In the last article we referenced the following words of Jesus.
Ci mbind mi, nu waxoon nañu baat yii di toppi yu Yeesu.
Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. Matthew 7:15–27.
Moytuleen ci yonent yu dul dëgg, yi di ñëw ci yéreyi xar, waaye ci seen biir dañuy gaynde yu xëcc. Dangeen leen a xàm ci seen meññent. Ndax nit ñuy dajale reseñ ci garab gu am dég, walla fig ci xob yu am xeex? Noonu itam, bépp garab gu baax day meññ meññent mu baax; waaye garab gu bon day meññ meññent mu bon. Garab gu baax mënu meññ meññent mu bon; noonu itam garab gu bon mënu meññ meññent mu baax. Bépp garab gu meññul meññent mu baax dañuy ko dagg, sànni ko ci safara. Kon nag, dangeen leen a xàm ci seen meññent. Du képp kuy wax ma ne: “Boroom bi, Boroom bi,” moo di dugg ci nguurug asamaan; waaye kiy def coobarey Sama Baay bi nekk ci asamaan. Ñu bare dinañu ma wax bés boobu ne: “Boroom bi, Boroom bi, ndax waxunu woon ci sa tur? Ndax dàqanu woon seytaane yi ci sa tur? Ndax defunu woon jaloore yu bare ci sa tur?” Su ko defee dinaa leen wax bu leer ne: “Masmay xamuleen; tàgguleen ak man, yéen ñiy def lu bon.” Moo tax képp ku dégg wax jii yu ma wax te di ko def, dinaa ko mengale ak nit ku am xel, moo tabax kërëm ci kaw doj. Taw bi wàcc, ndox mu ngiy dawsi dikk, ngelaw yi wolloosi, dóor kër ga; waaye daanuwul, ndaxte sampoon na ci kaw doj. Waaye képp ku dégg wax jii yu ma wax te du ko def, dinaa ko mengale ak nit ku amul xel, moo tabax kërëm ci suufu suuf. Taw bi wàcc, ndox mu ngiy dawsi dikk, ngelaw yi wolloosi, dóor kër ga; mu daanu, te magoon na lool njàqareem. Macë 7:15–27.
The rebellion of 1863 marks the beginning of Laodicean Seventh-day Adventism building a false foundation upon the sand. Sand represents the satanic principle of pluralism, in contrast with the Rock of absolute truth. Absolute truth is established upon two witnesses, and the truths represented upon the two sacred charts of Habakkuk, which Adventism has progressively set aside, are derived from the Bible and confirmed by the Spirit of Prophecy. Those truths are absolute.
Bëggug atum 1863 mooy tàmbaliin ngir Adventismu juróom-ñaari fan yi ci jamonoy Laodise tàmbalee tabax fondesioŋ bu dul dëgg ci kaw suuf-suf. Suuf-suf mooy tekki mbirum Seytaane buy tax ñu nangu yeneen xalaat yu bare ci benn yoon, muy wuute ak Xeer wu dëgg ju mat sëkk. Dëgg ju mat sëkk, ñaar seedee ko taxaw, te dëgg yi ñuy tektale ci ñaari kaart yu sell yi Habakkuk, yi Adventism di bàyyi ndànk-ndànk, jëlees nañu leen ci Biibël te Xel mu yégle Kàddu gi dëggal na leen. Dëgg yooyu, dëgg la yu mat sëkk.
“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as of little value the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science. ‘Thus saith the Lord: Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ [Jeremiah 6:16.]
“Noon bi di wuté jéem a wërël xel yi sunuy mag ak sunuy jigéen ci liggéeyu waajal nit ñi ngir ñu mana taxaw ci fan yii mujj. Ay pexeem ak ay waxin yu réy-réylu dañu leen def ngir jëlé xel yi sore ci ay fitna ak ay warugar waxtu wi. Ñuy jàpp ne leer gi Kirist jóge asamaan ngir indil Yowaana ngir ay nitam amul njariñ lu bare. Ñuy jàngale ne lii di xew-xew yi nekk ci sunu kanam léegi amuñu solo wu doy ngir ñu jot ndimbal wu bees ci seen seetlu. Ñuy sàññi doole dëgg gi jóge asamaan, te ñuy sàcc nit ñi Yàlla seen jaar-jaaram gu weesu, di leen wuutal loolu ak xam-xam gu dul dëgg. ‘Nii la Boroom bi waxe: Taxawleen ci yoon yi, xoolleen, te laajleen yoon yu njëkk yi, fan la yoon wu baax wi nekk, te doxleen ci moom.’ [Jeremiah 6:16.]”
“Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for more than fifty years. Men may suppose that they have found a new way, that they can lay a stronger foundation than that which has been laid; but this is a great deception. ‘Other foundation can no man lay than that is laid.’ [1 Corinthians 3:11.] In the past, many have undertaken to build a new faith, to establish new principles; but how long did their building stand? It soon fell; for it was not founded upon the Rock.” Testimonies, volume 8, 296–297.
“Bu kenn du wuttee yóbbu di yitte yu sunu ngëm,—yitte yi ñu sampuwoon ca njàlbéenu sunu liggéey, jaarale ko ci jàngu Kàddu gi ak ñaan te ci révélaasioŋ. Ci yitte yooyu la nu di tabax lu ëpp juróom-fukki at. Nit ñi mën nañu defe ne gis nañu yoon wu bees, ne man nañu sampu yeneen yitte yu gën a dëgër yi ñu samp ba noppi; waaye loolu nax bu réy la. ‘Ndaxte kenn manul a samp beneen yitte wu dul wi ñu samp ba noppi.’ [1 Corinthians 3:11.] Ca jamono ju wees ja, ñu bare daan nañu jéem a tabax ngëm gu bees, di taxawal ay dogal yu bees; waaye tabax boobu, fan la yàgg? Ci lu gaaw la daanu; ndaxte sampuwoon nañu ko ci kow Xeer wu mag wi.” Testimonies, volume 8, 296–297.
When September 11, 2001 arrived so did the rains of the Holy Spirit.
Bi 11 septembre 2001 agsee, ndoxu Xel mu Sell mi itam daldi wàcc.
“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 bi war a wàcc ci kaw askanu Yàlla. Benn malaaka bu am kàttan war na descendre jógé asamaan, te suuf sépp dina leer ak ndamamam.» Review and Herald, 21 Awril 1891.
When the great buildings of New York City were thrown down by a touch from God, the latter rain began to sprinkle. When September 11, 2001 arrived the floodgates of papal principles was released.
Bi taxaw yu magi dëkku New York City yu réy yi daanuwoon ci laal bu jógé ci Yàlla, taw bu mujj bi tàmbalee wesi. Bi bésu 11 Septembre 2001 agsee, bunt yi téye woon doxali yoonu njàngale papaa yi ubbeekoon.
