We ended the last article with the sentence that stated, “In 2001 the government of the United States spoke the Patriot Act into law.”
Nu jeexaloon njàng mi mujj ak kàddu gi ne, « Ci atum 2001, nguurug Etaa Siniis yi bindoon na Patriot Act mu doon yoon. »
“There are many, even of those engaged in this movement for Sunday enforcement, who are blinded to the results which will follow this action. They do not see that they are striking directly against religious liberty. There are many who have never understood the claims of the Bible Sabbath and the false foundation upon which the Sunday institution rests. Any movement in favor of religious legislation is really an act of concession to the papacy, which for so many ages has steadily warred against liberty of conscience. Sunday observance owes its existence as a so-called Christian institution to ‘the mystery of iniquity;’ and its enforcement will be a virtual recognition of the principles which are the very cornerstone of Romanism. When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery; it will be nothing else than giving life to the tyranny which has long been eagerly watching its opportunity to spring again into active despotism.” Testimonies, volume 5, 711.
«Am na ñu bare, sax ci ñi bokk ci yëngu-yëngu bii ngir sàrtal bésu dimaas, ñu gumba ci njariñ ak jeexital yi di topp jëf jooju. Gisewuñu ne dañuy dóor bu baax ci sañ-sañu diine. Am na ñu bare itam yu masul a xam dara ci li Sabbaatub Biibël di laaj ak ci dal bu dul dëgg bi njiitu dimaas taxawoo. Bépp yëngu-yëngu buy yëkkati yoonu diine, ci dëgg-dëgg, jëf la buy wone nangu gu jëm ci papas bi, mi di noonu xeex ak sañ-sañu xelum nit diirub jamono yu bare. Sàmm dimaas am na sa doole ni kurélu bu ñuy wax ne Kiristaan la ci ‘kumpag njubadi bi’; te sàrtal gi ci kawam dina doon nangu gu mat ci dogal yi nekk batu taxawaayu Roomaanis. Bu sunu réew weddee noonu dogali njubum nguuram ba sos yoonu dimaas, Protestantis dina ci jëf jooju loxo boole ak poperi; du dara ludul jox dundaat njàqare gi yàgg a di xaar sa waxtu ngir dellusi ba nekk despotism bu dox ci jëf.» Testimonies, volume 5, 711.
1888 typified 2001, and it was then that the Blair Bill was introduced, though its failure to be passed, prevented it from prophetically speaking. It became the sign of 66 AD, a siege that was initiated and then mysteriously withdrawn. When it is understood that there are two image of the beast testing periods, and that the second period begins with the Sunday law in the United States, typified by the year 321, and that the period ends when the world Sunday law, typified by 538, is fully enforced; then it demands prophetically that the beginning of the first image of the beast testing period also begins with some type of typification of a Sunday law being spoken. In 1888, the Blair Bill was an attempt to enforce a National Sunday law, and 1888 identifies when the angel of Revelation eighteen descends and lightens the earth with his glory.
At 1888 moo mel ni 2001 la tektale woon, te ci jamono jooju lañu dugaloon Blair Bill bi, waaye ndaxte jotuloon ngir mu weesu, tere na ko mu wax ci mbirum yonent yi. Mu nekk ci misaal mandargay atum 66 AD, ab séeg bu tambale woon te ba noppi ñu dellu ko ak yéeme. Bu ñu déggee ne am na ñaari jamono yu nattu nataru rab wi, te jamono ñaareel jooj boobu tambali ak yoonu dibeer bi ca États-Unis, mi atum 321 di tektale, te jamono jooj di jeex bu yoonu dibeer bu àddina siiwaloon, mi atum 538 di tektale, ñu dajale ko ba mu mat sëkk; kon ci wàllu yonent yi dafa laaj ne tambaleeb jëkkëru jamonoy nattu nataru rab wi itam dafa wara tàmbalee ak benn xeetu tektaleb yoonu dibeer buy waxees. Ca 1888, Blair Bill bi doon na jéem a forcé ab yoonu dibeer bu réew mi, te 1888 mooy melal kañ la malaakam Peeñu gi ci Revelation 18 wàcce, ba leeral suuf si ak ndamu.
The Patriot Act is the typification of a Sunday law that begins the image of the beast testing time in the United States. The United States speaks as a dragon in fulfillment of Revelation chapter thirteen, verse eleven when it enforces the Sunday law. When it enforces that law it will speak as a dragon, and that Sunday law identifies that the image of the beast is fully formed in the United States. At that point the United States has filled up its cup of probationary time, and national apostasy is followed by national ruin. At that point the United States ceases to be the sixth kingdom of Bible prophecy as the threefold union is established.
