Islam of the first and second woes of Revelation chapter nine represented the judgment that was brought upon Rome. William Miller had called the trumpets, “the peculiar judgments” which were brought upon Rome, but Miller could not see Modern Rome, as the threefold alliance which leads the world to Armageddon. Uriah Smith recognized the trumpets represented God’s judgment upon Rome, and that the fifth and sixth trumpets (first and second Woes), were judgments upon the Catholic church.
Lislaam bi ci njëkk ak ñaareelu ay musiba yi nekk ci Pexe mu juróom-ñeent ci Kàddug Yàlla dafa tekki àtte bi ñu indil Room. William Miller woowe woon bumb yi nekk “àtte yu xóot yi” ñi ñu indil Room, waaye Miller mënuloon gis Room gu bees gi, ni mooy boole gu ñett-benn gi ji jiite àddina bi ba Armageddon. Uriah Smith xamle woon ne bumb yi dañuy tegu ci àtteg Yàlla ci kaw Room, te bës gu juróomeel ak gu juróom-bennooñeel yi (njëkk ak ñaareelu ay musiba yi), dañoo doon àtte yi ci kaw kërceen Katolig gi.
“For an exposition of this trumpet, we shall again draw from the writings of Mr. Keith. This writer truthfully says: ‘There is scarcely so uniform an agreement among interpreters concerning any other part of the Apocalypse as respecting the application of the fifth and sixth trumpets, or the first and second woes, to the Saracens and Turks. It is so obvious that it can scarcely be misunderstood. Instead of a verse or two designating each, the whole of the ninth chapter of the Revelation in equal portions, is occupied with a description of both.
« Ngir xamal bu leer ci bii buuxkat, dinañu dellu jëfandikoo mbind yi yu M. Keith. Bindkat bii wax na dëgg ne: “Amul bëgg-bëgg bu ni mel ci diggante firndekat yi ci benn yeneen xaaj bu Apokalips bi, ni ci jëfandikoo buuxkat bu juróomeel ak bu juróom-beneel, walla njaqare bi njëkk ak ñaareel, ci Sarasen yi ak Turki yi. Loolu leer na ba tax maneesul koo fàhmee ba juum. Te du ay aaya yu néew a ngi jox benn ku nekk ci ñoom, waaye bépp sarax bu juróomeel ci Kàddug Peeñ gi, ci ay xaaj yu yam, dafa yékkati melokaanu ñoom ñaar.” »
“‘The Roman empire declined, as it arose, by conquest; but the Saracens and the Turks were the instruments by which a false religion became the scourge of an apostate church; and hence, instead of the fifth and sixth trumpets, like the former, being designated by that name alone, they are called woes.” Uriah Smith, Daniel and Revelation, 495.
“‘Nguur gu Room daanu, ni mu yéegoon, ci njariñu nangu; waaye Sarasen yi ak Turki yi dañoo nekk yëf yi ko jaarale woon ngir diine bu dëggul doon yaru njëriñu ab jàngoro ci kanam bëgg-bopp; te moo tax, bañ a tudde ñoom rekk ni trompet bu juróomeel ak bu juróom-benni, ni yi jiitu woon, dañu leen wooye ay musiba.” Uriah Smith, Daniel and Revelation, 495.
What Miller and Smith did not recognize about the trumpets as God’s judgment upon Rome, was that those judgments were brought about by the enforcement of the worship of the sun. In the year 321, Constantine passed the first Sunday law, and nine years later he moved the capital from the city of Rome, to the city of Constantinople, thus initiating the process of disintegration of the Roman Empire. In Daniel chapter eleven, pagan Rome was to rule supremely for a “time,” which represented the three hundred and sixty years, from the Battle of Actium, in the year 31 BC, unto the year 330, when Constantine divided the kingdom into the West and the East.
Li Miller ak Smith xamul woon ne li jëm ci trompet yi ni àttey Yàlla ci kaw Room, mooy ne àtte yooyu ñëwoon ndax dafañu dooleel jaamu jant bi. Ci atum 321, Constantine joxe woon njëkk yoonu Dibéer bi, te juróom-ñent at gannaaw loolu mu yóbbu caabu réew mi, ba génn dëkkub Room, dem dëkkub Constantinople, noonu tàmbalee yoonu tasaroog Nguuru Room. Ci Daniel saar 11, Room gu pagan waroon a nguuru ci kaw njépp ci ab “waxtu,” te loolu tekki na ñetti téeméer ak juróom-benn-fukk at, dëgër ci xareb Actium ci atum 31 balaa Krista, ba àgg ci atum 330, bi Constantine xàjjee nguuru gi ci Sowwu ak Penku.
He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:24.
Dina dugg ci jàmm sax ci biir bérab yu gëna baree xaalis ci diiwaan ba; te dina def lu baayam yi deful woon, mbaa maamam ya ko jiitu; dina tas ci seen biir alal jëm ci njël, ak yàqute, ak xéewal: waaw, dina xalaat ay pexeëm ngir jëfandikoo leen ci kaw tata yu dëgër yi, waaye ba ci ab jamono rekk. Daniel 11:24.
