Jones' Logic

Xalaatu Jones

Jones’ logic that the first angel of Revelation fourteen cannot be separated from the following two angels is rock-solid. His identification of the structural connection of those three angels with the trumpet angels is absolutely air-tight. His emphasis was no doubt upon the three angels of Revelation fourteen, but the logic for applying them as “inseparable” is just as valid for all the angels that preceded them.

Layu Jones, bi muy wone ne mëneesul tàggale malaaka mu jëkk mi ci Peeñu ma, saar fukk ak ñeent, ak ñaari malaaka yi ko topp, dëgër na te amul benn sikk. Li mu wone ci lëkkaloo gi am ci tëralin wi diggante ñetti malaaka yooyu ak malaakay liit yi amul benn fu ñu ko man a jàpp. Wóor na ne ñetti malaaka yi ci Peeñu ma, saar fukk ak ñeent, la doon gën a fésal, waaye lay bi mu sukkandikoo ngir jàpp ne ñu “mëneesul tàggale” dëgër na noonu itam ci malaaka yépp yi leen jiitu woon.

Because he was focusing upon the three angels of Revelation fourteen, he did not carry out his own logic to its ultimate conclusion. Ultimately the logic he used to connect the fifth, sixth and seventh woe trumpets to the three angels of Revelation fourteen also included taking the line of the trumpets all the way back to the first of the seven trumpet angels.

Li mu doon jublu ci ñetti malaaka yi ci Peeñu ma saar fukk ak ñeent moo tax mu toppul yoonu xalaatam bopp ba ca njéexitalam gu mujj. Ci njéexital, yoonu xalaat bi mu jëfandikoo ngir lëkkale liitu musiba bu juróomeel bi, bu juróom-benneel bi ak bu juróom-ñaareel bi ak ñetti malaaka yi ci Peeñu ma saar fukk ak ñeent, dafa ëmb itam dellu ci toftalug liit yi ba ci malaaka bu jëkk bi ci juróom-ñaari malaakay liit yi.

And I saw the seven angels which stood before God; and to them were given seven trumpets. … And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:2, 6.

Te gis naa juróom-ñaari malaakam yi taxawoon fa kanam Yàlla; te joxees na leen juróom-ñaari buux. … Te juróom-ñaari malaakam yi yoroon juróom-ñaari buux ya waajal nañu seen bopp ngir liit. Peeñu 8:2, 6

The series of angels begins with the “seven” trumpet angels, and the line of angels in Revelation begins with the first trumpet and continues all the way through to the third angel’s warning of the mark of the beast. Jones is correct for identifying a distinction between the first four trumpets and the last three woe trumpets, for that “four and three” prophetic structure is also found in the churches and the seals. Establishing this upon three witnesses in the book of Revelation allows those who choose to see that seven as a symbol also contains four as a symbol and three as a symbol.

Toftalug malaaka yi tàmbali na ci “juróom ñaari” malaakay liit yi, te toftalug malaaka yi ci téereb Peeñu ma tàmbali na ci liit bu jëkk bi, te wéy ba àgg ci artu bi ñetteelu malaaka mi di joxe ci mbirum màndargam rab wi. Jones am na dëgg ci ràññee wuute gi nekk diggante ñenti liit yi jëkk ak ñetti liiti musiba yi mujj, ndaxte tëralinu waxyu woowu bu “ñent ak ñett” am na itam ci mboolooy gëmkat yi ak tayu yi. Dëggal loolu, sukkandiku ci ñetti seede ci téereb Peeñu ma, day may ñi ko tànn ñu gis ne màndargam juróom ñaar ëmb na itam màndargam ñent ak màndargam ñett.

A Divine Connection

Jokkoo buy Yàlla

What we have been identifying in the recent past is that the first and second angels of Revelation fourteen are empowered by a time prophecy of Islam of the first and second woes, and that the empowerment of the third angel is accomplished by the fulfillment of the third woe on 9/11. What Jones’ application identifies (even though he did not make my point) is that every angel from the first trumpet angel of Revelation eight to the third woe trumpet of Revelation eleven is inseparably connected with the three angels of Revelation fourteen. They are symbols within the same prophetic line. They must be recognized as such to understand the various roles that each of the angels represents. So just as the seven churches, seals and trumpets represent seven, and also the symbol of four and three within the overall symbolism of the seven (churches, seals and trumpets), the line of angels from the first of seven trumpet angels all the way through to the third angel must be considered as a whole. This identifies a line of eleven angels.

Li nu doon leeral ci jamono yii mujj mooy ne malaaka bu jëkk bi ak bu ñaareel bi ci Peeñu saar fukk ak ñeent dañuy jële seen doole ci waxu yonent buy joxe ab diir, te jëm ci Lislaam ca musiba bu jëkk ba ak bu ñaareel ba, te malaaka bu ñetteel bi, sottig musiba bu ñetteel bi ca 9/11 moo ko jox doole. Li ni ko Jones jëfandikoo di leeral (doonte waxul li ma bëgg a wone) mooy ne malaaka bu nekk, dale ko ci malaakay liit bu jëkk bi ci Peeñu saar juróom-ñett ba ci liitu musiba bu ñetteel bi ci Peeñu saar fukk ak benn, dafa lëkkaloo ak ñetti malaaka yi ci Peeñu saar fukk ak ñeent, ba maneesu leen a tàqale. Ay màndarga lañu ci biir benn rëddu waxu yonent. Ni noonu lañu leen war a ràññee ngir man a dégg cër yu wuute yi malaaka bu nekk di màndargaal. Kon, ni juróom-ñaari mboolooy gëmkat yi, tayu yi ak liit yi di màndargaal juróom ñaar, te di itam wone màndargay ñeent ak ñett ci biir màndargaal gu mat sëkk gu juróom ñaar (mboolooy gëmkat yi, tayu yi ak liit yi), noonu itam, rëddu malaaka yi, dale ko ci malaaka bu jëkk bi ci juróom-ñaari malaakay liit yi ba ci malaaka bu ñetteel bi, war nañu ko jàppe ni benn lu mat sëkk. Loolu day wone ab rëdd bu boole fukk ak benn malaaka.

The three angels of Revelation fourteen represent the warning message of the Millerites that announced the opening of the judgment and thereafter the warning message of the one hundred and forty-four thousand that is announcing the close of judgment.

Ñetti malaaka yi ci Peeñu fukk ak ñeent dañuy tekki bataaxal bu waare bu waa Millerites yi, bi yéglee ubbiinu atte bi; te gannaaw loolu dañuy itam tekki bataaxal bu waare bu ñetti téeméer ak ñeent-fukk ak ñeent ñaari junni ñi, miy yéglee jeexitalu atte bi.

The seven trumpets represent powers that God employed providentially to bring judgment upon nations that enforced the worship of the sun.

Juróomni trompet yi dañu tegu ci kàttan yi Yàlla jëfandikoo ci ay dogalam ngir indiw àtte ci kaw xeeti nit yi daan gaawal màggal gi ñu jox bëccëg bi.

The first four trumpets identify the progressive demise of Western Rome by the year 476.

Ñetti juroom-ñeent yi njëkk dañuy wone yàgg-yàgg ga mujj ci nguurug Room gu sowwu ga ba ci atum 476.

The fifth and sixth identify the demise of Eastern Rome from 1449 unto 1453.

Juroomey bu juróom ñeel ngir wone sankute Romu Penku bi dale ci 1449 ba 1453.

The last three trumpets represent Islam of the three woes.

Ñetti trompet yu mujj yi dafa teewal Islaam ci ñetti ay.

The angel in Revelation ten is Christ, who descends to empower the movement in the beginning, and He descends again in Revelation eighteen to empower the movement at the end.

Malaaka mi ci Peeñu 10 mooy Kirist, mi wàcc ngir dooleel yëngu-yëngu bi ca njàlbéen ga, te wàccaat ci Peeñu 18 ngir dooleel yëngu-yëngu bi ca mujj ga.

