Inspiration is clear that chapter three of Daniel, represents the Sunday law in the United States. In Isaiah chapter twenty-three, the whore of Tyre, who commits fornication with the kings of the earth, is the whore of Revelation that commits fornication with the kings of the earth. In Revelation seventeen, that whore has Babylon the Great written on her forehead.
Noonu sellal na nekk bu leer ne saraxal ñetteelu xaaj bu Daniel dafay tegtal yoonu Dimaas ci États-Unis. Ci Esaïe xaaj ñaar-fukk ak ñett, jigéenu moykat bu Tir, mi di def njaaloo ak buur yi ci suuf si, mooy jigéenu moykat bi ci Peeñu mi di def njaaloo ak buur yi ci suuf si. Ci Peeñu fukk ak juróom-ñaar, jigéen jooju am na ci boppam bindu bii: Babylone Bu Mag bi.
And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. Revelation 17:4, 5.
Jigéen ji soloon nañ ko mbubb mu xonq bu ñuul ndax bu siiw ak bu xonq, te ñu rafetloo ko ak wurus ak doj yu wert ak per. Mu yor ca loxoom kopp bu wurus bu fees ak ñaawteefi jëfëram ak sobeey njaaloom. Te ca jë frontam amoon na tur bu ñu bind, ne: KUMP, BABILON BU RÉY BI, YAAYU NJAALO YI AK ÑAAWTEEFI SUUF SI. Peeñu gi 17:4, 5.
Before 1950, English dictionaries correctly identified the woman represented in these two verses, as the Roman Catholic church. The whole world knew after the Dark Ages of Catholic persecutions that were accomplished from 538 through 1798; that the Roman church was the whore who commits fornication with the kings of the earth. The Declaration of Independence was designed as a rejection of the rule of Catholicism and also the rule of the earthly kings that had formed unholy relationships with the whore. Isaiah chapter twenty-three, identifies that the whore would be forgotten. You would never find the definition of the whore of Revelation seventeen as the Catholic church in any modern search engines, for God’s Word never fails, and God’s Word states that she would be forgotten.
Balaa 1950, diksiñeer yu angale bi doon nañu wax bu jub jigéen ji ñu teg ci ñaari aaya yii, ne mooy kërkag Room gu Katolik. Àddina bépp xamoon na, gannaaw Jamono yu Lëndëm yi ak fitna yi Katolik yi defoon, te amoon diggante 538 ak 1798, ne kërkag Room mooy jànq bi di def njaalook ak buur yi ci suuf si. Bindu Boppaliku Amerik bi ñu sosoon ngir bañ nguurug Katolisim, te it ngir bañ nguurug buur yu suuf yi, yi daan sàkk boole yu yàqu ak jànq bi. Esayi saar 23 mooy wone ne dees na fàtte jànq bi. Dinga gisul mukk ci benn xët-u-seet bu bees benn tekkiin bu wax ne jànqu Peeñug Yàlla 17 mooy kërkag Katolik, ndaxte Kàddu Yàlla du wàññiku mukk, te Kàddu Yàlla wax na ne dees na ko fàtte.
And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. And her merchandise and her hire shall be holiness to the Lord: it shall not be treasured nor laid up; for her merchandise shall be for them that dwell before the Lord, to eat sufficiently, and for durable clothing. Isaiah 23:15–18.
Te bés na ci bés booba Tir dinañ ko fàtte juróom-ñaar-fukk at, ni fan yu benn buur; gannaaw mujjeem juróom-ñaar-fukk at, Tir dina woy ni jigéen ju moytu. Jëlal xalam, wër dëkk ba, yaw jigéen ju moytu ji ñu fàtte woon; defal neex melodi, woyal bari woy, ngir ñu man laa fàttali. Te bés na ci bés gannaaw mujjeem juróom-ñaar-fukk at, Boroom bi dina seetsi Tir, te moom dina dellu ci peyam, te dina moytu ak mboolem nguur yu àddina si ci kaw suuf. Te njayum ak peyam dina sellal ci Boroom bi; duñu ko denc mbaa tëral ko; ndaxte njayam dina nekkal ñi dëkk fa kanam Boroom bi, ngir ñu lekk ba fees, ak ngir sol yu sax. Esayi 23:15–18.
