There is a transition of both the Republican and the true Protestant horn of the earth beast that began in the year 2020. The true Protestant horn was slain on July 18, 2020, and the Republican horn was slain on November 3, 2020. According to Revelation chapter eleven, after three and a half symbolic days they will once again stand upon their feet. When they stand, the true Protestant horn will transition from Laodiceans to Philadelphians. They will have been taken out of a church, and brought into a movement. They have been taken out of the experience of the seventh church, into the experience of the sixth church. They have become the eighth, that is of the seven.
Am nañu ci gis benn coppite gu jëm ci ñaari wàll yi, mooy bërab bu Réewublikaan bi ak bërab bu dëggu bu Protestan bi ci rabu suuf si, te loolu tàmbalee na ci atum 2020. Bërab bu dëggu bu Protestan bi dee nañu ko ci 18 Sulet 2020, te bërab bu Réewublikaan bi dee nañu ko ci 3 Nowàmbar 2020. Naka la Peeñu gi, saar 11, waxe, gannaaw ñetti fan ak genn-wàll fan yu màndarga, dinañu taxawaat ci seen tànk. Bu ñu taxawee, bërab bu dëggu bu Protestan bi dina coppi jëme ci Filadelfiya, ba génn ci Laodise. Dañu leen génne ci ab kërceen, te yóbbu leen ci ab yokkute. Dañu leen génne ci xew-xewu juróom-ñaareelu kërceen gi, te dugal leen ci xew-xewu juróom-bennooelu kërceen gi. Nek nañu juróom-ñaareelu bi, maanaam moom mi bokk ci juróom-ñaari yi.
The movement at the beginning of Adventism was the Philadelphian movement, and the Philadelphian movement is restored at the end. The work of the three angels of Revelation chapter fourteen, began as a movement, and it will end as a movement. The Philadelphian movement, represented by the sixth church of Philadelphia died in 1856, and beginning at the end of July in 2023, it is now being resurrected as the eighth, that is of the seven.
Yëngu gi tàmbali ga Adventisme mooy doon yëngu gu Philadelphie, te yëngu gu Philadelphie dellusi na ci muj gi. Liggéeyu ñetti malaakay Péeñ gu Yàlla, saar 14, tàmbali na ni yëngu, te dina muj itam ni yëngu. Yëngu gu Philadelphie, gi njëwlu ci kërceen gu juróom-benniig juroom ñaar, maanaam Filadelfi, dee na woon ci atum 1856; te tambalee ci mujju weeru Sulet 2023, léegi dekkal nañu ko ni juróom-ñetteel bi, maanaam mi bokk ci ñaar-fukki juróom ñaar.
In the same history, the Republican horn is experiencing a parallel death and resurrection, with the sixth president since Reagan at the time of the end in 1989 becoming the eighth president, who is of the seven. The process of transitioning for the Republican horn is represented by its merging together with the horn of apostate Protestantism, which is spiritual fornication and the image of the beast. The Republican horn becomes the eighth, that is of the seven, for it represents an image of the beast of Catholicism, that is the eighth head, that is of the seven heads, in Revelation chapter seventeen, and in Daniel chapter two.
Ci biir boobu itam, bëccëg Réew-piblikaan bi dafa jaar ci dee ak dekki buy and ak sa moroom, ba mu nekk neenel prezidaa bi juroom-benn ci Reagan ci waxtu mujj gi ci 1989, te mujj mu nekk juróom-ñaareel prezidaa bi, miy ki bokk ci ñaar-fukk ñaari. Yoonu jëleen ci soppeeku bëccëg Réew-piblikaan bi mi ngi tektal ci njaxlafam ak bëccëg Protestaa bu apostaa, te loolu mooy njaaloo bu xel ak nataalu rab wa. Bëccëg Réew-piblikaan bi dafay nekk juróom-ñaareel bi, miy ki bokk ci juróom-ñaar yi, ndaxte dafay teewlu nataalu rab wa bu Katolig, maanaam boppu juróom-ñaareel bi, biy bokk ci juróom-ñaar yi, ci Peeñu Yàlla saar 17, ak ci Daniyel saar 2.
The political transition of the horn of Republicanism is represented in the period of preparation from 1776 unto 1798. That prophetic period is a necessary key to recognize the unsealing of the hidden secret of Nebuchadnezzar’s image of the beasts. That period of preparation is represented by the period of a thirty-year preparation for both Christ and the antichrist.
Soppiku politig bu bënnug Républicanisme mi ngi ame njëll ci jamono juñu waajaloo, dale ko ci 1776 ba 1798. Jamono jii ci waxu yonent bi ab caabi la bu war ngir xam ubbiñu kumpa gu nëbbu gu Nebukadnetsar ci xaralaay nataalu rab yi. Jamono jooju juñu waajaloo, moom lañu ko di tegtal itam ci jamono juroom-ñett-fukk at yu waajaloo, ci Yeesu ak ci antikrist bi.
The sealing time from September 11, 2001 unto the soon coming Sunday law is the prophetic period where the effect of every vision is accomplished. It represents the period that ends with the papacy returning to the throne of the earth as the eighth kingdom, that is of the seven, at the hour of the “great earthquake” of Revelation chapter eleven. It has therefore been typified by the period that preceded the first time the papacy was enthroned in 538. In 538 the papacy passed a Sunday law at the Council of Orleans, identifying the end of the thirty years of preparation, and typifying the soon coming Sunday law. Jesus never changes, so there must be a period that precedes the Sunday law where the deadly wound is healed, as there was the first time the papacy was enthroned.
