The question we will seek to resolve in this article is how the first mention of the kingdoms of Bible prophecy in Daniel chapter two agrees with the last mention of the kingdoms of Bible prophecy in Revelation seventeen. I intend to raise some questions about what is actually identified in Nebuchadnezzar’s image and the pioneer’s position, that their history represented the point when the rock would strike the feet of the image.
Laaj bi ñuy seet ba taxawal ci mbind mi mooy ni jëfandikoo bu njëkk bu nguur yi ci waxu yëgleb Bibl bi nekk ci Daniel saar ñaareel mën a ànd ak jëfandikoo bu mujj bu nguur yi ci waxu yëgleb Bibl bi nekk ci Peeñu gi fukk ak juróom-ñaareel. Maa ngi bëgg a yëkkati ay laaj ci li dëgg-dëgg ñuy jàngale ci nataalu Nebukadnesar, ak taxawaayu ñi jiitu woon, ne seen jaar-jaar moo tektale woon jamono ji xeer wi di dóor tànki nataal ba.
Sister White identifies that we had reached the point where “God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay,” which she further describes as the “mingling of churchcraft and statecraft.”
Sërin White wax ji ne, danu agsi ba nu àgsi boobu bi “liggéeyu Yàlla bu sell bi feeñ na ci tànki nataal ba, fa waar ga jaxaseek banqaasu suuf bu tooy bi,” te mu gën a mel ni mooy “jaxaseb kërkilis ak nguur-gu-yëngu.”
“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.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.
“Ñu agsi na ci jamono ji liggéeyu Yàlla ju sell jox na ko misaal ci tànki nataal ba, fa ñaxum weñsëgu bi jaxasee ak banqaas bu xob. Yàlla am na ay nitam, nit ñi mu tànn, ñi seen xel war a sellal, te waruñu a xañseen bopp ci tabax ci kaw fondamaŋ ba yank, gax, ak suuf. Bëpp bakkan bu takku ci ndigali Yàlla dina gis ne melokaan wu ëpp solo ci sunu ngëm mooy Sabat bu bésub juróom-ñaareel bi. Su nguur gi teraloon Sabat bi ni ko Yàlla santaane, kon dina taxaw ci doole Yàlla te di aar ngëm gi ñu jëbbaloon gaayi sell ya benn yoon ba noppi. Waaye ñiy yor réew yi dinañu jàppale Sabat bu dëggul bi, te dinañu jaxase seen ngëm gu diin ak sàmmug doomub baamtu bu Pap ba, di ko yokk ci kaw Sabat bi Boroom bi sellal te barkeel, te tànne ko ngir nit ki sàmm ko ci sell, muy tektal diggante Moom ak ay nitam ba ci junni maas. Jaxaseg liggéeyu kilifa ak liggéeyu nguur mooñu ko misaale ak weñsëg bi ak banqaas bi. Booloo boobu dafay wàññi dooleem lépp ci kaw yooni mbooloy njàngum Yàlla yi. Jox mbooloom njàngum Yàlla dooley réew mi dina jur ay meew yu bon. Nit ñi dafa mel ni ñu weesu nañu diggante ba muñu Yàlla yem. Ñu jox nañu seen doole ci politig, te booloo nañu ak baamtu bi. Waaye waxtu wi dina ñëw bi Yàlla di mbugal ñi def ne yoonam amul solo, te seen liggéeyu bon dina dellu ci seen kaw.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.
The time which we have come to when God’s sacred work is mingling churchcraft and statecraft, is a description of a progressive period of time. She says the mingling “is weakening all the power of the churches,” and it “will bring evil results,” and that “the time will come when God will punish those who have made void His law.”
Jamono ji nu ñëw ba ci biir liggéey bu sell bu Yàlla bi, bi njëlale yëngu-yëngu mboolem mbooloo yi ak yëngu-yëngu réew mi, mooy melokaanu ab jamono buy yokku ndànk-ndànk. Mu wax ne jëfandikoo boobu “dafay wàññi kàttanu mbooloom yi lépp,” te “dina jur ay njariñ yu bon,” te itam ne “jamono dina ñëw bi Yàlla di mbugal ñi nullal ayoonam.”
The mingling of church and state that weakens the power of the churches is a description of the church of Pergamos, where the combining of churchcraft and statecraft represented the falling away that precedes the revealing of the man of sin. Pergamos and the emperor that symbolizes the compromise between Christianity and idolatry takes place in the fourth kingdom of Daniel two. That compromise is represented in Daniel two with the use of the word “clay.”
Jaxaseg mbooloom kërg ak nguur gi, bi wàññi dooley kërg yi, mooy melokaanu kërgu Pergamos, fa booleeg yëfi kërg ak yëfi nguur doon nataalu réy a réy gi jiitu feeñug nit ku bàkkaar gi. Pergamos ak buur bi muy mandargaal jébbante gi nekk ci diggante Kiristaan ak bokk ci jaamu xërëm yi, am na ci ñeenteel nguur gi ci Daniel ñaar. Jébbante boobu, ci Daniel ñaar, dees na ko nataale ak jëfandikoo baat bi “ban.”
Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. This image’s head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, His legs of iron, his feet part of iron and part of clay. Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Daniel 2:31–34.
