It is essential in understanding the message that is being unsealed in the book of Revelation, to recognize the roots, development and significance of the Protestant Reformation. Three primary lines within the history of that Reformation address the Bible, and the correct methodology to be used in studying the Bible and also that the chosen messengers through that history are waymarks of that history. As always is the case Satan attempted to hide the King James Bible with several counterfeits, and he sought to hide the correct methodology for understanding the Bible with several counterfeits and he also sought to hide the correct messengers (waymarks) that were raised up along the way in that history.

Ngir am solo ci xam xibaar bi ñuy ubbi ci téereb Révélation, fàww ngir nangu affeer yi, yokkuteem ak soloog Coppiteg Protestaa. Ñetti réewu yu mag ci jaar-jaaru Coppiteg boobu dañuy wax ci Biibël bi, ak yoonu liggéey bi war a baax ngir jàng ak xam Biibël bi, te itam ne yonnent yi ñu tànn ci jaar-jaaru boobu ay màndargay yoon lañu ci nekke. Ni mu mel saa su nekk, Seytaane dafa jéemoon nëbb Biibëlu King James ak ay fenn yu bare, te dafa itam jéemoon nëbb yoonu liggéey bu jub bi ngir xam Biibël bi ak ay fenn yu bare, te noonu itam dafa jéemoon nëbb yonnent yu jub yi (màndargay yoon yi) ñu yékkatiwoon ndànk-ndànk ci jaar-jaaru boobu.

“But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.

“Waaye Seytaane nekkul woon ku toog rekk. Léegi mu jéem li mu mas a jéem ci bépp yëngu-yëngu yu yeesal yu seetlu—nax nit ñi te alag leen, daj ci seen kaw lu fen ngir teg ko ci seen bérab ba liggéeyu dëgg bi nekk. Naka la ay Almasi yu fen feeñee woon ci baatub kërceen gi ci jaar-jaaru njëkk, noonu it ay yonent yu fen jóg nañu ci juroom-benni at yu fukk ya.” The Great Controversy, 186.

In the Millerite history from 1840 through 1844 the mantle of Protestantism, (which is one of two horns on the earth-beast that is the United States), Millerite Adventism became the Protestant horn. At the same time, the churches who had previously professed to be Protestant became apostate Protestantism, or as the Millerites identified them, “the daughters of Rome.” When the Protestants rejected the first angel’s message in 1843, they fell and the Millerites carried on with the mantle of Protestantism. The Millerite history was the climax of God’s work in bringing His “church in the wilderness” up to the full understanding of the Word of God.

Ci biir gu Millerite diggante 1840 ba 1844, mbubb mu Protestantism, (mi nga ñaari càkkut yu nekk ci jaan wa suuf, mooy États‑Unis), Adventism bu Millerite dafa doon càkkut bu Protestant. Ci benn waxtu boobu itam, kanisa yi woon nañu daan wax ne ñoom ay Protestants, ñoom ñu nekk apostate Protestantism, walla ni Millerites yi leen xame, “doom yu Rome.” Bi Protestants yi bañee yëgleb malaaka bu njëkk ba ci 1843, ñu daanu, te Millerites yi kontine ak mbubb mu Protestantism. Jaar‑jaaru Millerite mooy toppandoo gi ëpp solo ci liggéeyu Yàlla ngir yékkati “ekanam ci màndiŋ ma” ba ci xam‑xamu Kàddug Yàlla gu mat sëkk.

The opening of the investigative judgment brought the test of the law of God and especially the Sabbath. To proclaim the third angel’s message required a church that upheld the law of God, which had been buried under papal traditions and customs during the Dark Ages. Christ brought the Protestants to the history of 1840 to 1844 and presented the test of Elijah, of whom William Miller was typified, and when the Protestants rejected Miller’s message they returned to Rome. The test of the first angel’s message as delivered by Miller was typified by Elijah at Mount Carmel.

Ubbi atum yitté tegginu seetaan ak xel yi ci yoonu Yàlla, rawatina bésub Noflaay bi. Yégleb yéenetu ñetteelu malaaka bi dafa soxla woon mbooloom gëm-gëm bu taxaw ci yoonu Yàlla, miñu dëppoon suufu njàngale ak aada yu baadoolo yi ci jamonoy lëndëm ga. Almasi indi na Protestaŋ yi ci jaar-jaaru mbir yi 1840 ba 1844, te mu teewal leen nattu Eliya, ki William Miller doon misaal. Ba Protestaŋ yi bañee bëgg dégg waxu Miller, dellu nañu Room. Nattu yéenetu malaaka bu njëkk bi, ni ko Miller yéglee woon, Eliya moo ko misaaloon ci tundu Karmel.

And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. 1 Kings 18:21.

Noonu Ilyaas dikk ñépp nit ñi, ne leen: “Ba fan ngaay taxaw ci diggante ñaari xel? Su Yàlla mooy Yàlla, toppleen ko; waaye su Baal mooy Yàlla, toppleen ko.” Te mbooloo mi tontu ko benn baat. 1 Kings 18:21.

In 1840, when confronted with the message of Elijah, represented by Miller and the first angel, the Protestants chose Baal!

Ci atum 1840, bi ñu jëmee ak waxu Eliya, mi Miller ak malaaka bu njëkk teewal, Protestaŋ yi tànn nañu Baal!

The Protestant Reformation was an unsealing of the truths of the Bible that began with the “morning star,” which was promised to be given during the history represented by the church of Thyatira. The direct attack against the Bible began centuries earlier and is clearly presented in The Great Controversy, especially with the history of the Waldensians. In 1930, Benjamin Wilkerson published the book, Our Authorized Bible Vindicated. The book documents the warfare against the sacred original texts that were ultimately used to translate the King James Bible and the various satanic counterfeit texts that were and still are promoted by Catholics, apostate Protestantism and Laodicean Adventists. The warfare began well before the history of the Waldensians, but they are the waymark and symbol of those who gave their lives to testify to the importance of the correct manuscripts that were ultimately translated into the 1611 King James Bible.

Yeesu Kirist ci jàngale Protestaa bi dafa doon ubbiwaayu dëgg yu Bibil bi, te loolu tàmbalee ak “biddéew bu suba si,” bi ñu digoon a jox ci biir jaar-jaaru jamono ji mbooloom gëmkat yiiraaté Tiratir. Jàppandikoo buy waajal Bibil bi tàmbalee na ay téeméeri at lu jiitu lool, te ñu ko wone bu leer ci The Great Controversy, rawatina ak jaar-jaaru Waldensien yi. Ci 1930, Benjamin Wilkerson móol nettali téere bi, Our Authorized Bible Vindicated. Téere boobu day firndeel xare bi ñu xeex ay mbind yu sell, yu njëkk, yi ñu mujjee jëfandikoo ngir tekki King James Bible, ak itam ay mbind yu fent, yu Seytaane, yi Katolig yi, Protestaa yiy bàyyikoo dëgg ak Adventist yu Laodise yi tàggat nañu, te ba tey di ko tàggat. Xare boobu tàmbalee na lu jiitu lool jaar-jaaru Waldensien yi, waaye ñoom ñooy màndarga ak misaal bu ñi joxe seen bakkan ngir seedeel solo manuskiir yu jub yi, yi ñu mujjee tekki ci King James Bible bu 1611.

The production of the King James Bible in 1611 went through a very specific translation process. The process of translating and publishing the Bible was accomplished through seven steps of production. It also took seven years to accomplish, and seven biblical years is twenty-five hundred and twenty days. That is of course the same number of prophetic days in which Jesus confirmed the covenant with many in fulfillment of Daniel nine. In the center of that sacred week Christ was crucified, and of course Christ crucified is the center of the Bible. Those seven steps to produce the pure Word of God were as follows.

Defar ngir ci Bíbbul King James ci atum 1611 jaar na ci benn yoonu tekki bu wér te mu leer lool. Yoonu tekki ak génne Bíbbul bi mat na ci juróom-ñaaru xët yu defar. Itam juróom-ñaari at la jël ngir àgg ci moom, te juróom-ñaari at yu Bíbbul mooy ñaari junni ak juróom-ñaar fukk ñaar-fukk fan. Loolu nag mooy, ci dëgg, benn limub fan yu yonent yi, yi Yesu saxale kóllëre gi ak ñu bare ci matug Daniel juróom-ñeent. Ci diggante ayub bes boobu sell, Kirist dafa dee ca bant ba, te nag Kirist mi ñu daaj ci bant ba mooy digganteg Bíbbul bi. Juróom-ñaari xët yooyu ngir jur Kàddug Yàlla gu set gi, ñooy nii:

  • First: Initial Translation by Individuals: Around 50 translators were divided into six committees, each responsible for different sections of the Bible. These individuals worked on translating from the original languages (Hebrew, Aramaic, and Greek) into English.

    Jëkk: Tekkiin gu jëkk bi ay nit def: Lu tollu ci 50i tekkikat lañu séddale woon ci juróom-benn yoon yu njëg, te ku nekk ci seen mbooloo amoon wàll wu mu war a yëngu ci Mbind mi. Nit ñii daan nañu liggéey ci tekkiin bi, di jële ci làkk yu njëkk ya (Ebrë, Arameye, ak Gereeg) ngir def ko ci Àngale.

  • Second: Committee Review: After each committee completed their translation of a section, the work was reviewed by the committee members themselves. This allowed for collective input and correction of errors.

    Ñaareel: Seetub Komite bi: Gannaaw bu nekk komite bu njëkkee soppi ab xaaj, liggéey bi dañu ko seetaat ak saytu ko ci seen bopp, moom ñi bokk ci komite bi. Loolu maye na ñu joxe seen xel bu bokk te yëngal njuumte yi.

  • Third: General Committee Review: The individual committee translations were then submitted to a larger group of scholars, referred to as the General Committee. This committee consisted of representatives from each of the six translation committees. They reviewed the entire work, comparing and harmonizing the different committee translations.

    Ñetteelu: Seetlu Komite Bu Mag: Noonu, ñu joxe woon tekkiin yu benn-benn komite yi defoon ci loxoom ab kurél gu gëna yaatu gu ñuy wax Seetlu Komite Bu Mag. Komite bii dafa ànd ak ay wuutukat yu bawoo ci kenn ku nekk ci juróom-benn yi komitey tekkiin. Ñu seetoon liggéey bi mépp, di méngale tey jëflanteel tekkiin yu wuute yi benn-benn komite yi defoon.

  • Forth: Additional Review and Revision: The General Committee’s revised version was sent back to the individual committees for further review and refinement. This iterative process helped ensure that the translation was consistent and accurate.

    Ñeentel: Xool gu yokk ak yéexal: Sumbu bu Komite bu Mag bi soppiwoon yónnee nañu ko dellu ci komite yu bopp yi ngir ñu xoolaat ko te gëna setal ko. Jëfandikoo gu di dellusi ci anam wi tax na ngir tekki gi and ak yoonu benn te jub.

  • Fifth: Final Review and Approval: Once the individual committees completed their revisions, the final draft was submitted to the General Committee for a final review and approval.

    Juróom: Njàngat ak Nangu gu Mujj: Bu kàbbat yi ci comité yu kenn ku nekk yeesaloon seeni coppite, moom bind bu mujj bi ñu jébbal ko Comité Général ngir nangu gu mujj ak mujjal.

  • Sixth: Royal Approval and Publication: The approved translation was then presented to King James I for his approval.

    Juroomeel: Nangu Buur bi di ko nangu ak yégleem: Gannaaw loolu, ñu jébbal tekki bi ñu nanguwoon ci kanam Buur James I ngir mu nangu ko.

  • Seventh: Once he granted his royal approval, the translation was published in 1611 as the King James Version (Authorized Version) of the Bible.

    Juróom-ñaareel: Bu mu joxeee ndigalamu buur ba nguru, ñu génne tekki bi ci atum 1611 ni mooy King James Version (Authorized Version) of the Bible.

The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times. Thou shalt keep them, O Lord, thou shalt preserve them from this generation forever. Psalms 12:6, 7.

Ay waxi Boroom bi ay wax yu sell lañu: mel ni xaalis bu ñu seet ci noflaayu suuf, bu ñu sellaal juróom-ñaar yoon. Yaw, Boroom bi, dinga leen aar; dinga leen musal ci giir gii ba fàww. Sabóor 12:6, 7.

