All the prophets agree with one another, and they all testify more specifically about the end of the world than the days in which they lived. Their testimony is to be applied in the prophetic period of the sealing time of the one hundred and forty-four thousand, for that is where the effect of every vision occurs. Isaiah, in chapter six, in vision was allowed to look into the Most Holy Place, during the period of the sealing time of the one hundred and forty-four thousand, where He saw God’s glory. We know it was post-September 11, 2001, for he heard the angels in verse three, identify that the earth was then full of His glory.
Yépp yonent yi ñépp déggoo ci seen biir, te ñoom ñépp seede nañu gën a leer ci mbirum jeexital àddina bi ngir fan yi ñu nekkoon. Seeni seede war naañu ko jëfandikoo ci jamono yónent bu tëjkat biir téereb dencukaay ba ci waxtu tëjkatug téeméeri ñent-fukk ak ñeent-fukk ak ñeent ñi, ndaxte fa la dooley bépp peeñ wër. Esayi, ci saaru juróom-benn, ci peeñ, mayoon nañu ko mu xool biir Bérab bu Gën a Sell ba, diirub jamonoy tëjkatug téeméeri ñent-fukk ak ñeent-fukk ak ñeent ñi, fa mu gis ndamu Yàlla. Xam nanu ne loolu nekkoon gannaaw 11 Sàttumbar 2001, ndaxte ci sar wi ñetteel, dégg na malaaka yi di wax ne suuf si dafa fees ak ndamam.
“When God was about to send Isaiah with a message to His people, He first permitted the prophet to look in vision into the holy of holies within the sanctuary. Suddenly the gate and the inner veil of the temple seemed to be uplifted or withdrawn, and he was permitted to gaze within, upon the holy of holies, where even the prophet’s feet might not enter. There rose before him a vision of Jehovah sitting upon a throne high and lifted up, while the train of His glory filled the temple. Around the throne were seraphim, as guards about the great King, and they reflected the glory that surrounded them. As their songs of praise resounded in deep notes of adoration, the pillars of the gate trembled, as if shaken by an earthquake. With lips unpolluted by sin, these angels poured forth the praises of God. ‘Holy, holy, holy, is the Lord of hosts,’ they cried; ‘the whole earth is full of His glory.’ [See Isaiah 6:1–8.]
«Bi Yàlla nekkoon ci wetu yónnee Esayi ak ndigal ci ay nitam, Mu jëkkal maye woon yonent bi mu gis ci peeñu bi kër Yàlla ga, ba ca bérab bu gën a sell bi. Ci saa si, bunt bi ak kër-yàlla ga biir biiraŋam dafa mel ni ñu yékkati ko walla ñu dindi ko; te mayees na ko mu xool biir, ca bérab bu gën a sell ba, fa sax doomu yonent bi manula dugg ak ay tànkam. Foofa feeñu na fa kanamam gis-gis gu Yexowa toog ci gàngune gu kawe te yékkatiwaay, fekk mbooloom ndamam dafa feesal kër Yàlla ga. Wër gàngune ga amoon na serafey, ni sàmm yu mag buur bi, te ñoo doon wone ndam la leen wër. Bi seen woy yu cant di yéemu ak baat yu xóot yu màggal, ay kenkeñu bunt bi daldi yengal, mel ni ñu yëngale ko ak suuf-sàcc. Ak tuuti wax ju bàñ a sobewu ak bàkkaar, malaaka yooyu tuuru woon nañu cant yu Yàlla. “Sell, sell, sell, mooy Aji Boroom mbooloom yi,” lañu woo; “suuf sépp fees na ak ndamam.” [Xoolal Esayi 6:1–8.]»
“The seraphim around the throne are so filled with reverential awe as they behold the glory of God, that they do not for an instant look upon themselves with admiration. Their praise is for the Lord of hosts. As they look into the future, when the whole earth shall be filled with His glory, the triumphant song is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of hosts.’ They are fully satisfied to glorify God; abiding in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His bidding, in worshiping Him, their highest ambition is reached.” Gospel Workers, 21.
«Serafiin yi wër gàngune gi da ñu fees lool ci ragal ak wormaal gu xóot bu ñuy gis ndamlu Yàlla, ba taxul sax benn saa ñu xool seen bopp ak bég ci seen bopp. Seeni cant ngir Boroom mbooloom xarekat yi la. Bi ñuy xool jëm ci ëllëg, ba suuf sépp di fees ak ndamam, cant gu damu ga di jëmaleekoo ci kenn ku nekk ci kaneen, ci woy wu neex, naan: “Sell, sell, sell, mooy Boroom mbooloom xarekat yi.” Ñu siddeeku nañu bu baax ci màggal Yàlla; bi ñuy sax ci kanamam, ci suufu reegram gu àtte neexam, duñu bëgg dara lu gën a am. Ci yëngoo melokaanam, ci def li mu leen sant, ci jaamu ko, seeni yëene ju gën kawe jot na.» Gospel Workers, 21.
In agreement with Isaiah, the prophet Ezekiel was also allowed to see into the Most Holy Place. Ezekiel’s vision began in chapter one, verse one.
Ci dëppoo ak Esayi, yonent bi Esekiyel itam may na ko mu gis biir Bu Sell Bi Gën a Sell. Peeñum Esekiyel tàmbalee na ci saar bi jëkk, aaya bi jëkk.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.