During those three hundred and sixty years, the Roman Empire was essentially invincible, but once the capital was moved to the East, the ability to govern such a massive empire was no longer possible. Constantine tried to maintain control by dividing the kingdom between his three sons, but that only furthered the crumbling of the former empire.
Ci biir ak juróom-benn-fukk ak bennoon at yooyu, Mbooloom Buur Room dafa mel ni kenn mënu ko daan; waaye bu ñu yóbbee dëkku nguur gi ca Penku ga, dooley nguuru mbooloo gu mag gu mel noonu dootu woon lu maneesa defati. Constantine jéemoon na saxal nguur gi ci séddale ko ci diggante ñetti doomam, waaye loolu yokk rekk na tasaaroo mbooloom nguur ma woon bu njëkk ba.
When the papacy took the throne of the earth in the year 538, at the third Council of Orleans a Sunday law was passed. Thus, in the year 606, Mohammed began his prophetic ministry, and symbolically represented the trumpet that was to be what the historians identify as a “scourge of an apostate church.” The history of the first and second woes, beginning with the ministry of Mohammed in the year 606, concluded on October 22, 1844, when the seventh trumpet sounded.
Bi paap yaaŋ béggee àddina ci atum 538, ci ñetteel Kuréel Orleans am nañu benn yoonu Dibeer. Noonu itam, ci atum 606, Mohammed tàmbali na liggéeyam gu yonent, te ci misaal mu doon li bu historian yi xamle ne mooy “mbugalu kerk gu delloo ginnaaw njub.” Jaar-jaaru njëkk ak ñaareelu ay tiis yi, bi mu tàmbee ak liggéeyu Mohammed ci atum 606, jeex na ci 22 Oktoobar 1844, ba fanweetelu juróom-ñaareel bi jolli.
The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. Revelation 11:14, 15.
Ñaareel ñaareel wi wees na; te gis-leen, ñaareelu torox bi di ñëw gaaw. Noonu malaaka juróom-ñaareel bi wol na; baat yu mag yi daldi am ci asamaan, naan: Nguuru àddina sii nekk na nguuru sunu Boroom ak yu Almasiim; te dina nguuru ba fàww ak fàww. Peeñu gi 11:14, 15.
During the history of the first two Woes, Constantinople, the capital of eastern Rome, was conquered in 1453, and papal Rome in the west was delivered its deadly wound in 1798. The “scourge of an apostate church,” had brought down both civil and religious Rome. The threefold union of Modern Rome is accomplished at the soon-coming Sunday law in the United States.
Ci biir ñaari Woe yu njëkk yi, Constantinople, péeyu Rom bu penku, dañu ko noot ci atum 1453, te Rom bu papal bi nekk ci sowwu, dañu ko jox gaawu dee gi ci 1798. “Mbet mi jóge ci kërce gu waccu,” moo daanu Rom gu yoon ak Rom gu diine. Booloo bi ñetti wall yu Rom bu Jamono ji tëj na ci yoonu Dibeer bu bëgg a ñëw gaaw ci États-Unis.
“The Protestants of the United States will be foremost in stretching their hands across the gulf to grasp the hand of Spiritualism; they will reach over the abyss to clasp hands with the Roman power; and under the influence of this threefold union, this country will follow in the steps of Rome in trampling on the rights of conscience.” The Great Controversy, 588.
«Protestan yi nekk ci États‑Unis dinañu nekk ñi jiitu ci yóbbul seen loxo jub ci kaw xott ba ngir jàpp loxoy Spiritualism; dinañu jéggi ci kaw mbëx ba ngir lakkal loxo ak dooley Room; te ci suufu dooley boole bu ñetti wàll yii, réew mii dina topp tànk yu Room ci daldi xatal sañ‑sàñi xel mu sell mi.» The Great Controversy, 588.
At that time, Islam of the third Woe will accomplish God’s judgment against Modern Rome for its enforcement of Sunday worship, as He did with pagan Rome, and papal Rome. With pagan Rome He employed the first four trumpets to bring an end to Roman rulership in the capital of western Rome by the year 476, for after the year 476, no ruler of the city was of Roman lineage. By 1453 the fifth trumpet of Islam brought Roman rulership of eastern Rome to an end. By 1798, papal rulership of the former tenfold division of the nations of Europe was brought to an end in the history of the sixth trumpet of Islam. The demise of the civil kingdom of Rome, both west and east, and the religious kingdom of Rome was brought about following the enforcement of the pagan worship of the sun.
Ci jamono jooja, Islaam bu ñetteel bi dina matal àtte Yàlla ci kaw Room gu bees gi ndax sampug màggal-dibéeri Dimaas, ni Mu ko defe woon ak Room gu bokkoon ci xonq, ak Room gu baap yi. Ak Room gu bokkoon ci xonq, Mu jëfandikoo ñeenti liit yu jëkk yi ngir jeexal nguurug Room ci péeyub Room gu sowwu ji ba ci atum 476, ndax gannaaw atum 476, kenn ku nguuru dëkk ba nekkoonul waa Room ci xeetu askan wi. Ba ci 1453, ñeenteel liitug Islaam jeexal na nguurug Room gu penku ji. Ba ci 1798, nguurug baap ci former fukk yenn saytu réew yi ci Ërop dañu ko jeexal ci jaar-jaaru juróomeelu liitug Islaam. Yàqub nguurug Room gu àddina wi, sowwu ak penku, ak it nguurug diiney Room, am na gannaaw sampug jaamu jant bu bokkoon ci xonq.
