We are placing the line of the papacy, the line of apostate Republicanism, the line of apostate Protestantism, and the line of the one hundred and forty-four thousand into the hidden history of verse forty of Daniel chapter eleven. We are currently addressing that Christ gathers His people twice, and all the illustrations of gathering His people a second time represent the final sealing process of the one hundred and forty-four thousand.
Nu ngi teg linu paapaas bi, linu Répiblikaanis bu wàññiku bi, linu Protestantis bu wàññiku bi, ak linu junni ak ñent fukk ak ñent junni ñaari téeméeri ñent-fukk ak ñent ñi ci jaar-jaaru nëbb bi nekk ci aaya juróom-ñent-fukk bu Daniel saar fukk ak benn. Léegi, nu ngi wax ne Kirist dafa dajale ay nitam ñaari yoon, te mboolem misaal yi jëm ci dajale nitam ña ñaareelu yoon, dañuy tegtal liggéeyu tëj mu mujju bu junni ak ñent fukk ak ñent junni ñaari téeméeri ñent-fukk ak ñent ñi.
When the divine symbol descends in a reform line the Lord then gathers a chosen people, who are thereafter tested. At the conclusion of the testing process there is a scattering, that is followed by His gathering those chosen people a second time, though many are left behind for failing the testing process. Christ began gathering His disciples at His baptism, and at the cross the disciples were scattered. After His resurrection He gathered His disciples a second time in advance of Pentecost. This line identified that a second gathering is accomplished upon the one hundred and forty-four thousand just before the Sunday law, which is typified by Pentecost. The cross identifies a disappointment, followed by a second gathering.
Biir bu sellal Yàlla wàcce ci ab rëyug yeesal, Boroom bi dafa dajale nit ñu tànn, te gannaaw loolu ñu di leen nattu. Bu yoonu natt gi jeexee, am na tasare; te gannaaw loolu Mu dajale nit ñu tànn ñooñu ñaareel yoon, doonte ñu bari bàyyikoo gannaaw ndaxte ñoom mënul woon jot ci yoonu natt gi. Almasi biir doxalin dajaleem taalibeem yi ca bëtiisam ba, te ca bant ba taalibe yi tasar. Gannaaw ndekkiteem, Mu dajale taalibeem yi ñaareel yoon ngir waajal Penkote. Rëyug gi wone ne dajale gu ñaareel gi am na ci kaw téeméeri ak ñeent-fukk ak ñeent ñaari junni ña, tuuti balaa yoonu Dibéer gi, mi Penkote di misaalal. Bant ba wone na ab ñàkk yaakaar, te gannaaw loolu am na dajale gu ñaareel.
The second gathering after the cross began when Christ descended from meeting with His Father after His resurrection. When the divine symbol descends God’s people are to eat the message, and after Christ descended, He ate with the disciples.
Ñaareelu ñaareel bi gannaaw bant ba tambalee na ba Kirist wàccee gannaaw bi mu daje ak Baayam ci ngir dekkiteem. Su melow bu Yàlla wàccee, askanu Yàlla war nañu lekk bataaxal bi, te gannaaw ba Kirist wàccee, mu lekk ak taalibe yi.
And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. Luke 24:30, 31.
Te itam ne, bi mu toogee ak ñoom di lekk, mu jël mburu, barkeel ko, damm ko, jox leen ko. Noonu seen bët ubbiku, ñu xam ko; te mu ne mes a gisatu ci seen kanam. Luug 24:30, 31.
At the second gathering after the cross Christ “breathed” the Holy Spirit upon His disciples.
Ca ñaareelu ndaje gi gannaaw bant ba, Kirist “noole” Xel mu Sell mi ci ay taalibeem.
“The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.
“Jëf ji Almasi defoon ci neefal ay taalibeem Xelum Mu Sell mi, te ci jox leen jàmmam, mel ni ay tuut-tuut ndox la woon lu jiitu taw bu bare bi ñuy joxe ca bésu Pentekot ba.” Spirit of Prophecy, volim 3, 243.
In the second gathering after the disappointment of April 19, 1844, Christ removed His hand from the mistake of 1843.
Ci ñaareelu ndaje bi topp gaawngu 19 Awril 1844, Kirist dindi na loxoom ci njuumteb 1843.
“Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 237.
“Ñi gëmmiñ ñi, teñu sonn ci seen xol, ñoo xamuloon lu tax seen Boroom ñëwul, deesu leen bàyyi ci lëndëm. Benn yoonaat, yóbbu nañu leen ca seen Biibël ya ngir seetaat jamono yi yonent yi waxoon. Loxob Boroom bi jëlees na ci nimero ya, te njuumte ga leeralu na. Gis nañu ne jamono yi yonent yi waxoon àgga nañu ba 1844, te sax firnde yi ñu jëfandikoo woon ngir wone ne jamono yi yonent yi tëj nañu ci 1843, firnde yooyu laaj nañu ne dinañu yam ci 1844.” Early Writings, 237.
At the disappointment the second angel descended with a “writing in his hand.”
Ci kaw njàqare ba, ñaareelu malaaka ma wàcc ak “mbind mi ci ay loxoom.”
“Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’” Early Writings, 247.
“Yeneen malaaka bu am kàttan lañu ko santoon mu wàccsi ci suuf. Yeesu defal ko ci loxoom mbind, te bi muy ñëw ci suuf, mu wax ak baat bu réy ne: ‘Babilon daanu na, daanu na.’” Early Writings, 247.
