The writing on the wall, and Daniel’s interpretation to Belshazzar, represents the final pronouncement against both the apostate Republican horn and the apostate Protestant horn of the United States. The beginning history of both the founding fathers of the United States and the pioneers of Adventism are clearly recorded, yet the lessons and warnings contained therein have been set aside over “four generations”. Belshazzar perfectly represents this truth.
Mbindi mi ci bir, ak tekki gi Daniel ci Belshazzar, dafay tegtal kàddug àtte bu mujj bi ci kaw ñaari xon yu ngëmadiyiñ yi, mooy xon bu Réewublik bu ngëmadiyiñ ak xon bu Protestã bu ngëmadiyiñ ci États-Unis. Jaar-jaaru njàlbéen gi ci ña taxawoon réew mi ci États-Unis ak itam ci ñi jiituwoon Adventisme, bindees na ko bu leer; waaye njàngat yi ak artu yi nekk ci biiram, wacc nañu leen ci wet “ñeenti maas”. Belshazzar dafa teewlu dëgg googu ba mat sëkk.
It is not necessary to define a precise period of time to decide what a generation amounts to, for God’s Word never fails, and it speaks directly that it is in the fourth generation when God closes up the books on nations who have rebelled against His revealed will.
Warul jëfandikooku amul solo ngir dogal jamono ju leer bu mel ni lu xeet buy tollu, ndaxte Kàddu Yàlla masul a lajj, te mu wax ci lu jub ne ci juróom-ñeentelu xeet la Yàlla di tëj téere yi ci kaw xeet yi weddi ay bëgg-bëggam yu Mu wone.
And God spake all these words, saying, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods before me. Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:1.
Yàlla wax na lépp kàddu yii ne: Man maa di Boroom sa Yàlla, mi la génne réewum Misra, génne la ci kërug jaam. Bul am yeneen yàlla yu ma jiitu. Bul defaral sa bopp benn nataal bu ñu xar, mbaa benn melokaanu dara lu nekk ci asamaan si ca kaw, walla ci suuf si ca suuf, walla ci ndox mi nekk suufu suuf si. Bul leen sujjóotal, te bul leen jaamu; ndaxte man maa di Boroom sa Yàlla, Yàlla bu fiir, di seet bàkkaaru baay ya ci kaw xale yi, ba ca ñetteelu maas ak ñeenteelu maas, ci ñi ma bañ; te di won yërmande ci junni maas ci ñi ma bëgg te sàmm samay ndigal. Exodus 20:1.
In the final generation, and therefore the prophetic “fourth generation” of ancient Israel, both John the Baptist and Christ identified that generation, as a generation of vipers.
Ci gëna yu mujj, te mooy noonu “ñenteel gi” gu yoonentooji Israyil gu yàgg ga wax, Yàggale Yaxya ak Kirist ñoom ñaar ñoo jëfandikoo wax ne gëna googu, ay juddug mbóot la.
O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. Matthew 12:34–37.
Yéen xeetu jaan yu amul njàqare, nan ngeen man a wax lu baax, gannaaw yéen aay ñaaw? Ndaxte ci li xol di fees, la gémmiñ di wax. Nit ku baax, ci alal ju baax ji nekk ci xolam, di génne lu baax; te nit ku bon, ci alal ju bon ji nekk ci xolam, di génne lu bon. Waaye maa ngi leen koy wax ne, kàddu gu neen te nit ñi wax, dinañu ci joxe njàngat ci bésub àtte ba. Ndaxte ci say kàddu ngaay a jubee, te it ci say kàddu ngaay a ñaawlu. Macë 12:34–37.
In the final generation of the earth beast, it speaks as a dragon (a viper). From 1863, through until the Sunday law, the Republican horn has turned away from the Constitution of the United States. The blessings that God bestowed upon the nation turned the hearts of the citizens and leaders away from their responsibility to protect the principles that produced the wealth and affluence they had come to enjoy, and they forgot the motivation that directed the founding fathers in producing the sacred document that produced the wealth and affluence that they thereafter allowed to seduce them. They not only forgot the purpose of the sacred document, but they also forgot their responsibility to preserve the principles contained within the document.
Ci jamono yu mujj ci mbind mi ci suuf, mu wax ni dragon (janax bu ame venom). Li dale ci 1863 ba ci yoonu Dimaas, kerñu Républicain gi dawoon na soreek Konstitisiyoŋu États-Unis. Barke yi Yàlla wone réew mi, ñoo soppi xol yiir ak boroom yi, ba ñu dëddu seen warugaru aar pexe yu sos alal ak yaakaar gu ñu agsi ci moom; te ñu fàtte doxalin bi jiite woon baay-fondé yi ci seen sàkku bindal bu sell boobu, bi jur alal ak yaakaar googu, te gannaaw ga ñu bàyyi ko muy nax leen. Duñu yem ci fàtte njariñu bindal bu sell boobu rekk, waaye itam ñu fàtte seen warugaru sàmm pexe yi nekk ci biiram bindal boobu.
From 1863, through until the Sunday law, the true Protestant horn (Adventism), has turned away from its foundational truths established by God through the ministry of William Miller. The blessings that God bestowed upon Adventism, turned the hearts of the citizens and leaders away from their responsibility to protect the principles that produced the spiritual wealth they had come to enjoy, and they forgot the purpose of the pioneers in producing the message represented upon the two sacred charts, that was designed to establish the prophetic wealth they were to guard and proclaim.
Li dale ci atum 1863, ba àgg ci baatub dundug dibeer bi, bënn waññ gu dëgg gu Protestant (Adventism) dëddu na dëgg-yu mujjooyu cosaanam yi Yàlla taxawaloon jaarale ko ci ministère William Miller. Barkey yi Yàlla mayoon Adventism, wone nañu xol yi nit ñi ak kilifay réew mi jëm ci sorewu seen waruga sàmm prinsip yi jur alal gu xelal gu ruu gi ñu doon bànneexal; te fàtte nañu itam mébetu ñi jiitu woon ci sos bataaxal bi te ñu melal ko ci kaw ñaari karte yu sell yi, bi ñu jagleeloon ngir saxal alal gu wax ci mbirum yonent yi, ga ñu waroon a sàmm ak yégle.