In the warfare of Satan against God’s word, and against the waymarks represented by the various messengers of that unfolding history and of the correct methodology to be used in rightly dividing His Word the King James Bible of 1611, is a waymark that is specifically identified in Psalm twelve. None of the various counterfeit Bibles that have been produced through corrupted Catholic manuscripts meets the criteria of Psalm twelve. The purification process that took seven steps and the period of twenty-five hundred and twenty days identify that the King James Bible is God’s “pure words.” God promises to keep the King James Bible as His pure Word forever, and He therefore promises to uphold the methodology of “historicism” that was employed by the Protestant reformers, including William Miller.

Ci xareb bu Seytaane ak Kàddug Yàlla, ak ak màndarga yi teerale ci ndaw yi wuute yu nekk ci moomu jaar-jaaru nettali bu ubbeekoo boobu, ak ci yoonu liggéey gu jub ngir xàjjal Kàddugam ba baax, King James Bible bu 1611 mooy ab màndarga bu ñu santale bu leer ci Sabóor fukki ñaar. Benn ci ay Biibël yu fenn yi bare yi ñu sos jaarale ko ci kéyit yu ñaaw yu Katolig yi yàq, jotul yoonu xëtu yi nekk ci Sabóor fukki ñaar. Yoonu setal gi jaaroon juróom-ñaaru jéego ak jamono ju ñaari junni juróom-ñent téeméer ak ñaar-fukk fan, dafa firndeel ne King James Bible mooy “ay kàddu yu sell” yu Yàlla. Yàlla dig na di wottu King James Bible ni Kàddoom gu sell ba fàww, te moo tax itam mu digé di saxal yoonu “historicism” bi ñu jëfandikoo woon ci Soppikat Protestaa yi, boole ca William Miller.

In the fourteenth century John Wycliffe, who is identified as “the morning star of the Reformation” in the book The Great Controversy was used by God to translate the Bible into a language that even a common man would understand. He is the messenger that marks the waymark of the beginning of the Protestant Reformation.

Ci ñaareelu téeméeri at ak fukk, Yowaana Wycliffe, kooku tektal nañu ko ni “biddéewu suba bu Yeesal gi” ci téere bi The Great Controversy, Yàlla jëfandikoo na ko ngir tekki Biibël bi ci làkk wu ba benn nit ku biasa sax man a xam. Moom mooy yonnent bi màndargaal tomb bu tàmbali Yeesal Protestant bi.

“The great movement that Wycliffe inaugurated, which was to liberate the conscience and the intellect, and set free the nations so long bound to the triumphal car of Rome, had its spring in the Bible. Here was the source of that stream of blessing, which, like the water of life, has flowed down the ages since the fourteenth century. Wycliffe accepted the Holy Scriptures with implicit faith as the inspired revelation of God’s will, a sufficient rule of faith and practice. He had been educated to regard the Church of Rome as the divine, infallible authority, and to accept with unquestioning reverence the established teachings and customs of a thousand years; but he turned away from all these to listen to God’s holy word. This was the authority which he urged the people to acknowledge. Instead of the church speaking through the pope, he declared the only true authority to be the voice of God speaking through His word. And he taught not only that the Bible is a perfect revelation of God’s will, but that the Holy Spirit is its only interpreter, and that every man is, by the study of its teachings, to learn his duty for himself. Thus he turned the minds of men from the pope and the Church of Rome to the word of God.

“Yëngu yàgg bi Wycliffe ubbeejoon, bi war a gore xel ak bëgg-boppu nit, te bàyyi xeeti réew yi mucc ci buum gi leen Room daan wotale lu yàgg, am na cosaanam ci Biibël bi. Fii la nekkoon ndoxum barke boobu, bi mel ni ndoxum dund, di wal ci jamono yi yépp li dale ca atum fukki téeméeri at ak ñeent ba. Wycliffe nangoo Mbind mu Sell mi ak ngëm gu mat sëkk ne mooy xamalug bëgg-boppu Yàlla gu jóge ci ndëgëm ci Yàlla, te mu doy ngir nekk sàrtu ngëm ak jëf. Dañoo ko yar ba mu jàpp Kàngamu Room ne mooy ndigalu Yàlla, te du juum, te nangoo ak wormaal gu ñàkk laaj njàngale ak aada yi ñu sampoon lu mat junni at; waaye dafa dëddu lépp loolu ngir déglu kàddug Yàlla gu sell gi. Loolu moo doon sañ-sañ bi mu ñaax nit ñi ñu nangu. Fàwwuloon ne kàngam gi la pap bi di waxe, waaye moom yégle ne sañ-sañ bu dëgg bi mooy baatub Yàlla biy wax jaarale ko ci Kàddoom. Te itam dafa jàngale ne du lii rekk ne Biibël bi mooy xamalug bëgg-boppu Yàlla gu mat sëkk, waaye ne Xel mu Sell mi rekk mooy ki koy tekki; te ne kenn ku nekk war na, jaarale ko ci gëstu njàngaleem yi, jàng xam lu ay waram ci boppam. Noonu mu jël xel yi nit ñi soreel pap bi ak Kàngamu Room, jublu leen ci Kàddug Yàlla.”

“Wycliffe was one of the greatest of the Reformers. In breadth of intellect, in clearness of thought, in firmness to maintain the truth, and in boldness to defend it, he was equaled by few who came after him. Purity of life, unwearying diligence in study and in labor, incorruptible integrity, and Christlike love and faithfulness in his ministry, characterized the first of the Reformers. And this notwithstanding the intellectual darkness and moral corruption of the age from which he emerged.

«Wycliffe bokk na ci ñi gën a mag ci Reformatör yi. Ci yaatu xelam, ci leerug xalaatam, ci dëgër ngir sax ci dëgg, ak ci fitam ngir aar ko, ay nit yu néew a ko yamale ci ñi ko topp. Sellalu dundam, jëf ju dul sonn ci njàng ak ci liggéey, maandute gu dul soppiku, ak mbëggeel ak takku gu mel ni yu Kirist ci liggéeyam, ñoo màndargawee ki jëkk ci Reformatör yi. Te loolu lépp moo ame fekk loolu diir bi mu génnee, bi nekkoon ci lëndëmug xel ak yàqute gu am solo ci mbirum jikko.»

“The character of Wycliffe is a testimony to the educating, transforming power of the Holy Scriptures. It was the Bible that made him what he was. The effort to grasp the great truths of revelation imparts freshness and vigor to all the faculties. It expands the mind, sharpens the perceptions, and ripens the judgment. The study of the Bible will ennoble every thought, feeling, and aspiration as no other study can. It gives stability of purpose, patience, courage, and fortitude; it refines the character and sanctifies the soul. An earnest, reverent study of the Scriptures, bringing the mind of the student in direct contact with the infinite mind, would give to the world men of stronger and more active intellect, as well as of nobler principle, than has ever resulted from the ablest training that human philosophy affords. ‘The entrance of Thy words,’ says the psalmist, ‘giveth light; it giveth understanding.’ Psalm 119:130.” The Great Controversy, 93, 94.

“Jikko Wycliffe mooy seede bu wér ci kàttanu Mbind mi Sell mi di jàngale te di soppi. Biibël bi moo ko defaloon li mu doon. Coono bi ñuy def ngir xam dëgg yu mag yi ci yëgle gi, dafay jox bees ak doole mboolem kàttan yi. Dafay yaatal xel mi, ñor xam-xam yi, te matal àtte bi. Njàngum Biibël bi dina yékkati bépp xalaat, yëg-yëg ak bëgg-bëgg, lu kenn njàng mënul def. Dafay jox taxawaayu mébét, muñ, fit ak dëgër-gémmiñ; dafay setal jikko ji te sellal ruu bi. Njàng mu dëggu te ànd ak ragal Yàlla ci Mbind mi Sell mi, bu yóbbu xelu njàngat bi ci jokkoo bu jëm ci yoonu xel mu àjjanaak wi, dina jox àddina nit ñu gëna am xel mu dëgër te di liggéey, ak itam njariñ yu gëna tedd, lu gën a am solo li njàngale yu gëna xereñ yi xel-mbooloom nit mën a joxe. ‘Ubiteek sa kàddu yi,’ la taalifkat bi wax, ‘dafay joxe leer; dafay joxe njàngat ñi xam-xam.’ Psalm 119:130.” The Great Controversy, 93, 94.

Following the testimony concerning John Wycliffe in The Great Controversy, Sister White provides a list of faithful reformers (waymarks), that ultimately reaches the reformer John Knox. She identifies a significant question posed to John Knox from Mary the Queen of Scotland.

Gannaaw seede bi jëm ci Yowaana Wycliffe ci The Great Controversy, Soeur White joxe na ab limu ñi gëmoon dëgg te doon yoon yu mel ni ay waymarks, te mu yegg ci mujj ci reformateur bi di Yowaana Knox. Moom sant na laaj bu am solo bu Mary, Buur-u-Jigeenu Ecosse, laajoon Yowaana Knox.

“John Knox had turned away from the traditions and mysticisms of the church, to feed upon the truths of God’s Word, and the teaching of Wishart had confirmed his determination to forsake the communion of Rome, and join himself to the persecuted reformers. . . .

“Yowaana Noksi dafa dëddu woon ci aada yi ak xam-xamu kumpa yu kërk, ngir dund ci dëgg yi nekk ci Kàddu Yàlla, te njàngale mi Wisart jàngaloon ko dëgërël na woon dogoom ngir bàyyi bokk na ci komuniyoŋu Room, te boole boppam ak reformeer yi ñu doon fitnaal....”

“When brought face to face with the queen of Scotland, in whose presence the zeal of many a leader of the Protestants had abated, John Knox bore unswerving witness for the truth. He was not to be won by caresses; he quailed not before threats. The queen charged him with heresy. He had taught the people to receive a religion prohibited by the State, she declared, and had thus transgressed God’s command enjoining subjects to obey their princes. Knox answered firmly:—‘As right religion received neither its origin nor its authority from princes, but from the eternal God alone, so are not subjects bound to frame their religion according to the tastes of their princes. For oft it is that princes, of all others, are the most ignorant of God’s true religion. If all the seed of Abraham had been of the religion of Pharaoh, whose subjects they long were, I pray you, madam, what religion would there have been in the world? And if all in the days of the apostles had been of the religion of the Roman emperors, I pray you, madam, what religion would there have been now upon the earth? … And so, madam, you may perceive that subjects are not bound to the religion of their princes, although they are commanded to give them reverence.’

«Biñ nu ko jëlee te dugal ko kanam buur bu jigéen bu Ecosse, ci kanam moom mi ngërëm ak taxawaayu ñu bare ci njiitu Protestaŋ yi daan nañu sàngu, John Knox seedeel na dëgg gi ak taxawaay bu yëngu-wul. Noppalu ko ak nooy yi mënu ko jënd; te du ragal it xutt yi. Buur bi jiiñ ko ne mu ngi ci heresi. Mu waxoon nit ña ñu nangu diine ju réew mi tere, ci njortam, te noonu mu weddi ndigalu Yàlla ji digle way-jiitu yi ñu déggal seeni buur. Knox tontu ak dëgër ne:—“Naka diine ju jub jëlewul cosaanam mbaa sañ-sañam ci buur yi, waaye ci Yàlla miy sax ba fàww rekk, noonu itam nit ñi waruñu samp seen diine ci dëggal coobarey seeni buur. Ndax lu bari sax na, buur yi, ci ñépp, ñooy gëna ñàkk xam-xam ci diine ju dëggu Yàlla. Su fekkee askanu Ibraayma gépp toppoon diine Farao, mi ñu nekkoon ay way-jàmmam lu yàgg, maa ngi la ñaan, yaay buur, ana ban diine moo doon am ci àddina si? Te su fekkee ñépp ci jamonoy ndaw-yonnent yi toppoon diine buur-yi Rooma, maa ngi la ñaan, yaay buur, ana ban diine moo doon am léegi ci kaw suuf? … Noonu nag, yaay buur, man nga gis ne nit ñi waruñu topp diine seeni buur, doonte digleef nañu leen ñu jox leen teraanga ak worma.”»

“Said Mary, ‘You interpret the Scripture in one way, and they [the Romish teachers] interpret it in another; whom shall I believe, and who shall be judge?’

Mary ne: «Yeen dangay firi Mbind mi ci benn anam, te ñoom [jàngalekat yu Room] dañuy firi ko ci beneen anam; kan laay gëm, te kan mooy àttekat?»