The testing process that began with the arrival of the second angel, concluded at the Exeter camp meeting when the Holy Spirit was poured out and the message went like a tidal wave. That testing process was distinctly identified after the cross when the time period unto the outpouring of the Holy Spirit at Pentecost was preceded by a period of fifty days, that was in turn made up of a period of forty days, followed by a period of ten days which concluded at Pentecost.
Yoonu nattu njiitu bi tàmbalee ak ñëwug ñaareelu malaaka mi, jeex na ca Exeter camp meeting bi, ba Xel Mu Sell mi tuuruwoon, te bataaxal bi dem ni géej gu mag guy daan. Yoonu nattu boobu dañu ko won bu baax gannaaw bant ba, ba jamono ji jëm ci tuurug Xel Mu Sell mi ca Pentecost, ji jiitaloon ak ab diirub juróom-fukk fan, te diiru juróom-fukk fan boobu moom moo doon benn diirub ñeent-fukk fan, toppatoo ak benn diirub fukk fan, te moom la jeexee ca Pentecost.
“God’s people are to be constantly reaching up to him in prayer. It was after the early disciples had spent ten days in supplication, after all differences had been put away, and they had united in deep heart-searching, and in confession and putting away of sins, and in drawing together in holy fellowship, that the Holy Ghost came upon them, and the promise of Christ was fulfilled. There was a wonderful outpouring of the Holy Spirit. Suddenly there came from heaven the sound as of a rushing mighty wind, and it filled all the house where they were sitting. ‘And the same day there were added unto them about three thousand souls.’” Review and Herald, March 11, 1909.
“Waru Yàlla yi war nañu di yéeg saa su ne ci moom ci ñaan. Gannaaw ba taalibey njëkk yi jàllalee fukki fan ci ñaan ak ñaaxle, gannaaw ba ñu dindi woon bépp wuute, te booloo ci xol bu xóot ci seet xol, ak ci wax bàkkaar yi te bàyyi leen, ak ci jegeental ci bokk gu sell, la Xelmu Sell mi wàcc ci seen kaw, te digeb Kirist bi mat. Am na woon tuuru gu yéeme gu Xelmu Sell mi. Fekk ci saa si, ca asamaan ga la ayriw doole bu gaaw mel ni ngelaw gu dëgër jóge, te mu fees kër gi mépp fa ñu toogoon. ‘Te ca bés boobu yokk nañu ci ñoom lu tollu ci ñetti junniy bakkan.’” Review and Herald, 11 Mars 1909.
During the forty days, Christ was in attendance teaching the disciples, and then He ascended. The ten days that followed was a period of preparation in advance of the Pentecostal outpouring of the Holy Spirit. The forty days of instruction that followed the cross aligns with April 19, 1844 unto the beginning of the Exeter camp meeting on August 12, 1844. The ten days which preceded Pentecost represented August 12 through 17, 1844, when the Millerites unified upon the message of the Midnight Cry brought by Samuel Snow. In that camp meeting two classes were manifested, and only one class received the Pentecostal outpouring at the conclusion of the meeting. In that period represented by the forty days one class received the instruction, and the other class refused the instruction. When the Midnight Cry arrived one class had the oil, the other did not.
Diirub ñent-fukk yi, Kiristoon nekkoon fa di jàngal taalibey yi, te gannaaw loolu Mu yéeg asamaan. Fukk fan yi ko toppoon nekkoon jamono ju ñu waajal balaa tuurug Xel Mu Sell mi ci Pentikost. Ñent-fukk fan yu njàngale yi toppoon bant ba méngoo nañu ak 19 Awril 1844 ba ca ndoorte ndaje gu mag gu Exeter ga, 12 Ut 1844. Fukk fan yi jiituwoon Pentikost dafa tekki 12 ba 17 Ut 1844, bi Millerite yi bokk-benn ci yégleb Woote gu Diggante guddi gi, gi Samuel Snow indi. Ci ndaje googu, ñaari wàll sefee nañu, te benn wàll rekk moo jot tuurug Pentikost ga ca jeexital ndaje ga. Ci jamono jooju, ji ñent-fukk fan yi teewal, benn wàll jot na njàngale li, te beneen wàll bañ njàngale li. Bi Woote gu Diggante guddi gi aksi, benn wàll amoon na diwlin, beneen wàll amu ko woon.
“‘While the bridegroom tarried, they all slumbered and slept.’ By the tarrying of the bridegroom is represented the passing of the time when the Lord was expected, the disappointment, and the seeming delay. In this time of uncertainty, the interest of the superficial and halfhearted soon began to waver, and their efforts to relax; but those whose faith was based on a personal knowledge of the Bible had a rock beneath their feet, which the waves of disappointment could not wash away. ‘They all slumbered and slept;’ one class in unconcern and abandonment of their faith, the other class patiently waiting till clearer light should be given. Yet in the night of trial the latter seemed to lose, to some extent, their zeal and devotion. The halfhearted and superficial could no longer lean upon the faith of their brethren. Each must stand or fall for himself.” The Great Controversy, 395.
