335.
The first and second woes are connected by two interconnected time prophecies. The first woe, begins with an illustration of the sealing and the second woe, ends with the history of August 11, 1840 until the sounding of the seventh trumpet on October 22, 1844, which is also an illustration of the sealing. The beginning and ending bear the signature of Alpha and Omega, because, as with the history in which Christ confirmed the covenant for a week, the period is divided into two parts. The first period begins with the first Mohammed, and ends with the second Mohammed. The second period begins with “a voice from the four horns of the golden altar which is before God,” and it ends with the “voice” of Christ, swearing “by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer.”
Ñaare bu njëkk ak ñaareel boobu metti dañoo jaxase ak ñaari waxu yonent yu lëkkaloo. Bu metti bu njëkk bi, mu tàmbalee ak misaalu màndargaal gi, te bu metti bu ñaareel bi, mu jeexee ak jaar-jaaru 11 Ut 1840 ba keraat ñetteelu trompet bi soxlaanee 22 Oktoobar 1844, te loolu itam misaalu màndargaal la. Tàmbali ak muj gi yépp danuy yëgle màndargaam Alpha ak Omega, ndaxte, ni ci jaar-jaar ba Kirist taxawe kóllëre gi diiru benn ayu-bés, jamono ji dafa xaajoo ñaari cër. Jëfandikukat bu njëkk bi tàmbalee ak Mohammed bu njëkk bi, te mu jeexee ak Mohammed bu ñaareel bi. Jëfandikukat bu ñaareel bi tàmbalee ak “baat buy jóge ci ñeenti ngéjj yi ci saraxukaay bu wurus bi nekk fa kanam Yàlla,” te mu jeexee ak “baat” bu Kirist, mi waat “ci Kiy Dund ba fàww ak fàww, mi bind asamaan ak li nekk ci biiram, ak suuf si ak li nekk ci biiram, ak géej gi ak li nekk ci biiram, ne waxtu du yaggatiwaat.”
We will continue this study in the next article.
Dina ñu kontine jàngum bii ci atik bu ci topp bi.
“Any question that Satan can arouse in the mind to create doubt in regard to the grand history of the past travels of the people of God will please his satanic majesty and is an offense to God. The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.
“Bépp laaj lu Seytaane man a yëngu ci xel nit ngir jur xelmuñeel ci mbirum màggat gu yaatu ci at yi weesu ci doxalin askanu Yàlla, loolu dina neex boroomam Seytaane te mooy tooñ ci Yàlla. Xibaar yi jëm ci ñëw gu gaawug Boroom bi ci kàttan ak ndam lu màgg ci sunu àddina mooy dëgg, te ci atum 1840 baat yu bare yéegoon nañu ngir yégle ko.” Manuscript Releases, volume 9, 134.