Noonu amoon na, ci atum fukki, ci weeru ñeenteelu, ci bés gu juróomeelu benn bésu weer wa, bi ma nekkee ca biir jaami ña ca wetu dexu Kebar, asamaan yi ubiku nañu, te gis naa ay peeñu Yàlla. Ezekiel 1:1.
His vision continues on for chapters, and it is a continuation of the same vision in chapters eight and nine, which identifies the sealing of the one hundred and forty-four thousand. We know this by his careful testimony.
Pexeemam bi diir ci ay sàkk, te moo di yokkuteem gi ci benn gis-gis bi nekk ci ay saar 8 ak 9, mi di joxe xam-xamu sellalug ñi téeméeri junni ak ñeent-fukk ak ñeent-junni. Xam nanu loolu ci seedeem gu mat te wóor.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Ezekiel 8:1–4.
Te mu amoon naat wu jeenel, ci weer wu jeenel, ci bésu weer wi juróomeel, ba ma toogee sama kër te magi Yuda toog fa sama kanam, loolu la loxob Boroom bi Yàlla daldi wàccsi fa sama kaw. Noonu ma xool, te gis naan mel ni melow safara: dale ci melow ndamam ba suuf, safara; te dale ci ndamam ba kaw, mel ni leer gu xonq, ni melo xañbar. Noonu mu joxe melow loxo, jàpp ma ci genn càllal bu sama kawar, te ruu mi yékkati ma ci diggante suuf ak asamaan, indi ma ci xàmmeefu Yàlla ca Yerusalem, ba buntu bunt bi ci biir, bi jublu ca bëj-gànnaar, fa nekkoon toogu nataalu kiiñ gu taxa kiiñ. Te xool, ndamalu Yàllay Israyil nekkoon na fa, ni xàmmeef bi ma gisoon ca xur ga. Ezekiel 8:1–4.
The vision of chapters eight and nine that identify the two classes that are developed during the sealing of the one hundred and forty-four thousand, was, “according to the vision that” Ezekiel had seen “in the plain.” The vision he had seen in the plain is identified in chapter three.
Pexe gu caaboor ak juróom-ñett yi te juróom-ñeent yi, yi wax ne ñaari xeet yi lañu taxawal diirub màndarga giirub téeméer ak ñeent-fukk ak ñeenti junni, moo nekkoon, “ni melokaan ga” Esekiyel gisoon “ca xuru ba.” Melokaan ga mu gisoon ca xuru ba, ñu xamale ko ci saar bi ñetteel.
And the hand of the Lord was there upon me; and he said unto me, Arise, go forth into the plain, and I will there talk with thee. Then I arose, and went forth into the plain: and, behold, the glory of the Lord stood there, as the glory which I saw by the river of Chebar: and I fell on my face. Ezekiel 3:22, 23.
Loxo Boroom ga nekkoon ci sama kaw fa; te mu ne ma: “Jógël, demal ci xàndor ba, te fa laay wax ak yaw.” Noonu ma jóg, dem xàndor ba; te gis naa ne ndamu Boroom bi taxawoon fa, ni ndam li ma gisoon wetu dexu Kebar; ba ma daldi daanu ci sama kanam. Ezekiel 3:22, 23.
Ezekiel’s vision of the “plain,” was as the “glory which” Ezekiel “saw by the river of Chebar,” and that was the vision of chapter one, verse one. The vision of the sealing in chapter nine, and the vision of the “plain,” were simply continuations of the vision of the river Chebar. It was a vision of the glory of God in the Most Holy Place, during the sealing of the one hundred and forty-four thousand, just as was Isaiah’s vision. Isaiah’s vision was identifying God’s work of raising up messengers during the sealing time, and in chapter two and three, Ezekiel identifies that very work in greater detail than Isaiah, for he illustrates a messenger who is to carry a message to Laodicean Adventism, and in order to understand the message he is to carry to the rebellious people who are being passed by, Ezekiel is commanded to eat the little book, that was in the angel’s hand when He descended on September 11, 2001.
Peeñu Ezekiel ci “plain bi,” dafa mel ni “ndamlu ga” gi Ezekiel “gis ci dexu Kebar,” te loolu moo doon peeñu gi nekk ci ayet bu njëkk ci saar bi njëkk. Peeñu mucc gi nekk ci saar baat bu juróom-ñeent, ak peeñu “plain bi,” dañoo nekkoon rekk ay yokkute yu peeñu dexu Kebar ga. Dafa doon peeñu ndamlu Yàlla ci Bérab bu Gëna Sell bi, bi ñuy tëj ci rëccu téeméer ak ñeent-fukk ak ñeent-junñaar ñi, ni ko meloon itam ci peeñu Esayi. Peeñu Esayi moo doon won liggéeyu Yàlla ci yékkati yonnent yi ca waxtu tëj ga, te ci saar ñaar ak ñett, Ezekiel dafay wone loolu sax ci mbir mu gëna leer lu ëpp Esayi, ndaxte dafay melal benn yonnent buy yóbbu ndawtal ci Adventisme Laodisee, te ngir mu man a xam ndawtal li muy yóbbu ci nit ñu sax ci weddi, ñi ñuy bàyyi gannaaw, Ezekiel dénk nañu ko mu lekk téere bu tuuti ba, bi nekkoon ci loxob malaaka ma, ba Mu wàcce ci 11 Septambar 2001.
Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Ezekiel 3:1–9.
Te bind ne ma wax ma ne, «Doomi nit ki, lekkal li nga gis; lekkal téere bii wër, te dem wax ak kërug Israyil.» Noonu ubbi naa samay gémmiñ, te mu tax ma lekk téere ba. Mu ne ma, «Doomi nit ki, yal sa biir lekk, te feesal sa dënn ak téere bii wër bi ma lay jox.» Noonu lekk naa ko; te neex na ci sama gémmiñ ni lew. Mu ne ma, «Doomi nit ki, demal, jëm ca kërug Israyil, te waxal leen samay wax. Ndaxte yónnee wu ma la ca xeet wu wax yu dul sa làkk ak làkk wu jafee déggoo ba, waaye ca kërug Israyil; du ca xeet yu bare yu wax yu dul sa làkk ak làkk wu jafee déggoo ba, ñi ngay manul a xam seen wax. Ndax bu ma la yónnee woon ci ñoom, kon dinañu la déglu. Waaye kërug Israyil du la déglu, ndaxte bëgguñu maa déglu; ndaxte kërug Israyil gépp ay nit lañu yu déggadi te dëgër xol. Xoolal, def naa sa kanam mu dëgër ci seen kanam, te sa jë mu dëgër ci seen jë. Mel ni diamã bu gën a dëgër doj-xeer la def sa jë; bul leen ragal, te bul tiit seen melow kanam, doonte ne kër gu werante lañu.» Esekiyel 3:1–9.
A Gentile in the Bible is a stranger, and a stranger speaks strange speech. Ezekiel was sent to the house of modern Israel, which in the sealing time is the Laodicean Seventh-day Adventist church, which is being passed by. The message during the sealing time of the one hundred and forty-four thousand is for God’s church, which is first judged, and then at the soon-coming Sunday law, the second voice of Revelation chapter eighteen, calls God’s Gentile flock out of Babylon. When Isaiah, in chapter six, is representing those who accept the calling of being sent to the rebellious house with the Laodicean message, he is forewarned that they are a people who in seeing, do not perceive, and in hearing, do not understand. Isaiah records the very attribute that Jesus quoted from Isaiah, chapter six, when He assigned that very attribute to the quibbling Jews who were being passed by in the history of Christ.
Ki ñuy ci Biibël mooy doxandéem, te doxandéem wax na wax ju wéy. Yàlla yónnee Ezekiyel ca kër gañaanug Israyil bu bees ba, te ci jamono jiiñ bi, mooy kërkërug Adwentis yu Bès-yi baat yu juróom-ñaari fan ak ñett, gañu bàyyi ginnaaw. Baat bi ci jamono jiiñ bi, ci mbirum téeméeri ak ñeent-fukki ak ñeent ñaari junni ñi, ngir kër Yàlla la, gi ñuy jëkk a àtte; te gannaaw loolu, bu yoonu Dibeer bu di ñëw léegi agsi, baat bu ñaareel bi ci Peeñu, saar 18, woo na juróom Yàlla gu nekk doxandéem génn Babilon. Bi Isaya, ci saar 6, di tegu ñi nangu woote bi ngir ñu yónni leen ca kër ga rebel ak yégleb Laodise ba, ñu jëkk a xamal ko ne nit ñooñu, ci gis, duñu xam lu ñuy gis; te ci dégg, duñu xam lu ñuy dégg. Isaya bind na sax melokaan mi Yeesu waxee ci ndimbal Isaya, saar 6, ba Mu teg melokaan moomu ci Yawut ya daan xuloo, te ñu doon leen a bàyyi ginnaaw ci jaar-jaaru taariixu Kirist.
In chapter twelve, Ezekiel also employs the very same terminology, thus specifically placing chapter twelve, into the sealing time of the one hundred and forty-four thousand.
Ci wet gi fukki ak juróom-ñaari, Ezekiyel itam dafay jëfandikoo benn baat yooyu sax; noonu nag mu di tëral bu baax ne wet gi fukki ak juróom-ñaari am na wàllu ci waxtu tëj mi ñuy tëje téeméeri ñeent-fukk ak ñeenti junni ñaar-fukk ak ñeent.
The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.
Kàddu Boroom bi itam dikkal ma ne: «Yow, doom aadama, yaa ngi dëkk ci biir kër gu bëggul dégg, ñi am bët yu seen waaye gisuwuñu; am nañu nopp yu dégg, waaye dégguwuñu; ndaxte ay kër gu bëggul dégg lañu.» Ezekiel 12:1, 2.
Ezekiel chapter twelve, is identifying the sealing time of the one hundred and forty-four thousand, and in so doing he addresses the counterfeit latter rain message that is offered by the drunkards of Ephraim who rule the people of Jerusalem, the drunkards who cannot read the book that is sealed. Their counterfeit latter rain message is based upon placing the prophetic visions of God’s Word far off into the future.
Esekiyel xaaj 12 mooy màggat waxtu tëj gi ñeel ñaari téeméeri ak ñeent-fukk ak ñeenti junni, te ci def loolu mu di wax ci ndigalu taw bu mujj bu dëggul bi ñuy joxe ak màndarga yi ci Efrayim, ñi nguurloo askanu Yerusalem, màndarga yooyu yu manul a jàng téere bi ñu tëj. Seen ndigalu taw bu mujj bu dëggul mooy sosoo ci seen di yóbbu gis-gisi yoonent yi nekk ci Kàddu Yàlla ba fu sore lool ci jamono yi di ñëw.