“‘Bi boroom bi yéexee, ñoom ñépp nelaw te sédd.’ Ci yéexug boroom bi la tektale ne jamono ji nit ñi doon séentu Boroom bi weesu na, am na njàqare ci yaakaar, te mel ni tolluwaay gi yéex na. Ci jamono jooju bu wóorul, cofeelug ñi féete rekk ak ñi xol bu matul daldi tàmbali a wàññiku, te seen jéego yi néew; waaye ñi seen ngëm sampoon na ci xam-xamu Bìbbël bu jëm ci seen bopp, amoon nañu doj wu nekk ci suuf seen tànk, wu doxalin yi jóge ci njàqare du ko man a raxas. ‘Ñoom ñépp nelaw te sédd;’ benn xeetu nit ci seetaanul dara ak bàyyikoo seen ngëm, baña beneen xeet bi muñ di xaar ba leer gu gën a wóor mayeesi. Waaye ci guddi gu nattu gi, ñi mujj ñi mel ni dañoo ñàkk, ba ci benn tollu, seen cëgg ak seen sellal. Ñi xol bu matul ak ñi féete rekk mënuñoo doxal seen bopp ci kaw ngëmu seen bokk yi. Ku nekk war na taxaw walla mu daanu ci boppam.” The Great Controversy, 395.
During the ten days leading to Pentecost, and the period of the Exeter camp meeting, Christ gathered His people a second time in advance of those people carrying His message to the world. When the third angel descended on October 22, 1844, the little flock was again disappointed and scattered, but a period of instruction began on October 22, 1844 as Christ led His people into the Most Holy Place. In 1849, the Lord stretched forth His hand a second time to gather again those whom He had gathered out of the disappointments of April 19 and October 22, 1844.
Ciiru fukki yoo jiitu Pentekot ba Exeter camp meeting bi di am, Kirist moo dajaleen nitam ña ñaareel yoon, bala ñuy yóbbu ndawam ci àddina si. Bi malaaka bu ñetteel bi wàccee 22 Oktoobar 1844, gànnaaw gu tuuti ga dellu na ci njaaxle, te tasaaroo; waaye jamono ju ñuy jàngale tàmbalee na 22 Oktoobar 1844, ba Kirist di jiite nitam ña dugg ci Barabu Sell ba gën a Sell. Ci 1849, Boroom bi yóbbati na loxoom ñaareel yoon ngir dajaleeyaat ñi Mu dajale woon ci biir njaaxle yi 19 Awril ak 22 Oktoobar 1844.
In 1844, the instruction was in regards to the message which the third angel had in his hand when he descended, but in the “period of doubt and uncertainty” that followed the great disappointment, many lost their way. By 1849, the work of gathering the little scattered flock was initiated, but what was illustrated by that history was the defeat of 1863, and the first Kadesh for modern Israel. The future victory of the one hundred and forty-four thousand and their work at the second Kadesh was delayed.
Ci atum 1844, njàngale jàngalekat bu ñetteel bi doon yore woon ci loxoom bi mu wàccee lañu doon wax, waaye ci “jamono juy sikki-sàkka ak jàq” ji toppoon njaaxum bu réy ba, ñu bare réer nañu yoon. Ci atum 1849, tambali nañu liggéeyu dajale juróom-ñaari gànnaar gu tuuti, gu tasaaroo woon, waaye li jaar-jaaroja woowu feeñaloon mooy nootug 1863 ak Kades bu njëkk bi ngir Israayil bu bees bi. Ndamu ëllëg bu ñeel téeméer ak ñeent-fukk ak ñeent junni ñi ak seen liggéey ci ñaareelu Kades ba yaraloon na.
When the Lord descended on September 11, 2001 He gathered His last-day people, gave them His spiritual food to eat, breathed His Spirit upon those people as He began to sprinkle the latter rain, and He also initiated a testing process that led to July 18, 2020, when His last day people were disappointed and scattered. For three and a half days they were dead in the street. Both the three and a half days, and the forty-day period in the time of Christ represent a wilderness. It is also represented by the period from April 19, 1844 unto August 12, 1844, and also the period from October 22, 1844 unto 1849.
Ba Boroom bi wàcce ci 11 Sàttumbar 2001, Moo dajale woon ay nitam yu mujj yi; Mu jox leen seen lekku ruu ngir ñu lekk ko; Mu nofla Ruuwam ci seen kaw bi Mu doon tàmbalee wërsëg ndox-mu-jjeg yi ci mujj; te itam Mu tàmbali ab yoonu nattu gu jaar ba ci 18 Sulet 2020, ba fa ay nitam yu mujj yi daldi am naqar te tasaaroo. Diiru ñetti fan ak genn-wàll ñu dee woon ci mbedd mi. Ñetti fan ak genn-wàll yooyu, ak diiru ñeent-fukk fan yi ci jamonoy Kirist, ñoo bokk ci tektalu màndiŋ. Loolu itam dees na ko melal ci diiru 19 Awril 1844 ba 12 Ut 1844, ak itam ci diiru 22 Oktoobar 1844 ba 1849.
From July, 2023 unto the Sunday law, which is the ten days that preceded Pentecost, the camp meeting at Exeter from August 12 unto August 17, and the period from 1849 unto 1863, all align with one another. They represent the period of the second gathering of God’s last-day people. The period from the disappointment to the outpouring of the Holy Spirit is divided into two distinct periods.