Yaa buur bi, gis nga, te xoolal, naata bu réy la woon. Naata boobu bu réy, leeram rafetoon lool, taxawoon na ci sa kanam; te melokaanam dafa doon lu ragal. Boppam woon wurus wu set, dënnam ak loxoom ñaar xaalis lañu doon, biiram ak tankoom yu kaw xaaj lañu doon suufeer, Tankoom yu suuf weex lañu doon, te tànkam yi benn xaaj weex, benn xaaj ban. Gis nga ba kera mu am ab doj bu ñu dagg te nekkul ci loxo nit, mu daldi dóor naata ba ci tànkam yi doon weex ak ban, ba damm leen ñu neex. Daniel 2:31–34.
As Daniel’s interpretation continues it is no longer “clay” but it became dirty or “miry clay.”
Bi tekki jàngale Daniel di wéyal bi di wéy, du “banq” rekkati, waaye mu daldi nekk banq bu tilim, walla “banq bu suux.”
And whereas thou sawest the feet and toes, part of potters’ clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. Daniel 2:41.
Te naka gis gis ak baaraam yi ak weñ yi, lenn ci banxu mbindkat, te lenn ci weñ, nguur gi dina xaajoo; waaye dina am ci moom ndamu weñ, ndaxte gis nga ne weñ mi jaxase na ak banxu suuf. Daniel 2:41.
The pure clay which was the Potter’s clay changes to miry clay. God is the Divine Potter and His work is never miry.
Ban bu sell bi doonkatkat bi doonkatkatkatkat mi soppi; moo nekk Mbindkat bu Yàlla te liggéeyam du moroom ndoxlu.
But now, O Lord, thou art our father; we are the clay, and thou our potter; and we all are the work of thy hand. Isaiah 64:8.
Waaye léegi, Yàlla Boroom bi, yaw yaay sunu Baay; nun nag, banqaas lañu, te yaw yaay sunu nàcckat; te nun ñépp, liggéeyu sa loxo lanu. Isaaya 64:8.
In the history of pagan Rome, the church of Smyrna was pure clay. In the history of Pergamos, which is the fourth kingdom in Daniel two, the clay changes into miry clay. What is first mentioned in the passage as simply “clay”, and thereafter “potter’s clay”, changes into “miry clay”, as the interpretation continues. Pergamos is where that change was accomplished in order to prepare the way for Thyatira, or papal Rome. The change from “clay” into “miry clay” is the falling away that prepares the way for Thyatira, which Paul identifies as the “falling away first” in 2 Thessalonians.
Ci cosaanu Room gu bokkul yi, njëg sëriñu Smurna doon banqu bu sell. Ci cosaanu Pergam, moom mi doon ñeenteel nguur gi ci Danyeel ñaar, banqu boobu soppeeku banqu bu xarax. Li jëkk a wax ci kàddu gi ni rekk “banqu”, te gannaaw loolu “banqu buy yàmb”, di soppeeku “banqu bu xarax”, bi firi gi di wéy. Pergam mooy fa ñu matale woon soppeeku boobu ngir xayma yoonu Tiyaatir, walla Room gu baap bi. Soppeeku bi joge ci “banqu” ba ci “banqu bu xarax” mooy dëbbu gi taxaw ngir xayma yoonu Tiyaatir, gi Pool tudde ne mooy “dëbbu jëkk bi” ci 2 Tesalonig.
The Millerites could see no further than the fourth kingdom of Rome and expected the Second Coming of Christ to be the next prophetic event, for the stone that smites the image’s feet represents the Second Coming. But did Christ set up a kingdom in 1798? He did come into the Most Holy Place on October 22, 1844, to receive a kingdom, but was it set up at that time?
Millerit yi mënul woon gis lu weesu ci ñenteel nguurug Room, te dañoo yaakaaroon ne Ñëw gu Ñaareelu Kirist mooy xew-xewu waxi Yàlla bi ci topp, ndax xeer wi dóor tànki nataal ba dafay tegtal Ñëw gu Ñaareel gi. Waaye, ndax Kirist sampoon na nguur ci atum 1798? Moom dafa duggon ci Bu Sell ba gën a Sell 22 Oktoobar 1844 ngir jot nguur, waaye ndax sampoon na ko ca jamono jooju?
The answer to the first of those two questions is that Christ did not set up His everlasting kingdom in 1798. The second question whether or not Christ set up His everlasting kingdom on October 22, 1844 is also no.
Tontu ci njëkk ci ñaari laaj yooyu mooy ne Kirist du samp ay nguuram gu dul jeex ci atum 1798. Ñaareelu laaj bi, mooy xanaa Kirist samp na walla déet nguuram gu dul jeex ci 22 Oktoobar 1844, tontu bi itam mooy déet.
Was there a kingdom set up in the time of pagan Rome? I ask this for the pioneers understood the fourth kingdom to be both pagan and papal Rome which identifies 1798 as the conclusion of the fourth kingdom when Christ would set up an everlasting kingdom. But the book of Revelation identifies four kingdoms that follow pagan Rome.