God’s Word never fails, and since 1798, the whore has been forgotten, but in the last days she will be remembered. She is remembered when God’s seventh-day Sabbath is attacked, and it is the one commandment of the Ten Commandments, that was always to be remembered. She is remembered when she takes her harp, travels around the city and makes sweet melodies and many songs. She sings her songs at the end of seventy years, that are the days of one king. A king, according to Daniel chapter two, is a kingdom.
Kàddu Yàlla du bàyyikoo mukk, te gannaaw atum 1798, jigéen ju njaaloo jiñu fàtte woon nañu ko, waaye ci bés yu mujj yi dees na ko fàttaliku. Dees na ko fàttaliku bi ñuy xeex Noflay bés-ju-juróom-ñaareelu Yàlla, te mooy benn ndigal ci Fukk yi Ndigaal yi, bi waroon a sax ci fàttaliku. Dees na ko fàttaliku bi muy jël ay xalamam, wër dëkk ba, di def wax ju neex ak woy yu bare. Muy woy ay woyam ci mujjug juróom-ñaar-fukk at, yu di fan yi benn buur. Buur, ni ko Daniel saar ñaareel bi waxe, nguur la.
And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. Daniel 2:38.
Te fépp fu nit ñi doomu nit ñi dëkk, ak rab yi nekk ci àll bi, ak picc yi ci asamaan, Yàlla jox na lépp ci sa loxo, te def na la kilif ci yéen ñépp. Yaw yaay bopp boobu wurus bi. Daniel 2:38.
A “head,” or a “king” are both symbols of a kingdom. The kingdom that is represented by the “days of one king,” is the United States. The United States began its prophetic rule as the earth beast when the deadly wound was delivered to the whore of Babylon in 1798. It continues as the sixth kingdom of Bible prophecy until the Sunday law. The literal kingdom of Bible prophecy that actually ruled for seventy years was Babylon.
Ab “bopp,” mbaa “buur,” ñoom ñaar ñépp ay misaal lañu yu jëm ci ab nguur. Nguur gi tegtal “fan yu benn buur,” mooy États-Unis. États-Unis tambalee ay nguuram ci yoonu waxu yonent yi ni rab wu suuf bi, ba ñu joxee jigéenu Babylon gaa nga xam ne mooy mbir mu rey ci atum 1798. Mu taxaw ba di jëm ci nguur gu juróomeelu Biblee ci waxi yonent yi, ba kera Sunday law. Nguur gu dëgg gu Biblee wax ci waxi yonent yi te dënn dugg nguur ci juróom-ñaari at, mooy Babylon.
Behold, I will send and take all the families of the north, saith the Lord, and Nebuchadnezzar the king of Babylon, my servant, and will bring them against this land, and against the inhabitants thereof, and against all these nations round about, and will utterly destroy them, and make them an astonishment, and an hissing, and perpetual desolations. Moreover I will take from them the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the sound of the millstones, and the light of the candle. And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:9–12.
Seetleen, dina yebbi te jël mboolem njabooti bëj-gànnaar, wax na Aji Sax ji, ak Nebukadnetsar buurub Babilon, sama jaam, te dinaa leen indi, ñu daldi song suuf sii, ak waa dëkkam yi, ak xeeti réew yi mépp yi ko wër; te dinaa leen alag yàgg, def leen lu nit ñi di waaru ci, ak lu ñuy wax ak xas, ak yàqu yuy sax ba fàww. Rax-ci-dolli, dinaa jële ci ñoom baatu mbégte, ak baatu bànneex, baatu góor-guiy séy, ak baatu jigéen-jiy séy, riirug dojalu mburu yi, ak leeru làmp bi. Te suuf sii yépp dina nekk yàqu ak lu nit ñi di waaru ci; te xeeti réew yii dinañu jaamuuru buurub Babilon juróom-ñaar-fukk at. Te bu juróom-ñaar-fukk at yi mattee, dinaa mbugal buurub Babilon ak xeet woowu, wax na Aji Sax ji, ndax seeni ñaawtéef, ak suufu Kalde yi, te dinaa ko def yàqu yuy sax ba fàww. Yeremi 25:9–12.