Li dale weeru sulet 2023 ba ba ca yoonu dibéeri, te mooy fukki fan yi jiitu Pentekot, ndaje maase bi nekkoon Exeter dale ci 12 Awuut ba 17 Awuut, ak jamono ji dale 1849 ba 1863, ñépp dañuy ànd ak seen bopp. Ñoom dañuy tegtal jamono bi ñaareelu dajale askanu Yàlla bu mujj ci fan yu mujj yi. Jamono bi nekk ci diggante nattu-yaakaar ba ak tuuru Xel mu Sell mi, ñaari jamono yu wuute lañu ko xàjjal.
Within the hidden history of verse forty of Daniel chapter eleven the line of apostate Protestantism (the nominal church), the line of Laodicean Seventh-day Adventism (nominal Adventism), the line of Catholicism, and the line of true Protestantism are all represented. Those four lines illustrate true Protestantism in controversy with a threefold union of the dragon (Judas), the beast (Catholicism) and the false prophet (apostate Protestantism).
Ci biir yu nëbb ci aaya ñent-fukk ba ci benn ci saaruñu fukki ak benn ci Daniel, rëdd wu Protestaŋ bu dëddu (kilifa gu tudd rekk), rëdd wu Adventisme Seventh-day bu Laodicea (Adventisme gu tudd rekk), rëdd wu Katolig, ak rëdd wu dëggu Protestaŋ, ñépp dañuy feeñ. Ñaari rëdd yooyu di won Protestantisme gu dëgg ci xuloo ak benn boole bu ñetti cër yu dragon bi (Yuda), rab wi (Katolig), ak yonent bu fen bi (Protestaŋ bu dëddu).
Within the very same hidden history the line of apostate Republicanism is also illustrated. Within that line a controversy between the Democrat (the dragon) and Republican parties (the image of the beast) is represented. The Republican party is to lead out in forming the image to the beast, and in so doing it manifests the prophetic characteristics of the beast (the papacy). In God’s Word the papacy, who is the king of the north and also the beast, is given Egypt, (the dragon) as payment for services rendered for being used by God’s as a tool of judgment.
Ci biir jaar-jaaru wax ji, ñu mel ni tegu gu réer gi ñeel Répubilikaaniis bu dëgërul itam dañu ko nettali. Ci diggante tegu googu, wonees na fa xuloo bi nekk diggante paarti Démokraat bi (njiit mi, dragon) ak paarti Répubilikaaŋ bi (nataalu rab wi). Paarti Répubilikaaŋ bi mooy jiite ci sos nataalu rab wi, te ci def noonu mu wone melokaan yu yonent yi waxoon yu rab wi (papas bi). Ci Kàddu Yàlla, papas bi, mi di buur bu bëj-gànnaar te itam di rab wi, Yàlla jox na ko Misra (njiit mi, dragon) muy peyu liggéey yi mu ko jëfandikoo ci nekk jumtukaayu attekatu àtte.
Son of man, Nebuchadrezzar king of Babylon caused his army to serve a great service against Tyrus: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his army, for Tyrus, for the service that he had served against it: Therefore thus saith the Lord God; Behold, I will give the land of Egypt unto Nebuchadrezzar king of Babylon; and he shall take her multitude, and take her spoil, and take her prey; and it shall be the wages for his army. I have given him the land of Egypt for his labour wherewith he served against it, because they wrought for me, saith the Lord God. In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the Lord. Ezekiel 29:18–21.
Doomu nit ki, Nebukadnesar buur Buur Babilon dafa taxawal ay xareem ngir liggéey bu réy ci Tirus; bopp bu nekk dafa walliku, te kaf bu nekk dafa weexiku; waaye amul pey, moom ak xareem, ndax Tirus, ndax liggéey bi mu liggéeyee ci kawam. Moo tax noonu la Boroom Bi Yàlla waxe: Gisleen, dinaa jox suuf si Misra ci loxo Nebukadnesar buur Buur Babilon; te dina yóbbu mbooloom, te denc alalam, te yóbbu ay njaayam; te loolu mooy doon peyam ngir xareem. Jox naa ko suuf si Misra ngir liggéey bi mu liggéeyee ci kawam, ndax ñoom liggéey nañu ngir man, képp ku wax mooy Boroom Bi Yàlla. Ca bés booba dinaa tax ba kërru Israyil saxaat, te dinaa la may ubbig gémiñ ci seen biir; te dinañu xam ne man maa di Aji Sax ji. Ezekiel 29:18–21.
Nebuchadnezzar, who is the king of the north in the passage, is given the land of Egypt as his wages, thus typifying that in the last days, the papacy is given Egypt, which is the dragon, which is the ten kings, the United Nations, who agree to give their seventh kingdom unto the beast for a short space.
Nebukadnesar, mi di buur bi ci pasaj bi, ñu jox na ko réewu Égibti muy peyam; noonu mu mel ni ci fan yu mujj yi, ñu jox na paap bi Égibti, mooy njàngoro ji, mooy fukki buur yi, Mbootaayu Xeeti Àddina yi, ñoom ñi déggoo jox seen juróomeel nguur rab ba ngir ab diir bu gàtt.
And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:16, 17.
Te fukkiñ ñaar yi nga gisoon ci kaw rab bi, ñoom dinañu bañ jigéen ja bu ñaaw ji, te dinañu laajal ko ba mu neen, te wes ko, te lekk ay yaramam, te lakk ko ak safara. Ndaxte Yàlla def na ci seen xol ngir ñu matal coobareem, te bokk benn xalaat, te jox seen nguuru rab bi, ba keroog kàdduy Yàlla matalee. Peeñu 17:16, 17.
