At the time of the end in 1798, the prophetic message of the Ulai river of Daniel chapters eight and nine was unsealed, and William Miller was raised up in the spirit and power of Elijah to announce the nearness of God’s judgment.
Ci jamono mujjug jeexital ji ci 1798, bataaxal gu yonent gi ci dexu Ulai bu nekk ci Daniel sarax 8 ak 9 ubbeeku na, te yéglees na William Miller ci xel ak dooleyu Ilyaas ngir yégle jegeñaayu àttey Yàlla.
“To William Miller and his co-laborers it was given to preach the warning in America. This country became the center of the great Advent movement. It was here that the prophecy of the first angel’s message had its most direct fulfillment. The writings of Miller and his associates were carried to distant lands. Wherever missionaries had penetrated in all the world, were sent the glad tidings of Christ’s speedy return. Far and wide spread the message of the everlasting gospel, ‘Fear God, and give glory to him; for the hour of his Judgment is come.’” The Great Controversy, 368.
«Yees nañu may William Miller ak ñi bokk ci liggéeyam, ngir ñu waare artu gi ci Amerig. Réew mi moo doon biir ak xibaaru yëgsi gu mag gu ñëwug Kirist. Fii la waxu yonent bi ci ndigalu malaaka bu njëkk ba amee matugam gu gën a jub. Mbind mi Miller ak ñi ànd ak moom bindoon, yóbbu nañu ko ba ci réew yu sore. Fu mujj yaasaaykat yi dugg ci adduña bépp, fa lañu yónnee xibaar bu neex bi ne Kirist dellusi na lu gaaw. Fu ne ak fu ne, xibaaru xebaar bu baax bu dul jeex mi siiw na, ne: “Ragalleen Yàlla, te jox ko ndam; ndaxte waxtuw àtteem agsi na.” The Great Controversy, 368.»
At the time of the end in 1989, the prophetic message of the Hiddekel river of Daniel chapters ten through twelve was unsealed, and Future for America was raised up in the spirit and power of Elijah to announce the nearness of God’s judgment.
Ci jamono mujj ga ci mujj ci atum 1989, waxtaanu yonent bi ci dexu Hiddekel bi nekk ci Daniel ay sar 10 ba 12 ubbeeku na, te Future for America yékkat nañu ko ci xel ak dooley Eliya ngir yégle jegegi àtte Yàlla.
The Millerites announced the opening of the judgment, and Future for America announces the close of the judgment. The Millerites’ prophetic framework was the two desolating powers of paganism, followed by papalism. The prophetic framework of Future for America is the three desolating powers of paganism, followed by papalism and then followed by apostate Protestantism.
Millerit yi yégle woon ubbi àtte bi, te Future for America yégle na jeexital àtte bi. Waxtu-yëngu-yëngu ci kàddu yonent yi bu Millerit yi mooy ñaari dooley yàq-yàq yu bokk ci jàmmu tuur, te toppanteek papalis. Waaye waxtu-yëngu-yëngu ci kàddu yonent yi bu Future for America mooy ñetti dooley yàq-yàq yu bokk ci jàmmu tuur, te toppanteek papalis, ba noppi toppanteek protestaaŋ gu réer.
The Millerites began as Philadelphians, and transitioned into Laodiceans. Future for America began as Laodiceans, and transitions into Philadelphians. The transition from Philadelphia unto Laodicea for the Millerites was in connection with the death of Elijah and his message of Moses’ oath. The transition of Future for America is in connection with the death and resurrection of Elijah and Moses in Revelation eleven.
Millerites yi tàmbalee woon nañu ni waa Philadelphia, te ñu jàll ca nekk waa Laodicea. Future for America tàmbalee na ni waa Laodicea, te dafay jàll ngir nekk waa Philadelphia. Jàll gi jóge Philadelphia ba Laodicea ci biir Millerites yi, dafa amoon njaxlaf ak deeji Eliya ak yonnenteem ci ngiñu Musaa. Jàllug Future for America moom, dafa am njaxlaf ak deeji ak dekkitugaatu Eliya ak Musaa ci Peeñu 11.
At the opening of the judgment in 1844, the Millerites had fulfilled the work of Elijah at Mount Carmel. At the close of judgement, at the Sunday law, the movement of Future for America will have fulfilled the work of Elijah at Mount Carmel. In Millerite history the three waymarks of the sixty-five year prophecy that are identified in Isaiah chapter seven, verse eight, were repeated as two nations were joined together as one nation to establish the Protestant horn of the earth beast of Revelation thirteen. In the history of Future for America the three waymarks of the same sixty-five years are repeated when two nations come together to form the horn of Republicanism that speaks as a dragon.
