The abomination of desolation spoken of by Daniel the prophet is a sign for Christians in three different eras to flee. The Christians in Jerusalem fled when they saw the standards of the Roman armies encompassing Jerusalem in the year 66 AD. The Christians of the late fifth and early sixth century fled into the wilderness when they saw the man of sin in the temple of God proclaiming that he was God. In 1888 there was a series of Sunday laws introduced into the Congress of the United States by Senator Blair. Those bills were called the Blair bills, and they were an effort to identify Sunday as a National Day of Worship. Sunday worship is the mark of the beast, the mark of papal authority and the Constitution of the United States directly opposes the enforcement of a national religion as a test for the citizens of the United States.
Njaakaaru yàqu yégle, bi yonent bi Danyeel waxoon ci moom, mooy màndarga bu ñetti jamono yu wuute ngir Kiristaan yi daw. Kiristaan yi nekk Yerusalem dawnañu bi ñu gis sameen yi ay xarekat Rom wër Yerusalem atum 66 gannaaw Kirist. Kiristaan yi ci mujjantalu juróomi at yu téeméeri ak tàmbali juróom-benn at yu téeméeri dañoo daw ca àll ba bi ñu gis nit ku bàkkaar bi ci kër Yàlla, di yégle ne moom mooy Yàlla. Ci atum 1888 amna ab tëralin bu ay yoon yu jëm ci Dibéer ñëwoon ci Kongarees bu États-Unis, ci loxo Senatër Blair. Sàrt yooyu dañu leen woowe woon yoonu Blair yi, te dañoo doon jéem a xàmle ne Dibéer mooy Bés bu Réew mi jagleel càmm. Jaamu Dibéer mooy màndarga rab wi, màndargay sañ-sañu paap bi, te Dëgg-dëggu Réew mi États-Unis dafa jàppandikook bu leer wallug yëngal diine bu réew bi di sant ni melokaanu nattu ngir waa États-Unis.
It is this fact that is left out of the flawed application connected with identifying the United States as modern Rome. A triple application of prophecy possesses specific rules that govern its application. The rules identify that the prophetic characteristics of the first fulfillment are to be combined with the prophetic characteristics of the second fulfillment in order to establish the prophetic characteristics of the third fulfillment.
Lii mooy dëgg wi ñuy bàyyi ci boobu jëfandikoo bu am njuumte bi ñu boole ak xamle Etazini ni mooy Room bu jamono jii. Jëfandikoo yéene-kàddu gu ñetti yoon am na ay sartu yu spécifik yu jiite ni ñuy ko jëfandikoo. Sartu yi dajale ne, wara nañu boole melokaani yéene-kàddu yi ci jëfandikoo bu njëkk ak melokaani yéene-kàddu yi ci jëfandikoo bu ñaareel ngir taxawal melokaani yéene-kàddu yi ci jëfandikoo bu ñetteel bi.
The warning to flee, is a warning to flee from a coming persecution. In Christ’s era the persecution was the destruction of Jerusalem and the temple in the year 70. The warning sign of that approaching persecution was given in the year 66 AD. The warning to flee in the late fifth and early sixth century was identified by Paul as the recognition of a falling away of prophetic Pergamos, which represented pagan Rome. There was to be a falling away first, in order for the man of sin who would proclaim himself as God to be revealed. In the history approaching 538, pagan Rome that had restrained, or as Paul stated “withholdeth” was taken away, and as Pergamos fell away and the sign to flee arrived and directed the faithful to separate from the papal churches communion. Then in 538, at the Counsel of Orleans the papal power passed a Sunday law, and the twelve hundred and sixty years of papal persecution began.
Artu ngir njàq, mooy artu ngir daw ci fitna bu di ñëw. Ci jamonoy Almasi bi, fitna boobu mooy yàqug Yerusalem ak kër Yàlla ga ci atum 70. Mandarga bu artu woon ngir xam ne fitna boobu jege na, joxees na ko ci atum 66 gannaaw Almasi. Artu ngir daw bi ci mujjug juróom ñenteel xarnu ba ca njàlbéenu juróom bennaat xarnu, Pool mooy ki ko firndeel ni mooy xamug wéeru Pergam bu yonent yi waxoon, te muy melal Room gu bokkoon ci ñaareel diine. Dafa waroon am njëngat bu jiitu, ngir nit ku bàkkaar, kiy yégle boppam ne moom mooy Yàlla, man a feeñ. Ci jaar-jaaru mbootaay mi jege atum 538, Room gu bokkoon ci ñaareel diine, gi tere woon, walla ni Pool waxe “téy,” dindi nañu ko; te bi Pergam wéeree, te mandarga bu artu ngir daw aksi, mu jubbanti ñi takku ngëm ñu tàqale seen bopp ak booloog njël gu mbooloom kërkati paab bi. Gannaaw loolu, ci atum 538, ca Ndajem Orléans, kàttanu paab bi jox na ab yoonu Dibéer, te juróom benn téeméeri at ak juróom ñaar fukk ak juróom bennoo at yu fitnay paab bi tàmbali nañu.
