We are considering verse forty of Daniel eleven, and are addressing the prophetic line of verse forty, that is associated with the horn of Republicanism. We are basing the application upon the time of the end which arrived in 1989. That line represents the history of 1989 unto the soon-coming Sunday law, and is typified by the prophetic period from 508 to 538, when the papacy was first empowered and enforced a Sunday law at the Council of Orleans. It is also typified by the line from Christ’s birth unto His baptism.
Nu ngi ciy xool saar ñent-fukk ci Daniel benn-fukk ak benn, te nu ngi wax ci rëdd-u waxu yonent bi nekk ci saar ñent-fukk, maanaam bi ñu boole ak bènn wiwu Républicanism. Nuy sàmp tegu jëfekaay bii ci jamono ji mujj, bi ñëw ci 1989. Rëdd woowu dafay tegu ci jaar-jaaru 1989 ba ca yoonu Dibéer bi di ñëw léegi, te am na misaal ci jamonoy waxu yonent bi dox diggante 508 ak 538, ba papasi bi jëkk a am kàttan te di doxal ab yoonu Dibéer ca Ndaje Orleans. Itam, am na misaal ci rëdd wi doxee dale ci juddug Almasi bi ba ci Soxlawam.
We are also adding to those lines the line of prophetic history found in verse two of Daniel eleven. There we find that the sixth president of the United States after the time of the end in 1989 is Donald Trump, who according to the verse “stirs up” (awakens), all the realm of Grecia (globalism), in the election of 2016.
Noonu, nuy yokk ci yooyu ay rëdd yu jëm ci jaar-jaaru waxu yonent yi ñu gis ci saañu ñaareel bi ci Daniel fukk ak benn. Foofa, ñu gis ne juróomeel benneel presidentu Etats-Unis gannaaw waxtu muj gi ci 1989 mooy Donald Trump, mi, ni saañu bi waxe, “yënguël” (yeewu), réewum Grecia mépp (globalism), ci wote bu 2016.
We then began to consider the prophetic characteristics associated with the three powers which make up the threefold union of the dragon, the beast and the false prophet which together are, since 1989, leading the world to the close of probation, at the battle of the great day of God which is Armageddon. We are considering these prophetic characteristics in order to identify the political attributes of the Republican horn of the earth beast of Revelation thirteen. The two horns of Republicanism and Protestantism were represented with the two horns upon the ram of Medo-Persia, in Daniel chapter eight.
Noonu nag tàmbalee di seet jëfandikukat yi aju ci waxu yonent yi ñu boole ak ñetti kàttan yi di tëral booloo bu ñetti wàll wi, mooy dragóŋ bi, rab bi, ak yonent bu dëggul bi; te ñoom ñépp a ngi, dale ko ci 1989, jiite àddina bi jëm ci tëjje waxtu yërmande bi, ca xeexu bés bu mag bu Yàlla bi, mooy Armageddon. Nu ngi xool jëfandikukat yu yonent yii ngir xam màndargay politig yi ci kornu Républicanism bi ci rab bu suuf si ci Peeñu Yuhanna fukki ñett. Ñaari kornu yi di Republicanism ak Protestantism dañoo leen tegtaloon ak ñaari kornu yi nekk ci mbëy mi mu Medo-Persia, ci saaru Danyeel juróom ñett.
Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.
Noonu ma yékkati sama bët, gis, te xool, ma gis ne, amoon na ca kanam dex ga bëy bu am ñaari càkk, te ñaari càkk yaa yëggoon; waaye benn moo gën a kawe beneen bi, te bi gën a kawe moom moo gën a mujj a sax. Daniel 8:3.
Medo-Persia was a twofold power, as was France in the French Revolution, and is the United States. The two horns of the United States are Republicanism and Protestantism, but the earth beast with the two horns changes from a lamb-like beast in its beginning, unto a beast which speaks as a dragon at its ending. The horn’s two prophetic lines run parallel to one another in Daniel chapter eleven verse forty, and when considered together they both begin at the time of the end in 1798. When the horns are investigated individually, the horn of Protestantism is prophetically associated with the time of the end in 1798, and the horn of Republicanism is associated with the time of the end in 1989.