“The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full, and ‘national apostasy’ will be registered in the books of heaven. The result of this apostasy will be national ruin.” Review and Herald, May 2, 1893.
“Askani Mbooloom Ittaat yi nekkoon nañu askan wu ñu yiwul ci kaw; waaye bu ñu tënkee sañ-sañu ngëm, bàyyi Protestantisme, te may ndimbal Papism, nattukaayu seen tooñ dina mat, te ‘ngëmadi askan wi’ dees na ko bind ci téerey asamaan. Njéexitalu ngëmadi moomu mooy yàqub askan wi.” Review and Herald, 2 Mee 1893.
The triple application of prophecy establishes the characteristic of the final fulfillment of the prophecy based upon the characteristics of the first two fulfillments. On September 11, 2001 the third Woe arrived in history. It had initially arrived on October 22, 1844, for the third Woe is the seventh trumpet, and that trumpet began to sound at that time. But as with ancient Israel, modern Israel chose rebellion and brought about a period of wandering in the wilderness instead of finishing the work. The sealing time of the third angel was therefore delayed, until it began again on September 11, 2001.
Jëfandikook gu ñett ci waxu yonent bi day taxawal melokaanu matuwaay gu mujju gi ci kow melokaani matuwaay yi jëkk ñaar. Ci 11 Suwe 2001, ñetteelu toroxte bi agsi na ci nettali mbootaay mi. Mu agsi woon na bu njëkk ci 22 Oktoobar 1844, ndaxte ñetteelu toroxte bi mooy juróomeelu trompet bi, te trompet boobu tàmbali woon na wuux ci jamono jooju. Waaye ni ko deme woon ak Israayil gu yàgg gi, Israayil gu bees gi tànn na ñàkk dégg te indi jamono jàkkarloo ci màndiŋ ma, faloo mu mottali liggéey bi. Kon nag, jamonoy tëjju gaaraab gi ci ñetteelu malaaka bi yegg na woon, ba keroog 11 Suwe 2001 la tàmbaliwaat.
“For forty years did unbelief, murmuring, and rebellion shut out ancient Israel from the land of Canaan. The same sins have delayed the entrance of modern Israel into the heavenly Canaan. In neither case were the promises of God at fault. It is the unbelief, the worldliness, unconsecration, and strife among the Lord’s professed people that have kept us in this world of sin and sorrow so many years.” Selected Messages, book 2, 69.
“Diirub ñeent-fukk at, ngëmadi, ñaawte ak déggadi daan tëj buntu Bani Israel yu yàgg ya ngir ñu duggu ci suuf Canaan. Noonu itam, baakaar yooyu tax nañu ne Israel bu bees bi yebalul ba leegi dugg ci Canaan ju asamaan ji. Ci benn benn xaalis, wax jii Yàlla joxe woon amul benn tooñ. Xanaa ngëmadi, soppeeku ak àddina, bañ a sellal bopp, ak xuloo bi nekk ci biir nit ñi di wax ne ñoom ay nit Boroom bi, mooy li nu téye woon ci àddina su baakaar ak naqar bii ay at yu bare.” Selected Messages, book 2, 69.
God does not change, and He judges according to the available light. Modern Israel had more available light than ancient Israel, and we are informed “the same sins have delayed the entrance of modern Israel into the heavenly Canaan.” If modern Israel was only held accountable to the light which ancient Israel was held accountable to, it would have been enough, but they had more light. Therefore, if it was the “same sins” that caused “ancient Israel” to wander in the wilderness for “forty years,” then not only was modern Israel banished to the “wilderness” in the rebellion of 1863, but they were just as certainly destined to die there. Their “sins” have delayed the work of the third angel until now.
Yàlla du soppiwul, te Mooy àtte ci leer gi ñu am. Israeel bu bees bi amoon na leer gu gën a bari bu Israeel bu yàgg ya, te ñu xamal nu ne: “bàkkaar yu mel noonu yi tax nañu Israeel bu bees bi yéex a dugg ci Kanaana asamaan si.” Su fekkee ne Israeel bu bees bi dafa war a jëfandikoo ci leer rekk gi Israeel bu yàgg ya waroon a jëfandikoo, loolu doyoon na; waaye dañoo amoon leer gu gën a bari. Kon nag, su fekkee ne “bàkkaar yu mel noonu” yooyu taxoon na “Israeel bu yàgg ya” wër kërsa gi “ñeent fukk at,” kon du lii rekk ne Israeel bu bees bi ñu ko génne woon ca “kërsa ga” ci dékkoo gu 1863, waaye itam lu wóor la ne ñoom it dañoo dogaloon a dee fa. “Bàkkaar” yi ñoo yéexal liggéeyu malaaka bu ñetteel ba tey.
