In chapters seventeen and eighteen of Revelation an angel brings the vision of the judgment of the papacy to John. In the breakdown of her ultimate judgment the kingdoms of Bible prophecy are represented.
Ci ay ñaar-fukki juróom-ñaareel ak ñaar-fukki juróom-ñetteel xaaj yu Kàddug Yàlla, malaaka mu ngi indi ci Yowaana peeñug atte bu papasi bi. Ci melokaanug tasaaroo atteam bu mujj, nguuru yi yëgleb Kàddug Yàlla tegtal na leen.
And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:9–11.
Te fii mooy xel mi am xam-xam. Juróom-ñaari bopp yi mooy juróom-ñaari tund yi, ci kaw yi jigéen ji toog. Te am nañu juróom-ñaari buur: juróom ñi daanu nañu, kenn mungi fi, te keneen bi dikkagul ba tey; te bu dikkée, war na nekk ab diir bu gàtt. Te rab wi nekkoon te nekkatul, moom itam mooy baatukaay bi juróom-ñaareel, te bokk na ci juróom-ñaari yi, te mu jëm ci alkati. Peeñu Yàlla 17:9–11.
John had been spiritually conveyed to 1798, where he is instructed that the seven heads on the beast that carried the papal woman were seven kings. A king is a kingdom, and a kingdom is also a head in Bible prophecy. In 1798, five kingdoms had fallen and one was then ruling. A seventh kingdom was yet future, and it was represented by ten kings. Then John was informed that the eighth kingdom was the papal beast, that was of the seven. The papacy was the fifth kingdom, and it had received a deadly wound, so that when its deadly wound is healed, it then becomes the eighth head that is of the seven.
Yowaana dañoo woon na ko ci xelu ba ci atum 1798, fa ñu ko santale ne juróom-ñaari bopp yi nekk ci rab bi yóbbu jigéenu paapal bi, ñoom lañu doon juróom-ñaari buur. Buur mooy nguur, te nguur itam mooy bopp ci waxu yonent yi ci Biibël bi. Ci atum 1798, juróomi nguur yi daanu woon nañu, te benn mooyoon nguur ga ngoon saasa. Juróom-ñaareel nguur ga nekkul woon feeñ ba tey, te fukki buur lañu ko tegtale woon. Gannaaw loolu, ñu xamal Yowaana ne juróom-ñetteel nguur ga mooy rabu paapal bi, bi bokkoon ci juróom-ñaari yi. Paapal bi mooyoon juróomeelu nguur ga, te jot na woon ci gaañu dee, ba tax bu gaañu deem boobu wér jéllaatée, mu nekk juróom-ñetteelu bopp bi bokk ci juróom-ñaari yi.
In Daniel two the first four kingdoms are Babylon, Medo-Persia, Greece and Rome. Those four literal kingdoms also represent four spiritual kingdoms, and together they identify the eight kings, or heads of Revelation seventeen, for Jesus always illustrates the end of a thing with the beginning of a thing. Daniel chapter two, is the first mention of the kingdoms of Bible prophecy, and Revelation seventeen is the last, so they must agree, for God never changes.
Ci nettali ñaareel bu Daniel, ñetti nguur yu jëkk ya mooy Babilon, Medo-Pers, Gres ak Room. Ñetti nguur yooyu ci seen dëgg-dëgg itam dañuy tegtal ñetti nguur yu xel, te booloo benn, dañuy xamale juróom-ñaar yi buuru, walla bopp yi, ci Apokalips sura fukki ak juróom-ñett, ndaxte Yeesu dafa sax xoymatall mujjug mbir ak njalbéenu mbir. Sura ñaareel bu Daniel mooy wax ji jëkk ci nguur yi ci waxi yonent yi ci Biibël, te Apokalips fukki ak juróom-ñett mooy bi mujj; moo tax war nañoo déggoo, ndax Yàlla du soppiku mukk.
The fifth kingdom that had fallen in 1798, was spiritual Babylon, the papacy. The sixth kingdom that was in power in 1798, was the two-horned kingdom that had been typified by the two-horned kingdom of the Medes and Persians. The seventh kingdom, which consists of ten kings, who in 1798 had not yet come, is the one-world government, that had been typified by Greece, the one-world government of Alexander the Great. The eighth head, who was of the seven was the fifth kingdom that had a deadly wound, yet lived again when the deadly wound was healed.
Ñetteelu buur bu daanu woon ci atum 1798 mooy Babilon bu xel mi, mooy baab. Buuru juróom-benneel bi nekkoon ci kàttan ci atum 1798, mooy buur bu am ñaari wàll yu mel ni ñaari sàjj, biñu misaale woon ak buur bu am ñaari sàjj bu Med yi ak Pers yi. Buuru juróom-ñaareel bi, bi taxaw ci fukki buur, ñiy 1798 fekkagul woon ne ñëw nañu, mooy nguurug benn adina, biñu misaale woon ak Geres, nguurug benn adina gu Aleksàndar Magne. Bopp bu juróom-ñetteel bi, miy bokk ci juróom-ñaari, mooy ñetteelu buur bi, bi amoon gaañu gu rey, waaye dundaat bi gaañu ga wér jikkoo.