This prophetic payment is represented also in Daniel chapter eleven verse forty-two.
Fayda gu yëglebii ci waxu Yàlla bii itam feeñ na ci Daniel ayu-bii fukk ak benn, sarax mi ñaar-fukk ak ñaar.
He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:42.
Moom dina yàllam ci kaw réew yi itam; te suufu Misra du rëcc. Daniel 11:42.
The papacy prevails over the dragon power in the time of the latter rain, for this payment is accomplished “in” the “day” when God “causes the horn of the house of Israel to bud forth.” It is the rain that causes the Israel of God to bud forth, and that day began on September 11, 2001, which was the day of the east wind.
Papas bi daan na ci kaw dooley njiitub nàcc gi ci jamonoy taw bi mujj, ndax fey gi mat na “ci” “bès” bi Yàlla “taxawale wéru kërug Israyil mu saxaat.” Taw bi mooy li tax Israyilub Yàlla saxaat, te bés boobu tambalee na 11 Septàmburu 2001, te mooyoon bésub ngelawlu penku.
He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:6–9.
Ñi ñëw yi jóge ci Yàggóob dinañu sax ci suuf; Israyil dina meññ te gën a soppiku, ba feesal kanamu àddina ak doom. Ndax dafa ko dóor, ni mu dóore ñi ko dóoroon? walla ndax dees na ko rey, ni ñiy reyi ñi mu rey? Ci natt, bu mu saxee, yaa koy àtte ak moom; dafa téye ngelawam gu tar gi, ci bésu ngelawu penku. Moo tax nag, bàkkaaru Yàggóob dinañu ko far; te lii mooy bépp doomam, di dindi bàkkaaram; bu mu defee bépp doj yu sarxalukaay bi ni doj yu weex yu ñu door ba tas, kër yu xeer yi ak nataal yi duñu taxawati. Esayi 27:6–9.
Egypt is given to the papal beast when the latter rain is being poured out. The latter rain began to sprinkle when the east wind, representing Islam of the third woe was “stayed,” or restrained on September 11, 2001. Then the rain began to be measured, (sprinkled) upon Israel as they began to bud. At the Sunday law, when the third woe comes again, the latter rain is poured out without measure. Between September 11, 2001 and the soon coming Sunday law “the iniquity of Jacob” is purged, and the Hebrew word “purged” means “atoned for”. At the Sunday law the papal beast is given Egypt (the dragon), as those ten kings commit fornication with the papacy by forming a worldwide image of the beast.
Bés bi jox nañu ko rab wu paapal bi bi taw bu mujj bi di tuuru. Taw bu mujj bi tàmbalee na wéttali bi ngelaw gu penku gi, buy tegtal Islaam bu ñetteelu alkande bi, “taxaw” ko walla tere ko ca 11 Septambar 2001. Noonu nag taw bi tàmbalee nañu ko natt, (wéttali ko) ci Israyil, ba ñuy tàmbalee sax. Ci yoonu Dibér, bu ñetteelu alkande bi dellusee, taw bu mujj bi day tuuru te amul natt. Diggante 11 Septambar 2001 ak yoonu Dibér bi di ñëw léegi, “tooñu Yàkóoba” day setlu, te baat bu Ebraayik bi ñuy wax “setlu” mooy “jéggal ba weesu”. Ci yoonu Dibér bi, rab wu paapal bi dees na ko jox Bés (jinn bi), bi fukki buur yooyu di def njaaloo ak paapal bi ci sos melo bu àddina béppu mboolem ci rab wi.
Before the Sunday law, during the sealing time of the one hundred and forty-four thousand, the apostate Republican horn forms an image to the beast with the apostate Protestant horn, and in that prophetic line the Republican party prevails over the Democratic party, for the Democratic party is a dragon power and the Republican party is the power who forms the image of the papacy.
Balaa ñëw yoonu Dibéer bi, ci jamono ji ñuy daldi téye ci karaange ñaar-fukk ak ñeent junni ak ñaar-fukk ak ñeent war, bët bu Republik bu wacc ci ngëm dafay sos nataalu rab ba ak bët bu Protestaŋ bu wacc ci ngëm, te ci moomu rëdd gu yonent bi, parti Republik bi dafay noot parti Demokrat bi, ndaxte parti Demokrat bi doolebu njaayum dragóŋ la, te parti Republik bi mooy doole ji sos nataalu papas bi.
Within the prophetic history of the earth beast the end of the Democratic party and the end of the Republican party is identified. Those two parties form the horn of Republicanism, but they identify an internal struggle that runs through the entire history of the earth beast. That horn (Republican) contains an internal microcosm of the two horns of the earth beast.
Ci biir jaar-jaari waxu yàlla waxoon ci mbëggeel suuf bi, jeexital pati Demokaraat bi ak jeexital pati Repiblikaan bi ñooñu lañu jëfandikoo ngir xamle. Ñaari pati yooyu dañuy sos bëñu Repiblikaanisam, waaye dañuy tegtal it benn xulóo bu biir buy daw jaar ci bépp jaar-jaari mbëggeel suuf bi. Bëñu boobu (Repiblikaan) dafay yor ci biiram ab microcosme bu ñaari bëñ yu mbëggeel suuf bi.
