In the previous article we identified that the Millerites could not see Rome as more than pagan and papal Rome, though they did address the distinctions between those two powers. For the Millerites the distinctions between pagan and papal Rome did not lead them to recognize that papal Rome was the fifth kingdom that followed the fourth kingdom of pagan Rome. After the disappointment in 1844, Sister White identified the three powers of Revelation twelve and thirteen as the dragon in chapter twelve, then the papacy, as the beast that came from the sea in chapter thirteen that was followed by the United States as the beast that came out of the earth. After the foundation was laid, the Lord opened the light upon the three-fold union of the dragon, the beast and false prophet that in chapter sixteen of Revelation leads the world to Armageddon.
Ci bind ji weesu woon, nu wonnee ne Millerites mën nañu gis Room lu weesu Room gu ñu tudd buur-bàkkaat ak Room gu paapal rekk, doonte sax dañu waxoon ci wuute yi nekk ci diggante kàttan yooyu ñaar. Ci seen xel, wuute yi nekk ci diggante Room gu buur-bàkkaat ak Room gu paapal indiwul leen ci xam ne Room gu paapal moo doon juróomeel nguur gi toppoon ñeenteel nguur gi, mooy Room gu buur-bàkkaat. Gannaaw njeexital bi amoon ci atum 1844, Soeur White wone na ne ñetti kàttan yi ci Peeñu ma 12 ak 13 mooy njaay mi ci sareet 12, ba noppi paap bi, mooy rab wi jóge ci géej gi ci sareet 13, te topp na ko États-Unis, mooy rab wi jóge ci suuf si. Bi fondmaŋ bi tëjeewee, Boroom bi ubbi na leer gi ci ñoom ci mbooloom ñetti wàll yi, mooy njaay mi, rab wi ak yonent bu dëggul bi, te mbooloo moomu moo jiite àddina si ba Armageddon ci sareet 16 bu Peeñu ma.
“The line of prophecy in which these symbols are found begins with Revelation 12, with the dragon that sought to destroy Christ at His birth. The dragon is said to be Satan (Revelation 12:9); he it was that moved upon Herod to put the Saviour to death. But the chief agent of Satan in making war upon Christ and His people during the first centuries of the Christian Era was the Roman Empire, in which paganism was the prevailing religion. Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.
«Rëddinu waxu yonent bi, bi ñu gisee xeetu misaal yii, tambalee na ci Peeñu 12, ak njaay mi doon wut a rey Kirist bu Mu juddoo. Waxees na ne njaay mi mooy Seytaane (Peeñu 12:9); moom la doon yëngu ci Erodd ngir rey Musalkat bi. Waaye jëfandikukat bu gën a mag bu Seytaane ci xeex ak Kirist ak ay nitam ci at yu njëkk yi ci jamono ju Kiriscaange, mooyoon Nguuru Room, bi nekkoon fu diine ju bokk ak xonq yi di diine ji gën a law. Noonu nag, doonte njaay mi, ci njàlbéenam, di firndeel Seytaane, waaye itam, ci beneen anam, mooy misaalu Room gu bokk ak xonq yi.»
“In chapter 13 ( verses 1–10) is described another beast, ‘like unto a leopard,’ to which the dragon gave ‘his power, and his seat, and great authority.’ This symbol, as most Protestants have believed, represents the papacy, which succeeded to the power and seat and authority once held by the ancient Roman empire. Of the leopardlike beast it is declared: ‘There was given unto him a mouth speaking great things and blasphemies…. And he opened his mouth in blasphemy against God, to blaspheme His name, and His tabernacle, and them that dwell in heaven. And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.’ This prophecy, which is nearly identical with the description of the little horn of Daniel 7, unquestionably points to the papacy.
Ciib 13 (sarax 1–10) dañu fa mel ne amna beneen rab buy mel ni “sàrtt,” te dragon bi jox na ko “dooleem, ak toogu nguuram, ak sañ-sañu mag.” Mbind mi, ni ko yépp lu bari ci Protestaaŋ yi gëm, dafa tekki paapasi bi, mi jot ci doole, ak toog, ak sañ-sañ gañcaax yi nguur gu màgg ga Room bu yàgg ya moomoon woon. Ci mbirum rab wu mel ni sàrtt wi, waxees na ne: “Joxees na ko gémmiñ guy wax yu màgg ak saaga…. Mu ubbi gémmiñam ngir saaga Yàlla, ngir saaga Turam, ak këram gu sell ga, ak ñi dëkk ci asamaan.” “Joxees na ko it ngir mu xare ak gaayi Yàlla yu sell yi, ba not leen; te joxees na ko sañ-sañ ci kaw xeet yépp, ak làkk yépp, ak réew yépp.” Kàddug wax jii, gi bëgg a mel ni melokaanu tuur wu ndaw wa ci Daniel 7, bañu ca am genn sikki-sakka, dafa jublu ci paapasi bi.