The first two witnesses identify clearly that the third fulfillment of the warning to flee given by Christ preceded the actual persecution. The destruction of Jerusalem came exactly three and a half years after the siege of Cestius began in 66 AD, thus allowing the Christians to flee in advance of the horrors of the second siege which was instigated by Titus and concluded with the destruction of the temple and city. In advance of the year 538, the Christians separated from the church of papal Rome, and prophetically fled into the wilderness, which represents the destruction of spiritual Jerusalem.
Ñaari seede yi ñaar day wone bu leer ne ñetteelu matug waxtaanu moytu ga Kirist joxe, jiitu na fitna gu dëgg ga. Yàqute Yerusalem dikk na bu dëgg ci ginnaaw ñetti at ak genn-wàll ak genn-wàll gannaaw bi Cestius tambalee wër dëkk ba ci atum 66 gannaaw Kirist; loolu may na Kiristaan yi ñu daw lu jiitu lu bon yi ak tiis yi ñaareelu wër gi, gi Titus taxawaloon te mu jeexee ci yàqute kër Yàlla gi ak dëkk ba. Lu jiitu atum 538, Kiristaan yi tas nañu seen bopp ak jaamu-katolig Roomu paapal, te ci kaadug yonent, dawu nañu ca màndiŋ ma, mi di tegtal yàqute Yerusalem gu xel mu sell gi.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.
Waaye kër gu xaar ba nekk biti kër gu sell ga, bàyyi ko, te bul ko natt; ndaxte joxees na ko xeeti ñi dul Yawut yi, te dëkk bu sell bi dinañu ko dóor ci suufu tànk ñaar-fukk ak ñaari weer. Te dinaa may sama ñaari seede yi kàttan, te dinañu wax ci turu Yàlla di seetal, junni ak ñaari téeméer ak juróom-benn-fukk fan, sol yéréy saaku. Peeñu Yuhanna 11:2, 3.
In both illustrations of the warning to flee, the warning precedes the persecution, and the persecution is represented by Rome, whether pagan or papal, trampling down Jerusalem, whether literal or spiritual. The warning to flee for Seventh-day Adventist was the Blair bill in 1888. In the first fulfillment in the history of pagan Rome the Christians were to flee from Jerusalem, and in fulfillment of papal Rome the Christians fled into the wilderness. For Adventism the warning was to flee into the country.
Ci ñaari misaal yi ci artu ngir daw bi, artu bi jiitu na fitna bi, te fitna bi Rome moo koy tekki, muy Room gu bokk ci jaamono yu xarnu yi walla gu papal, di daane Yerusalem, muy Yerusalem gu dëgg-wallaa gu ruq. Artu ngir daw bi ñeeloon Seventh-day Adventist mooyoon yoonu Blair bi ci atum 1888. Ci njëkk matale bi ci taariixu Room gu bokk ci jaamono yu xarnu yi, Kiristaan yi dañoo war a daw bàyyi Yerusalem, te ci matale gu papal Rome, Kiristaan yi daw nañu jëmsi ci màndiŋ ma. Ngir Adventism, artu bi mooyoon ngir daw dem ca réew mi.
“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 jamonul Yàlla yi di taxawal seen xol, walla di dajale seen alal ci àddina. Jamono jëgegul, ba nu mel ni taalibey jëkk ya, dees na nu gaawloo ngir wutraw ay làqub yu neen te weesu. Naka ñu wër Yerusalem ak xarekat Room yi doon màndarga ga tax Kiristaan yu Yudee yi daw, noonu itam jàppale kàttan gi sunu réew di ko def ci ndigal gi di forcé dibéer bu baapal bi, dina nekk waare bu nu. Bu boobaa moo doy jamono jii nu bàyyi dëkk yu mag yi, ngir waajal bàyyi yu ndaw yi it, jëm ci kër yu daldi ci ay bérab yu weesu ci biir tundi yi.” Testimonies, volume 5, 464.
“The assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us,” was fulfilled when the abomination of desolation, in agreement with Mark’s words was “standing where it ought not.” In 1888, the Congress of the United States was considering a law in direct contradiction to a primary element of the Constitution, and at that point Seventh-day Adventists were to leave the cities and move to the country.
