Just as August 11, 1840, confirmed the rules adopted by Miller, after September 11, 2001 it was seen by those willing to see, that the prophetic principles adopted by Future for America were the true biblical methodology of the latter rain, as set forth in Isaiah chapter twenty-eight. The application of reform line upon reform line as set forth in sacred history established that September 11, 2001, was a repetition of August 11, 1840.
Ni ñuy mel ne 11 Ut 1840 dëggal na yoonu xel yi Miller jàppoon, noonu itam gannaaw 11 Sàttumbar 2001, ñi bëgg a gis gis nañu ne, mbind mi ci yoonu waxi yonent yi Future for America jàppoon, mooy metodoloji bu dëggu ci Biibël buy jëm ci tawte gu mujj gi, ni ko Esayi saar ñaar-fukk ak juróom-ñett tëral. Jëfandikoo bindub yeesal ci kaw bindub yeesal, ni ko jaar-jaari taariix bu sell bi tëral, sampu na ne 11 Sàttumbar 2001 doon na delluwaay bu 11 Ut 1840.
It was seen that as the mighty angel of Revelation ten descended in 1840, He typified His descent in 2001. Both angels descended as a prophecy of Islam was fulfilled. The movement then grew as men and women responded to the effectiveness of the methodology. The leadership of Laodicean Seventh-day Adventism was passed by at the time of the end in 1989, and now that church entered into its final testing process, as the Lord began to select the movement of the third angel to be His last-day spokesmen.
Gisoon na ne, ni malaaka bu mag ci Kàddug Yàlla gi nekk ci Révélation fukki 10 wàccee woon ci atum 1840, moo tegu woon ay misaal ngir wone sa wàccam ci 2001. Ñaari malaaka yooyu ñoom ñépp wàccee nañu ni ab yonent guy xamle ne waxu Islam dafa mat. Gannaaw loolu, yëngu-yëngu bi màgg na, ndax góor ak jigéen tontu nañu ci dooley ak jariñoo gu yoonu liggéey bi wone. Njiitu Yoon wi ci Laodicea bu Adventiste du Septième Jour dañoo ko weesu ci jamono mujj mi ci 1989, te léegi kërce gi dugg na ci jéego nattu gu mujjam, ba Boroom bi tàmbalee tànn yëngu-yëngu malaaka bu ñetteel bi ngir ñuy ay waxkatam ci fan yu mujj yi.
A premier rule of the rules given for the last days was the triple application of prophecy. Especially so at that time was the triple application of the three woes, which so clearly upheld the event of September 11, 2001. When that truth was honestly investigated, those who were then being led to Jeremiah’s “old paths,” by hearts seeking for the truth, the prophetic fulfillment, along with the validity of the rules of prophetic interpretation adopted by the movement of the third angel was recognized as valid.
Ab yoon bu kowe yi ñu joxe ngir fan yu mujj ya mooy doon njëfandikoo yonett yi ci ñetti yoon. Rawatina ci jamono jooju, njëfandikoo ci ñetti yoon bu ñetti musiba yi moo leer ne moo dëgëral woon xew-xewu 11 Septàmbar 2001. Bi dëgg googu ñu ko seetee ak xol bu jub, ñi ñuy woon gindee ci “yoon yu yàgg ya” yu Yeremi, ak xol yi doon wut dëgg, dafa leer ne matug yonet bi, ak nootug kowe yi ngir tekki yonent yi, yi yëngu-yëngu malaka bu ñetteel bi jàppoon, ñu ko xam ne lu baax la te wér na.
It was seen that the correct pioneer understanding of the history of the first woe of Revelation chapter nine represented Islam. The false prophet Mohammed was seen to be the king of that history. In that history Islam would attack the Roman Empire, and their mode of warfare was specifically identified as striking suddenly and unexpectedly. In that regard it was understood that the very mode of warfare of Islam provided the etymological roots of the word “assassin.” In that history Islam would hurt the armies of Rome, and the period concluded under the line of a one-hundred-and-fifty-year time prophecy. When that time prophecy ended on July 27, 1449, the time prophecy and history of the second woe began.
Gis nañu ne xam-xamu jëkkër yu jub ci jamono ji njëkk aawo bi nekk ci Révélation saar 9 di tegtal Islaam. Yonent bu dëggul Mohammed gis nañu ko ne mooy buur bu taarix boobu. Ci taarix boobu, Isalaam dina song Mbooloom Room, te seen anam war ak xeex joxees na ko xamle bu leer ne mooy dóor bëtset te kenn seetu ko. Ci loolu, xamoon nañu ne sax anam-u xeexu Isalaam mooy joxe cosaanu baat bi ñuy wax “assassin.” Ci taarix boobu, Isalaam dina lor xarit yu xeex yu Room, te jamono ji mujje woon ci suufu rëdd bu yéglewul bu tembërëm ak juróom-fukk at. Bi yéglewu waxtu woowu jeexee 27 Sulet 1449, yéglewu waxtu ak taarixu ñaareelu aawo ba tàmbali.
It began another time-prophecy of three hundred and ninety-one years and fifteen days, that ended on August 11, 1840. In that history the ruler that represented the prophetic work of Islam was Ottman, who had been typified by Mohammed in the history of the first woe. Chapter nine says that in the history of the second woe, Islam would kill the armies of Rome. They would still exercise the mode of warfare, attacking suddenly and unexpectedly, but in that history gunpowder was first invented and employed, so the second woe represented a mode of warfare represented by the assassin’s sudden attack, plus it included explosives.
Mu tàmbalee beneen yoon ci ab waxu yonent bu tollook ñetti téeméeri ak juróom-benn fukki at ak fukk ak juróom ñaari fan, te mu jeex ci 11 Ut 1840. Ci moomu nettali, buur bi doon wone liggéeyu yonent bu Islaam mooy Ottman, mi ñu woon misaalal ci Mohammed ci nettali bu njëkk aay. Saar 9 wax na ne ci nettali bu ñaareelu aay, Islaam dina rey mbooloom xarekat yu Room. Dinañu sax di jëfandikoo noonu xare, di daanu ci saa si te ci lu yéemëx, waaye ci moomu nettali lañu njëkk sos te jëfandikoo pudaare bu xare; noonu ñaareelu aay moo doon wone anam wu xare wu daanu bu gaaw, ni bu bóomkat buy daanu ci saa si, te yokk ak loolu mu boolee itam ay mbëjjen yu safara.
On September 11, 2001 the third woe of Islam suddenly struck the spiritual armies of Rome with explosives. That event marked the beginning of several lines of prophetic truth, but it had clearly been established upon the two previous witnesses of the first and second woe. The event clearly demonstrated that just as the empowerment of the Millerite history of August 11, 1840, when the prophecy of Islam of the second woe was fulfilled and the angel of Revelation ten descended, that when the prophecy of Islam of the third woe arrived, it marked the descent of the angel of Revelation eighteen on that date.