Ndax amoon buur gu ñu samp ci jamono Room gu bokkoon ci ngëmadi? Maa ngi laaj lii ndaxte ñiy jiitu xamoon ne ñeenteel buur gi mooy Room gu bokkoon ci ngëmadi ak Room gu paapal, te loolu di tënk 1798 ni mujjug ñeenteel buur gi bi Kirist di samp ab buur gu dul jeex. Waaye téereb Peeñu mi day wone ñeent i buur yu topp Room gu bokkoon ci ngëmadi.
If the fourth kingdom of iron in Daniel two is simply representing pagan Rome where the compromise of Constantine is represented by the clay being turned into miry clay, did Christ setup a kingdom in that history? The answer is yes. At the cross, which is the history of Pergamos, not Thyatira, Christ established His kingdom of “grace.” There was an everlasting kingdom set up at the cross, and the throne of that kingdom typifies a throne that gets set up during the latter rain. That latter rain throne represents His kingdom of “glory.”
Bu ñenteel bu ñeenteelu nguur gu weex gi nekk ci Daniel ñaar dafa rekk di tegtal Room gu bokkoon ci yàlla-yàlla yu fen, fa nga xam ne njaxlaf gu Konstantin moo tegtale ci banqaasu suufu bi soppeeku ci banqaasu suufu buy lòot, ndax Kirist dafa sampoon ab nguur ci jaamono jooju? Tont bi mooy waaw. Ca bant ba, te mooy jaar-jaaru Pergamos, waaye du Thyatira, Kirist dafa sampuwoon Ngóoram gu “yiw.” Benn nguur gu dul jeex taxawoon na ca bant ba, te gàngune gu nguur googu dafay firndeel gàngune gu ñuy samp ci jamono taw bu mujj bi. Gàngune gu taw bu mujj googu moo tegtal Ngóoram gu “ndam.”
“The announcement which had been made by the disciples in the name of the Lord was in every particular correct, and the events to which it pointed were even then taking place. ‘The time is fulfilled, the kingdom of God is at hand,’ had been their message. At the expiration of ‘the time’—the sixty-nine weeks of Daniel 9, which were to extend to the Messiah, ‘the Anointed One’—Christ had received the anointing of the Spirit after His baptism by John in Jordan. And the ‘kingdom of God’ which they had declared to be at hand was established by the death of Christ. This kingdom was not, as they had been taught to believe, an earthly empire. Nor was it that future, immortal kingdom which shall be set up when ‘the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High;’ that everlasting kingdom, in which ‘all dominions shall serve and obey Him.’ Daniel 7:27. As used in the Bible, the expression ‘kingdom of God’ is employed to designate both the kingdom of grace and the kingdom of glory. The kingdom of grace is brought to view by Paul in the Epistle to the Hebrews. After pointing to Christ, the compassionate intercessor who is ‘touched with the feeling of our infirmities,’ the apostle says: ‘Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace.’ Hebrews 4:15, 16. The throne of grace represents the kingdom of grace; for the existence of a throne implies the existence of a kingdom. In many of His parables Christ uses the expression ‘the kingdom of heaven’ to designate the work of divine grace upon the hearts of men.
“Yégle bu taalibé yi waxoon ci turu Boroom bi, ci bépp anam dafa doon dëgg; te xew-xew yi mu jubluwaayoon di wone, dañu doon am sax ci waxtu woowu. ‘Waxtu wi mat na, te nguurug Yàlla jege na,’ loolu mooyoon seen ndigal. Bi ‘waxtu wi’ jeexee—juróom-benn-fukk ak juróom-ñaar ayu-bés yi nekk ci Daniel 9, yi war a yegg ba ci Almasi bi, ‘Kiññaan gi’—Kirist jot na woon ngir kàddug Xelum Mi sell mi giiñ ko ginnaaw sóobu ndoxam ndax Yaxya ci Yurdan. Te ‘nguurug Yàlla’ gi ñu yégle woon ne jege na, sampu na ci deeju Kirist. Nguur googu nekkoonul, ni ñu leen jàngale woon a gëm, nguurug àddina. Te itam nekkoonul nguur googu ëllëg, du dee, gi ñuy samp bu ‘nguur ak sañ-sañ, ak màggalu nguur gi ci suufu asamaan sépp, ñu ko jox waa gaayu gaayi ga Sellal Ki Kawe Kaawe’; nguur googu di sax ba fàww, bi ‘bépp sañ-sañ di ko jaamu te déggal ko.’ Daniel 7:27. Ni ñu koy jëfandikoo ci Biibël bi, wax ju ne ‘nguurug Yàlla’ dañu koy jëfandikoo ngir tekki ñaari nguur: nguurug yiw ak nguurug ndam. Póol feeñal na nguurug yiw gi ci bataaxal bi mu bind ci Yawut ya. Gannaaw bi mu joxee xel ci Kirist, Rammukat bi fees ak yërmande mi ‘xam na sunuy taradi ak sunuy néew-doole,’ ndaw li dafa wax ne: ‘Kon nag nanu jege ak fit ci gàngunaayu yiw ba, ngir nu jot yërmande, te gis yiw ngir ndimbal ci jamono joo xam ne dafa war.’ Hébreux 4:15, 16. Gàngunaayu yiw gi dafay teewal nguurug yiw gi; ndaxte nekkug gàngunaay day wone ne am na nguur. Ci bari ay léebam, Kirist dafay jëfandikoo wax ju ne ‘nguuru asamaan’ ngir tekki liggéeyu yiwu Yàlla ci xol yi nit ñi.”
