In previous articles we identified that the Millerites recognized that they were fulfilling the parable of the ten virgins, Habakkuk chapter two and Ezekiel chapter twelve, verses twenty-one through twenty-eight. The verses in Ezekiel identify that when these three prophetic passages are perfectly fulfilled in the last days, “the effect of every vision” will be fulfilled. Sister White also addresses this phenomenon.
Ci ay waxtaan yi jiitu, nu won ne Millerite yi xamoon nañu ne ñoom lañuy matale léebu fukki janq yi, Habakkuk saar ñaareel ak Esëkiel saar fukki ñaar, aaya yi ñaar-fukk ak benn ba ñaar-fukk ak juróom-ñaatt. Aaya yi ci Esëkiel dañuy wone ne bu ñetti bind yu yóbbal yi matalee bu baax ci jamono mujj yi, “jëfandikookat vision bu nekk” dina mat. Rakku jigéen White itam wax na ci mbir mii.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.
“Ci Kàddu Yàlla gi Revelasyon, téerey Biibël yépp daje fii te muj fii. Fii la mottali téereb Daniel nekk. Benn bi ab kàddug yonent la; beneen bi nag ab rëbb la. Téere biñ tëj ak màndargaale woon du Revelasyon, waaye mooy boole bu kàddug yonent gu Daniel ga jëm ci fan yu mujj ya. Malaaka ma santaane ne: ‘Waaye yow, Daniel, tëjël wax yi, te nga màndargaale téere bi ba ci jamono ji mujj.’ Daniel 12:4.” Acts of the Apostles, 585.
The parable of the ten virgins is repeated to the very letter in the sealing time of the one hundred and forty-four thousand, which began on September 11, 2001 and ends when the door is closed upon the foolish virgins at the soon-coming Sunday law. In that period of history the effect of every vision represented in “all the books of the Bible meet and end.”
Léebu fukki janq yi déllusi na ba ci benn araf ci jamonoy tëj miir gi ñeel téeméer ak ñeent-fukk ak ñeenti junni, gi tambalee 11 septembre 2001 te di jeex bu buntu bi tëjee ci janq yu ñàkk xel ya ci yoonu Dibéer bu jubsi. Ci waxtu boobu ci jaar-jaaru taarix, jëfandikoo bu bépp peeñu gu nekk ci “téere yépp ci Biibël bi daje te jeex” lañu tegtal.
We have been building a platform of understanding in the previous article to set forth the external line of history that is represented in verse forty of Daniel eleven, which represents the political history of the earth beast’s Republican horn. That history runs parallel with the religious history of the earth beast’s true Protestant horn. We have identified a handful of prophetic lines which address the Republican horn of the earth beast, and are placing those lines upon the prophetic history that began at the time of the end in 1989.
Ci jëkk ci mbind mi weesu, nun daan na nu tabax ab dalu xam-xam ngir feeñal rëdd wu bitiwu jaar-jaaru nettali gi ñu teewal ci aaya ñeent-fukk ci Daniel fukk ak benn, mi di teewal jaar-jaaru politig bu banu Républicain bu rabu suuf bi. Jaar-jaaru boobu doxandoo na ak jaar-jaaru diine bu banu Protestant bu dëgg bu rabu suuf bi. Nu xamle na nu ay rëdd yu néew yu ci yéglekat yi di wax ci banu Républicain bu rabu suuf bi, te nu ngi leen di teg ci kaw jaar-jaaru yéglekat yi tàmbalee ci waxtu mujj ga ci 1989.
The prophetic period of the earth beast that began in 1776, and concluded at the time of the end in 1798, is the line we intend to employ in an attempt to bring all of the lines which are now having their effect together. The period of 1776 to 1798 possesses the signature of Alpha and Omega, for it begins and ends with a legislative action, which is the speaking of a nation.
Jamono yonent biir yàllaay su “rab su suuf si” bi, mi tambalee ci 1776 te jeexee ci waxtu mujj ga ci 1798, mooy rëdd wi nu bëgg a jëfandikoo ngir jéem a boole mbooleem rëdd yi fi yépp, yi léegi ngi am seen jëf. Diiru 1776 ba 1798 dafa yor màndargay Alfa ak Omega, ndaxte mu tambalee te jeexee ak jëfandikoo wàllug yoon, te loolu mooy waxug xeet walla réew.
“The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.
« Waxu réew mi mooy jëfandikoo ay kilifay bind yoon ak yu àtte yi. » The Great Controversy, 443.
A primary characteristic of the earth beast is its speaking. The Constitution of the United States was a divine document that opened the doors for religious and political freedom, and in so doing swallowed the “flood” of persecution that had been carried on for centuries by the kings of Europe and the Catholic church.
Benn leen wuute yu njëkk yu rab suuf bi mooy waxam. Constitution bu Etats-Unis bi nekkoon ab bésub Yàlla buy ubbi bunt yi ngir sañ-sañu diine ak bu politig, te ci noonu mu won “mbaal mi” bu fitna, bi buur yi Europe ak kër-katolik bi daan jëfandikoo ay téeméeri at.