Ba fanngi àtteb àtteb ci 1844, Millerites yi amaloon nañu liggéeyu Eliya ci Tundu Karmel. Ci jeexitalu àtteb, ca yoonu alxamesu Dibéer ba, yokkute Future for America dina amal liggéeyu Eliya ci Tundu Karmel. Ci taarixu Millerite, ñetti màndarga-yoon yi ci waxi jëfandikoo gu juróom-benn fukki at ak juróom, te ñu raññeeleen ci Esayi saar 7, aaya 8, am nañu benn yokkute bi ñaari xeet boolee nekk benn réew ngir taxawal bépp-hornu Protestan bu rabi suuf si ci Peeñug Yàlla 13. Ci taarixu Future for America, ñetti màndarga-yoon yu juróom-benn fukki at ak juróom yooyu itam dinañu dellusi, bu ñaari xeet boolee ngir sos hornu Republicanism bi wax ni ajàng.
The first of those three waymarks in the prophetic history of Future for America, was the time of the end in 1989. The second was September 11, 2001 and the third will be the soon coming Sunday law. In Millerite history the sequence of waymarks identified in Isaiah seven was reversed from the sequence of waymarks in the history of Isaiah. In the history of Future for America the sequence aligns with the first reference of the sixty-five years, though at the end there is no longer any element of time. Since October 22, 1844, any application of prophetic time is a satanic delusion.
Ki njëkk ci ñetti bàyyi-xam yooyu ci jaar-jaaru yóbbante bi Future for America, mooy waxtu mujj gi ci atum 1989. Ñaareel bi mooy 11 Sàttumbar 2001, te ñetteel bi mooy yoonu Dimas bu nag a ngi ñëw. Ci jaar-jaaru Millerite bi, toftale bàyyi-xam yi ñu màndargaal ci Esayi juróom-ñaari saraxleen gi dellu woon ginnaaw toftale bàyyi-xam yi ci jaar-jaaru Esayi. Ci jaar-jaaru Future for America, toftale bi méngoo na ak jëfandikoo bu njëkk bu juróom-benn-fukk ak juróom-ñaari at yi, waaye ci mujj ga, amatul benn cër bu jëm ci waxtu. Li dale ci 22 Oktoobar 1844, bépp jëfandikoo bu waxtu yóbbante mooy naxub Seytaane.
The prophetic justification for holding to the sequence of the three waymarks as they are set forth in Isaiah seven, as opposed to their reversed order in Millerite history, is partially based upon the rule of first mention. The order of the sixty-five years is first mentioned in Isaiah seven, and though there is no longer an element of the time of sixty-five years, when the final fulfillment of the prophetic history represented with those years occurs in the movement at the end, the three waymarks are still identified, and they retain the order as in Isaiah’s history.
Ndigalal bu yoon buy jëm ci tëralu tëgtal yi ñetti waymark yi ngir jàpp ci seen toppandoo, ni ñu leen tegtalee ci Esayi juróom-ñaari, bañ a topp seen toppandoo bu ñu delloo ci jaar-jaaru Millerite, mi ngi ci benn wet di sukkandiku ci sàrtu njëkk a wax. Toppandoo bu at ak juróom-benn-fukk ak juróom mi ñu ko njëkk a wax mooy ci Esayi juróom-ñaari, te doonte amatul benn cër bu jëm ci waxtu wu at ak juróom-benn-fukk ak juróom, bi matug yëgle gi mu nga xam ne moom lañu tegtal ak at yooyu di am ci yëngu-yëngu bi ci mujj, ñetti waymark yi dañuy sax a ràññee, te dañuy denc toppandoo bi ni mu nekk ci jaar-jaaru Esayi.
A second justification for retaining the first order of the waymarks, is the relationship of the Millerite history where the sixty-five years were fulfilled, and the continuity that the Millerite movement has with the movement of Future for America. Millerite history was the beginning and Future for America is the ending.
Benn a raison bu ña wara sax beneen toftalug waymarks yi ci seen njëkk njëkkal, mooy njaxlafte gi nekk ci diggantey taarixu Millerite bi fanweeri juróom-ñaareel at yi mataloo woon, ak yokkute gi yëngu-yëngu Millerite bi am ak yëngu-yëngu Future for America. Taarixu Millerite moo doon njàlbéen gi, te Future for America mooy mujj gi.
The movement of the Millerites ended in 1863, when the legally organized Seventh-day Adventist church began. At that point the Elijah messenger that had arrived at the time of the end in 1798, when the vision of the Ulai river was unsealed, was silenced and sealed up. In 1989, at the time of the end, when the vision of the Hiddekel river was unsealed the Elijah messenger returned.
Yëngu-yëngu Millerite yi jeex na ci atum 1863, ba kerk bu Seventh-day Adventist bi ñu sampoo ci yoon tàmbalee. Ci boobu jamono, yonnent bu Eliya bi agsi woon ci jamonoy mujj ma ci 1798, ba peeñug dexu Ulai ubbee, noppiñees na te tëjees na. Ci 1989, ci jamonoy mujj ma, ba peeñug dexu Hiddekel ubbee, yonnent bu Eliya bi dellusi na.