“‘Power was given unto him to continue forty and two months.’ And, says the prophet, ‘I saw one of his heads as it were wounded to death.’ And again: ‘He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword.’ The forty and two months are the same as the ‘time and times and the dividing of time,’ three years and a half, or 1260 days, of Daniel 7—the time during which the papal power was to oppress God’s people. This period, as stated in preceding chapters, began with the supremacy of the papacy, A.D. 538, and terminated in 1798. At that time the pope was made captive by the French army, the papal power received its deadly wound, and the prediction was fulfilled, ‘He that leadeth into captivity shall go into captivity.’
«“Ñu ko maye kàttan ngir mu sax ñeent-fukk ak ñaari weer.” Te, nee na yonent bi: “Gis naa benn ci ay boppam, mel ni dees ko gaañu ba ci dee.” Teaat: “Ki jëriñ nit ñi ca njaam ga, moom it dina dem ca njaam ga; ki rey ak saafara bi, war na ñu rey ko ak saafara bi.” Ñeent-fukk ak ñaari weer yi, ñoom lañuy benn ak “jamono ak jamono yi ak genn-wàllu jamono,” ñetti at ak genn-wàll, walla 1260 fan, ci Daniel 7—jamono ji kàttanu baab bi war a sonal nit ñi Yàlla. Jamono jii, ni ñu ko waxe ci ay xaaj yu jiitu, tambalee na ak kilifteefu baab bi, A.D. 538, te jeex na ci 1798. Ca jamono jooju, soldaaru Farãs yi jàpp nañu baab bi ne ko ca njaam ga, te kàttanu baab bi jot na ci ay gaañu yu rey; noonu la kàddug wax ba mat, “Ki jëriñ nit ñi ca njaam ga, moom it dina dem ca njaam ga.”»
“At this point another symbol is introduced. Says the prophet: ‘I beheld another beast coming up out of the earth; and he had two horns like a lamb.’ Verse 11. Both the appearance of this beast and the manner of its rise indicate that the nation which it represents is unlike those presented under the preceding symbols. The great kingdoms that have ruled the world were presented to the prophet Daniel as beasts of prey, rising when ‘the four winds of the heaven strove upon the great sea.’ Daniel 7:2. In Revelation 17 an angel explained that waters represent ‘peoples, and multitudes, and nations, and tongues.’ Revelation 17:15. Winds are a symbol of strife. The four winds of heaven striving upon the great sea represent the terrible scenes of conquest and revolution by which kingdoms have attained to power.
“Ci jamono, am beneen nata nañu fi indi. Yonent bi ne: ‘Ma gisoon beneen rab buy génne ci suuf si; amoon na ñaari geñ yu mel ni xar.’ Aaya 11. Mbind mi rab boobu am ak noonu mu yéegée, ñoom ñaar dañuy won ne xeetu réew mi mu tegtal bokkul ak yi ñu won ci melo yi jiitu. Réew yu mag yi nguuru adduuna, ñu wone ko yonent Daniel ni ay rab yu lekk, di yéeg bi ‘ñenti ngelawi asamaan di xeex ak géej gu mag gi.’ Daniel 7:2. Ci Peeñu 17, malaaka ma firi ne ndox yi dañuy tegtal ‘xeet yi, mbooloo yi, xeeti réew yi, ak làkk yi.’ Peeñu 17:15. Ngelaw yi, màndarga lañu ci xuloo. Ñenti ngelawi asamaan yiy xeex ci géej gu mag gi dañuy tegtal ñaawtéef yu metti yu nangu ak yu réew yi jëlée kàttan ci jàppale ci ngànnaay ak sàkku-gànt.”
“But the beast with lamblike horns was seen ‘coming up out of the earth.’ Instead of overthrowing other powers to establish itself, the nation thus represented must arise in territory previously unoccupied and grow up gradually and peacefully. It could not, then, arise among the crowded and struggling nationalities of the Old World—that turbulent sea of ‘peoples, and multitudes, and nations, and tongues.’ It must be sought in the Western Continent.
“Waaye rab wu am bënni xar, gis nañu ko mu ‘jógé ci suuf si.’ Bu dul daanu yeneen doole ngir taxawal boppam, xeetu réew mi mel ni moomu war na jóg ci suuf su kenn dëkkul woon bu baax, te màgg ndank-ndank ak jàmm. Kon nag, manula jóg ci biir xeeti réew yi fees te di xeexante ci Àddina gu Yàgg ga—géej gu yëngu-yëngu ga ngiy tekki ‘xeet yi, ak mbooloo yi, ak xeeti réew yi, ak làkk yi.’ Fàww nag, war nañu ko seet ci Kontinaaŋu Sowwu bi.”