In the testimony of the kingdom of the Medes and Persians it was the last horn that came up higher, and the Democratic party began first in American history, but at the end the Republican party comes up higher and prevails over the Democrats. In the history of the latter rain, which began on September 11, 2001, the globalist, dragon-inspired Democrats rose up out of the bottomless pit of Revelation chapter eleven and slew the Republicans by stealing the 2020 election. Their war against Trump (and the Republicans) began when he announced his candidacy in 2015, and it only intensified from that point onward.
Ci seede buuru Mèdes ak Perses, mooy bëccëg mi mujj ci bënn góor-góorlu baaxoonoon la taxawoon kawe, te pati Démocratique moo njëkk a tàmbali ci jaar-jaaru Amerig; waaye ci mujje ga, pati Républicain moo yéeg ba gën a kawe te daan Démocrates yi. Ci jaar-jaaru taw bu mujj bi, mi tàmbalee 11 Sulet 2001, Démocrates yu globaliste, yi jinneb Naga yi yëngal, jógee ci kër gu xóotul ndox gi nekk ci Peeñu Yàlla saar 11, ba rey Républicains yi ci sàcc palanteeru 2020 bi. Xare ba ñuy xare ak Trump (ak Républicains yi) tàmbalee bi mu yégle woon ne dafay seet nguur gi ci 2015, te dale na gën a tar lu bees lu jëm kanam.
When the Democrats stole the election in 2020, they then instituted the Pelosi Trials, but when Trump announced his third campaign in 2022, fear came upon the Democrats, and their rage only increased, and they then came against Trump and his supporters with great wrath, for they knew their time was short. They celebrated his death, but when he stood up, great fear fell upon them.
Ba déemocrate yi sàcc wone woon vot bi ci atum 2020, ñu daldi tàmbali Njiiti Pelosi yi; waaye ba Trump yéglee woon ne moom dina taxawal ñetteelu kampaañam ci atum 2022, ragal daldi dikk ci kaw déemocrate yi, te seen mer gëna tar, ba noppi ñu jëm ci kaw Trump ak ay toppkatam ak mer mu réy, ndaxte xam nañu ne seen waxtu gàtt na. Ñu bégge woon deewam, waaye ba mu taxawe, ragal gu réy daldi wàcc ci seen kaw.
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 buñu noppee seedeel bi ñu war a seede, rab wu yéeggee ci xuru su dul am pënd bi dina xeex ak ñoom, te dina leen noot, rey leen. Te seen yaram yu dee dina nekk ci mbeddum dëkk bu mag ba, bi ñuy tudde ci xel Sodom ak Misra, fa sunu Boroom deesoon na ko daaj ci bant ba itam. Te nit ñi bokk ci xeet yi, giir yi, làkk yi ak réew yi dinañu gis seen yaram yu dee diirub ñetti fan ak genn-wàll, te duñu bàyyi seen yaram yu dee ñu suul leen. Te ñi dëkk ci kaw suuf dinañu bég ci seen kaw, neexlu, te dinañu yónnee ndawtal yu ñu bokkante; ndaxte ñaari yonent yooyu daan nañu sonal ñi dëkk ci kaw suuf. Waaye gannaaw ñetti fan ak genn-wàll, Xelum dund gu jógge ci Yàlla dugg na ci ñoom, te ñu taxaw ci seen tànk; te ragal gu réy daldi wàcc ci kaw ñi leen gis. Peeñu 11:7–11.
The period that identifies the end of the Democratic party is from the inauguration of Biden in 2021 unto the inauguration of Trump in 2025. The period began with the Pelosi Trials, which were purely unconstitutional and totally political in nature. That history, representing the death of the sixth president since the time of the end in 1989 unto the eighth president that is of the seven began with political trials (the Pelosi Trials), and it ends with the death of the Democratic party, and a second set of Pelosi Trials, as the political targets are reversed.
Diir bu wone jeexital partii Démocratique bi moo tàmbalee ci ñu fal Biden ci atum 2021 ba ci ñu fal Trump ci atum 2025. Diir boobu tàmbalee na ak nattu yi Pelosi, yi doon rekk yu aju ci politig te yàqu nañu àttey sàrtu réew mi. Jaar-jaaro jooju, miy tektal deeŋug juróomeel-benéen prezident bi daldi dale ca jamono mujj gi ci 1989 ba ci juróomeel-ñetteel prezident bi bokk ci juróom-ñaari bi, tàmbalee na ak àtte yu politig (nattu yi Pelosi), te mu jeex ak deeŋug partii Démocratique bi, ak ñaareelu kurél nattu yi Pelosi, ndaxte ñi ñuy jublu ci politig soppiku nañu.
The illustration of the history is located in chapter eleven of Revelation, which found its first fulfillment in the French Revolution. The French Revolution is the classic historical example of the guillotine type of political warfare that identifies one ruling party killing another, and then having that very same ruling power overthrown and persecuted themselves.
Miselu taarix bii nekk ci bésub fukki benn ci Téereb Peeñ mi, te am na jëfandikoom gu njëkk ci Révolusiyoŋ Farãs. Révolusiyoŋ Farãs mooy misaal gu taarix gu mag gi ci xare yu politig yu mel ni guillotine, buy tektale ne benn kuréelu nguur dafa rey beneen kuréelu nguur, te gannaaw loolu, noonu sax, kàttan googu muy nguur daldi ñu ko dàq ba song ko.