The judgment of the great whore occurs in the “hour” of the Sunday law crisis, that is a period of time beginning with the Sunday law in the United States and continuing through history until human probation closes. In that “hour,” which in Daniel is identified as “the days of these kings”, God will set up His kingdom. In that “hour” the latter rain is being poured out.
Àtte gu mag ju réy jiigu kër gu “waxtu” wu yoonu dundub dibiir, maanaam ab diir gu tambalee ak yoonu dundub dibiir bi ca Etats-Unis te di wéy ci jaar-jaari mboolem nettali ba kera probasioŋu nit ñi tëj. Ci “waxtu” woowu, mi ñu santale ci Daniel ne mooy “fan yii ci jamonooy buur yooyu”, Yàlla dina taxawal Nguruumam. Ci “waxtu” woowu la tawfex bu mujj bi di wàcc.
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“Njaxlaf gi di ñëw ci ñi set te sell—kon ñépp dinañu ko jot ni ko nekkoon bu njëkk.”
“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can.” Spalding and Magan, 3.
«Bu ñeenti malaaka yi bàyyi, Kirist dina samp ay nguuruam. Kenn du jot taw biy mujji, lu dul ñi def lépp lu ñu man.» Spalding and Magan, 3.
The outpouring of the latter rain is progressive, for it corresponds to the judgment, and judgment is progressive. The Millerites understood they were living at the feet of the image of Daniel chapter two. They believed that Rome was the final earthly kingdom, and they were right, but limited in their understanding.
Tuurug ndox mujj gu mujj mi dafay dem ndànk-ndànk ci ay jëf, ndaxte mu dajal ak àtte, te àtte itam dafay dem ndànk-ndànk. Way-Miller yi xamoon nañu ne dañu doon dund ci tànki nataal bi ci saaruñ ñaareelu téereb Daniel. Gëm nañu woon ne Rooma mooy buurug suuf gu mujj, te dañu doon wax dëgg, waaye seen xam-xam dafa yemoon.
The “days of these kings,” does occur in the history of the kingdom of Rome, but it is not the history of pagan or papal Rome, it is the history of modern Rome. The Millerites applied pagan and papal Rome as one kingdom, and in so doing they used a passage from the book of Ezekiel concerning the final king of Judah (Zedekiah), to uphold their understanding.
“Fan yii buur yi,” am na ci jaar-jaaru nguuru Room, waaye du jaar-jaaru Room gu bokk ci jaamoo-yàlla yu fen walla Room gu paapal; mooy jaar-jaaru Room gu jamonoy tey. Millerites yi jëfe woon nañu Room gu jaamoo-yàlla yu fen ak Room gu paapal ni benn nguuru, te ci def noonu ñu jëfe ay kàddu yu nekk ci téere Ezekiel, yu jëm ci buur bu mujj bu Yuda (Sedekiya), ngir dëgëral seen xam-xam.
And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, Thus saith the Lord God; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him. Ezekiel 21:25–27.
Yow itam, buñu bon bu Israayil, yaw mi setul, ki sa bés agsi, ba fekk tooñ di jeex, nii la Boroom bi Yàlla waxe: Dindi kaala gu ndaw ga, te teqëtu kaala bu mag ba. Lii du mel ni mu nekkoon; yékkal ki suufe, te suufeel ki kawe. Damay ko daaneel, daaneel, daaneel; te du nekkati dara, ba keraak ki moom sañ-sañam agsi; te dinaa ko jox moom. Esekiyel 21:25–27.
From Zedekiah there would be three kingdoms that would be “overturned,” that would lead to Christ, whose “right it is,” to rule. Babylon, Medo-Persia and Greece would all be overthrown until the kingdom of Rome, and during the history of that fourth kingdom, Christ would come and set up a kingdom. He did that very thing.
Dale ci Sedekiya dina am soloñ ñetti nguur yu ñuy “soppi,” yu di indi ci Kirist, moom mi “ko yelloo,” ngir mu nguuru. Babilon, Med-Pers ak Geres, ñoom ñépp dinañu leen daaneel ba ci nguurug Room; te ci biir jaar-jaaru ñeenteelu nguur googu, Kirist dina ñëw taxawal ab nguur. Def na loolu sax.
“Foremost among those who were rapidly leading the nation to ruin was Zedekiah their king. Forsaking utterly the counsels of the Lord as given through the prophets, forgetting the debt of gratitude he owed Nebuchadnezzar, violating his solemn oath of allegiance taken in the name of the Lord God of Israel, Judah’s king rebelled against the prophets, against his benefactor, and against his God. In the vanity of his own wisdom he turned for help to the ancient enemy of Israel’s prosperity, “sending his ambassadors into Egypt, that they might give him horses and much people.’
“Ki ëpp ci ñi doon yóbbu xeetu réew mi gaaw-gaaw ca alkande ga moo doon Sédecias seen buur. Mu bàyyi bu baax ndigali Boroom bi yi leen joxoon jaarale ko ci yonent yi, mu fàtte yërmande ju war a nekk ci biir xolam ndax li mu ameel Nebukadnesar, mu xàjjal ngiir gu réy ga mu defoon ci turu Boroom Yàlla bu Israyil ngir wone takkugeyam, buurub Yuda dafa bëggatiwul yonent yi, ku ko defaloon mbaax mi, ak Yàllam. Ci ngàntu xelam boppam la seetee ndimbal ci yaaŋaar bu njëkk bu ndamlu Israyil, “yónnee ay ndawam ca Misra, ngir ñu may ko fas yu bare ak nit ñu bare.”