“What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America. Again and again the thought, almost the exact words, of the sacred writer has been unconsciously employed by the orator and the historian in describing the rise and growth of this nation. The beast was seen ‘coming up out of the earth;’ and, according to the translators, the word here rendered ‘coming up’ literally signifies ‘to grow or spring up as a plant.’ And, as we have seen, the nation must arise in territory previously unoccupied. A prominent writer, describing the rise of the United States, speaks of ‘the mystery of her coming forth from vacancy,’ and says: ‘Like a silent seed we grew into empire.’—G. A. Townsend, The New World Compared With the Old, page 462. A European journal in 1850 spoke of the United States as a wonderful empire, which was ‘emerging,’ and ‘amid the silence of the earth daily adding to its power and pride.’—The Dublin Nation. Edward Everett, in an oration on the Pilgrim founders of this nation, said: ‘Did they look for a retired spot, inoffensive for its obscurity, and safe in its remoteness, where the little church of Leyden might enjoy the freedom of conscience? Behold the mighty regions over which, in peaceful conquest, … they have borne the banners of the cross!’—Speech delivered at Plymouth, Massachusetts, Dec. 22, 1824, page 11.
“Ban càmm bu bees bu Àdduna Bees bi mooy mi doon jóg ci kàttan atum 1798, di joxe yéene bu doole ak màggat, te di yóbbu xelum àddina? Jëfandikookat misaal mi bàyyiwul benn laaj. Am na benn réew rekk, te du kenn ku dul moom, miy wóorale melokaan yi ci waxu wax ji; te muy tegtal bu leer, bu amul sikk, Réew yu Bennoo yi yu Amerik. Yeneen yoon ak yeneen yoon, xalaat bi, lu tollook baat yi sax yu bindkat bu sell bi, jëfandikoo nañu ko ak xel mu àndul ak coobare, ci waxi njiitalkat ak bindkat taarix, ngir melal ni réew mii jógé ak ni mu màggé. Gànaar ga gisoon nañu ko muy ‘jógé ci suuf si’; te, ni ko tekki nañu, baat bi fii ñu tekké ne ‘jógé’ tekkee na ko ci dëgg-dëgg ne ‘màgg walla saxaw ni gàncax.’ Te, ni nu ko gis ba noppi, warees na ne réew mi feeñ ci suuf su kenn woonul. Kenn ku siiw ci bind, bi muy melal ni Réew yu Bennoo yi jógé, wax na ci ‘kumpag ngir ni mu génnee ci neen,’ te mu ne: ‘Ni peppu gu noppi la nu màgg ba nekk nguur gu yaatu.’—G. A. Townsend, The New World Compared With the Old, page 462. Ab xibaarukaay bu Evrop bu 1850 waxoon na ne Réew yu Bennoo yi nekkoon na nguur gu yéemu, gu doon ‘feeñsi,’ te ‘ci biir noppi gi suuf si, di yokk bés bu nekk sa doole ak sa màggal.’—The Dublin Nation. Edward Everett, ci ab kàddu gu mu waxoon ci mbind mi aju ci ñi sosoon réew mii, di Pilgrim yi, wax na: ‘Ndax da ñu seetoon bérab bu weesu, bu dul merloo ndax suturaam, te wóor ndax soreem, fa ndaje gu tuuti gu Leyden man a am seen sañ-sañu xel mu sell? Xoolleen réew yu yaatu yu mag yi, yi ñu yebal ci kawam, ci nangu gu ànd ak jàmm, … ràkkaayu bant ba!’—Speech delivered at Plymouth, Massachusetts, Dec. 22, 1824, page 11.
“‘And he had two horns like a lamb.’ The lamblike horns indicate youth, innocence, and gentleness, fitly representing the character of the United States when presented to the prophet as ‘coming up’ in 1798. Among the Christian exiles who first fled to America and sought an asylum from royal oppression and priestly intolerance were many who determined to establish a government upon the broad foundation of civil and religious liberty. Their views found place in the Declaration of Independence, which sets forth the great truth that ‘all men are created equal’ and endowed with the inalienable right to ‘life, liberty, and the pursuit of happiness.’ And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity. The oppressed and downtrodden throughout Christendom have turned to this land with interest and hope. Millions have sought its shores, and the United States has risen to a place among the most powerful nations of the earth.