Bésub 11, 2001, ñetteelu musibaayu Islama bi dafa daldi dóor mboolooy xarekat yu ruu yi Room ak bomb. Xew-xew boobu samp na ndoorteel yu bari ci dëgg-yoonu waxu Yàlla, waaye leer na ne tabaxees na ko bu baax ci kaw ñaari seede yi jiitu, ñoom musibaay bu njëkk ak ñaareel bi. Xew-xew boobu wone na leer ne ni dooleel bi ci tariixu Millerite bu Bésub 11, 1840, ba bi waxu Islama gu musibaay bu ñaareel bi matoon, te malaakam Péeñu 10 wàcce, noonu itam bi waxu Islama gu musibaay bu ñetteelu bi agsee, moo tegtaloon wàccug malaakam Péeñu 18 ci bés boobu.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Léegi, ndax kàddu gi ma yëgle woon ne New York dinañu ko far ak mbëj mu réy? Loolu waxuma ko mukk. Wax naa ne, bi ma doon xool yeneen kër yu mag ya fa di yéeg, etaas ci kaw etaas, ma ne: ‘Ana ay xew-xew yu tiit bët yi di am bu Boroom bi jógée ngir yëngal suuf si ak tiit gu réy!’ Kon baat yi nekk ci Révélation 18:1–3 dinañu mat. Yépp ci saraxalekat bu fukk ak juróom-ñett ci Révélation mooy artu ci li di ñëw ci kaw suuf si. Waaye amuma leer gu wér ci mbirum li di ñëw ci New York ci boppam; lii rekk laa xam, ne benn bés kër yu mag ya fa nekk dinañu daanu ndax dëppante ak wàññante kàttanu Yàlla. Ci leer gi ñu ma jox, xam naa ne alkande am na ci addina si. Benn kàddu rekk gu jóge ci Boroom bi, benn laal rekk ci kàttanam gu am doole, te tabax yu réy yii dinañu daanu. Ay xew-xew dinañu am yu tiitaangeem nun mënunu ko xalaat.” Review and Herald, 5 Sulet 1906.
The movement of Future for America was then seen, by those willing to see, as the parallel of the Millerite movement. Islam of the third woe became a primary element of the message from that point onward. Inspiration plainly taught that when the angel of Revelation descended the latter rain would arrive.
Yoonu Future for America bi nag, ñi bëgg a gis, gis nañu ko ni muy ànd ak yoonu Millerite bi. Islam bu ñetteelu musiba ba dafa doon benn mbir mu njëkk ci wax jàmm bi daldi doxoo dale ca jamono jooju. Xel mu Sell mi jàngale na leer ne bu malaaka bu Njàlbéen ga wàccee, ndox mu mujj mi dina agsi.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Taw bu mujj gi mooy a wàcc ci kaw xeetu Yàlla. Ab malaaka bu am doole mooy a wàccé asamaan, te suuf si bépp dina leer ndax ndamam.” Review and Herald, 21 Awril 1891.
As the Lion of the tribe of Judah began to open the broader understanding of the latter rain, He led His people to the book of Joel, which is a primary point of reference of the latter rain. At that point some of those men who had joined the movement post September 11, 2001, determined that the insects of Joel that destroy God’s vine, leading up to the awakening of the Midnight Cry, represented Islam. They could not or would not see that the insects represented Rome.
Bi Njaaxu gi bokk ci giir Yuuda bi tàmbalee ubbi xam-xamu gën yaatu ci mbëggel mu mujj mi, Mu yóbbu ay nitam ci téereb Yoel, bi di benn ci ay tënk yu ëpp solo ci mbëggel mu mujj mi. Ca jamono jooju, ñenn ci googu góor ñi, ñi dugg ci yokkute gi gannaaw 11 Suwe 2001, dogal nañu ne gan-gan yu nekk ci Yoel, yi yàq reseñu Yàlla, ba tax mu àgg ci yëngu-yëngub Yuuxu Diggëëntéel bi, dañoo doon melokaanu Islaam. Mënuñu woon walla bëgguñu woon gis ne gan-ganoo yaa doon melokaanu Room.
The powerful light that had been brought about by recognizing the triple application of prophecy in regards to the three woes added an unsanctified logical support to their claim that the insects represented Islam. As is always the case, once a private interpretation is entertained a wresting of the Scriptures takes place in an attempt to uphold the false premise. In their work to uphold their view they demonstrated that they did not understand the principle of type and antitype.
Leer gu am soloon bi am njàppale njàngalem yeneen waxi Yàlla ci ñetti jëfandikoo yu yoon wi ci mbirum ñetti wo, yokk na seen wax ne rab yi dañoo tegtal Islaam ak benn dooleb xalaat bu sellul. Naka mu doon saa su nekk, bu ñu jàppee benn tekki bu jóge ci seen bopp, dañuy jéngal Mbind mi ngir jébbal tegu gu dëggul ga. Ci seen liggéey ngir taxawal seeni gis-gis, wone nañu ne xamuñu pexeem melokaan ak matukaayam.
In theological and biblical studies, the terms “type” and “antitype” are used to describe a relationship between two elements, where one prefigures or foreshadows the other. This concept often falls under the broader categories of “shadow” and “substance.”
Ci njàngum yàlla ak yu Mbind mi, baat yi “type” ak “antitype” dañuy jëfandikoo ngir melal diggante ñaari mbir, foofu benn di jiitu yeneen wi walla di ko won lu jiitu. Xalaat bii lu bare dafa bokk ci mbooloo yu gëna yaatu yi ñuy wax “ker” ak “dëgg-dëgg bi.”
A type is an event, person, or institution in the Old Testament that prefigures or foreshadows a corresponding event, person, or institution in the New Testament. It serves as a symbolic precursor. The antitype is the fulfillment or actualization of the type. It is the reality that was foreshadowed by the type. The concept of “shadow” and “substance” parallels the relationship between type and antitype. The “shadow” represents the (type), whereas the “substance” represents the (antitype).
Melokaan mooy mbir, nit, walla kurum bu nekk ci Kàddug Yàlla gu Yàgg ga, te di jëkk a misaal walla xamle lu ñuy fekk ci Kàddug Yàlla gu Bees gi, muy mbir, nit, walla kurum bu muy àndandoo. Mu ngi dox ni misaal bu jëkk bu leerale. Antitype mooy matug walla amug dëgg-dëgg gu melokaan ga doon misaalal. Mooy dëgg gi melokaan ga doon misaalal ba jëkk. Xalaat bi ñuy wax “ker” ak “dëgg-dëgg” dafa ànd ak diggante bi nekk ci diggante melokaan ak antitype. “Ker” gi dafa tekki (melokaan), waaye “dëgg-dëgg” gi dafa tekki (antitype).
Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: Which are a shadow of things to come; but the body is of Christ. Colossians 2:16, 17.
Kon nag kenn àtte leen nag ci lu jëm ci lekk, mbaa naan, mbaa ci mbirum bés bu sell, mbaa weer wu bees, mbaa fan yi ñu di noflaay: yooyu dafa mel ni ker giir yu ngiy ñëw; waaye dëgg-dëgg bi, ci Kirist la bokk. Kolos 2:16, 17.
For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. Hebrews 10:1.
