William Miller based his prophetic message upon the framework of two desolating powers, which he correctly identified as pagan Rome and papal Rome.
William Miller sàmp ci yoonam waxu yonent bi ci kaw tëralinu ñaari doole yu yàqare, yi mu ràññee bu baax ne mooy Room bu ñuulkat ak Room bu baab.
“William Miller, when applying his hermeneutic, noticed in the various apocalyptic passages a recurring theme of controversy between the people of God and their enemies. In his analysis of the persecuting powers of God’s people throughout the ages he developed the concept of the two abominations, defined as paganism (the first abomination) symbolizing the persecuting force outside the church, and the papacy (the second abomination) representing the persecuting power within the church. It was the motif of the two abominations that characterized most of his following prophetic interpretations.” P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 22.
“William Miller, bi mu doon jëfandikoo yoonu firndeem, gis na ci ñaari melo yi bare ci bindi yu aju ci jamono yu mujj yi, benn téeméer bu dellusi di xuloo diggante askanu Yàlla ak seeni noon. Ci saytuam ci mbiru kàttan yi daan fitnaal askanu Yàlla ci jamono yépp, moo sos xel mu naan ñaari ñaawtéef yi, te mu leen tekki ne bokk ci mooy paganism (ñaawtéef bi jëkk), buy misaalal doole ji di fitnaal te nekk biti mbooloom kilifa gi, ak papauté bi (ñaawtéef bi ñaareel), buy teewal kàttan gu di fitnaal te nekk ci biir mbooloom kilifa gi. Moom xalaat bu aju ci ñaari ñaawtéef yii moo melokaan li ëpp ci ay firndeem yu aju ci waxi yonent yi, yi ko toppoon.” P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 22.
The theologians of Adventism acknowledge the fact that Miller’s framework of prophetic application was the two desolating powers of paganism and papalism, even if they only consider it as an analysis of Millerite history, and not as a truth that was given him by God.
Jàngatkat yi ci teolojiy Adventism nangu ne xàwwaayu Miller ci jokkoo gi mu jëfandikoo ngir firndeel waxi yonent yi mooy ñaari kàttani yàqkat yi, maanaam paganism ak papalism, doonaka sax su ñuy seet ko rekk ni mu mel ci melokaanu taariixu Millerite, te duñu ko jàpp ni dëgg la ju Yàlla joxoon ko.
“God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.
«Yàlla yónnee malaakamam ngir jëfandikoo xolub ab beykat bu gëmul woon Biibël bi, ngir yóbbu ko ci seet kàdduy waxyi. Malaakay Yàlla ñëwsi nañu ay yoon yu bari ci ki tànneef kooku, ngir jubal xelam te ubbi ci xam-xamam waxyi yi nekkoon saa su neex lu lëndëm ci nit ñi Yàlla. Njëlbéenu buumug dëgg bi joxees na ko, te yóbbu nañu ko mu wéy di seet lëkkalekaay bu nekk ginnaaw beneen, ba kera mu xool ak njàqare ak bég ci Kàddug Yàlla. Mu gis fa jànj gu mat sëkk gu dëgg. Kàddu googu mu daan jàpp ne amul waxin Yàlla, léegi ubbeeku na ci kanamam ak taaram ak ndamaram. Mu gis ne benn xaaj bu Mbind mi dafay leeral beneen, te bu ab pasaj tëjoo ci xam-xamam, dafa fekk ci baneen xaaj bu Kàddu gi li koy firndeel. Mu wormaal Kàddug sellug Yàlla ak mbégte ak ak worma gu gën a xóot ak ragal gu sell.» Early Writings, 230.
“His angel” is identified directly as Gabriel by Sister White.
“Malakam”am mooy siister White tudde ko bu xóot ni mooy Jàbriil.
“The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1. And to John the angel declared, ‘I am a fellow servant with thee and with thy brethren the prophets.’ Revelation 22:9, R.V. Wonderful thought—that the angel who stands next in honor to the Son of God is the one chosen to open the purposes of God to sinful men.” The Desire of Ages, 99.
“Kàddu malaaka mi ne, ‘Man maa di Jibraayil, miy taxaw ci kanamu Yàlla,’ dafay wone ne am na bérab bu kawe ci màggal gi ci kureelu asamaan yi. Bi mu ñëwee ak yégle ci Daniel, mu ne: ‘Amul kenn ku taxaw ak man ci mbir yii, lu dul Mikayel [Almasi bi], seen Buur.’ Daniel 10:21. Ci mbirum Jibraayil, Musalkat bi wax na ci Peeñ mi, ne moom la ‘Yónni ko te xamale ko jaare ko ci ay misaal jaarale ko ci ay malaakam ci jaamam Yowaana.’ Peeñ mi 1:1. Te malaaka mi waxaat na Yowaana ne: ‘Man maa di sa moroom-jaam ak say mbokk yu mel ne yaw, yonent yi.’ Peeñ mi 22:9, R.V. Xalaat bu yéeme la,—ne malaaka miy taxaw ci topp sòob bu màggal Doomu Yàlla mooy ki tànn ngir ubbi pexe yi Yàlla jagleel nit ñu bàkkaar.” The Desire of Ages, 99.
“Wonderful thought—that the angel who stands next in honor to the Son of God is the one chosen to open the purposes of God” to William Miller’s mind. Not only Gabriel, but angels in the plural guided his understanding of the prophecies “which had ever been dark to God’s people.” Gabriel and other angels led Miller through the Bible consecutively from Genesis onward. He therefore was led to the longest time prophecy in the Bible, which is the “seven times” (twenty-five hundred and twenty years) of Leviticus twenty-six, well before he was led to the twenty-three hundred days of Daniel chapter eight and verse fourteen.
“Xalaat bu yéeme la—ne malaaka mi tollu ci tegu ak ndam ba ci ginnaaw Doomu Yàlla mooy kiñu tànn ngir ubbi xalaati Yàlla yi” ci xel William Miller. Du Gabriel rekk, waaye malaaka yi itam, ci yamukaay, ñoo gindi woon njàngum waxi wax yu Yàlla wax ci kanam, “yi daan sax di lëndëm ci nit ñi Yàlla moom.” Gabriel ak yeneen malaaka yi jiite nañu Miller ci Biibël bi, tegu-tegu, tambalee ci Génèse ba jëm kanam. Kon nag, ñu gindi ko ci yenn waxtu wax yu gën a gudd ci Biibël bi, mooy “juróom-ñaari yoon” yi (ñaari junni ak juróom-ñaar-fukk at) yi ci Lévitique 26, lu jiitu laata ñu gindi ko ci ñaari junni ak ñetti téeméeri fan yi ci Daniel saar 8 aaya 14.
“I then devoted myself to prayer and to the reading of the word. I determined to lay aside all my prepossessions, to thoroughly compare Scripture with Scripture, and to pursue its study in a regular and methodical manner. I commenced with Genesis, and read verse by verse, proceeding no faster than the meaning of the several passages should be so unfolded, as to leave me free from embarrassment respecting any mysticism or contradictions. Whenever I found anything obscure, my practice was to compare it with all collateral passages; and by the help of CRUDEN, I examined all the texts of Scripture in which were found any of the prominent words contained in any obscure portion. Then by letting every word have its proper bearing on the subject of the text, if my view of it harmonized with every collateral passage in the Bible, it ceased to be a difficulty. In this way I pursued the study of the Bible, in my first perusal of it, for about two years, and was fully satisfied that it is its own interpreter. I found that by a comparison of Scripture with history, all the prophecies, as far as they have been fulfilled, had been fulfilled literally; that all the various figures, metaphors, parables, similitudes, etc. of the Bible, were either explained in their immediate connection, or the terms in which they were expressed were defined in other portions of the word, and when thus explained, are to be literally understood in accordance with such explanation. I was thus satisfied that the Bible is a system of revealed truths, so clearly and simply given, that the “wayfaring man, though a fool, need not err therein.’ …
«Noonu ma jébbal sama bopp ci ñaan ak ci jàng Kàddu gi. Dogal naa wonekk sama bopp bàyyi bépp xalaat yu ma jiituwoon, ngir méngale Mbind mi ak Mbind mi bu baax, te topp ci jàngam ci anam wu jub te ndamli. Tambali naa ak Ndimbalu Génèse, di ko jàng aayaat ci aayaat, te duma dem bu gaaw lu dul ni maanaa gi ci wàll yu bare yi dafa leer ba bàyyi ma akul jaaxle ci lu jëm ci kumpa gu nekk walla juuyoo yi. Saa su ma dajee ak lu lëndëm, sama coobare mooy méngale ko ak mboolem aaya yu ko jëme; te ak ndimbalum CRUDEN, seet naa mboolem aaya yi ci Mbind mi, foofu baat yu am solo yi nekk ci benn xaaj bu lëndëm feeñee. Noonu, bu ma mayee baat bu nekk soloom bu yelloo ci mbirum aaya bi, su fekkee ne sama xel harmonise na ak bépp aaya bu ko jëme ci Biibël bi, kon duati maati woon lu jafe-jafe. Ci noonu laa toppoon njàngum Biibël bi ci sama njëkk jàngam ba noppi, lu tollook ñaari at, te ma fees dellu ci ne mooy kiy tekki boppam. Gis naa ne ci méngale Mbind mi ak taariix, mboolem waxi Yàlla yu jëm ci kanam, ba tollu fa ñu ko matale, matalees na leen ci noonu noonu; ne it mboolem nataal yu wuute yi, métàfoor yi, léeb yi, misaal yi, ak yeneen yi ci Biibël bi, ñu leen léeral ci seen jekkaloo gu jege, walla baat yi ñu ci waxe ñu leen tekki ci yeneen xaaj yu Kàddu gi, te bu ñu leen noonu firiwee, war na ñu leen déggal ci lu wér, ànd ak noonu la ñu leen firi. Noonu ma gëmoon bu mat ne Biibël bi ab jumtukaay la bu dëgg yu Yàlla feeñal, yu ñu joxe bu leer te yomb ba “ki doon tukki ci yoon, doonte ndof, du ci réer.” …»
“From a farther study of the Scriptures, I concluded that the seven times of Gentile supremacy must commence when the Jews ceased to be an independent nation at the captivity of Manasseh, which the best chronologers assigned to B. C. 677; that the 2300 days commenced with the seventy weeks, which the best chronologers dated from B. C. 457; and that the 1335 days commencing with the taking away of the daily, and the setting up of the abomination that maketh desolate, Daniel chapter seven verse eleven, were to be dated from the setting up of the Papal supremacy, after the taking away of Pagan abominations, and which, according to the best historians I could consult, should be dated from about A. D. 508. Reckoning all these prophetic periods from the several dates assigned by the best chronologers for the events from which they should evidently be reckoned, they all would terminate together, about A. D. 1843. I was thus brought, in 1818, at the close of my two years study of the Scriptures, to the solemn conclusion, that in about twenty-five years from that time all the affairs of our present state would be wound up…” William Miller’s Apology and Defense, 6, 12.