“Nguur gi sunu réew ci ndigël gi di doxal bésu noflaay bu paapal bi, dina doon ab waxtaanu artu ci nun,” lañu matale woon ba yàqute gu wérul ga, ci déggoo ak kàddu yi Mark wax, doon “taxaw fa warul a nekk.” Ci atum 1888, Kongre bii ci États-Unis doon seet yoon wu jeng ak benn mbir mu njëkk ci Dastuur bi, te ca jamono jooju, Mbooloom Adventiste yi di sàmm bésub juróom-ñaareel bi dañoo waroon a génn dëkk yi, dem dëkk ba ca àll ba.
“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, 30.
“Benn Kiristaan bu sànku Yerusalem deesul. Kirist dafa artu ay taalibeem, te ñépp ñi gëm ay waxam daan xool te yëngu ci ngërëm mandarga ga mu dige woon.... Ci saa si lañu daw ba jot ci bérab bu wóor—dëkkub Pella, ci suuf Perea, wàcc ci dexu Yurdan.” The Great Controversy, 30.
The prophetic characteristics of the first of the warning signs to flee, represent the third and final fulfillment. Sometimes those prophetic characteristics produce a double fulfillment in the third fulfillment. An example of this is the three Elijah’s. The line of Elijah in his confrontation with Jezebel, Ahab and the prophets of Baal, combined with the characteristics of John the Baptist, the second Elijah, in his confrontation with Herodias, Herod and Salome establish that in the last days, for the third and final fulfillment of a triple application is always in the last days, Elijah and John represent two classes of God’s people. One class represented by Elijah do not die, and the other class represented by John do die. The two classes are also represented in Revelation chapter seven as the one hundred and forty-four thousand, who do not die, and the great multitude that do die.
Melo yu jëfandikukat bu njëkk ci màndargay yëgle yi ngir daw, dafay tektal ñetteelu matal bi ak bu mujj. Yenn saa, melo yu yonent yooyu dafay jur ñaari matal ci bi ñetteel bi. Misaal bu loolu mooy ñetti Eliya yi. Rëddin Eliya ci xeexam ak Jezabel, Akab ak yonenti Baal yi, boolees ko ak melo yu Yaxya Miy Sóob, ñaareelu Eliya bi, ci xeexam ak Erodiyas, Erodd ak Salome, dañuy taxawal ne ci fan yu mujj yi, ndaxte ñetteelu matal bi ak bu mujj ci jëfandikoo bu ñetti yoon mas naa nekk ci fan yu mujj yi, Eliya ak Yaxya dañuy tektal ñaari xeet yu nit ñi Yàlla. Benn xeet bi, bi Eliya di tektal, duñu dee; te beneen xeet bi, bi Yaxya di tektal, dañuy dee. Ñaari xeet yooyu itam, ñoom lañuy tektal ci Peeñu 7 ci téeméeri junni ak ñeent-fukk ak ñeent ñaar ñi, ñi dul dee, ak mbooloom mag mi, ñi di dee.
In the three Babylon’s a similar element of the prophetic message is that the first Babylon is represented by Nimrod, but the second Babylon is represented by the first and last kings, Nebuchadnezzar and Belshazzar. Nebuchadnezzar represents those in Babylon who will be saved, and Belshazzar, those in Babylon who will be lost.
Ci ñetti Babilon yu ñatt yi, am na benn bopp bu nirooy ci yëgle gu yonent yi mooy ne Babilon bu njëkk bi Nimrod moo ko fànn, waaye Babilon bu ñaareel bi, ñaari buur yu njëkk te mujj, Nebukadnesar ak Belsasar, ñoo koy fànn. Nebukadnesar dafay tegtal ñi nekk ci Babilon te ñu di weesu, te Belsasar, ñi nekk ci Babilon te ñu di sànku.
In the last days there are two Sunday laws that are the subject of Bible prophecy. The first is the soon-coming Sunday law in the United States, and the second is the Sunday law that is forced upon the entire world. Those two Sunday laws were typified by the Sunday law of pagan Rome, when in the year 321, Constantine enforced the first Sunday law, followed by the Sunday law of Papal Rome in 538. Pagan Rome is one of several prophetic types that prefigure the United States, and the Sunday law of 321, typifies the soon-coming Sunday law in the United States. The papal Sunday law of 538 typifies the Sunday law that is enforced upon the entire world. The flawed view that the United States is typified by the robbers in Daniel eleven tries to employ the soon-coming Sunday law in the United States as evidence to claim that the Sunday law in the United States proves that the United States is modern Rome, and disregards that there is another Sunday law that is forced upon every nation of the world by the threefold union of the dragon, the beast and false prophet.