“‘You shall believe God, who plainly speaketh in his Word,’ answered the reformer; ‘and farther than the Word teaches you, ye shall believe neither the one nor the other. The Word of God is plain in itself, and if in any one place there be obscurity, the Holy Ghost, who never is contrary to himself, explains the same more clearly in other places, so that there can remain no doubt but unto such as are obstinately ignorant.’ Such were the truths that the fearless reformer, at the peril of his life, spoke in the ear of royalty. With the same undaunted courage he kept to his purpose, praying and fighting the battles of the Lord, until Scotland was free from popery.” The Great Controversy, 250, 251.

«“Yeen na Yàlla, mi wax bu leer ci ay Kàdduam,” la njiitub yeesal ga tontoo; “te lu weesu li Kàddu gi jàngale leen, dungeen gëm benn bi walla beneen bi. Kàddu Yàlla leer na ci boppam, te bu fa amee benn bérab bu lëndëm, Xel mu Sell mi, mi masul a juuyoo ak boppam, day firi loolu gën a leer ci yeneen bérab, ba tax du fa des genn sikki-sàkka ludul ci ñi ñu dékku ci xamul.” Loolu moo doon dëgg yi njiitub yeesal gu ragalul woon waxe ci noppu buur gi, te bakkanam sax nekk ci nguy. Ak noonu it, mu sax ci ay mébétam ak jom gu dul rett, di ñaan te di xeex xeeti Boroom bi, ba keraaw wu Eskóos mucc ci papis.» The Great Controversy, 250, 251.

The interaction between the reformer and the queen highlights the third thread in the reformation history that identifies Satan’s effort to counterfeit the Bible, the reformers and the methodology of biblical study. John’s answer to the Queen was that the correct methodology is “historicism” which is premised upon a line of prophetic history being explained by the Holy Spirit with another line of prophetic history.

Jokkoo bi doxatkat yi ak buur buy jigéen bi fësal ñetteelu xërëñ bi ci jaar-jaaru Yeesal ga, miy xamale ne Seytaane dafa jéem a yemale néewal Biibël bi, doxatkat yi ak yoonu njàngum Mbind mi. Tontu Yaxya jox buur bi mooy ne yoonu jub wi mooy “historicism,” te loolu sukkandiku na ci ne xët wu jaar-jaaru waxu yonent bu am solo day firndeelante ak beneen xët wu jaar-jaaru waxu yonent, ci leerali Xelum Sell mi.

The light had been opened in the darkness. Wycliffe and the early reformers all the way through the Millerite history employed a method of biblical study labelled “historicism.” The history of the biblical method of Bible study is often overlooked, but is essential to recognize if one truly will see the significance of the rules of prophetic interpretation adopted by Miller and thereafter by Future for America.

Leer bi ubbeeku woon na ci lëndëm gi. Wycliffe ak ñiy njëkk ci Yeesal-kat yi, ba ci matug jaar-jaaru Millerite, jëfandikoo nañu ab yoonu jàng Biibël bu ñuy tudde “historicism.” Jaar-jaaru yoonu Biibël ci jàngum Biibël lu ñu bari di jéexal a bañ a seet, waaye lu am solo lool te war a xam ngir ku bëgg a gis dëgg-dëgg solo yoonu tekki kàddug waxi Yàlla yu wax lu ñëw te Miller jël ko, te gannaaw loolu Future for America itam di ko jëfandikoo.

There are only two churches Sister White identifies as God’s denominated people. That being ancient Israel and the Seventh-day Adventist church.

Am naari mbooloo yi ñaari rekk lañu Sister White jox tur ni ñooy nit ñi Yàlla tudd. Mooy Israel gu yàgg ga ak mbooloom Église Adventiste du Septième Jour.

“The reasons why we are denominated people of God are to be repeated and repeated. Deuteronomy 4:1–13” Manuscript Releases, volume 8, 426.

« Li tax yi ñuy wooye nit ñi Yàlla moom lañu war a delloo waxat ak waxat. Deuteronomy 4:1–13 » Manuscript Releases, volume 8, 426.

The church of the apostles,’ the church in the wilderness during the papal darkness were never called God’s denominated people, for the term (meaning to be named) represents a church that is given the responsibility of being the depositaries of God’s law, and with Adventism they were also to be the depositaries of God’s prophetic truths.

“Jàngu ndaw ya” ak jàngu mi nekkoon ci màndiŋ ga bi diirub lëndëmug paapal ga, duñu leen woowe woon nit ñi Yàlla tudd, ndaxte baat bi (tekk ci “ñu tudd”) dafay tegtal ab jàngu ju ñu dénk yëfandikoo nekk aji wottu yoonu Yàlla, te itam ci diggante Adventism, dañoo war a nekk aji wottu dëgg-yóbbent yi Yàlla.

“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.

«Yàlla woo na mbooloom njàngaleem ci jamono jii, ni Mu woo woon Israyil gu yàgg ga, ngir taxaw ne mel ni leer ci kaw suuf si. Jaarale ko ci rëccu dëgg gu mag gi, muy yégleb malaaka bu jëkk bi, bu ñaareel bi, ak bu ñetteel bi, Mu tàggale na leen ak mboolooy kerk yi ak ak àddina bi ngir indil leen jegeel gu sell ci moom. Def na leen ay way-denc ndigalam, te jox na leen dëgg yu mag yu kàddug waxantu ngir jamono jii. Ni waxi Yàlla yu sell ya, yi Mu dénk woon Israyil gu yàgg ga, noonu itam yii mooy wóolu gu sell, wu war a jottali àddina si. Ñetti malaakay Peeñu gi 14 dañuy feesal nit ñi nangu leeru yéglebi Yàlla te génn ne ay ndawam ngir yëgle waxtaanu artu gi ci guddi ak bëccëg suuf si bépp.» Testimonies, voliyum 5, 455.

William Miller represented the chosen messenger to open God’s prophetic truths, and when those truths led a people to the open door of the Most Holy Place in 1844, God then opened up the law of God. Wycliffe is a waymark in opening up the Bible and producing the beginnings of the Protestant Reformation, but he is also a waymark of God’s work to establish “the great truths of prophecy.” John Wycliffe was the morning star identified in the history of the twelve-hundred and sixty year rule of the papacy. His work began in the fourteenth century, then in the seventeenth century another waymark of that prophetic line was the production of the King James Bible in 1611. On that line we ultimately reach the waymark of Miller’s rules of prophetic interpretation. Miller is a waymark in that line of truth, and so are his rules. His rules give witness to a waymark at the end of Adventism represented by the publication of Prophetic Keys.

William Miller moo doon ndaw li Yàlla tànn ngir ubbi dëgg-dëggi kàdduy wax ci kanamam, te bi dëgg yooyu yonnee askan wi ba ci bunt bu ubbeeku ca Bérab bu Gëna Sell ba ci atum 1844, Yàlla daldi ubbi yoonu Yàlla bi. Wycliffe mooy benn màndarga yoon ci ubbi Biibël bi ak indi tàmbali yi ñu sukkandiku ci Coppiteg Protestan bi, waaye itam mooy benn màndarga yoon ci liggéeyu Yàlla ngir taxawal “dëgg yu mag yi ci waxu kanam.” John Wycliffe mooy biddiwub suba bi ñu xamale ci jaar-jaaru nguuru baab bu ñetti téeméeri ak juróom-benn-fukk at ak juróom-benn-fukk at yi. Liggéeyam tambalee na ci xarnuñ fukki ak ñent, te gannaaw loolu ci xarnuñ fukki ak juróom-ñaar benneneen màndarga yoon ci sàrtu waxu kanam boobu mooy génne Biibëlu King James bi ci 1611. Ci sàrt boobu, mujj gi nu agsi ci màndarga yoonu sàrt yi Miller def ngir tekki waxu kanam. Miller mooy benn màndarga yoon ci sàrtu dëgg boobu, te ay sàrtam itam noonu lañu. Sàrtam yi seedeel nañu benn màndarga yoon ci mujju Adventism bi, bi ñu tegtale ci génne Prophetic Keys.

If we do not understand that Miller’s rules were a waymark in a line of prophetic history representing the work to preserve the original and correct texts of the Bible and also the work of the opening up the true understanding of the Bible, which required that the reformers were led to understand and employ the sacred methodology of study called “historicism,” we lack the information necessary to recognize prophetic truths associated with the work of presenting and preserving the light of the third angel at the end of Adventism. For this reason, it is important to take a small survey of that line of history.

Bu nu xamle ne yoonu yu Miller tëral woon ne dañoo doon benn tektal ci rëy-rëyu jaar-jaaru waxu yonent, buy tegtal liggéey bi ñu def ngir aar mbind mi njëkk te jub ci Biibël bi, te itam liggéeyu ubbi xam-xamu dëggu Biibël bi, te loolu laajoon ba ñu jiite reformeer yi ngir ñu xam te jëfandikoo pexe bu sell bu njàng mi ñuy wax “historicism,” kon dafa am solo ne sunu xam-xam matul ngir nangu dëgg-yu yonent yi jàppale ak liggéeyu yégle ak aar leeru malaaka bu ñetteel bi ci mujju Adventism. Moo tax am solo nu xool tuuti jaar-jaaru bindu boobu.

The only genuine definition of the word “Protestant” is to protest Rome. If a church ceases to protest Rome, it is no longer Protestant and it then becomes a daughter of Rome, as did the Protestants who rejected the first angel’s message. The premier understanding that became the “motto” of the Protestants that came out of the Catholic church was “the Bible and the Bible alone.” Yet history attests to the fact that the Bible needed to be rightly divided.

Benn tekki tànneef bu dëggu ci baat bi “Protestant” mooy a bañ Room. Su ab jànguway bàyyée di bañ Room, dootul Protestant, te ci kaw loolu mu nekk doomu Room, ni Protestants yi bañee yégleb malaaka bu njëkk bi. Xam-xam bi gën a am solo, bi nekk “motto” bu Protestants yi jóge ci jànguwayu Katolig, mooy “Biibël bi ak Biibël bi rekk.” Waaye jaar-jaar buy seede moo firndeel ne waroon na ñu xàjjaat Biibël bi bu baax.

Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:15, 16.

Jéemal ngir wone sa bopp ne nga neex Yàlla, mel ni ab liggéeykat bu warul a rus, te buy jàngale kàddug dëgg gi ci yoon wu jub. Waaye dawal wax yu sosul te amul njariñ; ndaxte dinañu yokk njubadi ci lu gën a bon. 2 Timothy 2:15, 16.

The method of biblical study that the Protestants were led to use in their efforts to rightly divide the word of truth is “historicism.” That method was a specific and serious target for Satan to attack, and attack he did.

Yoonu njàngum Bibël bi ga Protestaŋ yi ñu gindee ci seen jëf ngir xàjj Kàddu dëgg gi bu jub mooy “historicism.” Yoon woowu nekk na woon benn jëm ju mat sëriñ te am solo lool ci njàngatanu Seytaane, te musalul ko; dafa ko xeex.

“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.

“War nanu bopp li di bokk ci Kirisçaanuggi, li di dëgg, li di ngëm gi nu jot, ak yan ndigali Biibël yi — ndigali yi nu jotee ci kàttan gu gën kawe.” The 1888 Materials, 403.

The undermining of the biblical methodology used by the Reformers all the way to and including William Miller is specifically identified as beginning in the fifteenth century with a Jesuit scholar named Francisco Ribera (1537–1591), who is credited with popularizing the futurist interpretation. He wrote a commentary on the book of Revelation that proposed a futuristic interpretation of the prophecies, distancing them from the historical context. Ribera invented this methodology for the purpose of resisting the truth which the methodology of historicism always produced. That truth was that the pope of Rome is the antichrist of Bible prophecy.

Yàqale yoonu fàttaliku bu Bibl bi ñu jëfandikoo woon ci Réformateur yi ba agsi ci William Miller te boole ko moom, dañu ko wone bu leer ne mu tàmbalee ci ñetti-fukki at ak juróom-ñaareelu xarnu, ak ab xamkat bu Jésuit bu tudd Francisco Ribera (1537–1591), mi ñu jox ndam ci yokk ak wëral tekkiin bu futuriste bi. Moom bind na ab komentar ci téereb Révélation bi, bi jébbal woon ab tekkiin bu futuriste ci waxi yonent yi, di leen soreel ak seen jéego yu ànd ak taarix. Ribera sos na yoon wii ngir xeex dëgg gi yoonu historicisme daan sax di jur. Te dëgg googu mooy ne pàppaas bu Room mooy antikrist bi ci yonent yi ci Bibl bi.