“So the throne of glory represents the kingdom of glory; and this kingdom is referred to in the Saviour’s words: ‘When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: and before Him shall be gathered all nations.’ Matthew 25:31, 32. This kingdom is yet future. It is not to be set up until the second advent of Christ.
“Kon nag noonu ndam day teewul ngu màgg miiru bi; te buur boobu mooy bii ñuy wax ci kàddu yi Musalkat bi waxoon ne: ‘Bu Doomu nit ki ñëwee ci ndamam, moom ak bépp malaaka bu sell bi ànd ak moom, kon dina toog ci gàngunaayu ndamam; te dinañu dajale kanamam xeet yépp.’ Macë 25:31, 32. Buur boobu amagul ba tey, dafa tollu ci kanam. Duñu ko taxawal lu jiitu ñëw gu ñaareelu Kirist.”
“The kingdom of grace was instituted immediately after the fall of man, when a plan was devised for the redemption of the guilty race. It then existed in the purpose and by the promise of God; and through faith, men could become its subjects. Yet it was not actually established until the death of Christ. Even after entering upon His earthly mission, the Saviour, wearied with the stubbornness and ingratitude of men, might have drawn back from the sacrifice of Calvary. In Gethsemane the cup of woe trembled in His hand. He might even then have wiped the blood-sweat from His brow and have left the guilty race to perish in their iniquity. Had He done this, there could have been no redemption for fallen men. But when the Saviour yielded up His life, and with His expiring breath cried out, ‘It is finished,’ then the fulfillment of the plan of redemption was assured. The promise of salvation made to the sinful pair in Eden was ratified. The kingdom of grace, which had before existed by the promise of God, was then established.” The Great Controversy, 347.
“Nguuru yi yiw la jëfandikoo ci saa si nit daane, ba noppi seetal nañu pexe ngir jotat giir gi tooñ. Ci jamono jooju, mu nekkon ci xalaatu Yàlla ak ci digéem; te jaarale ko ci ngëm, nit ñi manoon nañu nekk ay askanu nguur googu. Waaye deesuko samp dëgg-dëgg ba ci deeñu Kirist. Sax gannaaw bi Mu tàmbalee ay liggéeyam ci suuf, Musalkat bi, bi Ko sonnalee dëgër-boppu ak amul njukkëlug nit ñi, manoon na dellu gannaaw saraxu Kalwaar. Ci Setsemaane, kaas bu metti daldi yëngu ci loxoom. Fekk sax ci jamono jooju, manoon na fesal deretu nay ci boppam te bàyyi giir gi tooñ ngir mu sànku ci ay bàkkaaram. Su Ko defoon noonu, kenn du man a jot jubbanti ngir nit ñi daanu. Waaye bi Musalkat bi joxee bakkanam, te ak ngelawam gu mujj ga waxee ca kaw ne: “Liggéey bi mat na,” foofa matug pexeb jotat gi daldi wóor. Digeb musal gi ñu digoon ñaar ña tooñoon ca Eden, daldi taxaw bu baax. Nguru yiw, gi nekkoon ba noppi ci digeb Yàlla, booba lañu ko samp.” The Great Controversy, 347.
Christ did set up an everlasting kingdom in the prophetic history of pagan Rome, not at the end of papal Rome. He also sets up His kingdom of glory at His Second Coming which includes the history of the latter rain, when the four winds of Islam are released.
Kirist moo sos nguur gu sax ba fàww ci jaar-jaaru waxu yonent yi ci Romu ñu bokk ci xam-xamu xeetu yàlla yi, du ci mujju Romu baabal bi. Te itam moo sos nguuram gu ndam ci Ñaareelu Ñëw-am, te loolu dafay boole jaar-jaaru taw gi mujj, bi ñeenti ngelaw yi ci Islaam yi bàyyikoo.
“The latter rain is coming on those that are pure—all then will receive it as formerly.
«Taw gu mujj gi dina wàcc ci kaw ñi sell — bu boobaa ñépp dinañu ko jot, ni ko nekkoon jëkk.»
“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.
«Bi ñenti malaaka yi bàyyee, Kirist dina taxawal ay nguuram. Kenn du jot taw wu mujj ga lu dul ñi def lépp lu ñu man. Kirist dina nu dimbali. Ñépp man nañu nekk ay notkat ci yiwu Yàlla, jaarale ko ci deretu Yeesu. Bépp asamaan am na fa coobare ci liggéey bi. Malaaka yi itam am nañu fa coobare.» Spalding and Magan, 3.
When the four winds are released, Christ sets up His kingdom. Both the latter rain and the releasing of the four winds represent progressive events, and neither represent a point in time. The four winds represent Islam.
Bu ñenti ngelaw yi bàyyikoo, Kirist sos ay buuram. Ndew gu mujj ak bàyyikoo ñenti ngelaw yi ñoom ñépp di firnde ay xew-xew yu dem kanam, te kenn ci ñoom du tekki benn waxtu rekk. Ñenti ngelaw yi di firnde Islaam.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Àngeli yi taxawal ñent-i ngelaw yi, te ñoom dañuy firndeel fas wu mer, di wut a rocci ba mu daw gaaw jaar ci kaw suuf si yépp, ànd ak yàqute ak dee ci yoonam.