Yoonu Patriot Act mooy misaalu yoonu Dibeer bu tàmbalee waxtu nattu bindu rab wi ci États-Unis. États-Unis di wax ni nagooy, ngir matale li Apocalipse saar 13, xam-xam 11 wax, bu mu di enforced yoonu Dibeer bi. Bu mu di enforced yoon woowu, dina wax ni nagooy, te yoonu Dibeer boobu mooy misaal ne bindu rab wi mat na ci États-Unis. Ci booba, États-Unis feesal na koppam ci waxtu muñam bu yeesal, te ngànt gu réew mi toppu ci yàqu gu réew mi. Ci booba it, États-Unis noppi na doon juróomeel benneel nguur gi ci waxi kàddu Yàlla yi ci Biibël, bu booloo bu ñetti wàll yi sampoo.
Alpha and Omega always portrays the end with the beginning and at the beginning of the United States there were three times the United States prophetically spoke that marked the beginning of the United States as the sixth kingdom of Bible prophecy. The Declaration of Independence in 1776, followed by the Constitution of 1789 and then the Alien and Sedition Acts of 1798 identify the first three times the United States prophetically spoke. Each of those three publications represented the speaking of the United States. Those three steps led to 1798, the beginning of the United States reigning as the sixth kingdom of Bible prophecy. Those same three waymarks in the beginning of the United States, represent three waymarks that lead to the ending of the United States reigning as the sixth kingdom of Bible prophecy.
Alfa ak Omega dañuy wone jeexital bi ak njàlbéen bi, te ci njàlbéenu États-Unis am na ñetti yoon yu États-Unis waxe ci yoonu waxu yonent, yu màndargaal njàlbéenu États-Unis ni mooy juróomeel benno bi ci yonent yu Bibl bi. Yéglebug Seen Bopp gi ci 1776, te topp ko Dastuur bi ci 1789, gannaaw ga Ndogali Doomi Bitim-réew ak ñi Wàcce Kàddu ci 1798, ñooy firndeel ñetti yoon yu njëkk yi États-Unis waxe ci yoonu waxu yonent. Bés bu nekk ci ñetti mbind yi dafa doon tegtal waxu États-Unis. Ñetti jéego yooyu indi nañu ba 1798, mi di njàlbéenu nguurug États-Unis nuy nguuru ni juróomeel benno bi ci yonent yu Bibl bi. Noonu itam, ñetti màndarga-jàll yooyu ci njàlbéenu États-Unis dañuy tegtal ñetti màndarga-jàll yu jëm ci jeexitalu nguurug États-Unis nuy nguuru ni juróomeel benno bi ci yonent yu Bibl bi.
The Patriot Act is the first of three times the United States speaks as it comes to its conclusion as the sixth kingdom. The third speaking, that identifies the end of the sixth kingdom is the Sunday law. In the middle of that history the Pelosi Trials of January 6, which began in 2022 were initiated. The trials were a direct rejection of the rights enshrined in the Constitution because the trials were political in nature, and the lawfare was not simply a fabrication of facts, but it was actually a direct attack upon “procedural” and “substantive” law as identified within the Constitution.
Patriot Act bi mooy jëfandikoo bu njëkk ci ñetti yoon yi États-Unis di waxe, ba muy agsi ci mujjam ci ni buur gu juróom-benni. Ñetteelu wax jooju mooy yoonu Dibeer bi, te mooy firndeel mujju buur gu juróom-benni gi. Ci diggante jaar-jaar boobu, ñu tàmbalee Njàngale yi Pelosi yu 6 Samwiyee, yi tàmbali woon ci atum 2022. Njàngale yooyu dañoo doon bañ bu jub ci sañ-sañ yi Constitution bi sampu, ndaxte njàngale yooyu politig lañu doon, te lawfare boobu du woon rekk tabax ay faits yu dul dëgg, waaye dafa doon mbëj mu jub ci kaw yoonu “procedural” ak yoonu “substantive” ni ñu leen xàmme ci Constitution bi.
The Patriot Act in 2001 was a direct attack upon the “Due Process Clause” which appears in both the Fifth Amendment and the Fourteenth Amendment to the U.S. Constitution. These provide that nobody may be deprived of life, liberty, or property without due process of law. That was 2001, and in 2022 the attack against the Constitution was focused upon both “procedural due process” and “substantive due process.” The word “repudiate” means to deny, and Sister White identifies that at the Sunday law in the United States every principle of the Constitution will be repudiated.