In the seventeenth and eighteenth centuries it can be documented that Protestantism knew that Ribera’s false methodology was satanic and unsound. The Protestants in that history wrote books and tracts opposing the “profane and vain babblings” of the Jesuit scholar. But in 1909, the Trojan horse, the Scofield Reference Bible was published, and the references inserted into the footnotes of the Bible were based upon the teachings of Ribera and another Jesuit named Manuel Lacunza (1731–1801). Lacunza wrote under the pen name Juan Josafat Ben-Ezra, and published a book titled The Coming of the Messiah in Glory and Majesty. As Ribera before him, the book was a direct attack upon the fulfillment of the prophecies in the book of Revelation.

Ci digganteelu ak ci juróom-ñaar-fukki at yu teg ci toppantey jamono yi, mën nañu wone ci ay kéyit ne Protestantisma xamoon na ne yoonu wax ju dul dëgg, ji Ribera jëfandikoo, doon na lu Seytaane te du yoon wu sax. Protestaŋ yi ci jaar-jaar boobu bindoon nañu ay téere ak ay mbind yu gàtt ngir weddi “wax yu xàjjal te amul njariñ” yu xamkat bu Jezwiit boobu. Waaye ci 1909, fas wi ñuy wax kawar Troie, mooy Scofield Reference Bible, moom lañu siiwal, te ay ndigal yu ñu dugal ci suuf-xët yu Biibël bi dafa sukkandikuwoon ci njàngale yi Ribera ak beneen Jezwiit bu tudd Manuel Lacunza (1731–1801) jàngale. Lacunza dafa bindoon ci turu bind bu ñu ko xamalee Juan Josafat Ben-Ezra, te mu siiwal ab téere bu tudd Ñëwug Mesiya bi ci ndam ak màggat. Ni Ribera jiitu ko woon, téere boobu doon na jéggi jàppante bu jub ci matug waxi yonent yi ci téereb Peeñ gi.

Satan knew the message he needed to cloud with confusion was the final warning message that comes from the book of Revelation. Incorporating the profane and vain babblings of the two Jesuit priests into the references within the Scofield Reference Bible allowed Satan to lead apostate Protestants into accepting the Jesuit methodologies, thus blinding them to the truth. Satan accomplished by introducing several Catholic prophetic models which removed the possibility to clearly identify who the antichrist of Bible prophecy is. It was not a difficult deception for Satan, for the Protestants had already returned to the Roman church with their rejection of Miller’s message in 1843.

Seytaane xam na nekk yégle bi mu waroon a muur ak njaxlaf, mooy yégle artu bu mujj bi jóge ci téereb Peeñu yi. Ci dugal wax yu xasaw te neen yu ñaari saraxalekat Yeesuwit yi ci ay tegtal yi nekk ci biibëlub Référaans bu Scofield, Seytaane man na jiiñ Protestaŋ yu fattiku yi ba ñu nangu yoonu liggéeyu Yeesuwit yi, te noonu gumb leen ci dëgg gi. Seytaane def na loolu ci sisse ay misaalu waxu yonent yu Katolik yu bari, yu dindi mën-mënu xàll bu leer kan mooy antikrist bi ci yonentiy Biibël. Naxuloon ayis ci njubte googu ci Seytaane, ndaxte Protestaŋ yi dellu woon nañu ba noppi ca kërgu Room ga ak seen bañ a nangu yégleb Miller ci atum 1843.

There have been several books and articles published through the years that document Satan’s attack upon the Bible, that began in the first few centuries after Christ was crucified. That attack reached a point where counterfeit manuscripts were introduced to produce counterfeit Bibles. Satan also attacked the reformers that were raised up to uphold God’s word while they lived and even after those Reformers died.

Am na ay teew nañ ay mbind ak ay artikil yu ñu siiwal ci at yi weesu ngir bind leer ne Seytaane dafa song Biibël bi; song boobu tambalee na ci ay xarnu yu njëkk yi gannaaw ba Kirist dañu ko daaj ci bant bi. Song boobu agsi na ba ci foofu ga ñu duggale ay téerey mbind yu fen ngir jur ay Biibël yu fen. Seytaane song na itam ñi soppiwall yi Yàlla taxawaloon ngir taxawu kàddug Yàlla bi diir bu ñuy dund, te sax gannaaw ba ñi Soppiwall yooyu deewee.

Just consider how modern Seventh-day Adventist historians and theologians treat the subject of William Miller. It is as if they dug up his bones and cast them into the Mississippi River.

Xalaatleen ni waa ni ay taariikatkat ak teolog yi ci mbooloom Seventh-day Adventist yu jamono jii di jëfandikoo mbirum William Miller. Mel na ne danoo gas baayam yi, ba noppi sànni leen ci dexu Mississippi.

“William Miller was disturbing Satan’s kingdom, and the arch-enemy sought not only to counteract the effect of the message, but to destroy the messenger himself. As Father Miller made a practical application of Scripture truth to the hearts of his hearers, the rage of professed Christians was kindled against him, even as the anger of the Jews was excited against Christ and his apostles. Church-members stirred up the baser classes, and upon several occasions enemies plotted to take his life as he should leave the place of meeting. But holy angels were in the throng, and one of these, in the form of a man, took the arm of this servant of the Lord, and led him in safety from the angry mob. His work was not yet done, and Satan and his emissaries were disappointed in their purpose.” Spirit of Prophecy, volume 4, 219.

“William Miller dafa yëngaalu nguurug Seytaane, te noon sangukaayu noon bi seetul woon rekk ni mu dëjji doxalin xebaar bi, waaye itam ni mu alag yonnentekat bi ci boppam. Bi Baay Miller di jëfandikoo dëggug Mbind mi ci anam wu praktig ngir jox ko xol yi ñu koy déglu, merum ñi di wax ne ay Kiristaan tàmbalee na ci moom, ni merum Yawut ya tàmbalee woon ci Kirist ak ndawam yi. Nit ñi bokk ci kërg-yàlla yi yëngu woon nañu ngir xiir ñi gëna suufe, te ci ay yoon yu bare noon yi gëstu woon nañu ngir rey ko bu mu dee génn fa ñuy dajale. Waaye malaaka yu sell yi nekkoon nañu ci mbooloo ma, te kenn ci ñoom, ci melow nit, jàpp loxo jaamu Boroom bi, te yóbbu ko ci kaaraange génne ko ci mbooloom ña mer. Liggéeyam jeexagul woon, te Seytaane ak ndawam yi rus nañu ci seen mébet.” Spirit of Prophecy, volume 4, 219.

Look at how those same two categories of Adventism (theologians and historians) have downplayed and covered up the validity of the rules of Miller, which Sister White informs us will be used by all who actually proclaim the three angel’s messages.

Xoolal ni ñaari xeetu Adventism yooñu (teolog yi ak istoryen yi) ni ñuy wàññi te jàppandikoo ngelaw gu sutur ngëneel ak dëggug yooni Miller, yi Sister White xamal nu ne ñépp ñi dëgg-dëgg di yégle yennett ñetti malaaka yi dinañu ko jëfandikoo.

“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:—

“Ñi ñuy bokk ci yégleb bataaxalu ñetteelu malaaka bi, dañuy seet ci Mbind mi ci benn pexe mi Baay Miller jëfandikoo woon. Ci téere bu ndaw bañuy wax Views of the Prophecies and Prophetic Chronology, Baay Miller joxe na ay sartu yu yomb waaye xelu te am solo ngir jàng ak firi Biibël bi, nii:—

“[Rules one through five quoted.]

«[Yoonu benn ba juróom ñaari yi ñu waxee.]»

“The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.” Review and Herald, November 25, 1884.

«Li ñu wax ci kaw, ab xaaj la ci yoon yii; te ci sunu njàngum Biibël bi, nun ñépp dinanu def lu baax su nu toppee pexe yi ñu tënk ci.» Review and Herald, November 25, 1884.

Without reviewing the three threads of the line of prophetic history associated with the development and establishment of God’s Word it is impossible to see the significance of a major testimony to uphold William Miller as the messenger that was typified by Elijah in his presentation of the message, and as Moses in the promise of Miller being raised up in the resurrection of the righteous, and as Elisha in his willingness to leave his farm and serve the Elijah message. Sister White identifies all three of the biblical heroes as typifying William Miller, who is now treated by modern Adventist theologians and historians as if he was simply some “poor farm boy” from the eighteenth century.

Suñu mana delloo xel ci ñetti jàppale yi ci sàmmu taariixu yonnent yi aju ci yokk ak saxal Kàddug Yàlla, manul a gis solo bu mag bi nekk ci seede bu am doole buy samp William Miller ni ndaw liñu misaale woon ci Eliya ci wéralem yégleb bi, ak ni Muusaa ci digeb ne dees na yëkkati Miller ci ndekkiteg aji jub ñi, ak ni Elisee ci cofeelam a bàyyi toolam ngir liggéeyal yonnentub Eliya. Sœur White santale na ñetti sàmmu jamono yi ci Biibël yi yépp ne dañuy misaalel William Miller, moom mi tey ñu ngi koy jëfandikoo ci yeneen teolog ak istoriyankat yu Adventist yu jamono jii mel ni ku nekk rek woon benn “xale bu ñàkk doole bu jóge ci tool” ci atum fukki at ak juróom-ñaar ñeel.

William Tyndale was one of the many reformers raised up in this line of prophetic history. If I might say it this way, his ‘mission statement’ against the pope’s ambassadors he interacted with was, “I will cause the boy that drives the plow to know more of the Scriptures than you do.” William Miller was the farm boy, who drove the plow and fulfilled Tyndale’s prophecy.

William Tyndale moo nekkoon ci ñoom ñi bare ci yëngu-yëngu yeesal yi Yàlla jógéeloon ci jàllin wu jaar-wóor gu nit ñi wax ne mooy jaaru waxi yonent yi. Su ma ko manee wax nii, ay waxam yu mel ni ay mbir yu muy yëngu ci ndigalum liggéeyam ngir aji-pàppa bi ak ay ndawam yi mu doon jëfandikoo waxandoo ak ñoom, mooy naan: “Dinaa tax xale buy jiital bey ba xam Mbind mi gën a baax ngeen xam ko.” William Miller moo doon xale bu dëkk kër gu bey, buy jiital bey, te moo matal waxu yonent wi Tyndale waxoon.

This introduction has been greatly simplified in terms of all the history that could be brought to bear in support of what we have presented up until now. We will now consider some signatures of Alpha and Omega in order to lead back to the consideration of Miller as a waymark and a messenger.

Njëgtale bii dañu ko yombal lool ci mbirum mboolem jaar-jaari jamono yi ñu manoon a indi ngir dëggal li nu wone ba leegi. Léegi nag, dinañu seet yenn firnde yu Alpha ak Omega ngir dellu gindee ci xalaat ci Miller ni muy ab màndargay yoon ak ab yonnent.

The book of Daniel is the beginning of a book that consists of two books. The end of that book is the book of Revelation. Though they are two distinct books, together they represent one book.

Téerebu Daniel mooy njàlbéenu téere bu ëmb ñaari téere. Muji ga téere boobu mooy téereb Peeñug Yàlla. Doonte ñaari téere yu wuute lañu, waaye benn téere lañuy tegtal bu ñu leen boolee.

Years ago, I had a public interaction with a well-known Seventh-day Adventist theologian who worked at the Biblical Research Institute of the General Conference of the Seventh-day Adventist Church. The theologian was attempting to correct my understanding of the last six verses of Daniel eleven, and also my understanding of the “daily” in the book of Daniel. In our interaction which took place over a period of time, for it consisted of his producing an article which I responded to, which he then answered back, and then of course I returned my thoughts, and so on and so forth. In the interaction he informed me that in the committee he worked in at the General Conference, he was considered the expert on the book of Daniel, and that a coworker of his was considered the resident expert on the book of Revelation. In our interactions he did not want to address points in the book of Revelation, but rather refer them to his colleague. He wanted to keep the discussion in the book of Daniel alone.