Ca jamono yu mujj, am na ñaari yoonu Dibéer yu nekk mbir mi kàddu yoonent bi ci Biibël wax. Ki jëkk mooy yoonu Dibéer bi di ñëw léegi ci États-Unis, te ñaareel bi mooy yoonu Dibéer bi ñuy gaawloo ci àddina sépp. Ñaari yoonu Dibéer yooyu, yoonu Dibéer bu Room gu xeeruloon ci jamono ñaaw a leen misaalal, ba ci atum 321, Constantine dafa doxal yoonu Dibéer bi jëkk, te ginnaaw loolu yoonu Dibéer bu Room gu Pap bi ci 538. Room gu xeeruloon benn la ci misaal yiy yoonente yi di jëfandikoo ngir won lu jiitu États-Unis, te yoonu Dibéer bu 321 mooy misaal buy jëme ci yoonu Dibéer bi di ñëw léegi ci États-Unis. Yoonu Dibéer bu Pap bi ci 538 mooy misaal buy jëme ci yoonu Dibéer bi ñuy gaawloo ci àddina sépp. Gis-gis bu sàqu bi ne États-Unis mooy li ñaaykat ya di misaalal ci Daniel fukki benn, dafay jéem a jëfandikoo yoonu Dibéer bi di ñëw léegi ci États-Unis ngir def ko firnde ngir wax ne yoonu Dibéer bi ci États-Unis mooy firnde ne États-Unis mooy Room bu bees, te muy bañ a jàppale ne am na beneen yoonu Dibéer buy gaawloo kow xeeti àddina yépp jaarale ko ci booloo gu ñatt gi: njaay mi, rab wi, ak yonent bu dëggul bi.
If a Sunday law in the United States identifies the United States as Modern Rome, then what does the worldwide Sunday law identify? The three Rome’s identify that Modern Rome, which is threefold, will enforce two distinct Sunday laws. The first is in the United States and was typified by Constantine’s Sunday law in 321, and the second is the entire world, as typified by the papal Sunday law of 538. To employ the Sunday law in the United States in the context of a triple application of prophecy to claim that the Sunday law proves who is Modern Rome, is to disregard the prophetic characteristics established by pagan and papal Rome. There are two distinct Sunday laws in the last days, and neither is a proof to identify the robbers of the people are the United States. When the testimony of pagan and papal Rome is misrepresented to uphold a private interpretation, as is currently being done, it demonstrates that those seeking to uphold their private interpretation do not understand type and antitype.
Bu ndigalu Dimas ci États-Unis miy xàmmi États-Unis ne mooy Room bu bees bi, kon ndigalu Dimas bu àddina bépp miy xàmmi lan? Ñaari Room yi ak ñetteelu bi di won ne Room bu bees bi, mi am ñetti wàll, dina jëfandikoo ñaari ndigal yu wuute ci bésu Dimas. Bi njëkk mooy ci États-Unis, te moomu la ndigalu Dimas bu Constantine ci atum 321 tëraloon ngir misaal; ñaareel bi mooy ci àddina bépp, ni ko ndigalu Dimas bu papa yi ci 538 misaalalee. Jëfandikoo ndigalu Dimas ci États-Unis ci mbirum jëfandikoo yonent gi ci ñetti yoon ngir wax ne ndigalu Dimas mooy firnde ngir xàmmi ku doon Room bu bees, mooy bañ a jàpp xàll yi yonent yi sampoon ci Room bu pagan ak Room bu papa. Am na ñaari ndigal yu wuute ci bés yu mujj yi, te benn ci ñoom du firnde ngir xàmmi ne États-Unis mooy sàcc yi teg seen bopp ci kaw nit ñi. Bu seede Room bu pagan ak Room bu papa ñàkk a tegu ci dëgg ngir taxawal ab tekkiin bu nit moom, ni ñu koy def léegi, loolu dafay won ne ñi di seet a taxawal seen tekkiin bu nit moom xam-uñu li di misaal ak li koy matale.
Pagan Rome is a type of the United States, and papal Rome typifies modern Rome. Along with this misapplication of a triple application of prophecy, and the claim that what is being taught is set in the context of “type and antitype,” is the other failure of defining the “abomination of desolation” as it is represented within the context of a triple application of prophecy.
Room bu jaam a bokk na ak misaal bu Etazini yi, te Roomu paap bi mooy misaalu Roomu jamono jii. Ànd ak jëfandikoo bu baaxul bii ci jëme benn yëngu-yënguw waxu Yàlla bu am ñetti jëfandikoo, ak wax ju ne li ñuy jàngale mi ngi nekk ci wàllu “misaal ak matalug misaal,” am na itam beneen bàkkaar bi di faral di tekki “yéqaleg alag” bi ni mu feeñee ci biir wàllu benn yëngu-yënguw waxu Yàlla bu am ñetti jëfandikoo.