Patriot Act bi ñëw ci atum 2001 doon na mbàjj gu jub ci “Due Process Clause” bi am ci benn Fifth Amendment ak ci Fourteenth Amendment bu Sàrtuàllu Réewum Amerik. Ñoom ñaar ñii di wax ne kenn mënu koo jël bakkanam, ngorëmam walla alalam su fekkee ne amul yoonu àtte gu jub. Loolu moo doon atum 2001, te ci 2022 mbàjj mi ci kaw Sàrtuàll bi dafa jëm ci ñaar, mooy “procedural due process” ak “substantive due process.” Baat bu ñuy wax “repudiate” tekki na weddi, te Sister White moom day xamle ne bu yoonu Dibéer gi aggée ci Réewum Amerik, bépp pànk bu nekk ci Sàrtuàll bi dees na ko weddi.
“By the decree enforcing the institution of the papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.
“Ci yoon wi di sàmm dëkkub baamtu gi ci tegug papaas bi, te muy jàll yoonu Yàlla, sunu réew dina dogale boppam bu baax ak njub. Bu Protestantismaa yi jàppee loxoom ci kaw xott bi ngir man koo jàpp ak doole Room, bu mu rombee xur wi ngir lakkante ak espiritisma, bu réewum sunu, ci yëngu-yëngub boole bu ñetti wàll yii, weddee bépp njàqareb Sàrtu Ndogalu réewam ci ni muy nguur gu Protestan ak repiblik, te mu jagleel yoon ngir tasaare fen ak naxar yu papaas bi, kon dinañu xam ne waxtuw liggéey gu yéeme gu Seytaane aksi na, te muj ga jege na.”
“As the approach of the Roman armies was a sign to the disciples of the impending destruction of Jerusalem, so may this apostasy be a sign to us that the limit of God’s forbearance is reached, that the measure of our nation’s iniquity is full, and that the angel of mercy is about to take her flight, never to return. The people of God will then be plunged into those scenes of affliction and distress which prophets have described as the time of Jacob’s trouble. The cries of the faithful, persecuted ones ascend to heaven. And as the blood of Abel cried from the ground, there are voices also crying to God from martyrs’ graves, from the sepulchers of the sea, from mountain caverns, from convent vaults: ‘How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?’
“Ni jegebi mbooloom askari Rom ya doon a doon màndargaal taalibe yi ne, yàquute Yerusalem mi ngi ñëw, noonu itam, ngir nun, ngir naxari gi doon màndargaal ne muñug Yàlla jot na fa mu yem, ne nattub sañ-sañadi sunu xeet fees na, te malaakum yërmande mi ngi ci bëgg a daw, ba du dellusi mukk. Noonu nit ñi Yàlla moom dinañu leen sànni ci xew-xewi metit ak tiis yi yonent yi waxoon ne mooy jamonoy njàqare Yàqoob. Yuuxi ña takku ci ngëm te ñu di leen fitnaal, yéeg nañu ba asamaan. Te na mel ni deretu Abel moo yuuxee suuf si, noonu itam am na ay baat yu di woo Yàlla, jóge ca bàmmeeli seede yi, ca bàmmi géej gi, ca xur ya tundu yi, ca kër yu suuf yi ñuy dencale nunu-kër yi: ‘Ba kañ, Boroom bi, yaw miy Sell te dëgg, doo àtte, te feyu sunu deret ci kaw ñi dëkk ci suuf si?’”
“The Lord is doing His work. All heaven is astir. The Judge of all the earth is soon to arise and vindicate His insulted authority. The mark of deliverance will be set upon the men who keep God’s commandments, who revere His law, and who refuse the mark of the beast or of his image.
“Boroom bi daf def liggéeyam. Asamaan yépp jóg na ci yëngu-yëngu. Attekatu suuf sépp bi dina taxaw léegi ngir sàmmal sañ-sañam bi ñu xeebal. Mandarga musibaay dina ñu ko teg ci nit ñi di sàmm ndigali Yàlla, ñi di ragal yoonam, te ñi bañ a nangu màndarga rab wi mbaa bu nimisam.
“God has revealed what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter His faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance. While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the undercurrent is tending. Its professions are mild and apparently Christian, but when it shall speak it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should endeavor to disarm prejudice by placing ourselves in a proper light before the people. We should bring before them the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures and be able to give the reason for our faith. Says the prophet: ‘The wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.’” Testimonies, volume 5, 451, 452.