Ndaxte yoon wi am na ker gu baax yi di ñëw, waaye du melo bu dëggu bu mbir yi ci seen bopp; moo tax mënul mukk, ak sarax yi ñuy joxe at mu nekk te sax ci lu dul jeex, matal ñi di ñëw ci moom. Hébreux 10:1.
In the post September 11, 2001 controversy over Joel, and the correct identification of papal Rome as symbolized by four insects, thus outlining the progressive destruction of Laodicean Adventism, those arguing that the insects were Islam, not only placed an unsanctified emphasis upon the triple application of the three woes, but they also pointed to types which pointed to the antitype of Rome, and claimed those types actually identified Islam. In doing so, they gave evidence that they either did not truly understand the principle of type and antitype, or they believed misrepresenting the types was a worthy means to justify the end.
Ci bi ñëw gannaaw Septembre 11, 2001, ci werante bu jëm ci Joel, ak ci ñu xam ni Room gu paap bi mooy li ñenti gan ña di màndargaale, te noonu di mel ni mu koy tëral ni ngeen aay bu yàgg a yàgg di yàq Addinaasimu Adventis bu Laodise, ñi doon wax ne gan ña Islam lañu doon, duleen rekk a teg benn ndam bu bañ a sell ci kaw jëfandikoo bu ñetti yoon bi ñetti alkande yi am; waaye itam dañoo joxaat ay misaal yu doon jublu ci antitype bu Room, te wax ne misaal yooyu mooy dëgg-dëgg melal Islam. Ci noonu, dañoo wone ne mbaa dañu xamoonul dëgg-dëgg njubteb “type” ak “antitype,” mbaa dañoo gëm ne wone lu dul dëgg ci misaal yi moo yelloo ngir man a taxawal jeexital bi.
In the current controversy over Rome, there is once again evidence that those holding to the flawed idea that the “robbers” of Daniel chapter eleven, verse fourteen is the United States do not correctly understand both the triple application of prophecy, or the principle of type and antitype.
Ci xulóo bu bees gi ci Romi, amnaat dénkaane ne ñi sax ci xalaat bu jubadi wi ne “sàcc yi” yu nekk ci Daniel saar fukk ak benn, ay wersu fukk ak ñeent, mooy États-Unis, xamuñu bu baax yenn ñaar yii: jëfandikoo yonent bi ñetti yoonam, ak itam sart bi ci misaal ak àgg-misaal.
When those who hold the view that the “robbers” are the United States seek to uphold their position they employ an application of a triple application of the three Rome’s, to supposedly prove that modern Rome, the third manifestation of Rome is the United States. Trusting that they are not purposely bearing false witness, and that they are only manifesting a blind ignorance of the rules of a triple application of prophecy, they employ a prophetic characteristic of the first two Rome’s and argue that a characteristic of Rome’s history identifies modern Rome.
Bu ñi gëm ne “sàcc yi” mooy États-Unis bi, bu ñuy jéema saxal seen taxawaay, dañuy jëfandikoo jëfekaay bu aju ci jëfandikoo ñetti yoon ci ñetti Room yi, ngir daanaka wone ne Room bu jamono jii, maanaam ñetteelu feeñug Room, mooy États-Unis bi. Ñu yaakaar ne duñu ci tegu nañu seede ju dul dëgg, te ne li ñuy wone mooy rekk gumba gu ñàkk xam-xam ci yoonu jëfandikoo ñetti yoon ci waxi yoonu Yàlla, dañuy jëfandikoo benn melokaanu yonent gu mel ci ñaari Room yu njëkk ya, te di werante ne benn jikko ci mboolem jaar-jaaru Room mooy rëyal Room bu jamono jii.
Pagan Rome is the first of three prophetic fulfillments of Rome. In Daniel chapter eight pagan Rome is the masculine little horn. In chapter two pagan Rome is statecraft. In Daniel seven pagan Rome divides into a ten-fold kingdom.
Room bu jaam mooy jëkk ci ñetti matug waxi yonent yi ci mbirum Room. Ci Daniel saar 8, Room bu jaam mooy ndaw mi góor. Ci saar 2, Room bu jaam mooy nguur gu aju ci yoonu réew mi. Ci Daniel 7, Room bu jaam dafa tasaroo nekk nguur gu am fukk ay cér.
The second manifestation of Rome is papal Rome, who in chapter eight is the feminine little horn, and who is churchcraft in chapter two, and who is the horn speaking blasphemies and plucks up three horns in chapter seven. Pagan Rome is a singular power, but papal Rome is a twofold power, representing the papal church as ruling over the statecraft of the previous political structures of pagan Rome. In 1798, the papal power received its deadly wound, but it did not cease to be a church, it only ceased to be a beast of Bible prophecy for the civil power it had previously controlled was removed.
Ñaareelu ñaareel bu Room mooy Room gu paap bi, moom mi nekk ci xarit wu ndaw wu jigéen ci saraxal 8, te moom itam mooy nguurug kërceen ci saraxal 2, te moom mooy xarit wi di wax ay yàqaar yu xas Yàlla te di buddi ñetti xarit ci saraxal 7. Room gu pagaan mooy benn doole rekk, waaye Room gu paap mooy ñaari doole, di firndeel jàngoro gi paap bi moom ci kaw nguurug réew yi nekkoon ca kanam te bokkoon ci tabaxu politig bu Room gu pagaan. Ci atum 1798, dooleb paap bi jot na ci ngaañ gu dee, waaye taxul ba mu bañ a nekk kërceen; li mu rekk moy dafa noppi nekk rab wu wax ci kàddu yonent yi ci Biibël, ndaxte dooleb réew mi mu doon tëye woon lu jiitu woon deñ nañu ko.
The second Rome is papal Rome and it only functioned as a power (beast) of Bible prophecy when it had the ability to control the power of the state to carry out its blasphemous plans. The first Rome was a singular power, the second Rome was a twofold power and the third Rome is a threefold power. The three manifestations of Rome are governed by the same principles as every triple application of prophecy. Prophetically there are three woes, three Babylon’s, three Rome’s and three Elijah’s. In terms of type and antitype the first two manifestation of any of the triple applications are types which provide the shadow of the third fulfillment, which is the antitype and substance of the triple application of prophecy.
Room bu ñaareel bi mooy Roomu paap yi, te mu doon na rekk doole bu nekkoon ci yeneen waxi Kàddu Yàlla yu yonent yi (rab wi) ba mu amee kàttan gu mu jàppale dooley réew mi ngir jëfandikoo ko ci yokk ay pexeem yu yàqante Yàlla. Room bu jëkk bi doon na benn doole, Room bu ñaareel bi doon na ñaar-fànn doole, te Room bu ñetteel bi mooy ñett-fànn doole. Ñetti woneyu Room yi ñu ngi doxal ci benn doxalin ak mboolem njariñ yu jiital bépp jëfandikoo gu am ñett yoon ci yonent. Ci wàllu yonent, am na ñetti alkande, ñetti Babilon, ñetti Room ak ñetti Eliya. Ci mbirum misaal ak dëgg-dëggam, ñaari wone yu jëkk yi ci bépp jëfandikoo gu am ñett yoon ay misaal lañu, te ñuy joxe ker gi ci matug ñetteelu matal gi, moom mi di dëgg-dëggam ak substance bu jëfandikoo gu am ñett yoon ci waxu yonent.