In verses three through fifteen, Ezekiel is instructed to illustrate God’s people going into the captivity in Babylon. The captivity in Babylon represents the soon-coming Sunday law, and then in verses sixteen through twenty, he identifies the famine that accompanies the destruction of the cities that begins at the hour of the great earthquake, which is the soon-coming Sunday law. The benefits of country living during that crisis time are there represented, and then in verses twenty-one to twenty-eight, we have the passage that was recognized as present truth in Millerite history. The passage is quoted word for word in The Great Controversy in the description of Millerite history in the book.
Ci ayet ñette ba fukki ak juróom, Yexceel dafa jot ndigal ngir mu melal ni askanu Yàlla di dugg ca njaamug réy ga nekk Babilon. Njaamug réy ga nekk Babilon day taxaw ci yoonu Dibéer bi di ñëw léegi, te gannaaw loolu, ci ayet fukki ak juróom-benn ba ñaar-fukk, mu jëfandikoo xelal xiif bi ànd ak alagum dëkk yi, mi tàmbalee ca waxtuw yëngu-yëngub suuf gu mag ga, te loolu mooy yoonu Dibéer bi di ñëw léegi. Njariñ yi nekk ci dundug réew mi ca jamono jafe-jafe boobu, foofa lañu ko fésal, te gannaaw loolu, ci ayet ñaar-fukk ak benn ba ñaar-fukk ak juróom-ñett, am nanu fa wàll wi ñu xamoon ne mooy dëggug jamono jii ci mboolem jaar-jaari Milerit yi. Wàll woowu, baat ak baat, lañu ko waxaat ci The Great Controversy bi, bi ñuy melal jaar-jaari Milerit yi ci téere bi.
And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.
Noonu Boroom bi waxoon na ma ne: Yow doomu nit ki, lan mooy wax ju ñuy wax ci réewum Israyil ne: Fan yi yàgg nañu, te bépp peeñ gu neen amul njariñ? Kon nag waxal leen ne: Nii la Boroom bi Yàlla waxe: Dinaa tax ba wax jii jeex, te duñu ko doxalati ni wax ju ñuy wax ci biir Israyil; waaye waxal leen ne: Fan yi jegesi nañu, ak matug bépp peeñ. Ndaxte du amati benn peeñ gu neen, walla benn jëfandikoo xam-xam bu yàllaagul buy nax ci biir kërug Israyil. Ndaxte man maa di Aji Sax ji: dinaa wax, te kàddu gi ma wara wax dina am; du yàggatiwaatati, ndaxte ci seen fan, yéen waa kër gu weddi, dinaa wax kàddu gi, te dinaa ko def, la Boroom bi Yàlla wax. Noonu itam kàddug Boroom bi ñëw na ci man ne: Yow doomu nit ki, xoolal, waa kërug Israyil dañuy wax ne: Peeñ gi muy gis, ngir ay fan yu bare la ci kanam, te mu ngi wax ci ay jamono yu sore. Kon nag waxal leen ne: Nii la Boroom bi Yàlla waxe: Benn ci samay kàddu du yàggatiwaatati; waaye kàddu gi ma wax ba noppi dina am, la Boroom bi Yàlla wax. Ezekiel 12:21–28.
The counterfeit latter rain message that is presented in the sealing time of the one hundred and forty-four thousand claims “the days are prolonged, and every vision faileth.” After all, did not those messengers represented by Moses, Elijah, Ezekiel, Isaiah and John fail in their prediction of July 18, 2020? The Laodicean Adventist’s message at that time is “the vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” In that history not only will every vision come to pass, but the messenger is to tell the lost house of modern Israel, “Thus saith the Lord God,” “I will make” the counterfeit “proverb” of Laodicean Adventism “to cease.” Tell them, “The days are at hand, and the effect of every vision.” “There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God.”
Yégle gu mujj gi bu nekk fen te ñu di ko wone ci jamono jiir biir ba ñeel téeméeri ak ñeent-fukk ak ñeent ñi, dafay wax ne: «Fan yi yàgg nañu, te gis-gis bu nekk amul njariñ.» Ndaxte, ndax ndaw yonnent yi ñi Muuse, Eliya, Esekiyel, Isaya ak Yowaana di tegu, duñu woon a réer ci seeni wax yu jëm ci 18 Sulet 2020? Bés booba, yéglekat Adventist bu Laodise mooy ne: «gis-gis bi mu gis, ngir ay fan yu bare yu topp la, te yonnentam mi, ci ay jamono yu sore la.» Ci moomu jaar-jaar, du sax rekk ne gis-gis bu nekk dina am, waaye itam yonnent bi war na wax kër gi réeruloo te réer na buy Israayil bu bees ne: «Nii la Boroom bi Yàlla wax,» «Dinaa tax» ba paremi «léebu» gu Adventismu Laodise «jeex.» Waxleen leen ne: «Fan yi jot nañu, ak njariñu gis-gis bu nekk.» «Kenn ci samay wax du yàggatiwaat dara, waaye kàddu gi ma wax, dina ame, wax na ko Boroom bi Yàlla.»