The seventh trumpet began to sound on October 22, 1844, at the opening of the judgment which is the antitypical Day of Atonement. The trumpet of Jubilee was to be sounded on the Day of Atonement. Two trumpets therefore are sounded at the judgment: the Jubilee trumpet and the seventh trumpet.

Liit gi juróom-ñaareel tàmbali na di jib bésu 22 oktoobar 1844, ci ndoorteelu àtte bi, biy Bésu Njublaay biy matal misaal ba. Dañu waroon a liital liitu Jubile gi ci Bésu Njublaay. Kon ñaari liit ñoo di jib ci àtte bi: liitu Jubile gi ak liit gi juróom-ñaareel.

Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. A jubilee shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. Leviticus 25:9–11.

Kon ngeen jiblu liifantub jooge-jubëli ji ci bésub fukki fan ci weer wu juróom-ñaareel wi; ci bésub njotlaayu bàkkaar ba ngeen jiblu liifant bi ci seen réew mépp. Te ngeen sellal atum juróom-fukk ba; te yégle sañ-sañu goreel ci biir réew mépp ngir ñépp aji dëkkam: mooy doon jooge-jubël ci yéen; te ku nekk dellu ci ay moomelam, te ku nekk dellu ci ay mbokkam. Atum juróom-fukk ba dina doon jooge-jubël ci yéen: buleen ji, te buleen góob li ci boppam sax, te buleen dajale reseñ yi nekk ci garabub reseñam bu ñu bañ a bey. Levitikus 25:9–11.

The context that identifies the scattering of Israel for “seven times” located in the very next chapter in Leviticus, is set forth in the verses that lead to the instruction of sounding the jubilee trumpet on the Day of Atonement.

Tekstu bi ñuy gis ne tasaaru Israyil bi di “juróom-ñaari waxtu” mi nekk ci saraxalekat bu toftal bi ci ginnaaw ci Leewitik, dañu ko wone ci ay aaya yi jiite ndigalu wol bataaxalu jubilee bi ci Bésu Njotale.

Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the Lord. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat. And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Leviticus 25:2–8.

Wax ak bànni Israayil yi ne leen: Bu ngeen dugg ci réew mi maye leen ko, suuf si dina samaal Sabbaat ngir Boroom bi. Juróom-benn at nga wara ji mbay mi ci sa tool, te juróom-benn at nga wara dagg garab-resen yi ci sa tókkaar, ba dajale ay meññam. Waaye ci at wu juróom-ñaareel bi, dina amal suuf si ab Sabbaatu noflaay, di Sabbaat bu Boroom bi; bul ji mbay ci sa tool, te bul dagg sa tókkaar-resen. Li sax ci boppam ci sa ngóob, bul ko góob; te resen yi sax ci sa garab-resen gu ñu bañ a dagg, bul leen dajale; ndaxte mooy at wu noflaay ngir suuf si. Te Sabbaatu suuf si dina nekk dund ngir yéen; ngir yaw, ak sa jaam, ak sa jaamukaay, ak sa surga bu ñu fay, ak sa doxandéem bi dëkk ak yaw, ak ngir sa jur, ak rab yi ne ci sa réew, lépp lu suuf si meññ dina nekk lekk ngir ñoom. Te nga wara jëfandikoo ngir sa bopp juróom-ñaari Sabbaati at, juróom-ñaari yoon juróom-ñaari at; te diggu bi ci juróom-ñaari Sabbaati at yooyu dina nekk ngir yaw ñeent-fukk ak juróom-ñeent at. Léwítik 25:2–8.

When Miller recognized the judgment against Israel for breaking the sabbath rest for the land in chapter twenty-six, he applied the principle that a day represents a year and discovered that a year is three hundred and sixty days, and that seven times three hundred and sixty was twenty-five hundred and twenty years of punishment for breaking the covenant. It was the first prophetic truth he discovered. It’s the foundation of the truths that made up the foundation that Christ laid through the work of Miller. The Jubilee trumpet is an announcement of deliverance and freedom.

Bi Miller xammee mbugal gi Yisraeel ndax jéggi noppalu bésu noflaay bu suuf si ci saraxalekat ñaar-fukk ak juroom-benn, dafa jëfandikoo doxalin bi ne benn bés mooy tektal benn at, te mu gis ne benn at mooy ñetti téeméer ak juróom-fukk fan; te juróom-ñaari yoon ñetti téeméer ak juróom-fukk mooy ñaar-fukk ak juróom-ñaari téeméer at yu mbugal ndax jéggi kóllëre gi. Loolu mooy dëgg gu njëkk ga mu feeñal. Moo di fondamaaŋu dëgg yi taxaw ci fondamaaŋ bi Kirist tabaxee jaarale ko ci liggéeyu Miller. Buurub Jubile mooy yégle ug jéll ak sañ-sañu goree.

The seventh trumpet is Islam of the third woe.

Buuroom juróomeel-ñaareel bi mooy Islaam bu ñetteelu musiba bi.

But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

Waaye ci fan yi baatub malaaka juróom-ñaareelu bi, bu muy tàmbalee wol, kumpag Yàlla dina mat, ni ko mu xibaaraloon ay jaamam yonent yi. Peeñu 10:7.

The seventh trumpet of Islam is an external prophetic truth and the Jubilee trumpet is the internal prophetic truth of justification by faith—deliverance from sin, which according to Sister White is the third angel in verity. In the period when the seventh trumpet is sounding, the mystery of Christ in you the hope of glory will be perfected as Christ combines His Divinity with the humanity of the one hundred and forty-four thousand. Those who then receive the seal of God will proclaim a trumpet message of warning represented as the third woe and also the warning of the third angel. The third woe empowers the message of the third angel when the angel who is no less a personage than Jesus Christ descends with a message in His hand.

Juroomi ñetteel bi ci Islaam mooy dëgg gu bitim-réew gu yéglewaay, te buumub Jubele bi mooy dëgg gu biir gu yéglewaay ci jubbale ngir ngëm—mucc ci bàkkaar, te loolu, ni ko Sœur White waxe, mooy malaaka bu ñetteel bi ci dëgg-dëgg. Ci jamono ji juroomi ñetteel bi di wol, kumpag Kirist ci yéen, yaakaaru ndam la, dina mat, bi Kirist boolee Yàllaam ak nitug téeméeri ak ñeent-fukk ak ñeent-ñaar-fukk. Ñi di jot saa su booba seel Yàlla dinañu yégle bataaxalu buumub waare, mi ñuy misaalal ni musiba mu ñetteel mi, te itam waare wu malaaka bu ñetteel bi. Musiba mu ñetteel mi mooy may doole yégleb malaaka bu ñetteel bi, bi malaaka mi dul kenn kudul Yeesu Kirist wàccee ak yégleb ci ay loxoom.

When we identify that it was a time prophecy of the first and second woe that empowered the first angel’s message, and a prophecy of the third woe that empowers the third angel’s message, we are identifying the trumpets as ‘judgments that were brought upon Rome in response to Sunday enforcement.’ Those providential judgments, particularly the last three woe trumpets, align and parallel the warning message of Revelation fourteen’s three angels. Two woes and two angels in the Millerite history and the third woe and the third angel in the history of the one hundred and forty-four thousand. In the beginning history of the first and second angels, the message of the opening of the judgment was empowered by a fulfillment of Islam of the first and second woes. In the ending history of the third angel the message announcing the close of judgment was empowered by a fulfillment of Islam of the third woe.