When the Lord entered into covenant with ancient Israel at Mount Sinai, He provided two sacred tables containing His ten laws, that were to be the symbol of His covenant relationship with His people. When He instituted the annual festivals, He directed that at Pentecost there was to be an offering of two loaves, that were to be lifted up. The wave offering of the two loaves was the only offering in the sanctuary service that was to have leaven (a symbol of human sin, malice, wickedness and hypocrisy), included in its preparation.
Bi Boroom bi duggee ci kóllëre ak Israyil gu yàgg ya ca tundu Sinai, Mu joxe ñaari xeer yu sell yu yor fukki yoonu Yàllaam, te ñoom lañu wara doon màndarga kóllëre gi nekk diggante Moom ak askanam. Bi Mu sampoon màggalu at mu nekk, Mu santaane ne ca Bentekot war na am saraxu ñaari mburu, yu war a yékkati. Saraxu yëngu gu ñaari mburu ya moo doon rekk sarax bi nekk ci liggéeyu kër Yàlla ga waroon a am lawal ci njubam (te loolu di màndarga bàkkaaru nit, mébét, lu bon ak naaféq).
Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. 1 Corinthians 5:6–8.
Seen yiw baaxul. Xamuleen ndax ne tuuti lawan dafa lawan mbooloo mi bépp? Kon nag, dindileen lawan ju yàgg ji, ngir ngeen nekk mbooloo mu bees, ni ngeen nekk ñu amul lawan. Ndaxte Kirist, moom sunu Mbëg-u-Paaskaa, joxeef nañu ko ngir nun. Kon nag na nu sàmm xewu gi, waxuma ak lawan ju yàgg ji, mbaa ak lawanug ñaawte ak sañ-sañu bon; waaye ak mburu mu amul lawan, di sellaay ak dëgg. 1 Korent 5:6–8.
In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. Luke 12:1.
Ci diggante ba, nit ñu mbooloo lu bare lool ba kenn naanul limu, ba tax ñu doon dajante ci seen kaw, mu tàmbalee wax ay taalibeem, ne leen njëkk: “Moytuleen buru-yëngëb Farisen ya, maanaam naaféq.” Luka 12:1.
The two wave loaves that were lifted up as a wave offering, were the symbol of the ensign of the one hundred and forty-four thousand, who, though sinners, had, through the power of God, purged out their leaven of malice, wickedness and hypocrisy. The leaven that was in the loaves represented men (sinners), who had overcome sin through the purification process represented as being “baked” by the furnace fire of the messenger of the covenant in Malachi chapter three. The loaves also represented the “bread of heaven”, for when offered, they were to be lifted up to heaven as a wave offering.
Ñaari mburu yu ñuy-yuñuy yiñ a yékkati ni saraxal gu yéeg, dañoo doon misaalu bandera bi ñeel ñaari fukk ak ñeent junni ak ñeent téeméer, ñi gannaaw ba ñuy bàkkaarkat, waaye ci dooley Yàlla setal nañu seen lawal bu ñaaw, ayub ak naaféq. Lawal bi nekkoon ci mburu ya doon misaalu nit ñi (bàkkaarkat), ñi daan nañu bàkkaar jaarale ko ci yoonu sellal gi, miñu misaal ni ñu “lakk” leen ci safara furnóo ndawli kàddug kóllëre gi ci Malasi saar ñetteel. Mburu ya itam dañoo doon misaalu “mburu asamaan”, ndaxte bu ñu leen saraxee, war nañu leen yékkati jëm ci asamaan ni saraxal gu yéeg.
At Pentecost, when the fulfillment of the typification of the two loaves that had been offered through the years at the Pentecostal festival arrived, Christ’s disciples began the work of calling another group (the second loaf) out from the Gentile world. There would then be two loaves that were both purified from sin (leaven).
Ci bésub Pentekot bi, ba matoonu royukaay njariñu ñaari mburu yi ñu daan jébbal at mu nekk ci màggalu Pentekot bi, taalibey Kirist tàmbalee liggéeyu woo mbooloo mu beneen (ñaareelu mburu bi) ngir génne ko ci àddina xeeti ñi dul Yawut. Noonu nag, dina am ñaari mburu yu ñoom ñépp ñu setal ci bàkkaar (lawen).
The two tables of the Ten Commandments became the symbol of the covenant relationship of ancient Israel, and the two wave loaves represent the covenant relationship with the early Christian church. In the beginning of the history of the earth beast, the two sacred tables of Habakkuk were given as the symbol of the covenant relationship of modern Israel, the true Protestant horn, just as the sacred Constitution was given to the Republican horn. The Lord is now calling the one hundred and forty-four thousand to stand up as a mighty army, and when they do, they will be lifted up as a wave offering (ensign) as they are thrown into the furnace heated seven times hotter.
Ñaari xàjji ndigal fukki yi doon na misaal bu jëme ci diggante kóllëre gi ak Israayil gu màgg ga, te ñaari mburu yi ñuy yëngël diir nañu diggante kóllëre gi ak kërceenug Kiristaan yu njëkk ya. Ca njàlbéenu jaar-jaaru rab wu suuf wa, ñaari taabal yu sell yu Habakuk dañu leen jox ngir nekk misaalu diggante kóllëre gi ak Israayil gu jamono jii, moom saraxalle Protestaaŋ bu dëgg bi, ni Dastuur bu sell bi ñu ko joxee saraxalle Réew mi. Léegi Boroom bi moo woo ñaar-fukki ak ñeenti junni nit ngir ñu taxaw mel ni mbooloo xare bu réy, te bu ñu ko defee, dees na leen yékkati mel ni saraxu yëngël (bandeera) bi ñuy sànni ci saafara si ñu tàngal juróom-ñaar yoon gëna metti.
That ensign represents the law of the Ten Commandments, it also represents those who walk in the furnace fire with the living Bread of Heaven beside them, and also those who uphold the foundational teachings symbolized on Habakkuk’s two sacred tables. Those emblems are all represented in the two witnesses of Revelation chapter eleven.