“Yàlla feeñal na li war a am ci bés yu mujj yi, ngir ay nitam waajal ngir taxaw ci kanam ngelawlu weddi ak mer. Ñi ñu artu ci mbir yi nekk ci seen kanam waruñu toog ci yaakaar gu dal, di dëfër seen bopp ne Boroom bi dina musal ñi ko takku ci bésub tiis. War nañu nekk ni ay nit ñuy xaar seen Boroom, waaye du ci xaaru rekk ci terewul dara, waaye ci liggéey gu dëgër, ak ngëm gu yëngu wul. Léegi du jamono jii ñuy bàyyi sunu xel mu lëmb ci mbir yu ndaw solo. Bi nit ñi nelawee, Seytaane dafay doxal mbir yi ak farlu, ngir nit ñi Yàlla am bañ a jot yërmandee ak àtte gu jub. Yëngu-yëngub Dibéer bi léegi mi ngi jaar ci lëndëm. Njiit yi dañuy nëbb dëgg-dëggub poñc bi, te ñu bare ci ñi bokk ci yëngu-yëngu bi gisutuñu sax fu doxinu suuf si jëm. Kàddu yi muy wax yu lewet lañu te mel ni yu kiristaan, waaye bu waxee, dina feeñal xelub njaay mi. Sunu wareef la def lépp lu nekk ci sunu kàttan ngir aaroonu musiba ma ñuy xut. War nañu jéem a dindi bañ-bañal ci teg sunu bopp ci leer gu baax ci kanam nit ñi. War nañu indi ci seen kanam poñc bi ci dëgg-dëgg, noonu di taxaw ci diggantey mbir mi ak bañ-bëgg bu gëna jariñ ngir weddi pexe yi ñuy tere sañ-sañu xel mu sell. War nañu seet Mbind mi te man a joxe sababu sunu ngëm. Yonent bi nee na: ‘Ñu bon ñi dinañu jëf lu bon; te kenn ci ñu bon ñi du ko xam; waaye ñu xel yi dinañu ko xam.’ Testimonies, volume 5, 451, 452.”
Sister White aligns the Sunday law with several last-day waymarks, and in so doing her words reveal “what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath.” Therefore, the waymarks that she aligns in this passage are to be carefully examined. I am suggesting that the point of reference is the line of prophecy that focuses upon the Constitution of the United States, along with the “speaking” of the nation as an interrelated symbol.
Sëër White dafa yamal yoonu Dibósi ak ay màndargay yoon yi ci mujjanti fan yi, te ci li muy def loolu, ay waxam feeñal nañu “li war a am ci fan yu mujj yi, ngir askanam man a waajal ngir taxaw a jàppale ngelawlu wër-gi-yaram ak mer.” Moo tax, war nañu seet bu baax màndarga yi mu yamale ci passage bii. Maa ngi tënk ne buntu njubte gi mooy rëdd-u wax yu wax ci yeneen fan yi te di jëme ci Dastuuru États-Unis, ànd ak “wax” wu xeetu réew mi ni màndarga wu njëkkante ak yeneen.
By that, I mean, that the Blair Bill in 1888, the Patriot Act in 2001, and the political prosecutions that were carried out by the Democrats and globalist Republicans beginning in 2022 were each a direct denial of two essential elements of the Constitution. 1888 represents enforcement of Sunday worship, and then in 2001, the change from English law to Roman law. In 2022 “substantive” and “procedural” law was attacked.
Li ma tekki ne, mooy ne, ndigalu Blair bi ci atum 1888, Patriot Act bi ci 2001, ak topptoo yu politig yi Demoorat yi ak Republikaan yu globalist yi doxal daldi tambalee ci 2022, kenn ku nekk ci ñoom dafa nekkoon weddi gu jub ci ñaari cër yu am solo te yu war ci Constitution bi. 1888 mooy tegtal jaamu dundub Dibéer, te gannaaw loolu ci 2001, soppi yoonu Àngalteer ba yoonu Room. Ci 2022, yoon bu “substantive” ak yoon bu “procedural” dañu ko xujje.
Substantive law defines the rights and obligations of individuals and organizations, while procedural law outlines the process for resolving disputes and enforcing the rights and obligations of individuals and organizations. The law defines legal or illegal behavior and sets out the punishments for it. Substantive law covers many legal areas, including criminal, civil, and contract law.