From the year 66 to the year 70 AD, two Roman generals attacked Jerusalem. Both generals, Cestius and Titus began with a siege, but only one withdrew from the siege for a brief period of time, which providentially allowed the Christians to flee. It was the first siege under Cestius that the Christians recognized the warning to flee. When Titus arrived to carry on the warfare against Jerusalem in the year 70 AD, he began with a siege and did not cease until Jerusalem and the temple were destroyed. The warning of Jesus contains two steps. First is the sign to flee, and thereafter the persecution. In the fulfillment of the warning in the fifth and sixth centuries the Christians separated from the corrupt Roman church before 538, and then the persecution began.
Bëgg at miin 66 ba ci miin 70 gannaaw Kirist, ñaari jëfandikukat xare yu Room daanu nañu Yerusalem. Ñoom ñaar, Cestius ak Titus, tambalee nañu ak wër-gu-yëngël, waaye kenn rekk moo taxawul ci wër-googu ab diir bu gàtt, te loolu, ci dogalu Yàlla, may na Kiristaan yi ngir daw. Mooy wër wi njëkk bi Cestius defoon la Kiristaan yi xamoon ne mooy artu bi leen war a daw. Bi Titus agsee ngir jëfandikoo xare bi ci Yerusalem ci atum 70 gannaaw Kirist, mu tambali ak wër-gu-yëngël te taxawul ba ker Yerusalem ak kër Yàlla gi yàqu ba noppi. Artu Yeesu bi am na ñaari jéego. Jëkk, mooy màndarga bi war a tax ñu daw; gannaaw loolu, fitnaal bi tàmbali. Ci matug artu boobu ci juróomeel ak juróombeneelu xarnu yi, Kiristaan yi dajaleesuñu ak kërgëm mu Room ga yàqulu woon bala 538, te gannaaw loolu fitnaal bi tàmbali.
Paul is very clear that all the recorded history of ancient Israel was written for those living in the last days, and that all those histories were types, although the Greek word “typos,” meaning types is translated as ensamples in his classic presentation of this truth.
Pool mi ngi leer lool ne mboolem jaar-jaari waxtu yi ñu bind ci mbiri Israayil gu yàgg gi, ñu bindoon na ko ngir ñi dund ci fan yu mujj yi, te mboolem jaar-jaari yooyu dañoo doon misaal yu njëkk; doonte baat bu Gereg bi “typos,” buy tekki misaal yu njëkk, ñu ko tekkiwoon ay misaal ci wane gu xóot gi mu joxe ci dëgg gii.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.
Léegi nag yépp xewal nañu ci seen kaw ngir nekk ay misaal; te bindees nañu leen ngir sunu artu, ñoom ñi mujjug àddina ji dikkal. 1 Corinthians 10:11.
The histories in chapter ten which Paul uses to set the context for this truth was not a history of ancient Israel acting righteously.
Jëfandikoo yi nekk ci kapitel fukk bi, yi Pawulo jëfandikoo ngir sampu xalaat bii ci dëkkam, doonul jaar-jaar bu Israyil yu yàgg yoon a def lu jub.
But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. 1 Corinthians 10:5–9.
Waaye Yàlla neexulwoon ak ñu bare ci ñoom; ndaxte ñu daanuwoon ca màndiŋ ba. Léegi mbir yooyu nekkoon nañu sunuy misaal, ngir nu bañ a bëgg lu bon, ni ñoom itam bëggoon lu bon. Buleen bokk ci jaamu tuur, ni ñenn ci ñoom bokke woon ci; ni ñu bindee ne: “Nit ña toog nañu ngir lekk ak naan, te ñu jóg ngir fo.” Buleen itam def njaaloo, ni ñenn ci ñoom defe woon ko, ba ñu daanu benn bés ñaar-fukk ak ñett junni. Buleen itam nattu Kirist, ni ñenn ci ñoom nattu ko woon, ba jaan yu rey leen. 1 Korent 10:5–9.
Sacred history is a record of both the righteousness and unrighteousness of God’s people, but in either record the history is still a type for God’s people living in the last days. The history of the rebellion in Minneapolis in 1888, is a record of unrighteousness, in spite of what Adventist historians’ claim. The rebellion was so profound that Ellen White determined to leave the meeting, and only stayed because an angel told her it was her responsibility to stay and record the rebellion that was a parallel to the rebellion of Korah, Dathan and Abiram in the history of Moses. At that meeting the mighty angel of Revelation chapter eighteen descended, but the message He brought was rejected.