Literal Babylon ruled for seventy years, typifying the kingdom in the last days which will reign for seventy symbolic years. Nebuchadnezzar, the king of Babylon, attacked Judah three times. The first attack was against Jehoiakim, and the seventy years of Jeremiah’s prophecy then began. It ended with the death of Belshazzar, when God punished “the king of Babylon,” as he had punished king Jehoiakim in the beginning of the seventy years. The prophetic kingdom that is represented as “days of one king” (one kingdom) as “seventy years” was Babylon, and the kingdom of Bible prophecy that rules for the seventy symbolic years during the time when the whore of Tyre is forgotten, is the earth beast of Revelation thirteen. The transition from the fifth to sixth kingdom of Bible prophecy in 1798, is part of the truth that John is illustrating in Revelation chapter thirteen.
Babilon bu dëgg moo doon nguuru ñetti fukk ak juróom-ñaar at, te loolu dafa melal nguuru bu fan yu mujj ya, buy nguuru ñetti fukk ak juróom-ñaar at yu misaal. Nebukadnesar, buurub Babilon, songoon na Yuda ñetti yoon. Jëfandikukat bu jëkk bi moo doon ci Yoyakim, te ca jamono jooju la ñetti fukk ak juróom-ñaar at yi ci kàddug Yérémie tàmbalee. Mu jeexee ci deeŋu Belshassar, ba Yàlla mbugal “buurub Babilon,” ni mu mbugale woon buur Yoyakim ca njàlbéenu ñetti fukk ak juróom-ñaar at ya. Nguuru gu waxu yonent bi tegtal ni “ay fan yu benn buur” (benn nguuru) te di “ñetti fukk ak juróom-ñaar at” mooy Babilon, te nguuru yonenti Biibël bi nguuru ñetti fukk ak juróom-ñaar at yu misaal yi ci jamono ji jigéen ju ndawju Tir diñu fàtte ko, mooy rab wu suuf wi ci Peeñu Yàlla saar fukki ak ñett. Coppite gi nekk diggante juróomeelu nguuru ak juróomeelu bennoo gu mujj gi ci yonenti Biibël ci atum 1798, bokk na ci dëgg gi Yowaana di wone ci Peeñu Yàlla saar fukki ak ñett.
And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. . . . 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 13:1, 11.
Noon laaj ci suuf gu géej gi, te ma gis rab buy génn ci géej gi, mu am juróom-ñaari bopp ak fukki waññ, te ci ay waññam yi fukki kaala, te ci ay boppam yi turu xasaw Yàlla.... Noonu it ma gis beneen rab buy génn ci suuf si; mu am ñaari waññ ni xar, waaye dafa wax ni njàngat. Peeñug Yàlla 13:1, 11.
The seashore which John stood upon in Revelation chapter thirteen, represents 1798.
Teer gu géej gi Yowaana taxawoon ci Kàddu gu Sell ga, Peneen 13, dafa mel ni mu ngi teg 1798.
“At the time 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, is represented by a beast with lamblike horns. The beasts preceding it had risen from the sea; but this came up out of the earth, representing the peaceful rise of the nation which it symbolized—the United States.” Signs of the Times, February 8, 1910.