«Gannaaw ma gëna jàng Mbind mi Sell, da ma àtte ne juróom-ñaari waxtu yi ñu jagleel nguurug xeeti dëkk yi war nañu tàmbali ba Yawut ya bàyyi doon xeet bu moom boppam ci ngàllaamug Manase, li ñi gëna xam ci waxtu yi joxe ci at yu jiitu Kirist 677; te 2300 fan yi tàmbalee ak juróom-ñaari fukki ay ayu-bés yi, yi ñi gëna xam ci waxtu yi sàkkal ci at yu jiitu Kirist 457; te 1335 fan yi, yi tàmbalee ak dindiinu sarax sa bëccëg bëccëg, ak sampug njàqare ji yore alag, Daniyel saar 7, aaya 11, war nañu leen a jàppale ci waxtu bi ñu sampoon kilifteefug Bàpp, gannaaw ba ñu dindi njàqarey pagaan yi, te lii, ni ko ma gëna manoon a gis ci téerey jaar-jaar yi, waroon nañu koo joxe ci lu tollook at gannaaw Kirist 508. Bu ñuy waññi mboolem jamonoy waxe yi ci waxtu wu nekk wi ñi gëna xam ci waxtu yi joxe ci mbir yi ñu war a leer a waññe, kon ñoom ñépp dañuy jeexandoo benn, di lu tollook at gannaaw Kirist 1843. Noonu la ma indiwoon, ci 1818, ci njeexital sama ñaari at yu ma jàngoon Mbind mi Sell, ci àtte bu tar bi ne, ci lu tollook juróom-ñaari fukki at ak juróom ci gannaaw booba, mboolem mbir yiy dox ci sunu jamono bii di nañu ko ubbi jeexal...» William Miller’s Apology and Defense, 6, 12.
The rule of first mention establishes that the first thing mentioned is of the greatest importance, and the first thing mentioned in Revelation chapter one verse one is the communication process that the Father employs as He gives a message to Jesus, who in turn gives it to His angel, which then gives it to a prophet that then writes it out and sends it to the churches. When Adventism rejected the work and discoveries of William Miller, they not only rejected their foundations, but they also rejected the very communication process which led Miller to his understandings, and they rejected the process which is the only avenue for men to understand the Revelation of Jesus Christ that is opened up just before probation closes.
Sañ-sañu waxu njëkk miñ deñ a jëfandikoo mooy ne li ñuy tudd ci njëkk mooy li gëna am solo, te li ñuy tudd ci njëkk ci Peeñu Yowaana, kapitul bu njëkk, saar bu njëkk, mooy yoonu jokkoo bi Baay bi di jëfandikoo bi Mu joxee benn xibaar Yeesu, moom itam di ko jox malaakaam, te kooku di ko jox ab yonent, kooku nag bind ko te yónnee ko ci mbooloyi kerk yi. Bi Aadventis muccale liggéey ak gis-gisi William Miller, duñu weddi seen samp, waaye itam dañuy weddi yoonu jokkoo boobu sax mi indi Miller ci xam-xamam yi, te dañuy weddi yoon wi tax rek nit ñi man a xam Peeñu Yeesu Kirist, bi ñu ko ubbie tuuti lu jiitu njëg gi tëj.
Miller was led to understand that the seven times of Leviticus commenced in 677 BC. It was not until 1856 that the Lord used Hiram Edson to identify that the scattering of the seven times was also carried out against the northern ten tribes of Israel. The Lord was attempting to develop the understanding of the seven times in agreement with, but well beyond Miller’s foundational discovery of the seven times. But in 1856 the light presented by Hiram Edson came mysteriously to an end, for the eighth article in the series ended with the words of James White, then the Editor of the Review and Herald, “To be continued.” It was to be “continued” but not until post September 11, 2001 when the Lord led his people to the “old paths” and ultimately to the unfinished series of articles penned by Hiram Edson.
Miller dañoo xam ne juróom-ñaari jamono yi ci Leviticus tambalee nañu ci 677 BC. Ba ci atum 1856 rekk la Boroom bi jëfandikoo Hiram Edson ngir mel ni tasaarug juróom-ñaari jamono yi dafa ame woon itam ci kaw fukki xeeti waa Israayil yu bëj-gànnaar yi. Boroom bi dafa doon jéem a yokk xam-xamu juróom-ñaari jamono yi ngir mu dëppook, waaye mu weesu bu baax, gis-gisu ndamlu Miller ci mbirum juróom-ñaari jamono yi. Waaye ci 1856 leer gi Hiram Edson indiwon dafa mujje woon ci anam yu yéemu, ndaxte bind bu juróom-ñaatt bi ci séri bi jeexee ak kàdduy James White, mi nekkoon saa su woowee Soppikatub Review and Herald, naan: “To be continued.” War nañu koo “continued,” waaye du woon ba gannaaw 11 septembre 2001, ba Boroom bi gindee ay nitam ca “old paths” ya, te mu àgg ci mujj ci séri bind yi Hiram Edson bindoon te mu indiwoonul ci jeexal.
We are not currently addressing the rebellion that began shortly after the great disappointment, but to simply point out that even though Miller was led to the “seven times” of Leviticus twenty-six, it is clear that the Lord purposed to increase the initial understanding of the seven times beyond Miller’s foundational understanding of the subject. He chose Hiram Edson, the same servant from that very history that He had previously chosen to give the vision of Christ moving into the Most Holy Place on October 23, 1844.
Nun dunu jubluwunu fii tàggat ga tàmbalee gannaaw yëngu-yëngu bu réy bi ci naqar gu mag ga, waaye ngir won rekk ne doonte Miller njiitlu woon ko jëm ci “juróom-ñaari jamono yi” yi ci Lewi 26, leer na ne Boroom bi dafa nammoon yokk xam-xamu njàlbéen gi ci mbirum juróom-ñaari jamono yi, ba mu weesu xam-xamu ndëgërte bu Miller amoon ci mbir moomu. Tànn na Hiram Edson, jaam boobu benn bi ci jaar-jaar boobu, ki Mu jëkk a tànn woon ngir jox ko peeñ gu Kirist di dugg ca Bérab bu Gën a Sell ba ci 23 Oktobar 1844.
This is why I used the Adventist theologian’s words to acknowledge that the framework for all of Miller’s prophetic applications was based upon his understanding of the two desolating powers that in the book of Daniel are represented as the “daily” (paganism), which is always associated with either the “transgression” or “abomination,” both representing different aspects of the desolating power of papalism. Miller’s foundational understanding of the Roman powers has greatly increased since the history he represents.
Loolu tax ma jëfandikoo waxi teoloog bu Adventiste bi ngir nangu ne xeetu xalaat bi mu samp ngir bépp jëfandikoo yi Miller def ci kàdduy wax yu yonent yi, dafa sukkandiku woon ci ni mu dégge woon ñaari kàttan yu yàq te wéy, yi téere Daniel di tektal ni “bis bu nekk” (réewin paganism), te moom sax dafa ànd ak benn ci ñaari yi di “jàngoro ji” walla “lu bon te bëgg yàq,” ñoom ñépp di tektal wàllu-wàllu wu wuute yu kàttanu yàqu papalism bi. Xam-xamu màggalug Miller ci kàttani Room, ci cosaanam, yokku na lool gannaaw jaar-jaar bi mu tektal.
The angels of God, including Gabriel, led Miller to the understandings he proclaimed. Those understandings included the prophecies he proclaimed, the rules of biblical interpretation he used and also the framework that allowed him to organize the prophecies correctly. Miller was given the framework that the two desolating powers addressed in Daniel were pagan Rome and papal Rome. Future for America was led to the framework of the three desolating powers of the dragon, the beast and false prophet.
Malaak yi Yàlla, booleek Gabriyel, yonnee nañu Miller ngir mu jot ci xam-xam yi mu yéglewoon. Xam-xam yooyu dafa boolee ci yonent yi mu yéglewoon, ak yoonu firndeel Biibël bi mu jëfandikoo, te itam ak tëraliin bi ko mayoon mu tëral yonent yi bu baax. Ñu may nañu Miller tëraliin bi ne, ñaari kàttan yu yàq yi waxee ci téereb Daniel, mooy Room gu bokk ci xeetu ñëwën ak Room gu paap bi. Future for America yóbbu nañu ko ci tëraliinu ñetti kàttan yu yàq yi, di njiit, rab wi ak yonent wu dëggul wi.
And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Revelation 16:13, 14.
Te gis naa ñetti rab yu sobe mel ni xaax yi génne ci gémmiñu njaaymi, ak ci gémmiñu mala mu bon, ak ci gémmiñu yonent bu dëggul. Ndaxte ñoomooy rab yi bawoo ci seytaane yi, di def kéemaan, te dañuy dem ci buur yi ci suuf si ak ci àddina bépp, ngir dajale leen ngir xareb bés bu mag boobu Yàlla Boroom Kàttan Gi. Peeñu Yowaana 16:13, 14.