The period from the inauguration of Biden and the Pelosi Trials, unto the second inauguration of Trump and the reversal of the Pelosi Trials identifies the end of the Democratic party, and it identifies when Trump repeats the implementation of a set of executive orders that were typified by the Alien and Sedition Acts. The implementation of those executive orders will begin the second Pelosi Trials and identify the beginning of the period when the image of the beast is begun in earnest. That period ends at the enforcement of the Sunday law, so the period begins with executive orders paralleling the Alien and Sedition Acts, and ends with the Sunday law. It is there that the Republican party ends.
Jamono bu tàmbalee ci nguurug Biden ak Pelosi Trials, ba ci ñaareelu tàmbale nguurug Trump ak delluwaayug Pelosi Trials, mooy wone mujju xareb Democratic party, te mooy itam wone bi Trump di dellusi jëfandikoo ab taxawaayu executive orders yu ñu misaalale woon ak Alien and Sedition Acts. Jëfandikoo yooyu executive orders dina tàmbali ñaareelu Pelosi Trials, te dina wone tàmbale jamono ji image of the beast di tàmbalee ci dëgg-dëgg. Jamono jooju mujje ci bi ñuy dajale Sunday law, ba tax na ne jamonoyooju tàmbalee ak executive orders yu mengoo ak Alien and Sedition Acts, te mujje ak Sunday law. Fa la Republican party di jeexee.
Both periods representing the conclusion of the Democratic party and then the Republican party are prophetically connected, and are represented by the period of twenty-two years from 1776 unto 1798. That period has three waymarks; the Declaration of Independence in 1776, thirteen years later the Constitution, followed by the Alien and Sedition Acts of 1798. Those three waymarks find fulfillment in the line of the Democratic and Republican parties, though the application of the second and third waymark is at a different point in each line.
Ñaari jamono yi ñuy tektal jeexital pati Démocratique bi, te gannaaw ga pati Républicain bi, dañoo lëkkaloo ci yonent bu sell, te ñu leen tektal ci jamono bu ñaar-fukk ak ñaar at, bee 1776 ba 1798. Jamono jooju am na ñetti màndarga-yoon: Baatu Yégle Bopp-sa-Bopp bi ci 1776; fukk ak ñett at gannaaw gi, Dastuur bi; te gannaaw loolu, yooni Alien and Sedition Acts yi ci 1798. Ñetti màndarga-yoon yooyu gis nañu seen matal ci rëddin pati Démocratique ak Républicain yi, doonte jëfandikoo màndarga-yoon bu ñaareel ak bu ñetteel bi nekk na ci bérab bu wuute ci bu nekk ci rëddin yi.
We will explain these waymarks and their fulfillments in the next article.
Dinañu leer xeetu bopp bii di ñëw firnde yooyu ak seeni matal.
“There are but two parties, Satan works with his crooked, deceiving power, and through strong delusions he catches all who do not abide in the truth, who have turned away their ears from the truth, and have turned unto fables. Satan himself abode not in the truth, he is the mystery of iniquity. Through his subtlety he gives to his soul-destroying errors the appearance of truth. Herein is their power to deceive. It is because they are a counterfeit of the truth that Spiritualism, Theosophy, and the like deceptions gain such power over the minds of men. Herein is the masterly working of Satan. He pretends to be the Savior of man, the benefactor of the human race, and thus he more readily lures his victims to destruction.
“Am na ñaar rekk a am ci fiir yi: Seytaane dafay liggéey ak dooleem gu jubadi te nax, te jaarale ko ci nax gu tar, mu di jàpp mboolem ñi saxul ci dëgg, ñi dëddug seeni nopp dëgg te jublu ci léeb. Seytaane moom ci boppam saxul woon ci dëgg; mooy kumpay bon. Jaarale ko ci ay pexeem yu sotti, dafay jox ay njuumteem yiy alag ruu melokaanu dëgg. Ci loolu la seen kàttan nekk, ngir nax. Ndaxte dañoo di njubbanteg dëgg, moo tax Spiritisme, Théosophie, ak yeneen nax yu mel noonu di am doole lool ci xel yi nit ñi. Ci loolu la jëf ju xereñu Seytaane nekk. Dafay naafeq ne mooy Musalkatu nit, kuy njariñal xeetu nit, te noonu moo gën a yombal ngir yóbbu ay saraxoom ci alkande.”
“We are warned in the word of God that sleepless vigilance is the price of safety. Only in the straight path of truth and righteousness can we escape the tempter’s power. But the world is ensnared. Satan’s skill is exercised in devising plans and methods without number to accomplish his purposes. Dissimulation has become a fine art with him, and he works in the guise of an angel of light. God’s eye alone discerns his schemes to contaminate the world with false and ruinous principles bearing on their face the appearance of genuine goodness. He works to restrict religious liberty, and to bring into the religious world a species of slavery. Organizations, institutions, unless kept by the power of God, will work under Satan’s dictation to bring men under the control of men: and fraud and guile will bear the semblance of zeal for truth, and for the advancement of the kingdom of God. Whatever in our practice is not as open as the day, belongs to the methods of the prince of evil. His methods are practiced even among Seventh Day Adventists, who claim to have advanced truth.