“In this time of prevailing iniquity, the Protestant churches that have rejected a ‘Thus saith the Lord,’ will reach a strange pass. They will be converted to the world. In their separation from God, they will seek to make falsehood and apostasy from God the law of the nation. They will work upon the rulers of the land to make laws to restore the lost ascendency of the man of sin, who sits in the temple of God, showing himself that he is God. The Roman Catholic principles will be taken under the protection of the state. The protest of Bible truth will no longer be tolerated by those who have not made the law of God their rule of life.” Review and Herald, December 21, 1897.
“Ci jamono yu bonso baxul bi di màgget, kërgu Protestànt yi bàyyi woon ab “Noonu la Boroom bi wax,” dinañu agsi ci ab taxawaay bu doy waar. Dinañu soppeeku ngir àddina si. Ci seen tasaro ak Yàlla, dinañu seet a def fen ak bàyyiku ci Yàlla doon yoonu réew mi. Dinañu jëfandikoo boroom nguur yi ci suuf si ngir def ay yoon yu delloo kilifteef gu réerug nit ku bàkkaar ga, mi toog ci kër Yàlla gi, di won boppam ne mooy Yàlla. Njàngale ak dëgg-dëggu Room-Katolik dinañu jël ci wàllu aarug nguur gi. Jàppaleg dëggu Biibël bi duñu ko muñati dara ci ñi deful yoonu Yàlla nekk sàrtu seen dund.” Review and Herald, December 21, 1897.
The Patriot Act marks the beginning of the protection of Roman Catholic principles, that progressively leads to the soon-coming Sunday law. On September 11, 2001 the four winds that represent Islam of the third woe, began to blow.
Patriot Act bi màndarga tolluwaayu ngir aar mbir yu màgg yu Roomaan Katolig, te loolu di dox ndànk-ndànk jëm ci yoonu Dibeer bu nuy ñëw léegi. Ci 11 Suweññe 2001, ñeenti ngelaw yi di misaal Islaam ci ñetteelu alkande, tàmbalee wole.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Àngel yi daan nañ ñenti ngelaw yi, te ñu ngi leen misaal ni fas wu mer buy sàkku a rot, di daw ci kaw suufu bépp àddina, yóbbu alag ak dee ci yoonam.
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“Ndax nanu nelaw ci biir boppub suufu gi muy wetetu àddina wu dul jeex? Ndax nanu nekk lu yàgg te sedd te dee? Éy, na nu am ci sunuy mboolooy gëm yi Xel ak ngelaw Yàlla mu wol ci ay nitam, ngir ñu taxaw ci seen tànk te dund. War na nu gis ne yoon wi xat na, te bunt bi xat na. Waaye bu nuy jaar ci bunt bu xat boobu, yaatuwaayam amul kemtalaay.” Manuscript Releases, volume 20, 217.
The rain, wind, and flood arrived on September 11, 2001 and the Laodicean Seventh-day Adventist church was tested as were the Jews at the baptism of Christ, and as were the Protestants beginning on August 11, 1840. From that point until the rebellious prediction of July 18, 2020, the Laodicean Seventh-day Adventist house progressively fell, just as certainly as the Jew’s temple was pronounced desolate before the cross, and just as the Protestants transitioned unto apostate Protestantism at the first disappointment of April 19, 1844.
Taw bi, ngelaw li ak mbën mi agsi na 11 Suwe 2001, te jaamu Adavaanis ñaareelu fan yi gu Laodise nekk, dañu ko natt ni Yawut yaa ñu leen natt ba ca sóobu Krist, ak ni ñu natt Protestaa yi tàmbalee 11 Ut 1840. Jóggoon boobu ba keroog wax-jëm bu weddi bi ca 18 Sulet 2020, kërug Adavaanis ñaareelu fan yi gu Laodise dafa doon daanu ndànk-ndànk, ni tegu mbooloom Yawut ñi ñu ko waxoon ne mu nekk kër gu wéradi mbaa baaraamul lu jiitu bant ba, ak ni Protestaa yi jàlloon ba noppi ci Protestaa gu ngumbaan ga ca njëkk yéemu bu ñàkk yaakaar ba ca 19 Awril 1844.
The Laodicean movement of the third angel then entered into its final testing process, and as with the testing that began on September 11, 2001 the virgins were called to return to the old paths, which were the foundational truths of not only the Millerite movement of the first and second angels, but also the foundational truths of the movement of the third angel.
Sàrtu Laodise bu ñetteelu malaaka mi taxawaloon daldi dugg ci njàngatam bu mujj bu nattu; te ni nattu mi tambalee ci 11 Septàmbar 2001, woon nañu woo janq yi ngir ñu dellu ca yoon yu mag ya, yi doon dëgg yu sax yu nekk taxawaayu duxalin Millerite bu malaaka bu jëkk ak bu ñaareel, waaye itam dëgg yu sax yu duxalin bu ñetteelu malaaka bi.
The symbol of the rejection of those foundational truths in the context of the strong delusion is the message Paul recorded in Second Thessalonians. That message is symbolized by “the daily” in the book of Daniel, for it was in the passage of Thessalonians that William Miller came to understand that “the daily” in the book of Daniel represented pagan Rome.
Mbind mi ci ñàkk nangu dëgg yu sax yooyu ci wàllu réer gu bare gi mooy yégle bi Bawul bind ci Ñaareelu Tesalonig. Yégle boobu moom lañu firndeel ci “sacrifice bu bees bu nekk bés” bi nekk ci téereb Daniyel, ndaxte ci xët yu Tesalonig ya la William Miller déggoo ne “sacrifice bu bees bu nekk bés” bi ci téereb Daniyel dafay tegtal Room gu pagan.
There have been books penned that address the definition of “the daily” in the book of Daniel. Most are erroneous, though if you wish to review a paper from an Adventist theologian that gets it right, you could locate, The Mystery of the Daily, by John W. Peters. I do not intend to address that element of “the daily,” in this article. There are also other books that cover the history of the “who, what and why” that the false view of “the daily” was ultimately established within Laodicean Seventh-day Adventism.
Amna ay téere yu ñu bind ngir wax ci tekkiinu “bés bu nekk” bi nekk ci téereb Daniel. Li ëpp ci ñoom juum la, waaye bu fekkee ne bëgg nga xool benn mbind mi bawoo ci ab teologiyen Adventist buy wax dëgg ci mbir moomu, nga man a seet téere bii: The Mystery of the Daily, yu John W. Peters. Duma bëgg a jëfandikoo mbind mii ngir wax ci boobu wàllu “bés bu nekk” bi. Am na itam yeneen téere yu nettali jaar-jaaru “kan, lan ak lu tax” ci ni gis-gis bu jubulul ci “bés bu nekk” bi mujj a sampu ci biir Adventismu Juróom-ñaareel Fan yu Laodise.
The definition of the Hebrew word translated as “the daily”, and the history of rebellion against the foundational truth of “the daily” that began in earnest in 1901, has been repeatedly set forth in Habakkuk’s Tables and also in the recent articles on the book of Daniel.