Future for America’s framework is built upon Miller’s work, but goes beyond where his work left off. Adventism left his framework and returned to the theology of apostate Protestantism and Rome. The same line of prophecy is taken up in the book of Revelation that is began in the book of Daniel.
Njàng mi ngir sàmmu Amerig moo sosoo ci liggéeyu Miller, waaye day wéy ba weesu fa liggéeyam yemoon. Adantism bàyyi xeeram te dellu ci teolojig Protestan bu wóoraloon ak Room. Benn rëddinu waxu yonent bi nga tàmbalee ci téereb Daniel, moo jëfandikooaat ci téereb Peeñug Yàlla.
“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.
“Mbìnd mi ci Kàddug Yàlla bu tëj, waaye itam ab téere bu ubbeeku. Mu bind xew-xewu yéeme yu war a am ci fan yu mujj yi ci jaar-jaaru suuf sii. Jàngale yi nekk ci téere bii dëgg lañu te wóor, du lu kumpa wala lu dul manees a xam. Ci moom, benn rëddub waxi yonent bi lañuy delloo jël ni ci Daniel. Am na ay waxi yonent yu Yàlla delloo waxaat, noonu di won ne war nañu leen a jox solo. Boroom bi du delloo wax lu amul njariñ wu réy.” Manuscript Releases, volume 9, 8.
Miller could not grasp the prophecies of the book of Revelation, for the line of paganism and papalism that is so firmly identified in Daniel is expanded in the book of Revelation to include the next persecuting power to arrive on the stage of prophetic history.
Miller mënu ko man a xamal yonent yi nekk ci téereb Révélation bi, ndaxte rëddub pagaanisme ak papalisme, biñ ko xamle bu dëgër ci Daniel, yaatal nañ ko ci téereb Révélation bi ngir boole ci mënentaareb fitna bu topp te ñëw ci seenub jaar-jaari nettali yonent.
“Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns. The beasts preceding it had risen from the sea, but this came up out of the earth, representing the peaceful rise of the nation which is symbolized. The ‘two horns like a lamb’ well represent the character of the United States Government, as expressed in its two fundamental principles, Republicanism and Protestantism. These principles are the secret of our power and prosperity as a nation. Those who first found an asylum on the shores of America rejoiced that they had reached a country free from the arrogant claims of popery and the tyranny of kingly rule. They determined to establish a government upon the broad foundation of civil and religious liberty.
“Jaaral njub, te ci topp baaykatug Room, Seytaane jëfandikoo na dooleem diirub ay téeméeri at yu bari ngir fomp ci suuf seede yu takku Yàlla. Ñi bokk ci njub ak ñi bokk ci baaykatug Room doon nañu ñuy doxal benn xel mu mel ni njaay mi. Lu leen wuutale rek mooy ne baaykatug Room, bi daan naafikoo ne mu ngi jaamu Yàlla, moo gën a doon noon bu yàgg te tar. Jaaral njariñu Romaanis, Seytaane jàpp na àddina jaam. Mbooloom Yàlla, mi wax ne moom mooy kërgóorug Yàlla, wuutu nañu ko ba mu dugg ci sàpp yi ci naxari boobu, te lu ëpp junni at askanu Yàlla sonn nañu ci merum njaay mi. Te bi baaykatug Room, gàññees ko dooleem, taññees ko ba mu war a bàyyi fitnaal, Yowaana gis na beneen kàttan buy yéeg ngir déggloo baatam njaay mi, te yóbbu kanam jëf ju metti te xasaw boobu. Kàttan googu, mooy mujj ga war a xeex ak mbooloom Yàlla ak yoonu Yàlla, te màndargaal nañu ko ci rab gu am ñaari wër gu mel ni bu xar. Rab yi ko jiitu woon jóge nañu ca géej ga, waaye moom mu jóge ci suuf si, muy tegtal yéeg gu dal gu réew mi ñuy màndargaal. “Ñaari wër yu mel ni bu xar” dafay baax a tegtal nekkinu Nguuru Etats-Unis, ni ñu ko feeñal ci ñaari dogal yu ko samp, muy Republicanism ak Protestantism. Dogal yooyu ñoo di kumpag doole ak yokkuteem sunu réew. Ñi njëkk a gis kër refug ci tefes yu Amerig, bég nañu ne agsi nañu ci réew mu goreelu ci tawfexug baaykatug Room ak ci notaayug nguurug buur. Dogal nañu samp ab nguur ci yaatalu fondamaaŋu sañ-sañu nit ci mbirum réew ak ci mbirum diine.”
“But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that ‘he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.’ Thus Protestantism follows in the steps of the Papacy.” Signs of the Times, November 1, 1899.
“Waaye nettali kawe yu tar yi ci alkaati bindkatug yonent bi di wane ne am na soppi bu xelal bii ci xew-xewu jàmm jii. Rab wi am ñaari gemiñ yu mel niyu xar mi, mu wax ak baatu njoor; te ‘muy jëfandikoo bépp doolebu rab wu jëkk wa ci kanamam.’ Yonent wax na ne dina wax ñi dëkk ci suuf, ne war nañu defar rab wi nataal, te ne ‘mooy tax ñépp, ndaw ak mag, boroom alal ak ki nekk ku ñàkk, gor ak jaam, ñu jot màndarga ci loxoom ndeyjoor, walla ci seen jë; te kenn du man a jaay mbaa jënd, lu dul ki am màndarga ma, walla turu rab wa, walla limub turam.’ Noonu la Protestantis ma toppoon yooni Papasi bi.” Signs of the Times, November 1, 1899.
For Miller the sea beast and earth beast of Revelation thirteen represented pagan Rome followed by papal Rome. Miller also attempted to apply his framework to Revelation seventeen, but the healing of the deadly wound of the papacy, the prophetic role of the United States and the United Nations were outside the divine framework that had been given him by angels. For him the beast that came up out of the earth in Revelation thirteen was the papacy.
Ci Miller, rab wu jóg ci géej bi ak rab wu suufe bi ci Pexe 13 dañoo teguwoon Room gu pagan, tegu ci topp Room gu papal. Miller jéemoon na itam a jëfandikoo taxawaayam ci Pexe 17, waaye fajug gaaw ga bu dee woon bu papauté bi, wàll wu yëgle bu États-Unis ak Mbooloom Xeeti Réew yi, nekkewoonuñu ci tëralin gu Yàlla gi malaaka yi joxoon ko. Ci moom, rab wi jóge suufe ci Pexe 13 mooy papauté bi.
Miller was the messenger that was to be used to remove the mantle of Protestantism from the hands of the professed Protestants that had come out of the Dark Ages. The period when the United States would speak as a dragon, when Republicanism turned into a democracy and apostate Protestantism would combine with the apostate government and repeat the combination of church and state that is the image of the papacy was still future to his day. For that reason, he attempted to place the book of Revelation into the divine framework he had been given by angels.
Miller mooy ndaw li waroon a jëfandikoo ngir jël mboob mu Protestantisme ci loxo yi Protestan yu di wone ne ñoom ay Protestan te jóge nañu ci Jamono ju Lëndëm ji. Jamono ji Etazini di wax ni njaay, ba Republicanism soppeeku demokraasi, te Protestantisme bu bàkkaar boole ak nguur gu bàkkaar ba dellu def booleb kërce ak réew mi, miy nataalu papase bi, nekkul woon ci ay fanam; dafa doon lu ci kanam rekk. Moo tax mu jéemoon a teg téereb Revelation ci xàlluwaay bu Yàlla bi malaaka yi ko joxoon.
He was chosen to understand the increase of knowledge that was produced in 1798 when the Ulai River vision of Daniel eight and nine was unsealed. Future for America was to understand the vision of the Hiddekel River of Daniel chapters ten through twelve that was unsealed in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.
Moom tànn nañu ko ngir mu xam yokkute xam-xam bi ñu jurëe ci atum 1798, ba gisug dexu Ulai bi nekk ci Daniel ay 8 ak 9 ubbee. Ci kanam, Amerik mooy wara xam gisug dexu Hiddekel bi nekk ci Daniel ay 10 ba 12, bi ñu ubbee ci 1989, ba noonu, ni ñu ko melale ci Daniel 11:40, réew yi doon teewaloon Mbooloom Sowiyeet gu njëkk gi, papasi ak États-Unis daldi leen wërët ba jël leen.
The framework that was given by angels to Future for America was based upon the identification of, and application of prophecy in the context of the three-fold union of the dragon, the beast and false prophet.
Tëral bi malaaka yi joxoon Future for America dafa sukkandiku woon ci xamle ak jëfandikoo waxu Yàlla yi ci biir jumtukaay bu ñetti wàll: njaay mi, rab wa ak yonent bu dëggul bi.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.
“Leer gi Yàlla joxoon Daniyel, joxeef na ko ci lu ëpp ngir fan yii mujj yi. Peeñ yi mu gisoon ca wetu dexu Ulai ak Hiddekel, dex yu mag yi ci réewum Sinar, léegi dañuy mat, te mbooleem xew-xew yi ñu waxoon lu jiitu ci yépp dinañu soon a am.” Testimonies to Ministers, 112.
The Millerites presented the first and second angel’s message, announcing the opening of the judgment. Future for America is presenting the third angel’s message.
Ñi bokk yu Millerites yi yégle woon bataaxalu malaaka bi jëkk ak ñaareel bi, di yëgale ubbiinu àtte ba. Future for America mooy yégle bataaxalu malaaka bi ñetteel.
I have planted, Apollos watered; but God gave the increase. So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase. Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour. For we are labourers together with God: ye are God’s husbandry, ye are God’s building. According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:6–11.