With Rome the characteristics of the first two Rome’s identify that both pagan and papal Rome gave the title of Pontifex Maximus to their ruler. Therefore, the title of the ruler of modern Rome would be Pontifex Maximus, a title never attributed to any president of the United States. The first two Rome’s would overcome three geographical obstacles in order to establish the authority upon the throne of their specific period of history. There is no evidence of the United States overcoming three geographical obstacles leading up to 1798.
Ak Room, melooy ñaari Room yu njëkk yi di wax ne Room gu pagan ak Room gu pap bi, ñoom ñaar ñépp daan nañu jox seen buur turu Pontifex Maximus. Moo tax turu buur bi ci Room gu jamono jii dina doon Pontifex Maximus, te turu woowu kenn masul koo jox benn president bu États-Unis. Ñaari Room yu njëkk yi daan nañu daan ñetti xeetu tere yu jëfandikook suuf ngir taxawal sañ-sañ bi ca nguur ga ci seen jamono wu wuutu ci jaar-jaar. Amul benn firnde ne États-Unis daan na daan ñetti tere yu jëfandikook suuf yu jiitu atum 1798.
The first two Rome’s had a specific period of time identified when they would rule supremely. In verse twenty-four of Daniel eleven pagan Rome is identified ruling for a “time,” or three hundred and sixty years, which it did from the Battle of Actium in 31 BC, until the year 330 AD. Repeatedly papal Rome is identified as ruling for twelve hundred and sixty years after the three horns were removed, from 538 until 1798. In Isaiah chapter twenty-three the United States is identified as reigning for seventy symbolic years, as the days of one king, but it never removed three geographical obstacles in advance of its ruling for seventy symbolic years.
Ñaari ñaari Room yi amoon nañu benn diir bu leer bu ñu xamle woon ngir seen nguur gu gën a mag. Ci wërsëg 24 ci Daniel 11, Room gu pagan bi ñu wax ne mooy nguuru ngir “jamono,” walla ñetti téeméeri ak juróom-benn-fukk fan ak juróom-benn-fukk at, te loolu la defoon dale ci xareb Actium atum 31 lu jiitu Almasi bi, ba ca atum 330 gannaaw Almasi bi. Lu bari yoon, Room gu paapal bi ñu xamle ne dafa nguuru woon ñaar-fukk ak juróom-benn téeméeri at ak juróom-benn-fukk at gannaaw ba ñetti ngembe yiñ leen dindi, dale ca 538 ba 1798. Ci Esayi saar 23, États-Unis bi ñu xamle ne mooy buur ngir juróom-ñaar-fukk at yu misaal, mel ni fan yi benn buur, waaye mosul dindi ñetti tere yu géografik yi lu jiitu nguuram gu juróom-ñaar-fukk at yu misaal.
Modern Rome is represented as overcoming the three geographical obstacles of the king of the south, the glorious land and Egypt in Daniel chapter eleven, verses forty to forty-two, and when those three obstacles are defeated and brought into the submission of Rome they then form the threefold union of the dragon, the beast and false prophet. John also informs us that the papal beast’s deadly wound is healed and that it then rules for forty-two symbolic months.
Room gu bees tey ñu ngi ko wone ni dafa daan ñetti tere yu ci géografii bu buur bu bëj-gànnaar, réew mi tedd ci ndam, ak Misra, ci Daniel saar fukk ak benn, ay saar ñeent-fukk ba ñeent-fukk ak ñaar; te bu ñetti tere yooyu daanu ba ñu teg leen ci suufalug Room, kon ñoo di booloo bi am ñetti xaaj: nago, rab wi, ak yonent bu fenkat. Yowaana itam xamal na nu ne gaana bu dee bu rab bu pap ya amoon dafa wérat, te gannaaw loolu mu nguur diir ñeent-fukk ak ñaari weer yu misaal.
And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:3–5.
Te ma gis benn benn ciy boppam mel ni ñu ko gaañu ba ci dee; waaye gaañu gi muy dee bi wéral na. Noonu àddina bépp ne jaaxle topp Rab wi. Ñu màggal dragon bi may Rab wi kàttan; te ñu màggal itam Rab wi, naan: Kan moo mengoo ak Rab wi? Ku mana xeex ak moom? Te ñu ko jox gémmiñ guy wax yu réy ak xasoo yu bon ci Yàlla; te ñu ko jox kàttan ngir mu sax ñaar-fukk ak ñaari weer. Peeñu Yuhanna 13:3–5.
The beast that rules for forty-two symbolic months after its deadly wound is healed is the Roman power.
Rabu ga nguur ci ñeent-fukk ak ñaar weer yu misaal yi gannaaw ba ñu fajee boppam bu gaañu ba tax mu bëggoon dee, mooy kàttanu Room.
The prophecy of Revelation 13 declares that the power represented by the beast with lamblike horns shall cause ‘the earth and them which dwell therein’ to worship the papacy—there symbolized by the beast ‘like unto a leopard.’ . .. In both the Old and the New World, the papacy will receive homage in the honor paid to the Sunday institution, that rests solely upon the authority of the Roman Church.” The Great Controversy, 578.
Yonent bu Revelasioŋ 13 day wax ne, kàttan gi ñu melale ak rab gu am ñaari baxi xar, dina tax “suuf si ak ñi ci dëkk” màggal papaas bi—fi, ñu melale ko ak rab gu “mel ni njàngat.”... Ci Addina bu Yàgg bi ak ci Addina bu Bees bi, papaas bi dina jot ndigal ak teral gi ñuy jox istitusoŋu dibeer bi, bi sukkandiku rekk ci sañ-sañu Këram Room. “The Great Controversy,” 578.
Pagan, the first Rome, ruled supremely for three hundred and sixty years in fulfillment of Daniel chapter eleven, verse twenty-four, and it did so after it removed three geographical obstacles in fulfillment of Daniel chapter eight, verse nine.
Bokk bu jaamu, Room bu njëkk bi, nguur na ci kaw lool ci ñetti téeméeri ak juróom-benn-fukk at ngir am matug Daniel saar fukki benn, aaya ñaar-fukk ak ñeent, te def na ko gannaaw ba mu dindi ñetti tere yu aju ci suuf ngir am matug Daniel saar juróom-ñett, aaya juróom-ñent.
Papal, the second Rome ruled supremely for twelve hundred and sixty years in fulfillment of several passages of Scripture, and it did so after it removed three geographical obstacles in fulfillment of Daniel chapter seven, verses eight and twenty.
Roma bu ñaareel bi, te Papaal moo ko jiite woon ak kàttan gu ëpp ci biir junni ak juróom-ñaar téeméer ak juróom-benn fukk at, ngir matal ay barab yu bari ci Mbind mi Sell mi; te def na loolu gannaaw ba mu dindi ñetti tere yu aju ci suuf, ngir matal li Daniel saar 7, aaya 8 ak 20 wax.