Loolu màndarga boobu dafa teewal yoonu Fukk Commandement yi, te itam dafa teewal ñi dox ci safaraal buur ba ak Mbuuru Dundu gu Asamaan ci seen wet, te itam ñi taxaw ci jàngale yu sampu yi ñu misaale ci ñaari xàrt yu sell yi maam Habakkuk. Naka noonu itam, maañ maañ yooyu yépp dañuy teew ci ñaari seede yi nekk ci Apokalips bi, saar 11.
Belshazzar’s judgment represents the testimony against both horns of the earth beast. In the time of that judgment, there was one woman (a church), that understood that the only man in the kingdom that could recognize and interpret the handwriting was Daniel.
Atte Belshazzar dafay seede giir ci seeni ñaaru geenu rab wu suuf wi. Ca jamonoy atte boobu, amoon na benn jigéen (kanam gu mboolooy gëmkat), bu xamoon ne nit ki kese ci nguur gi moo doon Daniel, moom rekk moo man a xàmmee te tekkale bind bi ñu bindoon ak loxo.
And I have heard of thee, that thou canst make interpretations, and dissolve doubts: now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom. Then Daniel answered and said before the king, Let thy gifts be to thyself, and give thy rewards to another; yet I will read the writing unto the king, and make known to him the interpretation.
Te dégg naa ci yow ne man nga tekki, te man nga faj xel yu diis; léegi nag, bu fekkee nga man a jàng bind bi, te xamal ma tekkitam, dees na la sol mbubb mu xonq, te takkal la gànjari wurus ci sa baat, te yaw ngay nekk ñetteelu boroom nguur gi. Noonu Danyeel tontu ne ci kanamu buur bi: Na sa may yi nekkal la, te jox sa yool yi kenn ku ñeneen; waaye dinaa jàngal buur bi bind bi, te xamal ko tekkitam.
O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour: And for the majesty that he gave him, all people, nations, and languages, trembled and feared before him: whom he would he slew; and whom he would he kept alive; and whom he would he set up; and whom he would he put down. But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him: And he was driven from the sons of men; and his heart was made like the beasts, and his dwelling was with the wild asses: they fed him with grass like oxen, and his body was wet with the dew of heaven; till he knew that the most high God ruled in the kingdom of men, and that he appointeth over it whomsoever he will.
Yow buur bi, Yàlla Aji Kawe ji joxoon na Nebukadnesar sa baay nguur, màggal, ndam ak teral; te ndax màggal ga mu ko jox, ñépp nit, xeet ak làkk, daan nañu lox mbëtt te ragal ko. Ki mu neexoon rey, daan ko rey; ki mu neexoon bàyyi mu dund, daan ko bàyyi; ki mu neexoon yékkati, daan ko yékkati; te ki mu neexoon suuxat, daan ko suuxat. Waaye bi xolam réyoo, te xelam dëgër ci réyréylu, ñu wàcce ko ca gàngunaam gu buur, ñu dindi ko ndamam. Ñu dàq ko sore doomi nit ñi; xolam mel ni xolu rab, te fa mu dëkk nekkoon ak mbaam-i àll yi. Ñu dundal ko ñax mu mel ni nag yi, te yaramam tooy na ak sànni asamaan, ba ker ba mu xam ne Yàlla Aji Kawe ji mooy kilifal ci nguuru nit ñi, te mooy teg ci kawam képp ku ko neex.
And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this; But hast lifted up thyself against the Lord of heaven; and they have brought the vessels of his house before thee, and thou, and thy lords, thy wives, and thy concubines, have drunk wine in them; and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know: and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified: Then was the part of the hand sent from him; and this writing was written. And this is the writing that was written, MENE, MENE, TEKEL, UPHARSIN. This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it. TEKEL; Thou art weighed in the balances, and art found wanting. PERES; Thy kingdom is divided, and given to the Medes and Persians.
Yow, yaayam Belshazzar, wo suufeel sa xol, doonte yegoo woon loolu lépp; waaye yékkat nga sa bopp ci Boroom asamaan bi; ñu indi ci sa kanam yombi këram, te yaw, ak sa kilifa yi, sa jigéen ñi, ak sa jigéen-ndaw ñi, ngeen naan biiñ ci seen biir; te nga màggal yàlla yu xaalis, ak wurus, ak xànjar, fer, bant, ak doj, yi gisul, déggul, xamul dara: waaye Yàlla ji sa ngéem nekk ci ay loxoom, te sa yoon yépp moom lañu bokk, kooku màggaloo ko. Kon nag, ci moom la xaaj bu loxob ba jóge, te bind bii ñu bind. Te lii mooy bind bi ñu bindoon: MENE, MENE, TEKEL, UPHARSIN. Lii mooy tekkiinu mbir mi: MENE; Yàlla waññi na sa nguur, ba noppi ko. TEKEL; dañu la natt ci yooni pees yi, te fekk la ngay ñakk. PERES; sa nguur seddoo na, te jox nañu ko Médd yi ak Perse yi.
Then commanded Belshazzar, and they clothed Daniel with scarlet, and put a chain of gold about his neck, and made a proclamation concerning him, that he should be the third ruler in the kingdom. In that night was Belshazzar the king of the Chaldeans slain. And Darius the Median took the kingdom, being about threescore and two years old. Daniel 5:16–31.
Noonu Belsacar santaane, ñu solal Dañeel mbubb mu xonq, te ñu takkal ko jaxasoo wurus ci baatam, te ñu yégle ci mbiram ne mooy ku ñetteelu jiite ci nguur gi. Ci guddi googu lañu rey Belsacar, buurub Kaldé yi. Te Daryus Mède jot nguur gi, fekk mu tollu woon lu mat juróom-benn fukk ak ñaar at. Daniel 5:16–31.
At the Sunday law in the United States the cup of iniquity and the cup of probationary time will be full, for the nation and for the apostate Republican horn and the apostate Protestant horn, for God will have “numbered” (the sixth) “kingdom, and finished it.” Both horns, and the nation will have been “weighed in the balances” (of the judgment taking place in the sanctuary) “and found wanting”. The United States will then be “divided,” as civil war and despotism ensues, and then be given to the seventh and eighth kingdoms of Bible prophecy.