Medo-Persia nekkoonoon naari doole lawoon, ni Farãs ci jamono Révolisiyoŋu Farãs, te noonu la États-Unis itam. Ñaari gemmiñi États-Unis mooy Républicanisme ak Protestantisme, waaye rab wu suufe wi am ñaari gemmiñ, soppeeku na nekk rabu xarit bu mel ni mbëy ci njàlbéenam, ba noppi nekk rab wu wax ni ndragóŋ ci mujjam. Ñaari sàrtu waxu yonent yi ci ñaari gemmiñ yi dawandoo ak bennanteleen ci Daniel sura fukk ak benn, aaya ñeent-fukk, te bu ñu leen xoolandoo, ñoom ñépp ñuy tàmbalee ci waxtu mujj ma ci 1798. Waaye bu ñu seetaan ñaari gemmiñ yi kenn-ku-nekk, gemmiñu Protestantisme gi, ci waxu yonent, moom lañu boole ak waxtu mujj ma ci 1798, te gemmiñu Républicanisme gi boolees na ak waxtu mujj ma ci 1989.
Both horns have a twofold nature as typified by the Sanhedrin in the time of Christ that was made up of Sadducees and Pharisees. Sadducees were liberals and Pharisees were conservatives, and though they were avowed enemies, they came together against Christ at the cross. At the soon-coming Sunday law both horns of apostate Protestantism and apostate Republicanism will form a church-state relationship against Christ’s faithful seventh-day Sabbath-keepers, but as the two horns proceed through the history of the earth beast, each of the horns have an internal controversy portrayed with the liberalism of the Sadducees and conservatism of the Pharisees.
Ñaari ñaar yi am nañu benn nature bu ñaari wàll, ni ko Sanhedrin bi ci jamonoy Almasi bi misaale, bi ñu sosoo woon ak Sadduceen yi ak Fariseen yi. Sadduceen yi ay liberalo lañu woon, te Fariseen yi ay conservateur lañu woon, te doonte da ñu doon noon yu wazi, dañu booloo ngir taxaw ci Almasi ci bant ba. Ci yoonu Dibeer bu di ñëw léegi, ñaari ñaari yi ñépp ci Protestantisme bu xoslu ak Republicanisme bu xoslu dinañu sos benn digganteg jaamu-Yàlla ak nguur ngir taxaw ci Almasi ak ay sàmmkat Sabat bu bésub juróom-ñaareel, te bi ñaari ñaari yi di dox ci nettalig jaar-jaari rab wu suuf wi, kenn ku nekk ci ñaari ñaari yi am na werante gu nekk ci biiram, te gëstu gi lañu koy wone ak liberalisme bu Sadduceen yi ak conservatisme bu Fariseen yi.
We are now considering the horn of Republicanism, and now take note that the Democratic party traces its origins back to the very beginnings of the history of the United States. It was formed in 1828 but had its political origins with Thomas Jefferson and James Madison. According to the testimony of the two horns of Medo-Persia, the Republican party was established in 1854, in opposition to the pro-slavery position of the Democratic party. It therefore was the “higher” horn in Daniel chapter eight, for it was the horn that came up last.
Léegi nu ngi seet buum bu Républicanisme, te léegi nanu seet ne parti démocratique bi topp na cosaanam ba ca ndoorteel jaar-jaaru Ameerig gu Bennoog gi. Sos nañu ko ci 1828, waaye cosaanam ci politig dafa dellu ca Thomas Jefferson ak James Madison. Her ci seede ju ñaari buum yu Médo-Perse, parti républicain bi sampu na ci 1854, ngir jëfe ci weddi taxawaayu parti démocratique bi di taage jaam. Kon nag mooy buum bu “gëna kawe” bi ci Daniel saar 8, ndaxte mooy buum bi gëna mujj a fenk.
Of the twofold nature of the Republican horn, the Democratic party came up at the first and the Republican party came up last. The issue which produced the Republican party was its anti-slavery position in opposition to the Democratic party’s pro-slavery position. A theme with both horns is either political or spiritual slavery. That is why 1863 became a turning point for both horns. In 1863 the Republican horn pronounced freedom for the slaves, and the Democratic party’s resistance to that freedom produced not only the official Republican party, but also the US Civil War. In 1776 the United States spoke, and rejected the slavery of both the European kings (Statecraft) and the pope (Churchcraft). Then in 1789 the United States spoke as the Constitution went into effect. The earth beast had effectively “swallowed up the flood” of papal and kingly European persecution.