“‘Shall he prosper?’ the Lord inquired concerning the one who had thus basely betrayed every sacred trust; ‘shall he escape that doeth such things? or shall he break the covenant, and be delivered? As I live, saith the Lord God, surely in the place where the king dwelleth that made him king, whose oath he despised, and whose covenant he brake, even with him in the midst of Babylon he shall die. Neither shall Pharaoh with his mighty army and great company make for him in the war: … seeing he despised the oath by breaking the covenant, when, lo, he had given his hand, and hath done all these things, he shall not escape.’ Ezekiel 17:15–18.
“‘Ndax dina yéeg?’ Boroom bi laajoon ci ki woroon naqar bu bon noonu wóor yu sell yépp; ‘ndax dina mucc ki def yooyu? mbaa ndax dina fecci kóllëre gi, te mucc?’ Ni ma dundee, wax na Boroom Yàlla, ca barab ba buur bi dëkk, mi ko defoon buur, ki mu xeebaroon ay giñam, te toj kóllëream, fa ak moom ci digg Babilon la fa dee. Te itam Firawna ak mbooloom bu bare ak xarekatam yu am doole du ko jariñ ci xare bi: … gannaaw mu xeebaroon giñ bi ci toj kóllëre gi, ba noppi jox na loxoom, te def na yooyu yépp, du mucc.’ Ezekiel 17:15–18.
“To the ‘profane wicked prince’ had come the day of final reckoning. ‘Remove the diadem,’ the Lord decreed, ‘and take off the crown.’ Not until Christ Himself should set up His kingdom was Judah again to be permitted to have a king. ‘I will overturn, overturn, overturn, it,’ was the divine edict concerning the throne of the house of David; ‘and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:25–27.” Prophets and Kings, 450, 451.
“Bés bu bon njaay bu bon bi ñëw na bésu àtte bu mujj bi. ‘Dindi sa màndarga,’ Boroom bi santa, ‘te jëlé kaalaŋ bi.’ Ba kerse Kirist mi ci boppam taxawal nguuruam, duñu mayaat Yuda am buur. ‘Dinaa ko wër ba yàqu, wër ba yàqu, wër ba yàqu,’ loolu moo doon ndigalu Yàlla ci kaw ganguna kër Daawuda; ‘te du nekkati, ba kera mu ñëw moom mi ko yelloo; te dinaa ko ko jox moom.’ Ezekiel 21:25–27.” Prophets and Kings, 450, 451.
Miller was correct, but his understanding was limited, for the kingdom Christ set up when he walked among men, was not the final earthly kingdom. There was yet to be four kings after the kingdom of pagan Rome. Yet Christ did establish the kingdom of “grace” at the cross, but that kingdom was not set up in the days of the ten kings of Revelation seventeen, nor was it set up during the time of the latter rain. The kingdom which Christ establishes in the last days, is his kingdom of “glory.” Sister White speaks directly of both of these kingdoms.
Miller dafa am, waaye xam-xamam dafa yemul woon, ndaxte nguur gi Almasi tabax bi mu doxoon ci biir nit ñi, nekkoonul nguur gu mujj gu suuf si. Amoon naaat bu bees ñenti buur yu war a ñëw gannaaw nguur gu Room gu bokk ci paganism. Waaye Almasi tabax na woon sax nguur gu “yiw” ca bant ba, waaye nguur googu dekkuloon ci jamono ji fukki buur yi ci Peeñu 17, te itam dekkuloonul ca jamonoy tawte bu mujj ba. Nguur gi Almasi tabax ci fan yu mujj yi, mooy nguuram gu “ndar.” Rakku jigéen White wax na bu leer ci yoon wu jub ci ñaari nguur yooyu.
The Millerites understood that Christ established a kingdom during the history of the fourth kingdom, and they were correct, but limited in their understanding. In the history of the fourth kingdom, Christ set up the kingdom of “grace,” and in the history of the eighth kingdom, He set up His kingdom of “glory.” In the history when He set up the kingdom of “grace,” the Holy Spirit was poured out at Pentecost. Pentecost typifies the outpouring of the latter rain, in the history where He sets up his kingdom of “glory.”
Millerit yi deggoon nañu ne Almasi sos na nguur ci biir jaar-jaaru ñeenteel nguur gi, te dañu doon dëgg; waaye seen xam-xam dafa yem. Ci jaar-jaaru ñeenteel nguur gi, Almasi samp na nguuru “yiw”; te ci jaar-jaaru juróom-ñetteel nguur gi, mooy samp ay nguuru “ndam.” Ci jamono ji Mu sampoon nguuru “yiw” gi, Xel mu Sell mi ñëw na ci Pentekot. Pentekot dafay roy xaalisu tawu mujj mi, ci jaar-jaar boobu Mu di samp ay nguuru “ndam” am.
The message of Pentecost was the message of Christ’s literal resurrection. The message of the latter rain, at least partially, is the message of the symbolic resurrection represented by the prophetic riddle that the eighth being of the seven, which is fulfilled in the beast, and also the two horns of the earth beast. The fourth and the eighth kingdoms are where Christ establishes His kingdom.