At yu yàgg, amoon naa benn waxtaanu bopp ak kenn ku siiw te di teoloog bu nekk ci Église Adventiste du Septième Jour, miy liggéey ci Biblical Research Institute bu General Conference bu Église Adventiste du Septième Jour. Teoloog boobu dafa doon jéem a yéexal sama xam-xam ci juróom-benn aaya yu mujj yi ci Daniel fukki benn, ak itam sama xam-xam ci “daily” bi nekk ci téereb Daniel. Ci sunu waxtaan woowu, mi dundee ab diir, ndaxte dafa ame woon ci mu bind benn article, ma tontu ko, mu dellu ci sama tontu, te man itam ma dellu wax sama xalaat, ak yeneen lu ni mel. Ci waxtaan woowu, dafa ma xamal ne ci comité bi mu liggéey ca General Conference, dañu ko jàppoon muy ki gën a xam téereb Daniel, te kenn ci ay naataangoom dañu ko jàppoon muy ki gën a xam téereb Révélation. Ci sunuy waxtaan, bëggul woon a wax ci ay poñ yu nekk ci téereb Révélation, waaye mu jox leen ay naataangoom. Dafa bëggoon nga xajoo waxtaan wi ci téereb Daniel rekk.

Sister White is clear that Daniel and Revelation are one book. At that level they represent the Bible, which is one book made up of two books, the old and the new. Sister White also comments on the Jewish church, that only considers the old book to be the one book, and she also comments on those who disregard the old book for they only understand or are only willing to understand the new book. Her inspired testimony is that if you only accept the new, then you reject the old, and vice versa. For the theologian to claim he was the expert of Daniel, but not of Revelation is repeating the Jewish concept of only accepting the Old Testament, and we know where that narrow view led the Jews. Taking either side of the issue; accepting the old and not the new, or accepting new, but not the old is to reject the entire testimony.

Rakku White wax ne Daniel ak Révélation benn lañu teq ci benn téere. Ci boobu waxtu, ñoom dañuy tegu ci Biibël bi, mi nekk benn téere bu ñaari xaaj ñoo ko defar, mooy gu yàgg gi ak gu bees gi. Rakku White wax na itam ci mbindum Yawut yi, mi teg xel ci ne téere bu yàgg rekk mooy benn téere bi; te wax na itam ci ñi di xeeb téere bu yàgg bi ndaxte dégg nañu, walla bëgg nañu dégg, téere bu bees bi rekk. Seedeem gu ñu ko wax ci xel mu Sell mi mooy ne su fekkee dangay nangu gu bees gi rekk, da ngay bañ gu yàgg gi, te noonu itam, su fekkee dangay nangu gu yàgg gi rekk, da ngay bañ gu bees gi. Su ñu gëstu-kàddu Yàlla bi wax ne moom moo xam Daniel ba noppi waaye du ku xam Révélation, loolu mooy dellusi xalaatu Yawut yi di nangu Testament bu Yàgg bi rekk; te xam nanu fu gis-gis bu xat boobu yóbbu Yawut yi. Jàpp genn wetu mbir mi — nangu gu yàgg gi te bañ gu bees gi, walla nangu gu bees gi waaye bañ gu yàgg gi — mooy bañ seede bi bépp.

“The Saviour inquired of his disciples if they understood these things. They answered, ‘Yea, Lord. Then said he unto them, Therefore every scribe which is instructed unto the kingdom of Heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.’ In this parable, Jesus presented before his disciples the responsibility of those whose work it is to give to the world the light which they have received from him. The Old Testament was all the Scripture then in existence; but it was not written merely for the ancients; it was for all ages and for all people. Jesus would have the teachers of his doctrine diligently search the Old Testament for that light which establishes his identity as the Messiah foretold in prophecy, and reveals the nature of his mission to the world. The Old and the New Testament are inseparable, for both are the teachings of Christ. The doctrine of the Jews, who accept only the Old Testament, is not unto salvation, since they reject the Saviour whose life and ministry was a fulfillment of the law and the prophecies. And the doctrine of those who discard the Old Testament is not unto salvation, because it rejects that which is direct testimony of Christ. Skeptics begin with discounting upon the Old Testament, and it takes but another step to deny the validity of the New, and thus both are rejected.

“Musalekat bi laajam ña ndax xam nañu yëf yii. Ñu tontu ne: ‘Waaw, Boroom bi.’ Noonu mu ne leen: ‘Kon bépp bindkat bu ñu jàngal ci nguurug Asamaan mel na ak nit ku moom kër, buy génne ci ay alalam yu bees ak yu yàgg.’ Ci léeb boobu, Yeesu teg ci kanamu taalibeem yi sasug ñi seen liggéey di jox àddina si leer gi ñu jote ci moom. Kàdduy Kóllëreg Yàgg rekk a nekkoon Mbind mi amoon jamono jooju; waaye binduñu ko ngir mag ña rekk; ngir jamono yépp ak ngir nit ñépp la woon. Yeesu bëgg na ne njàngalekat yi ci njàngalem wut ak taxawaayu Kóllëreg Yàgg gi ngir leer ga dëgëral sañ-sañam ne Masi bi la, ki yonent yi waxoon ci mbiram, te feeñal melokaanu ndawam ci àddina si. Kóllëreg Yàgg ak Kóllëreg Bees kenn manul leen a taxawal ci seen bopp, ndaxte ñoom ñépp njàngaley Kirist lañu. Njàngaley Yawut yi, ñiy nangoo rekk Kóllëreg Yàgg gi, jëmul ci mucc, ndaxte dañuy bañ Musalekat bi, ki dundam ak liggéeyam doon matal yoon wi ak waxi yonent yi. Te itam njàngaley ñiy bàyyi Kóllëreg Yàgg gi jëmul ci mucc, ndaxte muy bañ li di seede gu jub ci mbiru Kirist. Ñiy sikk-sakk tàmbalee ci wànte Kóllëreg Yàgg gi solo, te du soxla ludul benn yoonaat ngir weddi saxalug Kóllëreg Bees gi, ba noonu dañuy bañ ñoom ñaar ñépp.”

“The Jews have little influence over the Christian world in showing them the importance of the commandments, including the binding law of the Sabbath, because in bringing forth the old treasures of truth, they throw aside the new ones in the personal teachings of Jesus. On the other hand, the strongest reason why Christians fail to influence the Jews to accept the teachings of Christ as the language of divine wisdom, is because, in bringing forth the treasures of his word, they treat with contempt the riches of the Old Testament, which are the earlier teachings of the Son of God, through Moses. They reject the law proclaimed from Sinai, and the Sabbath of the fourth commandment, instituted in the garden of Eden. But the minister of the gospel, who follows the teachings of Christ, will gain a thorough knowledge of both the Old and the New Testament, that he may present them in their true light to the people an inseparable whole—the one depending upon and illuminating the other. Thus, as Jesus instructed his disciples, they will bring forth from their treasure ‘things new and old.’” Spirit of Prophecy, volume 2, 255.

“Yawut yi am nañu doole gu néew ci kaw àddina bu Kiristaan ngir won leen solo ndigali yi, boole ci yoonu Noppalu ga buy wéy di war, ndaxte bu ñuy génne alal yu mag yi ci dëgg, dañuy bàyyi yu bees yi ci njàngalem yeesal yi Yeesu. Waaye itam, li gën a tax Kiristaan yi mënuñoo am doole ci Yawut yi ngir nangu njàngalem Almasi bi ni kàddug xel mu sell mu Yàlla, mooy ne, bu ñuy génne alali kàddoom, dañuy xeeb barebari Kóllëre gu Yàgg ga, te mooy njàngale yu njëkk yu Doomu Yàlla bi, jaarale ko ci Musaa. Dañuy bañ yoon wi ñu yégle woon ca Sinaay, ak Noppalu ndigalu ñeenteel ba, bi ñu sampoon ca toolu Eden. Waaye sarxalkat xebaar bu baax bi, buy topp njàngalem Almasi, dina am xam-xam bu mat ci Kóllëre gu Yàgg ak Kóllëre gu Bees, ngir man a joxe leen nit ña ci seen leer gu dëgg, ni benn yépp guñu mëna xàjjale—kenn ki sukkandiku ci keneen ki te di ko leerël. Noonu, ni Yeesu jàngale woon ay taalibeem, dinañu génne ci seen alal ‘mbir yu bees ak yu yàgg.’” Spirit of Prophecy, volume 2, 255.

The previous counsel has another application for Laodicean Adventists. To profess to believe the Bible in its entirety, both the Old and the New Testaments, yet reject the Spirit of Prophecy is the identical ditch of accepting only one testimony. Two witnesses are required to establish truth, so it is impossible to establish truth with one witness, and if any attempt to do so they are rejecting both witnesses, they are basing their faith upon what is referred to as ‘half-truths.’

Ndigal gu jëkk yi am na beneen jëfandikoo ngir Adventist yi gu Laodise. Nangu ne nga gëm Biibël bi yépp, Muy Kóllëre gu Yàgg ga ak Kóllëre gu Bees gi, waaye nga bañ Xelu Waxu Yàlla, loolu mooy benn mbedd mi ci mel ni ku nangu benn seede rekk. Ñaari seede lañu soxla ngir dëgërël dëgg, ba taxul manees na dëgërël dëgg ak benn seede rekk; te su kenn jéema def noonu, dafay bañ ñaar ñépp ñi di seede, ndaxte dafay samp ay ngëmam ci li ñuy wax ne “xajmël-dëgg.”

I will now repeat a question that was in one of the initial articles that have been coming out since July, 2023. The question is, “What new light has come out of Adventism since 1863?” The answer is simply, “None.”

Léegi damay dellu waxaat ab laaj bu nekkoon ci benn ci mbind yi njëkk yi di génn li dalee ci suwe, 2023. Laaj bi mooy: “Ban leer gu bees moo génn ci Adventisme li dalee 1863?” Tontu bi dafa yomb rekk: “Amul benn.”

“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” Seventh-day Adventist Bible Commentary, volume 7, 971.

“Téerey Daniel ak Révélation benn lañu. Benn ci mooy ab yonent, beneen bi mooy ab xamle; benn ci mooy téere buñ tëj, beneen bi mooy téere buñ ubbi. Yowaana dégg na kumpay yi dënn yu mag ya wax, waaye ndigël nañu ko mu bañ a bind leen.” Seventh-day Adventist Bible Commentary, volume 7, 971.

The Alpha and Omega therefore identifies that Daniel is the first and Revelation the last. Daniel represents the beginning and Revelation represents the end of Adventism.

Kon Alfa ak Omega bi nag ne, Danyeel mooy bu njëkk te Peeñ mi mooy bu mujj. Danyeel dafay tegtal tàmbaliinu Awaantis, te Peeñ mi dafay tegtal mujjiinu Awaantis.

“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

“Peeñ gu mujj gi ab téere bu ñu tëj la, waaye itam ab téere bu ñu ubbi la. Moo di bind xew-xew yu yéeme yu war a am ci fan yu mujj yi ci jaar-jaaru suuf sii. Jàngale yi nekk ci téere bii wér nañu, duñu lu kumpa te maneesul a xam. Ci moom, benn rëddin gu njëkk gu wax ci kàdduy yëgle gi lañu delloo, ni ko nekk ci Daniel. Yenn kàdduy yëgle, Yàlla delloo na leen, noonu di won ne war nañu a joxe seen solo bu mag. Boroom bi du delloo mbir yu amul njariñ wu réy.” Manuscript Releases, volume 9, 8.

In the beginning of Adventism, in the very verses that are the central pillar of Adventism, the verses that were unsealed in 1798; Jesus introduced Himself as “Palmoni,” the Wonderful Numberer. At the end of Adventism, Jesus introduces Himself as “Alpha and Omega,” the wonderful linguist—the Word of God. For this reason, the beginning of Adventism and the first angel’s message was “hung upon time.” At the end of Adventism, the third angel’s message will be hung upon His Word.

Ca njàlbéenu Aduwantis, ci ay xët yi nekk ndombo bu màgg bu Aduwantis, mooy ay xët yi ñu ubbiwoon ci 1798; Yeesu won na boppam ne mooy “Palmoni,” Màgg mi di Waajalakat wu yém. Ci mujjug Aduwantis, Yeesu dafay won boppam ne mooy “Alfa ak Omega,” yépp a yém ci làkk—the Kàddug Yàlla. Loolu moo tax ca njàlbéenu Aduwantis ak yëgleb malaaka bu njëkk, “wàccoon na ci waxtu.” Ci mujjug Aduwantis, yëgleb malaaka bu ñetteel bi dina wàcc ci Kàddugam.