Tekki baat bu Ebre kàddu bi ñu tekki ne “bu bés bu nekk”, ak jaar-jaaru buntu ngëmadi ci dëgg gu njëkk gi “bu bés bu nekk”, mi tàmbalee ci doole ci atum 1901, ñu ko weeral jëfandikoo yoon yu bari ci Xalu Habakuk, te itam ci mbind yi bees yi ci téereb Daniel.
I intend to keep the focus of “the daily” in this article on the prophetic characteristics associated with the symbol of Rome being rejected. Any who genuinely accept the authority of the writings of Ellen White simply need to read the following to know what is the correct understanding of “the daily.”
Maa ngi bëgg a saxal njàlbéenug “bés bu nekk” ci mbind mi ci kaw jëfandikook ay melokaan yu yoon wax ci simbóolu Room bu ñu bañ. Képp ku nangu dëgg-dëgg sañ-sañu mbind yi Ellen White bind, war na rekk a jàng lii di ñëw ngir xam lan mooy xam-xam bu jub ci “bés bu nekk.”
“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
«Ba noppi ma ci mbirum “Bés bu nekk,” ne baat bi ñuy wax “sarax” xel mu nit moo ko yokk, te bokkul ci mbind mi; te Boroom bi moo jox ñi yégle woon waxu waxtuw àtte bi gis-gis gu jub ci moom. Bi benn-boole fekkee woon, bala 1844, lu ëpp ci ñépp dañoo bokk ci gis-gis gu jub ci mbirum “Bés bu nekk;” waaye gannaaw 1844, ci jaxasoo ja, am na yeneen gis-gis yu ñu nangu, te lëndëm ak jaxasoo topp ci.» Review and Herald, 1 Nowàmbar, 1850.
To reject William Miller’s understanding of “the daily” is to simultaneously reject the authority of the writings of Ellen White, for she saw “that the Lord gave the correct view of it to those who gave the judgment hour cry.” She was also shown that the other views of “the daily” produced “darkness and confusion,” which are not attributes of Christ. Miller recognized “the daily” as pagan Rome when he studied Second Thessalonians.
Bàyyi déggin William Miller ci li mu xam ne mooy “bu bess bi” dafay ànd ak bàyyi sañ-sañu bind yi Ellen White, ndaxte moom gisoon na ne “Boroom bi jox na xalaat wu jub ci moom ñi yéglee waxu waxtu àtte ba.” Te itam won na ko ne yeneen xalaat yi ci “bu bess bi” jur nañu “lëndëm ak jaxasoo,” te yooyu bokkuñu ci melokaanu Kirist. Miller xamoon na ne “bu bess bi” mooy Room gu ñuul ga ñuy wax pagan bi, ba mu doon jàng 2 Thessaloniciens.
“I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take away;’ he shall take away the daily; ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is the daily! Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.’—William Miller, Second Advent Manual, page 66.” Advent Review and Sabbath Herald, January 6, 1853.
«Jàng naa ci kaw, te mënuma woon a gis beneen bérab bu ko [di “bés bu nekk”] amee, lu dul ci Daniel. Noonu ma [ak ndimmalu ab téereb méngale kàddu yi] jël kàddu ya ko bokkoon, “jëlee”; dina jëlee bés bu nekk; “li dale ci waxtu woowu bés bu nekk di jëleeku,” ak yeneen. Jàng naa ba noppi, te defe woon ma ni duma gis genn leer ci mbind mi; mujj ma agsi ci 2 Thessaloniciens 2:7, 8. “Ndaxte kumpay ñaawtéef mi ngi liggéey ba léegi; waaye ki ko téye tey dina ko téye ba kera mu jëleeku ko ci yoon, te boo ko defee, ki bon ki dina feeñ,” ak yeneen. Te bi ma agsee ci mbind moomu, éy, dëgg gi mel ne leer na ba xóot te tedd na! Fii la nekk! Loolu mooy bés bu nekk bi! Kon nag, lan la Pawulo di tekki ci “ki ko téye tey,” walla ki ko tere? Ci “nit ku bàkkaar bi,” ak “ki bon ki,” mooy Popery. Kon nag, lan mooy li tere Popery feeñ? Moom de, mooy Paganism; kon nag, “bés bu nekk bi” dafa war a tekki Paganism.»—William Miller, Second Advent Manual, xët 66.” Advent Review and Sabbath Herald, 6 Samwiyee 1853.
Ultimately, Laodicean Adventism set aside the correct understanding which was given to Miller and those who gave the judgment hour cry, for apostate Protestantism’s erroneous idea that “the daily” represented Christ’s sanctuary ministry. That understanding is absurd on many levels, but more than being fallacious, it claims that a satanic symbol is a symbol of Christ.
Ci mujj, Adawantisug Lawodise dafa bàyyi xam-xam bu jub bi ñu joxoon Miller ak ñi yégle woon wax ju ne waxtu àtte baa ngi, ngir jël xalaat bu juum bu Protestàntu gàddikook ya, bi naan “bés bu nekk bi” dafay tekki liggéeyu Kirist ci kër-yàllaam. Xam-xam boobu lu yéeme la ci yeneen anam yu bare, waaye du ne rekk lu wàññiku te juum; day woote itam ne màndargay Seytaane mooy màndargay Kirist.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
« Kon nag nii, biiñ sacci ji, ci lu jiitu, di melokaanu Seytaane, noonu itam, ci beneen anlam bu topp, mooy mandargay Room gu ñu doon jaamu yenn yàlla yi. » The Great Controversy, 439.
Miller identified “the daily” as pagan Rome, the dragon, but Laodicean Adventism took the idea from fallen Protestantism that it represents Christ’s heavenly sanctuary ministry. The rejection of Miller’s identification of “the daily” as pagan Rome represents a rejection of a truth which is represented upon both the sacred charts that were a fulfillment of Habakkuk chapter two. It is therefore a rejection of a foundational truth, just as was the rejection of the seven times of Leviticus twenty-six.
Miller waxaloon na ne “bés bi” mooy Room gu bokk ci ngëm yàlla yu bon yi, jinne ji; waaye Adventisme bu Laodicee jël na xalaat bi ci Protestantisime bu daanu ne moo tekki liggéeyu Kirist ci kër-yàlla gu asamaan. Bàyyi màggal ni Miller mi ngi xamale “bés bi” ne mooy Room gu bokk ci ngëm yàlla yu bon yi, mooy bàyyi màggal dëgg gu ñu tegtal ci ñaari karte yu sell yi te doon matug Habakuk saar ñaareel. Kon nag, loolu mooy bàyyi màggal ab dëgg gu saxal ndombo, ni la nekkoon itam ci bàyyi màggal juróom-ñaari waxtu yi ci Levitik fanweeri ñaar-fukk ak juróom-benn.