Yoonu yëf yi day tënk dayo ak warug nit ñi ak kurél yi, waaye yoonu jëf-jëf day nettali yoon wi ci ñu mana àtte juumte yi te dooleel dayo ak warug nit ñi ak kurél yi. Yoon wi day tënk jëf ju yoon yàggul ak ju yoonul, te muy firi mbugal yi ñu ci teg. Yoonu yëf yi dafa boole barab yu bari ci yoon, mel ni yoonu tooñ, yoonu askan wi, ak yoonu kóntaara.
Criminal law is an excellent example of substantive law. Criminal law defines what actions are considered criminal and the penalties for those crimes. Civil law, however, governs disputes between individuals and organizations, such as breach of contract, personal injury, or property disputes.
Yoonu yoon a jëm ci mbugal mooy misaal bu baax ci yoon wu sos xew-xew yi ci boppam. Yoonu mbugal mooy day tëral ban jëf yi ñuy jàppe ne ay tooñ lañu, ak mbugal yi war a topp tooñ yooyu. Waaye yoonu sivil mooy saytu juuyoo yi am ci diggante nit ñi ak kurél yi, mel ni jàppeb kóntaraa, gaañu boppam, walla juuyoo yi jëm ci alal.
Substantive law is typically written in statutes, regulations, and case law. Statutes are laws passed by legislative bodies, such as national parliaments or state legislature, and regulations are rules and procedures created by administrative agencies. Case law is the law that judges create through their interpretation of statutes, regulations, and the Constitution.
Yoonu yoon wu am solo mi ngi ñu bind ko ci sàrt yi, ndigali yi, ak yoonu àtte yi. Sàrt yi ay yoon lañu yu mboolo yi am sañ-sañu sàrt di joxe, mel ni parlement yi réew mi walla kureelu sàrtu etaa yi, te ndigali yi mooy ay tere ak yoon yu jëfandikoo yu mboolo yu saytu administiraasioŋ yi sos. Yoonu àtte mooy yoon wi àttekat yi di sos jaarale ko ci seen tekkiinu sàrt yi, ndigali yi, ak Dëggalin réew mi.
Procedural law refers to the rules governing the legal process. It outlines how cases move through the legal system, from the initial filing of a complaint to the final resolution. Procedural law covers various legal areas, including civil, criminal, and administrative procedures. The purpose of procedural law is to ensure that the legal process is fair and efficient. It provides a framework for resolving disputes and ensures that everyone involved in the legal process, including judges, lawyers, and litigants, knows what is expected of them.
Yoonu doxalin yoon mooy ndigali yi di saytu yoon wu àtte mi. Mu di fésal ni mbir yi di jaar ci sistemu yoon wi, dale ko ci jëfandikoo njariñ bu njëkk bi ci jooytu ba ci jeexital bu mujj bi. Yoonu doxalin yoon boole na ay fànn yu bare ci yoon, ci misaal yoonu sivil, yoonu penal ak yooni administratif. Njariñu yoonu doxalin yoon mooy wóor ne doxalin yoon wi jub na te am na njariñ. Mu di joxe ab taxawaayu liggéey ngir settantal ay xuloo, te mu wóor it ne képp ku bokk ci doxalin yoon wi, ñoom àttekat yi, abogaa yi ak ñi di xuloo, xam nañu li ñuy séentu ci seen wet.
Substantive and procedural law are intended to work together to ensure justice is served. Substantive law defines the rights and obligations of individuals and organizations, while procedural law outlines the process for resolving disputes and enforcing those rights and obligations. In other words, substantive law defines legal or illegal behavior and the consequences of illegal behavior, while procedural law outlines how those legal issues are resolved.
Yoonu substantive ak yoonu procedural dañoo nar a doxandoo ngir wóor ne àtte gu jub jeex na ci yoon. Yoonu substantive mooy teg sañ-sañ ak warugaru nit ñi ak kuréel yi, fekk yoonu procedural di waxal pexe yi ñuy jëfandikoo ngir faral diisoo yi ak ngir doxal sañ-sañ ak warugaru yooyu. Bokk ci loolu, yoonu substantive mooy xàtt jëf yi yoon may mbaa yi yoon tere, ak toppandoo yi jëf yu tere di jur, waaye yoonu procedural mooy xàtt ni mbir yooyu aju ci yoon di fekk pexe bu ñuy ci farale.
In 2001, the Patriot Act removed the right of habeas corpus. “Habeas corpus” is a Latin term that translates to “you shall have the body.” It refers to a legal principle that protects individuals from unlawful detention by requiring a court to examine the lawfulness of a person’s imprisonment. Habeas corpus is a fundamental right in many legal systems, especially those influenced by English common law. It ensures that a person cannot be held in custody without just cause and allows them to challenge the legality of their detention before a judge.