Bu nu ñuy xam ne ab yonent bu jamono la woon ci njàqare bi njëkk ak ñaareel bi moo dooleel yégleb malaaka bi njëkk, te nekk itam yonent bu ñetteel njàqare bi moo di dooleel yégleb malaaka bi ñetteel, kon dafa tekki ne trompet yi ñooy “atte yi ñu indi woon ci Room ngir tontu ci tekki dundub Dibeer.” Attel yooyu yu Providence, rawatina ñetti trompet yu mujj yi di njàqare, ñoo bokk, tey dëppook aak yégleb artu ñetti malaakay Peeñu 14. Ñaari njàqare ak ñaari malaaka ci jaar-jaaru Millerite bi, ak ñetteel njàqare bi ak malaaka bi ñetteel ci jaar-jaaru ñeen-fukk ak ñeenti junni ñi. Ci ndoorte jaar-jaaru malaaka bi njëkk ak bi ñaareel, yégleb ubbig attee ba dafa amoon doole jaarale ko ci matug Islam ci njàqare bi njëkk ak bi ñaareel. Ci jaar-jaaru mujjug malaaka bi ñetteel, yégleb bi yëgle tëju attee ba dafa amoon doole jaarale ko ci matug Islam ci njàqare bi ñetteel.

The empowerment at the beginning and ending was represented by the angel of Revelation ten and eighteen, “who was no less a personage than Jesus Christ.” The external message of Islam and the internal message of judgment is the external third woe trumpet and the internal message of judgment is the trumpet of the third angel. The external trumpet of Islam is the prophecy of twenty-five hundred and twenty years and the internal trumpet of the third angel is the twenty-three hundred years. Both arrived and sounded at the opening of the judgment of the dead, and both arrived again at the opening of the judgment of the living.

Doole gi ci tambali ak ci jeexital bi, malaaka bi nekk ci Peeñu 10 ak 18 moo ko tektale, “te kenn la woon lu dul Yeesu Kirist.” Baatu bitim-reew bu Islaam ak baatu biir bu attey, mooy buum bu ñetteelu njuumte bu bitim-reew; te baatu biir bu attey mooy buum bu ñetteelu malaaka bi. Buum bu bitim-reew bu Islaam mooy waxu Yonent bi ci ñaar-fukki téeméer ak juróom-ñaar-fukki at, te buum bu biir bu ñetteelu malaaka bi mooy ñaar-junni ak ñett téeméer at. Ñoom ñaar ñépp agsi nañu, jib nañu ci ubbi atteb ñi deewee; te ñoom ñaar itam dellu nañu agsi ci ubbi atteb ñiy dund.

The angel of Revelation ten descended on August 11, 1840 in fulfillment of the prophecy of Islam and in so doing, the angel typified the descent of the angel of Revelation eighteen with a fulfillment of a prophecy of Islam. God’s judgment upon the rebellion of the Sunday law in 321, and then again in 538 is represented by the first six trumpets, and His judgment for the soon-coming Sunday law rebellion is represented by the seventh trumpet, which is the third woe and also the third angel. The warning message of the beginning of the judgment on October 22, 1844 and the warning message of the judgment of the living on 9/11 were both empowered by the seventh angel in the sequence that Jones set forth. Six trumpet angels in chapters eight and nine, then in chapter ten the angel descends who is no less a personage than Jesus Christ. He is the seventh in the sequence of angels, who is followed in chapter eleven by the third woe, which is the seventh trumpet that began to sound in 1844, but is the eighth in the series of angels that lead to the ninth, tenth and eleventh angels in Revelation fourteen.

Malaakum Yàlla bu Nek ci Peeñug Yàlla fukk wàcc na 11 ut 1840 ngir matal yëgleb Islaam bi, te ci loolu malaaka mi dafa misaalal wàccug malaakum Peeñug Yàlla fukk ak juróom-ñaar, ak matalug ab yëgleb ci mbirum Islaam. Àttey Yàlla ci kaw ngàññu dëggadi bi ci yoonu Dibeer bi ca 321, te ba noppi dellu ci 538, dañu ko tegtal ci juróom-benni trompet yi njëkk; te àtteem ci kaw ngàññu dëggadi yoonu Dibeer bi miy ñëw léegi, mooy li ñu tegtal ci juróom-ñaareelu trompet bi, moom mi di ñetteelu ay. Te itam mooy ñetteelu malaaka bi. Yégleb artu mi aju ci tàmbaleg àtte ba ci 22 Oktoobar 1844, ak yégleb artu mi aju ci àttey boroom dund yi ci 9/11, ñoom ñaar ñépp juróom-ñaareelu malaaka bi moo leen jox doole ci toftale bi Jones tëraloon. Juróom-benn trompet yu malaaka yi ci sarax 8 ak 9, ba noppi ci sarax 10 malaaka bi wàcc, te kenn du ko gën a mag ndax moom mooy Yeesu Kirist. Moom mooy juróom-ñaareelu bi ci toftaleg malaaka yi, te ci gannaawam ci sarax 11 ñetteelu ay bi di ñëw, moom miy juróom-ñaareelu trompet bi tàmbalee woo ci 1844, waaye moom mooy juróom-ñetteelu bi ci séeri malaaka yi yu jiite ba agsi ci juróom-ñeenteelu, fukkiilu ak fukk ak bennelu malaaka yi nekk ci Peeñug Yàlla 14.

The third angel’s message cannot be isolated from the first and second angels’ messages, but neither can it be separated from the seven trumpets of God’s judgment upon apostasy. The first four trumpets of judgment in chapter eight of Revelation identify the progressive demise of Western Rome after Constantine’s first Sunday law in 321 and began at his division of the empire into east and west in 330.

Bataaxalub malaaka bu ñatteel bi mënuñu koo tànne ci bataaxali malaaka bu jëkk bi ak bu ñaareel bi, waaye itam mënuñu koo xeccale ak juróom-ñaari trompeti àttey Yàlla ci kaw réer ci ngëm. Ñeenti trompet yu jëkk yi ci àtte bi, ci Pexeeli Yuhanna saraxleeg 8, dañuy wax ci doxalin yàqute gu yokkuteel gi Room gu sowwu gi dalee gannaaw ndigalu dibeer bu jëkk ba Constantine defoon ci atum 321, te loolu tàmbalee na bi mu séddoo mbooloom nguur gi ci penku ak sowwu ci atum 330.

“When our nation, in its legislative councils, shall enact laws to bind the consciences of men in regard to their religious privileges, enforcing Sunday observance, and bringing oppressive power to bear against those who keep the seventh-day Sabbath, the law of God will, to all intents and purposes, be made void in our land; and national apostasy will be followed by national ruin.” Review and Herald, December 18, 1888.

“Bu sunu réew mi, ci ay kuréelu àtteem, dina def ay yoon ngir jébbal xel ak yéene nit ñi ci seen sañ-sañu diine, di gaawantu sàmmu Dibéer, te di jëfandikoo kàttan gu di tooñ ci kaw ñiy sàmmu bésu noflaay bu juróom-ñaareel ba, kon Yoonu Yàlla, ci lépp lu ko tekki, dina neexul dara ci sunu réew; te ngëmadi réew mi dina topp ci sankute réew mi.” Review and Herald, December 18, 1888.

The principle of national apostasy bringing national ruin was brought upon Constantine’s nation beginning with the first four trumpets that brought Western Rome to a conclusion by 476. Eastern Rome came to its conclusion in 1453, though it had prophetically lost its national sovereignty on July 27, 1449. Unlike Babylon, who was overthrown in one night, Rome, both western and eastern, was brought to its end progressively. The demise of Western Rome under the first four trumpets by 476 represents the demise of the United States under four trumpets, which at one level represents the four generations of the United States that began in 1798 and end at the Sunday law. Those four generations parallel the four generations of Adventism, which parallel the first four churches of Revelation two, and the four escalating abominations of Ezekiel chapter eight and the four waves of grasshoppers in the book of Joel.