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“Ndax dañuy nelaw ci wetu àddina gu dul jeex? Ndax dañuy nekk ñu yàqu xel, di sedd te mel ni ñu dee? Éy, na nu am ci sunuy mbooloy gëm Xelum Yàlla ak saxaaram mu nofla ci ay nitam, ngir ñu taxaw ci seen tànk te dund. War na nu gis ne yoon wi seew na, te bunt bi xat na. Waaye bu nu jaaree ci bunt bu xat boobu, yaatuwaayam amul kemtalaay.” Manuscript Releases, volume 20, 217.
The angels are holding the angry horse of Islam that is seeking to break loose bearing death and destruction in its path, in the time period when the Spirit of God is breathed upon God’s people. They then stand upon their feet and live. Prior to the Spirit being breathed upon them, God’s people are dead, for the breath of the Spirit causes them to stand up and live. When Sister White says we have now come to a time when the feet of the image that is mixed with iron and miry clay represents the combination of church and state, the outpouring of the latter rain was still in the future.
Malaaka yi ñu ngi téye fas wu mer wu Islama bi, miy wut a rëcc ngir yóbbu dee ak yaxute ci yoonam, ci jamono ji Xelum Yàlla di woleef ci kaw nit ñi Yàlla. Noonu ñu taxaw ci seen tànk te dund. Bala Xelum bi woleef ci seen kaw, nit ñi Yàlla dee lañu, ndaxte noflaayu Xelum bi mooy tax ñu taxaw te dund. Bi Rakku jigéen White waxee ne léegi dunnu nañu ci jamono ji tànki nataal ba, yi jaxasoo ak weñ ak banqu suus, di tegtal booloo nguurug kerk ak réew, tuuru taw bi mujj bi dafa nekkoon tey ci kanam.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Ndox mujj mi war ci askanu Yàlla. Benn malaaka bu mag dina wàccéee jóge asamaan, te suuf si bépp dina leer ak ndamu.” Review and Herald, 21 Awril 1891.
There are two voices in Revelation eighteen.
Am naari baat ñaar ci Pexe gi ñaar-fukki juróom-ñett.
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches.” Selected Messages, book 2, 118.
“Ba Yesu tàmbalee liggéeyam ci kanam mbooloo mi, Mu setal Kër Yàlla gi ci ay waasinaam yu xas te ñuy toroxal lu sell. Te ci diggante ay jëf yu mujj yi ci liggéeyam, am na ñaareelu setalug Kër Yàlla gi. Noonu itam, ci jëf ju mujj ji ngir artu àddina si, ñaari woote yu wuute dañuy jëm ci kerece yi.” Selected Messages, book 2, 118.
The first voice is a wake-up call for God’s people, the second voice is the wake-up call for God’s other children that are still in Babylon.
Baat bu njëkk mooy woote ngir yee xel nit Yàlla yi, baat bu ñaareel bi mooy woote ngir yee xel yeneen doom Yàlla yi te nekkati ci Babilon.
“There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Bible Echo, May 4, 1896.
“Am na àddina buy nekk ci njub, ci nax, ak ci réer-gëm, ci saxaaru dee ga sax,—nelaw, nelaw. Kan ñoo di sonn xol ngir yeeleen? Ban baat moo leen man a jot? Sama xel yóbbu na ma ci ëllëg bi, suñu joxee màndarga bi ne: ‘Xool-leen, Boroom céet gi ngi ñëw; génn-leen ngir daje ak Moom.’ Waaye am na ñenn ñu yéexoon a seet diw ngir feesal seen làmp yi, te bu wees tooñuñu xam ne jikko ji, ji diw ji di firndeel, du lu ñu man a joxante.” Bible Echo, 4 Mee 1896.
In the passage two questions were asked. Who are feeling travail of soul to awaken them? What voice can reach them?
Ci xaaj bi, ñaari laaj lañu laaj. Kan ñoo di xam-xam ña ngay yëg metitug xol ngir yeeleen? Ban baat moo leen man a jot?
The “voice” that awakens the world is the second voice of Revelation eighteen that calls God’s other flock out of Babylon. Both God’s people and the world need to be awakened by the Midnight Cry, which is simply another symbol of the latter rain.
“Baat” bi yëngal àddina mooy ñaareelu baat bi nekk ci Peeñu 18 te woo juróomi gépp gàllankooru Yàlla génn Babilon. Nitu Yàlla ak àddina bépp soxla nañu ñu yëngal leen ci Yuuxu Guddi, mi doon rekk beneen màndarga taw wu mujj mi.
Were the Millerites correct in identifying that in the days of the fourth kingdom Christ would set up an everlasting kingdom? Yes.
Ndax Millerit yi dañoo wax dëgg ci ne, ci fan yi nguur gu ñeente gi nekk, Kirist dina samp nguur gu sax ba fàww? Waaw.