Bataaxalu Pentikoot mooyoon bataaxalu ndekkite gu dëgg gu Kirist. Bataaxalu tawub mujj, buñu wax ne lu ci nekk, mooy bataaxalu ndekkite wu misaal wi ñu tegtal ci léebu waxi yonent bi ne juróom-ñaareel bi bokk ci juróom-ñaareel yi, te loolu mat na ci rab wi, ak itam ñaari wépp yu rab suuf si. Buur yi ñenteel ak juróom-ñaareel, foofa la Kirist di samp ay Buuram.
“The announcement which had been made by the disciples in the name of the Lord was in every particular correct, and the events to which it pointed were even then taking place. ‘The time is fulfilled, the kingdom of God is at hand,’ had been their message. At the expiration of ‘the time’—the sixty-nine weeks of Daniel 9, which were to extend to the Messiah, ‘the Anointed One’—Christ had received the anointing of the Spirit after His baptism by John in Jordan. And the ‘kingdom of God’ which they had declared to be at hand was established by the death of Christ. This kingdom was not, as they had been taught to believe, an earthly empire. Nor was it that future, immortal kingdom which shall be set up when ‘the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High;’ that everlasting kingdom, in which ‘all dominions shall serve and obey Him.’ Daniel 7:27. As used in the Bible, the expression ‘kingdom of God’ is employed to designate both the kingdom of grace and the kingdom of glory. The kingdom of grace is brought to view by Paul in the Epistle to the Hebrews. After pointing to Christ, the compassionate intercessor who is ‘touched with the feeling of our infirmities,’ the apostle says: ‘Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace.’ Hebrews 4:15, 16. The throne of grace represents the kingdom of grace; for the existence of a throne implies the existence of a kingdom. In many of His parables Christ uses the expression ‘the kingdom of heaven’ to designate the work of divine grace upon the hearts of men.
“Yégle bi taalibey yi waxoon ci turu Boroom bi, dafa wér ci bépp fànn, te xew-xew yi mu doon jublu ci ñoom dañoo doon am ca jamono jooju sax. ‘Waxtu wi mat na, te nguuru Yàlla jegesi na,’ loolu mooyoon seen yégle. Bi ‘waxtu wi’ jeexee — juróom-benn-fukk ak juróom-ñeenti ayu-bés yi ci Daniel 9, yi waroon a yàgg ba ca Almasi bi, ‘Ki ñu fal ci diw’ — Kirist jotoon na diwinu Xel mi gannaaw sóobu ko Yaxya defaloon ci Dàndu Yurdan. Te ‘nguuru Yàlla’ gi ñu yéglewoon ne jegesi na, tabax na ci deeñu Kirist. Gii nguuru nekku woon, ni ñu leen jàngale woon a gëm, ab nguur gu suuf. Te itam nekkul woon boobu nguur gu àjjana, gu dul dee, guy ñëw ci kanam, gi ñuy taxawal bu ‘nguuru ak sañ-sañu nguur, ak màggalu nguuru gi ci suufu asamaan wépp, dees na ko jox mbooloom gaayi sell yi Yéeg-Yéeg Bi.’ boobu nguur gu dul jeex, gi ‘bépp kilifa ak bépp nguur di ko jaamu di ko déggal.’ Daniel 7:27. Ni ñu koy jëfandikoo ci Biibël bi, wax ji ‘nguuru Yàlla’ dañu koy jëfandikoo ngir wax ci nguuru yiw ak nguuru ndam. Nguuru yiw gi, Pool moom moo ko feeñal ci Bataaxal ba ñu bind Yawut ya. Gannaaw bi mu jubluwee ci Kirist, ki ñuy rammu ci yërmande, mi ‘yégo ci sunu néew-doole yi,’ ndaw li dafa ne: ‘Kon nag na nuy jege ak fit ca gàngunaayug yiw ga, ngir nuy jot yërmande, te gis yiw ngir dimbali ci waxtu wa.’ Héber 4:15, 16. Gàngunaayug yiw ga dafay tegtal nguuru yiw gi; ndaxte am-na gàngunaay, loolu dafay won ne am-na nguur. Ci barey ay léebam, Kirist dafa jëfandikoo wax ji ‘nguuru asamaan’ ngir tekki liggéeyu yiwu Yàlla ci xolu nit ñi.”
“So the throne of glory represents the kingdom of glory; and this kingdom is referred to in the Saviour’s words: ‘When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: and before Him shall be gathered all nations.’ Matthew 25:31, 32. This kingdom is yet future. It is not to be set up until the second advent of Christ.
“Kon nag, gàngune ndam njarñu mi di firnde bi ci ndam; te buuru gi moomu la Kiyif bi wax ci baatam yi ne: ‘Bu Doomu nit ki ñëwee ci ndamam, ak malaaka yu sell yépp ànd ak moom, kon dina toog ci gàngune ndamam; te xeet yépp dees na leen dajale fa kanamam.’ Matthew 25:31, 32. Buuru gu jëm kanam la bii. Duñu ko samp ba keroog ñaareelu dikkug Almasi bi.”