The beginning and ending of Adventism take place during the history of the sixth kingdom of Bible prophecy, therefore they occur during the beginning and ending of the United States. The prophetic history of the United States is the history of the two horns of Republicanism and Protestantism. At the conclusion of that history those two horns will have changed from a lamb to a dragon. Republicanism will change to a democracy and Protestantism will change to apostate Protestantism. When the cup of probationary time for the United States begins to come to its close, as is happening right now, the two horns of apostate Republicanism and apostate Protestantism will form an image to the beast, thus merging church and state into one horn that speaks as a dragon. But God will not be left without a witness, for in the process of bringing a conclusion to the United States, He will raise up the genuine horn of Protestantism to protest both the image of the beast in the United States, and thereafter the image of the beast that confronts the entire world. The raising up of the Protestant horn at the end of the United States will be accomplished within the same historical structure as was the Protestant horn raised up in the beginning of the United States. A former covenant people will be passed by, and a new people will become the new covenant people. There is nothing new under the sun.

Tambali ak jeexal gi ak mujjam yépp ñuy am ci biir jaar-jaaru juróomeel benni nguur gi ci waxi yonent yi ci Biibël bi, moo tax ñuy am itam ci biir tambali ak mujjam États-Unis. Jaar-jaaru yonent bu États-Unis mooy jaar-jaaru ñaari bëñ yi di Républicanisme ak Protestantisme. Bu jaar-jaaru boobu agsee ci mujj, ñaari bëñ yooyu dinañu soppeeku, jóge ci xar mu ndaw ba nekk jaan. Républicanisme dina soppeeku demokaraasi, te Protestantisme dina soppeeku Protestantisme buy réer. Bu kaasu waxtu nattu ga ñu jagleel États-Unis tàmbalee jëm ci ub tëj, ni muy xew léegi ci sunu kanam, ñaari bëñ yi di Républicanisme buy réer ak Protestantisme buy réer dinañu sos nataalu rab wi, ba boole mbooloom diine ak nguur mu nekk benn bëñ buy wax ni jaan. Waaye Yàlla du des kenn ku koy seedeel, ndaxte ci yoonu jëf ngir jëfandikoo mujjal États-Unis, dina yékkati dëgg-dëgg bëñu Protestantisme ngir bañ nataalu rab wi ci États-Unis, te gannaaw loolu nataalu rab wi miy jàkkaarloo ak àddina si yépp. Yékkatug bëñu Protestantisme ci mujjug États-Unis dina ame ci biir benn taxawaayu jaar-jaar bu ni mel ni ga ñu yékkatee bëñu Protestantisme ca tambalib États-Unis. Benn xeet bu nekkoon xeetu kóllëre dinañu ko wéy, te benn xeet bu bees dina doon xeetu kóllëre bu bees bi. Amul dara lu bees ci suuf si.

When we use the time prophecies understood and presented in the Millerite history to evaluate the Alpha and Omega, we find they are one in the same. Every time prophecy begins with a history when the prophecy is proclaimed, and that history always typifies the history when the prophecy is fulfilled.

Bu nu jëfandikoo yooni waxu jamono yi ñu xamoon te ñu feeñaloon ci jaar-jaaru Millerite ngir seet Alfa ak Omega, danuy gis ne benn lañu doon. Bépp waxu jamono tambalee na ak benn jaar-jaar bu sax ba fa waxu bi deklareeku, te boobu jaar-jaar dafa mas a nekk misaal bu feeñal jaar-jaar ba fa waxu bi matalee.

The history of the twenty-three hundred year prophecy began on the third decree in 457 BC and ended at the third angel’s message on October 22, 1844. Leading up to, but before the arrival of the third decree the work of erecting the temple and Jerusalem was accomplished. In like manner the history, leading up to the arrival of the third angel, the foundational truths of the Millerite temple was established.

Jaar-jaaru wax kàddug yoonent bi ñaari junni ak ñetti téeméeri at yi tàmbalee ci ñetteel ndigël bi ci atum 457 lu jiitu Kirist, te mu jeexee ci ndaje malaaka ñetteel bi ca 22 Oktoobar 1844. Lu jiitu waaye bala ñetteel ndigël bi dikk, liggéeyu tabax kër Yàlla ga ak Yerusalem dafa amoon njubb. Noonu itam, ci jaar-jaaru lu jiitu dikkug malaaka ñetteel bi, dëgg-yu fondasiyoŋ yi kër Yàlla gu Millerite gi ñu saxaloon.

In 1798, the twenty-five hundred and twenty year prophecy that began in 723 BC with the scattering of the northern ten tribes was fulfilled. That prophecy identified two periods of twelve hundred and sixty years, marking the trampling down of the literal temple and literal Jerusalem by literal pagan Rome, that was followed by twelve hundred and sixty years of papal Rome trampling down the spiritual city and temple. The prophecy began with the destruction of the northern kingdom and the scattering of the kingdom’s citizens. Half way through the prophecy in 538, marks the end of the trampling down of God’s people by pagan Rome, the fourth kingdom of Bible prophecy and produces the scattering of God’s church into the wilderness of the Dark Ages. The end of that time prophecy in 1798 marks the end of the fifth kingdom of Bible prophecy. The scattering of the northern ten tribes, and of the Christian church that fled into the wilderness represents the gathering of those destined to become the horn of Protestantism. Waymarks are often represented by opposites and a scattering can represent a gathering, just as Elijah represents John the Baptist. In the same prophetic confrontation Elijah does not die, and John the Baptist does.

Ci atum 1798, wax juroom-ñaar téeméer ak ñaar-fukk fanweeri at yi tàmbalee ci 723 BC, bi ñu tasaaroo fukki giir yu bëj-gànnaar yi, am na seeni mat. Kàddu-géppug yëgale boobu màndargaale na ñaari jamono yu junni ak ñaar téeméer ak juróom-fukk at, di màndargaal nootug dëkkub Yàlla gu dëgg ak Yerusalem gu dëgg, ci loxoy Room gu dëgg, gu bokkoon ci ña dul jaamu Yàlla; te gannaaw loolu, am na beneen junni ak ñaar téeméer ak juróom-fukk at yu Roomu baapal bi di noot dëkk bu xel mi ak kër Yàlla gu xel mi. Kàddu-géppug yëgale boobu tàmbalee na ak yàqute nguurug bëj-gànnaar gi ak tasaaro gaayi nguur ga. Digganteem, ci 538, mu màndargaal jeexital nootug askanu Yàlla ci loxoy Room gu dul jaamu Yàlla, maanaam ñeenteel nguur gi ci kàddu-géppug yëgale Bibil bi, te moo jur tasaaro Kàngam Yàlla gi dugg ca màndiŋ ma ci Jamonoy Lëndëm yi. Jeexital boobu kàddu-géppug jamono ci 1798 mooy màndargaal jeexital juróomeel nguur gi ci kàddu-géppug yëgale Bibil bi. Tasaaro fukki giir yu bëj-gànnaar yi, ak tasaaro Kàngam Kiristaan yi daw ba dugg ca màndiŋ ma, dafa tegtal ndajeem ñi ñu dogaloon ne dinañu nekk sax bu Protestàntu bi. Waymark yi, lu bari, ci lu juboo ak lu wërsëg lañu leen di tegtal, te tasaaro man naa tegtal ndajeem, ni Eliya muy tegtal Yahya mi Sóob. Ci benn xeexu kàddu-géppug yëgale boobu it, Eliya dee’ul, waaye Yahya mi Sóob dee na.

In 677 BC the southern tribe of Judah, (also identified as the glorious land in the Scriptures) was scattered for twenty-five hundred and twenty years, ending on October 22, 1844. That prophecy was identifying the trampling down of God’s people, who Daniel identifies as the “host” in Daniel 8:13, 14.

Ci atum 677 balaat Krista, giiru bëj-saalum Yuda, (te itam naa mooy “réew mi tedd” ci Mbind mi Sell mi), dafa tasaaroo ngir ñaari junni ak juróom-ñett téeméeri at ak ñaar-fukk, ba mu jeex ci 22 Oktoobar 1844. Kóllëre googu mooy won ne nit ñi Yàlla moom lañu doon dóor ak toroxal, ñoom ñi Danyeel tudde “mbooloo mi” ci Danyeel 8:13, 14.

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

Noonu ma dégg benn aji-sell buy wax, te beneen aji-sell ne ko kañam aji-sell boobu waxoon naan: “Ba kañ la gis-gis bi di dund ci mbind mi ñuy jébbale bés bu nekk, ak tooñu yàq gi, ngir joxe benn santuwaar bi ak mbooloo mi, ñu dox ci seen kaw?” Noonu mu ne ma: “Ba ci ñaari junni ak ñetti téeméeri fan; gannaaw loolu dees na sellal santuwaar bi.” Daniel 8:13, 14

The twenty-three hundred year prophecy which ended at the same time as the twenty-five hundred and twenty year prophecy that began in 677 BC was identifying the trampling down of the sanctuary as identified in Daniel 8:13, 14. The prophecy of the scattering of Judah in 677 BC was preceded by three attacks from Nebuchadnezzar and that prophecy ended on the arrival of the third message on October 22, 1844.

Kàddu ñaari junni ak ñetti téeméeri at yi ci waxu yëgle gi jeexoon ci benn jamono ak waxu yëgle ñaari junni ak juróom-ñaar téeméer ak ñaar-fukk yi, mi tàmbalee ci atum 677 BC, mooyoon di dëggal ne dajale ak taccub kër-yàlla ga lañu wax ci Daniel 8:13, 14. Waxu yëgle tasaaru Yuda ci 677 BC, ñetti xare yu Nebukadnesar doon jëkkërloo ko, te waxu yëgle woowu jeex na ca aksi yonnente bu ñetteel bi, ci 22 Oktoobar 1844.

The two twenty-five hundred and twenty year prophecies ending respectively in 1798 and 1844 identify the forty-six years of building the Millerite temple foundation. Moses was forty-six days in receiving instructions on building the temple, Herod’s temple remodeling in the time of Christ took forty-six years, which ended the year of Christ’s baptism. From the baptism He went to the wilderness for forty days, and when He returned, he cleansed the temple the first time and the quibbling Jew’s wanted to know by what authority He did such a thing.

Ñaari yooni junni ak fukk ak ñaar-fukk yiiru at yu wax ci seen waxi ci jamono yi, di jeex benn ci 1798 te benn ci 1844, ñuy xamle ñeent-fukk ak juróom-benn at yi ñu tabaxe woon fondemaŋ bu këru Yàlla Millerite. Musaa dafa nekkoon ñeent-fukk ak juróom-benn fan di jot ndigali tabax kër Yàlla gi; te soppiwaayu kër Yàlla Erodd ci jamonoy Almasi bi dafa took ñeent-fukk ak juróom-benn at, te loolu jeex atum sóobu Almasi. Gannaaw sóobam ga, Mu dem àll ba di fa nekk ñeent-fukk fan; ba Mu délsi, Mu setal kër Yàlla gi ngir yoon wu jëkk, te Yawut ya di werante bëgg a xam ci ban sañ-sañ la defee lu mel noonu.

And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said. John 2:13–22.

Biir Yawut yaa ngi doon jege, ba Yeesu dem Yerusalem. Mu fekk ca kër Yàlla ga ay nit ñuy jaay nag, ay xar ak pitax, te ñeneen toog fa di weccante xaalis. Noonu mu def ab yarub bu ñu lal ak ay buum yu ndaw, daldi leen dàq ñoom ñépp génne ca kër Yàlla ga, ak xar ya ak nag ya; mu tuur xaalisu way-weccante ya, toppar xàjjaat ya. Te mu wax ñiy jaay pitax ya ne leen: “Yóbbu leen yii fii; buleen def këru sama Baay ab kër gu jaay.” Taalibe yi fàttaliku ne Mbind mi waxoon na: “Cañug sa kër da ma lekk.” Noonu Yawut ya tontu ko ne ko: “Ban kéemaan nga nu di won, gannaaw yuy def yooyu?” Yeesu tontu leen ne: “Yàqleen kër Yàlla gii, te ci ñetti fan dinaa ko tabaxaat.” Yawut ya ne ko: “Juróom-benn fukki at ak juróom-benni at lañu tabaxe kër Yàlla gii, te yaa ngi ne dinga ko tabaxaat ci ñetti fan?” Waaye moom, lu mu waxoon mooyoon kër Yàlla guw yaramam. Bi mu dekkee nag ca ñi dee, taalibe yi fàttaliku ne waxoon na leen loolu; te gëm nañu Mbind mi ak wax ji Yeesu waxoon. Yowaana 2:13–22.