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. Revelation 12:15, 16.
Naka la gennéen ndox ci ay gémmiñam ni mbëj mu réy, ngir yóbbu jigéen ja ak mbëj mi. Waaye suuf si dimbali jigéen ja, te suuf si ubbi gémmiñam, daldi wonn mbëj mi naka yiwónne ci gémmiñam. Peeñu 12:15, 16.
At the end of the earth beast’s reign as the sixth kingdom of Bible prophecy it will again speak, but then it will speak as a dragon, by enforcing the Sunday law.
Ci mujj àlla suuf, ba nguurug rab wu suuf wi, muy juróomeel benn buuru wax ju xelal ci Kàddu Yàlla, mujjee, dina dellu wax; waaye booba dina wax ni njaaxu, te loolu dina ko def jaarale ko ci di jëfandikoo yoonu Dibéer.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.
Noonu gis ma beneen rab ga di jógé ci suuf; amoon na ñaari wéjj yu mel ni buum, waaye mu wax ni njàngum. Peeñu Yowaana 13:11.
The earth beast began as the sixth kingdom in 1798, when the papacy was robbed of its strength.
Rabu suuf gi tambalee na nekk buur gu juróomeel benne bi ci atum 1798, ba papaas biñ ko jële dooleem.
“And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.” Signs of the Times, November 1, 1899.
«Ba noppee bi, gàcceeku dooleem, ñu ko gaññeel ba mu war a bàyyi fitnaal, Yowaana gis na beneen kàttan gu fenk, ngir jubbanti baatub njaay mi, te yóbbu kanam jëf ju metti te yàqkatu boobu. Kàttan googu, mooy mujj gi war a xeex ak mbooloom Yàlla ak yoonam, dañu ko misaalaloon ak rab wu am ñaari caxaar yu mel ni ñuy xar.» Signs of the Times, November 1, 1899.
In 1798, when the papacy received its deadly wound, the United States spoke, and as is always the case with Alpha and Omega, the speaking at the beginning prefigured the speaking at the end. The Alien and Sedition Acts were spoken into law in 1798, prefiguring the laws that are implemented at the end addressing illegal immigration, and the media.
Ci atum 1798, bi nguurug paap bi jotee gaaw gu rey, Etats-Unis wax na, te ni ko Alpha ak Omega di doon saa su nekk, wax gi ci njàlbéen mi dafa jëkk a misaal wax gi ci mujj. Yoon yi tudd Alien and Sedition Acts dañu leen duggal ci yoon ci atum 1798, ngir misaal yoon yi ñuy jëfandikoo ci mujj mi, yi jëm ci dugg-gu-yoonul ci réew mi, ak media bi.
The period we are considering from 1776 to 1798 possesses the signature of Alpha and Omega, for it identifies the “speaking” of the Declaration of Independence in the beginning, which typifies the Alien and Sedition Acts of 1798. In the middle of that period, you find the Constitution of the United States. The period provides a prophetic representation of the earth beast’s reign, for it begins speaking as a lamb, but the period ends with legislation representing a dragon. But as is often the case the beginning and ending of a thing align with opposites. The first waymark of the period is represented in the last waymark, and the middle waymark was the Constitution of the United States, which was ratified by THIRTEEN states. The Hebrew word “truth” was created by the first letter, followed by the thirteenth letter, followed by the last letter of the Hebrew alphabet.
Jàmm bi nuy seet dale ci 1776 ba 1798 am na màndarga Alpha ak Omega, ndaxte mooy wone “wax ji” ci Déclaration d’Indépendance bi ca njàlbéen ga, te loolu mooy misaal yiif ci Alien and Sedition Acts yi ci 1798. Ci diggante waxtu woowu, nga gis Constitution of the United States. Waxtu woowu joxe na woneb waxu yonent buy tegtal nguurug rab wu jóg ci suuf, ndaxte mu tàmbalee wax ni xar mu góor, waaye waxtu woowu jeex na ak yoon wu tegtal ajana. Waaye, ni ko baaxee nekk yoon, njàlbéen ak mujjug benn mbir dañuy tollook lu juuyoo. Jëfandikookat bu njëkk bu jamonoy waxtu woowu mooy woneb bu mujj bi, te jëfandikookat bu digg bi mooy Constitution of the United States, bi ñetti fukk ak ñett réew yu statut ratifie woon. Kàddug Ebraay bu tekki “dëgg” sos nañu ko ak araf bu njëkk bi, topp ak araf bu fukki ak ñett bi, topp ak araf bu mujj bu alifbe Ebraay bi.
The period we are now considering bears the signature of the First and the Last, who is the Truth. The period represents a period that leads to the beginning of the earth beast’s reign as the sixth kingdom of Bible prophecy, and it therefore represents a period that leads to the end of the earth beast’s reign as the sixth kingdom of Bible prophecy. That period began at the time of the end in 1989. 1776 to 1798 is to be laid upon 1989 to the soon coming Sunday law when the earth beast speaks as a dragon, as represented by the Alien and Sedition Acts.