He established His kingdom of “grace” at the cross, which was during the history of the fourth kingdom of Bible prophecy. That kingdom being pagan Rome. In Daniel two, is the falling away that precedes the church of Thyatira represented? Yes, for the clay which represents God’s people changed from clay unto miry clay. So where is Thyatira in the image? Or is it even in the image? It is represented in the image, and Nebuchadnezzar sheds light on that fact when he reaches the height of his proud arrogance in chapter four of Daniel.
Mu tëral nguuram “yiw”am ci bant ba, te loolu am na ci jamono jaar-jaaru ñeenteel nguur gi ci waxu waxaanebu Biibël. Nguur googu mooy Room bu bokk ci xew-xewu xurmetul Yàlla. Ci Daniyel ñaar, ndax bàyyikoo gi jiitu jàngu Tiyaatir dafa amoon ay tegtal? Waaw, ndax ban bi di tegtal askanu Yàlla soppeeku na nekk ban ba noppi nekk ban bu xonq. Kon ana Tiyaatir nekk ci nataal ba? Walla ndax sax nekkul ci nataal ba? Dañu koy tegtal ci nataal ba, te Nebukadnesar leeral na dëgg googu bi mu agsee ci ndombo ragaloo boppam bu kawe ci saraxal ñenteel bu téereb Daniyel.
The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty? Daniel 4:30.
Buur bi wax na, ne: Ndax du Bàbiloŋ bu màgg bii, bi ma tabax ngir kërug nguur gi ak dooley sama kàttan, te ngir teral sama màggat? Daniel 4:30.
Just prior to Nebuchadnezzar’s judgment of twenty-five hundred and twenty days of living like a beast of the field, he exhibited his pride by asking the question of whether or not he built the kingdom that is Babylon the great? The whore of Revelation seventeen has written on her forehead, “MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.” The Roman church, as Sister White calls her is Babylon the Great. The head of gold in the image represents literal Babylon and it also represents spiritual Babylon, the fifth kingdom of Bible prophecy that has the singular characteristic as being the power who received a deadly wound. In Isaiah twenty-three the papal power represented as Tyre, would be forgotten for seventy years as the days of one king. Literal Babylon represented by Nebuchadnezzar also received a deadly wound that was healed when Nebuchadnezzar was banished from his kingdom for twenty-five hundred and twenty days. Literal Babylon the great typified spiritual Babylon the great and both had their kingdoms temporarily removed, and thereafter restored. The whore of Revelation seventeen did not have a silver cup in her hand, nor a brass or iron cup, she had a golden cup.
Balaa ko kanam ba Nebukadnecar jot ñaare fukki at ak juróom-ñaar fan yi muy dund ni rabu àll bi, mu feeñaloon ay réy-réylu ci laaj bii: ndax du moom moo tabax nguur gi di Babilon bu Mag bi? Jigéenu ndaw ji ci Peeñu Yàlla fukki ak juróom-ñaari saaru, araf yi bindoon ci jëemam ne: “SUTURA, BABILON BU MAG BI, NDEYU JIGÉEN ÑIY NDIAAY AK YEEFARI SUUF SI.” Kërceen Rom, ni Rakku jigéen White woote ko, mooy Babilon bu Mag bi. Boppu wurus bi ci nataal ba dafay tegtal Babilon bu dëgg bi, te itam dafay tegtal Babilon bu xel mi, nguur gu juróomeelu ci waxi yonent yi ci Biibël, gi am benn melokaan bu kenn bokkul ak moom: muy doole bi jot gaawukaay gu rey gu dee. Ci Esayi ñaar-fukk ak ñett, dooley paap bi, bi ñu tegtale ni Tir, dees na ko fàtte ngir juróom-ñaar-fukki at ni fan yi benn buur. Babilon bu dëgg bi, bi Nebukadnecar di tegtal, itam jot na gaawukaay gu rey gu dee, te ñu faj ko ba noppi bi Nebukadnecar ñu génne ko ci nguuram ngir ñaare fukki at ak juróom-ñaar fan. Babilon bu dëgg bu Mag bi doon na misaal bu jëm ci Babilon bu xel bu Mag bi, te ñoom ñaar ñépp ñu teqale leen seen nguur ab diir buy jaaxle, ba noppi delloo ko leen. Jigéenu ndaw ji ci Peeñu Yàlla fukki ak juróom-ñaari saaru amuloon kaasu xaalis ci loxoom, mbaa kaasu xànjar walla weñ; amoon na kaasu wurus.
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. Revelation 17:4.
Jigéen jooju soloo woon mbubb mu xonq buy tàbbi ci bleu-bu-xonq, te ñu taar ko ak wurus ak doj yu wert ak per; yoroon ci ay loxoom kaasu wurus gu fees ak ay jaaykat ak sobeey njaloom. Peeñu Yàlla 17:4.
Gold represented literal Babylon and it also represents spiritual Babylon, the fifth kingdom of Bible prophecy that received a deadly wound in 1798, when the sixth kingdom of Bible prophecy took the throne. Literal Babylon in the image was followed by a silver kingdom that consisted of two powers, the Medes and the Persians, and the Persian horn in Daniel eight came up last and higher. Darius the Mede was the first horn and his general, Cyrus was a Persian that would ultimately come into power after the Median king Darius.