“The kingdom of grace was instituted immediately after the fall of man, when a plan was devised for the redemption of the guilty race. It then existed in the purpose and by the promise of God; and through faith, men could become its subjects. Yet it was not actually established until the death of Christ. Even after entering upon His earthly mission, the Saviour, wearied with the stubbornness and ingratitude of men, might have drawn back from the sacrifice of Calvary. In Gethsemane the cup of woe trembled in His hand. He might even then have wiped the blood-sweat from His brow and have left the guilty race to perish in their iniquity. Had He done this, there could have been no redemption for fallen men. But when the Saviour yielded up His life, and with His expiring breath cried out, ‘It is finished,’ then the fulfillment of the plan of redemption was assured. The promise of salvation made to the sinful pair in Eden was ratified. The kingdom of grace, which had before existed by the promise of God, was then established.
“Nguuru yi yiw gu nekkal na ko saa si topp doxub nit, ba noppi am na pexe buñu def ngir jotaat xeetu nit ñi tooñ. Kon nag, mu nekkoon ci bëgg-bëggu Yàlla ak ci ay digeem; te ci ngëm, nit ñi man nañoo nekk ay nitam. Waaye saxuloon dëgg-dëgg ba ca dee gu Kirist. Sax gannaaw bi Mu tàmbalee liggéeyam ci suuf, Musalkat bi, bi Mu sonn ci déggadi ak ñàkk gërëmug nit ñi, manoon na dellu gannaaw bañ saraxu Kalwaari. Ca Getsemaane, kaasub metit doon yengu ci loxoom. Foofa sax, manoon na far deretu tëntëb yi ci kanamam te bàyyi xeetu nit ñi tooñ ngir ñu sànku ci seeni ñaawtéef. Su ko defoon, jotaat du amoon ngir nit ñi daanu. Waaye bi Musalkat bi joxe bakkanam, te ak ngelawam gu mujj Mu yuuxu ne: ‘Yegg na,’ booba la matug pexeb jotaat gi wóor. Digeb mucc gi ñu waxoon ñaar ña bàkkaarkat ca Eden, dëggal nañu ko. Nguru yiw, bi woon doonte ci digeb Yàlla rekk, booba lañu ko taxawal.”
“Thus the death of Christ—the very event which the disciples had looked upon as the final destruction of their hope—was that which made it forever sure. While it had brought them a cruel disappointment, it was the climax of proof that their belief had been correct. The event that had filled them with mourning and despair was that which opened the door of hope to every child of Adam, and in which centered the future life and eternal happiness of all God’s faithful ones in all the ages.
“Noonu dee, deewu Kirist — mbir mi taalibe yi gis woon ne mooy jeexital bu mujj bu seen yaakaar — mooy li ko wóoral ba fàww. Naka la waroon a indi ci ñoom naqaru xol ak yàqu yaakaar yu metti, moom it moo doon njéggal gu kawe gi ci firnde ne seen gëm-gëm wóoroon na. Mbir mi leen feesaloon naqar ak béyyi xol, mooy li ubbi bunt yaakaar bi ci bépp doom Aadama, te ci moom la dund gu ëllëg ak bànneexu ba fàww bu ñépp ñi Yàlla takku ci bépp jamono di dajoo.”
“Purposes of infinite mercy were reaching their fulfillment, even through the disappointment of the disciples. While their hearts had been won by the divine grace and power of His teaching, who ‘spake as never man spake,’ yet intermingled with the pure gold of their love for Jesus, was the base alloy of worldly pride and selfish ambitions. Even in the Passover chamber, at that solemn hour when their Master was already entering the shadow of Gethsemane, there was ‘a strife among them, which of them should be accounted the greatest.’ Luke 22:24. Their vision was filled with the throne, the crown, and the glory, while just before them lay the shame and agony of the garden, the judgment hall, the cross of Calvary. It was their pride of heart, their thirst for worldly glory, that had led them to cling so tenaciously to the false teaching of their time, and to pass unheeded the Saviour’s words showing the true nature of His kingdom, and pointing forward to His agony and death. And these errors resulted in the trial—sharp but needful—which was permitted for their correction. Though the disciples had mistaken the meaning of their message, and had failed to realize their expectations, yet they had preached the warning given them of God, and the Lord would reward their faith and honor their obedience. To them was to be entrusted the work of heralding to all nations the glorious gospel of their risen Lord. It was to prepare them for this work that the experience which seemed to them so bitter had been permitted.” The Great Controversy, 347, 348.