“‘Te amoon naari wàllu ñaar yu mel ni xar.’ Wàll yu mel ni xar yooyu dañuy won ndawte, sell gu baax ak lewet, te loolu bennoo na bu baax ak jikko ju États-Unis amoon ba ñu ko won yónent bi ni muy ‘jógsi’ ci atum 1798. Ci diggante gaayi kërceen yu ñëkk a daw, ñi dawsi Amerik ngir seet fu ñuy aar seen bopp ci nootug buur ak muñadiw sargal-kat yi, am na ñu bare ñi dogaloon samp gëstu nguur gu samp ci suuf su yaatu su yéeme ngorug nit ci mbiri réew ak ci mbiri diine. Seeni gis-gis am nañu berab ci Bés-bu-Jébbaleg Bopp, bi di wax dëgg gu mag gi ne ‘nit ñépp bindees nañu leen yam’ te ñu jagleel leen sañ-sañ yu kenn mënul dindi, di ‘dund, ngor, ak sàkku bànneex.’ Te Constitution bi dafa waral nit ñi sañ-sañu nguurug seen bopp, ndaxte mu tëral ne saytu yi nit ñi tànn ci baatub askan wi ñooy def ay yoon te doxal leen. Ñu jagleeloon itam sañ-sañu goreel ci ngëmug diine, ba nit ku nekk man a màggal Yàlla ni ko ay xelam santaane. Réew mi tabaxoo ci réewum askan ak ci Protestantisme. Yooyu ay prinsip yu dëkkandoo yu nekk sirru kàttanam ak yokkuteem lañu. Ñi ñu sonal ak ñi ñu toroxal ci bépp suufu kërceen yi jublu nañu ci réew mii ak yéene ak yaakaar. Milyoŋ yi ngi jëndi ay tefesiem, te États-Unis yéeg na ba nekk benn ci réew yi gën a am doole ci àddina si.”
“But the beast with lamblike horns ‘spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed; … saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live.’ Revelation 13:11–14.” The Great Controversy, 438–441.
“Waaye nag ga am bakk yu mel ni yu xar moo ‘wax ni ab jiné. Te muy jëfe mboolem kàttanu jëkk ba ci kanamam, te di tax suuf si ak ñi ci dëkk di sujjóotal jëkk ba, moomu ga woon nañ ko gaañu dee te mu wérat; … di wax ak ñi dëkk ci suuf si ne, war nañu defar nataalu rab wi, moomu mi amoon gaañu sabar te dundaat.’ Apokalips 13:11–14.” Xeex bu Mag bi, 438–441.
The passage identifies that chapters twelve and thirteen are identifying the dragon, the beast and the false prophet, the three powers in Revelation sixteen that lead the world to Armageddon. Those three powers each have their own special chapters that covers the identical prophetic history. The last six verses of Daniel eleven begin with the words, “And at the time of the end,” which was 1798. Then the six verses identify the final movements of the papacy until in verse one of Daniel twelve Michael stands up and human probation closes and ushers in the seven last plagues. In verse forty-four of chapter eleven the message of the hour that enrages the papacy and initiates the blood bath that takes place just before probation closes is represented as “tidings out of the east and out of the north.”
Wàll wi nettali ne saar yu fukk ak ñett dañuy won naggin wi, rabu wi ak yonent bu dëgëralul bi, ñetti doole yi ci Peeñu gi fukk ak juróom-benn yu jiite àddina ji ba Armagedon. Ñetti doole yooyu ku nekk am na ay saar yu koy jébbal yu ëmb benn taarixu waxi Yàlla bi. Juróom-benn aaya yu mujj yi ci Daniel fukk ak benn tambali nañu ak wax ji, “Te ci jamono ji mujj,” te loolu mooy 1798. Gannaaw loolu, juróom-benn aaya yooyu dañuy tegtal yëngu-yënguin yu mujj yu paapaa bi, ba ci aaya bu jëkk bi ci Daniel fukk ak ñaar Mixaayel taxaw, ngir waxtu nattu nit ñi tëj, te loolu duggali juróom-ñaari mboolem musiba yu mujj yi. Ci aaya fukk ak ñeent benn ci saar bi fukk ak benn, yégleb waxtu woowu wi merloo paapaa bi te tàmbali reyante gu metti gi di am balaa waxtu nattu nit ñi tëj, ñu ko tegtale ci ni “xibaar yu jóge penku ak bëj-gànnaar.”
The message east and north represents the final warning message, for it is proclaimed just before Michael stands up. It is the third angel’s message that is proclaimed during the outpouring of the Holy Spirit. Daniel represented the message as two-fold. The message of the “north” that enrages the papacy is the message identifying the “king of the north” as the papal power, and the message of the “east” is the message of the children of the east, which is Islam. Of course, it has other important meanings as well, but east is a symbol of Islam and the antichrist is the counterfeit of the true King of the North. The message of the third angel that warns against receiving the mark of the king of the north (the mark of the beast) also warns that Islam will strike at the point that the cup of iniquity is full for the United States, and the United States fills its cup of iniquity at the Sunday law.