Jëm yu sell ci téere yu sell mi mooy bindu njub ak lu jubulwul ci dundu askanu Yàlla, waaye ci benn bind boobu walla beneen bi, jaar-jaaru nettali bi sax mooy misaal ngir askanu Yàlla yi dund ci fan yu mujj yi. Jaar-jaaru ñaawteef gi ca Minneapolis ci atum 1888 mooy bindu lu jubulwul, doonte li ñiy bind jaar-jaari Adventist yi wax. Ñaawteef ga dafa yéeme woon lool ba Ellen White dogaloon a bàyyi ndaje ma, te du ko woon deslu lu dul ndax malaaka moo ko wax ne warug yaramam moo di nekk te bind ñaawteef ga, mi doon jëmbët wu mën a tollook ñaawteefu Koré, Datan ak Abiram ci jaar-jaaru Moyse. Ca ndaje mooma, malaaka bu mag bi ci Peeñug Yàlla saar 18 wàcc na, waaye bataaxal bi mu indiwon dañu ko bañ.
That history typified September 11, 2001, when the great buildings of New York City were brought down. That history included the first Sunday law bill that was to be introduced by Senator Blair. His efforts to enforce Sunday as a National Day of Worship failed, but it was part of a sacred history that typified the last days. Senator Blair’s bill was the warning to flee the cities. Before 1888 when Sister White spoke of the necessity of living out of the cities, she spoke in the future tense. She pointed to a time in the near future when God’s people must move to the country. After 1888, all of Sister White’s references to the necessity of country living placed her counsel in the context that the time to be in the country had already arrived. The Blair bill in 1888, was the sign of Sunday enforcement, as Luke put it, in a place where it ought not be. Sunday enforcement was not to be brought into the Congress of the United States, for it was a denial of a primary principle of the Constitution.
Jàmm jiir yooyu doon na misaal bu Septàmbar 11, 2001, ba kër yu mag yi ci dëkkub New York wërsi. Jàmm jiir yooyu dafa boolewoon itam njëkk yoonu àtteb Dibéer bi ñu waroon a dugal, bi Senatër Blair indi. Coonoam ngir farataal Dibéer muy Bésu Jaamu Réew mi mënu ko jotul, waaye mu nekkoon ci biir jëfandikoo bu sell buy misaal fan yu mujj yi. Yoonu àtteb Blair mooyoon waxtaanu artu ngir daw dëkk yi. Lu jiitu 1888, ba Sister White waxee ci soxlaw dund bitim-rekk ci dëkk yi, dafa ko waxoon ci jamono juy ñëw. Mu teguwoon ci ab waxtu bu jegeñ ci kanam, bi nit ñi Yàlla war a dem ca àll ba. Gannaaw 1888, mboolem li Sister White wax ci soxlaw dund ca àll ba, dafa teg i ndigëlam ci wàllu ne waxtu wi ñuy nekk ca àll ba agsi na ba noppi. Yoonu àtteb Blair bi ci 1888 mooyoon màndarga bi ngir farataal Dibéer, ni Luka ko waxe, ci barab bu warul a nekk. Farataalu Dibéer warul woon a dugg ci Kongerees bu Etats-Unis, ndaxte loolu dafa weddi woon benn doxalin bu njëkk ci Dastuur ba.
The history of 1888 was recorded in order to typify the prophetic history that began on September 11, 2001. The Blair Bill in 1888 typified the Patriot Act of 2001. It was the warning that preceded the actual enforcement of the mark of the beast. No one who is following Christ should be living in a city after September 11, 2001. It was the prophetic siege that directed God’s people to flee. And just as there are two Sunday laws that are the subject of the prophetic model of the last days, as represented by the Sunday laws of pagan and papal Rome, both Sunday laws are preceded by the warning to flee.
Jëm kanam 1888 bindees nañ ko ngir mu nekk misaalu jaar-jaari waxi yonent bi tàmbalee 11 Suwe 2001. Bille Blair bi ci 1888 dafa misaal Patriot Act bu 2001. Moo doon waare gu jiitu jëfandikoo dëgg-dëgg bu marka rabu gi. Kenn ku topp Kirist warul woon a dund ci dëkk bu mag gannaaw 11 Suwe 2001. Loolu moo doon wër-giir gu waxi yonent wi joxoon ndigalu Yàlla ngir mu daw. Te ni amee ñaari yooni Dibeer yu nekk mbir mi seedeel misaalu waxi yonent bu fan yu mujj, ni ko yooni Dibéer yu Room gu pagan ak gu Room gu pap bi teewal, noonu it ñaari yooni Dibéer yooyu, waare gu ñëw ngir daw moo leen jiitu.