“Njariñ yu réy yu amul yàlla dafa jëm ci matugam, sax ci kaw ñàkk yaakaaru taalibey yi. Donte seeni xol jëlewoon nañu ndamam ak kàttanu njàngalem bu yàlla ji, moom mi ‘waxoon na ni kenn masula wax,’ waaye ci wurus wu sell wu seeni bëgg Yeesu, amoon na itam jaxasoo ak xeet wu bon wu réy-réylu àddina ak bànneexu bopp. Sax ci néegu bérnde Pàkk, ci waxtu woowu bu màgg, bi seen Kilifa di dugge ba noppi ci ker gu lëndëmu Getsemaane, amoon na ‘xulóo ci seen biir, kan ci ñoom lañuy teg ni mooy ka gën a màgg.’ Luug 22:24. Seeni gis-gis feesoon na ak gàngunaay gi, kaalag bi, ak ndamam, fekk kanam la ne woon toroxtey tool ba, metitug xare-kàtte bi, ak bantug Kalwaar. Seen réy-réylu xol, seen maru ndamlu àddina, moo leen taxoon ñu sax bu baax ci topp njàngale gu dul dëgg gu seeni jamono, te baña yëgul waxi Musalkat bi yu doon won dundug dëggu nguuram, di jublu ci ay metitam ak deeŋam. Njuumte yooyu nag jur nañu nattu gu tar waaye soxla, gu ñu may ngir yore leen. Donte taalibey yi fàttewoon nañu tekki seeni wax, te mënuloon nañu ànd ak seeni yaakaar, waaye dafa leen doon waareel ci yëgle artu bi Yàlla joxoon, te Boroom bi dina fey seeni ngëm te teral seeni dégg-dëggal. Ñoom lañu wara dénk liggéeyu yégle ci xeeti àddina yépp xibaar bu baax bu ndamam bu seen Boroom bi dekki. Ngir waajal leen ci liggéey boobu lañu mayoon jaarale ci xew-xew boobu mu mel ni lu metti lool ci ñoom.” The Great Controversy, 347, 348.
In the book of Revelation, the “mind that has wisdom” counts “the number of a man”, and recognizes that “the man” is also the eighth kingdom, that is of the seven. The “man of sin” is the head of the eighth kingdom that rules over the kings and merchants of the earth, who the seven churches join with to avoid the reproach of persecution, and who is seated upon many waters.
Ci téerub Pàttali gi, “xel mi am njàngat” day waññi “limu nit ki,” te xam ne “nit ki” mooy itam juróom-ñetteelu nguur gi, gi bokk ci juróom-ñaari nguur yi. “Nit ku bàkkaar” mooy boppu juróom-ñetteelu nguur gi miy nguur ci kaw buur-yi ak jaaykat yi ci suufu si, ñi juróom-ñaari mbooloo yu màgg yi ànd ak ñoom ngir rëccu toroxalu fitna, te moom toog na ci kaw ndox yu bare.
And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. Revelation 17:15.
Noonu ma ne ma: “Ndox yi nga gis, fa jigéenu njaaykat ba toog, ay xeet lañu, ak mbooloo yu bare, ak réew yi, ak làkk yi.” Peeñu Yowaana 17:15.
The “man of sin” rules over the political, monetary, religious, and civil world, and all men, except those who have obtained the victory over the beast, and his image, his mark and the number of his name.
“nit ku bon” biir na ci kaw àdduna siyasale, xaalis, diine ak askan wi, te nit ñépp, ludul ñi jot ndam ci kaw rab wi, ak nataalam, màndargaam ak limu turam.
And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:2, 3.
Te gis naa mel ni ab weer bu jaxase ak safara; te ñi daan nañu rab wi ak nataalam, ak màndargaam, ak limu turam, taxaw ci kaw weer bu jaxase ba, yore ngalam yi Yàlla. Te dañuy woy woyu Muusa, jaamu Yàlla ba, ak woyu Xar mi, naan: “Sama Boroom Yàlla Aji Man ji, say jëf yu mag te yéemu nañu; sa yoon a jub te dëgg, yaw Buurub gaayi sell yi.” Péeñu 15:2, 3.
The “wise” who understand the “increase of knowledge,” when the Revelation of Jesus Christ is unsealed, are those who have “understanding” and “count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six.” That “understanding” represents part of the three-step testing process that always occurs when Jesus unseals a prophecy. This is why it is noted that they have “gotten the victory over” “the number of his name.”
Ñi ñuy xam “yokkute xam-xam bi,” bu Peeñug Yeesu Kirist feeñee te ubbeek, ñooñu lañu “am xel,” te “waññi limub rab wi: ndaxte limub nit la; te limam mooy Juróom-benni téeméer ak juróom-benn-fukk ak juróom-benn.” “Xel” woowu dafay tegu ci benn cér ci ñetti jéego yi ngir natt, yi daan am saa su ne Yeesu ubbée ab wax ci kàddug yonent. Loolu moo tax ñu bind ne dañoo “am ndam ci” “limu turam.”
To obtain victory is to pass a test, and those who are “wise” and “understand” get the victory associated with the number 666, and the verse also identifies that there are eight kingdoms, and that the eighth is of the seven. That “secret” is represented in Daniel chapter two, for Daniel’s prayer was to understand “the secret.” The revelation that there are eight kingdoms, and the eighth kingdom is of the seven, and the number of that kingdom is 666, is the secret Daniel is represented as obtaining by his prayer, and Daniel represents the “wise” of God’s last days.
Ngir ndam mooy jaar ci nattu, te ñiñu wax ne ñooy “xam-xamkat” te “dégg” dañuy jot ndam li ñu bokkal ak lim bi 666, te aaya bi itam xamale na ne am na juróom-ñett nguur, te baat bi wax na ne nguur gu juróom-ñetteel gi bokk na ci juróom-ñaari yi. “Sutura” boobu mooy liñu tegtal ci Daniel saar 2, ndaxte ñaanug Daniel mooy ngir xam “sutura” bi. Peeñ bi ne am na juróom-ñett nguur, te nguur gu juróom-ñetteel gi bokk na ci juróom-ñaari yi, te limu nguur googu mooy 666, mooy sutura bi ñu wone ne Daniel jot na ko ci ñaanam, te Daniel dafay tegtal “xam-xamkat” yi Yàlla ci mujjug àddina.