Modern Rome overcomes the king of the south in verse forty of Daniel eleven, and then in verse forty-one it overcomes the glorious land and in verse forty-two it overcomes Egypt. Modern Rome is the king of the north of Daniel chapter eleven.
Room gu bees gi war a nëent ci aaya ñaar-fukk ak ñeent ci Daniel fukk ak benn, te gannaaw loolu ci aaya ñaar-fukk ak benn mu noot suuf su màgg sa ndam, te ci aaya ñaar-fukk ak ñaar mu noot Misra. Room gu bees mooy buur bu bëj-gànnaar bi ci xaaj bu fukk ak benn bu Daniel.
Pagan, the first Rome, was a persecuting power, and papal, the second Rome, was a persecuting power and therefore modern Rome will be a persecuting power.
Roomu njëkk, mooy bu bokkoon ci yàlla yu dul Yàlla, dafa doon dooley buggal; te Roomu ñaareel bi, mooy bu bokkoon ci pape bi, dafa doon dooley buggal itam, ba tax na Roomu jamono jii di dooley buggal.
The United States will participate in the third persecution accomplished by modern Rome, but this doesn’t identify the United States as the papal power, it simply identifies a characteristic of the United States’ relationship to the papal power in the last days.
Etazini yi dina bokk ci ñetteelu fitna bi Room bu bees bi di def, waaye loolu du jàppale ne Etazini mooy kàttanu paap bi; dafa rekk wone benn melokaanu njàppandigalu Etazini ak kàttanu paap bi ci fan yu mujj ya.
Those who wish to argue that the United States is the “robbers of thy people” in the last days employ the triple application of the three Rome’s to incorrectly identify the United States. The flawed method they employ in the context of a triple application is based upon identifying a characteristic of the first two Rome’s, and insisting that a prophetic characteristic of Rome, and not Rome itself, is the third Rome.
Ñi bëgg a wutal ne États-Unis mooy “saccakat yi ci sa askan wi” ci mujju jamono, da ñuy jëfandikoo ñetti jëfekaayu ñetti Room ngir ràññee États-Unis ci lu baaxul. Yoonu wax ju ñu di jëfandikoo, ci mbirum ñetti jëfekaay boobu, dafa aju ci ràññee benn melokaanu ñaari Room yu njëkk yi, te ñuy dogal ne ab melokaanu yëgle gu Room la—waaye du Room ci boppam—mooy ñetteelu Room bi.
They identify Constantine’s first historical Sunday law in 321 AD, and then papal Rome’s Sunday law in 538 AD, to claim the soon-coming Sunday law in the United States defines the United States as modern Rome, and they also mix their flawed application by associating Jesus’ warning to flee when the “abominations of desolation” spoken of by Daniel, as the Sunday law. The “abomination of desolation” Jesus spoke of, points to two Sunday laws in the last days, but it is a very different symbolism in that it is a warning to flee, not the warning to shun the mark of the beast. Their flawed idea doesn’t even address that there are two specific Sunday laws in the last days.
Ñoom daldi xam ne yoonu dibeer bu njëkk bu Constantine yeesal ci taarix bi ci atum 321 AD, te mujj gi it yoonu dibeer bu Roomu paap bi ci atum 538 AD, ngir wax ne yoonu dibeer bu United States bi di ñëw lu yàggul määndal na ne United States mooy Room bu bees; te it dañuy jaxase seen jëfandikoo bu juumte bi, ci seen boole ndigalu Yeesu bi mu waxoon ne ñu daw su “ñaawtey yàqule” yi Daniel waxoon feeñee, ak yoonu dibeer bi. “Ñaawtey yàqule” yi Yeesu waxoon, di jublu ci ñaari yooni dibeer ci fan yu mujj yi, waaye loolu melokaan bu sore la, ndaxte mooy artu ngir daw, waaye du artu ngir ragal mandargay rab wi. Seeni xalaat yu juumte yooyu sax duñu jëfandikoo mukk ne am na ñaari yooni dibeer yu wuute ci fan yu mujj yi.
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains: Let him which is on the housetop not come down to take any thing out of his house: Neither let him which is in the field return back to take his clothes. And woe unto them that are with child, and to them that give suck in those days! But pray ye that your flight be not in the winter, neither on the sabbath day. Matthew 24:15–20.
Kon nag ngeen gis “ñaawte gu yàqu”, gi Yoonent bi Danyeel waxoon ci moom, taxaw ci bérab bu sell ba, (ku ko jàng, na ko xam): kon na ñi nekk ci Yudee daw dem ca tundu ya. Ku nekk ci kaw kër ga, bu wàcc ngir jël dara ci këram. Te it ku nekk ci tool bi, bu dellu gannaaw ngir jël ay yéreem. Naka toroxte yi ñuy yëngu ak ëmb, ak ñi di nàmpaloo ci fan yooyu! Waaye ñaanleen ngir seen daw ba bañ a xew ci jamonoju lolli mbaa ci bésu Noflaay. Macë 24:15–20.
“The abomination of desolation, spoken of by Daniel the prophet,” was a sign which Jesus gave to His people that identified when they should flee from the coming destruction of Jerusalem as pagan Rome besieged and thereafter destroyed the sanctuary and city from the year 66 to the year 70 AD.
«Njub mu bon bi, bi yonentale woon ci Daniel yonent bi,» mooy wonte bu Yeesu joxoon ay nitam ngir xam saa su ñu war a daw ci yàqute bu Yerusalem di ñëw, bi Room guy jaam tuur ay xërëm nekkee ko wër te gannaaw loolu yàq kër yàlla ga ak dëkk ba diggante atum 66 ak atum 70 gannaaw juddug Kirist.
“Jesus declared to the listening disciples the judgments that were to fall upon apostate Israel, and especially the retributive vengeance that would come upon them for their rejection and crucifixion of the Messiah. Unmistakable signs would precede the awful climax. The dreaded hour would come suddenly and swiftly. And the Saviour warned His followers: ‘When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) then let them which be in Judea flee into the mountains.’ Matthew 24:15, 16; Luke 21:20, 21. When the idolatrous standards of the Romans should be set up in the holy ground, which extended some furlongs outside the city walls, then the followers of Christ were to find safety in flight. When the warning sign should be seen, those who would escape must make no delay. . ..
“Yeesu yégle woon taalibé yi di déglu àtte yi war a dal ci Israyil gu wacc ci ngëm, rawatina faydaag njubte mi leen di dikkal ngir seen bañ Mesii bi ak seen daaj ko ca bant ba. Màndarga yu leer te amul benn dofante dina jiitu njàqare ju yées bu metti jii. Waxtu woowu ñu ragaloon dina ñëw ci mbir mu gaaw te yàggul. Te Musalkat bi artu na ay toppkatam ne: ‘Bu ngeen gisoon nag bañ-bakku yàqug wi, wi Danyeel yonent bi waxoon, taxaw ci bérab bu sell bi, (ku koy jàng, na ko xam): kon na ñi nekk ci Yudee daw ca tundi ya.’ Macë 24:15, 16; Luug 21:20, 21. Bu seenñu bokk ca xërëm yi Rom yi, yu bokk ci jaamu xérëm, sampoowee ci suuf su sell si, su yaataloon ay furlong yu jëm bitim miir yi dëkk ba, kon waroon na toppkat Kirist yi seet kaaraange ci daw. Bu ñu gisee màndarga waare wi, ñi bëgg a rëccu waruñoo yéex dara....”