To reject the truth that “the daily,” represents pagan Rome, is to reject the foundations of Adventism and the authority of the Spirit of Prophecy. Identifying a symbol of Satan as a symbol of Christ is parallel to identifying the work of Christ as the work of Satan.
Bañ a jël dëgg gi ne “bés bu nekk,” moo tax ndaw Roma buy jaamu xërëm, mooy bañ fondasiyoŋu Adventisme ak sañ-sañu Xelu Kàddug Yonent. Jàpp ne màndargaam Seytaane mooy màndargaam Almasi bi, dafa méngook jàpp ne liggéeyu Almasi bi mooy liggéeyu Seytaane.
“In rejecting Christ the Jewish people committed the unpardonable sin; and by refusing the invitation of mercy, we may commit the same error. We offer insult to the Prince of life, and put Him to shame before the synagogue of Satan and before the heavenly universe when we refuse to listen to His delegated messengers, and instead listen to the agents of Satan, who would draw the soul away from Christ. So long as one does this, he can find no hope or pardon, and he will finally lose all desire to be reconciled to God.” The Desire of Ages, 324.
“Ci bañ a nangu Kirist, xeetu Yawut ya def nañu bàkkaar bu ñuulul baal; te ci bañ nangu woote gu yërmande, nun it man nanu def njaatige boobu benn. Danu toroxal Buurub dund gi, te danu ko may rus ci kanam mbooloom ndajem Seytaane ak ci kanam àddina asamaan si, bu nu bañee déglu yonnent yi mu dénk, waaye nu déglu ndaw ñi Seytaane di yónni ngir dëddu xol bi soreel ko ak Kirist. Fekk nit ki sax ci def noonu, du man a gis benn yaakaar walla baal; te ci mujj dina ñàkk bépp bëgg-bëgg ngir delloo ak Yàlla.” The Desire of Ages, 324.
When Laodicean Adventism rejected the foundational understanding of “the daily” and the seven times, they not only rejected the authority of the Spirit of Prophecy, and the foundations, but they rejected the work of William Miller, who had been led to his understandings by the angel Gabriel and other angels.
Bi Adventism bu Laodisee gàntoo xam-xam bu njëkk ci “the daily” ak juróom-ñaaru yoon yi, duñu woon rekk gàntoo sañ-sañu Xelum Yëgle, ak fondasiyoŋ yi, waaye dañoo gàntoo itam liggéeyu William Miller, kooku malaaka Jibril ak yeneen malaaka yi doon jiite ba mu agsi ci xam-xam yooyu.
“God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.
“Yàlla yónnee malaakaamam ngir mu jóg ci xol ab beykat bu gëmuloon Biibël bi, ngir jiite ko mu seet kàdduy waxi yonent yi. Malaakay Yàlla ñëwuloon ci moom, ki ñu tànn, yoon wu bari, ngir gindi xelam te ubbil ko ci xam-xamam waxi yonent yi yu nekkoon saa su neex lëndëm ci nit ñi Yàlla. Ñu jox ko ndoorte jëriñu dëgg gi, te ñu gindi ko mu seet lëkkalekaay benn ci ginnaaw benn, ba mu xool Kàddug Yàlla ak yéemu ak màggal. Mu gis fa ab jëriñ bu mat sëkku ci dëgg. Kàddu googu ga mu jàppoon ne amul ngëneel gu Yàlla, léegi ubbee na fa kanamam ci taaram ak ndamaram. Mu gis ne benn xaaj bu Mbind mi dafay leeral beneen xaaj, te su amee ne benn wàll bu jàngale bëggul a ubbi ci xam-xamam, mu gis ci beneen bërëb ci Kàddu gi li koy leeral. Mu wormaal Kàddug Yàlla gu sell gi ak mbégte ak ak worma gu gëna xóot ak ragal gu sell.” Early Writings, 230.
“His angel” is an expression that identifies the angel Gabriel.
« Ay malaakaam » mooy wax ju jàngale ne malaaka Jiibril la.
“The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.
“Waxi malaaka bi, ‘Man naa di Gabriel, mi taxaw ci kanamu Yàlla,’ dañuy wone ne moom am na berab bu kàttan te màgg ci kërug àjjana yi. Bi mu ñëwee ak benn yégle ci Daniel, mu ne: ‘Amul kenn ku ma taxawu ci mbir yii, kudul Michael [Kirist] seen Buur-Kàttan.’ Daniel 10:21. Ci mbirum Gabriel, Musalkat bi wax na ci Kàddug Peeñ mi, ne: ‘Mu yónnee ko, te xamal ko ci ay mandargam jaarale ko ci ab malaakam ngir ay jaamam Yowaana.’ Revelation 1:1.” The Desire of Ages, 99.
The identification of a satanic symbol as a symbol of Christ is not only a parallel to the unpardonable sin, but the unpardonable sin is also associated with the rejection of the messengers who Christ sends. “The daily” then becomes the symbol of the unpardonable sin, and when it is understood that the “chosen one,” William Miller was led to the correct understanding of that truth, and when it was thereafter rejected, it fits directly into Second Thessalonians, which is the very passage of Scripture where Miller made his discovery. To reject that truth, is evidence of not loving the truth, and that rebellion produces a removal of the Holy Spirit and the delivery of the unholy spirit of Satan, which Paul identifies as strong delusion.
Ràññee beneen yu Seytaane laatañee ne mooy màndarga Kirist, du rekk mell ni bàkkaar bu baaxul te kenn mënul ko baal, waaye itam bàkkaar boobu bu kenn mënul a baal jaxasoo na ak bañ nañu ndawñeel yi Kirist di yónni. Kon “bés bu nekk bi” div na màndarga bàkkaar boobu bu kenn mënul a baal, te bu ñu xamanee “ki tànn bi,” William Miller, ñu ko jiitewoon ci xam-xam gu jub gu dëgg googu, te ba noppi ñu bañ ko, loolu méngoo bu baax ak Ñaareel Tesalonig 2, miy mënn sas bu Mbind mi ci biir Miller gisee li mu gis. Bañ dëgg googu mooy firnde ne dañu bëggul dëgg, te rébb boobu di jur ni Xel mu Sell mi dëddu, ba ñu jébbal leen xel mu sellul mu Seytaane, mi Pool tudde na ne mooy nax gu dëgër.
Just as “the robbers of thy people”, who “establish the vision”, “the daily” is a symbol of pagan Rome. In the context of Second Thessalonians, Paul teaches that the rejection of the message of chapter two is evidence that those who do so, do not love the truth. Because they do not love the truth represented in the chapter, they receive strong delusion.
Ni “ay sàcc yi ci sa xeet”, yi “samp vision bi”, noonu it “bés bu nekk” mooy misaal bu Room gu pagan. Ci yoonu wax ju ñëw ci Ñaareelu Tesalonig, Pool jàngale ne bañug ndegam yoonu bataaxal bi ci sarax bu ñaar tegtal la ne ñiy def loolu bëgguñu dëgg bi. Ndaxte bëgguñu dëgg bi miir ci sarax bi, dañuy jot nax gu tar.