Sàrt bi wax ne bu réew wacc ngëmam loolu day jur alkuteem, moo sotti ci réewum Constantine, tàmbalee ci ñeenti liit yu jëkk yi, yi tax ba Room gu Sowu-jant jeex ci atum 476. Room gu Penku jeex na ci atum 1453, doonte, ci wàllu waxi yonent yi, mu ñàkkoon sañ-sañam ci moom boppam ni réew ca 27 sulet 1449. Babilon, ci genn guddi rekk lañu ko daaneel, waaye Room, gu Sowu-jant gi ak gu Penku gi, dañu ko jeexal ndànk-ndànk. Jeexug Room gu Sowu-jant ci jamonoy ñeenti liit yu jëkk yi ba ci atum 476, moo di màndargag jeexug Etasini ci jamonoy ñeenti liit, te loolu, ci benn wàllu tekki gi, mooy màndargag ñeenti maasi Etasini yi tàmbali ci atum 1798 te di jeex ci yoonu dibéer bi. Ñeenti maas yooyu dañuy dëppoo ak ñeenti maas yi ci mbooloom Adventist yi, te yooyu itam dañuy dëppoo ak ñeenti mboolooy gëmkat yu jëkk yi ci Peeñu 2, ak ñeenti jëf yu siblu yi di gën a tar ci Esekiyel saar 8, ak ñeenti gàngoori njéeréer yi ñëw benn gannaaw beneen ci téereb Yowel.

For thus saith the Lord God; How much more when I send my four sore judgments upon Jerusalem, the sword, and the famine, and the noisome beast, and the pestilence, to cut off from it man and beast? Ezekiel 14:21.

Ndaxte ni Boroom bi Yàlla wax: naka la gëna tar bu ma yónnee sama ñeenti mbugal yu metti ci Yerusalem, sabar bi, ak xiif bi, ak rab yu bon yi, ak mbas mi, ngir dagg ci moom nit ak mala? Ezekiel 14:21.

The fifth and sixth trumpets brought down Eastern Rome, and Eastern Rome, in prophetic relation to Western Rome, represents the state. Western Rome represents the church. Western Rome also represents the United States, who is conquered first, as was Western Rome.

Juróomeelu liit bi ak juróom-benneelu liit bi daaneel nañu Room gu Penku, te Room gu Penku, ci diggante bi mu am ak Room gu Sowu ci waxyu bi, mooy misaal nguur gi. Room gu Sowu mooy misaal jàngoo bi. Room gu Sowu mooy misaal itam Réewi Bennoo yu Amerig, yooyu lañuy jëkk a daan, ni ñu daane woon Room gu Sowu.

“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

«Bu Amerig, réewum sañ-sañu diine, boo bokkee ak Papasi bi ci dàq xel ak ci gaawal nit ñi ngir ñu màggal bésub noflaay bu dul dëgg, askanu bépp réew ci kaw suuf dinañu leen yóbbu ngir topp seen royukaay.» Testimonies, volume 6, 18.

The first four trumpets represent the four generations of American history, and when the United States falls, the glorious land of verse forty-one of Daniel eleven has just fallen, and the next obstacle is Egypt, a symbol of the rest of the nations of the world. The United Nations, who are the ten kings, then agree to give their seventh kingdom to the papacy, for ‘a short space—one hour,’ in Revelation seventeen. This occurs at Herod’s birthday party, when he pledges half his kingdom. At Herod’s birthday party, in that hour the handwriting appears upon the plaster of the walls, and Belshazzar is slain. That hour arrives at the Sunday law and continues until the close of human probation. The seventh kingdom is conquered as typified by the destruction of the walls of Constantinople that came down in 1453. From the Sunday law in the United States, as typified by 1449; unto the fall of Constantinople in 1453 is four symbolic years. The papacy received its deadly wound in 1798.

Ñaari bu njëkk yi di mel ni ñaari maas yu njëkk ci jaar-jaari Amerig, te bu Etats-Unis daanoo, suuf su tedd si ci aaya ñent-fukk ak benn ci Daniel fukk ak benn moo ngi doon a daan, te tere bi ci topp mooy Misra, muy misaalu yeneen xeeti réew yi ci àddina si. Ndaje Mbooloom Xeet yi, ñoo di fukki buur yi, noonu dañuy déggoo jox nguur gu juróom-ñaareel gi ñoom sëriñ ba, ndaxte ci Peeñu fukk ak juróom-ñaareel, “ab diir bu gàtt—benn waxtu.” Lii moo xew ci fête juddug Herod, ba muy digle genn-wàllug nguuram. Ci fête juddug Herod ga, ci waxtu woowu la bind bi feeñ ci palat bi ci miir yi, te Belshazzar dee. Waxtu woowu dikk na ci yoonu Dibeer te mu wéy ba keraam nit ñi jeexee. Nguur gu juróom-ñaareel gi dañu ko noot, ni ko misaalaloon ci yàqu miir yi Konstantinopol yu daanuwoon ci 1453. Jàppandoo ak yoonu Dibeer bi ci Etats-Unis, ni ko misaalaloon ci 1449; ba ca daanu Konstantinopol ci 1453, am na ñenti at yu misaal. Sëriñ ba jot na ci gaañu dee baaxul bi ci 1798.

In Daniel eleven verse forty the papacy fell in 1798, at the time of the end. Then the king of the south fell in 1989, at the time of the end. The United States falls in verse forty-one and Egypt falls in verse forty-two and the papacy comes to its second and final fall in verse forty-five.

Ci Daniel benn sarax fukki, baapóot bi daanu na ci atum 1798, ci waxtu mujj ga. Gannaaw loolu buur bu bëj-gànnaar bi daanu na ci atum 1989, ci waxtu mujj ga. Étaasini daanu na ci sarax fukki ak benn, te Misra daanu na ci sarax fukki ak ñaar, te baapóot bi agsi na ci ñaareelu daanugam ak mujj ga ci sarax fukki ak juróom.

“From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.

“Jóg ci yokk ak suuxi xeeti réew yi, ni ko téeréy Daniel ak Peeñ mi leerale, war nañu jàng ne ndam ak màggal gu biti te àdduna rekk moo am, nekkul dara. Babilon, ak kàttanam ak taaram yépp, lu mel ni loolu sunu àddina gisatul dara ci ginnaaw,—kàttan ak taar yoo xam ne nit ñi jamono jooju daan nañu ko gis ni lu sax te di yàgg,—nafaaka ni mu weesu ba jeex! Niki “tóor-tóori ñax mi,” mu yàqu na. James 1:10. Noonu la nguurug Med ak Pers yàqoo, ak nguuri Gres ak Room itam. Te noonu la lépp lu Yàlla nekkul taxawaayu njàlbéenam di yàqu. Lu nekk sax rekk mooy li ñu boole ak pexeem, te di wone xarakteram. Njàngaleem yu jaar yoon yi rekk a di lu sax ci àddina sunii xam.” Prophets and Kings, 548.

The fall of the United States (the false prophet) in verse forty-one was typified by 1449, and the fall of Egypt (the dragon) in verse forty-two was typified by 1453 and the papacy (the beast) comes to its end with none to help as typified by 1798. The false prophet and the dragon are brought down by trumpet powers, and the beast is brought down by a dragon power.

Mbëggeel Réewum United States (yonent bu dëggul bi) ci wërsëg bu ñeent-fukk ak benn, 1449 mooy misaaloom; te mbëggeelu Misra (naga mi) ci wërsëg bu ñeent-fukk ak ñaar, 1453 mooy misaaloom, te paapase bi (rabu mi) dina àgg ci mujjam fekk kenn du ko dimbali, ni ko 1798 misaale. Yonent bu dëggul bi ak naga mi, kàttanu trompet yi ñoo leen daaneel, te rabu mi, kàttanu naga moo ko daaneel.

The number four is a symbol of the dissolution of a kingdom. Alexander’s kingdom disintegrated into four kingdoms, and Egypt came down in the Red Sea in the fourth generation, and Israel is bowing to the sun in the fourth abomination of Ezekiel eight. The four generations of Protestantism and Republicanism in the earth beast began in 1798 and end at the soon-coming Sunday law for both horns. Ezekiel’s four sore judgments upon Jerusalem illustrate four judgments upon the United States, and those four judgments upon the sixth kingdom of Bible prophecy typify the four years from 1449 unto 1453 when the seventh kingdom of Bible prophecy agrees to give half their kingdom unto the papacy in a church and state relationship that the whore of Tyre reigns over.