Man naa laati, Apolos suuxali; waaye Yàlla mo yokk bi may. Kon nag, du dara ki laati, mbaa ki suuxali; waaye Yàlla rekk mi di may yokk bi. Te itam, ki laati ak ki suuxali benn lañu; te ku nekk dina jot peyam ci ni mu liggéeye. Ndaxte nun ay liggéeykat yu bokk ak Yàlla lanu: yéen mooy toolu Yàlla, yéen mooy tabaxu Yàlla. Topp ci yiw wu Yàlla wi ma jox, ni tabaxkat bu xam-xam, man teg naa fondamaa, te keneen di ci tabax. Waaye na ku nekk moytu ni muy ci tabaxe. Ndaxte kenn manula teg beneen fondamaa lu dul bi ñu teg ba noppi, mooy Yeesu Kirist. 1 Korent 3:6–11.
To correctly present the third angel’s message you must also present the first two angels’ messages, for we are informed that there cannot be a third without a first and second. The first and second messages are the foundation and the third is the capstone, but the third message will never deny or contradict the first and second. If it does it is not the genuine message.
Ngir wax ci yoon bu jub waxtaanu malaaka bu ñetteel bi, war nga itam wax waxtaanu ñaari malaaka yu jëkk yi, ndaxte ñu xamal nañu ne maneesul am bu ñetteel te amul bu njëkk ak bu ñaareel. Waxtaanu malaaka bu njëkk ak bu ñaareel mooy fondemaŋ bi, te waxtaanu bu ñetteel bi mooy doj wu njëkk ci kaw, waaye waxtaanu bu ñetteel bi du weddi mukk mbaa mu juuyoo ak bu njëkk ak bu ñaareel. Su ko defee, doonul waxtaanu dëgg bi.
“The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.
“Bataaxal bu njëkk ak bu ñaareel bi, joxe nañu leen ci atum 1843 ak 1844, te léegi nu ngi nekk ci yégleb bataaxal bu ñetteel bi; waaye ñett yi yépp dafa war a sax di ñu leen yégle. Léegi it ni ko nekkoon mas a nekk, dafa am solo lool ba ñu dellu di leen waxaat ñi di seet dëgg gi. Ak bind ak baat, war nañu yégle xibaar bi, di won toftaleem, ak ni waxi yonent yi di jëfe, yi nu yóbbu ba ci bataaxal malaaka bu ñetteel bi. Mënul a am bu ñetteel bi ndare ak bu njëkk ak bu ñaareel bi. Bataaxal yii la war a jox àddina si ci mbind mi ñuy siiwal ak ci waxtaan yi, di won ci sàrtu taariixu yonent yi mbir yi xewoon ak yi di xew.” Selected Messages, téeré 2, 104, 105.
There is a very nice observation of Millerite history and our history. The Millerites were the beginning and we are the end. They presented and lived the first and second angel’s messages. We present the third angel. Their unsealed message (the Ulai vision) is found in two chapters of Daniel, and ours (the Hiddekel vision) is found in three chapters. They identified the first and second woes, and lived within the fulfillment of the second woe. We identify and live within the fulfillment of the third woe. Their framework of prophetic application was pagan Rome (the dragon) and papal Rome (the beast). Our framework for prophetic application is modern Rome as a three-fold beast.
Am na ñu ci seeni nettali yu jëm ci taarixu Millerite ak sunu taarix. Millerite yi dañoo doon njalbéen ga te nun, moom mooy mujj ga. Ñoom ñoo yéglewoon te dundoo bataaxalu malaaka bu njëkk bi ak bu ñaareel bi. Nun, nunuy yégle bataaxalu malaaka bu ñetteel bi. Seen bataaxal bu kenn ubbiwul woon (wisionu Ulai bi) am na ci ñaari sàccu yu Daniel, te sunu (wisionu Hiddekel bi) am na ci ñetti sàccu. Ñoom ñoo xamale woon njàqare yu njëkk ak yu ñaareel yi, te dañoo dundoon ci biir matug njàqare bu ñaareel bi. Nun, nunuy xamale te dund ci biir matug njàqare bu ñetteel bi. Seen taxawaayu jëfandikoo kàddug yonent yi mooy Room gu pagan (naga gi) ak Room gu papaal (rab wi). Sunu taxawaayu jëfandikoo kàddug yonent yi mooy Room gu yépp jamono jii, ni rab wu am ñetti mel.
As we begin to consider the characteristic of papal Rome in chapter seventeen of Revelation being the eighth that is of the seven it is worthwhile to consider what the Millerites understood of Rome during the foundational history. The third angel will have additional light, but that light will never contradict established truth.
Bi nuy tàmbali di seet jikko ju amulene papal Room ci ñaareel-fukki juróom-ñaareel saara bu Kàddug Yàlla, ne mooy juróom-ñaareel bi bokk ci juróom-ñaareel yi, am na njariñ nu xool li Millerite yi deggoon ci Room ca jamono ju njëkk jooju. Malaaka bu ñetteel bi dina am leer gu yokku, waaye leer googu du mukk jàppandi ak dëgg gu sampu ba noppi.
Daniel chapter two, seven, eight, eleven and twelve identify Rome, among other powers. We are considering Rome’s two phases prior to 1798; pagan and papal as the framework for Miller’s prophetic applications. Miller and the pioneers identify that “the robbers of thy people” in Daniel chapter eleven and verse fourteen represents Rome.
Ciib 2, 7, 8, 11 ak 12 yu Danyeel jàngale nañu ne Room mooy benn ci yeneen kàttan yi. Nun nag, dañuy seet ñaari xàll yi Room amoon lu jiitu 1798; xàllu pagan ak xàllu paapal, muy tëraliin bu Miller jëfandikoo ci ay jëfandikoo yu wax ci yonent. Miller ak ñi njëkk ñi faram fa ne “saccakat yi ci sa askan wi” ci Danyeel ciib 11 ak saar 14, Room la tey.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Te ci jamono yi, ñu bare dinañu jóg ci kaw buur bu bëj-saalum; te itam, ñi saaga say nit ñi dinañu yékkati seen bopp ngir dëgëral peeg bi; waaye dinañu daanu. Daniel 11:14.
There are at least two important points to consider within this verse. The word “vision” in the verse is one of two Hebrew words in the book of Daniel that are translated as “vision.” One of the Hebrew words translated as “vision” is châzôn, and means a dream, or a prophecy or a vision. The word châzôn identifies prophetic history, or a period of time, and it is found ten times in Daniel and always translated as “vision.”
Am nañu fàttaliku ne am na ñaari ponk yu am solo yu war a seet ci biir aaya bii. Baat bi ñuy wax “peeñu” ci aaya bii mooy kenn ci ñaari baat yu Ebere yi nekk ci téereb Daniel, te ñu leen di tekké ni “peeñu.” Kenn ci baat yu Ebere yi ñu tekké ni “peeñu” mooy châzôn, te tekki na gént, walla yëgleb, walla peeñu. Baat bi châzôn mooy melokaanu jaar-jaari waxu yonent, walla ab diirub waxtu, te am na fukki yoon ci Daniel te bépp saa ñu tekk ko ni “peeñu.”
The other Hebrew word that is also translated as “vision” is mar-eh’ and means appearance. The word mar-eh’ is identifying a singular sight, a point in time. The Hebrew word mar-eh’ is found thirteen times in Daniel and it is translated as “vision” six times, four times as “countenance,” twice as “appearance” and once as “well favored.”
Beneen kàddu Ebraayik bu ñuy itam tekki ni “peeñu” mooy mar-eh’, te muy tekki melokaan wala feesal. Kàddu mar-eh’ di joxe xamle genn gis-gis bu kenn, benn xew-xew bu juddoo ci benn jamono. Kàddu Ebraayik bi, mar-eh’, feeñ na fukki yoon ak ñett ci téere Daniel, te ñu ko tekki nañu “peeñu” juróom-benn yoon, “kanam” ñeenti yoon, “melokaan” ñaari yoon, te benn yoon “rafet te neex.”
The robbers of thy people represent Rome and it is therefore the prophetic subject of Rome that establishes the prophetic “vision” in the book of Daniel. For this reason, it is important to understand the significance of Rome as a prophetic symbol.
Sàcciy say ñi ci sa askan di misaal Room, te moo tax mbirum yëgle gu jëm ci Room mooy samp “gët” gu yëgle gi nekk ci téereb Daniel. Loolu moo tax am solo lool njàngat njariñu Room ni misaalu yëgle.
Prophetic logic demands that the word “vision” representing prophetic history is the same “vision” that is addressed in the book of Revelation, for inspiration identifies that Daniel and Revelation are the same book, that they complement each other, that they bring each other to perfection and that the same line of prophecy that is located in Daniel is taken up in the Revelation. Those points set forth in the Spirit of Prophecy have already been included in this series of articles, so I won’t include them again. I will add another point that we have also already included from Sister White. That point is that all the books of the Bible meet and end in the book of Revelation. The “vision” of prophetic history (châzôn) that is found in Daniel and is established with the prophetic subject of Rome, represents the vision of prophetic history throughout the Bible. All the books of the Bible meet and end in the Revelation and God never contradicts Himself. Never! If you think He has, you are misunderstanding something. The very same Hebrew word (châzôn) is also translated as vision in the book of Proverbs.
Logig waxu ci yëgle dafay laaj ne baat bi “vision” buy tegtal jaar-jaari waxu ci yëgle mooy benn “vision” bi ñuy wax ci téereb Révélation, ndaxte yëgleb wayug Yàlla dafay xamale ne Daniel ak Révélation benn téere lañu, ne dañuy mottaliante, ne dañuy yeggaleante ba ci matug leen, te ne benn sàrtu waxu ci yëgle bi nekk ci Daniel lañuy jëlati ci Révélation. Naka lañu fësal yooyu ci Spirit of Prophecy, dees na leen boole ba noppi ci séeri atikaay yii, ba tax ma dootu leen jëfandikoo fiiat. Dinaa yokk benn poñ wi nu boole woon itam ba noppi, jógé ci Sister White. Poñ woowu mooy ne téere yépp ci Biibël bi dañuy daje tey mujje ci téereb Révélation. “Vision” bi ci jaar-jaari waxu ci yëgle (châzôn) bi nekk ci Daniel te ñu samp ko ak mbirum waxu ci yëgle bu jëm ci Room, mooy tegtal vision bi ci jaar-jaari waxu ci yëgle ci Biibël bépp. Téere yépp ci Biibël bi dañuy daje tey mujje ci Révélation, te Yàlla du mas a weddi boppam. Mukk! Su fekkee ne yaa ngi xalaat ne def na ko, da ngaa xam ne da ngaa déggadi lenn. Benn baat bu Ebrë (châzôn) boobu lañuy tekki itam ne vision ci téereb Proverbs.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Fu am njàkkat genn gis-gis, nit ñi dañuy yàqu; waaye ki sàmm yoon wi, barkeel nga ci moom. Kàddu yu Xelu 29:18.