Baatu penku ak bëj-gànnaar mooy waareb mujj bi ci artu, ndax dees koy yégle lu jiitu Michael taxaw. Moo di ndawtalub ñetteelu malaaka bi ñuy yégle bi Xelum Sell mi di tuur. Daniel dafa teewal ndawtal bi ne am na ñaari wet. Baatu “gànnaar” bi di merloo papaas bi mooy baatu biy won ne “buur bu gànnaar” bi mooy dooley papaas bi, te baatu “penku” bi mooy baatu doom yi joge penku, te loolu mooy Islaam. Ndax kaŋam, am na itam yeneen tekki yu am solo, waaye penku misaal la ci Islaam, te antikrist bi mooy naaféq bu Buur bu dëgg bi ci Gànnaar. Baatu ñetteelu malaaka bi miy waare ci nangu màndargay buur bu gànnaar bi (màndargay rab wi), mooy itam waare ne Islaam dina dóor fa kaasu tooñ bi fees ba mat ngir Etazini, te Etazini di feesal kaasu tooñam ci yoonu Dibeer.
Revelation thirteen beginning with verse eleven and then onward identifies the very same prophetic history, and it also begins at the time of the end in 1798.
Peeñu teral ci benn-fuk ak ñett, tàmbalee ca aaya fukk ak benn ba ci kanam, mi ngi xamle benn biir yonent bu méngoo la, te moom itam dafay tàmbali ci jamono mujje gi ci atum 1798.
“What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America.” The Great Controversy, 440.
«Ban xeetu Addina Bees bi mooy mi nga xam ne ci atum 1798 dafay yéeg di am kàttan, di joxe yaakaaru doole ak màggat, te di yóbbu xelum àddina? Jëfandikookatub màndarga bii du may benn laaj. Benn xeet rekk, te du leneen ludul benn, moo ànd ak melokaan yi ci wax jii; te mu di won bu leer ne mooy États-Unis d’Amérique.» The Great Controversy, 440.
The same prophetic history is covered in Revelation thirteen verses eleven through eighteen as is covered in Daniel eleven verse forty through forty-five. As with the verses in Daniel the story of the role of the United States ends with the close of probation as the United States forces the world to accept the mark of the beast. Then as in Daniel eleven the message of the hour is presented in chapter fourteen. It is the identical structure in both passages, with the exception that Daniel’s verses are describing the papal activities and Revelation thirteen is identifying the role of the United States. With those two lines we find that chapter seventeen of Revelation covers the same history, but emphasizes the role of the dragon, represented as ten kings, who are the United Nations. The three chapters considered line upon line identify the role of the dragon, the beast and false prophet which in chapter sixteen lead the world to Armageddon, so it is of significance that John informs us that when chapter seventeen begins it is one of the angels that had poured out the seven last plagues that comes to tell John of the judgment of the whore of Rome.
Benn nettali wax ci taarixu waxu yonent bi lañu tëral itam ci Peeñu Yowaana fukk ak ñett, sarax yi fukk ak benn ba fukk ak juróom-ñett, ni ñu ko tërale ci Daniyel fukk ak benn, sarax fanweeri ak ñaar ba fanweeri ak juróom. Ni ko mel ci sarax yi nekk ci Daniyel, nettali bi ci wàllu doxalin Amerig muub na ci tëjinu waxtu jéggale gi, bi États-Unis di gaññ àddina ngir nangu màndargu rab wa. Gannaaw loolu, ni ci Daniyel fukk ak benn, yégleb jamono ji ñu koy wone ci saar bi fukk ak ñeent. Moom taxawaayu njëg bi la ci ñaari pàcc yi, lu dul ne sarax yi ci Daniyel dañuy melal jëfandikoo yi ci pàppaas bi, te Peeñu Yowaana fukk ak ñett mooy xamle wàllu États-Unis. Ci ñaari rëddooyu wax yooyu, gis nanu ne saar bi fukk ak juróom-ñaar ci Peeñu Yowaana moo itam di ëmb taarix boobu, waaye mooy door a fësal wàllu njaay mi, mi ñu tektale ni fukki buur yu tollook Mbooloom Xeeti Àddina bi. Ñetti saar yi ñu seet ci rëdd ak rëdd dañuy xamle wàllu njaay mi, rab wa ak yonentub fen ba, yi ci saar bi fukk ak juróom-benn di yóbbu àddina jépp ba Armaagedon; moo tax am solo bu mag ne Yowaana xamle na nu ne bi saar bi fukk ak juróom-ñaar tàmbalee, kenn ci malaaka yi tooyoon na juróomi mbas mi mujj moo dikk ngir wax ak Yowaana ci atteb jigéenu njaalooju Room.
And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will shew unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. Revelation 17:1, 2.
Noonu benn ci juróom-ñaari malaaka yi yoroon juróom-ñaari kaas ya ñëw ci man, wax ak man ne ma: “Ñëwal fii; dinaa la won mbugalu jigéen ju ñaaw ju mag ji toog ci kaw ndox yu bare: moom mi buur ya ci suuf séyloo ak moom, te waa suuf si màndi ak biiñu njaxlafam.” Peeñu Yowaana 17:1, 2
With the Millerites it was about pagan Rome and papal Rome, but at the end it is about the three-fold union. As with her identification of those three powers in chapters twelve and thirteen, she clearly identifies the woman of chapter seventeen as the papacy.