A third justification for retaining the original sequence of waymarks, is found in the line of prophecy that addresses the earth beast and its two horns. In Millerite history, two nations were joined to form the horn of Protestantism. In the history of Future for America the two horns of apostate Protestantism and apostate Republicanism will be joined to form the one nation that is an “image of,” and also an “image to” the beast. The two nations that come together in the ending history to form the single horn of church and state, reach that fulfillment at the Sunday law.
Ñetteelu bu weesu gu njëkk yi ci yamale waxtu yoon bi am na benn yoon buy feeñ ci rëddub yonent yi di wax ci rabu suuf sa ak ñaari geemam. Ci jaar-jaaru Milerit yi, ñaari réew boolees na leen ngir sos geemu Protestaŋsis. Ci jaar-jaaru Future for America, ñaari geem yi, maanaam Protestaŋsis gu dëgërul ak Républikaanis gu dëgërul, dinañu booloo ngir sos benn réew rekk mi di “nataalu” rab wi, te itam di “nataal bu” rab wi. Ñaari réew yi di daje ci taarixu mujj gi ngir sos benn geem rekk buy boole kërceen ak nguur, dañuy agsi ci sa matale ba noppi ci yoonu Dibeer.
When the image of the beast is fully developed, its conclusion is attested to by its ability to pass the Sunday law. The development of that image is a process of time, but the mark of the beast is a point in time. The time of developing the image is represented by the forty-six years that the temple was erected from 1798 to 1844. The Republican horn erects a religious-political temple during the period of time that the image of the beast is being developed.
Bu melokaanu rab wi matale, jeexitam seedees na ci mënam ngir jox yoonu Dibeer. Yokkute boobu melokaan mooy ab yoon wu yàgg ci jamono, waaye màndargay rab wi mooy benn fan ci jamono. Jamonoy yokkute melokaan moomu dees na ko firndeel ak ñaar-fukk ak juróom-benn at yiñu tabaxee kër Yàlla ga diggante 1798 ak 1844. Bëñg réew mi di Republiik day tabax ab kër Yàlla bu diine ak politig biir jamono jiñuy yokkute melokaanu rab wi.
The development of the image of the beast began prophetically on September 11, 2001. That crisis marked the arrival of the Patriot Act, which marked the change in Constitutional law from the premise of English law unto the premise of Roman law. English law is based upon the principle that a person is innocent until proven guilty, and Roman law is based upon the principle that a person is guilty until proven innocent.
Jëfandikoo nataalu rabu mala ga tàmbalee ci yoon wàllu waxu Yàlla 11 Septàmbar 2001. Jafe-jafe boobu moo indi Patriot Act, te loolu moo màndargaal coppite yoonu Réew mi gi nekk ci Sàrtu Réew ma, jógé ci ndigalu yoonu Àngle ba ag ndigalu yoonu Room. Yoonu Àngle dafa sukkandiku ci pexe bi ne nit ku bañ a nekku saay-saay ba ñu firndeel ko, waaye yoonu Room dafa sukkandiku ci pexe bi ne nit ku nekku saay-saay ba keroog ñu firndeel ne du saay-saay.
The political temple that is erected from September 11, 2001 until the Sunday law is also illustrated by the formation of the image of the beast. Prophetic time is no longer applicable, so the forty-six years that the horn of Protestantism erected the spiritual temple, illustrates a period, not a point in time, when the horn of Republicanism raises up its religious-political temple.
Templu politig bi ñuy yékkati dalee ci 11 septembre 2001 ba ci yoonu Diminis bi, mel na itam ak sos xarit bu rab ba. Waxtu waxu yonent bi dootul jëfandikoo, moo tax ñeent-fukk ak juróom-benn at yi geenu Protestantisam yékkati templu bu xel mi, dafay misaal ab jamono, waaye du benn tombu waxtu, bi geenu Républicanism di yékkati templuam bu diine ak politig.
The three primary justifications for applying the same sequence of three waymarks of the sixty-five years represented in Isaiah seven are; first, the rule of first mention; 742 BC, 723 BC and 677 BC, thus nineteen years followed by forty-six years. It was opposite in Millerite history; 1798, 1844 and 1863, thus forty-six years followed by nineteen years.
Ñetti ñaar ci xalaat yi gën a am solo ngir jëfandikoo benn toftaleem ñetti màndarga-yoon yu atum juróom-benn-fukk ak juróom ñaari at yi ñu teke ci Esayi saar juróom-ñaar mooy; bu njëkk, yoonu njëkk a waxe; 742 BC, 723 BC ak 677 BC, kon fukk ak juróom-ñent at topp ci ñeent-fukk ak juróom-benn at. Waaye ci jaar-jaari Milerit yi, loolu dafa nekkoon lu wuutu; 1798, 1844 ak 1863, kon ñeent-fukk ak juróom-benn at topp ci fukk ak juróom-ñent at.