Daniel represents the “wise” of the last days who have the secret of Daniel two unsealed unto them, and that secret is the revelation that the last and first reference to the kingdoms of Bible prophecy is that there are eight kingdoms in the image. That revelation upholds the Millerite understanding of Daniel chapter two, but shines ten times brighter, once it is recognized. Its brilliance, being ten times brighter, represents a test which the “wise” get victory over, for the eighth kingdom that is of the seven, is also the sixth kingdom which is a threefold union of the dragon, the beast and false prophet. As such, the dragon, the beast and the false prophet are all the sixth kingdom, and together represent 666.
Danyeel mooy melokaanu ñiñi ñu “xam-xam” ci bés yu mujj yi, ñoom ñi ñu ubbi sëru Danyeel ñaar; te sëru boobu mooy kàddug xamal ne jëfandikoo bu mujj ak bu njëkk ci nguur yi ci waxi Yonent yi ci Biibël mooy ne am na juróom-ñett nguur ci nataal ba. Xamal gu mel nii di saxal deggoo gu Millérite ci Danyeel saar ñaar, waaye buy xone fukki yoon gën a leer bu ñu ko xamée. Leeram loolu, ndaxte dafay leer fukki yoon gën a, dafay teewal nattu bu ñi “xam-xam” di not ak jàll; ndaxte nguur gu juróom-ñett gi bokk ci juróom-ñaari nguur yi, moom itam mooy nguur gu juróom-benni gi, te mooy benn boole bu ñetti cër yu am solo: sàttan ba, rab wa, ak yonent wu dëggadi. Kon nag, sàttan ba, rab wa, ak yonent wu dëggadi, ñoom ñépp mooy nguur gu juróom-benni gi, te ci benn lañuy taxaw ngir tegu 666.
Nebuchadnezzar was tested by the revelation of Daniel chapter two, and he failed the test. In Daniel two, Daniel represents the “wise” who pass the test of the secret of the image. Nebuchadnezzar in chapter three represents the wicked that fail the very same test. Nebuchadnezzar, as the first king of the first kingdom, represents the last king of the last kingdom. He therefore represents the “man of sin,” the man of prophecy that the seven churches take hold of. Man was created on the sixth day, and the number six is therefore the number of mankind. The number of Nebuchadnezzar is six. Nebuchadnezzar failed the test of the number 666, and represented the wicked of the last days. As a symbol of the man of sin, his number is six.
Nebukadnésar nattu na ci woneb téereb xam-xamu Yàlla bi nekk ci Daniel saar ñaareel, waaye mu boole ko. Ci Daniel saar ñaareel, Daniel dafa teewal ñi ñuy wax “boroom xam-xam” yi may jël ndam ci nattu kumpag nataal ba. Nebukadnésar ci saar ñetteel dafa teewal ña bon ñi boole ci benn nattu boobu sax. Nebukadnésar, ni mu doon buur bu njëkk ci nguur gu njëkk ga, dafa teewal buur bu mujj bu nguur gu mujj ga. Kon nag, mooy teewal “nit ku bàkkaar bi,” nit ki yonent wax ci moom te juróom-ñaar ñi mbooloom yépp di ko jàpp. Nit moo ñu bindoon ci bés bu juróomeel, te limub juróom-benn bi moo tax ne limub nit ñi mooy juróom-benn. Limub Nebukadnésar mooy juróom-benn. Nebukadnésar boole na ci nattu lim ba di 666, te mu teewal ña bon ci fan yu mujj yi. Ni mu doon misaalbu nit ku bàkkaar bi, limam mooy juróom-benn.
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. Daniel 3:1.
Buur Nebukadnesar dafa defar ab xalis, gu yëggoom juróom-benn-fukk ak benn xet, te yaatuwaayam juróom-benn xet; mu taxawal ko ci xuru Dura, ci diiwaanu Babilon. Daniel 3:1.
The golden image was sixty cubits, by six cubits and it was made by Nebuchadnezzar, whose number is six. The image was erected in rebellion to the light of the image of chapter two, and the threefold description of the image, when you understand the number of Nebuchadnezzar is six, equates to six, six, six.
Nataal gu wurus gi dafa amoon juróom-benn fukk ak juróom-benni téel ci kaw, ak juróom-benni téel ci yaatuwaayam, te Nebukadnesar moo ko defaroon, moom mi limam di juróom-benn. Nataal gi taxawoon ngir fippu ci leerug nataal gi nekk ci ñaareelu xaaj bi, te melokaanu nataal gi ñetti yoon, boo xamée ne limu Nebukadnesar mooy juróom-benn, dafa tollook juróom-benn, juróom-benn, juróom-benn.
We will continue this study in the next article.
Dina yokkute ci njàngum bii ci bind bi ci topp.