That is the first point to consider about the verse. If we misunderstand Rome, then we cannot establish the vision of prophetic history. That fact essentially defines the efforts of Jesuits and others throughout history who have introduced counterfeit theology to destroy the prophetic subject of Rome. As we consider the foundational understanding of Rome, we should bear this in mind.
Loolu mooy njëkk poyntu bu ñuy wara seet ci aaya ba. Su fekkee ne dégg-dëggul njàng mi ci Room, kon mënuma taxawal gis-gisu taarixu yëgleb ba. Dëggu loolu moo, ci lu ëpp solo, melokaanu jëfandikookat yi ñu doon wax Jesuites ak ñeneen ci biir taarix, yi duggale teoloji bu fen ngir yàq mbirum yëgleb bi ci Room. Bi nuy xalaat xam-xamu ndombo mu njëkk ci Room, war nanu tënk xel ci loolu.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.
“Ñi ñuy jaaxle ci seen xam-xam bu jëm ci kàddu gi, ñi gisul lan mooy antikiris, dinañu feeñ a teg seen bopp ci wetu antikiris. Léegi amul waxtu ngir nu ànd ak àddina. Danyeel taxaw na ci ay céram ak ci berabam. War nañu dégg propesi yi Danyeel ak Yuuxanaa. Ñuy firi seen bopp. Ñuy jox àddina dëgg yi ku nekk war a xam. Propesi yii war nañu nekk seede ci àddina. Jaarale ko ci seen matalinu ci fan yii mujj, dinañu leeral seen bopp.” Kress Collection, 105.
If you fail to see the meaning of antichrist (Rome) you will join Rome, and this warning is placed within the context of being able to or not being able to understand the books of Daniel and Revelation. The Millerites built the foundational understanding of Adventism upon their identification of Rome. They understood that Rome was represented by two desolating powers, that both were phases of Rome, but they were not at a place in history to see Rome as a three-fold union as represented in the book of Revelation. Daniel is therefore the foundation represented by the Millerites and Revelation is the capstone represented by Future for America. There is another point from Daniel eleven verse fourteen which we wish to identify.
Bu fekke gis melokaanu antikiriis (Room), dinga bokk ak Room, te artuglé bii dañu ko tëral ci mbir mi aju ci mën a xam walla bañ a mën a xam téerey Daniel ak Peeñ gi. Millerites yi tabax nañu xam-xamu dal bi taxawug Adventisme ci seen rëy xam ne Room la. Xamoon nañu ne Room dafañu ko tegtal ci ñaari kàttan yu yàqkat, ne ñoom ñaar ñépp ay jamono yu Room lañu woon, waaye nekkuñu woon ci benn tolluwaay bu taarix ba tax mu man a gis Room ni benn booloo bu ñetti wàll yu ñu tegtale ci téereb Peeñ gi. Noonu nag, Daniel mooy fondamaaŋ bi Millerites yi tegtal, te Peeñ gi mooy doj wu ci kaw wi Future for America di tegtal. Am na beneen tomb bu joge ci Daniel fukk ak benn, saar fukk ak ñeent, bi nu bëgg a xamle.
Miller and the pioneers understood that the image of Nebuchadnezzar’s dream represented the four kingdoms of Babylon, Medo-Persia, Greece and Rome. They could not see beyond the fourth kingdom, for they understood that papal Rome was simply a second phase of Rome and therefore that the fourth kingdom had ended in 1798. From their vantage point of history the only prophetic waymark left was the Second Coming of Christ, where the rock that was cut out of the mountain would strike the feet of the image. The Millerites recognized prophetic distinctions between pagan and papal Rome, but being forced to align 1798 with Christ’s return they could see no further than four kingdoms.
Miller ak ñi njëkkër yi dégg nañu ne nataalu géntu Nebukadnessar day tektal ñeenti nguuru yi di Babilon, Medo-Persia, Gres ak Rom. Mënuñu woon gis lu weesu nguuru bu ñeenteel bi, ndaxte dégg nañu woon ne Rom gu paapal bi dafa nekk rekk ñaareelu jamonoju Rom; te moo tax ñu jàpp ne nguuru bu ñeenteel bi jeex na woon ci atum 1798. Ci seen taxawaayu taarix, benn rekk la woon ci mandargay waxu Yàlla bi des, mooy Ñëw gu Ñaareel gu Kirist, fa doj wi ñu goroon, ba génn ca tund wa, di dóor tànki nataal ba. Millerites yi xam nañu woon ay wuute yu waxu Yàlla diggante Rom gu bëgg-bakkan ak Rom gu paapal, waaye ndax dañu leen sonnaloon ba fàttali 1798 ak dellusi Kirist, mënuñu woon gis lu weesu ñeenti nguuru.
“We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” Seventh-day Adventist Bible Commentary, volume 4, 1168.
“Ñu agsi na ci jamono bi liggéey bu sellu Yàlla tektaloo ci tànki nataal ba, foofu benn weñ gu metti jaxaseek ban suuy. Yàlla am na nitam, askanam ju tànn, ñi seen xel-mëngal war a sell, te waruñu a sos lu xaraan ci njëlbéen ba ak bant, ñax, ak weñ wu yomb a lakk. Bëpp bakkan bu takku ci santaane yi Yàlla dina gis ne li taxawoo sunu ngëm mooy bésub noflaay bu juróomeel fan wa. Su nguur gi màggaloon noflaay bi ni ko Yàlla santaane, dina taxaw ci dooley Yàlla te di aar ngëm gi ñu joxoon gaayi sell ña benn yoon ba noppi. Waaye boroom politig yi dinañu yékkati noflaay bu dëggul bi, te dinañu jaxase seen ngëm gu diine ak sàmm noflaay boobu doomub Baab, di ko teg ci kaw noflaay bi Boroom bi sellal te barkeel, te tàggat ko ngir nit sàmm ko ci sell, muy fàttali ku nekk ci diggante moom ak askanam ba ci junniy maas. Jaxaseb politig bu njëkk ci kërk ak bu réew mooy li weñ gu metti gi ak ban bi di tektale. Booloo boobu dafa doyadi dooley kërk yépp. Jox kërk gi kàttanu nguur gi dina jur ay mebon njariñ. Nit ñi agsi nañu ba jege fu muñug Yàlla di jeex. Dañu jox seen doole ci politig, te booloo nañu ak Baab. Waaye jamono dina ñëw bi Yàlla di mbugal ñi nullal ay yoonam, te seen liggéey bu bon dina dellu ci seen kaw.” Seventh-day Adventist Bible Commentary, volume 4, 1168.
Revelation seventeen is the last identification of the kingdoms of Bible prophecy, and it identifies that seven kingdoms have fallen and that the eighth kingdom is the three-fold union of modern Rome. If the first reference to the kingdoms of Bible prophecy is Daniel chapter two, and it most certainly is; then the last reference should be illustrated by the first reference. How can the four kingdoms of Daniel chapter two agree with eight kingdoms in Revelation seventeen?
Pees na ci téereb Kàddug Yàlla mooy waajal gu mujj ci xamle yi nguur yi ci waxyu Bibil bi, te mu xamle ne juróom-ñaari nguur daanu nañu, te nguur gu juróom-ñetteel gi mooy booloo bi ñetti wàll yu Room bu tey bi. Su fekkee ne ñetteel yi jëkk ci nguur yi ci waxyu Bibil bi mooy Daniel saar ñaar, te noonu la dëgg-dëgg; kon ñetteel yi mujj war nañu ko wone ci misaal bi jëkk. Naka la ñenti nguur yi ci Daniel saar ñaar man a déggoo ak juróom-ñetti nguur yi ci Pees na ci téereb Kàddug Yàlla moom fuk ak juróom-ñaar?
Remember therefore as we proceed, the Millerites could not see prophetic events beyond their history. The message they understood and proclaimed identified the Second Coming of Christ as the next waymark of prophetic history. But if the Millerite understanding of Rome as the symbol that establishes the vision of prophetic history and also Daniel chapter two are both Millerite foundational truths, how can this agree with the eight kingdoms of chapter seventeen of Revelation?
Kon nag nu nu ngir jëmé nuy dem, waa Miller yi mënuñoo gis mbir yi yonent bi wax wéy ci seen jaar-jaar. Xibaar bi ñu déggoon te xamle, mooy ne Ñëwëlu ñaareel bi Kirist mooy tektalu yoon wi ci jaar-jaari yonent yi. Waaye bu fekkee ne xam-xamu waa Miller ci Room ne mooy misaal mi tënk gis-gisu jaar-jaari yonent yi, ak itam Daniel saar ñaareel, ñoo bokk ci dëgg yu taxaw ci sasug waa Miller, naka la loolu man a ànd ak juróom-ñett buur yi nekk ci saar fukk ak juróom-ñaareel bu Peeñu gi?
If you are uncertain if the image of Daniel two is foundational, all you need to do is consider the 1843 and 1850 pioneer charts. Both have the image of Daniel two portrayed upon them. Just as significantly is that Ellen White identifies that both charts were made by God’s direction and by His design.