Jamono ji nu nuy xalaat léegi, yore na màndargay Ki jëkk ak Ki mujj, moom miy Dëgg gi. Jamono jooju dafay tektal ab jamono ju jiite ba nguurug rab wu suuf wi tambali, muy bennoo bu juróomeel bi ci waxi Yàlla yi, te moo tax itam mu tektal ab jamono ju jiite ba nguurug rab wu suuf wi jeex, muy bennoo bu juróomeel bi ci waxi Yàlla yi. Jamono jooju tàmbalee na ci waxtu mujj ma ci atum 1989. 1776 ba 1798 war nañu koo teg ci kow 1989 ba ci ndigalu Dibér bu dëgmal di ñëw, bi rab wu suuf wi waxee ni ab njaaxu, ni ko Alien and Sedition Acts tektalee.
It is worthwhile to place another prophetic truth into our study. That truth is an element of the “time of the end” as a symbol that is often overlooked. Laodicean Adventism may very well know that 1798 was the “time of the end,” but their understanding generally ends there, for they have no clue that every reform line parallels the other reform lines. Every reform line begins with the “time of the end.”
Am na solo muy yoon beneen dëgg gu wax ci kanam dugal ko ci sunu njàngat. Dëgg googu mooy benn cëram ci “waxtu mujj” gi, ni màndarga bu ñuy bari di jéllit. Adventisme Laodise gu nekk fii, man naa xam ne 1798 mooy “waxtu mujj” gi, waaye seen xam-xam dafa yagg ci foofa rekk, ndaxte amuñu xel ne bépp rëddu yeesal dafay melo ni yeneen rëdd yi ñuy yeesal. Bépp rëddu yeesal dafay tàmbalee ak “waxtu mujj” gi.
Moses typified Christ, and Moses directly stated that fact, and Peter confirmed it in the book of Acts.
Muse dafa misaalu Kirist, te Muse wax na loolu bu leer, te Piyeer dëggal na ko ci téereb Jëf ya.
The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken. Deuteronomy 18:15.
Boroom sa Yàlla dina taxawalal la ab Yonent ci biir sa askan, ci sa bokk-der yi, ku mel ni man; moom nga wara déggal. Deuteronome 18:15.
Jesus was to be “like unto” Moses.
Yeesu war na nekk “ni” Musaa.
And now, brethren, I wot that through ignorance ye did it, as did also your rulers. But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:17–24.
Léegi nag, bokk yi, xam naa ne ci ñàkk xam-xam ngeen ko defe, ni ko seen njiit yi itam defe. Waaye yëf yooyu Yàlla waajaloon a xamal jaarale ko ci gémmiñu yépp ay yonentam, ne Almasi bi dina sonn, moom la matal noonu. Tuubleen nag, te delluleen ci Yàlla, ngir seen bàkkaar ñu far leen, ba waxtuyi yeesal gi jógee ci kanamu Boroom bi ñëw; te mu yónni Yeesu Almasi bi, ki ñu jébbaloon leen ba noppi. Moom la asamaan war a tere ba kera ba jamonoy delloo lépp ci yoonam agsi, yi Yàlla waxoon jaarale ko ci gémmiñu yépp ay yonentam yu sell yi, daldi tàmbalee ca njàlbéenug àddina. Ndaxte Muusaa dëgg-dëgg nee woon baay yi: “Boroom bi seen Yàlla dina leen taxaawal ab yonent ci seen bokk, ni man; dees na koo déggal ci lépp lu mu leen wax. Te dina am ne, képp ku déggulul yonent boobu, dees na ko rey, tàgg ko ci biir xeet wi.” Waaw, te yonent yépp, dale ca Samiyel ak ñi ko topp, ñépp ñi waxoon, waxoon nañu itam ci fan yii. Jëf ya 3:17–24.
The time of the end in the history of Moses was his birth, and it typified the birth of Christ. At the births of both Christ and of Moses there was an increase of knowledge that would test that generation. The knowledge of both their births led both the dragon power of Egypt and of Rome to attempt to kill the promised ones of prophecy. The shepherds on the hills, the wise men from the east represent those who understood the increase of knowledge at the time of the end.
Waxtu mujjug jamono ci nettali Musaa mooy juddoom, te loolu dafa mel ni misaal buy tektal juddu Almasi bi. Ci juddu Almasi ak Musaa ñoom ñaar, amoon na yokkug xam-xam bu war a nattu maas gi. Xam-xam wi jëm ci seen juddu moo tax dooley njaago ji ci Masar ak ci Room, ñooñu ñaar, jéem a rey ñi kóllëre yi waxoon ci seen mbind. Saraxalekat yi nekkoon ca tundu ya, ak boroom xam-xam ya jóge penku, dañuy tegu ñi xamoon yokkug xam-xam wi ci waxtu mujjug jamono.
What is commonly missed is that there are two waymarks in the time of the end. It was not only Moses that was born, but three years prior his brother Aaron was born. Six months before Christ was born his cousin John was born. 1798 is the most common recognition of the “time of the end,” and in 1798 the beast (the political apparatus) (the whore) had ridden upon through the Dark Ages was killed, and a year later the “woman” who had ridden that beast also died.