Limu ñeent bi màndargay tasaarug nguur la. Nguuru Aleksàndar gi tasaaroo na ci ñeenti nguur, Misra daanu na ci Géeju Xonq gi ci ñeenteelu maas, te Israyil di sujjóotal jant bi ci ñaawtéef gu ñeenteel gi ci Esekiyel juróom-ñett. Ñeenti maasu diiney Protestan ak xalaatu nguurug repiblik yi nekk ci rab wi génn ci suuf tàmbali nañu ci 1798 te dinañu jeex, ci wàllu ñaari béjjén yi yépp, ci yoonu Dibéer bi nar a ñëw léegi. Ñeenti àttey mbugal yu tar yi Esekiyel biral ci kaw Yerusalem dañuy misaal ñeenti àttey mbugal ci kaw Etaasini, te ñeenti àttey mbugal yooyu ci kaw nguur gu juróom-benneel gi ci waxyub Biibël dañuy màndargaal ñeenti at yi dale ci 1449 ba 1453, bi nguur gu juróom-ñaareel gi ci waxyub Biibël di nangu jox nguurug Paap bi genn-wàllu seen nguur ci digganteb jàngu ak nguur, te gàncug Tir gi di nguuru ci kaw diggante boobu.

The four years of 1449 unto 1453 represent the demise of the seventh kingdom at the Sunday law, and they also represent the period of the demise of the eighth kingdom from the Sunday law unto the close of probation. The conquering of Egypt, who is the world and also the dragon that is given to the papacy, is a fractal at the beginning of the period symbolized by the four years of 1449 unto 1453. This identifies the fall of Constantinople at the Sunday law, and then again when Michael stands up. When Michael stands up the four angels are fully released according to inspiration.

Ñetti at yi 1449 ba 1453 dañuy te dee bu juróom-ñaareelu nguur gi ci yoonu dimanche bi, te itam dañuy wone jamono ji nguur gi juróom-ñetteel di demee, dale ci yoonu dimanche bi ba kera bi àtteb ndimbal bi tëj. Notal Misra, moom miy àddina te itam mooy nago gi ñu jox paap gi, mooy ab fractal ci ndorteel jamono ji ñu misaal ci ñeenti at yi 1449 ba 1453. Loolu day xamle kërug Konstantinop bu daanu ci yoonu dimanche bi, te ba noppiat bi Mikayel taxaw. Bu Mikayel taxawee, ñeenti malaaka yi ñu bàyyi leen ba ñu mat, ni ko xel mu sell mi wax.

“I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.

«Ma gisoon ne malaaka ñeent yi dinañu téye ñaari ngelaw yi ba keroog liggéeyu Yeesu jeexee ci bérabu sell ba, te gannaaw loolu dinañu ñëw juróom-ñaari mbas yu mujj yi.» Early Writings, 36.

Four divisions of Alexander’s kingdom, four trumpets upon Western Rome, four winds released on Eastern Rome, four sore judgments upon Jerusalem, four winds released when the papacy comes to its end with none to help. With these prophetic symbols set forth, we will consider the second woe in the context of applying it at the soon-coming Sunday law.

Ñeenti xaaju nguurug Alexander, ñeenti liit yu jib ci kaw Room gu Sowu, ñeenti ngelaw yu ñu bàyyi ci kaw Room gu Penku, ñeenti mbugal yu tar ci kaw Yerusalem, ñeenti ngelaw yu ñuy bàyyi jamono ji nguurug paap bi di àgg ci mujjam te kenn du ko wallu. Gannaaw ba nu biralee màndargay waxyu yooyu, dinañu seet ñaareelu musiba gi ci wàllu ni ñu koy dëppalee ak jamonoy yoonu Dibéer ji nar a tegu léegi.

The Council of Florence

Ndaje Florence

In 1439, at the Council of Florence (also called the Union of Florence), representatives of the Eastern Orthodox Church (led by the Byzantine Emperor John VIII Palaiologos and the Patriarch of Constantinople) signed a formal decree of union with the Roman Catholic Church. They agreed to identify the Pope of Rome as the head (supreme authority) of the entire Church.

Ci atum 1439, ca Kureelu Florans (mi ñuy wax itam Bokkug Florans), ndaw yu bëj-gànnaaru Kàŋŋ Giriis Ortodoks (yu Buru Bizaans Jon VIII Palaiologos ak Patriars bu Konstantinop) firndeel nañu ab ndigal gu ofisyeel ngir booloo ak Kàŋŋ Giriis Katolik bu Rom. Nangu nañu jàpp Baap bu Rom ni mooy boppu (kàttan gu gën a kawe) Kàŋŋ gi yépp.

For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. Ephesians 5:23.

Ndax góor mooy boppu jabar, ni Kirist mooy boppu kërgëm ga; te mooy Musalkatub yaram wi. Efes 5:23.

The Nicene Creed

Kredo Nicee bi

The Emperor and Patriarch accepted the “Filioque clause” in the Nicene Creed, which was an addition to the Nicene Creed, claiming that the Holy Spirit proceeds from the Father and the Son. The Nicene Creed is one of the most important and widely used statements within the history of the Catholic faith. The Nicene Creed is a formal summary of core Catholic beliefs. It was originally written to defend the truth about who Jesus Christ is. In 325, a major controversy arose because a priest named Arius taught that Jesus was created by God the Father and was not fully God.

Boroom bi ak Patriark bi nangu nañ “sàrti Filioque” ci Njàngum Nise, te loolu yokk la woon ci Njàngum Nise, di wax ne Xelum Mu Sell mi joge na ci Baay bi ak ci Doom ji. Njàngum Nise mooy benn ci waxi ngëm yi gën a am solo te gën a yégu jëfandikoo ci jaar-jaari ngëm Katolik. Njàngum Nise mooy ab tënk bu yoonal buy dajale xalaati ngëm yu njàlbéen yi ci ngëm Katolik. Njëkk-a-jëkk, bindees na ko ngir aar dëgg gi ci kan mooy Yeesu Kirist. Ci atum 325, werante gu réy a feeñ, ndax ab saraxalekat bu tudd Arius dafa doon jàngale ne Yeesu, Yàlla Baay mi moo ko bind, te nekkul woon Yàlla bu mat sëkk.

Emperor Constantine called the First Council of Nicaea to settle the issue. The council strongly affirmed that Jesus is fully God, “of the same substance” as the Father. The Creed was later expanded at the Council of Constantinople in 381. It is to be noted at this point that the Nicene Creed was established in the history of Constantine the first, and it would be an issue for the last Constantine, who was Constantine the eleventh, who was the last Emperor of the eastern Byzantine Empire. Constantine the Great, who was the first, is repeatedly set forth as a subject in Bible prophecy. He is the ruler at the beginning of the empire of the east and therefore typifies the ruler at the ending of the empire of the east. The fact that the Nicene Creed is an element of both the beginning and ending histories must be noted by a student of prophecy, if they understand the principle of alpha and omega.

Buur bu mag Constantine woo na Ndaje mu Njëkk ma ca Nicaea ngir dogal mbir mi. Ndaje ma dëggal na bu dëgër ne Yeesu Yàlla la ci léppam, te moom ak Baay bi, “benn lañu ci li ñu doon”. Gannaaw gi, yaatal nañu Kàddug Ngëm gi ca Ndaje ma ca Constantinople, ci atum 381. War nañu fii bàyyi xel ne ca jamonoy Constantine bu njëkk bi lañu samp Kàddug Ngëmu Nicaea, te dina doon mbir mu Constantine bu mujj bi di jànkonteel, muy Constantine bu fukk ak benneel bi, mi nekkoon buur bu mag bu mujj bi ci Nguuru Byzantine gu penku gi. Constantine bu Mag, mi nekkoon ki njëkk, dañu koy faral di wone ni ku waxi yonent yi ci Biibël bi jëm ci moom. Moom mooy njiit bi ci ndoorteelu nguuru penku gi, te kon mu di misaalu njiit bi ci mujju nguuru penku gi. Kuy jàng waxi yonent yi, su dégg sàrtu alfa ak omega, war na bàyyi xel ne Kàddug Ngëmu Nicaea bokk na ci jaar-jaari ndoorteel gi ak ci yu mujj gi.