Soo amul nekkul ci lu jëm ci ne melow Daniel ñaar dafay doon tërël bi gëna njëkk, li nga war a def rekk mooy seet tabló yi ñu defoon ci 1843 ak 1850 ngir ñiy jiitu. Ñoom ñaar ñépp am nañu ci seen kaw melow Daniel ñaar bi ñu wone. Loolu itam am na solo lool, ndax Ellen White wax na ne tabló yooyu ñépp ñu def leen ci ndigal Yàlla te ci pexeem.
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74, 75.
« Gis naa ne ka boole 1843 bi fekk ndigal ci loxo Boroom bi, te waruñu ko soppi; ne lim yi nekkoon ni Mu leen bëggoon; ne loxoom dafa nekkoon ci kawam te muur njuumte bu nekk ci yenn lim yi, ba kenn mënu ko gis, ba keraak loxoom dindiwoon na. » Early Writings, 74, 75.
Of the 1850 chart she stated:
Ci sàrti 1850 ba, moom wax na ne:
“I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.
«Gis naa ne Yàlla nekkoon ci siiwal kartoŋ bii ci loxoy Mbokk Nichols. Gis naa ne am na waxu yonent bu nekk ci Biibël bi ci mbirum kartoŋ bii, te su fekkee ne kartoŋ bii dees na ko jagleel nit ñi Yàlla, su doy na kenn, doy na itam keneen; te su kenn soxlaa beneen kartoŋ bu bees, bu ñu bind ci rëy gu gën a yaatu, ñépp soxla nañu ko ni mel.» Manuscript Releases, volume 13, 359.
There is an ancient proverb from the world that states, “Error has many paths, but truth has only one.” There are several various errors that have been employed to prevent people from recognizing that modern Rome in Revelation seventeen is the eighth head that is of the seven. One of those errors which is employed by the theologians of Adventism is a misrepresentation of the kingdoms of history. I am not here referring to the kingdoms of Bible prophecy, these are two different designations. The kingdoms of Bible prophecy are established upon the first mention in Daniel chapter two, but there were kingdoms of history that preceded Babylon. Ellen White clearly identifies who the kingdoms of history were, but the theologians of Adventism ignore the inspired testimony and create a sequence of kingdoms of history that clouds the understanding that Rome always comes up eighth and is of the seven. Yet it is Rome that establishes the vision.
Am na lépp gu magg gu aju ci àddina bi ne: “Njuumte am na yoon yu bare, waaye dëgg amul ludul benn yoon.” Am na ay njuumte yu bari yu ñu jëfandikoo ngir tere nit ñi ngir ñu xam ne Room bu jamono jii ci Peeñu gi, saar 17, mooy boppu juróom-ñaareel bi nekk ci juróom-ñaar ya. Benn ci njuumte yooyu, bi yëgkat yu Adventism di ko jëfandikoo, mooy wone nguurug jaar-jaar yi ci anam yu jubadi. Fii, maay waxul ci nguur yi ci waxi yonent yi nekk ci Biibël bi, ndaxte ñaari tudd yooyu wuute nañu. Nguur yi ci waxi yonent yi ci Biibël bi, sampu nañu leen ci njëkk a tudd ci Daniel saar 2, waaye amoon na ay nguur yu jaar-jaar yu jiitu Babilon. Ellen White wax na leer nañu kan ñooyoon nguur yu jaar-jaar yooyu, waaye yëgkat yu Adventism yi bañ nañu seede bu waxee ak xel mu Sell mi, te sos tëralin bu nguur yu jaar-jaar yi ngir lëndëm xam-xam ne Room dafa yéeg saa su ne juróom-ñaareel, te bokk na ci juróom-ñaar ya. Teewul, Room mooy taxa sampug vision bi.
The theologians of Adventism and apostate Protestantism suggest that the kingdoms of history were Egypt, Assyria, Babylon, Medo-Persia, Greece, Rome and on. Sister White informs us that there is a third kingdom of history, which they choose to leave out. Are they leaving out that kingdom, or are they leaving out the Spirit of Prophecy? Both.
Borom xam-xamu teolojig Adventisme ak Protestantisme bu bàkku daan nañu wax ne nguur-nguuri taarix yi mooy Misra, Asiri, Babilon, Medo-Persi, Gres, Room ak lu ci topp. Rakku jigéen White xamal na nu ne am na ñatteelu nguur ci taarix, bi ñoom tann a bàyyi. Ndax dañuy bàyyi boobu nguur, walla dañuy bàyyi Xelu Yëgle bi? Ñoom ñaar.
“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.
“Jëfandikoo xeeti réew yi, yi benn ci gannaaw benn jot seeni waxtu ak seeni bérab yu ñu leen séddale woon, te ci lu ñu xamul woon di seede ci dëgg gi ñoom seen bopp xamunuñu woon lu mu tekki, di wax ak nun. Yàlla jagleel na bépp réew ak bépp nit ci jamono jii ab bérab ci biir mbir mu mag. Tey, nit ñi ak xeeti réew yi dañuy leen natt ak filàmp bi nekk ci loxoy Ki dul juum mukk. Ñépp, ci seen tànn bopp, dañuy dogal seen peyoor, te Yàlla mooy jiite lépp ngir amal ay mébétam.”
“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.
“Jaar-jaar yi Ki Maag mi nekk ci naanam baaxal ci Kàdduam, te boolee lëkkalekaay ak lëkkalekaay ci jëflanteb yëgleb, dale ci ba fàww ba weesu ba fàww buy ñëw, daf nu wax fan la nu nekk tey ci doxalin jamono yi, ak lan lañu man a seentu ci jamono jiy ñëw. Lépp lu yëgleb waxoon ne dina am, ba ci jamono jii, wonees na ko ci xëtu jaar-jaar; te nu man a wóolu ne lépp lu des a ñëw dina mat seeni yoon.”
“The final overthrow of all earthly dominions is plainly foretold in the word of truth. In the prophecy uttered when sentence from God was pronounced upon the last king of Israel is given the message: ‘Thus saith the Lord God; Remove the diadem, and take off the crown: … 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 21:26, 27.
“Wax ju mujj ci daanel bépp nguurug suuf si, waxu dëgg bi wax na ko bu leer. Ci waxi yonent bi ñu jottali baat bi, bi àtteg Yàlla wàcce woon ci kaw buur bu mujj bu Israyil, ndigal li mooy: ‘Li Boroom bi Yàlla di wax mooy; dindi mbubb mu buur, te jëlée kaalaama; … yékkati ki suufeel, te wàññi ki kawe. Dinaa ko daaneel, daaneel, daaneel; te du nekkati, ba Kooku ñëw, ki neexul dëgg-rightam; te dinaa ko ko jox Moom.’ Ezekiel 21:26, 27.”
“The crown removed from Israel passed successively to the kingdoms of Babylon, Medo-Persia, Greece, and Rome. God says, ‘It shall be no more, until He come whose right it is; and I will give it Him.’
“Kaalaama bi jële ci Israyil, jàll na teg na ca njëkk ci nguurug Babilon, ba noppi ci Medo-Persia, Gereg, ak Room. Yàlla ne: ‘Du amati benn, ba keroog ki ko yelloo dikk; te dinaa ko jox Moom.’”
“That time is at hand. Today the signs of the times declare that we are standing on the threshold of great and solemn events. Everything in our world is in agitation. Before our eyes is fulfilling the Saviour’s prophecy of the events to precede His coming: ‘Ye shall hear of wars and rumors of wars…. Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’ Matthew 24:6, 7.
“Waxtu woowu jege na. Tey, tegn yi jamono bi di wone ne nu ngi wax ne nun ngi taxaw ci bunt bu njëkk bi ngir xew-xew yu mag te yu tedd. Lépp lu nekk ci sunu àddina mi dañuy yëngu ak xultu. Ci sunu bët yi la yonenteb Musalkat bi ci lu xewlu balaa ñëwam di mat, ne: ‘Dingeen dégg ay xare ak ay xibaaru xare…. Xeet dina jóg ci kaw xeet, nguur dina jóg ci kaw nguur: te dina am xiif, ak mbas, ak suuxu suuf ci bérab yu bare.’ Matthew 24:6, 7.”
“The present is a time of overwhelming interest to all living. Rulers and statesmen, men who occupy positions of trust and authority, thinking men and women of all classes, have their attention fixed upon the events taking place about us. They are watching the strained, restless relations that exist among the nations. They observe the intensity that is taking possession of every earthly element, and they recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.
“Jamono jii nooy na waxtu wu fees ak yéene bu réy ci ñépp ñi nekk ci dund. Kilifay réew yi ak ñi di jiitey mbirum réew, góor ñi yor bérab yu ñu leen wóolu ak sañ-sañ, nit ñi xalaat bu baax, góor ak jigéen ci wàll yu nekk, ñépp teg nañu seen xel ci xew-xew yi di am wër nun. Ñu ngi seetaan njaxlafaan ak àndandoo yu metti yi nekk diggante xeeti réew yi. Ñuy gis dooley coono jooju di jël bépp mbir mu aju ci suuf, te ñu xam ne lu réy te war a dogal mu ngi bëgg a xew—mooy ne àddina bi agsi na ci wetug jafe-jafe ju réy lool.”
“Angels are now restraining the winds of strife, that they may not blow until the world shall be warned of its coming doom; but a storm is gathering, ready to burst upon the earth; and when God shall bid His angels loose the winds, there will be such a scene of strife as no pen can picture.
«Léegi, malaak yi ñu ngi téye ngëlaw yi di jur xuloo, ngir muñu bañ a wal ba keroog adduina bi degglu nañ ko ci musibaam buy ñëw; waaye bët set na, te mu ngi waajal a xar ci suuf si; te bu Yàlla digle ay malaakaam ñu bàyyi ngëlaw yi, dina am jafe-jafe ak xuloo yu kenn mënul a nataal ak pen.»
“The Bible, and the Bible only, gives a correct view of these things. Here are revealed the great final scenes in the history of our world, events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear.” Education, 178–180.