Li ñuy bàyyi ci yeneen yoon mooy ne, am na ñaari màndarga-yoonu ci waxtu mujj gi. Du Musaa rekk a juddoo woon, waaye ñetti at la ko jiitu ba doomu ndeyam Aaróon juddoo. Juróom-benn weer la juddug Almasi bi jiitu ba mbokkam Yaxya juddoo. 1798 mooy xam-xamu bu gëna siiw ci “waxtu mujj,” te ci 1798 rab wi (jumtukaayu politig) bi jigéen ja (“ganaar” ga) waroon di war ci jamono Muggu Lëndëm gi, dee na; te at mi ko topp, “jigéen” ji waroon rab woowu itam dee na.
In 1989 there were two presidents. Reagan ruled until the inauguration in 1989, and then Bush the first began his reign. The end of the twelve hundred and sixty years had been typified by the seventy years of captivity in Babylon, and when General Cyrus, the nephew of Darius, executed Belshazzar on the night of the feast, Darius was the actual king. Darius and Cyrus represent the two waymarks of that time of the end.
Ci at ak 1989 am na ñaar ay njiit. Reagan moo yoree nguur ba ci bésub tabax nguur ga ci 1989, ba noppi Bush bu jëkk jël nguuram. Jeexitali junni ak juróom-ñaar téeméeri ak juróom-benn-fukk at yi dafa woon seetaanaleku ak juróom-ñaar-fukk at yi ñu jaamoon ci Babilon; te bi Jeneraal Sirus, doomu-rakk Daryus, reyee Belshassar ca guddi ga ñuy def xewu reer ga, Daryus mooyoon buur bu dëgg bi. Daryus ak Sirus dañuy tegtal ñaari waymark yi ci waxtu woowu mujj ga.
The prophetic relationship between Moses and Aaron, John and Jesus, Darius and Cyrus, the papacy and the pope and Reagan and Bush are all sources of prophetic light when studied with the correct methodology. What we would point to here is that John, Jesus’ cousin, was the voice in the wilderness, which had been typified by Moses’ brother Aaron, who travelled into the wilderness to meet Moses, in order to be his voice.
Jokkoo waxju Yàlla wi nekk ci diggante Musaa ak Aaróon, Yaxyaa ak Yeesu, Daariyus ak Siirus, boppub kërceen gu kaatolig bi ak baab bi, ak Reagan ak Bush, ñépp ay cosaan yu leeru waxju Yàlla lañu ndax bu ñu leen jàngee ak yoonu njàng mu jub. Li nu bëgg a fësal fii mooy ne Yaxyaa, doomu-ndeyu Yeesu, mooy baat bi ci màndiŋ bi, te loolu dafa mel ni ñu ko misaaloon ci Aaróon, magu-bokk Musaa, mi demoon ca màndiŋ ma ngir daje ak Musaa, ngir nekk baatam.
In the thirty-year period preceding Christ’s anointing, and for the thirty years preceding the antichrist, there is a waymark identifying a “voice.” For Christ it was the voice of John crying in the wilderness. In 533 Justinian made a decree identifying the antichrist as the corrector of heretics and the head of the church. Justinian’s decree was the “voice” that prepared for the Sunday law “decree” at the Council of Orleans in 538.
Ci digganteelu at ak ñaar-fukk ak benni at yu jiitu ngir Kirist màññal, ak itam ci ñaar-fukk ak benni at yu jiitu ngir antikirist, am na ab tektal buy xamle “baat.” Ci Kirist, mooy baatu Yaxya miy woote ci màndiŋ mi. Ci 533, Jisityaan moo joxe ab ndigël buy xamle antikirist ne mooy kiy yéexat yéeféer yi te mooy boppu kilifa gi. Ndigëlu Jisityaan mooy “baat” ba buy waajal ngir “ndigëlu” alxamesi Dibeer ci Kureelu Orleyaan ci 538.
General Cyrus’ army was the voice identifying that Darius’ conquering of Babylon was imminent.
Xarebu Jeneral Siris moo doon wi tegtal ne Daryus dafa bëgg a noot Babilon te loolu dafa jege woon.
“The advent of the army of Cyrus before the walls of Babylon was to the Jews a sign that their deliverance from captivity was drawing nigh. More than a century before the birth of Cyrus, Inspiration had mentioned him by name, and had caused a record to be made of the actual work he should do in taking the city of Babylon unawares, and in preparing the way for the release of the children of the captivity. Through Isaiah the word had been spoken:
“Ñëwug mbooloom Siris ci kanamu miiri Babilon doon na ci Yawut yi tegtal ne seen musibaay ci njaamug ñàkkal ga dafa agsi lu jege. Lu ëpp ci téeméeri at ak benn lu jiitu ndekkitu Siris, Xelum Yàlla waxoon na ko ci turam, te dafa bindloo woon li mu wara def dëgg-dëgg ci jël dëkku Babilon ci lu ñu ko xamul, ak ci xàll yoon wi ngir yi séen bàyyi doom ya ca njaamug ñàkkal ga. Jaarale ko ci Esayi, kàddu gi waxeesoon na:”
“‘Thus saith the Lord to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; … to open before him the two-leaved gates; and the gates shall not be shut; I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron: and I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the Lord, which call thee by thy name, am the God of Israel.’ Isaiah 45:1–3.” Prophets and Kings, 551.