In 381, the Nicene Creed was updated with the doctrine of Purgatory, the doctrine of the Eucharist, with the acceptance of the use of unleavened bread for the Eucharist, which was a Latin practice. The Creed of 381 also accepted the Catholic understanding of original sin and the afterlife. It ended with this key line: “We also define that the holy apostolic see and the Roman Pontiff holds the primacy over the whole world and is the true vicar of Christ.”

Ci atum 381, yeesal Njàngum Niseen bi ak jàngatub Purugatuwaar, ak jàngatub Ekaristi, te nanguñu it jëfandikoo mburu mu amul lawar ci Ekaristi, te loolu doon aada bu Laatine. Njàngum 381 bi itam nangu na xalaatu Katolig ci bàkkaaru cosaan ak dund gu topp dee. Mu jeexee ci kàddu gii am solo lool: “Noonu itam, nu di faral di tekki ne sees bu sell, bu ndaw yi yónni woon, ak Pontif Room moom la yor njëkkute gi ci àddina si yépp, te mooy wuutukat dëggu Kirist.”

At the Council of Florence another updated version was signed on July 6, 1439, 14 years before Constantinople fell to the Ottoman Turks in 1453. The union was signed under heavy political pressure. The Byzantine Empire was desperate for military help from the West against the advancing Ottomans. When the Greek delegates returned home, the agreement was strongly rejected by the majority of the clergy, monks, and ordinary people in the East. Most of the bishops who signed it later withdrew their support. The union was never fully implemented and was formally repudiated by the Eastern Orthodox Church in the following years. By the time Constantinople fell in 1453, the union had already effectively collapsed. It is often described by historians as a political union that failed due to deep theological, cultural, and popular resistance.

Ca Atuwaayu Florence, beneen wersiyo bu yeesal ñu ko seexaloon ci 6i sulet 1439, 14 at la woon bala Konstantinop dëkk bi daanu ci loxoy Turkiyi Ottoman yi ci 1453. Seexalug boole bi amoon na ci suufu diis bu taru ci wetu politig. Nguuru Bizans bi dafa nekkoon ci nattu gu metti ngir am ndimbalug xare ci diggante kow-gànnaaru àddina bi ngir jëfandikoo ko ci ay Ottoman yi di jóge jëm kanam. Bi ndawñi Girig yi dellusee seen réew, nangu gi dañu ko bañ bu réy ci ña ëpp ci sarxalkat yu màgg yi, mònk yi, ak nit ñi baaxna ci Penku bi. Li ëpp ci bisigop yi ñi ko seexaloon, gannaaw loolu dañu génn seen ndimbal ci moom. Boole bi mosul a mat a doxal bu baax, te Kilifaŋ Ortodoks bu Penku bi dindi na ko ci yoon wu rasmi ci at yi topp. Ba Konstantinop daanuee ci 1453, boole bi dafa tas ba noppi ci ay jëf. Lu bari, ñiy bind jaar-jaarloo yi dañuy wax ne booleb politig la woon bu amul njariñ ndax yëngute gu xóot gu jëm ci yoonu njàngum diine, aada, ak bañ-boppu nit ñi.

At the First Council of Nicaea of 325, the Nicene Creed was adopted. It is marked five years before the year 330, when the 360 years of Daniel eleven, verse twenty-four, represented as a “time” concluded.

Ci jataayub Nicaea bu njëkk ba amoon ci atum 325, nangu nañu Kàddug Ngëmu Nicaea. Màndargaalees na loolu juróomi at laata atum 330, at mi 360 at yi ñu tudd ci Dañeel fukk ak benn, aaya ñaar-fukk ak ñeent, te ñu leen misaale ci ab “diir”, jeexee.

He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:24.

Dina dugg ci jàmm ci saxal yu gëna naat yu diiwaan ba; te dina def li ay maamam deful, mbaa ay maami maamam; dina tas ci seen biir alal ju ñu naroon, ak cëpp, ak xéewal: waaw, dina xam-xamal ay pexeëm ci kaw tata yu dëgër yi, waaye ba ab waxtu rekk. Daniel 11:24.

The years 31 BC and 330 both mark the “time appointed” of verses twenty-seven and twenty-nine of Daniel eleven.

Atum 31 laata juddug Kirist ak atum 330 yépp dañuy màndargaal “jamono ji ñu dogal” ci aaya 27 ak 29 yu Dañeel 11.

And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. … At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter. Daniel 11:27, 29.

Te xol buur yi ñaar dinañu yéene ay lu bon, te dinañu wax fen ci benn ndab; waaye du jariñ, ndaxte mujj gi dina am ci waxtu wi Yàlla tëral. … Ci waxtu wi Yàlla tëral, dina dellusi te jëm ci bëj-saalum; waaye du mel ni bu njëkk bi, walla ni bu mujj bi. Daniel 11:27, 29.

The beginning (330) and ending (1449–1453) of the prophetic line of Eastern Rome are represented by the first and last emperors named Constantine. The alpha and omega of the prophetic line of Eastern Rome, called the Byzantine Empire, is connected to the ending of the three hundred and sixty years Imperial Rome ruled supremely from the battle of Actium in 31 BC unto the year 330, and then onward to 1453. Before the battle of Actium in 31 BC, Mark Antony and Augustus Caesar spoke lies at one table that did not prosper. Before the year 330, in 325, the Nicene Creed was adopted. Before the year 1453 the updated version of the very same Nicene Creed was adopted. Before 31 BC two political figures told lies at one table. In 325 the spiritual lies were told at one table. Those two witnesses identify the political and spiritual lies that were adopted in 1439 at the Council of Florence. That updated Nicene Creed was called the Decree of Union.

Ndoorteel (330) ak mujj (1449–1453) gi ci rëddu waxyu wi jëm ci Room gu Penku, buur bi jëkk ak buur bi mujj ci nguur googu, ñu bokk tudd Constantine, ñoo leen di màndargaal. Alfa ak omega yi ci rëddu waxyu wi jëm ci Room gu Penku, gi ñuy woowe Nguurug Byzance, dañu lëkkaloo ak mujjug ñetti téeméer ak juróom-benn-fukki at yi Nguurug Room doon nguure ci kaw lépp, dale ko ci xareb Actium ci atum 31 laata juddug Kirist ba ci atum 330, te gannaaw loolu wéy ba ci 1453. Laata xareb Actium ci atum 31 laata juddug Kirist, Mark Antony ak Augustus Caesar waxoon nañu ci benn taabal ay fen yu àntuwul. Laata atum 330, ci 325, nangu woon nañu Kàddug Ngëmu Nicea. Laata atum 1453, nangu woon nañu sumb bi ñu yeesal ci Kàddug Ngëmu Nicea boobu bopp. Laata atum 31 laata juddug Kirist, ñaari njiiti politig waxoon nañu ay fen ci benn taabal. Ci 325, waxoon nañu fen yi ci wàllu ngëm ci benn taabal. Seede yooyu ñaar ñoo wone fen yi ci wàllu politig ak ci wàllu ngëm, yi ñu nangu woon ci 1439 ca Ndajem Florence. Kàddug Ngëmu Nicea boobu ñu yeesal, Ndogalu Bennoo lañu ko tudde.

The first waymark of lies at one table came before 31 BC and was between two political factions of pagan Rome. The time appointed for those lies was 31 BC, and it consisted of Augustus, a symbol of Rome, against a confederacy of a man and woman representing Egypt. The second set of lies was in 325, and the time appointed was 330. The third set of lies was in 1439, and the time appointed was 1449–1453. Those at the table in 1439 represented Western and Eastern Rome, with Eastern Rome seeking a political goal by agreeing to a religious argument. 31 BC, followed by 330 and then 1453, represents a triple application of the line of Rome.