Ci atum 2001, Patriot Act dindi nañu sañ-sañu habeas corpus. “Habeas corpus” mooy baat bu Làtteŋ buy tekki ne “dinga am yaram wi.” Muy jëfandikoo ci ab doxalin gu yoon ngir aar nit ñi ci tëj gu ñàkk yoon, dafa laaj ngir kërub àttekat settantal ndax tëj nit ki am na yoon walla déet. Habeas corpus mooy benn sañ-sañ bu dëgër ci bari sistem yu yoon, rawatina yi ñu tabax ci kow yoonu àddina bu Inglis bi ñuy wax common law. Dafay wóorloo ne kenn mënuñu koo téye ci kaso te amul sababu bu jub, te daf koy may it mu jébbal àttekat ndax mu xool ndax yoonu tëj gi jub na walla déet.
A “Due Process Clause” appears in both the Fifth Amendment and the Fourteenth Amendment to the U.S. Constitution. These provide that nobody may be deprived of life, liberty, or property without due process of law. Courts have developed two branches of due process doctrine: procedural due process and substantive due process. In 2001, with the Patriot Act habeas corpus was removed as a right, and English law was replaced by Roman law. English law defines that a person is considered innocent until proven guilty, and Roman law identifies that a person is considered guilty until proven innocent. In the Pelosi Trials of 2022, both procedural and substantive due process was trampled upon. Both substantive law and procedural law were applied in the Pelosi Trials in the exact opposite of their intended constitutional purpose.
Abiin bu ñuy wax “Due Process Clause” am na ci juróomeel Amendmaa bu Constitutionu États-Unis ak itam ci fukkiñeenteel Amendmaa bi. Ñoom ñaar ñi dañuy wax ne kenn mënuñu ko jël dundam, sañ-sañam, walla alalam, te xamul yoonu àtte gu leer te yoon teg. Àttekat yi sos nañu ñaari wàll yu njàngum due process: procedural due process ak substantive due process. Ci atum 2001, ak Patriot Act bi, habeas corpus dindi nañu ko ni ab sañ-sañ, te yoonu Àngale dafa wuutu ak yoonu Room. Yoonu Àngale day faral di tekki ne nit ku nekk ñu koy jàpp ni ku set ba kera ñu firndeel ayibam, te yoonu Room day tekki ne nit ku nekk ñu koy jàpp ni ku tooñ ba kera mu firndeel ne set na. Ci Pelosi Trials yi ci atum 2022, procedural due process ak substantive due process, ñoom ñaar, rax-ci-dolli nañu leen. Substantive law ak procedural law, ñoom ñaar, jëfandikoo nañu leen ci Pelosi Trials yi ci benn yoon gu jubadi ak séen càkkuteefu constitutional bu ñu leen jagleel woon.
The distinction between substantive due process and procedural due process lies in the different aspects of law and rights that each concept protects within the framework of the U.S. Constitution, particularly under the Due Process Clauses of the Fifth and Fourteenth Amendments.
Wuuteg law gu am solo ak law gu aju ci yoon yi, mi ñuy wax substantive due process ak procedural due process, nekk na ci seen soppalikoo ci wàllu yoon ak sañ-sañ yi ku nekk di aar ci biir doxalin Dastuuru Etazini, rawatina ci kaw ay xët yi ñuy wax Due Process Clauses ci Amendement bu juróomeel bi ak bu fukki ñeenteel bi.
Substantive due process is concerned with the fundamental rights and liberties that the government cannot infringe upon, regardless of the procedure used. It protects certain rights from government interference even if the proper procedures are followed. Substantive due process involves rights that are deemed fundamental, such as the right to privacy, the right to marry, and the right to raise one’s children. These rights are protected from government intrusion unless there is a compelling state interest. It serves as a check on the government’s power, ensuring that laws and regulations do not violate fundamental liberties.
“Substantive due process” jëm ci yoon yi ak sañ-sañ yu njëkk yi nguur gi mënu leen a bañal, doonte sax bu ñu topp naatange yu jub yi. Mu ngi aar yenn sañ-sañ ci dugubug nguur gi, doonte sax bu ñu sàmm porosedur yu war yi. “Substantive due process” dafa ëmb sañ-sañ yu ñuy jàpp ni ay yu njëkk, mel ni sañ-sañu sutura bopp, sañ-sañu séy, ak sañ-sañu yar doom yi sa bopp. Ñu ngi aar sañ-sañ yooyu ci dugubug nguur gi, su dul ne am na mbirum nguur gu am doole lool. Muy taxaw ngir wutale kàttanu nguur gi, ngir lëndëm ne yoon ak sàrt yi bañu tooñ sañ-sañ yu njëkk yi.