“Ñu artu na nu ci kàddug Yàlla ne xel mu màndi te du nelaw mooy njariñu kaaraange. Ci yoonu dëgg ak njub rekk lañuy mën a rëcc ci kàttanu nattu bi. Waaye àddina bi jàpp nañu ko ci fiir. Seytaane dafay jëfandikoo xelam ci def pexe ak yoon yu bari te ñàkk lim ngir matal ay mébétam. Njàqare ak naaféqam nekk na ci moom mel ni xarala gu mat sëkk, te dafay liggéey ci melokaanu malaaka leer. Bëtub Yàlla rekk a man a xàmmi ay pexeem ngir sobe àddina bi ak njàngale yu dul dëgg te yàqkat, yu yore ci seen kanam melokaanu baax gu dëggu. Dafay liggéey ngir tënku sañ-sañu gor-gorlu ci diine, te dugal ci àddinay diine xeetu jaamono. Mbootaay, kuréel ak yëngu-yëngu, su fekkee ne dootuñu ñu aar ak dooley Yàlla, dinañu liggéey ci ndigalu Seytaane ngir teg nit ñi ci suufu ngëneelu nit ñi; te fen ak pexe dinañu yor melokaanu cëre ci dëgg, ak ci yokkute nguurug Yàlla. Lépp lu nekk ci sunuy jëf te nekkul lu leer ni bés bi, bokk na ci yoonu boroom lu bon bi. Ay yoonam yooyu sax dees na leen di jëfandikoo ci biir Seventh Day Adventists yi, ñi bëgg a wax ne ñoom am nañu dëgg gu jëm kanam.”
“If men resist the warnings the Lord sends them, they become even leaders in evil practices; such men assume to exercise the prerogatives of God—they presume to do that which God himself will not do in seeking to control the minds of men. They introduce their own methods and plans, and through their misconceptions of God, they weaken the faith of others in the truth, and bring in false principles that will work like leaven to taint and corrupt our institutions and churches. Anything that lowers man’s conception of righteousness, and equity, and impartial judgment, any devise or precept that brings God’s human agents under the control of human minds, impairs their faith in God; it separates the soul from God, for it leads away from the path of strict integrity and righteousness.
“Bu nit yi gòor bañ a nang waxtaani artu yi Boroom bi yónnee ci seen kaw, dañuy gën a nekk sax njiit yu ci jëf yu bon; nit ñooñu dañuy jàpp ne dañoo man a jëf sañ-sañi Yàlla—dañuy ñaaw a jéem a def li Yàlla ci boppam du ko def ngir man a noot xeli nit ñi. Dañuy dugal seen bopp pexe ak seen pexe yu ñu tëral, te jaar ci seen xel yu jubadi ci mbirum Yàlla, dañuy woyofal ngëmum ñeneen ci dëgg, te indil ay njàngale yu dul dëgg yu di liggéey ni lawbe, ngir sikkal ak yaxas sunuy kurum ak sunuy kër yu gëm. Lépp lu wàññi xalaatu nit ci njub, ak yemale, ak àtte gu dul jàppale kenn, mboolem pexe walla njàngale lu yóbbu ndaw-u-Yàllay nit ci suufu nootug xeli nit, day yàq seen ngëm ci Yàlla; day tax ba bakkan bi teqalikook Yàlla, ndaxte day yóbbu nit ba sore yoonu sella njubte ak njub.”
“God will not vindicate any device whereby man shall in the slightest degree rule or oppress his fellow-man. The only hope for fallen man is to look to Jesus, and receive him as the only Savior. As soon as man begins to make an iron rule for other men, as soon as he begins to harness up and drive men according to his own mind, he dishonors God, and imperils his own soul, and the souls of his brethren. Sinful man can find hope and righteousness only in God; and no human being is righteous any longer than he has faith in God, and maintains the vital connection with him. A flower of the field must have its root in the soil; it must have air, dew, showers, and sunshine. It will flourish only as it receives these advantages, and all are from God. So with men. We receive from God that which ministers to the life of the soul. We are warned not to trust in man, nor to make flesh our arm. A curse is pronounced upon all who do this.” The 1888 Materials, 1432–1434.
“Yàlla du jàppale benn pexe bu nit di jéem a nguurloo mbaa sonal moroomam, doonte sax ci lu gën a néew. Benn yaakaar rekk moo desal nit ku daanu: mooy xool ci Yeesu, te nangu ko ni moom rekk mooy Musalkat bi. Bu nit tàmbalee def ab yoon wu dëgër ngir yeneen nit, bu mu tàmbalee takk leen te jiite leen ni ko xelam bëggée, day xeebal Yàlla, te day dugal ayis ci bakkani boppam ak ci bakkani ay bokkam. Nit ku bàkkaar amul yaakaar ak njubte ludul ci Yàlla; te kenn ci nit ñi du jub gannaaw lu dul am na ngëm ci Yàlla, te sax ci jokkoo ju dund gi mu am ak Moom. Tóor-tóor bu nekk ci tool bi war na am affoom ci suuf si; war na am ngelaw, ndoxum xey, taw, ak jant bi. Dina màgg te naat ndareem rekk su fekkee ne jot na ci yiw yii, te yépp a ngi jóge ci Yàlla. Noonu it la ci nit ñi. Ñu ngi jote ci Yàlla li di dundal bakkan bi. Dañu nu artu ba nu bañ a wéeru ci nit, mbaa def yaram sunu doole. Ndagañu am na ci kaw ñépp ñi di def loolu.” The 1888 Materials, 1432–1434.