“Biibël bi, te Biibël bi rekk, mooy joxe xalaat wu jub ci mbir yii. Fii lañuy feeñal ay misaal yu mag yu mujj ci taarixu sunu àddina, xew-xew yi seeni ker gi tàmbalee ba noppi a jël ndëwënteem, te riir yu seen ñëw di joxe suuf si yëngu, ak xol yi nit ñi di daanu ndax ragal.” Education, 178–180.
This passage has much light for our time, but what I want to point out is that Sister White clearly identifies that the kingdom of history that preceded Babylon was Israel, not Assyria. The kingdoms of history that is used by theologians leave out Israel as a kingdom of history, in spite of the power and glory that was established during the reign of king Solomon, and in spite of inspiration’s direct testimony through Ezekiel and Ellen White that the crown of Israel passed to Babylon.
Li ci wax am na loolu leer ngir sunu jamono, waaye li ma bëgg a tegtal mooy ne Sœur White wone na bu leer ne nguur gi ci jaar-jaaru nettali bi jiitu Bàbbilón mooy Israyil, waaye du Asiri. Nguur yu jaar-jaaru nettali yi nga xam ne theologian yi di leen jëfandikoo, dañuy bàyyi Israyil ci biti mel ni du woon ab nguur ci nettali bi, doonte kàttan ak ndam li ñu tabaxoon ca nguurug buur Suleymaan, te it doonte seede bu jub bu wax ju ñëw ci Ezekiel ak Ellen White ne kaalaama Israyil jàll na ba àgg ci Bàbbilón.
If we apply the inspired commentary to the kingdoms of history, we find that Israel needs to be counted among those kingdoms. Israel, Assyria and Egypt are kingdoms of history that preceded the first kingdom of Bible prophecy which was Babylon. Therefore, the fourth kingdom of “history” was Babylon, the fifth was Medo-Persia, the sixth was Greece, the seventh was pagan Rome, and the eighth was papal Rome, which was of the seven for it represents the second phase of pagan Rome. With the kingdoms of history papal Rome is the eighth, and is of the seven.
Bu nu jëfandikoo wax ju soloo ci li ñu bind ci xel mu Sell mi ngir wax ci nguur yu jaar ci jaar-jaar, dina nu gis ne Yisraayil war nañu koo wax ne bokk na ci nguur yooyu. Yisraayil, Asiri ak Misra bokk nañu ci nguur yu jaar ci jaar-jaar yu jiitu woon njëkk nguur gi ci waxi yoonent gi nekk Babilon. Kon, ñenteelu nguur gi ci “jaar-jaar” mooy Babilon, juróomeelu gi mooy Mèdes ak Perse, juróom-beneelu gi mooy Geres, juróom-ñaareelu gi mooy Room bu bokkul woon ak Papaas, te juróom-ñetteelu gi mooy Room bu Papaas, mi bokk ci juróom-ñaareet yi ndaxte mooy ñaareelu jamonoju Room bu bokkul woon ak Papaas. Bu ñu boolee ak nguur yu jaar ci jaar-jaar, Room bu Papaas mooy juróom-ñetteelu gi, te bokk na ci juróom-ñaareet yi.
In Daniel seven we have the kingdoms of Bible prophecy represented by beasts. Babylon is the lion that was followed by the bear of Medo-Persia. The third was Greece as the leopard, and then Rome as the “dreadful and terrible” beast that had “iron teeth.” The terrible beast in agreement with the image of Daniel two is Rome, the fourth kingdom of Bible prophecy.
Ci saareel Daniel juróom-ñaar, dañu fee ngi misaal nguur-nguuri waxi Yonent yi ci xarnu yi ak rab yu ànd ak doole. Babilon mooy gaynde gi, te topp na ko beeri Med-Pers. Ñetteelu bi mooy Gres ci melow xaj bu tàng, ba noppi Room ci melow rab bu “ragal lool te metti lool” te amoon “bàyyi weñ yu ferr.” Rab bu ragal boobu, ci méngoo ak nataalu Daniel ñaar, mooy Room, nguur gu ñenteel gi ci waxi yonent yu Biibël.
The Millerites understood the fourth kingdom to be Rome, so they understood the characteristics of the terrible beast as such, and simply applied all the prophetic characteristics of the beast unto the fourth kingdom. They saw the distinction between pagan Rome and papal Rome in the passage, but could not see a fifth kingdom of Bible prophecy, for they correctly used the first mention of the kingdoms of Bible prophecy as their point of reference. But the distinction between the two Rome’s is in the passage, which allows us to consider the distinction between the two Rome’s as representing two kingdoms. But this is not the point we are considering.
Ñi topp ñaawkat yi ci Millerites da ñu déggoo ne ñetteelu nguur gi mooy Room; kon da ñu xam melokaan yi ci rab wu metti wa noonu, te da ñu daldi jëfandikoo mboolem melokaan yu yonent ci rab wa ci kaw ñetteelu nguur ga. Da ñu gisoon wuute bi nekk ci xaaj bi diggante Room gu bokk ci xam-xamu tuuti ak Room gu nguurug paap, waaye mënuñu woon gis juróomeelu nguur gi ci yonent yi ci Biibël, ndaxte da ñu jëfandikoo bu baax njëlbéen bi ñu jëkk a wax ci nguur yi ci yonent yu Biibël ni seen pexeefu tekkit. Waaye wuute bi nekk ci diggante ñaari Room yi am na ci xaaj bi, te loolu may na nu xalaat ne wuute bi diggante ñaari Room yi dafa tegu ci ñaari nguur. Waaye loolu du poñ bi nuy seet fii.
Thus he said, The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces. And the ten horns out of this kingdom are ten kings that shall arise: and another shall rise after them; and he shall be diverse from the first, and he shall subdue three kings. And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. But the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end. Daniel 7:23–26.
Noonu mu ne: Rab wuñette bu ñeenteel bi mooy buurug ñeenteel bi ci suuf, te dina wuute ak bépp buur; dina lekk suuf sépp, di ko dóor ba daanu, te damm ko ay xaaj. Te fukki wóll yi nekk ci buurug bii mooy fukki buur yu di jógsi; te beneen dina jóg gannaaw leen; moom dina wuute ak ñi njëkk, te dina suufeel ñetti buur. Dina wax ay kàddu yu réy yu jëm ci Aji Kawe ji Gën a Kawe, te dina sonal gaayi sell yi yu Aji Kawe ji Gën a Kawe, te xalaat ne dina soppi jamono ak yoon yi; te dees na leen jébbal ci loxoom ba ker, ak ay ker, ak genn xaajub ker. Waaye àtte bi dina toog, te dees na tere nguuru gi ngir alag ko, ba ko yàq ba mu jeex. Daniel 7:23–26.
The fourth kingdom in Daniel two is Rome. The ten horns represent the ten nations that represent the kingdom of pagan Rome, and before papal Rome would take control of the world in 538, three of those kingdoms would be removed, or plucked up. Then the “little” “horn” of verse eight with “eyes like the eyes of man, and a mouth speaking great things,” would arise. If we have ten horns in the fourth kingdom and three are removed in order for the “little horn” to replace those three horns, then when the three horns are removed it leaves seven horns, and the little horn is the eighth, for Rome always comes up eighth and is of the seven. There is much light concerning Rome in its two phases in this chapter, but we are simply here providing a second witness that prophetically as well as historically, Rome comes up eighth and is of the seven.
Ñetteelu buur bu ñenteel bi ci Daniel ñaar mooy Room. Ñaari bakk yu fukk yi dañuy tegtal fukki xeeti réew yi di tegtal nguurug Room gu pagan, te balaa Room gu papal jël kilifay àddina bi ci 538, ñetti ci yooyu nguur dañoo war a neenal, walla ñu rëcc leen. Noonu “bakk” bu “ndaw” bi ci aaya juróom-ñaareel bi, ak “bët yu mel ni bëtum nit, ak gémmiñ guy wax ay mbir yu mag,” dina feeñ. Bu fekkee am nañu fukki bakk ci nguur gu ñenteel gi, te ñett ñooñu neenal ngir “bakk bu ndaw bi” wuutu ñetti bakk yooyu, kon bu ñetti bakk yi neenalee, juróom-ñaar a des, te bakk bu ndaw bi mooy bakk bu juróom-ñetteel; ndaxte Room dafa sax di jóg ci juróom-ñetteel te bokk na ci juróom-ñaari bakk yi. Am na lëri yu bari ci mbirum Room ci ñaari jamono yi mu jaar ci pàcc mi, waaye fii dafa nekk rekk nu joxe seede su ñaareel ne, ci waxu yonent ak ci jaar-jaar, Room dafa di jóg ci juróom-ñetteel te bokk ci juróom-ñaari bakk yi.
In chapter eight we find the enlargement of chapter seven. The chapter once again identifies the kingdoms of Bible prophecy but leaves off the first kingdom of Babylon for when Daniel received the vision of chapter eight it was very close to the end of Babylon. In the chapter Medo-Persia is represented by a ram that had two horns. Greece is represented by a goat with one horn that is broken and produces four horns out of the broken horn. Then a “little horn” follows after Greece, and once again the little horn is representing Rome. Though Rome was not a direct descendant from the empire of Greece, the passage portrays the little horn as coming out of one of the four horns that arose in the Greek kingdom after the first horn—representing Alexander the Great—was broken. Rome was not a descendant of the Greeks, but it began its conquering of the world from the area of Greece, and in that sense, it came out of one of those four horns.