Ci jamono Millérite yi, mbir mi nekkoon ci Room gu bokk ak xeeñ ak Room gu baab, waaye ci mujj gi mbir mi mooy benno bu ñetti wàll. Ni mu leen ràññee ci ñetti doole yooyu ci ay saar 12 ak 13, noonu itam mu leeral ne jigéen ji ci saar 17 mooy paapasi bi.
“The woman [Babylon] of Revelation 17 is described as ‘arrayed in purple and scarlet color, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness:…and upon her forehead was a name written, ‘Mystery, Babylon the Great, the mother of harlots.’ Says the prophet: ‘I saw the woman drunk with the blood of the saints, and with the blood of the martyrs of Jesus.’ Babylon is further declared to be ‘that great city, which reigneth over the kings of the earth.’ Revelation 17:4–6, 18. The power that for so many centuries maintained despotic sway over the monarchs of Christendom is Rome.” The Great Controversy, 382.
“Jigéen ji [Babylon] ci Peeñu 17 ñu melal ko ne: ‘soloo na mbubb mu xonq bu gën a tar ak bu xonq, te rafetloo na ak wurus ak doj yu tedd ak per; yor na ci loxoom kaas bu wurus, fees dell ak ay ñaawtéef ak sobe yu bon: … te ci jëlam amoon na tur wu ñu bind, “Kumpa, Babylon bu Mag bi, ndeyi jigéen yu moykat yi.” ’ Yonent bi ne: ‘Gis naa jigéen ji màndi ak deretu gaayi Yàlla yi sell, ak deretu seede yi Yeesu.’ Te itam ñu wax ne Babylon mooy ‘dëkk bu mag boobu, buy nguuru ci kaw buur-yi suuf si.’ Peeñu 17:4–6, 18. Kàttan ga nga xam ne diir na lool ci ay xarnu di yor nguur gu not ci kaw buur-yi Kirisiteyaaŋte, mooy Room.” The Great Controversy, 382.
So, when does the prophetic history represented in chapter seventeen begin?
Kon, kañ la jaar-jaaru yonent biñ teewal ci saraxalekat gu fukk ak ñaar gi di tàmbali?
So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration. Revelation 17:3–6.
Noonu mu yóbbu ci xel ba ca àll ba: te gis naa jigéen ju toog ci rab wu xonq, fees ak tur yu xas Yàlla, te am juróom-ñaari bopp ak fukki wéex. Jigéen ja solon na mbubb mu tollu ci xarala ak xonq, te tàllaloo wurus ak doj yu wert ak per; te yor na ci loxoom kaasu wurus gu fees ak ay seetaan ak sobeefu njaalooam. Te ci kanamam bindoon nañu tur wii: KUMP, BABILON BU MAG BI, NDEYU JIGÉEN YU NJAALOO AK AY SEETAAN YI CI SUUF SI. Te gis naa jigéen ja màndi ak deretu gaayi Yàlla yi sell, ak deretu seede yi Yeesu; te ba ma ko gisee, yéemu naa lool ak njàqare gu réy. Peeñug Yàlla 17:3–6.
In order for John to see the woman he is prophetically carried into the wilderness which John himself has already identified with two witnesses as the twelve hundred and sixty years of papal rule in chapter twelve.
Ngir Yowaana man a gis jigéen ji, yóbbu nañu ko ci yoonu yonent ba ca màndiŋ ma, mi Yowaana boppam waxoon ba noppi ci yaar-ñaar ña ne moo di juróom-ñaar téeméeri ak juróom-benn-fukk at yi ci nguuru baap bi, ci saraxal fanweeri at ak ñett ci saar 12.
And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. . . . And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:6, 14.
Te jigéen ji daw dem ca màndiŋ ma, fa Yàlla waajalal ko bérab, ngir ñu dundeel ko foofa di junni ak ñaari téeméer ak juróom-benn-fukk fan.... Te ñu jox jigéen ja ñaari laaf yu màgg yu malaaka bu réy, ngir mu naaw dem ca màndiŋ ma, ca sa bérab, fa ñuy dundeel ko ab jamono, ak jamonoy, ak genn-wàllu jamono, soree kanamu jaan ga. Peeñu Yàlla 12:6, 14.
John was prophetically transported into the wilderness time period, but verse three and onward specifies exactly where in the twelve hundred and sixty years John was taken to, for the woman had already become drunk with the blood of persecution, and she was already the “mother of harlots.” John was taken to the end of the wilderness period for the woman had already drunk of the blood of persecution and the Protestant churches were already returning to her fold and becoming her daughters, for she was identified in that period of time as the “mother of harlots.” She already had daughters. John’s testimony in chapter seventeen begins in 1798 as did the same prophetic history which represented the beast in Daniel eleven and the false prophet in Revelation thirteen.