“Ca jamono ja ba Papasi, gannaaw ñu jël ko dooleem, te ñu ko taxa bàyyi fitnaal yi, Yowaana gis na beneen kàttan buy yokku ngir delloo baatub njaay mi, te jëfandikoo jëf ju metti te xaste Yàlla ni mu doon def. Kàttan googu, mooy bu mujj bi war a xeex ak mbooloom Yàlla ak yoonam, te ñu ko tekki ci rab wu am ñaari wex yu mel ni yu xar. Rab yi ko jiitu woon jóge nañu ci géej gi; waaye bii jóge na ci suuf si, te loolu di firndeel yokkute gu dal te jàmm gu réew mi muy tegtal—Etazini.” Signs of the Times, February 8, 1910.
The beast from the sea was divided by the sand of the sea from the beast of the earth. The fifth kingdom of Bible prophecy in 1798 (the seashore), represented past history, and the sixth kingdom was future history. The Millerites did not see this truth. William Miller was given insight into the dragon power of paganism and its relationship with the following kingdom represented as the beast of Catholicism. Revelation thirteen, opens up the story of the false prophet, that is the third of the three powers which lead the world to Armageddon. The story begins on the seashore of 1798.
rab gu joge bi dañoo ci suuf-suuf gu géej gi ak rab gu suuf si. Juróomeel buur bi ci waxu yonent yi ci Biibël bi ci atum 1798 (tefesug géej gi), dafa teguwoon ci jaar-jaari jamono ju weesu, te buur bu juróom-benn bi mooy jaar-jaari jamono jiy ñëw. Milerit yi gisulñu dëgg googu. Mayeetu xel joxees na ko William Miller ngir mu xam kàttanu njaaloo gi, maanaam paganism, ak li mu jëfandikoo ak buur bi ci topp, bi ñu teg ni rab gu Katolisism bi. Peeñu 13 ubbi na nettali bu yonent bu dëggul bi, mooy ñetteelu kàttan ci ñetti kàttan yi di jiite àddina bi jëm Armageddon. Nettali bi tambalee na ci tefesug géej gi ci 1798.
The United States begins its history with the symbolism of the lamb, but ends its history speaking as a dragon. The history of the symbolic seventy years of the reign of the earth beast is represented in one verse, in chapter thirteen of Revelation, for the verse identifies both the beginning and ending of the earth beast in the same sentence.
Etaa-sàxare Amerik tambalee ay jaar-jaaram ak misaalu xarum, waaye mu jeexal ay jaar-jaaram di wax ni ab nago. Jaar-jaaru juróom-ñett-fukk yi tegtal ci misaalu nguurug rab wu suuf si, dañu ko tegtal ci benn aaya rekk, ci saraxu fukk ak ñett ba ca Téereb Peeñug Yàlla, ndaxte aay bi mooy wone tambaliwaay ak mujju rab wu suuf si ci benn wax jii benn.
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.
Te ma gis malaakaat mu bees jógé ci suuf si; te amoon na ñaari gemmiñ yu mel ni xar, waaye dafa waxoon ni njàngat. Peeñu 13:11.
When the United States speaks as a dragon, it passes the Sunday law. Before it accomplishes the enforcement of Sunday worship the apostate churches of Protestantism will come together and take political control of the apostate government, as they form the image of the beast. When inspiration identifies (and it does so repeatedly), that Nebuchadnezzar’s dedication service of the golden image represents the Sunday law, it is marking the end of the seventy symbolic years of the earth beast. Daniel chapters one through three, represent the three angels’ messages of Revelation chapter fourteen. The third angel becomes a living truth at the Sunday law.
Bu Etats-Unis bi waxe ni janax, dina jël yoonu dimaas. Bala mu matal jëfandikookat ngëmu dimaas, kërkëri Protestaaŋ yi dëgëradi dinañu booloo te jël kilifteef gu politig ci kaw nguur gu dëgëradi, bi ñuy sos nataalu rab wa. Bu waxum Yàlla tënk (te def na ko ay yoon yu bare), ne saraxu tabbaxal bi Nebukadnetsar defal woon nataalu wurus wa mooy arafal yoonu dimaas, mooy màndarga njëxalug juróom-ñaar-fukk at yu aji-jëfandikoo yu rabu suuf si. Daniel saar yi njëkk ba ñetteel dañuy tegtal yenn xebaar yu ñetti malaaka yi nekk ci Apocalipse saar fukki ñent. Ñetteelu malaaka bi dafay nekk dëgg gu dund bu yoonu dimaas agsee.