The Laodicean message requires that the message identifies that the days are at hand when the effect of every vision is to take place, and those days are the days of the sealing of the one hundred and forty-four thousand. The essential point that should not be missed in the passage is that God directly states that in the “days,” which represent the period of the sealing time, He would cause Laodicean Adventism’s “vain vision,” their “flattering divination,” and their counterfeit “proverb” to cease. God causes their counterfeit latter rain message to cease before the soon-coming Sunday law, for He causes it to cease in the days He is addressing. He causes it to cease, by confirming the true latter rain message as He is lifting up those who are chosen to be the ensign at the soon coming Sunday law. Those chosen ones are sealed before the “earthquake”.
Bataaxalu Laodisee dafay laaj ne ndigal gi fësal ne fan yi jege nañu ngir njariñu bépp peeñ jëfe, te fan yooyu mooy fan yi ñu di tëj ci mbirum téerey ñaar-fukk ak ñeent junni nit. Mbir mi gëna am solo te war a bañ a rëcc ci xët wi mooy ne Yàlla ci boppam wax na ne ci “fan” yooyu, yu di tektal jamonoy tëj gi, dina tax ba “peeñu neen” bu Adventisme Laodisee, “rombu nooy” bi ñuy defaree, ak seen “léebu” gu dëggul, bàyyi. Yàlla mooy tax ba seen bataaxalu tawub mujj gu dëggul bàyyi, bala yoonu Dibeer bu bëgg a ñëw; ndaxte ci fan yi Mu di wax la koy tax a bàyyi. Mu tax ba mu bàyyi, ci dëggël bataaxalu tawub mujj gu dëgg, bi Mu di yékkati ñi ñu tànn ngir nekk màndarga gi ci yoonu Dibeer bu bëgg a ñëw. Ñi ñu tànn yooyu, dees leen tëj bala “suux bi”.
The other way He causes the vain proverb of the counterfeit latter rain message to cease is by the arrival of the unexpected and escalating judgments of God, that come as an overwhelming surprise to the children of darkness, but are part of the very message the children of light will have been predicting. The history we are now entering into is about to be confronted by God’s judgments. Those judgments are represented repeatedly in God’s Word, and the period of the sealing, which began on September 11, 2001, is where every vision, including the visions of God’s judgments, must arrive, for His Word never fails.
Yeneen yoon wi Mu jëfandikoo ngir tax léebu neen bu yëfadi ci yëgleb taw bu mujj bu fen bi jeex mooy ñëwte àttey Yàlla yu kenn seetul woon te di yokku, yu nekk njàqare ju réy ci doomi lëndëm, waaye yu bokk ci boppam yëgle bi doomi leer yi doon wax lu jiitu ci. Jaar-jaar bi nu nekk léegi di dugg ci mooy mujj a jànkoonte ak àttey Yàlla. Àtte yooyu, Kàddug Yàlla day leen woneyati yoon wu bare; te jamono jiir bi, bi tàmbalee 11 septembre 2001, mooy fu bépp gis-gis, boole ca gis-gisi àttey Yàlla, war a aksi, ndaxte Kàddoom du mas a lajj.
In previous articles we demonstrated that the first three chapters in the book of Daniel, represent the three angel’s messages of Revelation chapter fourteen. Chapter two, is the second angel’s message, and is therefore an illustration of the second test in the sealing period. The first test was chapter one, and it was the dietary test of whether a person would choose heavenly food or the food of Babylon. Chapter two, was represented by the hidden truth within Nebuchadnezzar’s dream of the image of beasts, which are kingdoms.
Ci ay waxtaan yu jiitu yi, nu wonoon ne ñetti sàpp yi njëkk ci téereb Daniel dañuy tegu ci ñetti yégle yi maas yi ci Yëglewaay saaru fukk ak ñeent. Saaru ñaar, mooy yégle bu ñaareel bi; moo tax mu nekk misaal bu ñaareelu nattu bi ci jamonoy tëj. Nattu bu jëkk bi mooy saaru benn bi, te mooy nattu ci mbirum lekk, ndax nit dina tànn lekk wu asamaan walla lekku Babilon. Saaru ñaar bi, dañu ko tegu woon ci dëgg gu nëbbu ga nekk ci géntu Nebukadnesar ci mbirum nataalu rab yi, yu di nguur-nguuri.
Daniel two, represents the image of the beast test during the sealing of the one hundred and forty-four thousand, and it contains an understanding that is hidden, for Nebuchadnezzar was unable to remember the dream. It represents a hidden truth that is unsealed in the history of the one hundred and forty-four thousand, and a hidden truth concerning the kingdoms of Bible prophecy represented in the image. It represented a life-or-death test for Daniel and the three worthies, and also for the Chaldean wise men who ate of the Babylonian diet.
Dañeel ñaar dafay tegu xelal melo waayub rab bi ci jamono bu ñuy sëllal téeméeri ñeent-fukk ak ñeent junni, te mu yor xam-xam bu nëbbu, ndaxte Nebukadnesar mënoonul fàttali gént ga. Dafay tegu dëgg gu nëbbu, gu ñu ubbi ci taarixu téeméeri ñeent-fukk ak ñeent junni, ak itam dëgg gu nëbbu ci mbirum nguur yi ci waxi kàdduy Yàlla yi ñu tegu ci melo mi. Mu doon nattuug dund walla dee ngir Dañeel ak ñetti góor ña ñu teddal, ak itam ngir boroom xam-xami Kalde yi lekk woon lekkug Babilon.