The second justification is continuity of the message of the role and work of Elijah. Elijah arrived at the time of the end in 1798, when the book of Daniel was unsealed (Daniel 8:14) and then arrived at the contest at Mount Carmel from 1840 to 1844, and he was then sealed up with the theology of custom and tradition in 1863. Elijah arrived again at the time of the end in 1989, when the book of Daniel was unsealed. He prophetically traveled to September 11, 2001, where the contest of Mount Carmel begins, only to end at the soon coming Sunday law. The continuity of the role and work of Elijah supports the sequence of waymarks identified in Isaiah seven.
Ñaareel ñaareelu moo di yokkute bu jëkk ci yokkute xibaaru wér gu aju ci rôle ak liggéeyu Élie. Élie agsi na ca jamonoy mujj ga ci 1798, bi téereb Daniel ubbeekoon (Daniel 8:14), te gannaaw loolu mu agsi ca xareb tànk ba ci tundu Carmel diggante 1840 ak 1844, te gannaaw ga mu tëjjeeku ak teoloji waada ak cosaan ci 1863. Élie dellusi naat ci jamonoy mujj ga ci 1989, bi téereb Daniel ubbeekoon. Ci waxu yonent, mu tukki ba ci 11 Septembre 2001, fa xareb tànk ba ci Mount Carmel di tàmbali, ngir mu jeex ci yoonu-dibéer bu ñëw lu gaaw. Yokku gu doxalante gi ci rôle ak liggéeyu Élie dëggal na toftale màndarga yi ñu xamle ci Esayi juróom-ñaari.
The context of the two horns of the earth beast identifies that both horns transition from two powers unto one, one in the beginning and one in the ending of the sixth kingdom of Bible prophecy. When the two sticks of either the beginning or ending are gathered and joined together as one nation, they are represented as building either a spiritual temple in the beginning or as a religious-political spiritual temple at the end. The counterfeit temple is an image of the papal temple, where the pope is seated in the temple of God proclaiming himself to be God.
Tekki njàppale ñaari geñi rabu suuf bi day won ne ñaari geñ yooyu ñoom ñaar ñépp dañuy jàllé ci ñaari doole ba ci benn doole, benn ci tàmbali, benn it ci mujjug juróomeelu nguur gi ci waxi yonent yi nekk ci Biibël. Bu ñaari yet yi, muy ci tàmbali walla ci mujj, dajaleeku te booleeku ñu muy benn xeet, dañu leen tegtal ni ñuy tabax benn kër Yàlla gu xel ci tàmbali, walla ci mujj benn kër Yàlla gu xel gu diine ak politig boole ci benn. Kër gu dëggul googu mooy naatañu kër baapal bi, fa baapal bi toogee ci kër Yàlla, di yégle boppam ne mooy Yàlla.
When the United States speaks as a dragon at the Sunday law, it will be fulfilling that very image, for it will have built a counterfeit temple where church and state are combined into one stick, and the church will be in control of the relationship.
Bu États-Unis bi waxee ni ajdaha ci yoonu Dimas bi, dina matalale xeltu nataal boobu sax, ndaxte dina tabax kër-yàlla gu fen, fa kanam ak réew di booloo ci benn yoon, te kanam mooy yor nguur gi ci boobu diggante.
In Isaiah seven the prophet Isaiah, took his son, to proclaim the message to king Ahaz by the conduit of the upper pool, by the fuller’s field.
Ci Esayi juróom-ñaareel, yonent bi Esayi jël na doomam ngir yégle buur Akas xebaar bi ca wetu ndox mu kawe mi, ca wetu toolu raxaskat bi.
Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field. Isaiah 7:3.
Ba noppi Boroom bi wax Esayi ne ko: “Demal léegi nga daje ak Akas, yaw ak Saare-Yaasuub, sa doom, ca jeexital yoonu ndox mu bëj-gannaar gi, ci yoon wu jëm ca toolu rootkat bi.” Esayi 7:3.
The word “shearjashub” means “a remnant will return.” The remnant of the beginning movement of Millerites returned in the movement of Future for America in 1989. Isaiah and his son represent a beginning and an ending, through their relationship as father and son. They convey the spirit of Elijah that was to turn the hearts of the fathers to the children and the hearts of the children to the fathers. Isaiah was proclaiming an Elijah message to the wicked king Ahaz. Among other wicked acts, Ahaz is known for closing down the services of the sanctuary and erecting a copy of an Assyrian temple in its place.
Baati “shearjashub” tekki ne: “des nit dina dellusi.” Des nit dina buy tàmbalee Millerite yi dellusi ci yëngu-yëngu Future for America ca atum 1989. Esayi ak doomam dañuy teewal tàmbali ak muj, jaarale ko ci seen diggante baay ak doom. Ñoom dañuy yëgle xel mu Eliya, mi waroon a delloo xol yi baay yi ca doom yi, ak xol yi doom yi ca baay yi. Esayi dafa doon waareb yégleb Eliya ci buur bu bon bi, Acaz. Ci biir yeneen jëf yu bon, Acaz xamleef nañu ko ci ne dafa téjewoon liggéey yi kër Yàlla gi te tabax fa benn royukaayu këru jamu Asiri.