Prophetically, chapters one through three in the book of Daniel, represent the seventy symbolic years of the earth beast of Revelation thirteen. The dietary test represented in chapter one, and the symbolism of Jehoiakim, identify that chapter one, prophetically begins at the empowerment of the first angel, either on August 11, 1840, or on September 11, 2001, in the history of the third angel.
Ci wàllu wax jëfandikukat, ay sarax yu njëkk ba ñetteel ci téereb Daniel dañuy tegtal juróom-ñaar fukki at yu mel ni ay misaal yu rabu suuf bi ci Njàlbéen 13. Nattu lekk bi ñu tegtal ci sarax bu njëkk bi, ak misaalu Yehoyakim, dañuy xamale ne sarax bu njëkk bi, ci wàllu wax jëfandikukat, tàmbalee na ca dooleel malaaka bu njëkk bi, muy 11 ut awgüst 1840, walla 11 ut sàttàmburu 2001, ci jaar-jaaru malaaka bu ñetteel bi.
Babylon is the nation that ruled for seventy years, and those years, represents the history of the United States. Babylon’s seventy years did not conclude until well after Nebuchadnezzar’s dedication of the golden image, but prophetically the seventy symbolic years that Isaiah employs in chapter twenty-three, ends in chapter three of Daniel. When Nebuchadnezzar’s orchestra plays the music for the dedication ceremony, the mark of the beast is enforced, and at that time the whore of Tyre and of Babylon begins to sing her songs to the kings of the earth, while apostate Israel bows and dances.
Babilon mooy xeet wi yoroon nguur gi diiru juróom-ñaar-fukk at, te at yooyu dañuy tegtal jaar-jaariwaayu États-Unis. Juróom-ñaar-fukk at yu Babilon nekkoon duñu jeex ba gannaaw ñebbital Nebukadnetsar ci nataal wurus wa, waaye ci waxu yonent bi, juróom-ñaar-fukk at yu misaal yi Isaya jëfandikoo ci saar ñaar-fukk ak ñett, dañuy jeex ci saar ñett ba ci Daniel. Bi orkestaru Nebukadnetsar di xale muzik bi ngir xewu ñebbital ba, marku rab wi dañuy ko doxal, te ci booba jigéenu moykat bu Tir ak Babilon di tàmbali woy ay woyam ci kanamu buur yi ci suuf si, fekk Israel gu daanu ci ngëm di sujjóot te fecc.
Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits: he set it up in the plain of Dura, in the province of Babylon. Then Nebuchadnezzar the king sent to gather together the princes, the governors, and the captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up. Then the princes, the governors, and captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, were gathered together unto the dedication of the image that Nebuchadnezzar the king had set up; and they stood before the image that Nebuchadnezzar had set up. Then an herald cried aloud, To you it is commanded, O people, nations, and languages, That at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of musick, ye fall down and worship the golden image that Nebuchadnezzar the king hath set up: And whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace. Therefore at that time, when all the people heard the sound of the cornet, flute, harp, sackbut, psaltery, and all kinds of musick, all the people, the nations, and the languages, fell down and worshipped the golden image that Nebuchadnezzar the king had set up. Daniel 3:1–7.