“Not one Christian perished in the destruction of Jerusalem. Christ had given His disciples warning, and all who believed His words watched for the promised sign. . . . Without delay they fled to a place of safety—the city of Pella, in the land of Perea, beyond Jordan.” The Great Controversy, 25, 30.
“Benn Kiristaan kenn deewee ci yàqug Yerusalem. Kirist dafa woon diine ay taalibeem artu, te ñépp ñi gëm ay waxam daan taxawu xel ci mandarga mi ñu digoon.... Ci saa si teewul, ñu daw dem bérab bu kaaraange—dëkkub Pella, ci suufu Perea, bëj-gannaaw Dëkkal Yordaan.” The Great Controversy, 25, 30.
As the year 538 approached, the Christians of that era recognized that the church had been corrupted by a compromise with the religion of paganism, and based upon the warning of Christ, and in conjunction with the light given through the apostle Paul’s testimony in 2 Thessalonians chapter two, they fled into the prophetic wilderness of the twelve hundred and sixty years.
Bi atum 538 di ñëwsi, Kiristaan yi ci jamono jooju xamoon nañu ne kërceg gi yàq na ndax juboo ak diiney ñaareel, te ci kaw waxtaanu artu Kirist, ak ci bokk ak leer gi ñu jot jaarale ko ci seedeb ndaw-yalwaat bi Pool ci 2 Tessalonig, saar 2, dañu daw dugg ci màndiŋu waxi yonent bi di junni ak juróom-ñeent-fukk ak benn-fukk at.
“But before the coming of Christ, important developments in the religious world, foretold in prophecy, were to take place. The apostle declared: ‘Be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.’
“Waaye bala Kristo ñëwul, am na lu amoon war a xew ci àddina diine ji, yu waxeesoon ci waxu yëgle. Ndawul Yàlla bi wax na ne: ‘Bu leen kenn yéngu gaaw ci xel, mbaa ngeen tiit, du ci ndigalu ruu, du ci wax, du ci bataaxal bu mel ni jógge ci nun, ni bésu Kristo jagoo na. Bu leen kenn nax ci benn anam: ndaxte bés booba du ñëw ludul bu gànt gu mag ga jëkkëree, te góor gu bàkkaar gi feeñ, moom doomu réer ga; moom miy weddi te yékkati boppam ca kaw lépp lu ñuy wax Yàlla walla lu ñuy jaamu; ba tax mu toog ci kër Yàlla gi ni ku nekk Yàlla, di won ne moom mooy Yàlla.’”
“Paul’s words were not to be misinterpreted. It was not to be taught that he, by special revelation, had warned the Thessalonians of the immediate coming of Christ. Such a position would cause confusion of faith; for disappointment often leads to unbelief. The apostle therefore cautioned the brethren to receive no such message as coming from him, and he proceeded to emphasize the fact that the papal power, so clearly described by the prophet Daniel, was yet to rise and wage war against God’s people. Until this power should have performed its deadly and blasphemous work, it would be in vain for the church to look for the coming of their Lord. ‘Remember ye not,’ Paul inquired, ‘that, when I was yet with you, I told you these things?’
“Waxi Pool duñu ko war a jàngat lu jubadi. Duñu war a jàngale ne moom, ci ndigal gu am solo gu joge ci xam-xamu Yàlla buy ubbeeku, moo artu waa Tesalonik ne ñëwug Kirist dafa jege lool. Taxawaay boobu dina jur jaxasoo ci ngëm; ndaxte yéemu ak tiis dina yomb a jur bañ ngëm. Moo tax ndaw li moo waar ay bokkam yi ne buñu nangu benn yégle noonu mel ni mu joge ci moom, te mu jóg ba fësal ne kàttanu baapal, gi yonent bi Daniyel waxe lu leer ci mbindam, dafa war a feeñ te xeex ak askanu Yàlla. Ba kàttan googu di def liggéeyam buy rey te fees dell ak xasawloo, dina neen la këru mbooloo mi séentu ñëwug Boroomam. ‘Ndax fàttalikuwuleen,’ la Pool laaj, ‘ne ba ma nekkee ak yéen, waxoon naa leen yëf yii?’”
“Terrible were the trials that were to beset the true church. Even at the time when the apostle was writing, the ‘mystery of iniquity’ had already begun to work. The developments that were to take place in the future were to be ‘after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish.’
“Nattu na jafe-jafe la yi doon dal mbooloom gëm-gëm gu dëgg gi. Sax ci jamono ji ndaw lii doon bindee, “mbóotum ñaawteef” ba noppi tàmbalee liggéey. Yoonu jëf yi waroon a am ci kanam, dañoo war a doon “ni Seytaane di jëfee ak kàttan gu mat, ak ay kéemaan ak ay wonder yu fen, ak bépp naxteefu njubadi ci ñi di sànku.”
“Especially solemn is the apostle’s statement regarding those who should refuse to receive ‘the love of the truth.’ ‘For this cause,’ he declared of all who should deliberately reject the messages of truth, ‘God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ Men cannot with impunity reject the warnings that God in mercy sends them. From those who persist in turning from these warnings, God withdraws His Spirit, leaving them to the deceptions that they love.” Acts of the Apostles, 265, 266.
“Loolu moo gën a metti ci waxu ndaw li yonnent bi waxoon ci ñi di bañ a nangu ‘mbëggeelug dëgg gi.’ ‘Ndax lii,’ la waxoon ci ñépp ñi di bëgg a bañ yëgle yi dëgg, ‘Yàlla dina leen yónnee réer gu tar, ngir ñu gëm fen: ngir ñépp ñi gëmul woon dëgg, waaye bëgg njubadi, ñu ñàkk.’ Nit ñi duñu man a bañ ci lu amul mbugal artu yi Yàlla di leen yónnee ci yërmande. Ñi sax ci dummóoyu jëm woon sore artu yooyu, Yàlla dina dindi Xelam ci seen kaw, bàyyi leen ci nax yi ñu bëgg.” Acts of the Apostles, 265, 266.