“‘Nii la Boroom bi wax ci ñi Mu fal, ci Cyrus, ki Mu jàpp loxo ndeyjooram, ngir daan xeeti réew yi ci kanamam; … ngir ubbi ci kanamam bunt yu ñaari xëët yi; te bunt yi duñu tëj; dinaa jiitu la, te def bérab yu weng yi neex; dinaa damm bunt yu xànjaram yi, te dagg barraas yu weñ yi; te dinaa la may alal yu nekk ci lëndëm, ak koom-koom yu nëbb ci bérab yu kumpa, ngir nga xam ne man, Boroom bi, Mi la woowee sa tur, maa di Yàlla Israel.’ Isaiah 45:1–3.” Prophets and Kings, 551.
When it is recognized that it is two witnesses or two waymarks by which a prophetic “time of the end,” is established, it can also be recognized that one of the two waymarks represents an identification, announcement or warning of the approaching history. Aaron, John, Cyrus, and Justinian represent a waymark that precedes the time of the end. The time of the end in 1798 is the end of the period represented from 1776 through to 1798. The waymark in the middle of that history is the voice crying in the wilderness for the approaching history. That history began with a publication rejecting the dictatorial rule of either a king or pope, and it ended with a publication representing the character of a dictator. The publication in the middle represented the “warning” of the coming history, and the warning was that the Constitution of the United States would be overturned at the end of the history.
Buñ xamne nañ ne ab “waxtu mujj” bu yëgle ci kàddu wax yu yonent teggi nañ ko ci ñaari seede mbaa ñaari màndarga-yoon, man nañ it xam ne benn ci ñaari màndarga-yoon yooyu dafay teewal jëfandikoo ngir ràññee, yëgle walla artu jaar-jaar buy ñëw. Aarón, Yaxya, Cyrus, ak Justinien dañuy teewal ab màndarga-yoon buy jiitu waxtu mujj. Waxtu mujj mi ci 1798 mooy mujjug jamono ji ñu teewal dale ko ci 1776 ba ci 1798. Màndarga-yoon mi nekk ci diggante jaar-jaar boobu mooy baat bi di jooyu ci màndiŋ, ngir jaar-jaar buy ñëw. Jaar-jaar boobu tàmbalee na ak ab bind gu weddi nguurug dóor-dóor gu buur walla baab. Te mujj na ak ab bind gu teewal jikko ju ab kilifa gu jàppale doole. Bind gi nekk ci diggante mooyoon “artu” bu jaar-jaar buy ñëw, te artu boobu mooy ne Dëkkandoog Estados Unidos dinañu ko daaneel ci mujju jaar-jaar boobu.
That line of history began to be repeated in 1989, and it ends at the Sunday law when the warning from the wilderness two hundred years earlier in 1789 is rejected. 1989 was the time of the end at the end of verse forty, and it aligns with the time of the end in 1798. 1989 aligns with 1776, and the Sunday law represents 1798. In the middle of the history where the effect of every vision is accomplished, the history that began on September 11, 2001, and continues until the warning of 1789, is fulfilled and the Constitution is overturned. There must be a waymark in the middle, for God never changes. That waymark would represent a warning for the prophetic history that begins at the soon-coming Sunday law.
Rëddoo gu jaar-jaar boobu tambalee naat a am ci 1989, te mu jeex ci yoonu Dibeer baat bi ndax artu gi jóge ca màndiŋ ma ñaar téeméeri at lu jiitu, ci 1789, ñu bañ ko. 1989 moo nekkoon waxtu mujj ga ci jeexital benn-fukki saar ak ñeent, te mu méngoo ak waxtu mujj ga ci 1798. 1989 méngoo na ak 1776, te yoonu Dibeer baat bi dafa teewal 1798. Ci diggante jaar-jaar ba, fa njariñu bépp peeñ di mat, jaar-jaar bi tambalee 11 Sàttumbar 2001 te di wéy ba àgg ci artu 1789, dafay mat, te Sàrtuuru bi ñu ko wër. War na am màndargu xët bu nekk ci diggante, ndax Yàlla du soppiku mukk. Màndargu xët boobu dafay teewal ab artu ngir jaar-jaaru waxu Yàlla bu tàmbali ci yoonu Dibeer baat bi di ñëw léegi.
1989 marks the time of the end in verse forty that leads to the Sunday law in verse forty-one. The warning message that arrived after the time of the end, but before the Sunday law was September 11, 2001. It warns that at the conclusion of that period of history, the third Woe that arrived on September 11, 2001, and was immediately restrained, would strike again as an unexpected surprise, and thousands of cities would be destroyed. When that destruction arrives Satan would begin his marvelous work, and that work begins at the soon coming Sunday law.