All the prophets are addressing the last days, and previous inspired passages in this article identify that the strong delusion arrives upon those who do not love the truth during the outpouring of the Holy Spirit. One class is receiving the oil, and the other class is receiving strong delusion.
Yépp yonent yi ñépp dañuy wax ci fan yu mujj yi, te xët yu ñu feeñal woon te ñu soloo ci mbind mi nekk ci waxtaan wii di won ne nax bu tar bi dina dikk ci kaw ñi bëggul dëgg bi, bi Xel mu Sell mi di wal. Benn wàll day jot diwlin bi, te beneen wàll di jot nax bu tar bi.
The Holy Spirit is poured out during the history when the Holy Spirit is being removed from those who reject the increase of knowledge that is opened up during the two testing periods of the sealing time from September 11, 2001 to the soon-coming Sunday law. Repeating a prior passage:
Xel Mu Sell mi, ci biir jamono ji ñuy dindi Xel Mu Sell mi ci ñi bañ yokkuteg xam-xam bi ñu ubbi biir ñaari jamonoy nattu yi ci waxtu tëj-kër gi, dale ko ci 11 Septambar 2001 ba ci yoonu Dibéer bu ñëw léegi. Jëfandikooat benn wax ju weesu:
“Looking down to the last days, the same infinite power declares, concerning those who ‘received not the love of the truth, that they might be saved,’ ‘For this cause 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.’ As they reject the teachings of His Word, God withdraws His Spirit, and leaves them to the deceptions which they love.” Early Writings, 46.
“Biir ci bés yu mujja yi, doole ju àndul ak kem moo wax itam ci ñi ‘teeruñu mbëggeelug dëgg, ngir ñu man a mucc’: ‘Te moo tax Yàlla dina yónnee ci ñoom nax gu tar, ba ñu gëm fen: ngir ñépp ñi gëmuñu dëgg te bànneex ci njubadi ñu ñàkk ndimbal.’ Naka lañuy bañee njàngaleem Kàddugam, Yàlla di dindi Xelam, bàyyi leen ci nax yi ñuy soppiku.’ Early Writings, 46.
Line upon line, Daniel teaches that in the last days, it is the robbers of thy people, (a symbol of Rome) that establishes the vision. The robbers are also represented as “the daily.” Solomon teaches that in the last days those who do not have the vision, perish, which is to be naked. To be made naked is to be a Laodicean, and a Laodicean is a foolish virgin.
Bind ci kaw, Daniyel jàngale ne, ne ci mujjug jamono yi, sacc yi ci sa nit ñi, (tey misaalu Room lañu) ñoo tax ngir vision bi sampu. Sacc yooyu itam dañu leen tekki ni “bës bu nekk bi.” Suleymaan jàngale ne, ne ci mujjug jamono yi, ñi amul vision bi, dañuy alkumati, maanaam ne dañuy nekk golo. Ñu def nit ku golo, mooy nekk waa Laodise, te waa Laodise mooy janq bu ñàkk xel.
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
“Taxawaayu Kàggu gi ñu tekki ci janq yu ñàkk xel yi, moom itam wax nañu ko ni mooy taxawaayu Laodise.” Review and Herald, 19 Awoût 1890.
To be a foolish virgin when the message of the Midnight Cry arrives is to manifest what John records in Revelation chapter sixteen as, “the shame of thy nakedness.” John’s warning in the sixth plague is in relation to the threefold union of the dragon, the beast and the false prophet who, since 1989, are in the process of leading the world to Armageddon.
Nekku dof jigéen yu ñàkk xel bu yégleb Guddi ga agsi, mooy wone li Yowaana bind ci Peeñu ga, sarxal 16, ne: “gàccegu sa rafetadi neen.” Artu Yowaana ci juróomeel mbas mi, mu ngi ci jëm ci booloo bu ñetti wàll—naga, rab wi ak yonent bu dëggul bi—ñi, li dale ci 1989, nekk ci yoonu yóbbu àddina bi jëm Armajedon.
Paul’s message in Second Thessalonians is not simply about pagan Rome being represented by Daniel as “the daily,” but the chapter is emphasizing the relationship of pagan Rome to papal Rome. Pagan Rome restrained (withholdeth) the man of sin from coming to the throne of the earth in 538. Once pagan Rome was taken away, then “the mystery of iniquity,” “that wicked” who is the pope of Rome, is revealed. In the chapter Paul is identifying a specific prophetic relationship between pagan and papal Rome. To reject the teaching of the chapter is to reject the truth and receive strong delusion.
Bataaxalu Pool ci Ñaareelu Tesalonig nekkul rekk ci ne Room gu bokk ci xonq yu dul Yàlla mooy li Daniyel teewal ni “li bis bu nekk,” waaye saar bi dafa di joxe ndimbalu waxtu ci diggante Room gu bokk ci xonq yu dul Yàlla ak Roomu paap. Room gu bokk ci xonq yu dul Yàlla moo tere woon nit ku bàkkaar bi (moo ko téye woon) ngir mu bañ a jóge ci gàngune suuf si ci atum 538. Bi ñu jëlee Room gu bokk ci xonq yu dul Yàlla, ba noppi “kumpayug tooñ,” “ki bon ki,” mooy paap bu Room, feeñ na. Ci saar bi Pool mi ngi màndargaal ab diggante gu mat ci waxi yonent yi, diggante Room gu bokk ci xonq yu dul Yàlla ak Roomu paap. Bañ njàngalem saar bi mooy bañ dëgg te nangu nax gu tar.
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 worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause 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. 2 Thessalonians 2:3–12.
Buleen kenn nit nax leen ci benn anam: ndaxte bés boobu du ñëw mukk suul, bu jëkkul am mbañu dëgg gi, te góor gu bàkkaar ga feeñ, moom doomu alkande gi; mooy kiy xeex te yékkati boppam fa kaw lépp lu ñuy wax Yàlla walla lu ñuy jaamu; ba tax mu toog, ni Yàlla, ci kër Yàlla ga, di won ne moom moo di Yàlla. Ndax fàtte ngeen ne, bi ma nekkee ak yéen, waxoon naa leen yooyu? Te léegi xam ngeen li koy tere, ngir mu feeñ ci jamonoom. Ndaxte kumpa bàkkaar baangi liggéey ba léegi; waaye ki koy tere léegi dina ko tere ba kera mu dalee. Te bu ko defee, Ki Bon ki dina feeñ, kooku Boroom bi di ko rey ak noflaayu gémmiñam, te alag ko ak leeru ñëwam; moom mi ñëwam dëppoo ak jëfandikoo Seytaane, ak bépp doole ak kéemaan ak firnde yu fen, ak bépp naxtegu jubadi ci ñi sànku; ndaxte nanguwuñu bëgg-bëggu dëgg gi ngir ñu mucc. Looloo tax Yàlla di leen yónnee réer gu tar, ngir ñu gëm fen; ngir ñépp ñooñu ñu daan leen, ñi gëmul woon dëgg gi, waaye bànneexu ci jubadi. 2 Thessalonians 2:3–12.