Wurus moomoon na Babilon bu dëgg, te mooy itam melokaan Babilon bu xel mi, juróomeelu nguur gi ci waxi yonent yi ci Biibël, bi ñu ko joxee gaawug dee ci atum 1798, ba suxtaay juróomeenañeelu nguur gi ci waxi yonent yi toogee ci gangune. Babilon bu dëgg bi ci nataal ba, nguur gu xaalis la ko toppoon, gu boole ñaari kàttan: Med yi ak Perse yi; te bésub Perse bi ci Daniel juróom ñett ak juróom ñaar, mu génn gannaaw te mu gëna kawe. Dariyus wa Med moo doon bés bu jëkk bi, te ngeneralam, Cyrus, Perse la woon, kooku di kaayam mujj a jot nguur gi gannaaw buurub Med bi, Dariyus.
Cyrus was a type of Christ who was going to begin the process of freeing God’s people from captivity. The Medo-Persian empire represents the sixth kingdom of Bible prophecy which is the United States. The United States has two horns representing Republicanism and Protestantism. Darius represents the Republican horn of the United States and Cyrus represents the horn of Protestantism. As Cyrus began the process of freeing God’s people to rebuild Jerusalem and the temple, the United States was the land which was raised up to free the captives of spiritual Babylon’s captivity in order to erect the spiritual temple, of which the Millerites laid the foundation. The literal captivity in Babylon being seventy years typified the captivity in spiritual Babylon for twelve hundred and sixty years. The United States is the shoulders of silver in Nebuchadnezzar’s image.
Siirus dafa melokaanu Kirist ci, mi nekkoon ki nar a tàmbali yoonu gore askanu Yàlla ci jaamug njaam. Nguurug Mede ak Perse moo di bennoo bu juróom-benn bi ci waxi kàddug Yàlla buy wax ci nguur yi, te loolu mooy États-Unis. États-Unis am na ñaari waññ yu di tekki Républicanisme ak Protestantisme. Daryus moo di waññu Républicanisme bi ci États-Unis, te Siirus moo di waññu Protestantisme bi. Ni Siirus tàmbalee yoonu gore askanu Yàlla ngir ñu tabaxaat Yerusalem ak kër Yàlla ga, noonu itam États-Unis mooy suuf si ñu taxawaloon ngir gore ñiñu jàppoon ci njaamug Babilon bu xel ngir samp kër Yàlla gu xel gi, gi Millerites yi tëraloon fondamaa. Njaamug Babilon bu dëgg bi, bi doon juróom-ñaar-fukk at, dafay misaal njaamug Babilon bu xel bi di junni ak juróom-ñaar téeméer ak juróom-fukk at. États-Unis mooy gatiitu xaalis yi ci nataalu Nebukadnessar.
The third kingdom of brass was Greece that represents a worldwide kingdom. That kingdom is the United Nations, that in Revelation seventeen was the kingdom that in 1798 had not yet came. The ten kings of Revelation seventeen agree to give their kingdom unto the papacy, the eighth kingdom, that is of the seven. They make this agreement because they are forced to by the United States, and because the world is being destroyed by the “four winds” of Islam, that are released during the time of the latter rain, which begins to be fully poured out at the Sunday law in the United States.
Ñetteelu ñaareel bu xonqoon bi mooy Gres, te mu ngi tegtal buur gu àddina bépp. Buur googu mooy Mbootaay Réew yi, te ci Peeñu Yàlla ñaar-fukk ak juróom-ñett, mooy buur bi amul woon feeñ ba tey ci atum 1798. Fukk buur yi ci Peeñu Yàlla ñaar-fukk ak juróom-ñett déggoo nañu jox seen nguur Kàttanug Pápp bi, ñetteelu buur bi, mi bokk ci juróom-ñaar yi. Dañuy def déggoo boobu ndaxte Etazini dafa leen ci soxla, te it ndaxte àddina si dañuy yàqee ko ak “ñenti ngelaw yi” yu Islaam, yi bàyyiku ci jamono ji ñuy wax tawte bu mujj bi, bi tàmbalee ñu koy tuuru bu baax ci yoonu Dibeer bi ci Etazini.
At the Sunday law in the United States, God establishes His kingdom of “glory” as He lifts up His people as an ensign to call God’s other children out of Babylon. Thus, the horn of Protestantism comes up last and is higher than the first in agreement with the two horns of Medo-Persia. Once the United Nations agrees to turn the control of the world over to the papacy, the four winds of Islam are released and the worldwide kingdom is confronted by the warfare that followed the death of Greece’s first horn that was broken and produced four horns.
Ci yoonu Alxames bu amee ci États-Unis, Yàlla samp ay nguuram bu “ndam” ni mu yékati ay nitam ngir nekk màndarga bu woo yeneen doomam yu Yàlla génn Babilon. Noonu nag, béjjenu Protestantisme jóg ci mujj te mu gën a kawe yi jëkk, ci déggoo ak ñaari béjjenu Medo-Persia. Bu Mbooloom Xeet yi bokk (United Nations) déggoo ba jox papasé bi kilifteefam àddina, ñenti ngélawi Islam yi dees na leen bàyyi, te nguur gu àddina si yépp dina jànkoo ak xare ba toppoon deeju béjjenu njëkk bu Grèce, bi ñu dammoon te jur ñenti yeneen béjjenu.