“Said the angel, ‘The third angel is binding, or sealing, them in bundles for the heavenly garner.’ This little company looked careworn, as if they had passed through severe trials and conflicts. And it appeared as if the sun had just risen from behind a cloud and shone upon their countenances, causing them to look triumphant, as if their victories were nearly won.” Early Writings, 88.
“Malaka mi wax ne, ‘Ñetteelu malaka mi dafa leen di boole ci ay pakk, walla di leen téye ak màndarga, ngir dencukaayu asamaan bi.’” Boobu ndaw mbooloo bi mel ni ay njàqarey xel dañu leen sonal, mel ni dañu jaar ci ay nattu yu tar ak ay xare yu metti. Te meloon na it ni jant bi a ngi rekk a fenk gannaaw aw niir te leer ci seen kanam, ba tax ñu mel ni ñu daan ci jàmbaar, mel ni seen ay ndam a ngi yegg jeex. Early Writings, 88.
The same sins that banished ancient Israel to die in the wilderness have delayed the work of the third angel who arrived on October 22, 1844.
Bàkkaar yu mel ni yi dàqoon Israayil gu yàgg gi ba mu dee ci màndiŋ mi, yooñoo yóbbale jëfandikoo malaka bu ñetteel bi, bi agsi woon ci 22 Oktoobar 1844.
“After Jesus opened the door of the most holy, the light of the Sabbath was seen, and the people of God were tested, as the children of Israel were tested anciently, to see if they would keep God’s law. I saw the third angel pointing upward, showing the disappointed ones the way to the holiest of the heavenly sanctuary. As they by faith enter the most holy, they find Jesus, and hope and joy spring up anew. I saw them looking back, reviewing the past, from the proclamation of the second advent of Jesus, down through their experience to the passing of the time in 1844. They see their disappointment explained, and joy and certainty again animate them. The third angel has lighted up the past, the present, and the future, and they know that God has indeed led them by His mysterious providence.” Early Writings, 254.
«Gannaaw bi Yeesu ubbee bunt bi jëm ci biir bu gën a sell, leeru bésub noflaay ba feeñ na, te waa Yàlla yi dafañu leen nattu, ni ñu nattu woon lu yàggul waa Israyil, ngir gis ndax dinañu sàmm yoonu Yàlla. Gis naa malaaka bu ñetteel bi di joxoñ yaramam ca kaw, di won ñi ñàkk yaakaar woon yoon wi jëm ci biir bu gën a sell bi nekk ci kërug sellug asamaan bi. Bu ñu duggée ci biir bu gën a sell bi ci ngëm, dinañu fa fekk Yeesu, te yaakaar ak mbégte di dellusiwaat ci seen xol. Gis naa leen ñuy xool gannaaw, di seetaat lu weesu, dale ca waare gu ñaareelu ñëwteb Yeesu, ba ci seen jaar-jaar, ba agsi ca jaareb waxtu wa ci atum 1844. Ñu ngi gis ne seen naqar am na firndeem, te mbégte ak wóor-gu-yàlla delluwaat di leen dundal. Malaaka bu ñetteel bi leeral na lu weesu, lu tey, ak lu ñëw, te ñoom xam nañu ne, ci dëgg-dëgg, Yàlla moo leen ginddi woon ci ay dogalam yu xóot te kumpa.» Early Writings, 254.
The third angel is the sealing angel, and he arrived on October 22, 1844, but his work was delayed by the same sins that caused ancient Israel to die in the wilderness. The delay caused by the rebellion of 1863, was a delaying of the work of the third angel, and therefore the sealing has been hindered and delayed for over one hundred years.
Malaaka bu ñetteel bi mooy malaakabu màndargaal bi, te agsi na woon 22 Oktoobar 1844, waaye liggéeyam yéexoon na ndax bàkkaar yi doon benn ak yi taxoon Israeel gu yàgg gi dee ca màndiŋ ma. Yéexal gi ndax ñàkk dégg-dëgg gi amoon ci 1863, mooy yéexal liggéeyu malaaka bu ñetteel bi, te moo tax màndargaal gi terewu na te yéex na lu ëpp téeméeri at.
“[Numbers 32:6–15, quoted.] The Lord God is a jealous God, yet He bears long with the sins and transgressions of His people in this generation. If the people of God had walked in His counsel, the work of God would have advanced, the messages of truth would have been borne to all people that dwell on the face of the whole earth. Had the people of God believed Him and been doers of His word, had they kept His commandments, the angel would not have come flying through heaven with the message to the four angels that were to let loose the winds that they should blow upon the earth crying, Hold, hold the four winds that they blow not upon the earth until I have sealed the servants of God in their foreheads. But because the people are disobedient, unthankful, unholy, as were ancient Israel, time is prolonged that all may hear the last message of mercy proclaimed with a loud voice. The Lord’s work has been hindered, the sealing time delayed. Many have not heard the truth. But the Lord will give them a chance to hear and be converted, and the great work of God will go forward.” Manuscript Releases, volume 15, 292.