Why are these last-day people “damned?” Why are they sent “strong delusion?” Why do they “perish” and thus reveal the shame of their nakedness? The passage states it is because they do not love the truth, and the truth set forth in the chapter identifies that pagan Rome, the fourth kingdom of Bible prophecy, would prevent papal Rome, the fifth kingdom of Bible prophecy, from ascending to the throne until paganism was taken away.
Lu tax nit ñi bokk yu fan yu mujj yii “ñu daan leen?” Lu tax ñu yónnee leen “naqar bu tar?” Lu tax ñuy “sankoo” te noonu di wone rusug seen rafetul? Xaaj bi wax ne loolu ndaxte bëgguñu dëgg gi, te dëgg gi ñu feesal ci ayu baat bii mooy ne Room bu pagan, nguur gu ñeenteel gi ci waxi yoon wi ci Biibël, dina tere Room bu paapal, nguur gu juróomeel gi ci waxi yoon wi ci Biibël, ngir mu yéeg ca gàngune ga ba keraam ba ñu dindi paganism.
The relationship between pagan and papal Rome that is identified in the chapter is also identified by John with the relationship of the church of Pergamos and the church of Thyatira. Pergamos aligns with pagan Rome and Thyatira is papal Rome. Paul and John provide two witnesses of the relationship of the two powers, as does the book of Daniel.
Jokkonte bi nekk diggante Room gu bokkoon ci jaamkat yi ak Room gu paap yi, ni ko màggale gi bind, Yowaana itam mooy ko màggale ak jokkonte bi nekk diggante kërceenug Pergam ak kërceenug Tiyatir. Pergam dafa ànd ak Room gu jaamkat yi, te Tiyatir mooy Room gu paap yi. Pool ak Yowaana diñu joxe ñaari seede ci jokkonte bi nekk diggante ñaari kàttan yooyu, noonu itam la téereb Daniyel di ko def.
In the book of Daniel, the relationship of pagan Rome with papal Rome is repeatedly set forth. In Daniel two, it is represented by the mixture of iron with miry clay. In Daniel seven both pagan and papal Rome are the “diverse” kingdoms, and though Daniel two illustrates the two powers as a mixture, chapter seven identifies that the papal power proceeds out of the ten horned kingdom of pagan Rome. In Daniel eight the little horn of verses nine through twelve is Rome in both its phases. Verses nine and eleven are the little horn in the masculine tense, thus identifying pagan Rome, and verses ten and twelve are the little horn in the feminine tense, thus identifying papal Rome.
Ci téere Daniyeel, jokkoo gi nekk diggante Room gu bokkul ak Room gu bañe pap yi, ñu koy wone ci yeneen yoon yu bari. Ci Daniyeel ñaar, dees na ko mel ni jaxasoo wu weñ ak ban bu tooy. Ci Daniyeel juróom-ñaari, Room gu bokkul ak Room gu pap yi ñoom ñaar ñoo di nguur yu “wuute”; te doonte Daniyeel ñaar di melal ñaari dooley yooyu ni jaxasoo, saa su juróom-ñaari bii di xamle ne dooley pap yi génn na ci nguur gu fukki baaraam gi Room gu bokkul. Ci Daniyeel juróom-ñett, baaraam bu ndaw bi nekk ci aaya yu juróom-ñent ba fukk ak ñaar mooy Room ci ñaari jamono yi. Aaya juróom-ñent ak fukk ak benn dañuy wax baaraam bu ndaw bi ci jamono ju góor, te loolu di xamle Room gu bokkul; te aaya fukk ak ñaar dañuy wax baaraam bu ndaw bi ci jamono ju jigéen, te loolu di xamle Room gu pap yi.
In Daniel chapter eight, verse thirteen, pagan and papal Rome are portrayed as two desolating powers. Pagan Rome is “the daily” desolating power, and papal Rome is the transgression desolating power. In chapter eleven, verse thirty-one “the daily” desolating power of pagan Rome places the abomination desolating power, which is the papal power. In chapter twelve, verse eleven “the daily” desolating power of pagan Rome is removed in order to set up the abomination desolating power of the papacy.
Ci biir bañeenti ci téere Daniel, saar fukk ak ñett, Roomu ñoŋ ak Roomu paap bi dañu leen wone ni ñaari dooley alag. Roomu ñoŋ mooy dooley alag bi ñuy wax ne “bu bés bi,” te Roomu paap bi mooy tooñ bi di alag. Ci biir fukk ak benn, saar ñett-fukk ak benn, dooley alag bu “bés bi” bu Roomu ñoŋ dafa teg dooley yéefar buy alag, mooy dooley paap bi. Ci biir fukk ak ñaar, saar fukk ak benn, dooley alag bu “bés bi” bu Roomu ñoŋ dañu koy dindi ngir samp dooley yéefar buy alag bu paapekaay bi.
The relationship of the two desolating powers of Rome is a primary theme of the books of Daniel and Revelation, and that relationship is what Paul identifies as the truth that must be loved if a person will shun the strong delusion that is produced by believing a lie. God is never redundant, and each representation of the relationship of pagan Rome with papal Rome provides its own special testimony upon the subject, but to reject the symbol of Rome in the last days, is to reject the latter rain and receive strong delusion in its place. It is to be forever identified as a naked Laodicean.
Jokkante ñaari kàttan yu Yaramu Room yu yàqkat yi mooy benn ci yëf yi gën a am solo ci téerey Daniel ak Apokalips, te jokkante boobu mooy li Pool wax ne mooy dëgg gi war a bëgg ngir nit man a moytu réer gu tar gi juddoo ci gëm fen. Yàlla du dégganteel rekk, te woneb jokkante Room gu bokk ak tuur ak Room gu paapal gépp am na seedeem bu xeeb ci mbir mi; waaye bañ a nangu màndarga Room ci fan yu mujj yi, mooy bañ a nangu taw bi mujj te jot réer gu tar ci boppam. Loolu mooy nees a xam ba fàww ni mu mel ni Laodise gu rafetul, buy nekk ci yaramam rekk.
The Laodicean Adventist historians, though manifesting no sacred respect for the role and work of William Miller, do identify that it was his recognition of the relationship of pagan and papal Rome that was the prophetic structure which he built “all” of his prophetic applications. Gabriel and the other angels led Miller to understand the relationship of pagan and papal Rome, but in his history, he did not see Rome as a threefold entity consisting of the dragon, the beast and the false prophet.