Màndarga gu njëkk gi aju ci fen yi ñu wax ci benn taabal amoon na laata atum 31 bala Kirist juddu, te dafa amoon diggante ñaari pàcc yu politig ci Room gu jaamuy xërëm. Jamono ji ñu dogaloon ngir fen yooyu mooy atum 31 bala Kirist juddu, te mbir mi dafa doon jànkoonte diggante Augustus, miy ag màndarga gu Room, ak ab lëkkatoo bu benn góor ak benn jigéen yu màndargaal Misra. Ñaareelu mbooloom fen mi amoon na ci atum 325, te jamono ji ñu dogaloon mooy atum 330. Ñatteelu mbooloom fen mi amoon na ci atum 1439, te jamono ji ñu dogaloon mooy 1449–1453. Ñi nekkoon ci taabal bi ci atum 1439 ñoo doon màndargaal Room gu Sowu ak Room gu Penku, te Room gu Penku dafa doon wut a jot li mu bëgg ci wàllu politig, jaarale ko ci nangu aw lay wu aju ci diine. Atum 31 bala Kirist juddu, 330 topp ci, 1453 topp ci itam, ñoo màndargaal jëfandikoo rëddu Room ñetti yoon.

The political threat of the alliance of Mark Antony and Cleopatra typified the spiritual threat of the heresy of Arianism in 325, which in turn typified the political and religious threat of the Islamic Turks in 1439.

Loru politig bi déggoob Mark Antony ak Cleopatra doon mana indi nekkoon na màndarga bu jiitu lor gu wàllu ngëm gi njàngalem Arianism, mi jalgati dëggu diine, doon mana indi ci atum 325, te loolu itam nekkoon na màndarga bu jiitu lor gu wàllu politig ak diine gi Turk yu jullit yi doon mana indi ci atum 1439.

The doctrines of the Nicene Creed are lies and there is no truth in them. The document signed on July 6, 1439, at the Council of Florence was called the Decree of Union and represented the same lies and more. When the delegates returned to Constantinople in 1439, they were met with anger and accusations of betrayal. The saying went around: “Better the Turkish turban than the Pope’s mitre.”

Dog yi ci Mbooloom Nisée (Nicene Creed) ay fen lañu, te amul benn dëgg ci seen biir. Kéytu gi ñu xaatimoon 6 sulet 1439 ca Ndaje Florans ga, ñu tudde ko Sàrtu Bennug Mbooloo bi, te dafa doon tegtal yu mel noonu ak yeneen itam. Bi ndaw yi dellusee Konstantinopl ci 1439, ñu daldi leen teeru ak mer ak jiiñ ci woru wor. Wax jii dafa wër: “Gëna baax mbubb mu Türki bi ndax mitar Baab bi.”

The union was signed mainly because the Byzantine Emperor desperately needed Western military help against the Ottomans. Once it became clear that very little (or no) military aid was coming, support for the union evaporated. In 1450–1451, several Eastern synods rejected the union, and after Constantinople fell in 1453, the union was completely abandoned. The ultimate outcome of the Decree of Union of Florence is considered by the Eastern Orthodox Church as a failed and rejected council. It is not recognized as valid. The Roman Catholic Church, however, still considers it a valid ecumenical council.

Njàppale ga ñu ci li ëpp solo ndaxte Buur bu Bizàns bi dafa soxla woon ci lu metti ndimbalinu xare gu Bëj-gànnaar ngir xeex ak Ottomans yi. Bi mu leerée ne ndimbalinu xare wu néew lool walla sax amul woon di ñëw, déggoo gi dafa yàqu ba fàww. Ci 1450–1451, ay sinod yu bëj-saalum yi dañu bañ njàppale gi, te gannaaw bu Constantinople daanuwee ci 1453, njàppale gi ñu bàyyi ko bépp. Njëf mu mujju waaju Décret de l’Union de Florence, Mbooloom Ortodoks bu Penku bi mooy jàppe ne mooy kureel gu lajj te ñu bañ ko. Ñu ko ràññee ni amul doole. Waaye, Mbooloom Katolik Rom bi moo ngi ciy jàppe ba tey ni mooy ab kureel ekumenik bu baaxal.

We are setting the logic to understand how the prophetic characteristics of the second woe are repeated in the history of the third woe. The one-hundred-and-fifty-year prophecy of the first woe began on July 27, 1299, and ended on July 27, 1449.

Nu ngi tëral doxalinu xalaat bi ngir xam ni melokaan yi waxyu wi jox musiba ñaareel bi di delluwaat ci jaar-jaaru musiba ñetteel bi. Waxyu wu téeméer ak juróom-fukki at wi jëm ci musiba bu jëkk bi tàmbali na 27 Sulet 1299, mu jeex 27 Sulet 1449.

1449

1449

Constantine XI Palaiologos was born in 1404 and reigned from January 1449 unto May 29, 1453. He was the final emperor of the Eastern Roman (Byzantine) Empire, which had lasted over 1,100 years. He bravely led the defense of Constantinople during the Ottoman siege in 1453 with only about 7,000 to 8,000 defenders against Mehmed II’s army of 80,000 plus. He died fighting on the city walls on May 29, 1453, when Constantinople finally fell. His body was never conclusively identified. His death marked the end of the Roman Empire (the last direct continuation of the empire founded by Augustus in 27 BC).

Constantine XI Palaiologos juddu na ci atum 1404, te nekk na buur dale ko ci weeru sañwiye 1449 ba 29 me 1453. Mooy buur bu mag bi mujj ci Nguuru Room gu Penku (Byzantine), nguur googu saxoon na lu ëpp 1,100 at. Ak fit la jiitee aarug Constantinople bi xarekat yu Ottoman yi wëree dëkk bi ci atum 1453; lu tollu ci 7,000 ba 8,000 nit rekk la amoon ngir aar dëkk bi, di jànkoonte ak gàngooru Mehmed II gi ëppoon 80,000 xarekat. Dee na 29 me 1453, di xeex ci kaw tata yi wër dëkk bi, bés ba ñu mujjee nangu Constantinople. Ràññeesul woon mukk néewam ci anam wu wóor. Dee gi mu dee màndargaal na njeexug Nguuru Room gi (mooy nguur gi mujj a wéyal ci anam wu jub nguur gi Augustus sampoon ci atum 27 lu jiitu juddug Kirist).

He is remembered in Greek history and Orthodox tradition as a heroic figure — often called “the Marble Emperor” in legend (the belief that he will one day return to save Constantinople).

Dañu ko ci jaar-jaaru Giriis ak cosaanu Ortodoks ni nit ku fit, te lépp lu ñu bare di ko woowe ci leeb yi “Buur bu Marmar bi” (gëm-gëm ne bés bu nekk dina dellusi ngir musal Konstantinopel).

John VIII Palaiologos (1392–1448) was the second-to-last Byzantine Emperor who reigned from 1425 to 1448. He was the eldest son of Emperor Manuel II Palaiologos and the older brother of Constantine XI. John VIII spent most of his reign desperately trying to save the dying Byzantine Empire from the Ottomans. In 1439, he personally traveled to Italy and presided over the Council of Florence, where he and the Eastern Orthodox delegation temporarily agreed to reunite with the Roman Catholic Church and accept the Pope as head of the Church. Constantine the Great had also presided over the Council of Nicaea. John VIII hoped this union with the papacy would bring Western military help against the Turks, but the union was deeply unpopular back in Constantinople and ultimately failed. John VIII died in 1448 (of natural causes), just five years before Constantinople fell in 1453. His brother Constantine XI then became emperor and died defending the city.