For those who profess to be Seventh-day Adventists, they were to prophetically recognize the Patriot Act as a sign to flee the cities for the country in advance of the soon-coming Sunday law. That very same Sunday law was the sign for God’s other flock who are still in Babylon to flee out of Babylon in advance of the Sunday enforcement that is to be brought upon every nation.
Ñi ñoom ñi di wax ne ñoom ay Adventist yu Bés bu Juróom-ñaareel lañu, waroon nañu xam ci anam gu yonent ne Patriot Act mooy mandarga bi ñuy daw dëkk yu mag ya, dem ca réew mi, balaa yoonu Dibéer bi di ñëw lu gaaw. Te boobu yoonu Dibéer benn bi la woon mandarga bi ci yeneen juróomi Yàlla yi teewul ngir fi nekk ci Babilon, ngir ñu génn Babilon, balaa sanku Dibéer boobu di ñëw ci kow xeetu réew yépp.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
«Bu Amerig, suuf yi ñu jagleel sañ-sañu diine, boo boolee ak Papasite ngir jébbal xol ak ngëmug nit ñi te di leen xiir ci màggal ga false sabbath, askanu bépp réew ci kaw suuf si dinañu leen jiite ngir topp seeni royukaay.» Testimonies, volume 6, 18.
Just as the triple application of the three Elijah’s establishes that there are two classes of God’s people in the last days, the triple application of Rome identifies that there are two distinct Sunday laws. Those who wish to claim that the United States is the robbers of thy people, and therefore the prophetic role of the United States establishes the vision suggest that the soon-coming Sunday law in the United States is the abomination of desolation that Christ identified as a warning for His people to flee from the coming persecution. They fail to identify the distinction between the siege, which is the warning sign to flee, and the second siege that represents when the actual enforcement of a Sunday law begins the persecution of the last days. They fail to address the distinction established upon two witnesses that there is to be two distinct Sunday laws that fulfill prophecy in the last days. In doing so they argue the soon-coming Sunday law in the United States is the warning represented as the abomination of desolation, spoken of by Daniel the prophet, and it is, but not as they define it.
Ni mel ni, ni jëfandikoo ñetti Yàlla-yonu Ilyaas di samp ne am na ñaari xeetu askanu Yàlla ci fan yu mujj yi, noonu it ñetti jëfandikoo Room di wone ne am na ñaari yooni Dibeer yu wuute bu baax. Ñiy bëgg a wax ne États-Unis mooy sacc yi ci sa askan, te moo tax wàll wu yonent bu États-Unis di taxawal vision bi, dañuy xalaat ne yoonu Dibeer bi di ñëw léegi ci États-Unis mooy bañ-bàkkanu tasaaroo gi Kirist waxoon ne mooy artu ngir ay nitam daw fitna bi di ñëw. Dañu lajjul a xamale wuute bi nekk diggante wërante bi, miy mandarga artu ngir daw, ak ñaareelu wërante bi muy tektal saa su dëgg-dëgg a jëfe yoonu Dibeer, te moo tàmbalee fitnay fan yu mujj yi. Dañu itam lajjul a jëfandikoo wuute bi ñaari seede yi taxawal, ne war na am ñaari yooni Dibeer yu wuute yu matal yonent ci fan yu mujj yi. Ci def noonu, dañuy werante ne yoonu Dibeer bi di ñëw léegi ci États-Unis mooy artu gi tektalu ci bañ-bàkkanu tasaaroo gi, gi Danyeel yonent bi wax, te mooy moom, waaye du ni ñuy ko tekki.
The Sunday law in the United States is the warning for God’s other flock that is still in Babylon to flee from her communion. It is therefore a warning of the coming Sunday law that is enforced upon all the nations.
Yoonu Dibéer bi ci États-Unis mooy artu ngir yeneen juru Yàlla yi nekk tey ci Babilon, ngir ñu daw bàyyi bokk nañu ak moom. Kon nag, mooy itam artu yoonu Dibéer buy ñëw, bi dees koy forcé ci kaw xeeti àddina yépp.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Nax yi dëkk yu leenul sunu réew dinañu topp misaal u États-Unis. Doonte mooy jiite, waaye benn jafe-jafe boobu dina dikk ci sunu nit ñi ci bépp wàll ci àddina bi.” Testimonies, volume 6, 395.