Historiyankat Adventiste Laodise yi, doonte sax ñu wonewul benn sago bu sell ci wàllu ak liggéeyu William Miller, waaye dañuy xamle ne moo di xam-xamam ci jokkoo gi nekk diggante Room gu pagan ak Room gu papal moo doon tabaxu kàddug wax yu yëgle yi mu samp “yépp” ay jëfandikookam yu wax ci yëgle. Gabriel ak yeneen malaaka yi jiite nañu Miller ba mu xam jokkoo gi nekk diggante Room gu pagan ak Room gu papal, waaye ci nettali tarixam, gisul Room ni ab benn mbooloo bu ñetti xaaj, muy jaay, rab wa ak yonent bu dëggul bi.
In his time the United States had not yet begun its role as the false prophet, for the Protestants of the United States did not become the daughters of Rome until 1844, and the foundational work of Miller had already been located upon the 1843 chart which was produced in May of 1842.
Ci jamonoom, États-Unis amagul woon nañu seen wàll ci nekk yonent bu dëggul bi, ndaxte Protestaaŋ yu États-Unis amaguñu woon nekk doom yu Room ba ci 1844, te liggéeyu njàlbéen bi Miller defoon, ñu booloo ko ba noppi ci kart bu 1843 bi ñu génne woon ci weeru Mee 1842.
In 1989 the last six verses of Daniel chapter eleven were unsealed, and the messenger for that period of time recognized that there were three powers whose prophetic activities ran through verses forty to forty-five of chapter eleven. The king of the south in verse forty is the dragon power, the king of the north is the papal power who had been delivered its deadly wound in the beginning of the verse in 1798, at the hands of the dragon power of Napoleonic France. In the verse the papal power begins the work of healing its deadly wound. In 1989 the king of the north retaliates against the dragon power of the Soviet Union, who had then become the king of the south. When the beast of Catholicism retaliated against the Soviet Union it came with the proxy army of the United States, the false prophet of Revelation chapter sixteen. The dragon king of the south, the beast king of the north and the false prophet of chariots, horsemen and ships are all illustrated in verse forty, and the prophetic line ends in verse forty-five, when the papal power “comes to his end with none to help.”
Ci atum 1989, juróom-benn ba mujj ci saar bi fukki benni Daniel dañu leen ubbi, te yonnentukatu jamono jooju xam ne am na ñetti doole yu seen jëfandikoo yu yoonent yi di daw ci saar ba ñent-fukk ak juróom ba ñent-fukk ak juróom-benn ci xaaj bi fukk ak benn. Buur bu bëj-gànnaar bi nekk ci saar ba ñent-fukk mooy dooley nagoog bi; buur bu bëj-saalum mooy dooley baap bi, mi ñu joxoon gaaw bu rey ci ndoorteelu saar boobu ci atum 1798, ci loxoy dooley nagoog bu France bu Napoléon. Ci saar boobu dooley baap bi tàmbali na liggéeyu faj gaawam gu rey. Ci atum 1989, buur bu bëj-saalum bi dellu feyy ci dooley nagoog bu Union soviétique, mi nekkoon buur bu bëj-gànnaar booba. Bi rab wu Katolisism bi feyyee ci Union soviétique bi, dafa dikk ak mbooloom xare bu muy jëfandikoo ci yeneen, muy États-Unis, yonnent bu fen bi ci Pexe Gist gi xaaj bi fukk ak juróom-benn. Buur bu bëj-gànnaar bi di nagoog bi, buur bu bëj-saalum bi di rab bi, ak yonnent bu fen bi ci kareta xare, fas yi ak gaal yi, ñépp dañu leen wone ci saar ba ñent-fukk; te sàrt yoonent bi mujje na ci saar ba ñent-fukk ak juróom-benn, ba fa dooley baap bi “dikk ba mujjam te kenn du ko dimbali.”
Armageddon, in Revelation sixteen is a symbolic geographical area identifying the rebellion of mankind that precedes the return of Christ. Armageddon is a symbol of the word is made from two words, “Har” meaning mountain, and “Megiddo,” which is the valley of Jezreel. The fact that John combined a mountain with Megiddo, when Megiddo is a valley, informs the student of prophecy that Armageddon is a symbol, which contains a geographical reference, for there is no mountain in the valley of Jezreel.
Armageddon, ci Téereb Peeñu gi, saraxleen fanweer gu mel ni benn goxu suuf buy wone ngàllankooru nit ñi miy jiitu dellusi Kirist. Armageddon mooy benn misaal; baat bi defees na ko ci ñaari baat: “Har” mi tekki tund, ak “Megiddo,” mi di xuru Yeesreel. Li tax Yowaana boole tund ak Megiddo, fekk Megiddo mooy xuru, day xamal taalibeb waxi yonent bi ne Armageddon misaal la, buy ëmb ab joxef bu jëm ci geografi, ndaxte amul benn tund ci xuru Yeesreel.
The Jezreel Valley is situated between the three seas (Mediterranean Sea, Sea of Galilee, and Dead Sea) and Jerusalem. It is relatively central in northern Israel, with these three bodies of water and Jerusalem located around it in different directions. Verse forty-five of Daniel eleven is where the king of the north comes to his end with none to help, and the verse identifies his geographical end as between the seas and the glorious holy mountain of Jerusalem. Verse forty of Daniel eleven introduces the three powers that are the subjects of the healing of the deadly wound of the papal power and its ultimate end.
Xurub Yeesereel nekk na ci diggante ñetti géej yi (Géeju Mederane, Géeju Galile, ak Géeju Dee) ak Yerusalem. Mu ngi féete bu baax ci bëj-gànnaaru Israayil, te ñetti mbirum ndox yooyu ak Yerusalem nekk nañu ko wër ci jubluwaay yu wuute. Saar forty-five bu Daniel fukki benn mooy fa buurub bëj-gànnaar di fekk mujjam te kenn du ko dimbali, te saar boobu di firndeel mujjam ci fan wu nekk ci diggante géej yi ak tundu sell, tundu ndam la, bu Yerusalem. Saar forty bu Daniel fukki benn di tàmbalee wax ci ñetti doole yi, yiy mbir yi ñuy wax ci wéral ga bu gaañu dee bi nguurug paap bi ak mujjam bu mujj.
The first phrase of the verses identifies the time of the end in 1798, when the papacy received its deadly wound and verse forty-five identifies its permanent deadly wound. The prophetic history between the first and last death of the papal power identifies the rebellion of mankind as they restore the ascendancy of the papal power, when its deadly wound is healed in advance of the papal power’s ultimate demise. The six verses bear the signature of truth, for the beginning and end are both the death of the papal power, and the middle verses are the rebellion of mankind as the first deadly wound is healed.