Ca waxtu yoonu dibeer bi ci États-Unis, kaasu ñaawteef ak kaasu waxtu yiñ may ngir tuub seen nañu fees, ngir réew mi ak ngir bënn nàkk bu Réewum Republik buy sàq ak bënn nàkk bu Protestaŋ buy sàq, ndax Yàlla dina “waññi” (“numbered”) (juróomeel bi) “nguur gi, ba noppi ko.” Ñaari nàkk yi, ak réew mi, dees na leen “sédd ci bàlans yi” (yu àtte bi di xew ci kër Yàlla ga) te “gis ne ñu yomb nañu.” Noonu États-Unis dinañu ko “sédd,” bi xare réew ak nangu-ñoreñ di topp, te gannaaw loolu dees na ko jox nguur gu juróom-ñaareel ak gu juróom-ñetteel yi ci waxi Kàddu Yàlla.
“Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.
Boroom mi waxoon na ci waa Amor: “Ci ñenteel maas gi lañuy dellu fii; ndaxte tooñu waa Amor doyagul ba noppi.” Bu dee xeet wii feeñoon na lool ci bokk-ci-xàmme-yàlla ak yàquteem, waaye buggub tooñam feesagul woon ba mat, te Yàlla du sant ngir faram-fàcci bu mat. Nit ñi waroon a gis kàttanu Yàlla bi feeñ ci anam wu bir e xóot, ngir ba ñu des ci lu dul am pakku. Ki Bind lépp te fulla ak yërmande bëggoon na mu muñal seeni tooñ ba ci ñenteel maas gi. Noonu, su fekkee ne kenn gisul woon benn soppeeku gu jëm ci gën, àttey Yàlla waroon na wàcc ci seen kaw.
“With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.
“Ak njub gu dul réer, Ki dul am àpp mi di wéyal ba tey ab xayma bu mat ak xeetu réew yépp. Fekk yéenam di joxe ànd ak woote yi ngir réccu, xayma boobu dina ubbeeku; waaye bu lim yi agsee ci tolluwaay bu Yàlla tëral, ndigal ay meram di tàmbali. Xayma bi tëj na. Muñug Yàlla jeex na. Amatulati ñaanu yërmande ngir seen ndimbal.”
“The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.
«Yonent bi, bi mu xool di wàcc ci jamono yi di ñëw, gis na jamono jii ci ay peeñam. Xeeti àddina ji ci jamono jii jot nañu yërmande yu kenn masul a gis. Yéene yi gën a tedd ci barkey asamaan ñoo leen joxees; waaye ngorgoorlu gu yokku, bëgg-bëgg alal, jaamu xërëm yi, xeeb Yàlla ak amadi gërëm gu suufeelu, lëf nañu leen ci seen kaw. Ñu ngi gaaw a ubbi te jeexal seen màndarga ak Yàlla.»
“But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.
“Waaye li ma tax ma di yëngu ci ragal mooy ne ñi amoon leer gu gën a réy ak yiw yu gën a bari, ñoom it dañoo tàbbi ci sobit gi ñuy feesal ci ñaawteef gi dëkk bi di yor. Ndax ñu nekk ci biir ñi jubul te wër leen, ñu bare, sax ci ñi bëgg a wax ne dañuy topp dëgg gi, sedd nañu te dex gu metti gu bon gi yóbbu leen ba suuf. Yépp a seetaan di xeeb di xaste ngëm gu dëgg ak sellug dund, loolu di tax ñiul ñi tëyeewul Yàlla bu baax ñàkk worma ci yoonu Yàlla. Bu ñu doon topp leer gi te déggal dëgg gi ak xol bu mat, suufsell yii di xeeb ak di bàyyi yoon wi, loolu dina tax yoon wu sell wii gën a neex leen, gën a am solo ci seen bët. Naka sagaru yoonu Yàlla di gën a feeñ, noonu it doxalin wi di xàjjale ñi ko di sàmm ak àddina si di gën a bir. Mbëggeel ci ndigal yu Yàlla yi di yokku ci benn wàll, ni xeebeelu ñoom di yokku ci beneen wàll.”
“The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’
“Jafe-jafe yi di jege si ñëw. Lim yu di gën a rëy bu gaaw di won ne waxtu ndawtal Yàlla bëgg na agsi ba noppi. Doonte ne dafay jàq ci mbugal, waaye dina mbugal, te loolu ci gaaw la koy def. Ñi dox ci leer gi dinañu gis màndarga yi di won musiba mu ngi jëgësi; waaye waruñu toog ci dal gu neex, te bañ a sonnal seen xel, di xaar yàqu-yàqu ga, di dëfandikoo seen bopp ak gëm-gëm ne Yàlla dina aar ay nitam bésub ndawtal ga. Déedéet, du noonu. War nañu xam ne seen warugar mooy liggéey ak farlu ba mu mat ngir musal ñeneen, di xool Yàlla ak ngëm gu dëgër ngir mu jàppale leen. ‘Ñaan gu tar te dëggal bu nit ku jub di ñaan am na doole lool.’”
“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.
“Lawu ragal Yàlla bi ñàkkagul yépp dooleem. Ca waxtu woowu bi musiba ak naqaru mbooloom gëmkat yi gën a màgg, ndaw mbooloo mi taxaw ci leer gi dinañu di jooy ak metti xol ndax ñaawteef yi ñuy def ci réew mi. Waaye gën a ëpp, seeni ñaan dinañu yéeg ngir mbooloom gëmkat yi, ndaxte ay membreem di def ni àddina si di defe.”
“The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.
“Ñaan yu dëgg te xol bu baax yu nit ñu néew yii duñu neen. Bu Boroom bi génnee ni Aji feyukat, dina it génn ni Aji aar ñépp ñi sàmm ngëm gi ci sellam te bañ cee laqoo ak àddina. Ci jamono jooju la Yàlla digé woon ne dina feyal ay tànkam ci walli ñi Mu tànn, ñiy woote ci Moom guddi ak bëccëg, doonte Mu muñal leen lu yàgg.”
“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 208–210.
“Ndigël bi mooy: ‘Jàll ci biir dëkk ba, ci biir Yerusalem, te nga def màndarga ci kanamu góor ñi di xel lu metti te di jooy ndax yépp ñaawtéef yi ñuy def ci biiram.’ Ñi di xel lu metti te di jooy yooyu daan nañu yégle kàdduy dund; daan nañu yedd, digle, te ñaan ak ñaanu. Yenn ci ñi daan toroxal Yàlla tuub nañu te suufeel seen xol ci kanamam. Waaye ndamam Boroom bi dëddu woon Israayil; doonte nit ñu bare sax daan nañu wéy di topp melo yi diine, dooleem ak jëfam nekkuñu fa.” Testimonies, volume 5, 208–210.