At miiri 1989 mooy jamonoy mujj gi ci wax juroom-ñeent-fukk, te mooy jëme ci yoonu Dibeer bi ci wax juroom-benn-fukk. Baatu artu gi ñëw gannaaw jamonoy mujj gi, waaye bala yoonu Dibeer bi, mooy 11 Septàmbar 2001. Mu ngi artu ne bu keroog jamono jooju agsee ci jeexitalam, Ñetteelu Njaqare bi ñëw ci 11 Septàmbar 2001 te ca saa saññees ko, dina dóoraat ni mbëx mu kenn seetu woon, te junniy dëkk dinañu yàqu. Bu yàqub booboo agsee, Seytaane dina tàmbali liggéeyam bu doy waar, te loolu di tàmbalee ci yoonu Dibeer bi muy ñëw léegi.
“O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! But many of those who should be proclaiming the truth are accusing and condemning their brethren. When the converting power of God comes upon minds, there will be a decided change. Men will have no inclination to criticize and tear down. They will not stand in a position that hinders the light from shining to the world. Their criticism, their accusing, will cease. The powers of the enemy are mustering for battle. Stern conflicts are before us. Press together, my brethren and sisters, press together. Bind up with Christ. ‘Say ye not, A confederacy, . . . neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’
“Yow yéen nit ñi Yàlla moom, suñu amoon xel ci alag gu yàggul di ñëw, buy dal ci junni dëkk yi, yu léegi neexaat ba jéemee jébbalu jaamu xar-kanam! Waaye ñu bari ci ñi war a yégle dëgg, dañuy jiiñ te daan seeni mbokk. Bu dooley Yàlla, di soppi xol, àggee ci xel yi, dinga gis coppite gu leer. Nit ñi duñu amati bëgg-bëggu ñaawteef ak tas. Duñu taxaw ci bérab bu tere leer gi mel ni mu neex a leer àddina. Seen diñaan, seen jiiñ, dina taxaw. Kàttani noon yi dañuy dajale ngir xare. Jàppante yu tar a ngay ci sunu kanam. Dajeleen bu baax, sama bokk yi góor ak jigéen, dajeleen bu baax. Takkuleen ak Kirist. ‘Bu leen waxee ne, Njàngat la,... te buleen ragal li ñuy ragal, mbaa ngeen tiit. Waaye sàgganleen Boroom mbooloom yi moom ci boppam; moom mooy seeni ragal, moom mooy seeni tiit. Te dina nekk fu ñu dallu ci moom; waaye dina nekk itam doj wu nit ñuy téq, ak xeer wu fekke ay tereef ci kër yu ñaari bànni Israyil, di pax ak fiir ci waa Yerusalem dëkk. Te ñu bari ci ñoom dinañu téq, daldi daanu, yàqu, ñu jàpp leen ci fiir, te ñu nangu leen.’
“The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.
“Àddina mooy ab teyaatar. Ñi di foog, di dëkkkatam, dañuy waajal seen bopp ngir jëfe seen cér ci mujjug jàmbaaru mas gi. Yàlla dees na ko fàtte. Ci biir mbooloom nit ñi yu bare, amul benn booloo, ludul su nit ñi boole seen bopp ngir yeggali seen njariñ yu bopp. Yàlla mungi xool. Ay bëgg-bëggam ci mbirum ay jaamam yu ko ñàkk déggal dinañu mat. Àddina joxeesu ko ci loxo nit ñi, doonte Yàlla may na ay doxalin yu jaxasoo ak yàqu-yàqu ngir ab diir doon nangu. Benn kàttan gu jóge suuf a ngi liggéey ngir indi mujjug ay seeni yu mag yi ci jàmbaar gi,—Seytaane di ñëw ni Kirist, te di liggéey ak bépp nax nekk ci jubadiadi ci biir ñi di tëj seen bopp ci mbooloo yu nëbbu. Ñi di sant ci bëgg-bëggu boole seen bopp, dañuy jëfe pexe yi noon bi. Sabab bi dina toppandiku ak njariñam.”
“Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.
“Tooñ bi jot na ag ba noppaam. Rëcc gi fees na àddina si, te tiit bu mag mu ngi ci bëgg a dal ci nit ñi. Mujj ga jege na lool. Nun ñi xam dëgg gi war nanoo waajaliku ngir li muy bëgg a dal ci kaw àddina si léegi, ni yéemóom bu ëpp doole.” Review and Herald, 10 septembre 1903.
The warning that was typified by the introduction of the Constitution in 1789, is the warning of the third angel, which returns to the second Kadesh, when the sealing of the one hundred and forty-four thousand begins. That warning is the warning of the first voice of Revelation chapter eighteen, and not only did the great buildings of New York City come down at that time, but the very essence of the Constitution was changed. The Constitution was written and based upon English law, whose basic philosophy can be simply defined as “a person is innocent, until proven guilty.” The Constitution was written for the purpose of rejecting what is known as Roman law, whose basic philosophy can be simply defined as “a person is guilty, until proven innocent.”