Buur Nebukadnecar defar naxar wu wurus, mi njoolam tollu benna ñaar-fukk ak juróom-benn loxo, te yaatuwaayam juróom-benn loxo; mo ko taxawal ci mbedd mi tudd Dura, ci diiwaanu Babilon. Noonu buur Nebukadnecar yónnee ngir dajale boroom kuréel yi, governëër yi, njiit yi, àttekat yi, boroom alal yi, xelkat yi, serif yi, ak bépp kilifay diiwaan yi, ngir ñëw ci ubbi xarit wi ñu jagleel naxar wi buur Nebukadnecar taxawaloon. Noonu boroom kuréel yi, governëër yi, njiit yi, àttekat yi, boroom alal yi, xelkat yi, serif yi, ak bépp kilifay diiwaan yi dajaloo ngir ubbi xarit wi ñu jagleel naxar wi buur Nebukadnecar taxawaloon; te ñu taxaw fa kanam naxar wi Nebukadnecar taxawaloon. Noonu yëglekat ba wax ak baat bu réy ne: Yeen lañu santaane, yéen xeet yi, réew yi, ak làkk yi, ne bu ngeen déggee riir mbar, xalam, arpa, sakbut, saalter, dulsimer, ak lépp xeetu mbëgtéef, ngeen sujóot di jaamu naxaru wurus wi buur Nebukadnecar taxawal. Ku sujóotul te jaamuko, ci saa si lañuy sànni ci biir forno buy lakk buy metti. Moo tax ci waxtu woowu, bi nit ñépp déggee riir mbar, xalam, arpa, sakbut, saalter, ak lépp xeetu mbëgtéef, nit ñépp, xeet yi, réew yi, ak làkk yi sujóot di jaamu naxaru wurus wi buur Nebukadnecar taxawaloon. Daniel 3:1–7.
At that “time,” or in that same “hour,” which is the Sunday law in the United States, anyone who refuses to worship the golden image will “be cast into the midst of a burning fiery furnace.” The only book in the Old Testament that contains the word translated as “hour,” is the book of Daniel. The word “hour” in chapter three, represents the arrival of the mark of the beast. The word “hour” also represents the message of the first angel in chapter four, for it there symbolizes the warning to Nebuchadnezzar of the coming “hour” of God’s judgment.
Ci “waxtu,” walla ci benn “waxtu” boobu, mooy yoonu Dibber bi ci Etazini, ku nekk ku bañ a sujjóotal nataalu wurus bi, dees na ko “sànni ci diggu safara su xumb te lakk.” Téere bi rekk ci Kóllëre Gu Yàgg gi te am baat bi ñu tekki ne “waxtu,” mooy téere Daniel. Baat bi ne “waxtu” ci sarax peññu ñett, dafay tegtal dikkug marka rab wi. Baat bi ne “waxtu” itam dafay tegtal yégleb malaaka bu njëkk bi ci sarax peññu ñeent, ndaxte foofa muy misaal waare bi ñu jox Nebukadnecar ci mbirum “waxtu” bu ñëw bu àtte Yàlla.
Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:19.
Noonu Daniyel, mi ñu tudde Belteshatsar, daldi yéemu ba am lu mat benn waxtu, te ay xalaatam jaxasoo ko. Buur bi wax ne: “Belteshatsar, bul na la gént gi walla liy tekki jaxasoo.” Belteshatsar tontu ne: “Sama sang bi, na gént gi dal ci ñi la bañ, te liy tekki ci say noon.” Daniyel 4:19.
Daniel presented the warning to Nebuchadnezzar of his coming hour of God’s judgment, that Nebuchadnezzar later rejected. The “hour” in chapter four, when used again in the chapter, then represents the “hour” that the judgment arrived. In Millerite history the first “hour” in chapter four, would represent the arrival of the first angel in 1798. That message was fulfilled when the investigative judgment began on October 22, 1844. The “hour” in chapter four, is first a symbol of a message of coming judgment and then it is employed as the symbol that the judgment has arrived. The first use of the word “hour” represents 1798, and the arrival of the first angel, and the second use represents October 22, 1844, and the arrival of the third angel.