The compromise between paganism and the church was the warning sign that led the Christians of that era to separate from papal Rome, but it should be noted that the light that Paul contributed to Jesus’ warning to flee, is the same passage that William Miller came to understand that “the daily” of the book of Daniel represented pagan Rome. The prophetic relationship between pagan Rome restraining, and then falling away in order for papal Rome to ascend to the throne was a truth that must be understood, for the consequences of not recognizing the prophetic relationship would bring strong delusion upon those who did not love that truth. Sister White addresses the same history:
Dëppoo gi nekkoon diggante paganism ak kërgëm gi moo doon mandarga gu leer, gu yonnee Kiristaan yi jamonoy boobu ngir seetaan ak Room bu baamtu bi; waaye war nañu seet ne leer gi Pool yokk ci waarey Yeesu bi ngir daw, mooy benn xaaj boobu la William Miller xam ne “bés bu nekk” bi ci téereb Daniel dafay tekki Room bu pagan. Jëfandikoo bu wax ju yàggu ci yoonu yoon wi ci diggante Room bu pagan, miy téye, te gannaaw loolu daanu ngir Room bu baamtu bi man a yéeg ca nguur ga, mooy dëgg gu war a xamle; ndaxte ay tawfeex yi di xeex ci ñi bëgguloon dëgg boobu dinañu indi nax gu tar ci seen kaw, su ñu mënul woon xàmmi jëfandikoo bu wax ju yàggu boobu. Sœur White wax na ci benn tarix boobu it:
“It required a desperate struggle for those who would be faithful to stand firm against the deceptions and abominations which were disguised in sacerdotal garments and introduced into the church. The Bible was not accepted as the standard of faith. The doctrine of religious freedom was termed heresy, and its upholders were hated and proscribed.
“Dafa soxla woon na ñi bëgg a nekk ku takku ci ngëm ngir taxaw bu dëgër ci kanam naxari ak ñaawtéef ya, yi ñu solale woon yére saraxalekat te dugal leen ci biir kërceg gi. Bibil bi nanguwuñu ko ni mooy sàsukaayu ngëm. Jàngale njubalu gor-gorlu diine bi, ñu tudde ko yoonu bàkkaar, te ñi koy taxawal dañu leen bañ te tere leen.”
“After a long and severe conflict, the faithful few decided to dissolve all union with the apostate church if she still refused to free herself from falsehood and idolatry. They saw that separation was an absolute necessity if they would obey the word of God. They dared not tolerate errors fatal to their own souls, and set an example which would imperil the faith of their children and children’s children. To secure peace and unity they were ready to make any concession consistent with fidelity to God; but they felt that even peace would be too dearly purchased at the sacrifice of principle. If unity could be secured only by the compromise of truth and righteousness, then let there be difference, and even war.” The Great Controversy, 45, 46.
«Gannaaw xare bu yàgg te metti amee, ñu ñu takku ci ngëm yi néew daldi dogu ne dañuy tas mbooleem booloo ak kanam jëfandikukat gi wone ne dafa dëddu, su fekkee ne moom sax duma bëgg a gore boppam ci fen ak bokk-ci-jaamu xërëm. Gis nañu ne tasoo boobu dafa doon lu war te kenn manula ko moytu, ndax su ñu bëggee topp Kàddu Yàlla. Ñoom ñëwul woon ci muñal njuumte yu man a yàq seen bopp, te bañ nañu it a joxe misaal buy dugal seen doom ak doomi seen doom ci yoon wu man a yàq seen ngëm. Ngir wóor jàmm ak benn, dañu doon sax ci def lépp lu mën a deme ak màndargay sax ci Yàlla; waaye dafa leen feeñ ne sax jàmm dina fees lool ci njariñ bu ñu ko jëndee ak saraxal pexe. Su fekkee ne benn mën na am rekk ci dëppookatug dëgg ak njubte, kon na am wuute, ba sax xare.» The Great Controversy, 45, 46.
The prophetic relationship between the United States and the papacy in the last days has been typified, and emphasized, by Paul’s identification of the relationship between pagan and papal Rome leading up to 538 AD. In the triple application of Rome, pagan Rome fulfilled Jesus words identifying the abomination of desolation as a sign to flee, and papal Rome also fulfilled Jesus’ words. Sister White identifies another fulfillment of Christ’s words.
Jokkoo ci diggante États-Unis ak papasi bi ci fan yu mujj yi, ci yoon wu waxu Yàlla, ñu ko wone na ci misaal te dëgëral ko ci li Bulus xamale woon ci jokkoo ci diggante Room gu jaamakat ak Room gu papasi, ba agsi ci atum 538 AD. Ci ñetti jëfandikoo yi ñu joxe Room, Room gu jaamakat dafa mataloon kàdduy Yeesu yi mu waxoon ne xaalisug yàqu gi mooy màndarga ngir daw; te noonu itam Room gu papasi dafa matal kàdduy Yeesu yi. Sister White moom itam, dafay xamale beneen matalug kàdduy Kirist yi.
“It is no time now for God’s people to be fixing their affections or laying up their treasure in the world. The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Testimonies, volume 5, 464.
“Léegi jotul yàlla yi du jamono ji ñuy samp seen xol mbaa di denc seen alal ci addina si. Jamono ji sorewul, ba ni taalibey njàngat yu njëkk ya, dees na nu gaawloo seet dëkkuwaay bu wéet te weesu. Naka la wërgi-yaram Yerusalem bi ay xarekat Room waxoon tolluwaayu daw ci gëmkat yi nekk Yude, noonu itam jàppandikoo kàttan gi sunu réew di def ci ndigël gi di gaawloo bésub noppalu baab bi, dina doon artu bu nu. Bu boobaa, dina doon jamono ji ñuy bàyyi dëkk yu mag yi, ngir waajal bàyyi yu ndaw yi, ngir dem kër yu weesu ci béreb yu nëbbu ci diggu tund yi.” Testimonies, volume 5, 464.
For the Christians of Christ’s time period the warning identified when to flee Jerusalem. In the fifth and sixth century the warning for the Christians led them to flee into the wilderness.
Ñeel yi ci jamonoy Almasi, artu boobu moo leen won kañ lañu war a daw Yerusalem. Ci juróomeelu téeméeri at ak juróom-bennelu téeméeri at, artu boobu mooy li yóbbu Kiristaan yi ngir ñu daw dem ca màndiŋ ma.
And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. . .. And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. Revelation 12:6, 15–17.
Te jigéen ga daw ba ca màndiŋ ma, fa Yàlla waajalal ko barab, ngir ñu dundal ko fa di junni ak ñaari téeméer ak juróom-benn-fukk fan.... Te ñaar-i laaf yu màgg yu malaan-u réy lañu may jigéen ja, ngir mu naaw ba ca màndiŋ ma, ca barabam, fa ñuy yar ko di ab jamono, ak jamono yi, ak genn-wàll-u jamono, soreek kanam-u jaan ga. Te jaan ga sànni ndox ci gémmiñam mel ni dex gannaaw jigéen ja, ngir yóbbu ko ndox ma. Waaye suuf si dimbali jigéen ja, te suuf si ubbi gémmiñam, metti ndox mi njiit ga sànni woon ci gémmiñam. Noonu njiit ga mer lool ci jigéen ja, dem xare ak desit gi ci ñu soqikam, yi di sàmm ndigali Yàlla tey yor seede Jesu Kirist. Peeñu 12:6, 15–17.
Jesus always illustrates the end of a thing with the beginning of the thing, for He is Alpha and Omega. The warning of the abomination of desolation in the history of papal Rome was recognized when the papal power was recognized as standing in the holy place.