Ellen White was shown that the image of the beast would be formed “before probation closes, for it is the great test for the people of God, by which their eternal destiny will be decided.” The hidden dream of Nebuchadnezzar represents that test. The hidden truth of the image that has been revealed in these days, when the effect of every vision is no longer prolonged, is that Jesus, as Alpha and Omega, identified in the first and the last references to the kingdoms of Bible prophecy that the eighth beast is of the seven.
Ellen White ñu ko won ne xarit bu rabi mi dina sos “balaa yoonu jébbalu gi tëjjee, ndaxte mooy nattu gu mag gi ñeel nit ñi Yàlla, ci moom la seen dogal gu ba fàww di àttees.” Gént gu nëbbu Nebukadnesar di tegtal nattu googu. Dëgg gu nëbbu gi ci mbind mi, te ñu ko feeñal ci fan yii, ba noppi taxawaayu bépp vision dootu yàggat, mooy ne Yesu, ni Alpha ak Omega, moo wone ci njëkk ak mujj ci tere yi jëm ci nguur yi ci waxu njël bëccëg Bibil bi ne rab wu juróom-ñett baaj bi bokk na ci juróom-ñaar ba.
The eighth beast of Revelation chapter seventeen, that is of the seven, is the papal power who has been returned to the throne of the earth, and the deeper hidden secret that has been revealed is that as the United States forms an image of the beast in this nation, it also will represent the phenomenon of the eighth, being of the seven. The sixth president since the time of the end in 1989, who is the rich president who stirred up all the realm of the dragon received a deadly political wound at the hands of the progressive, woke, liberal globalists in 2020, as the Republican horn was assassinated in the streets by the atheistic beast of Revelation chapter eleven.
Juróom ñaareelu Rab wi ci Peeñu kapitul fukki ak juróom-ñaari, bi bokk ci juróom-ñaari yi, mooy dooleb paap bi ñu delloo ci gangune suuf si; te kumpa gu gën a xóot, gu nëbbu woon te léegi feeñ, mooy ne naka noonu États-Unis bi di sos nataalu Rab wi ci réew mi, dina itam di tegtal mbirum ñaareelu bi, muy bokk ci juróom-ñaari yi. Juróom-bennelu president bi dale ci waxtu mujj mi ci atum 1989, moom mi di president bu bare alal bi yëngaloon bépp nguurug njiit lu bon, moo jot gaaw gu rey ci politig ci loxoy globalist yu yokkute, “woke”, libaraal yi ci atum 2020, ba sax bënn weñu Républicain bi ñu rey ko ci mbedd yi jaarale ko ak Rab bu weddi Yàlla bi nekk ci Peeñu kapitul fukki ak benn.
At the same time the movement of the third angel, received a deadly wound on July 18, 2020, at the hands of the atheistic beast of Revelation chapter eleven. That movement had been made up of Laodicean Seventh-day Adventists, and in 2023, the movement was raised up as the Philadelphian movement of the third angel. Both horns were slain in 2020, and both horns stand up after three and a half symbolic days. The formation of the political image of the beast consists of the combination of Church and State in the United States, and the beast they make an image of in the last days is the eighth beast, that is of the seven. When the image beast is formed in the United States it will possess that very prophetic attribute of the eighth beast of Rome.
Ci jamono, yëngu ñetteel malaaka mi, dafa jot gaañu dee ci 18 Sulet 2020, ci loxo rab wu weddi Yàlla wi nekk ci Apokalips saar 11. Yëngu yooyu dafa ànd ak Adventiste yi fanweeri-juróom-ñaar yu Laodise, te ci 2023, yëngu wi dekkal nañu ko ngir mu doon yëngu Filadelfi bu ñetteel malaaka bi. Ñaari saxaar yi ñoom ñépp, rey nañu leen ci 2020, te ñaari saxaar yi ñoom ñépp, dañuy taxawaat gannaaw ñetti fan ak genn-wàll yu misaal. Sosu nataalu siyaasetu rab wi mooy boole Mbooloom gëm ak Nguur gi ci Ittaasini yu Bennoo, te rab wi ñuy defal nataal ci fan yu mujj yi mooy juróom-ñetteelu rab wi, miy bokk ci juróom-ñaari rab yi. Bu nataalu rab wi sosoo ci Ittaasini yu Bennoo, dina am moom sax meloow wax-u-yonent boobu bu juróom-ñetteelu rab wu Room.
When the image of the beast test is fulfilled upon the true Protestant horn, those who recognize the prophetic truths associated with the formation of the image of the beast in both horns of the earth beast, will be sealed for eternity with the image of Christ. Those foolish virgins that have accepted the vain and flattering vision will have formed the image of the beast for eternity.
Bu nattu xarnu mala bu dëgg ba testu melokaanu rab wi matsee ci kaw, ñi xam dëgg yu wax nekk ci kàddug yonent yi te jëfandikoo ci sosug melokaanu rab wi ci ñaari xarn yu rab wu suuf wi, ñoom dees na leen rëdd ba fàww ak melokaanu Kirist. Janq yu ñàkk xel ya, yi nangu gis-gis bu neen te di nax, dees na leen sosal melokaanu rab wi ba fàww.