“[Numbers 32:6–15, quoted.] Boroom bi Yàlla mooy Yàlla buy ñaawlu, waaye mu ngi muñ bu baax ci bàkkaar ak tooñi ay nitam ci jamono jii. Su fekkee ne nit ñi Yàlla doxoon nañu ci i ndigalam, liggéeyu Yàlla dinaa yemoon jëm kanam, te yégle yi ci dëgg dinañu leen yébbaloon ci xeet yépp yi dëkk ci kow suuf si bépp. Su fekkee ne nit ñi Yàlla gëm koon nañu te di defkat yi ay waxam, su ñu sàmmoon ay ndigalam, malaaka mi du koon dikk, buy naaw ci asamaan ak ndaw li ngir jox ñent malaaka yi, yi waroon bàyyi ngelaw yi ngir ñu wole ci suuf si, di wax: Taxawleen, taxawleen ñent ngelaw yi ngir baña wole ci suuf si, ba kera ma màndargaal surga yi Yàlla ci seen kanam. Waaye ndax nit ñi déggadiwul, amul ngërëm, baña sell, ni Israayil gu yàgg ga, moo tax waxtu bi yaatal ngir ñépp man a dégg ndaw li mujj ci yërmande, bi ñu koy waaree ak baat bu réy. Liggéeyu Boroom bi terees na ko, te waxtu màndarga gi yegg na. Ñu bare déggagul dëgg gi. Waaye Boroom bi dina leen may jot ngir dégg te soppeku, te liggéeyu Yàlla bu mag bi dina dem jëm kanam.” Manuscript Releases, volume 15, 292.
On September 11, 2001 the third angel arrived again, and the sealing time which had been delayed since the rebellion of 1863, began again. It was the arrival of Islam of the third Woe, which is also the seventh trumpet that marks the beginning of the sealing time. The sealing time began with the arrival of the third angel on October 22, 1844, when the seventh trumpet began to sound, but that trumpet was hindered and delayed.
Ca 11i Septambar 2001, ñetteelu malaaka bi dikkat naat, te jamono ji ciñ bi, jiñ diggante woon ndax fippu 1863, tambaliwaat na. Moo doon dikkug Isalaam bu ñetteelu Yàqub bi, te moom it moo di juróomeelu trompet bi mu màndarga tàmbalig jamono ji ciñ bi. Jamono ji ciñ bi dafa tàmbalee ak dikkug ñetteelu malaaka bi ca 22i Oktoobar 1844, ba noppi juróomeelu trompet bi tàmbalee woote; waaye trompet boobu tereesoon na te yéexal nañu ko.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:5–7.
Te malaaka bi ma gis ne taxaw ci kaw géej gi ak ci suuf si, yékkati na loxoom jëm ci asamaan, te giñ ci Kiy Dund ba fàww ak ba fàww, mooy Ki bind asamaan ak li nekk ci biiram, ak suuf si ak li nekk ci biiram, ak géej gi ak li nekk ci biiram, ne waxtu du yàggatul: Waaye ci fan yi baatub juróom-ñaareel malaaka bi di xumb, bi muy tàmbalee xumb, kumpag Yàlla dina mat, ni ko waxe woon ay jaamam, yonent yi. Peeñug Yowaana 10:5–7.
The “voice” of the seventh angel, is the voice of the angel of Revelation chapter eighteen, which descended when the great buildings of New York City were thrown down.
“Baat” bu juróom-ñaareelu malaaka bi, mooy baatu malaaka bi nekk ci Kàdduy Yàlla gi tudd Peeñ mi, saar 18, mi wàcce ba noppi ba kër yu mag yi nekk New York City ñu tas.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.
Gannaaw yooyu weesu ba noppi, gis naa beneen malaaka mu wàcce asamaan, yor kàttan gu réy; te suuf si leer na ci ndamam. Mu yuuxu ak baat bu dëgër ne: Babilon bu mag bi daanu na, daanu na, te tukki na nekk kërug seytaane yi, ak dëkkub bépp xel mu bon, ak pàkkub bépp picc mu laqu te ñaaw. Ndaxte xeeti àddina yépp naan nañu biiñu meram njaaloom; te buur yi ci kaw suuf def nañu njaalo ak moom, te jaaykat yi ci kaw suuf am nañu bareelo ci yalwa yu ëppu yi mu am. Peeñu 18:1–3.
The “voice” of the mighty angel who descends, commands the angels to hold the four winds, that are represented as an “angry horse” seeking to break loose and bring death and destruction in its path.
“Baat” bu malaaka bu mag gi wàcc mooy digal malaaka yi ñu téye ñeenti ngelaw yi, yiñu melal ni “fas wu mer” buy wut a rëcc ngir indi dee ak alag ci yoonam.
“The angels of God do His bidding, holding back the winds of the earth, that the winds should not blow on the earth, nor on the sea, nor on any tree, until the servants of God should be sealed in their foreheads. The mighty angel is seen ascending from the east (or sunrising). This mightiest of angels has in his hand the seal of the living God, or of Him who alone can give life, who can inscribe upon the foreheads the mark or inscription, to whom shall be granted immortality, eternal life. It is the voice of this highest angel that had authority to command the four angels to keep in check the four winds until this work was performed, and until he should give the summons to let them loose.” Testimonies to Ministers, 445.