Ci nature wu ñaari waññi réewkat yi, pati Demokaraasik moo jëkk a feeñ, te pati Répibliken moo mujj a feeñ. Li jur pati Répibliken mooy taxawaayam ci bañ jaam, muy weddi taxawaayu pati Demokaraasik bi doon ànd ak jaam. Boppu mbir mi ak ñaari waññi yi mooy jaam gu politig wala jaam gu ruuxeel. Loolu moo tax 1863 nekk ab waxtu jëmsiñ bu mag ci ñaari waññi yi. Ci 1863, waññi Répibliken bi yéglee goreel ngir jaam yi, te bañ-bëggug pati Demokaraasik bi ci goreel googu moo jurul rekk pati Répibliken bu nguur gi dëggal, waaye itam Xareb Sivile bi ci Etazini. Ci 1776, Etazini wax na, ba bañ jaamug buur yu Ërop yi ak bu paap bi itam (Statecraft) ak (Churchcraft). Gannaaw loolu ci 1789, Etazini waxaat na bi Dastuur bi duggée ci doxalin. Rab wu suuf wi dafa woon lekkal ndox mu bari mi jóge woon ci fitna ak teginu paap ak buur yu Ërop.
And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. Revelation 12:15–17.
Te mbóor mi génn ndox ci aw gémmiñam ni mbàntu ndox topp jigéen ji, ngir mu yóbbu ko ba mu dem ak mbàntu ndox ma. Waaye suuf si dimbali jigéen ji, te suuf si ubbiwul gémmiñam, daldi wonn mbàntu ndox ma ngenaar gi génne woon ci aw gémmiñam. Noonu ngenaar gi mer lool ci jigéen ji, daldi dem ngir xare ak desit gi ci njuram, ñiy sàmm ndigali Yàlla, te yor seede Jesu Kirist. Peeñu 12:15–17.
Then at the birth of the United States as the sixth kingdom of Bible prophecy in 1798, the United States again spoke, and in so doing it placed into the record what the United States will speak at the end, for Jesus always illustrates the end with the beginning. The earth beast is to speak as a dragon at the soon-coming Sunday law, and when it does so, it ceases to be the sixth kingdom of Bible prophecy. What it spoke in its beginning as a kingdom of Bible prophecy in 1798 represents what it will speak again, when it speaks as a dragon.
Noonu ci juddu Mbooloom Réewi Amerig doon buurug juróom-benni ci waxi yonent Yàlla yi ci 1798, Mbooloom Réewi Amerigaat waxaat na, te ci loolu mu bind ci ab seetlu li Mbooloom Réewi Amerigaat dina wax ca mujj ga, ndaxte Yeesu dafay feeñal mujj gi jaarale ko ak tàmbali gi. Rab wu suuf wi war na wax ni ab njaaxu ci yoonu Dibeer bi bëgg a ñëw gaaw, te bu ko defee, dootul nekk buurug juróom-benni ci waxi yonent Yàlla yi. Li mu waxoon ca tàmbali gaam ni ab buur ci waxi yonent Yàlla yi ci 1798 mooy firndeel li muy dellu waxaat, bu muy wax ni ab njaaxu.
The immigration laws of 1798, are referred to as the Alien and Sedition Acts, and were a series of four laws passed by the United States Congress and signed into law by President John Adams in 1798. The laws primarily dealt with issues related to aliens (foreigners) residing in the United States, and they had a significant impact on immigration during that period. The four laws were thus:
Yoonu ngir duggu-génne yi ñu tegoon ci atum 1798, dañuy leen tudde Alien and Sedition Acts, te dafa doon ab kuréelu ñeenti yoon yu Kongreeki États-Unis jëloon te Prezidaa John Adams firndeeloon ngir nekk yoon ci atum 1798. Yoon yooyu, li ñu gën a jëm ci mooy mbirum ñi dul waa réew mi (doomi bitim-réew) ñi dëkk ci États-Unis, te am nañoo woon yëngu-yëngu bu réy ci duggu-génne gi ci jamono jooju. Ñeenti yoon yooyu nag, ñooy yii:
The Naturalization Act of 1798: This law extended the residency requirement for immigrants to become U.S. citizens from five years to fourteen years. It made it more difficult for immigrants to become citizens and participate in the political process.
Yoonu Dëkkandoog 1798 bi: Yoon wii yokk na waxtu dëkk gi ñu laaj ci ay doxandéem ngir ñu man a nekk ay raayaayi États-Unis, jógé woon ci juróom-ñetti at ba ci fukk ak ñeent at. Def na itam ba doxandéem yi gën a metti ci ñu nekk ay raaya ak bokk ci doxalin politig bi.
The Alien Friends Act: This law allowed the President to deport any non-citizen considered “dangerous to the peace and safety of the United States” during peacetime. It gave the President significant discretion in deporting foreigners.