Their claim is that the Sunday law in the United States is identifying the United States as the symbol which establishes the prophetic vision, but in the context of the warning to flee given by Christ, that Sunday law represents a world-wide warning to the eleventh-hour workers to flee from Babylon.
Seen suñu wax mooy ne yoonu Dibéer bi ci Réewum Ini Etasiini mooy jëfandikoo Réewum Ini Etasiini ngir mel ni mooy misaal mi taxawal gis-gis gu yonent gi, waaye ci xalaat bi mu jëm ci artu ngir daw, bi Kirist joxe, yoonu Dibéer boobu dafay tegu ci artu bu adduuna wépp ngir liggéeykat yi ci waxtu wu fukki ak benn saay bi, ngir ñu daw béggëk Bàbbiloon.
When Sister White addresses the warning to flee, she addresses the Sunday law issue that overtakes the whole world. That movement begins at the Sunday law in the United States. She identifies that the Sunday law in the United States is the warning of the coming persecution.
Bu Baay White di waxee artu ngir daw, moo di wax ci mbirum yoonu Dibeer bi di jàll ci àddina bépp. Gëstu gi tambali ci yoonu Dibeer bi ci Etats-Unis. Moom day xamle ne yoonu Dibeer bi ci Etats-Unis mooy artu ngir fitna bu dikk.
“By the decree enforcing the institution of the papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.
« Ci dogal bi diine buy sampub nguurug Papa bi, te mu jàll yoonu Yàlla, sunu réew dina fattalikoo bu baax ak njub. Bu Protestantisma yi yóbbée loxoam jàll xàjja gi ngir jàpp loxol dooley Room, bu mu yàggal jàll xur wi ngir lakkante ak espiritisma, bu ci dooley benn boole bu ñetti wàll yii sunu réew weddee bépp càmmoñu Sàrtam ngir muy nguurug Protestan te republikeen, te mu jagleel yoon ngir tasaare fen ak naxari Papa yi, kon man nañu xam ne waxtu jëf ju yéemeju Seytaane jege na, te muj ga jege na. »
“As the approach of the Roman armies was a sign to the disciples of the impending destruction of Jerusalem, so may this apostasy be a sign to us that the limit of God’s forbearance is reached, that the measure of our nation’s iniquity is full, and that the angel of mercy is about to take her flight, never to return. The people of God will then be plunged into those scenes of affliction and distress which prophets have described as the time of Jacob’s trouble. The cries of the faithful, persecuted ones ascend to heaven. And as the blood of Abel cried from the ground, there are voices also crying to God from martyrs’ graves, from the sepulchers of the sea, from mountain caverns, from convent vaults: ‘How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?’” Testimonies, volume 5, 451.
“Ni ni ñëwug mbooloom xarey Room doon màndarga bu taalibe ya ne alagug Yerusalem mi ngi ñëw, noonu itam man naa ne ngëmadi gi doon na nu màndarga ne kem-kàttanu muñug Yàlla jot na ca yemam, ne nattub ñaawtey sunu xeetu réew fees na, te malaakam yërmande mi ngi bëgg a naaw, ba du dellusi mukk. Noonu nit ñi Yàlla moom dinañu duggu ci xew-xewi metit ak tiis yooyu yonent yi wax ne mooy jamonoy jafe-jafey Yanqóoba. Yuuxuy ñi takku te ñu di leen fitna yéeg na ca asamaan. Te ni deretu Aabel woowee ca suuf sa, noonu itam am na baat yu di yuuxoo ca Yàlla, jóge ca bàmmeeli seede yi, ca suuliy géej gi, ca xumbay tundu yi, ca kërug dencukaayi monaastër yi: ‘Ba kaña, Boroom bi, yaa sell te dëgg, doo àtte mbaa fey sunu deret ci ñi dëkk ci suuf si?’” Testimonies, vol. 5, 451.
Sister White is identifying the Sunday law in the United States, and identifies it as a “sign” that probationary time for the United States is over. But God’s people in the other nations of the world are also to be confronted with the same test. There is a period of time from the Sunday law in the United States until Michael stands up and human probation closes. When it closes, “the angel of mercy takes her flight.”
Rakk bu Jigéen White mi ngi xamle yoonu dibeer bi nekk ci États-Unis, te mi ngi ko jàpp ni mooy “mandarga” buy won ne waxtu nattu gi ñeel États-Unis jeex na. Waaye nit yu Yàlla ci yeneen réew yi ci àddina si itam dees na leen jëfandikoo ak noonu benn nattu. Am na ab diir bu tàmbalee ci yoonu dibeer bi ci États-Unis ba bés ba Michael di taxaw, te waxtu nattu nit ñi tëj. Bu tëjee, “malaakam yërmande gi day daw.”