Yowaana yóbbu ko ci jamono jiitu yiir gi, waaye saar ñatt ba ca kanam mi ngi wax bu leer fu nekk ci biir junni ak ñaar téeméer ak juróom-benn-fukk at yooyu lañu ko yóbbuwoon, ndax jigéen ji dafa ba noppi màndi deretu fitnaas, te ba noppi mooy “ndeeyu njaaloo yi.” Yowaana yóbbu nañu ko ba ca mujjug jamonoy yiir gi, ndax jigéen ji dafa ba noppi naan deretu fitnaas, te it kërceen yu Protestaaŋ yi dafañu ba noppi dellusi ci saayamam, di doon ay doomam; ndax ci jamono jooju lañu ko xame ne mooy “ndeeyu njaaloo yi.” Dafa ba noppi am ay doom. Seede Yowaana ci saar fukk ak juróom-ñaar mi tambalee na ci atum 1798, ni ko yem ci beneen taarixu waxu Yàlla ga teewaloon rab wa ci Daniel fukk ak benn ak yonent bu dëggul bi ci Peeñu gi fukk ak ñett.
Just as with the other two lines, when chapter seventeen concludes, chapter eighteen then identifies the message of the hour. Three prophetic lines, one for each of the three-fold union. They are all illustrated upon the same historical structure beginning in 1798 and continuing until the close of probation, and all three emphasize the final warning message.
Ni ci yene ak ñaari rëdd yi ci des, bu saar 17 jeexee, saar 18 mooy jëfandikoo teg xebaaru waxtu wa. Ñetti rëdd yu yonent, kenn ku nekk ngir benn ci ñetti boole bi. Ñoom ñépp dañu leen wone ci benn tegtalu jaar-jaar buy tàmbalee ci 1798 te di wéy ba kera gu mujju gi, te ñoom ñépp dañuy dëgëral xebaaru artu gu mujj gi.
Habakkuk’s Tables addresses the subject of Revelation seventeen in much greater detail, so I will now jump to the riddle that is represented in the chapter that sets forth eight kingdoms of Bible prophecy.
Tàbali Abakuk yi mi ngi wax ci mbirum Peeñu yi fukk ak juróom-ñaar ak njàng mu gën a yaatu lool, ba tax maa ngi léegi jàll ci léebu bi tekk ci saar bi di wone juróom-ñett nguur yu waxi Kàddu Yàlla.
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 mu am xam-xam. Juróom-ñaari bopp yi mooy juróom-ñaari tund yi, ci kaw yi jigéen ji toog. Te am na juróom-ñaari buur: juróomi dañoo daanu, kenn moongi fii, ka ca desagul a ngëne; te bu ñëwee, war na nekk ab diir bu gàtt. Te rab wa woon te nekkatul, moom itam mooy baatukaayu juróom-ñaari buur yi, te mu ngi bokk ci juróom-ñaari ñi, te dina dugg ci alkande. Peeñu 17:9–11.
Daniel told Nebuchadnezzar, “Thou art this head of gold.”
Daanel wax na Nebukadnesar ne: «Yow yaa di boppu wurus bii.»
And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. Daniel 2:38.
Te fépp fu nit ñi doomu nit dëkk, rab yi ci tool yi ak picci asamaan yi, moom jox na la leen sa loxo, te def na la boroom ci seen kaw yépp. Yow yaa di boppub wurus bii. Daniel 2:38.
Daniel also told Nebuchadnezzar, “Thou, O king, art a king of kings.”
Daniel itam Nebukadnesar ne: «Yaw, buur bi, yaa ngi doon buurub buur yi.»
Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. Daniel 2:37.
Yow, ya buur bi, yaay buur bu ëpp buur yépp; ndaxte Yàlla ju jóge ci asamaan moo la jox nguur, kàttan, doole ak ndam. Daniel 2:37.
Nebuchadnezzar was the “head” and he was a king, and he was a king of kings for he represented the first of the kingdoms represented in the image. Nebuchadnezzar was the king represented by gold, and other kingdoms and kings would be represented by the other metals in the image, but Nebuchadnezzar was first and therefore the king of the kings. Another level which we will not address right now is that the kingdom of Babylon represents the kingdom that seeks to counterfeit Christ, who is the true King of kings.
Nebukadnesar mooy “bopp” bi, te moo nekkoon buur, te moo nekkoon buurub yeneen buur yi ndaxte dafa doon ki teewal njëkk ci nguur yi ñu teewal ci nataal ba. Nebukadnesar mooy buur bi wurus di teewal, te yeneen nguur ak yeneen buur yi dinañu leen teewal ak yeneen metaal yi ci nataal ba, waaye Nebukadnesar mooy ki njëkk, ba tax mu doon buurub buur yi. Am na beneen toftal bu nu dul jëfandikoo fii léegi mooy ne nguurug Babilon dafay teewal nguur gi di wut a roy Kirist, moom mi di dëgg-dëgg Buurub buur yi.