“It was this that the prophet Ezekiel saw when before his astonished gaze were portrayed symbols that revealed a Power overruling the affairs of earthly rulers. Wheels intersecting one another were moved by four living beings. High above all these ‘was the likeness of a throne, in appearance like sapphire; and seated above the likeness of a throne was a likeness as it were of a human form.’ Ezekiel 1:26, RSV.
“Lii la yonent bi Esekiyel gisoon bi, ba muy xool ak yéemu, ñu wone ko ay màndarga yu feeñaloon ne am na Benn Kàttan gu jiite te sutural mbir yi yiy am ci yooni buuru àddina yi. Ay wërsëg yu dajalante woon di wuyu ndax ñenti mbindeef yu dund. Te fu kawe loolu lépp, ‘ame na woon melokaanu gàngunaay; melokaanam mel ni safir; te ci kaw melokaanu gàngunaay ga, am na woon melokaanu nit ku toog fa.’ Esekiyel 1:26, RSV.”
“The wheels, so complicated that at first sight they appeared to be in confusion, moved in perfect harmony. Heavenly beings were impelling those wheels. The complicated play of human events is under divine control. Amidst the strife and tumult of nations He that sits above the cherubim still guides the affairs of this earth. To every nation and individual God has assigned a place in His great plan. Today men and nations are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.
“Roto yi, yu jaxaso ba diis bu njëkk, ba mel ne dañu dajaloo ci réy a réy, doon nañu dox ci njëg gu mat. Bindikati asamaan yi ñoo leen doon yóbbu. Jëfandikoo gu jaxaso gu xew-xewi nit ñi nekk na ci suufu saytu Yàlla. Ci biir xuloo ak jàq-jàq bu xeeti xeeti réew yi, Ki toog ca kaw kerub yi moo di ba tey di jiite mbiri suuf si. Yàlla waral na xeet bu ne ak nit ku nekk berabam ci ay pexeem yu màgg. Tey, nit ñi ak xeeti réew yi dañuy dogal seen àttey nekk ci seen tànn bopp, te Yàlla miy yeesal lépp ngir amal ay mébétam.”
“The prophecies which the great I AM has given in His Word tell us where we are in the procession of the ages. All that prophecy has foretold until the present time has been traced on the pages of history, and all which is yet to come will be fulfilled in its order.
“Wax jàmm yi Yow miy MAAG MI MAY doon te Yàlla bu Mag bi jox ci Kàdduam, di nu wax fan la nu tollu ci doxalin jamano yi. Lépp lu wax jàmm gi yëgle woon ba tey, bindees na ko ci xëti taarix; te lépp lu des a ñëw dina mat ci ay yoonam.”
“The signs of the times declare that we are standing on the threshold of great and solemn events. Everything in our world is in agitation. The Saviour prophesied of events to precede His coming: ‘Ye shall hear of wars and rumors of wars… . Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’ Matthew 24:6, 7. Rulers and statesmen recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.
“Màndargay jamono bi wax ne nu ngi taxaw ci bunt gu mag te tedd buy am. Lépp ci sunu àddina a ngi ci yëngu-yëngu. Musalkat bi waxoon lu jiitu ay mbir yu jiitu ngëmam, naan: ‘Dingeen dégg xibaaru xare ak ay xew-xewu xare…. Xeet dina jóg ci kaw xeet, nguur dina jóg ci kaw nguur; te dina am xiif, ak mbas yu bon, ak suuxu suuf ci bérab yu bare.’ Macë 24:6, 7. Boroom kilifteef yi ak niti réew yi xam nañu ne dara lu mag te am ndogal mu mat a ngiy ñëw—ne àddina si ngi ci wetu ay xaalis bu réy lool.”
“The Bible, and the Bible only, gives a correct view of events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear. ‘Behold, the Lord will lay waste the earth and make it desolate, and He will twist its surface and scatter its inhabitants.’ ‘For they have transgressed the laws, violated the statutes, broken the everlasting covenant. Therefore a curse devours the earth, and its inhabitants suffer for their guilt.’ Isaiah 24:1, 5, 6, RSV.
“Biibël bi, te Biibël bi rekk, moo joxe xalaat wu jub ci mbir yi ba noppi tàmbalee sànni seen ker gi ci kanam, te baatu seen ñëw di yëngal suuf si, ba xol yi nit ñi di xàddi ndax ragal. ‘Xool-leen, Boroom bi dina yàq suuf si ba neex, def ko màndiŋ, dina wërsëg kanam gi, te tas waa dëkkam yi.’ ‘Ndaxte dañoo jéggi yoon yi, toj dogal yi, te tasaare kóllëre gu ba fàww gi. Moo tax musiba di lekk suuf si, te waa dëkkam yi di sonn ndax seen bàkkaar.’ Esayi 24:1, 5, 6, RSV.”
“‘Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it.’ Jeremiah 30:7.
«Yow! ndaxte bés boobu réy na, ba amul benn bu mel ni moom; mooy jamonoy metitalu Yàggóoba; waaye dees na ko musal ci biir moom.» Jeremiah 30:7.
“’Because thou hast made the Lord, which is my refuge, Even the most High, thy habitation; There shall no evil befall thee, Neither shall any plague come nigh thy dwelling.’ Psalm 91:9, 10.