Twenty years old was Ahaz when he began to reign, and reigned sixteen years in Jerusalem, and did not that which was right in the sight of the Lord his God, like David his father. But he walked in the way of the kings of Israel, yea, and made his son to pass through the fire, according to the abominations of the heathen, whom the Lord cast out from before the children of Israel. And he sacrificed and burnt incense in the high places, and on the hills, and under every green tree. Then Rezin king of Syria and Pekah son of Remaliah king of Israel came up to Jerusalem to war: and they besieged Ahaz, but could not overcome him. At that time Rezin king of Syria recovered Elath to Syria, and drave the Jews from Elath: and the Syrians came to Elath, and dwelt there unto this day. So Ahaz sent messengers to Tiglathpileser king of Assyria, saying, I am thy servant and thy son: come up, and save me out of the hand of the king of Syria, and out of the hand of the king of Israel, which rise up against me. And Ahaz took the silver and gold that was found in the house of the Lord, and in the treasures of the king’s house, and sent it for a present to the king of Assyria. And the king of Assyria hearkened unto him: for the king of Assyria went up against Damascus, and took it, and carried the people of it captive to Kir, and slew Rezin. And king Ahaz went to Damascus to meet Tiglathpileser king of Assyria, and saw an altar that was at Damascus: and king Ahaz sent to Urijah the priest the fashion of the altar, and the pattern of it, according to all the workmanship thereof. And Urijah the priest built an altar according to all that king Ahaz had sent from Damascus: so Urijah the priest made it against king Ahaz came from Damascus. And when the king was come from Damascus, the king saw the altar: and the king approached to the altar, and offered thereon. And he burnt his burnt offering and his meat offering, and poured his drink offering, and sprinkled the blood of his peace offerings, upon the altar. And he brought also the brazen altar, which was before the Lord, from the forefront of the house, from between the altar and the house of the Lord, and put it on the north side of the altar. And king Ahaz commanded Urijah the priest, saying, Upon the great altar burn the morning burnt offering, and the evening meat offering, and the king’s burnt sacrifice, and his meat offering, with the burnt offering of all the people of the land, and their meat offering, and their drink offerings; and sprinkle upon it all the blood of the burnt offering, and all the blood of the sacrifice: and the brazen altar shall be for me to inquire by. Thus did Urijah the priest, according to all that king Ahaz commanded. And king Ahaz cut off the borders of the bases, and removed the laver from off them; and took down the sea from off the brazen oxen that were under it, and put it upon a pavement of stones. And the covert for the sabbath that they had built in the house, and the king’s entry without, turned he from the house of the Lord for the king of Assyria. 2 Kings 16:2–18.
Acaax am na ñaar-fukk ci atam ba mu tàmbalee nguur, te mu nguuru fukk ak juroom-benn at ci Yerusalem; te deful lu jub ci kanam Aji Sax ji Yàllaam, ni Daawuda baayam. Waaye mu doxoon ci yoonu buur yi Israayil; waaw, tax na sax doomam mu jaar ci safara, ànd ak ñaawtéefi xeeti ñi nekkul Yàlla, yi Aji Sax ji dàqoon ca kanam bànni Israayil. Te mu saraxee, taal cuuraay itam ci bérab yu kawe yi, ak ci tundu yi, ak suuf garab gu wex géepp. Noonu Resin buur Siri ak Péka doomu Remaliya, buur Israayil, ñëw Yerusalem ngir xare; te ñu daldi ko wër Acaax, waaye manul ñu ko not. Ca waxtu woowu Resin buur Siri delloo Etlaat ci Siri, te mu dàq Yude yi ca Etlaat; te waa Siri ñëw Etlaat, dëkk fa ba tey jii. Kon nag Acaax yebal ay ndaw ca Tiglaat-Pileser buur Asiri, naan ko: Man sa jaam laa, te sa doom; yéegël, ba xettli ma ci loxo buur Siri, ak ci loxo buur Israayil, ñiy taxaw ngir xeex ma. Te Acaax jël xaalis bu weex ak wurus wi gisoon ca kër Aji Sax ji, ak ca alalu kër buur ba, yónnee ko ne maye ca buur Asiri. Te buur Asiri déglu ko; ndaxte buur Asiri yéeg ca Damaas, jël ko, te yóbbu waa fa nekk ngir njaam ca Kir, ba noppi rey Resin. Te buur Acaax dem Damaas ngir daje ak Tiglaat-Pileser buur Asiri, te mu gis fa ab sarxal bu nekk Damaas; te buur Acaax yónnee ca Ooriya sarxalkat ba melo sarxal ba, ak nataalam, mengoo ak lépp