When the image reaches the feet of iron (statecraft) and miry clay (churchcraft) and the ten toes (ten kings), the stone that has been cut out of the mountain without hands strikes the feet of the image. The Millerites were accurate to Daniel’s image, as much as they could be accurate from their vantage point in prophetic history. But the Alpha and Omega always illustrates the end with the beginning and the four kingdoms of Nebuchadnezzar’s image represent four literal kingdoms that typify their spiritual counterparts at the end of the world.
Bi mujj gi agsiis ba àgg ak weñ bu xóot (nguur gi) ak ban bu yaxu (jàngoro yi ci kërce), ak fukki baaraam yu tànk yi (fukki buur yi), doju bi ñu góor ci tund wi te du loxo nit a ko dagg, dafa dóor tànki agsiis ba. Millerites yi amoon nañu jub ci melow Daniel ba, ba ñu mëna jub ci seen taxawaay ci jaar-jaaru waxu yonent. Waaye Alfa ak Omega dafa feeñal njàlbéen gi ak njàlbéen gi, te ñeenti nguur yi ci agsiisu Nebukadnesar diir nañu ñeenti nguur yu dëgg yu mel ni seen naataangoo yi ci ruu ci mujjug àddina.
With the kingdoms of history Rome comes up eighth and is of the seven. In Daniel seven Rome comes up eighth and is of the seven. In Daniel eight Rome comes up eighth and is of the seven. In Revelation seventeen Rome comes up eighth and is of the seven. In Daniel two, which represents the first mention of the kingdoms of Bible prophecy, modern spiritual Rome comes up eighth and is of the seven. The first (Alpha) illustration of the kingdoms of Bible prophecy identifies the last (Omega).
Ak nguur gi buur yu nek ci jaar ci mboolem jaar-jaar, Room dikk na juróom-ñetteelu te bokk na ci juróom-ñaari. Ci Daniel juróom-ñaareel, Room dikk na juróom-ñetteelu te bokk na ci juróom-ñaari. Ci Daniel juróom-ñetteel, Room dikk na juróom-ñetteelu te bokk na ci juróom-ñaari. Ci Peeñu fukk ak juróom-ñaareel, Room dikk na juróom-ñetteelu te bokk na ci juróom-ñaari. Ci Daniel ñaar, mi di ñaari njëkk a wax ci nguur yi yëgleb Biibël, Room bu xel mu bees dikk na juróom-ñetteelu te bokk na ci juróom-ñaari. Melokaanu njëkk bi (Alfa) ci nguur yi yëgleb Biibël moo xamale mujj gi (Omega).
“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.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.
“Jotna ci jamono ji liggéeyu Yàlla bu sell bi diñu ko wone ci tànki nataal ba, fa ñu jaxase weñ ak ban bu nooy. Yàlla am na nitam, xeetu nit yu mu tànn, ñoom ñi seen xel mu xam war a sellal, te waruñu a sullëku ci teg ca fondamaa bi bant, ñax, ak ñaxu ceeb. Bëpp bakkan bu takku ci santaane yi Yàlla dina gis ne melokaanu sunu ngëm bi di Bésub Noflaay bu juróom-ñaareel. Bu nguur gi yékkatee Noflaay bi ni ko Yàlla santaane, kon dina taxaw ci dooleb Yàlla te ci aar ngëm gi ñu joxe woon gaayi Yàlla yu sell ya benn yoon ba fàww. Waaye kilifa réew yi dinañu sax ci noflaay bu dëggul bi, te dinañu jaxase seen ngëm gu diine ak sàmmug doomub pap bi, di ko yékkaat ci kaw Noflaay bi Boroom bi sellal te barkeel, te mu beral ko ngir nit ki sàmm ko ci sell, muy tegn bu nekk ci diggante Moom ak xeetam ba ci junniy maas. Jaxaseb yëfandikookat gu mbooloom diine ak yëfandikookat nguur gi mooy li weñ ak ban bi di firndeel. Booloo boobu day wàññi kàttanu kërk yi yépp. Jox kërk gi kàttanu nguur gi dina jur ay njariñ yu bon. Nit ñi daanaka weesu nañu bérab bi muñ-muñu Yàlla yem. Dañu def seen doole ci politig, te booloo nañu ak pap ba. Waaye waxtu wi dina ñëw bu Yàlla mbugal ñi féexal ay yoonu ndigalam, te seen liggéeyu bon boobu dina dellu ci seen kaw.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.
The Alpha and Omega has made the correct pioneer understanding of Daniel two “new.”
Alfa ak Omega def na xam-xamu bu jub ci mbirum ñaari “bés-bés” yu bees ci Daniel.
And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. Revelation 21:5, 6.
Noon ka toog ci gàngune ga ne: «Xoolleen, maa ngi yeesal lépp.» Te mu ne ma: «Bindal, ndaxte wax yii dëgg lañu te takku nañu.» Te mu ne ma: «Jeex na. Man maa di Alfa ak Omega, tambali bi ak muj gi. Ku mar, dinaa ko may ndox mu dàq ci teenub ndoxum dund gi, ci neen.» Peeñu 21:5, 6