“Ndaxte yaw def nga Boroom bi, moom mi di sama kërug refug, te Yàlla Aji Kawe ji, mu nekk sa dëkkuwaay; benn lu bon du la dal, te benn musiba du jege sa kër.” Sabóor 91:9, 10.
“God will not fail His church in the hour of her greatest peril. He has promised deliverance. The principles of His kingdom will be honored by all beneath the sun.” Historical Sketches 277–279.
“Yàlla du bàyyi mbooloom gëmkatam ci waxtu bu muy jaar ci njàqare gu gëna metti. Moom digoon na muccal. Njariñi nguuram dinañu leen teral ñépp ñi nekk ci suufu jant bi.” Historical Sketches 277–279.
The “complicated play of human events” is what was represented by the wheels intersecting the wheels in Ezekiel’s vision of the Most Holy Place, during the sealing time. Those events are under divine control, for those events are the fulfillment of all the visions of God’s Word, that find their final and perfect effect in the sealing time. There is a “sound” that identifies “a stupendous crisis” which the “world is on the verge” of realizing. That “sound” causes “the earth to tremble and men’s hearts to fail them for fear.” Both the shaking of the earth, and the causing of men’s hearts to fail for fear are symbols of the sound of the seventh and final Trumpet, which is the third woe.
“Jëfandikoo yi lakk ci mbindum nit ñi” moo nekkoon li ñu teguwoon ci biir Ezekiel, ci ay roue yu dajale ak ay roue, ci gis-gisam bu Kër gu Sell gi gën a Sell, ci jamono ju sëllaale gi. Jëfandikoo yooyu ñépp nekk nañu suufu kilifteef gu Yàlla, ndaxte jëfandikoo yooyu mooy matale bépp gis-gis gu nekk ci Kàddug Yàlla, te ñoom dañuy jot seen jeexital gu mujj te mat ci jamono ju sëllaale gi. Am na ab “riir” buy xamle “ab jafe-jafe ju réy lool” ji “àddina ngi ci wetu” a xam. “Riir” boobu moo tax “suuf si yëngu, te xolu nit ñi daanu ci ragal.” Yëngu-yëngu suuf si ak daanal xolu nit ñi ci ragal, ñoom ñaar ñépp ay misaal lañu ci riiru Ñettelu Buum bi ak bu mujj bi, mooy ñetteelu alkande bi.
The angering of the nations by Islam of the third woe, is as a woman in travail, thus representing an increasing, escalating crisis. That escalating crisis began on September 11, 2001; and on October 7, 2023, the next extreme birth pain hit, and because God’s Word never fails, the next birth pang is coming very soon, and it will be even more destructive. Are you still living in a city?
Meral xeexu réew yi ndax Islaam bu ñetteelu musiba bi, mel na jigéen ju nekk ci metitu njur; noonu mu tegtal ab jafe-jafe buy yokku di gën a tar. Jafe-jafe jooju buy yokku dafa tàmbalee 11i Sàttumbar 2001; te 7i Oktoobar 2023, beneen metitu njur bu ëpp solo daldi dikk, te ndaxte Kàddu Yàlla du mas a réer, beneen metitu njur mi ngi ñëw léegi-léegi, te dina gën a yàq. Ndax danga dëkk ba tey ci ab dëkk?
We will continue this study in the next article.
Dina kontine waat ci gëstu bii ci bind bi ci topp.
“To the prophet the wheel within a wheel, the appearance of living creatures connected with them, all seemed intricate and unexplainable. But the hand of Infinite Wisdom is seen among the wheels, and perfect order is the result of its work. Every wheel, directed by the hand of God, works in perfect harmony with every other wheel. I have been shown that human instrumentalities are liable to seek after too much power and try to control the work themselves. They leave the Lord God, the Mighty Worker, too much out of their methods and plans, and do not trust to Him everything in regard to the advancement of the work. No one should for a moment fancy that he is able to manage those things that belong to the great I AM. God in His providence is preparing a way so that the work may be done by human agents. Then let every man stand at his post of duty, to act his part for this time and know that God is his instructor.” Testimonies, volume 9, 259.
“Ci yonent bi, roue wi nekk ci biir beneen roue, ak melokaanu mbind mi yëngu yi ñu boole ak ñoom, lépp dafa mel ni lu jafe te kenn manula ko firndeel. Waaye loxo Xam-xamu Yàlla gu dul jeex di feeñ ci biir roue yi, te njëriñ liggéeyam mooy ndolloo gu mat. Bés bu nekk roue, bi loxo Yàlla jiité, di liggéey ci deggoo gu mat ak bépp beneen roue. Ñu won na ma ne jumtukaayi nit ñi man nañu bëgg doole ju ëpp, te jéem a yor liggéey bi seen bopp. Ñuy bàyyi Boroom bi Yàlla, Liggéeykat bu Kàttan, ci biti yoon yi ak pexe yi ñuy jëfandikoo ba mu ëpp, te wóoluñu ko lépp ci lu jëm ci yokkute liggéey bi. Kenn warul, sax benn fan, defe ne man na saytu mbir yi bokk ci Kiy nekk YAW MI MAG. Yàlla ci ay dogalam mingiy waajal yoon ngir liggéey bi mën a am jaarale ko ci ay ndawtal nit. Kon na góor gu nekk taxaw ci berabam bu war, ngir def wàllam ci jamono jii te xam ne Yàlla mooy njàngalekatam.” Testimonies, volume 9, 259.