John VIII Palaiologos (1392–1448) moo doon buur bu mag bu Bisãs bi jiituwoon bu mujj bi, te nguuruwoon li dale ci 1425 ba 1448. Moo diwoon taawu Buur bu mag Manuel II Palaiologos ci doomam yu góor, di magu Constantine XI. Ci li ëpp ci jamonoy nguuram, John VIII jéem na, ak njàqare ju réy, a musal Nguurug Bisãs gi doon dee, ngir mu rëcc ci loxoy Otoman yi. Ci 1439, moom ci boppam tukki na Itali te jiite Ndajem Florence, fa moom ak ndawi Mbooloom Ortodoksu Penku mi nanguwoon, ci diir bu gàtt, a booloowaat ak Mbooloom Katoligu Room te nangu ne Paap bi mooy njiitu Mbooloo mi. Constantine bu Mag bi itam jiitewoon na Ndajem Nicaea. John VIII yaakaaroon na ne booloo googu ak nguurug Paap bi dina indi ndimbalu xare gu jóge ci Sowwu-jant ngir xeex ak Turk yi, waaye booloo googu neexul woon lool waa Constantinople, te mujj na lajj. John VIII dee na ci 1448 (dee gu Yàlla), juróomi at rekk laata ñu nangu Constantinople ci 1453. Noonu rakkam Constantine XI nekk buur bu mag, te mu dee di aar dëkk bi.

When John VIII died in 1448, his brother Constantine XI was chosen as successor. By 1448 the Byzantine Empire was a tiny vassal state, and the Ottomans had significant influence over who sat on the throne in Constantinople. On July 27, 1449, a very significant political event occurred in the final years of the Byzantine Empire. The Byzantine Emperor John VIII Palaiologos had died earlier in 1448. His brother, Constantine XI Palaiologos (the last emperor), was proclaimed emperor in Constantinople. However, before Constantine XI officially ascended the throne, he sent ambassadors to the Ottoman Sultan (Murad II) and requested permission to reign. The Sultan granted that permission, and only then was Constantine XI formally crowned and recognized as emperor. This act was seen as the voluntary surrender of Byzantine independence. For the first time, a Byzantine emperor openly acknowledged that he ruled only by permission of the Ottoman Turks. Just four years later, in 1453, Constantinople fell to the Ottomans.

Bi Yowaana VIII deewee ci atum 1448, ñu tann mbokkam Konstantin XI muy ku ko wuutu. Ci 1448, Nguuru Bisanten ba dafa nekk woon ab réew bu tuuti te di jaamu; te Otomaan yi amoon nañu doole bu réy ci kan mooy toog ci gangune Konstantinobol. Ci 27i Sulet 1449, am na lu politig bu am solo lool ci at yu mujji yi yu Nguuru Bisanten. Boroom-nguuru Bisantin bi, Yowaana VIII Palaiologos, deewe woon na ca njël atum 1448. Mbokkam, Konstantin XI Palaiologos (boroom-nguuru bu mujj bi), ñu yégle ko muy boroom-nguuru ci Konstantinobol. Waaye, bala Konstantin XI yeggee ci gangune gi ci yoon, yónnee na ndaw yi ci Sultan bu Otomaan yi (Murad II), te ñaan ko ndigal ngir mu nguur. Sultan ba maye na ko ndigal loolu, te gannaaw loolu rekk lañu ko teg boroom-nguuru ci rasmi, te nangu ko ne mooy boroom-nguuru bi. Jëf jooju, gis nañu ko ni mooy jébbale ak bëgg-boppu moom boppam, moom sañ-sañu Nguuru Bisanten. Yoon wu jëkk, ab boroom-nguuru Bisantin nangoo na ci kaw kanam ñépp ne dafa nguuru rekk ci ndigalug Turki Otomaan yi. Ñenti at rekk gannaaw loolu, ci 1453, Konstantinobol dafa daanu ca loxoy Otomaan yi.

Three hundred and ninety-one years and fifteen days after July 27, 1449, on August 11, 1840, the Turks sought protection from Egypt by submitting to the four great European powers, thus fulfilling the prophecy of an hour, day, month and year. We have now set the logic in place to apply the first and second woe at the soon-coming Sunday law. Peter as a symbol of the one hundred and forty-four thousand represents the movement of the third angel, and William Miller represents the movement in the first and second angels. Both movements are associated with “keys.”

Ñetti téeméeri at ak juróom-ñent-fukk ak benn, ak fukki fan ak juróom gannaaw 27 sulet 1449, ca 11 ut 1840, waa Tërki sàkku nañu ñu aar leen ci Misra, jaarale ko ci seen jébbalu ci ñeenti nguur yu mag yi ci Óróop, te noonu ñu mottali waxyu wi jëm ci benn waxtu, benn bés, benn weer ak benn at. Léegi, samp nanu yoonu xalaat wi nuy sukkandiku ngir jëfandikoo musiba bu njëkk bi ak bu ñaareel bi ci jamonoy yoonu dibéer bi nara ñëw ci lu gaaw. Piyeer, miy màndargaa téeméeri junni ak ñeent-fukki junni ak ñeenti junni ñi, dafay màndargaal yëngu-yëngug malaaka mu ñetteel mi, te William Miller dafay màndargaal yëngu-yëngu gi nekk ci malaaka mu njëkk mi ak mu ñaareel mi. Ñaari yëngu-yëngu yooyu yépp dañoo lëkkaloo ak ay “caabi.”

And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.

Te dinaabi kërug kërugub kërug Daawuda dina ko teg ci gëtam; te dina ubbi, kenn du tëj; te dina tëj, kenn du ubbi. Esayi 22:22.

And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:18, 19.

Te maa ngi wax it ci yaw ne, yaw yaay Piyeer, te ci doj wii laay tabax sama jàngu; te bunt yi dugg-safara duñu man a not ci moom. Te dinaa la jox caabi yi nguurug asamaan; te loo yeew ci suuf dinañu ko yeew ci asamaan; te loo yiwi ci suuf dinañu ko yiwi ci asamaan. Macë 16:18, 19.

We will approach the battle of Nineveh in the next article not only as the “key” that opens the bottomless pit, but also as the prophetic key that aligns the entire testimony of Daniel eleven into perfect order. In Miller’s dream the “key” attached to the casket was Miller’s method of Bible study. Proof texting of the Millerite history combined with “line upon line” in the history of the third angel is the key that allows the key of Revelation nine to unlock and align the hidden history of verse forty’s external message into order.

Ci jukki bi ci topp, dunu jàppe xareb Niniwe ni “caabi” gi ubbi pax mi xóotaayam amul àpp rekk, waaye dinañu ko jàppe itam ni caabig waxyu gi di teg mboolem li Dañeel fukk ak benn di seede ci toftale gu mat sëkk. Ci géntub Miller, “caabi” gi ñu takk ci boyet bi mooy yoon wi Miller daan jàpp ci njàngum Biibël bi. Firndeel jaar-jaaru ñi toppoon Miller ci aayay Biibël bi, boole ko ak “rëdd ci kaw rëdd” ci jaar-jaaru malaaka mi ñetteel, mooy caabi gi tax caabig Peeñu juróom ñeent mën a ubbi jaar-jaar yi nëbbu ci xibaaru biti bi ci aaya ñeent-fukk, te teg leen ci toftale.

We will continue our considerations in the next article.

Dina wéy ci sunuy xalaat ci nettali bii di ñëw.

“To the prophet the wheel within a wheel, the appearances of living creatures connected with them, all seemed intricate and unexplainable. But the hand of Infinite Wisdom is seen among the wheels, and perfect order is the result of its work. Every wheel works in perfect harmony with every other.” Testimonies to Ministers, 214.

«Ci yonent bi, roue bi nekk ci biir beneen roue, ak melokaani mbindeef yu dund yi ñu boole ak ñoom, lëpp dafa mel ni lu jaaxle te kenn mënu koo firndeel. Waaye loxo Xel mu Yàgg ba Faw moo feeñ ci diggante roue yi, te njëlbéen gu mat set moo di njariñu liggéeyam. Bëpp roue di liggéey ci wërgu-yaram gu mat ak beneen roue bu nekk.» Testimonies to Ministers, 214.