Procedural due process is concerned with the procedures that the government must follow before it deprives an individual of life, liberty, or property. It ensures that individuals receive fair and impartial treatment through proper legal processes. Procedural due process requires the government to follow certain steps or procedures, such as providing notice, a fair hearing, and an opportunity to be heard, before depriving someone of their rights. It emphasizes the methods by which laws are enforced, ensuring that the government acts in a just and fair manner.
“Procedural due process” mooy mbir mi jëm ci yoon yi nguur gi war a topp laata muy jële ci nit bakkanam, sañ-sañam, walla alalam. Moo tax nit ñi di jot ci jëfandikoo gu jub te maandu jaarale ko ci yoon yu baax te mat. “Procedural due process” dafay laaj nguur gi mu topp ay jéego ak ay yoon yu xamle woon, lu ci mel ni jox xibaar, déglu gu jub, ak may nit ki way-jàngatam, laata muy xañ nit ku nekk sañ-sañam yi. Dafay dëgërël ni yoon yi di doxale noonu lañuy jëfandikoo, ngir wóorlu ne nguur gi di jëfandikoo njub ak maandute.
The lawfare that has been manifested since the Pelosi Trials began, represents a denial of both substantive and procedural due process. The fundamental rights of American citizens were openly and successfully denied. The false flag operations and the open corruption of the alphabet agencies of the United States has been regularly exposed since even before the Pelosi Trials began, but the legal procedures that have been employed by the globalists of both parties since the Pelosi Trials began, represents a clear illustration of the destruction of procedural due process.
Yoon wi ñu feeñal dale ca bi jëfandikoo “Pelosi Trials” tàmbalee, dafay tegtal ñàkkug yoon ci wallu mbir mi ci boppam ak ci wallu ay toppandoo yu yoon war a sàmm. Sañ-sañ yu njëkk yu waa Amerig ñi amoon, weddi nañu leen ci lu leer te am njariñ. Jëfandikoo yi ñuy wax ne ay “false flag operations” ak yàqute gu ubbeeku gi nekk ci biir kureel yu A-z ba B-z yu Etazini, feeñal nañu leen baax nañu ci yoon wu jub, hatta laata “Pelosi Trials” tàmbali woon; waaye ay toppandoo yu yoon yi globalist yi ci ñaari pàrti yi jëfandikoo dale ca bi “Pelosi Trials” tàmbalee, dafay wone lu leer yàqug toppandoo yu yoon war a sàmm.
Earlier in the article we read, “Any movement in favor of religious legislation is really an act of concession to the papacy, which for so many ages has steadily warred against liberty of conscience. Sunday observance owes its existence as a so-called Christian institution to ‘the mystery of iniquity;’ and its enforcement will be a virtual recognition of the principles which are the very cornerstone of Romanism. When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery; it will be nothing else than giving life to the tyranny which has long been eagerly watching its opportunity to spring again into active despotism.”
Ci njëkk ci mbind mi nu jàngoon, nu waxoon ne: «Bépp yëngu-yëng gu bokk ci yarwinu yoon yu jëm ci diine, ci dëgg-dëgg jëfub nangu la jëm ci paapas, moom mi ñu bari at di xeex ak sax ci kaw sañ-sañu xel mu sell. Sàmmu Dimaas moo am njàlbéenam, ni ñu koy wooye ab kurum “kiristaan”, ci “kumpagub ñaawteef”; te suñu ko di farataal, dina doon nangug mat-semb ci pexe yi nekk dëkkandoog gu dëgër, ginnaaw yépp, ci Roomaanizm. Bu sunu réew weddee noonu pexe yi mu sampoo woon ngir nguuram, ba tax mu sàkk ab yoonu Dimaas, Protestantis moo xam ne ci jëf jooju dina loxo boole ak poperi; du dara ludul jox dundaat nangu njàqare mi yàgg a doon xool ak bëgg-bëgg saa su ko gisee ngir dellusi ci noonu ci njàqare gu doxandéem.»
In the line of history that can be represented with the Constitution of the United States there are three specific waymarks representing some element of the Constitution in both the beginning and the ending of the United States. Each of those three waymarks are political actions, and therefore symbolize the speaking of the United States. The third of those three waymarks in the beginning, that marked 1798, was the Alien and Sedition Acts and the third of those waymarks at the ending is when the United States enforces a Sunday law, and speaks as a dragon in fulfillment of Revelation chapter thirteen, verse eleven.