“Bantu Yàlla yi di def li Mu leen sant, di téye ngelaw yi ci suuf, ngir ngelaw yi bañ a wol ci suuf, walla ci géej gi, walla ci genn garab, ba kera mu nekk ne surga yi Yàlla dañu leen a màndargaal ci seen kanam. Malaka bu am doole loolu feeñ na muy yéeg jógé penku (walla fu jant bi fenk). Gii mooy malaka bi gën a am doole; yore na ci loxoom màndarga Yàlla ju Dund ji, walla Yàlla ki doŋŋ man a joxe dund, ki man a bind ci kanam yi màndarga walla mbind mi, ci ñoom ñi dees di maye ag baña dee, dund gu dul jeex. Baati malaka bii kawe lool moom la amoon sañ-sañu sant ñent malaka yi, ngir ñu téye ñent ngelaw yi ba keroog liggéey boobu mat, te ba kera mu joxe woote bi ngir bàyyi leen ñu rëcc.” Testimonies to Ministers, 445.
The angel who commands the four angels to hold the winds, is the angel of Revelation chapter eighteen who lightens the earth with His glory, and his “strong voice” is the voice of the seventh angel.
Malaakam mi digle ñenti malaaka yi ñu téye ngelaw yi, mooy malaakam Peeñu gi ci saar fukk ak juróom ñaar, mi leeral suuf si ak ndamamu, te “baatam bu dëgër” mooy baatu malaaka bi juróom ñaareel.
“And what a representation is given in Revelation 7 for our consideration and comfort and encouragement! The four angels are commissioned to do a work upon the earth. But One who purchased the world by giving Himself for its ransom has a chosen few. Who? Those who are keeping all of the commandments of God and have the faith of Jesus.
«Te léegi ndenc lu tar a taxawu ci sunu xel ngir sunu déggoo, sunu dalal ak sunu dooleel, ñu ko joxe ci Peeñu 7! Ñetti malaaka yi am nañu ndigal ngir def liggéey ci kaw suuf. Waaye Kenn ki jënd àddina bi ci joxe boppam ngir fey njotam, am na ay nit yu tànn ci ñu néew. Kan ñoo? Ñi di sàmm mboolem ndigali Yàlla te am ngëmug Yeesu.»
“John’s attention was called to another scene: ‘And I saw another angel ascending from the east, having the seal of the living God’ (Revelation 7:2). Who is this? The Angel of the covenant. He comes from the sunrising. He is the Dayspring from on high. He is the Light of the world. ‘In Him was life; and the life was the light of men’ (John 1:4). This is the One Isaiah describes: ‘Unto us a Child is born, unto us a Son is given: and the government shall be upon His shoulder; and His name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace’ (Isaiah 9:6). He cried, as One who had superiority over the hosts of angels in heaven ‘to whom it was given to hurt the earth, and the sea, saying, “hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads” (Revelation 7:2, 3).
“Yowaana gis-gisam jublu woon na ca beneen xew-xewu: ‘Te gis naa beneen malaaka mu yéegë ca penku, yor màndargay Yàlla ju dund ji’ (Peeñu 7:2). Kan moo di kii? Mooy Malaakabu kóllëreg bi. Mu ngi jóge ca fenkug jant bi. Mooy Njant mu jóge ca kaw. Mooy Leerug àddina si. ‘Dund nekk na woon ci moom; te dund ga mooy leerug nit ñi’ (Yowaana 1:4). Kii mooy Ki Esayi melal ne: ‘Ndax ab Xalees juddu na nu, ab Doom joxees na nu; te nguur gi dina nekk ci mbaggam; te turam dinañu ko wax Kuy Yéemu, Boroom Xel mu tegu, Yàlla ju Kàttan ji, Baay bu Fàww, Buurub Jàmm’ (Esayi 9:6). Mu wax ak xaacu, ni Ki am kawe ak mbooloom malaaka yi ci asamaan, ‘ñi ñu mayoon ñu yàq suuf si ak géej gi,’ ne: ‘Bu leen yàq suuf si, mbaa géej gi, mbaa garab yi, ba kera nu sëllal surga yi sunu Yàlla ci seen jë’ (Peeñu 7:2, 3).”
“Here is the divine and human united. The command is given to the four angels to hold in check the four winds until they receive His summons. Read the entire chapter. The cry, ‘Hurt not,’ is uttered by the Restorer, the Redeemer.
«Fii la, Yàlla ak nit booloo nañu. Ndigal bi ñu jox ñeenti malaaka yi mooy ñu teree ñeenti ngelaw yi ba keraam waaja ci wooteem. Jàngal gépp sarax bi. Wax ji, “Buleen lor,” moom Mi Delloo ak Mi Jotale mooy ko wax.»
“Judgment and wrath were to be repressed only for a little space until a certain work was done. The message, the last message of warning and mercy, has been retarded in doing its work by the selfish love of money, the selfish love of ease, and the unfitness of man to do a work that needs to be done. The angel that is to lighten the earth with His glory has waited for human instrumentalities through whom the light of heaven could shine, and they thus cooperate to give, in its sacred, solemn importance, the message which is to decide the destiny of the world.” Manuscript Releases, volume 15, 222.