luy tabaxeem. Te Ooriya sarxalkat ba tabax sarxal ba mengoo ak lépp li buur Acaax yónnee woon jóge Damaas; noonu Ooriya sarxalkat ba def ko ba la buur Acaax dikkée Damaas. Bi buur ba dikkee Damaas nag, buur ba gis sarxal ba; te buur ba jëgeñ sarxal ba, saraxe ci kawam. Te mu taal saraxam su lakk, ak saraxam bu ñam, tuur saraxam bu naan, te mu tuus deretu saraxi jàmmam ci kaw sarxal ba. Te mu indi itam sarxal bu xànjaru xonq ba nekkoon ci kanam Aji Sax ji, jóge ci kanam kër gi, ci diggante sarxal ba ak kër Aji Sax ji, ba teg ko ca bëj-gànnaarug sarxal ba. Te buur Acaax santaane Ooriya sarxalkat ba, naan ko: Ci kaw sarxal bu mag bi nga taal sarax suba su lakk, ak sarax ngoon bu ñam, ak sarax buur ba su lakk, ak saraxam bu ñam, ànd ak sarax su lakk su askanu réew mépp, ak seen saraxu ñam, ak seen saraxu naan; te nga tuus ci kawam deretu sarax su lakk yépp, ak deretu sarax yi yépp; waaye sarxal bu xànjaru xonq ba, mooy nekk sama bërab ngir laaj. Noonu la Ooriya sarxalkat ba def, mengoo ak lépp li buur Acaax santaane. Te buur Acaax dagg wàllu randuka yi, te jële ndab yi ci kawam; te wàcce géej ga ci kaw nag yu xànjaru xonq yi nekkoon ci suufam, ba teg ko ci ab dalu doj. Te mbubb mi ñu tabaxoon ci kër gi ngir bésub noflaay ba, ak buntub duggub buur ba bu biti, mu soppi ko ca kër Aji Sax ji ndax buur Asiri. 2 Buur ya 16:2–18.
The king of Assyria represents the king of the north, which is a symbol of the papacy. The wicked king Ahaz was the literal leader of Judah, the literal glorious land. When Isaiah and his son met with him at the conduit of the upper pool by the fuller’s field, with the message that a remnant would return, the wicked king was in the crisis of a civil war between the north and the south. In that crisis, he rejected the message offered by God through the prophet Isaiah, and reached out to the literal king of the north for protection.
Buur Asiri moo diir buur bëj-gànnaar, te loolu dafay mel ni papaas bi. Buur bu bon bi, Ahas, mooyoon njiitu Yuda ci dëgg, moom suuf su màgg su tedd. Ba Esayi ak doomam dajee ak moom ci wetu xàll ba ca ndox mu kawe mi, fi jege toolu rakkakat bi, ak ndigal li ne ña des dinañu dellu, buur bu bon boobu nekkoon na ci jafe-jafe bu xarey biir réew bi diggante bëj-gànnaar ak bëj-saalum. Ci jafe-jafe boobu, mu bañ yégle gi Yàlla joxee jaarale ko ci yonent Esayi, te mu jox loxo buur bëj-gànnaar bu dëgg ngir aar.
The setting of Isaiah seven portrays a leader of the spiritual glorious land who reaches out to the papacy for an alliance in a time of civil war, instead of reaching out to God. Ahaz’s rebellion against God is represented by him visiting the king of the north and making a pattern of the temple of the god of the king of the north, and sending the pattern of the temple to the high priest in Jerusalem, who then erected a duplicate of the counterfeit temple in the sacred grounds of God’s sanctuary. Wicked king Ahaz represents the state, and the high priest’s cooperation represents a combination of church and state.
Nektalu Esayi juróom-ñaareel dafay wone benn kilifa bu suufeel bu réew mi sell te màgg, mi jox boppam ci papasi ngir bëggandoo ci jamono ju xarey biir réew, te du jëfandikoo Yàlla. Sàggane Akas ci kanam Yàlla dañu ko tegtal ci li mu dem seeti buur bi dëkk bëj-gànnaar, ba def nattub kër Yàllay buur boobu dëkk bëj-gànnaar, te yónnee natt boobu kër-kàddug ja ca saraxalekat bu mag ba ci Yerusalem, kooku itam taxawal benn kër ju ni mel ni jubbanti kër gu dëggul googu ci suuf su sell si Yàllay njëg. Buur bu bon Akas mooy tegtal réew mi, te jàppaleg saraxalekat bu mag ba di tegtal jaxasoo nguur ak kilifa gu gëm-gëm.
That literal rebellion represents the rebellion of the leader of the spiritual glorious land who duplicates the worship service of the papacy (the king of the north) and shuts down the true worship of God’s sanctuary. Ahaz’s rebellion represents the leadership of the United States, that erects a counterfeit temple in the glorious land, that is a copy of the temple of the king of the north.
Bëgg-bëgg ngànt gu wone day wone mooy bàkkaaru njiitu réewu ndamam buy bokk ak suuf su tedd te màgg, mi di jëfandikoo doxalinu jaamu buy dëppook ak baamtu nguurug paapase bi (buuru bëj-gànnaar), te mu taxawal jaamu dëggu Yàlla ci kër-gu-sellam gi. Bàkkaaru Axaas dafay tektal njiitug États-Unis, miy yékkati benn këru Yàlla gu dëggul ci suuf su tedd, te muy royukaayu këru Yàlla gu buuru bëj-gànnaar gi.