Yoonu Xaritu Ganare yi: Sàrt bii mayoon na Njiitu réew mi sañ-sañu génne réewam kenn ku dul waayu réew mi buñu ko jàppe ne mooy “ki waral ñàkk jàmm ak kaaraange bu États-Unis” fekk jamono jàmm la. Mu jox Njiitu réew mi sañ-sañu bu yaatu ci génne doxandéem yu jóge bitim-réew.
The Alien Enemies Act: This law granted the President the authority to apprehend, detain, and deport any male citizen of a hostile nation during wartime. It was primarily aimed at potential spies or saboteurs from enemy countries.
Yoonu Nàkkandiku Doxandéem yu Xeexkat yi: yoon wii mayoon na Prezidaa bi sañ-sañu jàpp, téj, te génne réew góor gu nekk doxandéem réewu noon ngir jamono ju ñu nekk ci xare. Li ko gën a jëm ci mooy woon ñi ñu man a jàpp ni ay yëngu-yënguy xibaar walla ay yàqkat yu jóge ci réewi noon yi.
The Sedition Act: While not directly related to immigration, the Sedition Act made it a crime to publish false, scandalous, or malicious statements against the U.S. government, Congress, or the President with the intent to defame them or bring them into disrepute. It was used to suppress political dissent and criticism.
Sàrtu Sedition bi: doonte mën a ñàkk jëfandikoo ak duggub doxandéem, waaye Sàrtu Sedition bi defoon na ko ne muy tooñ a siiwal wax yu dul dëgg, yu gàdd, walla yu bon ci kaw nguurug États-Unis, Kongaree, walla President bi, ak yéene woo leen ay saaga walla yóbbu leen ci toroxal. Jëfandikoo nañu ko woon ngir dëgmal bañug politig ak xalaat yu koy di weddi.
The essence of the Alien and Sedition Acts at the beginning of the United States as the sixth kingdom in 1798, identify plainly the intent of Donald Trump and his MAGA supporters. The act was the “first” speaking and when the earth beast speaks as a dragon at its “last,” the laws will be very similar. The fact that the environment of the current history perfectly reflects the logic for these acts to be repeated is Christ’s signature as Alpha and Omega. In the middle of the “speaking” of the earth beast in 1863, was the first Republican president’s Emancipation Proclamation.
Solo njariñu yoonu Alien and Sedition Acts ci njàlbéenu États-Unis bi mu doon buuru gi juróom-benni bi ci 1798, dañuy won bu leer yéene Donald Trump ak ay taageeram yu MAGA. Jëf ja mooyoon wax ju “jëkk”, te bu rab wu suuf wi waxee ni dragóŋ ci “mujj”am, yoon yi dinañu mel ni jëf ji lool. Li waral ne jamono ji nu nekk tey dafa setal ba mu mat mbooloom xel mi taxoon ba jëf yooyu dellu, mooy màndarga Kirist ni Alfa ak Omega. Ci diggante “wax”u rab wu suuf wi ci 1863, amoon na Emancipation Proclamation bu njëkk presidentu Republikaan bi.
The Emancipation Proclamation marked the dead center of the Civil War, and thus the definition of the Hebrew word “truth,” is found in the three waymarks of the earth beast’s speaking. The first letter of the Hebrew alphabet is the same as the last letter, and the thirteenth letter is the symbol of rebellion.
Yëgle Buyal gi màndargaale xëtub Dugub Amerik gi, te moo tax tekki baat bu Ebrë “dëgg” bi, am na ci ñetti màndarga yi waxu rabu suuf bi. Bataaxal bu njëkk ci alifa Ebrë bi mooy benn ak bataaxal bu mujj bi, te bataaxal bu fukk ak ñett bi mooy mandarga njàngat.
It needs to be considered at this point that 1863, and the rebellion identified there, was also fulfilled in the Laodicean Adventist church represented by the Protestant horn at the same time the Republican horn was manifesting a political rebellion. The twofold nature of the Protestant horn was identified by the transition of the Philadelphian Adventist movement into the Laodicean Adventist church, and the twofold nature of the Republican horn was identified in the controversy between the Democratic party’s pro-slavery position that produced the Republican anti-slavery party and the first Republican president.
War na seet fii ci ne atum 1863, ak bëgg-bëggu dàgg ga ñu fa xamle woon, am na itam yoonam ci kanam mbooloom Adventist bu Laodise, mi wàññi ci korn bu Protestã, ci jamono ji korn bu Republican di feeñal ab dàgg gu politig. Ñaari wàllu korn bu Protestã bi feeñ na ci soppeeku yëngu-yëngu Adventist bu Filadelfi di doon mbooloom Adventist bu Laodise, te ñaari wàllu korn bu Republican bi feeñ na ci werante gi nekk diggante taxawaayu jaamu nit ñuul bu parti Democratic di taxawal, miy jur parti Republican buy weddi jaamu nit ñuul ak njëkk president bu Republican.