The Millerite temple was erected in forty-six years from 1798 at the conclusion of the first twenty-five hundred and twenty year prophecy and ended forty-six years later at the fulfillment of the second twenty-five hundred and twenty year prophecy in 1844. Those forty-six years began with the arrival of the first angel and ended with the arrival of the third angel, for Christ said His temple would be raised up in three days. If you are unwilling to see these facts it is because of two primary problems beyond the problems that may exist in an unwilling and unconverted heart. The first problem is you are unwilling to approach the prophetic Word from the perspective that history repeats. You are not a historicist. The other problem is an inability to apply symbolic words that have been recorded within the Word of God by the Word of God. The beginnings of all these prophecies identify the end, and they always identify much more than simply histories which repeat.

Tempalu Millerite bi ñu tabax ci ñeent-fukk ak juróom-benn at yu tàmbalee ci 1798, ca mujju jëfandikook wa njëkk bu yaram ak ñaar-fukk ak juróom-ñeent téeméeri at yi ak ñaar-fukk, te mu jeex ñaar-fukk ak juróom-benn at gannaaw loolu, bi yëggoon jëfandikook wa ñaareel bu yaram ak ñaar-fukk ak juróom-ñeent téeméeri at yi ak ñaar-fukk ci 1844. Ñeent-fukk ak juróom-benn at yooyu tàmbalee ak dikkug malaaka bi njëkk te jeex ak dikkug malaaka bi ñetteel, ndaxte Kirist nee na ne dañuy yëkkati ay tempalam ci ñetti fan. Su fekkee ne bëggoo gis dëgg yooyu, loolu ndaxte am na ñaari jafe-jafe yu mag, gën a sore jafe-jafe yi man a am ci xol bu bañ te du soppeeku. Jafe-jafe bi njëkk mooy ne bëggoo jëfandikoo Kàddug waxi yonent yi ci xalaat bi ne taarixu àddina dafa dellu. Yaw doo historicist. Jafe-jafe baneen bi mooy ragal walla bañ mën a jëfandikoo baat yu misaal yi ñu bind ci biir Kàddug Yàlla ngir Kàddug Yàlla ci boppam. Tàmbaliin yépp yu waxi yonent yooyu dañuy tegtal mujjaay bi, te sax dañuy tegtal lu ëpp lool yépp fu dul rekk taarix yi di dellu.

The Bible says we are a temple for the Holy Spirit and the body temple is made up of forty-six chromosomes. The scientists who study those forty-six chromosomes inform us that the twenty-three male chromosomes and the twenty-three female chromosomes are wrapped around a protein that is shaped as a cross.

Biibël bi wax na ne nun ay kër yu Xel mu Sell mi, te kërug yaram gi dafa sosoo ak ñeent-fukk ak juróom-benn kromozom. Sayantis yi di gëstu ñeent-fukk ak juróom-benn kromozom yooyu xamal nañu nu ne ñaar-fukk ak ñett kromozom yu góor yi ak ñaar-fukk ak ñett kromozom yu jigéen yi dañoo wër benn proteen bu mel ni bant.

In Daniel twelve there are three connected time prophecies, the first is referencing the scattering of the power of the holy people, which represents the “seven times” of Leviticus twenty-six. The scattering of the power of the holy people that was fulfilled by them was twenty-five hundred and twenty years, yet in Daniel twelve it only references the last half of that period. It portrays Daniel as not understanding what was meant by the pronouncement.

Ci saareelu yoonnentu Daniyel am na ñatti waxtu-yëgle yu lëkkaloo, bi njëkk mi di wax ci tasare doole gi xeet gu sell gi, te loolu moo mel ni “juróom-ñaari jamono” yi ci Léwitik ñaar-fukk ak juróom-benn. Tasare doole gi xeet gu sell gi, ga ñoom dajaloon, moo doon ñaari junni ak juróom-ñaar-fukk at, waaye ci Daniyel yoonnentu ñaar-fukk ak ñaar, dafa rekk di wax ci gën a mujj ci genn wet gu waxtu woowu. Mu ngi wone Daniyel ni xamul lu yëgle gi di tekki.

And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? Daniel 12:7, 8.

Ma dégg nag góor ga sol yére bu weex bi nekkoon ci kaw ndoxi dex gi, ba mu yékkati woon loxo ndeyjooram ak loxo càmmoñam jëm asamaan, te mu waat ci turu Ki dund ba fàww ne dina am benn jamono, ay jamono, ak genn-wàll; te bu mbugal gi mujjee tas doole nit ñu sell ñi, kon lëpp li dina mat. Te dégg naa, waaye xamuma ko; noonu ma ne: Sama Boroom, lan mooy mujjug yii lépp? Daniel 12:7, 8.

Daniel twelve is illustrating the message that is unsealed at the time of the end, which was 1798. In the passage Daniel represents William Miller, the primary symbol of the wise in that history. Miller was first led to the twenty-five hundred and twenty year prophecy of Leviticus twenty-six, and in verses seven and eight he represents the wise who must reconcile the truth that the twenty-five hundred and twenty year scattering is most definitely identified as God’s scattering of His people.

Daniel fukk ak ñuy wone yégle bi ñu ubbi ci jamono mujj ga, te loolu mooy 1798. Ci xët wi, Daniel dafay tegu William Miller, maanaam misaal bu njëkk bu ñi am xel ci waxtu woowu. Miller, lu jiitu, ñu yonnee ko ci yonent gi ci at yu ñaar junni juróom-ñeent téeméer ak ñaar-fukk yi nekk ci Leviticus ñaar-fukk ak juróom-benn, te ci aaya yu juróom-ñaareel ak juróom-ñetteel yi, dafay tegu ñi am xel, ñi war a boole dëgg bi ne tasaaroo ga ci at yu ñaar junni juróom-ñeent téeméer ak ñaar-fukk yi, tegg na ko bu wóor ne mooy tasaaroo gi Yàlla tasare ay nitam.

And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins. And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass. Leviticus 26:18, 19.

Bu ngeen bañoo dégg ma sax ci li lépp, dinaa leen mbugal juróom-ñaari yoon yokkut ci seen bàkkaar. Te dinaa damm seen réy-reylu kàttan; dinaa def seen asamaan ni weñ, te seen suuf ni xànjar. Leviticus 26:18, 19.

The “pride” of ancient Israel was when they were allowed to reject God as their king and choose a human king. Their pride, which precludes a fall (Proverbs 16:18) was their desire to be like all the idolatrous kingdoms around them. Removing first the northern kingdom and then the southern kingdom was the scattering of the power (king) in 723 BC and 677 BC respectively.

“Réy”u Israayil gu jëkk ga mooy ba ñu leen mayoon ñu bañ Yàlla muy seen buur, te tànn buur buy nit. Seen réy, mi jiituwul rebb (Kàddu yu xel 16:18), mooy seen bëgg-bëgg a mel ni bépp nguur gu bokk ci jaamu xërëm yi wër leen. Jële ba jëkk nguur gu bëj-gànnaar gi, te gannaaw ga nguur gu bëj-saalum gi, mooy tasaaroom kàttan ga (buur bi) ci atum 723 BC ak 677 BC, ku nekk ci sa jamono.

Miller represented the wise who understood the increase of knowledge that was unsealed in the previous verses of Daniel twelve, and in verses seven and eight he is represented as not understanding the connection of twelve hundred and sixty years with the twenty-five hundred and twenty years of the scattering of God’s people. Daniel is representing God’s people at the end of Adventism, as well as Miller at the beginning of Adventism. At the end of Adventism, the same dilemma exists, for as Adventism set aside Miller’s understanding of the “seven times” they were forced to only identify the twelve hundred and sixty years as the Dark Ages. The wise at the end had a similar problem to resolve as Daniel and Miller illustrate. Why is the terminology of Leviticus twenty-six employed to illustrate three and a half times instead of seven times?

Miller mooyoon na ñu xam-xam yi xamoon yokkute xam-xam bi ñu ubbiwoon ci aaya yi weesu ci Daniel fukk ak ñaar, te ci aaya juróom-ñaari ak juróom-ñetti yi, ñoom mooy ku mel ni mu xamuloon njaxlafte diggante junni ak juróom-ñaar téeméeri ak juróom-fukk at ak ñaar-fukki téeméeri ak juróom-ñaar-fukk at yi ngir tasaare xeetu Yàlla. Daniel dafa tegtal askanu Yàlla ci mujjug Adventism, noonu itam Miller ci tàmbali Adventism. Ci mujjug Adventism, benn jafe-jafe boobu sax na, ndaxte bi Adventism bàyyéee xam-xamu Miller ci “juróom-ñaari yoon yi,” dañu war a yem rekk ci ràññee junni ak juróom-ñaar téeméeri ak juróom-fukk at yi ni moom la Jamonoy Lëndëm ga. Xam-xam yi ci mujj ga amoon nañu benn jafe-jafe bu mel ni boobu Daniel ak Miller di wone. Lu tax baat yi nekk ci Leviticus ñeent-fukk ak juróom-benn ñu jëfandikoo ngir wone ñetti yoon ak genn-wàll, te du juróom-ñaari yoon?

Miller never fully reconciled this dilemma, but in 1856 the last “new prophetic light” was presented in a series of six articles that were never concluded identifying the seven times as representing three and a half years of pagan Rome trampling down God’s literal Israel, followed by three and a half years of papal Rome trampling down spiritual Israel. Seven years later Adventism outright rejected all of the light of the seven times, preparing the dilemma for the wise at the time of the end in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.

Miller mënul a far a jëfandikoo bu mat sëkk ci jafe-jafe bii, waaye ci atum 1856, mujj ga ci “leer gu bees gu yonent bi” dañu ko joxe ci yeneen juróom-benn waxtaan yu ñeel mbind mi, te duñu ko yeggale woon, di wone ne juróom-ñaari waxtu yi dañoo tekki ñetti at ak genn-wàll ci Room bu bokk ak xeeti yàlla yu dul Kiristaan, buy doxal Israayil gu dëggu gu Yàlla ci suuf; gannaaw loolu ñetti at ak genn-wàll ci Room bu paapal, buy doxal Israayil gu xel mi. Juróom-ñaari at gannaaw loolu, Awaañtis bu leer dafa bañe yépp leer gi ci juróom-ñaari waxtu yi, di waajal jafe-jafe ji ngir ñi xam ci jamono ji mujj, ci 1989, ba fa, ni ko Daniel benn-fukk ak benn, sarax su ñent bi waxe, réew yi di wone réew yi nekkoon ci Nguuru Sowiyet bu njëkk, paapal bi ak Etazini dañu leen dajale ba fañ.

The first light given to Miller was rejected in 1863, and the last light on the subject was given by Hiram Edson in those six articles. Those articles were discontinued and seven years (times) later the power of modern Israel was set aside in order to imitate the idolatrous churches that had a few years before been correctly identified as the daughters of Babylon. The seven times of Leviticus twenty-six as a prophetic doctrine became the stone of stumbling, and the pride of ancient Israel as represented by their desire to have Saul rule over them as king was repeated. Jesus represents the end with the beginning.

Leer bu jëkk bi ñu joxoon Miller, dañu ko bañoon ci atum 1863, te leer bu mujj bi ci mbir mi, Hiram Edson moo ko joxe woon ci ñaari benni juroom-benn yooyu. Ñaari xët yooyu dañu leen taxawal ba noppi, te juróom-ñaari at (jamono) gannaaw loolu, kàttanu Israayil bu yàgg bi ñu ko bàyyi woon, ngir roy yooni kërkëri màgg yi di jaamu xërëm, yi ñu woon aji-jëfandikukat yi ba noppi, ci ay at yu jiitu, ni doom ya Babilon. Juróom-ñaari jamonoy Levitik ñaar-fukk ak juróom-benn, nekk na woon jàngat gu yonent ci mbir, te mu doon doj wu nit ñi di tëbbu; te réy-réyu Israayil bu yàgg bi, ni ñu ko wone ci seen bëgg-bëggu ne Saül nguuru leen ni buur, am naaat na. Yeesu dafay melal mujje ak tambali bi.

The book of Daniel also identifies a twelve hundred and ninety year prophecy along with a thirteen hundred and thirty-five year prophecy that both begin at the taking away of “the daily” in 508. The taking away of “the daily” represents the removal of pagan Rome’s resistance to the rise of the papal power in 538. There was a thirty-year transition period before the papal power was placed upon the throne of the earth in 538, then the remaining twelve hundred and sixty years ends in 1798. The thirty years of transition from one kingdom to the next identifies the final years of papal rule that lead to the sixth kingdom of Bible prophecy being placed on the throne of the earth in 1798. The beginning of the twelve hundred and ninety year prophecy identifies a transition from one kingdom of Bible prophecy unto the next kingdom of Bible prophecy, as does the ending of that prophecy.