The prophetic setting of Isaiah seven represents the beginning sixty-five years of the earth beast, and more directly the ending period of the earth beast. There is much light to be gleaned from the prophetic setting of Isaiah seven, but at this point we are simply employing the principle that Christ illustrates the end of a thing, with the beginning of a thing. We are here making this application, not so much to dig deeply into the ramifications of the historical setting of Isaiah seven. We are identifying that when the horn of apostate Republicanism joins with the horn of apostate Protestantism it is a representation of the erection of a counterfeit temple.
Taxawaayu yoonent ci Esayi 7 dafay tegtu ci tambali at yu juróom-benn-fukk ak juróom ci rabu suuf bi, te gëna jëm ci jamono ju mujj ji ci rabu suuf bi. Am na lëer gu bare gu ñuy góob ci taxawaayu yoonent bi ci Esayi 7, waaye fi nag, danuy jëfandikoo rekk njariñu ndigalu ne Almasi bi dafay wone mujju mbir ak tambali mbir moomu. Fii nag, nu ngi def jëfekaay jooju, du ngir seet bu xóot ci ay doxalin ak ay gëstu yu aju ci taxawaayu jaar-jaar bu Esayi 7. Li nuy firndeel mooy ne bu bëññu Républikaan yu dëddug yoon boolee ak bëññu Protestaa yu dëddug yoon, loolu mooy ñettiwul ci tabax kër-yàlla gu naaféq.
The erection of the counterfeit temple, that is patterned after the temple of the king of the north, represents the history when the image of the beast is formed, and it is the great test for the people of God, by which their eternal destiny will be decided.
Tabax kër gu naafik bi, mi ngi mengook ak kër gi buur bi nekk ci bëj-gànnaar, dafay teewal jamono ji melokaanu rab wi sosu, te loolu mooy nattu bu mag bi ñeel askanu Yàlla, bi ñuy doge seen mujjug yoon ba fàww.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.
«Boroom bi won na ma leer nanu ne, nataalu rab wu bon wi dina sosu balaa càmmoog yërmandé gi tëj; ndaxte mooy di nattu bu mag bi ñeel askanu Yàlla, te ci moom la ñu di dogale seen nekkin gu dul jeex ba fàww.»
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” The Seventh-day Adventist Bible Commentary, volume 7, 976.
«Li mooy nattu bi ñu war a amal ci nit ñi yu Yàlla moom la, bala ñu téj leen ak màndarga. Ñépp ñi wone seen takku ci Yàlla ci topp ay yoonam, te bañ nangu ab bésu Noflaay bu dul dëgg, dinañu taxaw ci suufu raaya Boroom bi Yàlla Yeowa, te dinañu jot màndargu Yàlla miy Dund. Waaye ñi bàyyi dëgg gi jóge asamaan te nangu bésu Noflaay bu Dimaas, dinañu jot màndargu rab wi.» The Seventh-day Adventist Bible Commentary, volume 7, 976.
Seventh-day Adventists, who are the Laodicean “people of God,” have a “great test” that takes place before probation closes. It is “the test” they must pass “before they are sealed.” The seal of God and the close of probation take place at the Sunday law. The formation of the image of the beast takes place in a period that leads to and culminates at the Sunday law. The image of the beast and its formation is a truth that will decide our eternal destiny. The formation of that image has been illustrated as the joining of two sticks to make one nation. The joining of the two sticks happens at the beginning of the history of the United States and then again at its ending. Two sticks were joined in the beginning to establish the Protestant horn and two sticks are joined at the end to establish the Republican horn.
Aadventist yi bésub bésug fanweer, ñoom ñooy “nit ñi Yàlla” yu Laodisé, am nañu ab “nattu gu mag” guy am bala jamono ju jotu jébbalu tëj. Moo di “nattu gi” ñu wara jàll “bala ñu dëggal leen ak sël.” Sëlu Yàlla ak tëju jamono ju jotu jébbalu dafa ame ci yoonu Dibéer. Sosin biir melokaanu rab wi dafa ame ci ab diir buy indi ba ags ci yoonu Dibéer. Melokaanu rab wi ak ni ñuy ko sos mooy dëgg gu war a dogal sunu mujj gi ba fàww. Sosin bu melokaan boobu wonees na ko ni boole ñaari bant ngir def benn réew. Boole biir ñaari bant yi dafa ame ci njàlbéenu jaar-jaaru États-Unis, te mu amaat ci mujjam. Ñaari bant yuñu boole ci njàlbéen ngir tabax geenu Protestan, te ñaari bant yi ñu boole ci mujj ngir tabax geenu Républicain.