Kàddu gu jëkk gu aaya yi dafay xamle jamono muj ga ci atum 1798, ba baabaal bi jotee ay gaañu dee bu tar, te aaya fanweeri juróom-benn fukk bi dafay xamle gaañu dee bu sax ba fàww. Jaar-jaaru taariixu yonent bi nekk diggante dee gu njëkk ak dee gu mujj gu kàttanu baabaal bi, dafay xamle ngàkkug nit ñi, ba ñuy delloo kaweelug kàttanu baabaal bi, bi ñu fajee gaañu dee boobu, bala kàttanu baabaal bi agsi ci sëru mujjam. Juróom-benn aaya yooyu yëpp yore nañu màndargay dëgg, ndax njàlbéen ak mujj gi ñoom ñaar ñépp dee lañu ci kàttanu baabaal bi, te aaya yi nekk ci diggante yi mooy ngàkkug nit ñi, bi ñuy fajee gaañu dee gu njëkk ga.
Miller was given light from heavenly angels upon the relation of pagan and papal Rome. The key for Miller’s understanding of the prophetic model, which he employed for all of his prophetic applications, was “the daily” in Second Thessalonians. “The daily” in that chapter is pagan Rome, which is what established the vision that William Miller came to understand, for it is Rome, the robbers of thy people in verse fourteen of chapter eleven, that establishes the vision.
Miller am nañu ko leer gu jóge ca malaakay asamaan yi ci mbind mi nekk diggante Room bu yéefeer ak Room bu paapal. Ubbi ngir Miller dégg xel waxtaanu yonent bi, bi mu jëfandikoo ci bépp njariñam ci yoonent yi, mooy “bu bes bu nekk bi” ci Ñaareelu Téssalonig. “Bu bes bu nekk bi” ci saar woowu mooy Room bu yéefeer; te loolu mooy li tax vision bi William Miller xam ko, ndaxte mooy Room, sàccakat yi ci sa xeet wi ci aaya fukk ak ñeent ci saar fukk ak benn bi, moo taxawal vision bi.
The messenger raised up to understand the increase of knowledge in 1989 came to understand the threefold nature of Rome. Miller was the messenger of the first and second angels, and he understood the first and second manifestations of Rome to establish the vision he presented to the world. The messenger of the third angel came to understand all three manifestations of Rome in order to establish the vision he was given to proclaim to the world.
Yonnenta bi Yàlla taxaw ngir mu dégg yokkute xam-xam bi ci atum 1989, mu dégg nag ne Room am na ñetti melokaan. Miller mooy woon yonnenta bu malaaka bu njëkk ak bu ñaareel bi, te mu dégg woon jëfandikoo ñaari feeñu-feeñi Room yu njëkk ngir samp visión bi mu joxoon àddina si. Yonnenta bu malaaka bu ñetteel bi dafa dégg ñetti feeñu-feeñi Room yépp ngir samp visión bi ñu ko jox ngir muy yégle ko àddina si.
The first manifestation of Rome was pagan Rome. Out of pagan Rome came papal Rome, the second manifestation. Out of the first two manifestations came modern Rome, the threefold alliance of the dragon, the beast and false prophet.
Jëfandikook bu njëkk bu Rooma mooy Rooma gu bokk ci yàlla ju dul Yàlla. Ci Rooma gu bokk ci yàlla ju dul Yàlla la Rooma gu paap, moom jëfandikook bu ñaareel, jóge. Ci ñaari jëfandikook yooyu la Rooma gu bees gi jóge, mooy boole bu ñetti wàll yu màndarga ak rabu ji, rab wa, ak yonent bu dëggul bi.
We will continue the line of the controversy of “the daily” in Advent history in the next article.
Dinanu yokkute ci wàllug werante gi ñuy wax ne “the daily” ci mboolem jaar-jaariy taariixu Advent bi ci bind bi di ñëw.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“Ki gis lu xool ci suuf, te di jàng xol yi yépp ci nit ñi, wax na ci ñi amoon leer gu réy ne: ‘Ñoom deesul leen sonnal mbaa yéemu ndax seen tolluwaay gu yoonu jëf ak gu xel mu sell.’ Waaw, ñoom dañoo tànn seen yoon yu bopp, te seen ruu bànneex na ci seen ñaawtéef yi. Man itam dinaa tànn seen réeram yi, te indi seen ragal ci seen kaw; ndaxte ba ma wooee, kenn tontuwoonul; ba ma waxee, dégguñuwoon; waaye dañoo def lu bon ci sama bët yi, te tànn li ma bànneexul woon.’ ‘Yàlla dina yónnee ci ñoom réer gu tar, ngir ñu gëm fen,’ ndaxte ‘seetuñu mbëggeelug dëgg ngir ñu mucc,’ ‘waaye bànneexuñu woon ci njubadiul.’ Esayi 66:3, 4; 2 Tesalonig 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’
“Jàngalekat bu asamaan bi laajoon na ne: ‘Lan moo gën a metti nax xel, lu dul naaféq gu ni yéen ngiy tabax ci fondamaŋ bu baax te Yàlla nangul seen jëf, fekk ci dëgg-dëgg yéen ngiy jëfandikoo lu bare ci li yoonu àddina di teg, te ngiy bàkkaar ci Yexowa? Éy, mooy nax bu réy, réer gu neex xol, guy jàpp xel yi, bu nit ñi xamoon dëgg gi benn yoon, jàppe melokaanu ragal Yàlla ni mooy ruuham ak dooleem; bu ñu foogee ne ku-ñu-bare lañu, yokk nañu leen ci alal, te soxlaatuñu dara, fekk ci dëgg-dëgg soxla nañu lépp.’”
“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.
«Yàlla soppiwul dara ci jëfandikookatam yu takku yi di sàmm seen yére ba mu set wecc. Waaye ñu barey di yuuxu naan: “Jàmm ak kaaraange,” fekk tas gu gaaw di ñëw ci seen kow. Su fekkee amul tuub gu mat sëkk, su nit ñi suufeewul seen xol ci wàññi bopp ak wax-firnde, te nanguwul dëgg gi mel ni mu nekk ci Yeesu, duñu dugg mukk asamaan. Bu sellal gi amee ci sunu xeet, dootu nu desati di noppalu ci sunu dalte, di réer ci ne nu am na nu alal te yokku na nu ci yëf, ba nekk ni amu nu soxla dara.»
“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.
“Kan moo wax dëgg ne: ‘Sunu wurus dafa jaar ci safara bi; sunuy yére amul benn tuuma yu àddina bi’? Gis naa sunu Jàngalekat bi muy tegtal yére yi ñuy wax ne mooy njubte. Bi Mu leen summee, Mu feeñal sobute ga nekk ci suufam. Noonu Mu ne ma: ‘Ndax gisoo ni ñu dajale seen sobute ak seen yàqute jikko ci naaféq ak ngistal? “Naka la dëkk ba woon ku takku ci Yàlla doon jigéen ju ndaw!” Kër sama Baay soppi nañu ko kërug jaay ak jënd, bérab bu képp di liggéey ngir alal, fa te nekkinu Yàlla ak ndamam jóge nañu. Loolu moo tax am na néew doole, te kàttan amul.’” Testimonies, volume 8, 249, 250.