The first Republican president is placed in the middle of the three-step prophetic signature of “truth.” He is therefore the ending of the first period and the beginning of the second period, just as was the cross the ending of the three and a half years of Christ’s personal ministry, and also the beginning of His three and a half years ministry in the person of His disciples. The beginning of His personal ministry was at His baptism, which symbolically represented His death, and that period ended with His death. His death began the ministry of His disciples that ended with the death of His disciple, Stephen.
Njiitu Réew-mi Répibliken bu jëkk bi ñu ko teg ci diggante bindu kéewli gu ñetti jéego gi ñuy wax ne “dëgg.” Kon mooy mujju waxtu wu jëkk wi te mooy tambaliwaayu ñaareelu waxtu wi, ni ko bant ba woon mujju ñetti at ak genn-wàll ak genn-wàll yu liggéeyu Kirist ci boppam, te it mooy tambaliwaayu ñetti at ak genn-wàll ak genn-wàll yu liggéeyam ci nit ki nekk ci ñoom, mooy ay taalibeyam. Tambaliwaayu liggéeyam ci boppam nekkoon na ci ay sóobam ci ndox, te loolu dafa doon melokaanu deeŋam; te waxtu woowu mujje na ak deeŋam. Deeŋam moo tàmbali liggéeyu ay taalibeyam, bi mujjee ci deeŋu taalibeem, Istefan.
The “speaking” of the Alien and Sedition Acts in 1798 was the beginning of a period that ended with the “speaking” of the Emancipation Proclamation. The Emancipation Proclamation marked the beginning of a second period that ends when the United States “speaks” as a dragon. The president that “spoke” in 1863, was the first Republican president, therefore the last president will also be a Republican.
«Wax ji nekk ci wax» yu Alien and Sedition Acts ci atum 1798 moo doon tàmbali benn jamono ju jeexee ak «wax ji nekk ci wax» bu Emancipation Proclamation. Emancipation Proclamation moo màndarga tàmbali ab ñaareelu jamono, ji di jeex bu Estados Unidos «waxee» ni ab nago. Njiitu réew mi «waxoon» ci 1863, mooyoon jëkkër ji njëkk ci parti républicain; moo tax it njiitu réew bu mujj bi dina bokk ci parti républicain.
There are two movements that are produced by the three angels of Revelation chapter fourteen. The first and second angels’ messages were presented by the Millerite movement, which rebelled and became an official Church in 1863. Jesus always illustrates the end of a thing with the beginning of the thing. The movement of the third angel, which is also the mighty angel of Revelation chapter eighteen, is the last of the two movements of the three angels. What began in 1798 as a movement of the true Protestant horn, transitioned into a Church in the rebellion of 1863, and when the history of the earth beast concludes at the soon coming Sunday law, the rebellious Church of 1863 will transition back into an unofficial movement, for what began as a movement ends as a movement.
Am naari yëngu-yëngu ñaari yu ñuy jur ci ñetti malaak yi nekk ci Peeñu gi, saar fuk ak ñeent. Baatu malaak bu njëkk ak bu ñaareelu, yëngu-yëngu Millerite moo ko yégle woon, te moomu dafa béqoo ba nekk kanamu njëg moom-akaase yi ci atum 1863. Yeesu dafa sax di misaal jeexitalu benn mbir ak njàlbéenu mbir moomu. Yëngu-yëngu malaak bu ñetteel bi, bi it di malaak bu mag bi nekk ci Peeñu gi, saar fuk ak juróom-ñett, mooy mujj ci ñaari yëngu-yëngu yi ñetti malaak yi jur. Li tambalee woon ci 1798 ni yëngu-yëngu bu wéru waññi Protestante bi, soppeeku na ba nekk Kërceen ci béqoo bu 1863, te bu jaaruwaayu rab wu suuf si di agsi ci dogalu Dimaas bu Dibër buy ñëw léegi, Kërceen gu béqoo gu 1863 gi dina soppeeku dellu nekk yëngu-yëngu wu amul sañ-sañu nguur, ndaxte li tambalee ni yëngu-yëngu, yëngu-yëngu la di jeexee.
In the transitions of the Protestant horn in the beginning and the ending, a movement changes to a Church, and then back into a movement at the end. In the first transition point, at the beginning, Philadelphia changed to Laodicea, and at the transition point at the ending, Laodicea changes back to Philadelphia.