«Yàlla dafa war a terey àtte ak meram ñu taxaw rekk ab tuuti ba kerook benn liggéey jeexee. Baat bi, muy baat bu mujj baay-waare ak yërmande, jële na yàgg ci def ay njariñam ndax bëgg-bopp gu nit ci xaalis, bëgg-bopp gu nit ci dal ak noflaay, ak ñàkk-a-mëna def liggéey bi war a am. Malaaka mi war a leeral suuf si ak ndamam, dafa xaar jëfandikukat yu nit ñi ngir leerug asamaan man a leer ci seen kaw; te noonu lañuy bokk ci joxe, ci sellam ak yéemam yu tar, baat bi war a dogal àtteb addina si.» Manuscript Releases, volume 15, 222.
The third angel, who is Christ, is also the sealing angel who arrived on October 22, 1844, but due to the disobedience of God’s people, His work of sealing the one hundred and forty-four thousand has been delayed until September 11, 2001. Then Islam of the third Woe, brought down the great buildings of New York, and the sealing process began. At that point the nations became “angry, yet held in check”. The first voice of Revelation chapter eighteen, is the voice that commands the four angels to hold, while God’s people are sealed.
Ñetteelu malaaka mi, miy Kirist, mooy itam malaaka buy tëj ci saa, mi agsi woon 22 Oktoobar 1844, waaye ndax déggadiwu askanu Yàlla, liggéeyam bu tëj juróom-ñeent-fukk ak ñeent junni nit ñi dëkk na ba 11 Sàttumbar 2001. Noonu Islaam bu ñetteel “Woe” bi daan na kër yu mag yi nekk New York, te jëfandikoo bu tëj bi tàmbali. Ci booba réew yi mer nañu, waaye ñu teg leen ci suufu ngànnaay. Baat bu njëkk bi ci Peeñu kapituur fukk ak juróom-ñett, mooy baat bi sant ñeenti malaaka yi ñu téye, fekk askanu Yàlla diñu leen di tëj ci saa.
Jesus always illustrates the ending with the beginning, and on February 26, 1993, Islam of the third Woe detonated a truck bomb in the underground parking garage of the North Tower of the World Trade Center. The explosion resulted in significant damage to the building, killing six people and injuring over a thousand others. While the attack did not bring down the towers, it was a significant act of terrorism on U.S. soil and foreshadowed the events of September 11, 2001.
Yeesu dafay misaalale jëmu gi ak tambali gi, te ci 26 Fewriye 1993, Islama bu ñetteelu Musiba bi feeñal na bombu kamiyoŋ bi ci garas suuf siitu ga nekk ci suufu Tuuru Bëj-gànnaar bu World Trade Center. Mbomb bi jur na yàqu gu bare ci tabax mi, ba rey juróom-benn nit te gaawloo lu ëpp junniy ñeneen. Ndaxte wàllu xare boobu yéggul woon ba daanale tur yi, moona doon na jëf ju mag ju terorism ci suufu réewum Etazini, te mu doon xam-xam bu jiitu ngir xew-xewu 11 Sàttumbar 2001 yi.
The sealing time began on September 11, 2001, but it included a forewarning eight years before. The Islamic attack on Israel on October 7, 2023 is a forewarning of the ending of the sealing time. The prophetic characteristics of the third Woe have been established with the prophetic characteristics of the first two Woes. In the opening verses of chapter nine of Revelation the sealing of the one hundred and forty-four thousand is illustrated.
Jamono tay moom taxawoon tàmbalee na ci 11 Septàmbar 2001, waaye dafa boole woon benn xamle bu jiitu juróom-ñetti at lu jiitu. Mbëkk mi Islaam yi def ci Israyel ci 7 Oktoobar 2023 mooy benn xamle bu jiitu ci jeexitalu jamono tay moom taxawoon. Mélokaan yu yonent yi ci ñetteelu musiba gi sax nañu ak mélokaan yu yonent yi ci ñaareelu musiba yi njëkk. Ci aaya yu ubbi sarax 9 bu Peeñug Yàlla, sellalug téeméeri ak ñeent-fukk ak ñeent-junñaar ñi dafa feeñal.
We will consider that subject in the next article.
Danu xoolu mbir moomu ci article bi ci topp.
“If such scenes as this are to come, such tremendous judgments on a guilty world, where will be the refuge for God’s people? How will they be sheltered until the indignation be overpast? John sees the elements of nature—earthquake, tempest, and political strife—represented as being held by four angels. These winds are under control until God gives the word to let them go. There is the safety of God’s church. The angels of God do His bidding, holding back the winds of the earth, that the winds should not blow on the earth, nor on the sea, nor on any tree, until the servants of God should be sealed in their foreheads. The mighty angel is seen ascending from the east (or sunrising). This mightiest of angels has in his hand the seal of the living God, or of Him who alone can give life, who can inscribe upon the foreheads the mark or inscription, to whom shall be granted immortality, eternal life. It is the voice of this highest angel that had authority to command the four angels to keep in check the four winds until this work was performed, and until he should give the summons to let them loose.