Art bi ñu misaale ci dugal Njàngatub Réew mi ci atum 1789, mooy artu malaaka bu ñetteel bi, bi dellusi ci ñaareelu Kadees, ba tëj giirug téeméer ak ñeent-fukk ak ñeent war a tàmbali. Art woowu mooy artu baat bu njëkk bi ci Pexeer chapter eighteen, te du rekk ne këri mag yi nekk New York City daanu nañu ca waxtu woowu, waaye sax benn boppamub Njàngatub Réew mi soppiku na. Njàngatub Réew mi bindees na ko te tënk ko ci yoonu Àngalteer, ngir xam-xamam bu dëpp mi manees na ko wax ci lu gàtt ni “nit ki du tooñkat ba kerseñeel ko ne dafa tooñ.” Njàngatub Réew mi bindees na ngir bañ li ñuy wooye yoonu Room, ngir xam-xamam bu dëpp mi manees na ko wax ci lu gàtt ni “nit ki tooñkat la ba kerseñeel ko ne du tooñ.”
The warning from the wilderness in 1789, represented by the Constitution, represents the warning of September 11, 2001, and not only did the burning buildings mark that history with a literal fulfillment, but the passage (speaking) of the Patriot Act also represented the warning.
Art bi jóge bi jogg 1789, mi Dastuur bi diir, dafay diir artu 11 Septambar 2001, te du ñu nekk rek ne tabax yu lakk yi màndargaal nañu taarix boobu ak matug wax ju mat ci lu dëgg, waaye itam jëfandikookat Patriot Act bi (ci wax ji) dafa itam diir art boobu.
The Patriot Act (Uniting and Strengthening America by Providing Appropriate Tools Required to Intercept and Obstruct Terrorism Act of 2001) was introduced in the United States Congress shortly after the terrorist attacks on September 11, 2001. The bill was introduced in the House of Representatives on October 23, 2001, and in the Senate on October 24, 2001. It was signed into law by President George W. Bush on October 26, 2001. The Patriot Act aimed to enhance the government’s ability to investigate and prevent acts of terrorism and expand surveillance and law enforcement powers, and it rejected the basic and fundamental principle of English law that identifies that a man is innocent, until proven guilty. It is still used today by the elite within the government to circumvent due process of law, privacy and fair trials.
Yoonu Patriot Act (Uniting and Strengthening America by Providing Appropriate Tools Required to Intercept and Obstruct Terrorism Act of 2001) ñu ko joxe ci Kongëre bu Etazini gannaaw tuumaalekat yi defee xeetu aarug 11 Septambar 2001. Ñu joxe biiri ndigël bi ci House of Representatives 23 Oktobar 2001, te ci Senate 24 Oktobar 2001. Président George W. Bush moom moo ko signé ngir mu doon yoon 26 Oktobar 2001. Patriot Act bi dafa doon yéene yokk kàttanu ginnaaw gi ngir seetlu ak tere jëfandikoo yu tëggaay, te yaatal kàttanu saytu ak dooley àttekat yi, te mu bañ pexe gu njëkk te gu sax ci yoonu Àngalteer, gi xamle ne nit ku nekk bañu koo jàppe ku tooñ la, ba kera ñu firndeel ne tooñ na. Ba tey, ay nit ñi nekk ci kaw ci biir nguur gi di ko jëfandikoo ngir wër yooni àtte, sutura ak àtte yu jub.
We will continue this study in our next article.
Dina kontine ci jang mi ci sunu bind bu gën a ñëw.
“What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scripture, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.
“Lan mooy sunu tolluwaay ci jamono jii ragalukaay te sell ji? Aka ñàkk ndam, ana réy-réylu moo di gën a am ci biir kërceg bi, ana naafaq, ana njub, ana bëgg collu, yéy yu amul njariñ ak bég-bég, ana bëgg nguur gi gën! Bàkkaar yooyu yépp lëndëmloo nañu xel mi, ba tax mbir yu ba fáww yeggul leen. Ndax du nu seet Mbind mi, ngir nu xam fan la nu toll ci jaar-jaaru àddina sii? Ndax du nu am xam-xam ci liggéey bi ñuy amal ngir nun ci jamono jii, ak taxawaay bi nun, ñi di bàkkaarkat, war a am bi liggéeyu jubbanti boobu di dem kanam? Su nu amee benn jàppale ci muccu sunuy ruu, war na nu def soppi gu wér. War na nu seet Boroom bi ak tuub gu dëgg; war na nu, ak réccu xol bu xóot, wax sunuy bàkkaar, ngir ñu far leen.”
“We must no longer remain upon the enchanted ground. We are fast approaching the close of our probation. Let every soul inquire, How do I stand before God? We know not how soon our names may be taken into the lips of Christ, and our cases be finally decided. What, oh, what will these decisions be! Shall we be counted with the righteous, or shall we be numbered with the wicked?