Ci soppi ci kañu nekk ci waxtu yi Protestant horn di soppeeku ci njàlbéen ak ci muj, ab yëngu-yëngu mooy soppeeku nekk Këram, te gannaaw gi mu dellu doon yëngu-yëngu ci muj gi. Ci jëfandikoo bu njëkk boobu ci njàlbéen, Philadelphia soppeekuwoon Laodicea, te ci jëfandikoo bu soppeeku ci muj gi, Laodicea dellu soppeeku Philadelphia.
For the Republican horn the transition point was the history leading up to the Civil War, which produced the Republican party. For the Protestant horn the transition point was 1856 to 1863, which was the identical history of transition for the Republican horn. Founded in 1854, the first national convention of the Republican anti-slavery party was in 1856. For the Protestant horn the symbol of rebellion was the legal organization of a Church. For the Republican horn the pro-slavery Democratic party is the symbol of rebellion.
Ndax njëlu buuru Réewum-Réewam, bérab bu jëme ci soppeeku mooy woon jaar-jaaru mbir yi jiitu xarebu Biir-réew mi, te loolu jur partib Réewum-Réewam gi. Ndax njëlu buuru Protestaaŋ bi, bérab bu jëme ci soppeeku mooy 1856 ba 1863, te mooy jaar-jaaru soppeeku bu benn laak ak buuru Réewum-Réewam bi. Ginnees na ko ci 1854, ndaje réew mi njëkk bu partib Réewum-Réewam bu bëggul jaam ñi mooy woon ci 1856. Ndax njëlu buuru Protestaaŋ bi, misaalu fippu mooy taxawal gu yoonalug njëg ci ab Kërceen. Ndax njëlu buuru Réewum-Réewam bi, partib Demokaraat bu bëgg jaam ñi mooy misaalu fippu.
The third angel returned to Kadesh a second time on September 11, 2001 and the transition from Church to movement began in the prophetic structure of the parable of the ten virgins. The first disappointment occurred on July 18, 2020 in the final and perfect fulfillment of the parable of the ten virgins, and in the same year the sixth president since the time of the end in 1989, the president who was to “stir up” the realm of Grecia, received a “deadly wound” politically, as did the first Republican president receive a literal deadly wound.
Malaaka bu ñetteel bi dellusiwaat na Kadesh ñaareelu yoon ci 11 Septàmbar 2001, te jéeméef gi jëm ci tànk-ci-kanam bu jóge ci Church ba ci movement tàmbaliwa na ci tabaxu yonent gu léebu ñi fukki janq. Njàqareg bi njëkk am na ci 18 Sulet 2020 ci matug mujj te matug baax bu léebu ñi fukki janq, te ci at moomu itam, juróomeelu njiitu réew bi dale ca jamono ji mujj ga ci 1989, njiitu réew bi waroon a “yëngal” toolu Grecia, jot na ci politig ab “gaaw ga rey”, ni ko njiitu réew Républicain bu njëkk bi itam jotoon ci dëgg ab gaaw ga rey.
The measured outpouring of the latter rain began on September 11, 2001, and it continues to the soon coming Sunday law, where the latter rain then is poured out without measure. The latter rain is the power from above, and Sister White repeatedly identifies that during the time when a power is descending from above, a satanic power will be ascending from beneath. There are three satanic powers in the book of Revelation that ascend from Satan’s bottomless pit. Islam ascended out of the bottomless pit on September 11, 2001, in agreement with the smoke that came from the bottomless pit of the first Woe, in chapter nine.
Tuur gu mujj gi ñu natt, tàmbalee na ci 11 Suwelet 2001, te mu ngi di wéy ba ci yoonu Dimaas bu bëgg a ñëw lu yàggul, fa lañuy topp di tuur gu mujj gi jox ci lu amul natt. Tuur gu mujj gi mooy kàttan gu jóge kawe; te Rakk bu jigéen White wax na ko ay yoon yu bari ne ci jamono ji kàttan gu jóge kawe di wàcc, kàttanu Seytaane dina yéeg di jóge suuf. Am na ñetti kàttanu Seytaane ci téereb Peeñug Yàlla yi yéeg di jóge ci xuru Seytaane bu xoot te amul pacc. Islaam yéegewul ci xuru ba amul pacc 11 Suwelet 2001, ànd ak saxaar wi jóge ci xuru ba amul pacc ci njëkk njàqareb musiba bi, ci saar ñenteel.