“The thought of establishing the empire and a dynasty that should endure forever, appealed very strongly to the mighty ruler before whose arms the nations of earth had been unable to stand. With an enthusiasm born of boundless ambition and selfish pride, he entered into counsel with his wise men as to how to bring this about. Forgetting the remarkable providences connected with the dream of the great image; forgetting also that the God of Israel through His servant Daniel had made plain the significance of the image, and that in connection with this interpretation the great men of the realm had been saved an ignominious death; forgetting all except their desire to establish their own power and supremacy, the king and his counselors of state determined that by every means possible they would endeavor to exalt Babylon as supreme, and worthy of universal allegiance.
“Xalaatu tëral buur ak nguur gu war a sax ba fàww nag, dafa neexoon lool njiit lu mag la, mi xeeti suuf yépp mënul woon taxaw ci kanam dooleem. Ak farlu gu juddoo ci bëgg-bopp gu amul kem ak réy-réylu bopp, mu dugg ci pexe ak xelkatam ngir xam naka lañu koy defe. Fàtte yépp jëf yu yéeme yi àndoon ak gént bu màgg ba nag; fàtte it ne Yàlla Israyil jaarale ko ci surgaam Daniyel, feeñaloon na bu leer lu melow nataal ba di tekki; te ne itam ci kaw tekki boobu, magi réew ma muñuñu woon dee yu toroxal; fàtte loolu lépp, te des bàkku seen bëgg-bopp rekk ngir samp seen kàttan ak seen màggute, buur bi ak ay ndawam réew dogal nañu ne ci bépp anam bu mën a am dinañu jéem a yëkkati Babilon ngir muy kawe njéggal, te yelloo ngeen a ko wéy ci bépp suuf.”
“The symbolic representation by which God had revealed to king and people His purpose for the nations of earth, was now to be made to serve for the glorification of human power. Daniel’s interpretation was to be rejected and forgotten; truth was to be misinterpreted and misapplied. The symbol designed of Heaven to unfold to the minds of men important events of the future, was to be used to hinder the spread of the knowledge that God desired the world to receive. Thus through the devisings of ambitious men, Satan was seeking to thwart the divine purpose for the human race. The enemy of mankind knew that truth unmixed with error is a power mighty to save; but that when used to exalt self and to further the projects of men, it becomes a power for evil.
«Melo wone ci xame Yàlla feeñaloon buur ak xeet wi ay mébétam ngir xeeti suuf si, léegi dañu koy jëfandikoo ngir yëkkati ndamlu dooley nit. Firi Daniel bi dees na ko bañ, ba fàtte ko; dëgg dees na ko firi lu baaxul te jëfandikoo ko ci anam wu jubadi. Màndarga mi Asamaan tëraloon ngir ubbi ci xel yi nit ñi lu am solo ci mbir yi di ñëw ci kanam, dees na ko jëfandikoo ngir tere lawal xam-xamu dëgg gi Yàlla bëggoon àddina jot ci moom. Noonu, jaarale ko ci pexe yi nit ñu am naafexante sos, Seytaane doon wut a yàq mébetu Yàlla ci xeetu nit ñi. Noon bu xeetu nit ñi xamoon ne dëgg bu àndul ak njuumte mooy kàttan gu réy giy musal; waaye bu ñu ko jëfandikoo ngir màggal bopp ak ngir jàppale séq yi nit ñi, day doon kàttan ngir lu bon.»
“From his rich store of treasure, Nebuchadnezzar caused to be made a great golden image, similar in its general features to that which had been seen in vision, save in the one particular of the material of which it was composed. Accustomed as they were to magnificent representations of their heathen deities, the Chaldeans had never before produced anything so imposing and majestic as this resplendent statue, threescore cubits in height and six cubits in breadth. And it is not surprising that in a land where idol worship was of universal prevalence, the beautiful and priceless image in the plain of Dura, representing the glory of Babylon and its magnificence and power, should be consecrated as an object of worship. This was accordingly provided for, and a decree went forth that on the day of the dedication all should show their supreme loyalty to the Babylonian power by bowing before the image.” Prophets and Kings, 504, 505.
“Nebukadnesar jël ci ay alal yu bari yu muy dencam, santaanees nañu ko beneen xareb wu mag bu wurus, bu mel ni li ñu gisoon ci peeñ mi ci ay jëfandikoo yu mag, waaye mu wuute ci benn rekk, mooy jumtukaay bi ñu ko defee. Naka lañu daan a xam ay nataal yu tedd, yu màgg, yu seen yàlla yu xeet ba tey, waa Kaldée gënul woon a sàkk lu mel ni xareb wii buy leer te màgg, bu am juróom-benn-fukk yoon ci kaw te juróom-benn yoon ci yaatuwaayam. Te du lu yéemu ci réew mi jaamu xonqoon doon lu fees ci bépp barab, ne xareb bu rafet te jafe-jafe ci njariñ, bi nekk woon ca tundu Dura, buy tegtal ndamlu Babilon ak njoolam ak dooleem, dañu koy sellal ngir mu nekk lu ñuy jaamu. Loolu lañu tegoon ci yoon, te genn ndigal génn ne bés bu ñuy jagleel xareb wi, ñépp war nañu won seen ngërëm gu gën a kawe ci dooley Babilon, di sukkandiku kanam xareb wi.” Ay Yonent ak Buur Yi, 504, 505.