Those represented by Daniel as he stood before Belshazzar, who know the “Future for America“, will then receive Daniel’s “scarlet robe”, a “necklace of gold”, and be proclaimed as “the third ruler in the kingdom.” Scarlet is the sign and color of the first born, who receive a double portion of the Father’s inheritance, who are the one hundred and forty-four thousand.
Ñiiru yi Daniel di teew ci kanam Belsaccar, te xam “Future for America”, dinañu jot yére bu xonq bi Daniel, “gàjj gu wurus” ci baat bi, te dees na leen yégle ne ñooy “ñetteelu kilifa gi ci nguur gi.” Xonq mooy mandarga ak meloñu taaw bi juddu, yi jot cér bu ñaar ci ndono Baay bi, te ñooy junni ak ñeent-fukk ak ñeent-junni.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
Ñooñu mooy ñi ñu binduwul ak jigéen; ndaxte dañuy janq. Ñooñu mooy ñi topp Mbag mi fu mu demee. Ñoom lañu jot ci biir nit ñi, ngir nekk njëkkër yi ñu jagleel Yàlla ak Mbag mi. Peeñu 14:4.
Of the two loaves that are lifted up as an ensign, it is the first born (the first fruits), who has a scarlet thread placed upon their hand.
Ci ñaari mburu yi yékkati ngir nekk màndarga, mooy taaw bi jëkk a juddu (njëkk-yooni meññentu yi), ci loxoam lañu teg buum bu xonq.
And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first. And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez. And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah. Genesis 38:28–30.
Ba mu amee, bi mu doon tojur, kenn ci ñoom jox loxom; te jigéenu jur ji jël, tëj ci loxoom buum bu xonq, ne: Kii moo jëkk génn. Ba mu amee nag, bi mu delloo loxoom, xoolal, doomam ju góor ji des génn; te mu ne: Naka nga xettéewoo? Bii xarala yal na nekk ci sa kaw; moo tax tuddees ko Fares. Gannaaw loolu doomam ju góor ji ca des génn, ki nga xam ne buum bu xonq bi nekkoon na ci loxoom; te tuddam mooy Sara. Njàlbéen ga 38:28–30.
The first mention of “scarlet” in the Scriptures is when “Zarah,” who is the first born, and whose name means ‘a rising light,’ came out first, from the twins that were fathered by Judah. The mother, Tamar (who had played the harlot), was the wife of Judah’s deceased, wicked son. Zarah, the ‘rising light,’ came from the tribe of Judah, and had a scarlet thread upon his hand. “Pharez” means to break out, and he represents those that break away from the papacy, and come out of Babylon during the Sunday law crisis.
Jëfandikoo bu njëkk ci “xonk bu xees” bi ci Mbind mi mooy ba “Zarah,” mi juddu ji njëkk te turam tekki ‘leer gu fenk,’ génn njëkk ci ñaari doom ya Yuda jur. Yaayam, Tamar (mi doon jëf ni jigéen ju moytu sàmm), mooyoon jabaru doomu Yuda bu bon ba dee. Zarah, mi di ‘leer gu fenk,’ jóge na ci xeetu Yuda, te amoon na ci loxoom buum bu xonk bu xees. “Pharez” tekki na génneeku walla xettli, te moom dafay tegtal ñi xarit bañ papasite bi, te génn Babylone biir jafe-jafe yoonu Dibéer bi.
The “scarlet line” was also the sign that protected the harlot of Jericho, when the city of Jericho was destroyed.
“Rëdd bu xonq bi” mooyoon itam mandarga wi aar jigéenu moykat wa Yeriko, ba dëkkub Yeriko yàquee.
Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father’s household, home unto thee. And it shall be, that whosoever shall go out of the doors of thy house into the street, his blood shall be upon his head, and we will be guiltless: and whosoever shall be with thee in the house, his blood shall be on our head, if any hand be upon him. And if thou utter this our business, then we will be quit of thine oath which thou hast made us to swear. And she said, According unto your words, so be it. And she sent them away, and they departed: and she bound the scarlet line in the window. Joshua 2:18–21.
Xoolule, bu nu duggee ci réew mi, dangay takk bii bu xar mu xonq ci palanteer bi nga nu wàccee; te dangay indi sa baay, sa yaay, say bokk yu góor, ak kër gi mépp gu sa baay, ci sa kër. Te dina am ne, képp ku génn bunt yi sa kër jëm ca mbedd ma, deretam dina nekk ci kaw boppam, te nun dinanu nekk ñu amul tooñ; waaye képp ku nekk ak yaw ci biir kër gi, deretam dina nekk ci sunu kaw, bu ko loxo benn nit dalee. Te su fekkee ne wax nga sunu mbir mii, kon dinga nu goreel ci ngiñ gi nga nu giñloo woon. Mu ne leen: Na mel ni ngeen waxe. Noonu mu yiwi leen, ñu dem; te mu takk xar bu xonq ba ci palanteer ba. Yosuwe 2:18–21.
Daniel’s scarlet garment identifies that he then represents the one hundred and forty-four thousand, the first of two wave loaves that are lifted up. As loaves of bread they represent the Bread of heaven, who was given a scarlet robe in the common hall on His way to the crucifixion. In Belshazzar’s banquet hall, which typified the common hall where Jesus was given a robe of scarlet, it is given to those that understand the crisis that is just ahead in the “Future for America”.
Yére saafara bu xonq bu Daniel mi ngi wone ne booba mooy tegu ci junni ak ñaari-fukk ak ñeenti junni ñi, di njëkk ci ñaari mburu yu jël ni yëngal te yékkati. Naka mburu, ñoom dañuy tegtal Mburu mu asamaan, kiñu solal yére saafara ci bérab bu ñuy wax common hall bi, bi mu doon dem ba ñu daaj ko ci bant. Ci kër lekkukaayu Belsassar, gi doon misaal bu common hall ba fa ñu solale Yeesu yére saafara, dees na ko jox ñi xam jafe-jafe ji nekk ci kanam te jotegul ci “Future for America”.
Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers. And they stripped him, and put on him a scarlet robe. Matthew 27:27, 28.
Noonu soldaar yi boroom réew ma jël Yeesu, dugal ko ci kër gu mag gu ñuy dajale, te dajale ci moom mbooloom soldaar mépp. Noonu ñu summi ko ay yéreem, solal ko mbubb mu xonq. Macë 27:27, 28.
The robe given to those represented by Daniel is Christ’s robe of righteousness, which is white.
Mbubb mi ñu may ñi Daniel di takkale mooy mbubb-u njubteb Almasi bi, te mu weex.
Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. Revelation 19:7, 8.
Na nu bég te faral di na ko màggal moom; ndax céetug Mbott mi agsi na, te jabaram waajal na boppam. Te mayees na ko mu sol yére wu rafet, set te weex; ndaxte yére wu rafet woowu mooy njubteg gaayi Yàlla yi. Peeñu 19:7, 8.
The robe given to those represented as Daniel is both scarlet and white, for their robes have been washed with fuller’s soap, by the fuller of Malachi chapter three, when he purifies the sons of Levi.
Robe bi ñu jox ñi ñuy tekki ci Daniyel, xonq na te weex itam, ndax seeni yérees setees na leen ak sabbu bu fuller, ci loxolu fuller bi ci Malasi sarax 3, bi muy sellal doomi Lewi yi.
But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Malachi 3:2, 3.
Waaye kan mooy man a muñ bés bu ñëwam? te kan mooy taxaw bu feeñee? ndaxte moom mel na ni safara bu seetkat buy laab, te mel it ni saabu bu raxaskat yi di jëfandikoo. Dina toog ni seetkat ak sellalkat bu xaalis: dina sellal doom yi Léwi, te setal leen ni wurus ak xaalis, ngir ñu man a jébbal Boroom bi sarax bu àddina ak njub. Malasi 3:2, 3.
The robe is white, but only because it was washed in the scarlet blood of the lamb.
Mbubb mu weex na, waaye li tax mu weex mooy ndax dees ko raxase woon ci deretu xar ma xonq bu siiw.
And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Revelation 1:5, 6.
Te itam ci Yeesu Kirist, mi seede su wóor, te di jiitu bi ñu njëkk a dekkal ci diggante ñi dee, te di Buurub buur yi ci suuf si. Kooku mi nu bëgg, te setal nu ci sunuy bàkkaar ak deretam, te def nu ay buur ak saraxalekat yu ñu jagleel Yàlla ak Baayam; na ndamam ak nguuram nekk ci moom ba fàww ak ba fàww. Amiin. Peeñu 1:5, 6.
The first mention of a golden chain, is when Joseph is appointed to the leadership of Egypt.
Jëfandikoo bu njëkk bi ñu tudd ab jaxasu wurus, mooy bi ñu sas Yóosif ci njiitu Misra.
And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck; And he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck. Genesis 41:41–43.
Te Firawna wax na Yuusufa ne: «Xoolal, teg naa la ci kaw réewum Misra gépp.» Noonu Firawna rocci doroŋam ci loxoom, te mu ko solal ci loxoy Yuusufa, mu sol ko yére yu rafet yu linu bu weex, te mu takk qalqalam wurus ci baatam; te mu waral ko ci ñaareelu gaariy buur bi mu amoon; ñu di wootee ci kanamam ne: «Suuñalal seen bopp!» Noonu mu def ko kilifag réewum Misra gépp. Te Firawna rocci doroŋam ci loxoom, te mu ko solal ci loxoy Yuusufa, mu sol ko yére yu rafet yu linu bu weex, te mu takk qalqalam wurus ci baatam. Njàlbéen ga 41:41–43.
The reason Joseph was appointed by Pharaoh as the ruler over Egypt, was that Joseph could interpret Pharaoh’s dream of “seven times,” in connection with the destructive blast of the “east wind.”
Li waraloon bi Firawna fal Yosef muy boroom réewum Misra, mooy ne Yosef man na woon firndeel géntug Firawna ci mbirum “juróom-ñaari waxtu yi,” te lëkkalook ngelawlu “penku” buy alag.
And Pharaoh said unto Joseph, In my dream, behold, I stood upon the bank of the river: And, behold, there came up out of the river seven kine, fatfleshed and well favoured; and they fed in a meadow: And, behold, seven other kine came up after them, poor and very ill favoured and leanfleshed, such as I never saw in all the land of Egypt for badness: And the lean and the ill favoured kine did eat up the first seven fat kine: And when they had eaten them up, it could not be known that they had eaten them; but they were still ill favoured, as at the beginning. So I awoke. And I saw in my dream, and, behold, seven ears came up in one stalk, full and good: And, behold, seven ears, withered, thin, and blasted with the east wind, sprung up after them: And the thin ears devoured the seven good ears: and I told this unto the magicians; but there was none that could declare it to me. And Joseph said unto Pharaoh, The dream of Pharaoh is one: God hath showed Pharaoh what he is about to do. Genesis 41:17–25.
Noonu Firawna ne Yuusufa: «Ci sama gént gi, xoolal, maa ngi taxawoon ca wetu dex ga. Te xoolal, juróom-ñaari nag yu yam te rafet jógge ca dex ga, ba noppi lekk ca tool bu naat ba. Te xoolal, juróom-ñaari yeneen nag yu néew, te bon lool ci seen mel, te wow, jógge ci ginnaawam; man gisuma woon seen ni mel ci réewum Misra mépp ngir seen bonnaay. Te nag yi wow te bon ci melam lekk nañu juróom-ñaari nag yu njëkk yaa di yu yam. Te bi ñu leen lekkee, kenn manula woon a xam ne lekk nañu leen; waaye daanaka ñu bon ci seen mel ni ñu nekkoon ca njàlbéen ga. Noonu ma yewwu. Te ma gis ci sama gént gi, te xoolal, juróom-ñaari gub yu fees te baax sax nañu ci benn gub. Te xoolal, juróom-ñaari yeneen gub yu wow, yu seey, te ngelawlu penku wowal leen, sax nañu ci seen ginnaaw. Te gub yu seey ya daldi lekk juróom-ñaari gub yu baax ya. Ma nettali loolu boroom xam-xam ya, waaye amul kenn ku ma man a firndeel li mu di.» Yuusufa ne Firawna: «Géntu Firawna benn la; Yàlla won na Firawna li mu nar a def.» Njëlbéen 41:17–25.