Téereb Daniel mi itam it ne itam ab yonent at ak juróom-ñeent fukk ak juróom benni at yi, ñoom ñaar ñépp di tàmbalee ci yékkati “bëccëg bi” ca atum 508. Jële “bëccëg bi” mooy tegtal ne Rom gu bokkoon ci ñaareel diine, maanaam Rom gu pagan, ñu fay dindi woon bañ-bañam ci yokkute kàttanu pàppa bi ca 538. Am na woon diirub soppi gu tollu ci ñett fukk at bala ñu toogloo kàttanu pàppa bi ci gàngunaay suuf si ca 538; ba noppi, desitu juróom-benni téeméeri at ak juróom-benn fukk yi di jeex ci 1798. Ñett fukk at yooyu di soppi gu dëppale genn nguur ak beneen nguur dañuy wone at yu mujj yu nguuru pàppa bi, yi jiite nguur gu juróombenéelu ci waxi waxu Yàlla ci Biibël bi, ba ñu ko toogloo ci gàngunaay suuf si ci 1798. Tàmbale gi juróom-benni téeméeri at ak juróom-benn fukk yi di fésal benn waxtu bu ñuy jàppantee génn nguur gu waxu Yàlla ci Biibël bi ba ca beneen nguur gu waxu Yàlla ci Biibël bi; noonu it la jeexitalu wax jii di ko fésal.

The thirteen hundred and thirty-five year prophecy that began at the removal of “the daily” in 508 ends in 1843.

Yonent ñaari téeméer ak fanweer ak juróom-ñett at yu waxoon ci kàddug yëgle, yi tàmbalee ca dindi “bépp bés” ba ci 508, jeex na ci 1843.

And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:11, 12.

Te li dale bu ñàkk sarax su bes-bés, te samp jaamu njàqare ji indi tasaaroo, dina am junni ak ñaar téeméer ak juróom ñent-fukk ak juróom-ñaar fan. Ku barkeel mooy ki muñ te jot ci junni ak ñetti téeméer ak juróom-ñaar-fukk ak juróom fan. Daniel 12:11, 12.

The prophecy of thirteen hundred and thirty-five years ended in 1843, and Daniel says those that “waited” when that prophecy would be fulfilled would be blessed. Sister White says it this way.

Yeneen waxi ci nebbe ba ñetti junni ak ñaar téeméer ak fanweeri juróom-ñett at mujje na ci 1843, te Daniel wax ne ñi “muñoon xaar” ba yeneen wax ji mat, dinañu barkeel. Rakku jigéen White wax na ko nii.

“Blessed are the eyes which saw the things that were seen in 1843 and 1844.

“Yërëm nañu bët yi gisoon mbir yi ñu gisoon ci 1843 ak 1844.

“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

“Bataaxal bi ñu ko joxe na. Te warul am benn yéex ci jébbatiwaayam, ndaxte màndargayi jamono yi miy mat; liggéeyu mujji bi war na am. Benn liggéey bu réy dinañu ko def ci ab waxtu bu gàtt. Benn bataaxal dinañu ko joxe léegi ci dogalu Yàlla, te dina màgg ba nekk yuuxu réy. Noonu Daniel dina taxaw ci wàllu moom, ngir joxe seedeem.” Manuscript Releases, volume 21, 437.

Therefore, the beginning of the thirteen hundred and thirty-five year prophecy identifies a transition from the religion of paganism unto the religion of papalism, thus identifying a transition from Protestantism unto Millerite Protestantism.

Kon lii, tàmbali yëfandikoo ci waxu yonent bi buy wax ñetti téeméer ak fanweer ak juróom-ñeent at, mooy firndeel genn soppi gu jóge ci diiney paganism, jëm ci diiney papalism; noonu itam mooy firndeel genn soppi gu jóge ci Protestantism, jëm ci Millerite Protestantism.

Those Adventists that reject the foundational truths of Adventism, reject all the time prophecies the Millerites presented, even the twenty-three hundred years of Daniel 8:14. They may very well deny this fact, but it can be logically shown that this fact is true, but my point now is different, so I will leave that off for now as we attempt to bring this article to a conclusion.

Ñi Adventist yi gàntal dëgg-dëgg yu njëkk yu Adventism, ñoom dañuy bañ yépp waxi yonent ci jamono yi Millerite yi joxe woon, hatta ak ñaari junni ak ñetti téeméeri at yi nekk ci Daniel 8:14. Mën nañu bu baax weddi ne lii mooy dëgg, waaye mën nañu wone ko ci xalaat gu jub ne dëgg la; waaye sama paj fii léegi mooy baneen, ba tax dinaa ko bàyyi léegi, ndax da nuy jéem a yeggal waxtaan bii ci jeexitalam.

The scattering of the “glorious land” of Judah in 677 BC represents the trampling down of the “host” in Daniel 8:13, 14, and points to the establishment of the modern glorious land, the United States. The twenty-three hundred years of the same verses began in 457 BC, and represents the trampling down of the “sanctuary.”

Tasaare réewu “suuf su tedd bi” bu Yuda ci atum 677 bala Kirist dafa tekki jàllujju “mbooloom ñi” bi nekk ci Daniyel 8:13, 14, te muy won sampug suuf su tedd bi bu jamono jii, mooy Étaas-ini. Ñaari junni ak ñetti téeméeri at yi nekk ci benn ay aaya yooyu tàmbalee nañu ci atum 457 bala Kirist, te dañuy tekki jàllujju “bérab bu sell bi.”

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

Noonu ma dégg benn aji-sell buy wax, te beneen aji-sell ne aji-sell boobu doon wax: “Ba kaña lay nekk peeñ mi ci mbind mi ñuy def bés bu nekk, ak moytu yoon wi indi tas, ngir jox màggalu kër Yàlla ak mbooloom ngir ñu dóor leen ci suuf?” Noonu mu ne ma: “Ba ñaari junni ak ñetti téeméeri fan; gannaaw loolu, dees na setal màggalu kër Yàlla gi.” Daniel 8:13, 14.

677 BC and 457 BC are dates connected by the relationship of God’s people and God’s sanctuary. God brought both the host and the sanctuary back together at the same time on October 22, 1844. The two hundred and twenty years between 677 BC and 457 BC symbolize a period when God establishes a waymark representing an increase of light. On October 22, 1844 the light of the third angel arrived, the light of the sanctuary began to shine and a host was there to proclaim the light.

677 BC ak 457 BC ay fan yu ñu boole ci mbirum askanu Yàlla ak kër Yàlla gu sell gi. Yàlla delloo mboolem ñi ak kër gu sell gi benn jamono ci 22 Oktoobar 1844. Ñaari téeméeri at ak ñaar-fukk yi nekk diggante 677 BC ak 457 BC dañuy melal ab jamono bu Yàlla di samp ab tektal bu muy fésal yokkute leer. Ci 22 Oktoobar 1844 leeru malaaka bu ñetteel bi agsi, leeru kër gu sell gi tàmbalee leer, te amoon na fa mbooloo mu nekk ngir waare leer ga.

In the prophetic line which identifies the three-fold warfare that Satan and Christ engaged in, the King James Bible of 1611 was produced. Exactly two hundred and twenty years later in 1831, William Miller published his message for the first time:

Ci sëriñ gu xamle buy wone ñetti xeetu xare bi Seytaane ak Almasi bi bokkoon, Biblia Buyuuru James bi atum 1611 moos nañu ko. Loolu gannaaw ñaar téeméer ak ñaar-fukk at ak juróom-ñar la, ci 1831, William Miller siiwal na yonnenteem bi ngir jëkk yaa.

“For nine years William Miller was convinced that he ought to give his message to the churches; but he waited, hoping that some recognized authority would proclaim the glad news of a soon-coming Saviour. In thus waiting, he but proved the truth of the message; there was a name that they lived, but they were fast dying. In 1831 Miller gave his first discourse on the prophecies.” Steven Haskell, The Seer of Patmos, 77.

«Di juróom-ñent William Miller gëm na ne war na yégle ay yoonam ci kërk yi; waaye mu muñ, yaakaar ne kenn kuñu xam ne am na sañ-sañ dina yégle xibaar bu neex bi ci Aji Musalkat buy ñëw léegi. Ci noonu, ci xaaram rekk, dafa firndeel dëggug yoonam ga; amoon na tur wu ne dañuy dund, waaye dañuy dee gaaw. Ci atum 1831 la Miller joxe waxtaanam wu njëkk ci yeneen yi.» Steven Haskell, The Seer of Patmos, 77.

God protected the sacred and correct original texts used to produce the Bible. He then produced His Bible in 1611. He then raised up a messenger that would employ the rules located, derived and established within the Bible to produce the message of the first angel. In 1831, Miller’s message was formalized as was the message in Christ’s history formalized by John the Baptist, as the message has been formalized in every reformatory movement. The message of Miller, the first angel’s message announcing the opening of the judgment is directly upheld by the application of the prophetic time period of two hundred and twenty years. It was the message of warning at the beginning of the sixth kingdom of Bible prophecy—the United States.

Yàlla aar na bind yu sell te jub yi jëfandikoo ngir génne Biibël bi. Gannaaw loolu, Mu juré Biibëlam ci atum 1611. Gannaaw loolu it, Mu yékkati benn ndawkat buy jëfandikoo yoon yi nekk, gënnoo te sampu ci Biibël bi ngir génne ndigalu malaaka bu njëkk bi. Ci 1831, waxu Miller ame na melokaanu ngànt bu leer, ni la wax ji ci taarixu Kirist ame woon melokaan ci ndigalu Yaxya Miy Sóob, ni it la bataaxalu wax ji di faral di ame melokaan ci bépp yëngu-yëngu yu yeesal. Waxu Miller, muy ndigalu malaaka bu njëkk bi buy yégle ubbikug àtte ba, ànd na ci njàppale gu jub ci jëfandikoo jamono jàngoro bu yonnent yi di ñaar téeméeri ak ñaar-fukk at. Moo doon waxu artu gi ci ndoorteelu juróomeelu nguur gi ci yonnentu Biibël bi — Etazini.

In 1996, the ministry of Future for America began, and the message of the third angel that had been unsealed in 1989, the message identifying the healing of the deadly wound of the papacy and the soon coming Sunday law was published in a magazine titled, The Time of the End. The message at the end of Adventism had been formalized just as the message at the beginning had been formalized. In the beginning the message was hung upon time and represented a further development of the truths contained within God’s Word. In 1996, two hundred and twenty years after the birth of the United States in 1776, the message at the end of Adventism was formalized and represented a further development of the three angels’ messages.

Ci atum 1996, liggéeyu Future for America tàmbalee na, te waxtaanu ñetteelu malaaka mi ñu ubbiwoon ci 1989—waxtaan wi di won noppalu gaañu rey-rey gu papasi bi ak ndigalu Dimiŋgo bi di ñëw léegi—feesal nañu ko ci ab jurnaal bu tudd, The Time of the End. Waxtaan wi ci mujjug Adventism moom itam ñu ko santale woon ni ñu santalee woon waxtaan wi ca njëlbéen ga. Ca njëlbéen ga, waxtaan wi dafa ñu ko takk ci jamono te mu doon yokkute gu gën a xóot ci dëgg yi nekk ci Kàddug Yàlla. Ci atum 1996, ñaari téeméeri ak ñaar-fukk te ñaar at gannaaw juddug États-Unis ci 1776, waxtaan wi ci mujjug Adventism santalees na te doon na yokkute gu gën a xóot ci yëgley ñetti malaaka yi.

As we address the parallel history of the Republican horn and the Protestant horn in the history of the sixth kingdom of Bible prophecy it must be understood who the Protestant horn is and who it is not.

Bi nu di jëfandikoo jaar-jaarleem gu benn bokk bi ci diggante jaamu Réewum Republik ak jaamu Protestaŋ ci jaar-jaarlu buur gu juróom-benéel bi ci waxu yonent yi ci Biibël, war nañu xam ku dul jaamu Protestaŋ ak ku nekkul moom.

Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:15, 16.

Jàngal ngir nga wone sa bopp ne nanga neex Yàlla, di liggéeykat bu warul a rus, di xàjj Kàddug dëgg gi bu jub. Waaye dëddu wax yu ñaaw te amul njariñ; ndaxte dinañu yokk rekk yéesal ci lu gën a bon ci ragaladi Yàlla. 2 Timote 2:15, 16.