“Warunuñoo desaat ci suuf su ñu naxare. Nun ngi gaaw a jegesi jeexital sunu waxtu nattu. Na baken bu nekk laaj ne: Naka laa taxaw fa kanam Yàlla? Xamunuñu kañ la lu gaaw sunuy tur di dikk ci gémmiñu Kirist, te sunuy mbir di àtteg bu mujj. Ana, éy ana, lan la ñiy doon yooyu? Ndax dees na nu wax ne ñu bokk ak ñi jub, walla dees na nu lim ci biir ñi bon?”
“Let the church arise, and repent of her back-slidings before God. Let the watchmen awake, and give the trumpet a certain sound. It is a definite warning that we have to proclaim. God commands his servants, ‘Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins.’ The attention of the people must be gained; unless this can be done, all effort is useless; though an angel from heaven should come down and speak to them, his words would do no more good than if he were speaking into the cold ear of death. The church must arouse to action. The Spirit of God can never come in until she prepares the way. There should be earnest searching of heart. There should be united, persevering prayer, and through faith a claiming of the promises of God. There should be, not a clothing of the body with sackcloth, as in ancient times, but a deep humiliation of soul. We have not the first reason for self-congratulation and self exaltation. We should humble ourselves under the mighty hand of God. He will appear to comfort and bless the true seekers.
«Na kàggu Yàlla bi jóg, te tuub seeni dédduwaay yu mu doon bàyyi ci kanam Yàlla. Na ñi war a wottu yee, te joxe buxus bi ak baat bu leer. Móoy artu bu wóor bi nu war a yégle. Yàlla sant na ay jaamam ne: “Waxal ci kaw, bul bañ a wax, yékkati sa baat ni buxus, te won samay nit seeni tooñ, ak kërug Yàqub seeni bàkkaar.” Fàttaliku nit ñi war na am; su loolu manul a am, bépp jéego du am njariñ; doonte malaaka buy jóge asamaan wàcce wax ak ñoom, ay waxam du gën a jariñ dara, mel ni kuy wax ci noppi dee bu sedd. Kàggu Yàlla bi war na jóg ngir jëf. Xelum Yàlla mënul mukk a ñëw ci biir moom su fekkee ne moo xaarul yoon wi. War na am seetlu xol bu dëggu. War na am ñaan gu booloo te sax, ak, jaarale ko ci ngëm, di dal ci digg-yoonu Yàlla yi. War na am, du solu yaram ak saaku metti, ni ci jamono yu yàgg ya, waaye toroxlu xol bu xóot. Amunu benn sabab bu njëkk ngir bég ci sunu bopp walla yékkati sunu bopp. War nanu toroxlu ci suufu loxo Yàlla ju màgg ji. Moom dina feeñ ngir dëfël ak barkeel ñi koy wut dëgg-dëgg.»
“The work is before us; will we engage in it? We must work fast, we must go steadily forward. We must be preparing for the great day of the Lord. We have no time to lose, no time to be engaged in selfish purposes. The world is to be warned. What are we doing as individuals to bring the light before others? God has left to every man his work; everyone has a part to act, and we cannot neglect this work except at the peril of our souls.
“Liggéey bi ngi nekk ci sunu kanam; ndax dinañu ci dugg? War nañu a liggéey gaaw, war nañu a dem baaxte ci kanam. War nañu a waajal sunu bopp ngir bés bu mag bu Boroom bi. Amuñu waxtu buñu wara yàq, amuñu waxtu buñu wara jébbalu ci mébet yu boppam rekk. Àddina bi dees na koo artu. Lan lanuy def, ku nekk ci sunu bopp, ngir yóbbul leer gi ci kanam ñeneen? Yàlla bàyyi na ci ku nekk liggéeyam; ku nekk am na wàll wu mu wara jëf, te mënunu a xeebariku ci liggéey bii ludul ci risku sunuy ruu.”
“O my brethren, will you grieve the Holy Spirit, and cause it to depart? Will you shut out the blessed Saviour, because you are unprepared for his presence? Will you leave souls to perish without the knowledge of the truth, because you love your ease too well to bear the burden that Jesus bore for you? Let us awake out of sleep. ‘Be sober, be vigilant; because your adversary the Devil, as a roaring lion, walketh about, seeking whom he may devour.’” Review and Herald, March 22, 1887.
“Yéen samay bokk, ndax dangeen di metital Xel mu Sell mi, ba tax mu dem? Ndax dangeen di téj bunt bi ci Kanam Musalkat bi ku barkeel bi, ndaxte ngeen waajaluwul ngir jëmmam? Ndax dangeen di bàyyi bàkkan yi ñu sànku te xamul dëgg gi, ndaxte bëgg ngeen seen noflaay lool ba bañ a gàddu yëngu-yaram bi Yeesu gàddu woon ngir yéen? Na nu xëy ci sunu nelaw. ‘Xeexleen seen bopp, te xool bu baax; ndaxte seeni noon, Seytaane, ni gaynde gu di roar, dafa wër di dox, di seet ku mu man a lekk.’” Review and Herald, 22 mars 1887.