Dañeel joxe na Nebukadnesar artu yàqaar gu jëm ci waxtu kàtte Yàlla buy ñëw ci moom, te gannaaw ga Nebukadnesar bañ na ko. “Waxtu” wi ci saar bi ñenteel, bu ñu ko jëfandikooat ci biir saar boobu, dafa taxawal “waxtu” wi kàtte ga agsi. Ci jaar-jaaru Millerit yi, “waxtu” wu njëkk wi ci saar bi ñenteel, dina tegtal agsigu malaaka bu njëkk bi ci atum 1798. Baat boobu mat na ba mat baat bi ba kàtte seetkat bi tàmbalee ci 22 Oktoobar 1844. “Waxtu” wi ci saar bi ñenteel, njëkk dafa mel ne melo wu yégle kàtte guy ñëw, te gannaaw loolu ñu jëfandikoo ko nekk melo wu kàtte ga agsi. Jëfandikoo bu njëkk bu baat bi “waxtu” dafa tegtal atum 1798 ak agsigu malaaka bu njëkk bi, te ñaareelu jëfandikoo bi dafay tegtal 22 Oktoobar 1844 ak agsigu malaaka bu ñetteel bi.
The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ feathers, and his nails like birds’ claws. Daniel 4:33.
Ca waxtu la lañu matale loolu ci Nebukadnesar; ñu génne ko ci biir nit ñi, te mu lekk gëy ni nag yi, te yaramam tooyoon na ak xonqalu asamaan, ba kàwaram màgg ni xeftu ngelaw, te weñam ya ni làmmiñu picc yi. Daniel 4:33.
The “hour” in chapter four is therefore a symbol of both 1798 and 1844, which are the ending points for the two curses of “seven times,” against the northern (beginning in 723 BC) and southern (beginning in 677 BC) kingdoms of Israel. Those two curses, representing twenty-five hundred and twenty years of scattering and slavery, represent the execution of God’s first and last indignation against His apostate people. They both started with God’s judgment, and their respective endings represent the warning message of God’s approaching investigative judgment, or the arrival of the investigative judgment. Both of the judgments represented by the ending of the two judgments of “seven times” are represented by the word “hour,” in Daniel chapter four.
Kon “waxtu” bi nekk ci sarax 4 dafay mel ni màndarga ñaar ñaari at yu am solo: 1798 ak 1844, te ñoom ñoo di bopp yu mujj yu ñaari musiba yi ñuy wax “juróom-ñaari yoon,” yi jublu ci nguur gu bëj-gànnaar gi (tàmbalee ci 723 BC) ak nguur gu bëj-saalum gi (tàmbalee ci 677 BC) ci Israyil. Ñaari musiba yooyu, tegtal at yu tollu ci ñaar-fukki juróom-ñaar téeméer ak ñaar-fukk ak ñaar-fukk yi ñu tasaaroo ak yiññu ci jaam, dañuy melal jëfandikoo meru Yàlla bu njëkk ak bu mujj ci askanam wu waccoon ci ngëm. Ñoom ñépp ñàkk nañu ak àtteb Yàlla, te jeexital bu kenn ku nekk ci ñoom dafay tegtal yégleb ndigalu Yàlla buy ñëw ci àtteb xoolanteem, mbaa dikkug àtteb xoolante boobu. Ñaari àtte yi ñuy tegtal ci jeexital ñaari àtte yi ñuy wax “juróom-ñaari yoon” dañu leen tegtal ci baat bi ñuy wax “waxtu” ci Daniel sarax 4.
In Millerite history the “hour” represents the beginning of the movement at the time of the end in 1798, when the first angel arrived, and the second “hour” in chapter four represents the end of the movement, when the third angel arrived on October 22, 1844. The Millerite movement of the first angel is repeated in the movement of the third angel, so the two usages of “hour” in chapter four, also mark the time of the end in 1989, and also the soon-coming Sunday law. The Millerite movement of the first angel announced the opening of the investigative judgment, and the movement of the third angel announces the opening of God’s executive judgment, which is progressive, beginning at the Sunday law, and continuing and escalating until the Second Coming of Christ.