And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:1–4.
Ba noppeelu juróom-ñetteel liitam, te gis naa biddiw buy rotte asamaan ba àddina; te joxees na ko caabi kër gu xóot gu amul suuf. Mu ubbi kër gu xóot gu amul suuf ga; te saxaar génn ca biir kër ga, ni saxaaru furno bu réy; te jant bi ak ngelaw li lëndëm ndax saxaar ga joge ca kër ga. Te mbaxana yi génn ca saxaar ga, daldi wàcc ci kaw suuf; te joxees na leen kàttan, ni jàngoro yi nekk ci kaw suuf amee kàttan. Te santoon na leen ne buñu lor ñaxu suuf si, mbaa benn lu verde, mbaa benn garab; waaye ñi ci nit ñi rekk ñi amul màndargay Yàlla ci seen jë. Peeñu 9:1–4.
When Islam of the third woe arrived on September 11, 2001, as typified by the first woe, it could not hurt those who had the seal of God, thus identifying the beginning of the sealing of the one hundred and forty-four thousand. The conclusion of the sealing is at the soon coming Sunday law in the United States, which is where the sea beast who had received a deadly wound, and had been forgotten, ascends out of the bottomless pit to become the eighth kingdom which is of the seven.
Bi Islaam bu ñetteelu torox gi agsee 11 Septàmbar 2001, ni ko torox bu njëkk bi misaale, mënul woona lor ñi am màndargay Yàlla; loolu mooy wone njàlbéenu tëj giirug ñent fukki junni ak ñeent teemeeri junni. Jeexitalu tëj gi mooy ca yoonu Dibàar bu dërgi yégle te agsi léegi ci Etazini, foofu la rab gu jóge ci géej gi, ga jotoon ci gaañu dee te ñu fàtte ko woon, di yéegee génn ca xuru su amul pexe ga ngir nekk juróom ñaareelu nguur gi bokk ci juróom ñaari nguur yi.
The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. Revelation 17:8.
Rabu ga nga gisoon dafa nekkoon, te amul; te dina yéeg génne ci xur wu ndul, te dem ca sànkute ga: te ñi dëkk ci suuf dinañu waaru, ñoom ñi seeni tur binduñu woon ci téereb dund gi li dale ca sosug àddina ba, bu ñu gisee rabu ga nga gisoon dafa nekkoon, te amul, te moo ngi nekk. Apocalipse 17:8.
The prophetic period of the sealing of the one hundred and forty-four thousand began with a power ascending out of the bottomless pit, and it will end with a power that ascends from the bottomless pit. In the middle of that history the beast of atheism, the “woke” dragon power, also ascends out of the bottomless pit to kill the two witnesses. Alpha and Omega placed His signature upon this history.
Jamono jëfandikook bu jaar jaamono buy tënk ci teg màndargay téeméer ñent-fukk ak ñent junni nit ñatt-fukk ak ñent, tàmbalee na ak kàttan gu jógge ci xur ba amul pënd, te dina jeex ak kàttan gu jógge ci xur ba amul pënd. Ci diggantey jaar-jaar boobu, rab wu ñàkk ngëm, kàttanu ndrax bu “woke,” itam dafay jógge ci xur ba amul pënd ngir rey ñaari seede yi. Alpha ak Omega moo teg saayneeam ci jaar-jaar boobu.
And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:7–11.
Te bu ñu noppee seeni seede, rab wi di génn ca xuru su dul jeex ga dina xare ak ñoom, daan leen, ba noppi rey leen. Te seeni yaram yu dee dina nekk ca mbeddum dëkk bu mag ba, bi ñuy wooye ci xel mu leer Sodoom ak Misra, fa sunu Boroom itam dees ko daajoon ca bant ba. Te nit ñi bokk ci xeet yi ak xeeti askan yi ak làkk yi ak réew yi dinañu gis seeni yaram yu dee diirub ñetti fan ak genn-wàll, te duñu bàyyi ñu suul seeni yaram yu dee. Te ñi dëkk ci kaw suuf dinañu bég ci seen kaw, di bànneexu, te di yónnee ndaw ñu ci seen diggante; ndaxte ñaari yonent yooyu sonaloon nañu ñi dëkk ci kaw suuf. Waaye gannaaw ñetti fan ak genn-wàll, Xelum dund gu jóge ci Yàlla dugg ci ñoom, te ñu taxaw ci seeni tànk; te ragal gu mag dal ñi leen gis. Peeñu 11:7–11.