Yesu dafay wone jeexitu benn mbir ak njàlbéenu mbir moomu, ndaxte mooy Alfa ak Omega. Artuug bu jëm ci ñaawte gu yàq ci jaar-jaaru Roomu baabal bi, dees ko xam ne am na ba kàttanu baabal bi xamees na ko ne taxaw na ci bérab bu sell bi.
The warning is recorded by Matthew, Mark and Luke, and each reference has a slight variation of words. Matthew states, “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place,” and Mark states, “when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not.” Luke states, “when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains.”
Yoonu njàng mi bind nañu ko ci téereb Macë, Marq ak Luug, te benn-benn màkkan am na tuuti soppi ci baat yi. Macë nee na: «Kon bu ngeen gis yàqute gu bon gi, gi waxoon Daniel yonent bi, taxaw ci bérab bu sell bi,» te Marq nee na: «bu ngeen gis yàqute gu bon gi, gi waxoon Daniel yonent bi, taxaw fa mu warul a taxaw.» Luug nee na: «bu ngeen gis Yerusalem wër ci ay xarekat, xamleen ne yàqubam jege na. Kon ñi nekk ci Yudee nañu daw dem ca tundu ya.»
All three testimonies apply together. In a more specific application, Luke’s reference of Jerusalem being compassed with armies identifies the warning that when pagan Rome began its siege against Jerusalem in the year 66 AD, that Christians still in Jerusalem were to immediately flee. Matthew’s reference of “the holy place,” corresponds with Paul identifying the “man of sin” who “sitteth in the temple of God, showing himself that he is God,” thus representing the papal fulfillment of the “abomination of desolation.” Mark identifies the abomination of desolation standing where it ought not, and it corresponds to the warning to flee given to Adventism in the last days. Two of the warnings are associated with the command that whoever reads the warning should understand, and they all address a sign that was to inform the Christians of the era to flee.
Ñetti ñaari seede yii jëfandikoo nañu leen benn. Ci jëfandikoo bu gën a leer, li Luug wax ne Yerusalem dees na ko wër ak xarekat yi mooy xamle artu gi ne, bi Room gu pagan tàmbalee wër Yerusalem ci atum 66 gannaaw Kirist, Kiristaan yi nekkoon ci Yerusalem war nañu dafa gaaw, daw ci saa si. Li Macë wax ci “bérab bu sell bi,” méngoo na ak li Pool wax, di xàtt “nit ku bàkkaar bi” miy “toog ci kër Yàlla gi, di won boppam ne mooy Yàlla,” noonu muy tegtal matug baaxul gu paapal bi ci “yéefarug yàqule.” Maark mooy xamle yéefarug yàqule gi taxaw fa mu warul a nekk, te loolu méngoo na ak artu gi ñu joxe Adventisme ci fan yu mujj yi ne ñu daw. Ñaari ci artu yii ñëw ak ndigal li ne ku jàng artu gi war na ko xam, te ñoom ñépp dañuy wax ci màndarga wu waroon a xamal Kiristaanu jamono jooju ngir ñu daw.
The false application of a triple application that is misrepresented by those who claim the “robbers of thy people” are the United States, identifies that when the “abomination of desolation” is fulfilled at the Sunday law in the United States, that the Sunday law that then is enforced identifies the United States as Modern Rome, for pagan and papal Rome both previously enforced a Sunday law.
Jëfandikoo gu dul yoon ci benn ñetti jëfandikoo, bi ñiy wax ne “sàcc yi ci sa xeet” mooy États-Unis, day wone ne bu “yàqute gu nekk dëkkandoo” mattee ci yoonu Dibeer bi nekk ci États-Unis, kon yoonu Dibeer boobu bu ñu noppi doxal day xamle ne États-Unis mooy Room bu bees, ndaxte Room gu pagan ak Room gu papaal ñoom ñaar ñépp daan nañoo jëfandikoo yoonu Dibeer bu ni mel.
The problem with that flawed application is that the Sunday law of pagan Rome took place in the year 321 AD, but pagan Rome’s fulfillment of the “abomination of desolation” was fulfilled in the year 66 AD, 255 years before the Sunday law of 321 AD. So too, the compromise that produced the “man of sin” was already occurring in the time of Paul, who said, “the mystery of iniquity doth already work,” yet the papal Sunday law came over four centuries later. The first two witnesses in a triple application of prophecy establish the characteristics of the third fulfillment of the last days. The “abomination of desolation” in the last days, upon two historical witnesses, and three biblical records of Christ’s words, represents a warning to flee, not the enforcement of a Sunday law.
Jafe-jafe bi nekk ci boobu jëfandikoo bu jubadi mooy ne yoonu dibeeru Room bu bokkoon ci xarnu ay bokk yu xamul Yàlla ame na ci atum 321 gannaaw Krist, waaye matug Room boobu ci “ñaawteef, miy yàq” mat na ci atum 66 gannaaw Krist, 255 at la ko jiitu yoonu dibeeru bu 321 gannaaw Krist. Noonu itam, déggoo gu jur “nit ku bàkkaar” doon na xew ba noppi ci jamonoy Pool, mi waxoon ne, “kumpa gu bon, mi ngi ba noppi dox,” waaye yoonu dibeeru baab boobu dikk na gannaaw lu ëpp ñeenti téeméeri at. Ñaari seede yi jëkk ci jëfandikoo yonent gi ñett ngir benn, ñoo saxal melokaani matug ñetteel bi ci bés yu mujj yi. “Ñaawteef, miy yàq” ci bés yu mujj yi, ci kaw ñaari seede yu taarix ak ñetti bindu yu ci Biibël te di waxi Kirist, dafay tegtal ndigal ngir daw, waaye du doxalin yoonu dibeeru.
In the next article we will break down why the application is flawed in the context of established rules associated with a triple application of prophecy, and why the identification of the Sunday law in the context of the warning given by Christ is a misrepresentation of prophetic history.
Ci ëllëg yi nu ñëw, dina nu xamale bu leer lu tax jëfandikoo boobu am na ay ñàkk ci wàllu yoonu yi ñu samp ngir jëfandikoo yonent ci ñetti yoon, te lu tax it njàngum àtteb Dibeer bi ci wàllu artu bi Almasi bi joxe di ngistal bu wronk ci jaar-jaaru yonent.
“This compromise between paganism and Christianity resulted in the development of ‘the man of sin’ foretold in prophecy as opposing and exalting himself above God. That gigantic system of false religion is a masterpiece of Satan’s power—a monument of his efforts to seat himself upon the throne to rule the earth according to his will.” The Great Controversy, 50.
“Njàppandikoo bii diggante ñaareelu paganisme ak Kiristiyane am na mujj ci sosug ‘nit ku bàkkaar’ bi kàddug waxi dund gu njëkk waxoon ne dina juuyoo ak Yàlla te yékkati boppam ci kawam. Sistem bu mag boobu ci diine ju dul dëgg mooy safara bu réy ci dooley Seytaane—ab fàkku-jéemam ngir toog boppam ci gàngun nguur ngir nguuru àddina jiarale ko ci coobareem.” The Great Controversy, 50.