Joseph interpreted Pharaoh’s dream with the principle of “line upon line”, for he first informed Pharaoh the two dreams were one. He then interpreted the word “seven,” that was associated with the “kine,” and the “ears,” as symbols. The word “seven” in the passage is the same word translated as “seven times,” in Leviticus twenty-six. Joseph interpreted the “seven” as a symbol of seven years, or twenty-five hundred and twenty days. Joseph and Daniel were both interpreting a symbol of the “seven times” of Leviticus twenty-six.
Yusef tekki géntu Firawon bi ak njariñu “rëdd ci kaw rëdd”, ndaxte mu jëkk a xamal Firawon ne ñaari géntu ya benn lañu doon. Gannaaw loolu mu tekki baat bi di “juróom-ñaar”, bi ñu boole ak “nag yi” ak “gub yi”, ni ay misaal. Baat bi di “juróom-ñaar” ci xët wi mooy benn baat bi ñu tekki ne “juróom-ñaar yoon” ci Leviticus ñaar-fukk ak juróom-benn. Yusef tekki “juróom-ñaar” gi ni misaalu juróom-ñaar at, walla ñaari junni ak juróom-ñent-fukk ak ñaar-fukk fan. Yusef ak Daniyel ñoom ñaar ñoo doon tekki benn misaal bu “juróom-ñaar yoon” yi ci Leviticus ñaar-fukk ak juróom-benn.
In Pharaoh’s dream, the famine was produced by the ears of corn being “blasted with the east wind.” Line upon line, as Joseph directly employs, the “east wind” identifies that it is Islam that produces the period of famine and economic crash that begins when Joseph and Daniel are given the golden necklace, representing the lifting up of the ensign to the world (Joseph’s Egypt), and to call God’s other flock out of (Daniel’s) Babylon.
Ci gént bi Firawna, xiif bi joor yi ñu “yàq ak ngelaw wu penku” moo jur xiif bi. Tëral ci tëral, ni Kooséfé koy jëfandikoo bu jub, “ngelaw wu penku” mooy won ne mooy Islaam mi jur jamono ji ñu xiif ak daanu koom-koom, te loolu tàmbali bi ñu joxee Kooséfé ak Dañeel gàjjukaay bu wurus bi, miy tekki yékkati ràññeeftaal bi ci àddina si (Misra gu Kooséfé), ngir woo gàttug Yàlla geneen gi mu génne (Babilon bu Dañeel).
The two horns of the United States are represented by all the powers of Bible prophecy that are represented as two nations. This would include France, which consists prophetically of Sodom and Egypt, and of Israel that consisted of the northern and southern kingdoms, and also of the Medo-Persian Empire. The two horns of Medo-Persia in Daniel chapter eight, identify that one of the horns of the kingdom comes up last.
Ñaari bi réewum Etazini yi ñu ngi tektal bépp kàttanu yëgleb Bibël yi ñu wone ni ñaari xeet. Loolu dafay boole Frãs, mi ci yëgleb ba taxaw ci Sodom ak Ejipt, ak Israayil mi nekkoon ci nguuru bëj-gànnaaru ak bëj-saalumu, ak itam Mbooloom Med-Pers. Ñaari bi Med-Pers yi ci Daniel saar 8, dañuy xamle ne benn ci bi yi ci nguuru gi moo jóg ci gannaaw.
Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.
Noonu yékkati sama bët, ma gis, te xoolal, amoon na fa kanam dex ba, xar gu góor gu am ñaari wéru; te ñaari wéru ya yéegoon nañu, waaye kenn ci ñoom gën a yéeg beneen bi, te bi gën a yéeg moo gannaaw a sax. Daniel 8:3.
The two horns of Medo-Persia represent the two horns of the earth beast, and one of the horns of the earth beast must therefore be higher and come up last. At the time of the end in 1798, the reign of the earth beast began, and the horn of Protestantism was taken to Mount Carmel by Elijah the prophet, represented by William Miller. There was to be a contest that manifested a distinction between the true prophet and false prophet, which would be accomplished at the test of Mount Carmel, that took place from August 11, 1840 through to October 22, 1844.
Ñaari Medo-Perse yi dañu tegtal ñaari béjjenu rabu suuf bi, te kenn ci béjjen ya war na gën ka des te feeñ mujj. Ca jamonoy mujjaay ga ci 1798, nguuru rabu suuf bi tàmbalee na, te béjjenu Protestantaas bi Yàlla jël ko ca Tundu Karmel jaarale ko ci Eliya yonent bi, mi William Miller di tegtal. Dafa waroon am xare bu feeñaloo wuute bi nekk diggante dëgg-yonent ak fenkatu yonent, te loolu waroon a mat ci nattu Tundu Karmel, bi amoon dale ko 11 Ut 1840 ba ci 22 Oktoobar 1844.
Millerite Adventism was providentially identified as the true prophet, at the same time that the Protestant denominations of the United States returned to, and became the daughters of papal Rome. In 1863, the true Protestant horn of Millerite Adventism returned to the same communion as apostate Protestantism by returning to the corrupt method of Bible study as apostate Protestantism, as they began their progressive work of rejecting the message of Elijah. In the same period of time the U.S. Civil War began. (Note that when the Holy Spirit is rejected, then the other spirit takes over, and war is always the result.) The nation was then literally, politically and prophetically divided. The horn of Republicanism, from that point on, would be in an escalating struggle between two primary political parties.