Ci diggante jaar-jaar yu man a teg ak Konstitusiyoŋu Etazini bi, amna ñaari waymark yu bees a ngi tegtal benn mbir ci Konstitusiyoŋ bi, ci tàmbaliinu ak ci mujjug Etazini. Ku nekk ci ñetti waymark yooyu jëfandikoo yu politig lañu, te moo tax ñuy mel ni waxu Etazini. Ñetteelu waymark boobu ci tàmbaliin bi, bi màndargaale 1798, mooy yoonu Alien and Sedition Acts, te ñetteelu waymark boobu ci mujj bi mooy bu Etazini daan a dogal yoonu Dibéer, te wax ni ajana, ngir matal Li Yonnent yi wax ci Révélation sapitër fukki ñett, benn-fukk ak benn.
The prophetic history of the United States begins when, as represented by the earth, it opened its mouth and swallowed up the flood of the dragon’s persecution.
Jàngoro gu aju Amerig gu Bëj-gànnaar bi tàmbalee na ba mu, ni ko suufe siiru ko, ubbiee gémmiñam te wonn mbëy mi fitna bu jàngoro bi di fitnaale.
And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. Revelation 12:15, 16.
Te mbind mi génn ndox ci ay gémmiñam mel ni walmbaan topp jigéen ji, ngir mu yóbbu ko ak walmbaan ga. Waaye suuf si dimbali jigéen ji, te suuf si ubbi ay gémmiñam, daldi wann walmbaan ga te njiit mi génne woon ci ay gémmiñam. Peeñu Yàlla 12:15, 16.
In 1776, the beast that was to arise from the earth, and ultimately become the sixth kingdom of Bible prophecy in 1798, swallowed up the flood of persecution against God’s people by establishing a nation with a Constitution that protested against the tyrants of European royalty and the tyrants of the papal church.
Ci atum 1776, rab wi war a jóg ci suuf, te mujj a doon juróomeel benno buy nguur gi yëgleb Biibal ci atum 1798, dafa waañi ndox mu taru fitna bi jëm ci askanu Yàlla, ci taxawal réew moo am Konstitusiyoŋ buy weddi nootaani buur yu nguurug Tugal ak nootaani mbooloom màggal gu paapal.
The Declaration of Independence in 1776 typified the Patriot Act of 2001. The Constitution of 1789 typified the Pelosi Trials beginning in 2022. The Alien and Sedition Acts of 1798 typified the Sunday law in the United States.
Yégle bu Boppu ci atum 1776 dafay misaaloon Patriot Act bu 2001. Konstitusiyoŋ bi ci 1789 dafay misaaloon Pelosi Trials yi tambalee ci 2022. Alien and Sedition Acts yi ci 1798 dafay misaaloon yoonu Dibeer bi ci États-Unis.
The pronouncement of independence by the American patriots in 1776 represented the announcement of the loss of independence with the Patriot Act of 2001. The Constitution of 1789 represented the Pelosi Trials beginning in 2022. The Alien and Sedition Acts represents the Sunday law. The history of the repudiation of every principle of the Constitution represents a progressive overturning of the Constitution that ends at the Sunday law.
Yëgle ba ñu Amerig patirot yi joxe woon ci seen boppaliku ci atum 1776 mooy teewal xew-xewu ñàkk boppaliku gi ak Patriot Act bu 2001. Konstitusiyoŋ bi ñu sampoon ci 1789 mooy tey taxawlu Pelosi Trials yi tàmbali ci 2022. Alien and Sedition Acts mooy wone yoonu Dibeer bi. Jaar-jaaru jaarale bépp njariñu Konstitusiyoŋ bi mooy firndeel ne am na ab wër-gëstu gu yokk-yokku ci biir tëbbal Konstitusiyoŋ bi, ba mu mujje ci yoonu Dibeer bi.
These lines all align in the hidden history of verse forty of Daniel chapter eleven. In this article we quoted four paragraphs from Testimonies, volume 5, 451, 452.
Rëdd yii yépp ànd nañu ci jaar-jaaru cosaan bu nëbbu bi nekk ci saraxu ñent-fukki ay juróom ci benn ci Daniel sura fukki ak benn. Ci mbind mi, wax nanu ñeenti xët yu jóge ci Testimonies, voliyum 5, 451, 452.
We will look closer at those paragraphs in the next article.
Danu gina xool bu gëna set ci yooyu xët yi ci article bi ci topp.