In the year 2020, the Republican and the true Protestant horns were murdered. One by the political dragon power of atheism, and the other by the spiritual dragon power of atheism. They then were dead for a period of time represented as three and a half days, after which they stood upon their feet, and great fear fell upon those represented as the dragon power. The fear that is currently being expressed by the progressive Democrats over the reemergence of the political might of Donald Trump is a fulfillment of prophecy. The “fear” that is being expressed by those who have followed the ministry of Future for America, represents a different type of fear.
Ci atum 2020, ñaari geen yu di Republican ak dëgg-dëgg Protestant rey nañu leen. Benn bi, ci kàttanu njaaykat bu politig bu atheism; ka ca des, ci kàttanu njaaykat bu ruus bu atheism. Gannaaw loolu, nekk nañu ni ñu dee diir buñu tegtal ni ñetti fan ak genn-wàll, te gannaaw loolu taxaw nañu ci seen tànk, ba tiit bu réy wàcc ci ñi ñu tegtal ni kàttanu njaaykat ga. Tiit bi ñuy wone léegi ci biir Democratic yu progressif ngir dellusi dooley politig Donald Trump, mooy matalug yoon wi waxoon ci waxu Yàlla. “Tiit” bi ñuy wone ci ñi toppoon liggéeyu Future for America, dafa tegtal beneen xeetu tiit.
Those who should fear the message of Future for America, are Laodicean Adventists, who were all called to be among the one hundred and forty-four thousand. But as certified Laodiceans, living in the fourth generation, which is the generations of vipers and adulterers, they possess no fear. The fear they need to take hold of is the everlasting gospel which commands men to “fear God, and give Him glory, for the hour of His judgment is come.”
Ñi ñooñi war a ragal yégleb Future for America, mooy Adventiste yu Laodicee, ñépp ñi ñu woo woon ngir nekk ci biir téeméer ak ñeent-fukk ak ñeent war a. Waaye ndax ñoom ay Laodicee yu ñu seedeel, te di dund ci xeetu ñeenteel baat bi, muy xeeti jaan ak njaaloo, amuñu benn ragal. Ragal gi ñu war a jàppandikoo mooy xebaar bu baax bu ba fàww, mi digal nit ñi ne: “Ragal-leen Yàlla, te jox ko ndam, ndax waxtu àtteem jot na.”
That hour is the hour of the great earthquake, that occurs when the two witnesses of the one hundred and forty-four thousand are lifted up as an ensign, at the very time the Laodicean Church is spewed out of the mouth of the Lord.
Waxtu woowu mooy waxtuw yëngu-yëngu bu mag bi, bi di am ba ñaari seede yu bokk ci téeméeri ak ñeent-fukk ak ñeenti junni yi yékkatiw ngir nekk firnde, ci sax-saxam bi kanam yi Gëm-gëmu Lawodise génneef ci gémmiñu Boroom bi.
We will continue this study in the next article.
Dina ñu yokk sunu gëstu bii ci mbind mi di ñëw.
“‘And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.’ [Revelation 11:7, 8.]
“‘Te buñu yeewe seeni seede, rab wi di génn ca xuru su dul am pënd wa dina xare ak ñoom, te dina leen not, rey leen. Te seeni yaram yu dee dina nekk ci mbedd mi ca dëkk bu mag ba, bi ñuy wax ci lu ruu la nekk Sodoom ak Misra, fa sunu Boroom itam dañu ko daajoon ci bant ba.’ [Peeñu 11:7, 8.]
“These events were to take place near the close of the period in which the witnesses testified in sackcloth. Through the medium of the papacy, Satan had long controlled the powers that ruled in Church and State. The fearful results were especially apparent in those countries that rejected the light of the Reformation. There was a state of moral debasement and corruption similar to the condition of Sodom just prior to its destruction, and to the idolatry and spiritual darkness that prevailed in Egypt in the days of Moses.” Spirit of Prophecy, volume 4, 190.
«Bopp yi waroon a xew jege ci mujju jamono ji seede yi doon seede ci yéréy metit. Jaarale ko ci papaa, Seytaane dafa yàgg a yor kàttan yi doon nguur ci Mbooloom Yàlla ak ci Réew mi. Njariñu tiit bi nekk woon ci loolu feeñ na gën a leer ci réew yi weddi woon leerug Reformaasioŋ bi. Am na woon xaalisug yaram ak yàqute gu mel ni xaali Sodom bala mu alag, te mel it ni bokk-ci-xàjjaale ak lëndëmu ruu bi doon yore Misra ca fan ya Muusaa nekkee.» Spirit of Prophecy, volume 4, 190.