“Bu ñuy mel ni lii bu fekkee ne ñuy ñëw, àtte yu réy lool ci àddina ju tooñkat, ana fu askanu Yàlla di fekk làqu? Naka lañu leen di muur ba keroog merum Yàlla weesu? Yowaana gis na mbir yi ci nature—yengu-suuf, ngelaw gu tar, ak xuloo yu politig—te ñu teg leen muy lu ñent malaaka yor. Ngelaw yooyu ñu ngi ci suufu kilifteef ba kera Yàlla waxee ba ñu bàyyi leen. Foofa la kaaraangeg kër Yàlla nekk. Malaakay Yàlla da ñuy def ay santaaneem, di tere ngelawi suuf, ngir ngelaw yi bañ a wol ci suuf, mbaa ci géej, mbaa ci benn garab, ba kera surga yi Yàlla di seel ci seen jë. Malaaka bu am kàttan loolu feeñ na muy yéeg bawoo penku (wala fenkub jant bi). Malaaka bii gën a màgg am na ci loxoom seelu Yàlla miy dund, walla seelu Ki man a joxe dund moom rekk, Ki man a bind ci jë yi màndarga walla mbind, ñi ñuy maye ag dul-jeex ak dundug ba fàww. Baatu malaaka bii gëna kawe moo amoon sañ-sañu santaane ñent malaaka yi, ngir ñu téye baaxee ñent ngelaw yi ba kera liggéey bii mattee, ak ba kera moom ci boppam joxe woo wi ngir bàyyi leen.”
“Those that overcome the world, the flesh, and the devil, will be the favored ones who shall receive the seal of the living God. Those whose hands are not clean, whose hearts are not pure, will not have the seal of the living God. Those who are planning sin and acting it will be passed by. Only those who, in their attitude before God, are filling the position of those who are repenting and confessing their sins in the great anti-typical Day of Atonement, will be recognized and marked as worthy of God’s protection. The names of those who are steadfastly looking and waiting and watching for the appearing of their Saviour—more earnestly and wishfully than they who wait for the morning—will be numbered with those who are sealed. Those who, while having all the light of truth flashing upon their souls, should have works corresponding to their avowed faith, but are allured by sin, setting up idols in their hearts, corrupting their souls before God, and polluting those who unite with them in sin, will have their names blotted out of the book of life, and be left in midnight darkness, having no oil in their vessels with their lamps. ‘Unto you that fear My name shall the Sun of Righteousness arise with healing in His wings.’
“Ñi gën a dék adina, yaram ak Seytaane, ñoom dinañu doon ñi ñu gën a tànn, ñi di jot màndarga Yàlla miy Dund. Ñi seeni loxo setul, te seeni xol laabul, duñu am màndarga Yàlla miy Dund. Ñi ngiy wax seen xel ci bàkkaar te di ko def, dees na leen romb. Ñi rekk a nekk, ci seeni taxawaay kanam Yàlla, fii ci bérab bu ñiy tuub seen bàkkaar te di ko wax ci fan wu mag, di Besub Jéggal gu anti-tipik, ñooy ñi dees na xàmle te màndargaal leen ni ñu yelloo aarug Yàlla. Turi ñi sax ci xool, di xaar, di wottu ngir feeñug seen Musalkat—ak coono ak bëgg-bëgg gu gën gaaw ña di xaar suba—dees na leen boole ak ñi ñu màndargaal. Ñi, bi leerug dëgg wépp di melax ci seeni ruu, waroon nañu am jëf yu ànd ak ngëm gu ñu yégle, waaye bàkkaar nax leen, ba ñuy samp sarax ci seeni xol, di yax seen ruu kanam Yàlla, te di sobe ñi bokk ak ñoom ci bàkkaar, seeni tur dinañu far ci téereb dund, te dees na leen bàyyi ci lëndëm guddi, ndaxte amuñu diw ci seeni ndab ak seeni làmp. ‘Waaye yéen ñiy ragal sama tur, Jantub Njub dina fenk ci yéen, ak wéral ci ay laafam.’”
“This sealing of the servants of God is the same that was shown to Ezekiel in vision. John also had been a witness of this most startling revelation. He saw the sea and the waves roaring, and men’s hearts failing them for fear. He beheld the earth moved, and the mountains carried into the midst of the sea (which is literally taking place), the water thereof roaring and troubled, and the mountains shaking with the swelling thereof. He was shown plagues, pestilence, famine, and death performing their terrible mission.” Testimonies to Ministers, 445.
“Lii màndargaal jaamu Yàlla yii, moom lañu woonaloon Esekiyel ci ay wér-gu-yaram. Yowaana itam dafa nekkoon seede ci bii xam-xam gu yéem-yéem bu gën a yéngu. Mu gis géej gi ak ay mbubbam di riir, te xolu nit ñi di yàqu ndax ragal. Mu seet suuf si di yëngatu, ak tund yi di yóbbu ca biir géej ga (te loolu mooy lu ñuy def dëgg-dëgg), ndoxam di riir te jaxasoo, ak tund yi di yëngu ndax li géej gi di feesal. Ñu won ko fitna yi, ay mbas yu bon, xiif, ak dee, di mat seen yónnee gu tiis.” Testimonies to Ministers, 445.