In the beginning history of 1798 to 1844, the temple of the Protestant horn was erected. Nineteen years later, the first Republican president of the Republican horn spake as a lamb, and in so doing began the process of freeing the slaves, but it cost him his life. The Lamb of God died on the cross to free mankind from the slavery of sin, but it cost him his life. The cross is the Emancipation Proclamation. In the history where the Republican horn was freeing the slaves, the Protestant horn rejected the prophecy of slavery. In the history of the Sunday law, when the Republican horn is re-establishing spiritual slavery, the Protestant horn will be proclaiming the message that sets the captives free.
Ci njàlbéenu jaar-jaaru 1798 ba 1844, tabax nañu kër Yàlla bu bëñg-bëñgug Protestaaŋ bi. Fukk ak juróom-ñent at gannaaw loolu, jëwriñ bu njëkk bu Réewum-Réew mi ci bëñg-bëñgug Républicaaŋ bi wax na ni xar, te ci loolu mu tàmbalee yoonu yiir jaam yi, waaye loolu jël na ko bakkanam. Xarug Yàlla dee na ca bant ba ngir yiir nit ñépp ci jaamug bàkkaar, waaye loolu jël na ko bakkanam. Bant bi mooy Kàddug Yiire-jaam yi. Ci jaar-jaar ba bëñg-bëñgug Républicaaŋ bi doon yiir jaam yi, bëñg-bëñgug Protestaaŋ bi bañ na waxu yonent buy jëm ci jaam. Ci jaar-jaaru yoonu Dibeer bi, bi bëñg-bëñgug Républicaaŋ bi di delloo jaamug xel ci njub, bëñg-bëñgug Protestaaŋ bi dina yégle xebaar bi di yiir ñi ñu jàpp.
The last president of the earth beast’s Republican horn will speak as a dragon, and when he does, the true Protestant horn will be lifted up as an ensign. That is typified in the two horns of the literal and spiritual Medo-Persian Empire. The literal Medo-Persian Empire was the second kingdom of Bible prophecy, and the sixth kingdom of Bible prophecy is the spiritual Medo-Persian Empire. In the book of Daniel, the ram of Medo-Persia had two horns, as does the United States, but the second horn came up last.
Présidaa bu mujj biir ci bèsti suuf bi, moom mi bokk ci réewum Republik, dina wax ni njaaxu; te bu ko defee, dëgg-dëgg bënëen bu Protestan bi dina ñu ko yékkati muy sañ-sañu fàttaliku. Loolu lañu misaal ci ñaari bëñ yi ci nguurug Mèd ak Pers bu sax ak bu xel. Nguurug Mèd ak Pers bu sax mooy ñaareelu nguur gi ci kàdduy wax ju sell yi, te juróomeelu nguur gi ci kàdduy wax ju sell yi mooy nguurug Mèd ak Pers bu xel. Ci téereb Daniel, xaritu Mèd ak Pers amoon na ñaari bëñ, ni États-Unis itam ame, waaye bëñ bu ñaareel bi moo gën a mujj a yéeg.
Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.
Noonu ma yékkati sama bët, ma gis; te xoolal, amoon na ci kanam dex gi benn xar mu góor, te am na ñaari baq: te ñaari baq ya dafa kawe woon; waaye kenn ci ñoom kawe na woon gën ki ci des, te bi gën a kawe feeñee na ci mujj. Daniel 8:3.
In the prophetic history of the earth beast and its two horns, the Protestant horn was identified first, but instead of ascending and finishing the work it retreated into the wilderness of Laodicean blindness. In the history when the Republican horn speaks as a dragon, and passes the soon-coming Sunday law, the true Protestant horn will at last be lifted up as an ensign. Only those Laodicean Seventh-day Adventists that recognize the test represented by the formation of the image of the beast will receive the seal of God when probation closes. The message that identifies this testing process is now being unsealed for any who wish to be benefited thereby.
Ci jaar-jaar bu àddina, ci nettali waxu yonent bi ci rab wu suufe ak ñaari baqam yi, baqum Protestante bi lañu jëkk a xàmle woon; waaye bu ko waroon yéeg te mottali liggéey bi, mu dellu ca màndiŋu réerug xel gu Laodicee. Ci nettali bi baqum Républicain bi di wax ni ab nàg, te di joxe yoonu Dimas buy ñëw léegi, baqum Protestante bu dëgg bi dinañu ko yékkati ci mujj ni ab raaya. Ñi rekk ci Adventistes du Septième Jour yu Laodicee yi te gis nattu bi miy feeñ ci sosin naxaru rab wi, ñoom ñoo di jot kaaraange Yàlla bi bu waxtuw yiw bi tëjee. Bataa bu xamle yoonu nattu bii, léegi dees na ko ubbi ndànk ndànk ngir képp ku bëgg a ci jariñoo.
And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. 1 Kings 18:21.
Teel Eliya daldi ci ñépp, ne leen: “Lu yàgg ngeen di taxaw ci diggante ñaari xalaat? Bu Aji Sax ji di Yàlla, toppleen ko; waaye bu Baal di ko, kon toppleen ko.” Te nit ñi tontu ko benn baat. 1 Kings 18:21.