Adwentis bu Millerite mooy na ci jàppale gu Yàlla ne mooy waxkat dëgg, ci jamono jooju sax ba mboolooy Protestaŋ bu États-Unis delloo te nekk doom yu Room bu papa bi. Ci atum 1863, geenu Protestaŋ gu dëgg gu Adwentis bu Millerite delloo ci benn bokk ak Protestaŋ bu wàññiku, ci li ñu delloo ci yoonu jàng Biibël bu yàqu bi nga xam ne mooy yoonu Protestaŋ bu wàññiku, ba ñuy tàmbali seen liggéey gu yokkute ci bañ yégleb Eliya. Ci noonu itam, xareb biiwil bu États-Unis tambalee. (Seetleen ne bu Xel mu Sell mi ñu ko bañee, kon beneen xel moo di jël boppam, te xare mooy àtteb mu sax.) Réew mi nag dafa nekkoon bu dëgg ci taxaare, ci politig, ak ci waxu yoon. Geenu Républicanism, dale ca fan wa ba tey, dina dugg ci jàmbaar gu gën a tar diggante ñaari parti politig yu njëkk.
From 1863, a symbol of division, for the year was the very center of the civil war between North and South, there was brought about two political factions of the Republican horn and two factions of the Protestant horn that consisted of the Democratic and Republican parties, and Sunday-keeping and Sabbath-keeping apostate Protestants. The two-fold division of either horn was typified in the days of Christ by the Sadducees and the Pharisees. One class outright rejected the founding principles, and the other professed to uphold the founding principles, but ultimately replaced them with human traditions and customs.
Li dale 1863, maana mi muy misaal gu tasaaro la, ndaxte at moomu moo nekkoon dal bi ci diggu xare bu askan wi diggante Bëj-gànnaar ak Bëj-saalum, ñaata ñaar-i kurél yu politig ñoo feeñ ci bëtub Republican bi, ak ñaar-i kurél ci bëtub Protestant bi, di kuréli Democratic ak Republican, ak Protestants yu réer yu sàmm bésu Dibéer ak yu sàmm Sabat. Taxawaayu ñaari wàll yu benn ak benn ci bënn bëtub moomu, fanq nañu ko ca jamonoy Kirist ak Sadducees yi ak Pharisees yi. Benn xeetu nit dafa weddi woon ba noppi njàngale yi ñu sosar woon, te beneen bi di wax ne dafa taxaw ci kaw njàngale yooyu yu njàlbéen, waaye mujj mu soppi leen ak aada yu nit ak cosaan yu nit.
On September 11, 2001, the image of the beast testing period was prophetically initiated, and it reaches its climax at the Sunday law, or at Belshazzar’s drunken feast. The Sunday law is the mark that identifies that the combination of church and state is fully developed. At that point, the two horns of apostate Republicanism and apostate Protestantism become one apostate horn, and it is then that Daniel is made the third horn, or third ruler, or the true Protestant horn that comes up last and is higher, for it is then that he is lifted up as an ensign.
Bés bi 11 Septàmbar 2001, jamono ngir yennukaayu mbooloom rab gi tàmbalee na ci anam gu yonent, te dafa agsi ci ngënéelam ci yoonu Dimaas, walla ci reer gu màndi Belshassar. Yoonu Dimaas mooy màndarga mi wone ne booloo gi diggante kërceen ak réew gi mat na ba baax. Foofa la ñaari saxaar yi, mooy Réew-repiblik gu wacc te Protestante gu wacc, nekk benn saxaar bu wacc; te booba la def Daniel mu nekk saxaar bu ñetteel bi, walla kilifa bu ñetteel bi, walla saxaar bu dëggu bu Protestante bi di jóge mujj te gën a kawe, ndaxte booba lañu koy yékkati ni benn ràññee.
Joseph and Daniel are the same line of prophecy, for line upon line, all the prophets are identifying the last days. They both recognized the “seven times,” when they saw it. The “east wind” of Islam is coming in under the wall, as they provide their interpretation to Belshazzar and Pharaoh of what the “Future for America” is. They are wearing the “scarlet robe” of Christ’s righteousness, which is the “white robe” that is made so, by the blood of Christ. They are lifted up as an ensign and represented as a crown, or a golden chain, as they become the third ruler that comes up higher and comes up last.
Yóosif ak Daniel ñoo bokk benn rëy ci waxi yonent yi, ndaxte ci rëy ci rëy, yonent yépp dañuy màggale fan yu mujj yi. Ñoom ñaar ñépp xamoon nañu “juróom-ñaari waxtu yi,” ba ñu ko gis. “Ngélaw penku” gu jóg ci Lislaam dafay dugg ci suufu miir mi, fekk ñuy joxe seen tekkiinu waxu Belshazzar ak Firawna ci li doon “Ëllëgël Amerig” bi. Sol nañu “mbubb mu xonq” mi di njubte Kirist, mooy “mbubb mu weex” mi mel noonu ndax deretu Kirist. Yékkati nañu leen ni bannera, te feeñal leen ni kaala, walla càllala gu wurus, ba ñuy nekk ñetteelu kilif ga yéeg ca kaw te di ga mujj a fenk.
We will continue with Daniel chapter six, in the next article.
Nun dina booy ci saar bu njëkk.
“In that last night of mad folly, Belshazzar and his lords had filled up the measure of their guilt and the guilt of the Chaldean kingdom. No longer could God’s restraining hand ward off the impending evil. Through manifold providences, God had sought to teach them reverence for His law. ‘We would have healed Babylon,’ He declared of those whose judgment was now reaching unto heaven, ‘but she is not healed.’ Jeremiah 51:9. Because of the strange perversity of the human heart, God had at last found it necessary to pass the irrevocable sentence. Belshazzar was to fall, and his kingdom was to pass into other hands.” Prophets and Kings, 530.
«Ci guddi mujj gu fees ak dof gu bon ga, Belshassar ak ay sangam da ñoo matal nàkka seeni tooñ ak tooñu réewum Kalde. Loolu dalee tax ne loxob Yàlla gu téye ba noppi manuloonati aar leen ci musiba ga doon ñëw. Jaarale ko ci ay njubte yu bare, Yàlla dafa doon wut a jàngal leen ragalu yoonam. “Nun daan na nu bëgg a faj Babilon,” la waxoon ci ñoom, ñi seen àtte dafa yegsi woon ba asamaan, “waaye fajeesul.” Jérémie 51:9. Gannaaw ñàkk tegu gu doy waarug xolu nit, Yàlla dafa gis ci mujj ne war na joxe dogal gu dul soppeeku. Belshassar waroon na daanu, te nguuram dafa war a jàll ci yeneen loxo.» Prophètes et Rois, 530.