Ci saraxalu juróom-ñaar ñu gis fa yaatalug saaru juróom-benn bi. Saar bi dellu xamale nguur yi ci waxi yonent yi nekk ci Biibël, waaye bàyyi nguur gu njëkk ga di Babilon, ndax ba Daaniyel amee peeñu gi ci saaru juróom-ñaar bi, mu nekkoon lu jege lool ci mujjug Babilon. Ci saaru bi, Mèdes ak Perses ñu feeñal leen ni xar mu góor mu am ñaari wóll. Gereg moom feeñal nañu ko ni bëy bu am benn wóll, te wóll woowu dafa damm, ba juré ñaari wóll yi di ñeent ci bérab bu wóll bu damm ba nekkoon. Gannaaw loolu, “wóll wu ndaw” topp ci gannaaw Gereg, te fii itam wóll wu ndaw woowu mooy feeñal Room. Doonte ne Room bokkul woon ci juddug-juddug gu jub ci mbooloom nguurug Gereg, xel mi dafa wone wóll wu ndaw wi ni mu génne ci benn ci ñeenti wóll yi jóge woon ci nguurug Gereg gannaaw ba wóll bu njëkk bi — mi di feeñal Aleksàndar Mu Mag — dammee. Room nekkoonul juddug Gereg yi, waaye tambale na nootam àddina ci goxub Gereg, te ci noonu la, ci benn xeetu xam-xam, mu génne ci benn ci ñeenti wóll yooyu.
We therefore find in chapter eight a second witness to chapter seven. Medo-Persia had two horns, Greece had one and thereafter four more horns. That equals seven horns before Rome, as the little horn came out of one of Greece’s four horns. Two plus one plus four equals seven, then Rome, the little horn, is the eighth and it is of the seven. It is worth noting that in this passage that identifies that Rome comes out of one of the Greek horns is one of the greatest prophetic arguments that Miller and his co-laborers had to meet in their history.
Noonu nag gis, ci ayal juróom-ñett ba, seede bu ñaareel bi ci ayal juróom-ñaari bi. Mèdóo-Pèrsa amoon na ñaari bëñ, Gres amoon na benn, te gannaaw loolu juróom-ñeent yeneen bëñ. Loolu mooy juróom-ñaari bëñ yu jiitu Room, ndaxte bëñ bu ndaw bi génn na ci benn ci juróom-ñeenti bëñi Gres. Ñaar yokk benn yokk juróom-ñeent mooy juróom-ñaari, ba noppi Room, bëñ bu ndaw bi, mooy bu juróom-ñetteel te mu ngi bokk ci juróom-ñaari ba. Yees nañu koo seetlu ne ci xaaj bii miy wone ne Room génn na ci benn ci bëñi Gres, la bokk ci yenn ci gëna réy ci xalaati yonent yi Miller ak ay liggéeykatam waroon a jànkoonte ak yi ci seen jaar-jaar.
The Protestants of that history insisted that the little horn of Rome could not be Rome, for the prophecy identifies that the little horn came out from one of the four Grecian horns. They therefore argued that the little horn represented Antiochus Epiphanes who was one of the Seleucid kings that carried on through history after the division of Alexander the Great’s demise. The argument of Millerite history over this issue was so great that on the 1843 chart the argument against the Protestant teaching that was based upon the fact that Daniel saw the little horn come out from one of the four Grecian horns and therefore could not identify Rome, for Rome did not descend from Greece. The argument impacted all the passages in Daniel where Rome is identified. The Protestant position included that the “robbers of thy people” in verse fourteen of Daniel eleven had to be Antiochus Epiphanes. The Millerites therefore included upon the chart that Sister White identified was “directed by the hand of the Lord and should not be altered,” a reference to Antiochus Epiphanes identifying why he could not have been that fourth kingdom. Does Rome establish the vision of prophetic history or did a Seleucid king that died over a hundred years before Christ was born represent the power that stood up against Christ at his crucifixion?
Protestaŋ yi ci jaar-jaar boobu daan sax ci ne ndaw baat bu Rom mëna nekkul Rom, ndax ab yoon wi wax na ne ndaw baat boobu génne na ci benn ci ñeenti baat yu Gereg yi. Kon nag ñoom di wax ne ndaw baat boobu mooy Antiochus Epiphanes, mi nekkoon benn ci buur yu Seleucid yi, ñi wéyaloon seen jaar-jaar ginnaaw tasug nguurug Alexandre le Grand gannaaw deeŋam. Weranteb jaar-jaaru Millerite ci mbir mii magoon lool, ba tax ci taabal bu 1843, ñu bind fa werante bi di jàppale dëggal njàngalem Protestaŋ yi, mi sukkandikoo ci li Daniel gisoon ne ndaw baat bi génne na ci benn ci ñeenti baat yu Gereg yi, te moo tax mënul woon a mel ni mooy Rom, ndaxte Rom jógewuñu ci Gereg. Werante boobu dafa laal yépp ay kàddu yi nekk ci Daniel, fa ñuy ràññee Rom. Taxawaayu Protestaŋ yi daan boole ne “sàcc yi ci sa xeet” yi ci aaya fukk ak ñeentelu Daniel fukk ak benn war nañoo doon Antiochus Epiphanes. Kon nag Millerite yi daan yokk ci taabal ba, bi Sœur White wax ne “loxol Boroom bi moo ko jiitewoon, te warul a soppiku,” ab dal ci Antiochus Epiphanes ngir wone lu tax mënul woon nekk nguur googu gëna ñeenteel. Ndax Rom moo dëgëral gis-gisu jaar-jaaru yonent bi, walla buur bu Seleucid bu deewe woon lu ëpp téeméeri at laata Kirist juddu moo doon firndeel kàttan ga taxawoon a jàppoo ak Kirist ci saa-saa bu ñu ko daajee ci bant bi?
The question that could be raised is, why was Daniel shown Rome coming out of one of the Grecian horns, if Rome was not a direct descendant of Greece? The answer is that the beginning of Rome’s rise to power began in that region which had formerly been Greek territory, but why was the prophecy portrayed in such a way to allow for that confusion?
Laaj bi ñu man a yékkati mooy, lu tax lañu won Danyeel ne Room génn na ci benn ci béjjeni Gereg yi, su fekkee ne Room nekkuloon sët wi jëkk ci Gerees? Tontu bi mooy ne tambali yokkute kàttanu Room dafa tàmbalee woon ci goxu woowu, bi nekkoon lu njëkk a doon suufu Gerees; waaye lu tax lañu melal waxu yonent bi noonu, ba mu may taxaw ci jaxasoo jooju?
At least one answer, beyond the importance of noting where Rome began to rise, is that the enigma of Rome always coming up eighth and being of the seven is answered by Rome being associated with the territory of Greece, in order to retain the enigma’s point of Rome being of the seven. The enigma is that important, though the Millerites could never have understood that concept from their vantage point in history. The fact that all the references upon not only the 1843, but also the 1850 chart are illustrations of subjects that are directly addressed in God’s prophetic Word, except for the one reference that emphasizes that Antiochus Epiphanes is not the power that stood against Christ, makes the addition to the chart very significant. How sad is it that when Adventism left their foundations, they find themselves today teaching that the power of verse fourteen of Daniel eleven is Antiochus Epiphanes and not Rome! They now teach what the Millerites opposed so strongly that they represented that controversy upon the 1843 chart!
Bu benn tontu benn jëfandikookat boolee ak solo bi ci xam fu Room tàmbalee yëngu ngir yéeg, mooy ne lu tax Room di faral di feeñ ñetteelu juróom-ñett ba tey bokk ci juróom-ñaar ña, dees na ko tontu ci li Room ñu boole ko ak suuf su Gereg, ngir denc baax njariñu kumpa googu ci ne Room bokk na ci juróom-ñaari nguur ya. Kumpa googu am na solo lool, doonte Millerit yi mënulñu woon a xam xalaat boobu ci seen taxawaayu jaar-jaar bu askan wi. Li war a xam mooy ne jëfandikookat yépp yi nekk ci du 1843 rekk waaye itam ci taabal bu 1850, ay nataal lañu yu jëm ci yëf yi Kàddu Yàlla gu wax ci yonent yi waxee xóot-xóot, ludul benn jëfandikookat bi di dëggal ne Antiochus Epiphanes du doole ji taxawoon a weddi Kirist, moo tax yokk boobu ci taabal bi am solo lool. Aka metti ci li, bi Adventism bàyyee seeni fondasyoŋ, tey ñu ngi fekk seen bopp di jàngale ne doole ji ci aaya fukki ak ñeent ci Daniel fukki ak benn mooy Antiochus Epiphanes te du Room! Léegi ñu ngi jàngale li Millerit yi daan a dëkku bu baax ba xeex ko lool, ba tax ñu wone woon werante googu ci taabal bu 1843!
The kingdoms of history identify that Rome comes up eighth and is of the seven. The “little horn” in chapter seven that speaks “great words against the Most High” comes up eighth and is of the seven. The horns of chapter eight identify that Rome comes up eighth and is of the seven.
Nguuru tarih bi diine ne Rooma moŋgeel juróom ñetteel, te mu bokk ci juróom ñaar yi. “Bëñ bu ndaw bi” ci saar ba juróom ñaareel, bi waxe “ayu kàddu yu mag ci contra Kawe gi gën a Kawe,” moom itam moŋgeel juróom ñetteel, te mu bokk ci juróom ñaar yi. Bëñ yi ci saar ba juróom ñatteel diine ne Rooma moŋgeel juróom ñetteel, te mu bokk ci juróom ñaar yi.
In the next article we will consider how modern Rome, as represented in Revelation seventeen comes up eighth and is of the seven. We will then return to Daniel two and identify why Daniel two’s four kingdoms, which is the first mention of the kingdoms of Bible prophecy, is in agreement with Revelation seventeen’s eight kingdoms.
Ci ñëw gu toftal bi, dina xalaat ni Roomu jamono jii, ni ko Peeñu gi fukk ak juróom-ñaareel bii teewal, di feeñ juróom-ñaareel bu wax ne mu ngi bokk ci juróom-ñaari nguur yi. Gannaaw loolu dinañu dellu ci Dañeel ñaar, te wone lu tax ñenti nguur yi ci Dañeel ñaar, yi di njëkk a tudd nguur yi ci waxu yonent Yàlla ci Biibël bi, déggoo ak juróom-ñaari nguur yi ci Peeñu gi fukk ak juróom-ñaareel.