In the beginning of Isaiah’s testimony of the twenty-five hundred and twenty year prophecies (Leviticus twenty-six’s seven times) Isaiah identifies kings as heads.
Ci doxal seede Esayi ci seedee yonent-fukk ak ñaar téeméer ak ñaar-fukk at yi (juróom-ñaari fan yii ci Leewiitik 26), Esayi jàppal buur yi ne ay bopp lañu.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:7, 8.
Ndax boppu Siri mooy Damas, te boppu Damas mooy Resin; te ci biir juróom-benn fukki at ak juróom, dees na damm Efrayim ba mu nekkulati xeet. Te boppu Efrayim mooy Samari, te boppu Samari mooy doomu Remalya. Su ngeen gëmul, fekk dungeen taxaw bu dëgër. Esayi 7:7, 8.
Isaiah is just setting forth the starting point for the two twenty-five hundred and twenty year time periods against the northern kingdom of Samaria and the southern kingdom of Judah and as he does so he includes two witnesses that the capitol city of a nation is its head, and that the king is the head of the capitol city. A “head” is a king and a kingdom. In the Revelation the same line of prophecy is taken up as in Daniel.
Esayi dafa tënk taxawal njàlbéen bu ñaar i jamono yu ñaar junni ak ñent téeméer ak ñaar-fukk ci at yi, yi jëm ci nguurug bëj-gànnaar gu Samari ak nguurug bëj-saalum gu Yuda; te bi mu koy defee, mu boole ci ñaari seede ne dëkkub nguur gu njëkk mooy boppam, te buur mooy boppu dëkku nguur gu njëkk ga. “Bopp” mooy buur ak nguuru buur. Ci Peeñ mi, benn rëddoo gu mel noonu lañu jàppaat ni ci Danyeel.
Therefore, when John is taken to 1798 and presented with the riddle that identifies that there are seven “heads,” he is identifying that there are seven kingdoms. He is then told that five of the heads or kingdoms have fallen. In 1798 the fifth kingdom of Bible prophecy had just fallen as it received a deadly wound that would eventually be healed.
Kon nag, bi mu yóbbu Yowaana ba ci at 1798 te jox ko làng gu xamale ne am na juróom-ñaari “bopp,” mooy mu ngi xamale ne am na juróom-ñaari nguur. Gannaaw loolu, ñu wax ko ne juróomi bopp yi walla nguur yi daanu nañu. Ci 1798, juróomeelu nguur gi ci waxu yonent yi ci Biibël dafa doon a daanu, ba mu jot gaawa gu rey, te gaawa googu dina wéralati.
John who is standing in the history of the time of the end in 1798, is also told that one of the heads “is.” The sixth kingdom of Bible prophecy began in 1798, so when John was prophetically conveyed to 1798, the kingdom that then was, is the United States, and he was further informed that the seventh kingdom was still future to 1798, for it had not yet come. The seventh kingdom that was still future to 1798, is the United Nations who are represented by ten kings, and are the subject of Revelation seventeen. But there is also an eighth, who is of the seven. Rome always comes up eighth and is of the seven.
Yowaana mi taxaw ci jaar-jaari jamono yiir mujj gi ci atum 1798, dees na ko itam wax ne kenn ci bopp yi “am na.” Juroom-benni nguur gi ci kàddu waxi Yàlla yi ci Biibël tambalee na ci 1798; moo tax ba Yowaana ñu yóbbu ko ci càkkuteef ci 1798, nguur ga nekkoon booba mooy Etats-Unis, te ñu yokk ci xamal ko ne juroom-ñaareel nguur ga dafa nekk woon ci kanam bu 1798, ndaxte jotagul woon. Juroom-ñaareel nguur ga nekk woon ci kanam bu 1798, mooy Mbootaayu Xeeti àddina yi, ñi ñuy tegtal ci fukki buur, te ñoo doon wàll wi Apokalips 17 di wax. Waaye am na itam juróom-ñetteel bi, miy bokk ci juróom-ñaari yi. Room dafa feeñaat saa su nekk ci juróom-ñetteel bi, te bokk na ci juróom-ñaari yi.
There is much to say about the contents of chapter seventeen, but we are simply identifying the eight kingdoms of Bible prophecy represented in chapter seventeen in order to see how the Millerite understanding of four kingdoms squares up with the eight kingdoms of Revelation seventeen.
Am nañu lool lu ñu war a wax ci li nekk ci sareet fukk ak juróom-ñaareel bi, waaye nun dañuy rekk wone juróom-ñaari nguuru yi ci waxi yonent yi nekk ci Biibël, yi sareet fukk ak juróom-ñaareel bi teg, ngir gis ni xam-xamu Millerite ci ñeenti nguuru yi méngoo ak juróom-ñaari nguuru yi nekk ci Peeñu 17.
We will address this in the next article.
Dina jëfandikoo ci bind bi ci topp.