Ci jaar-jaari Millerite, “waxtu” mooy tegtalu tàmbaliwaayu yëngu-yëngu bi ca waxtu mujj ga ci atum 1798, ba malaaka bu njëkk bi agsee; te ñaareel “waxtu” bi ci saar ñenteel bi mooy tegtalu mujjug yëngu-yëngu bi, ba malaaka bu ñetteel bi agsee ci 22 Oktoobar 1844. Yëngu-yëngu Millerite bu malaaka bu njëkk bi dina dellusi ci yëngu-yëngu bu malaaka bu ñetteel bi, ba tax ñaari jëfandikoo yu “waxtu” ci saar ñenteel bi itam mandargaale nañu waxtu mujj ga ci 1989, ak it yoonu dibeer bu jekk a ñëw. Yëngu-yëngu Millerite bu malaaka bu njëkk bi yégle woon ubiteg àtteb seetkat bi, te yëngu-yëngu bu malaaka bu ñetteel bi mooy yégle ubiteg àtteb Yàlla buy jëfandikoo ndigal, mi di dem ndànk-ndànk, tàmbalee ci yoonu dibeer bi, te di wéy ak yokku ba ci Ñëw gu Ñaareelu Almasi bi.
We will continue our study of Daniel chapter three, and conclude our consideration of the word “hour” in the next article.
Danu wara jàngat sunu njàng mi ci Daniel saar ñetteel, te ci bind bu ci topp dinañu jeexal sunu xalaat ci baat bi “waxtu”.
Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves. But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles. But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you. And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death. And ye shall be hated of all men for my name’s sake: but he that endureth to the end shall be saved. But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come. The disciple is not above his master, nor the servant above his lord. It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household? Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known. What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops. And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell. Matthew 10:16–28.
Seet, yónni naa leen ni xar yi ci biir gaynde yu soxor yi; kon nag, nekkleen ñu xel ni jinax yi, te ñu sell te du ñaaw ni pitax yi. Waaye moytuleen nit ñi; ndaxte dinañu leen jébbal ca kureel ya, te dinañu leen dóor ay yar ci seen jàngu ya. Te dees na leen yóbbu kanam njit ak buur yi ngir sama tur, ngir nekk seede ci seen kanam ak ci kanam xeeti ñi dul Yawut. Waaye bu ñu leen jébbalee, buleen jàppale seen xel ci ni walla li ngeen wara wax; ndaxte dees na leen jox ci waxtu woowu li ngeen wara wax. Ndaxte du yéen ngeen di wax, waaye Xelum seen Baay mooy wax ci yéen. Rakk dina jébbal moroomam ba dee, te baay jébbal doomam; te doom yi dinañu jóg ci seen waajur te tax ñu rey leen. Te ñépp dinañu leen bañ ngir sama tur; waaye ku muñ ba ca mujja, kooku mooy mucc. Waaye bu ñu leen di fitnaal ci dëkk bii, dawleen dem baneen; ndaxte ci dëgg maa ngi leen koy wax, du ngeen weesu ci dëkk yi Israayil lépp, ba Koomu Nit ki dikk. Taalibé du sut sangam, mbaa jaam du sut boroomam. Doy na taalibé bi nekk ni sangam, te jaam bi nekk ni boroomam. Su ñu tuddee boroom kër ga Beelsebul, ana ni gën a bari lañuy tudde ñi bokk ci këram? Kon nag buleen leen ragal; ndaxte amul dara lu muur, te du feeñ; mbaa lu nëbbu, te du xamiku. Li ma leen wax ci lëndëm, waxleen ko ci leer; te li ngeen dégg ci nopp, yégleen ko ca kaw kër ya. Te buleen ragal ñi rey yaram waaye mënuñu rey ruu; waaye gëna ragalleen ki man a alag ruu ak yaram ci safara. Macë 10:16–28.