Jamono tëj gu mu tàmbalee 11 Septàmbre 2001 ba ca yàgg ba ngir jëfandikoo yoonu Dibeer bu di ñëw ci kanam mooy waxtu kàttan gu yonent yi di indi, fa njariñu bépp peeñ di mat. Mu ngi tegu ci waxtu wi di jeex ak ba baawaa-pàppa gi dellu ca gàngune suuf si ni juróom-ñetteelu nguur gu bokk ci juróom-ñaari yi, ca waxtu “yengu-yengu bu mag bi” bu Apocalipse saar 11 wax. Kon nag, waxtu woowu feeñal nañu ko jaarale ko ak waxtu wi jiituwoon bu njëkk bi ba baawaa-pàppa gi toogee ca gàngune gi atum 538. Ci 538, baawaa-pàppa gi jàllalee na ab yoonu Dibeer ca Ndajem Orleans, te loolu ràññee na mujju fanweeri at yi ñu waajaloon, te di misaalal yoonu Dibeer bi di ñëw ci kanam. Yeesu du soppiku mukk; moo tax war na am ab waxtu buy jiitu yoonu Dibeer bi, fu “gaaw bi rey” gi wérat, ni mu meloon bu njëkk ba baawaa-pàppa gi toogee ca gàngune gi.
That period is represented by the histories associated with the waymarks of the years 508, 533 and 538. In the year 508 the period of preparation, or the setting up of the papacy began. The fourth kingdom of pagan Rome, a dragon power, had been subdued, and in 533, Justinian decreed that the papacy was the “head of the churches, and also the corrector of heretics.” All that was left in order for the papacy to take control in 538, was the removal of the Goths from the City of Rome, and that took place in the year 538. That thirty-year line of history ran parallel to the birth of Christ, that was followed by the ministry of John, that led to the empowerment of Jesus as the Messiah at His baptism.
Jamono jooju feeñ na ci nettali yi ànd ak waymark yi ci at yii 508, 533 ak 538. Ci atum 508, jamonoy waajal bi, mbaa sampug papasi bi, tambalee na. Ñenteel nguur gi, mooy Room gu pagan, ndoxum dragon, dafa weesu woon. Te ci 533, Justinian joxe ndigal ne papasi bi mooy “boppu kilifa yi, te itam mooy yorekat ñiir yi.” Li des rekk ngir papasi bi jël kilifteef ci 538, mooy ne ñu dindi Goot yi ci dëkku Room; te loolu am na ci atum 538. Rëdd wu jaar fukki at ak ñett woowu doxoon na àndandoo ak juddug Almasi bi, te mu toppu ndawlig Yaxya, mi jiite ci yeesal Yeesu ni Mesi bi ci sóobam.
The period of preparation in the history of Christ runs parallel with the sealing time, and it addresses the internal line of the Protestant horn, while the period of preparation for the antichrist addresses the external line of the Republican horn. Those two periods provide two witnesses of September 11, 2001, October 7, 2023, and the soon coming Sunday law. One period is emphasizing the external and the other the internal testimony of the sealing time of the one hundred and forty-four thousand.
Jamono waajal ci jaar-jaaru taarixu Kirist dafay doxandoo ak waxtu rëcc gi, te mooy wax ak sàrtu biir bi ci bëñ Protestant bi, fekk jamono waajal gi ñeel antikirist mi mooy wax ak sàrtu biti bi ci bëñ Républicain bi. Ñaari jamono yooyu jox nañu ñaari seede yu ñeel 11 Septembar 2001, 7 Oktobar 2023, ak yoonu Dibéer bu ñuul a ñëw. Benn jamono mi ngi dëggal seede bu biti bi, beneen bi dëggal seede bu biir bi ci waxtu rëcc gu ñeel téeméer ak ñeent-fukk ak ñeent-ñaar.
The work of John, as the voice in the wilderness who prepared the way for the Messenger of the Covenant, paralleled the decree of Justinian that prepared the way for the man of sin, who is the messenger of the covenant of death. October 7, 2023 was the warning of what is going to happen when the Sunday law is enforced, as it was in 538. October 7, 2023 parallels 533 in the period of preparation for the first time the papacy was placed on the throne of the earth. It is the warning that at the soon-coming Sunday law, as in 538, the pope will once again become both the head of the churches, and also the corrector of heretics. It is also the warning of the escalating warfare of Islam of the third woe.
Liggéeyu Yowaana, ni muy baat bi ci màndiŋ ma te yëngaloon yoon wi ngir Yonnent bi ci Kóllëre gi, dafa méngóon ak ndigalu Justinien bi yëngaloon yoon wi ngir góor gu bàkkaar gi, moom mi di yonnentu kóllëreug dee. 7 Oktoobar 2023 moo doon artu ci li di xew bu ñu doxale yoonu Dibéer bi, ni ko nekkoon ci 538. 7 Oktoobar 2023 dafa méngóo ak 533 ci jamonoy waajal bi ngir, bu njëkk, papaas bi ñu teg ko ci gànguna gu suuf si. Moo di artu ne ci yoonu Dibéer bi di ñëw lu gaawe, ni ci 538, baab bi dina delluwaat a nekk boppu kër-yàlla yi, te itam di jubalikatug bàkkaarakat yi ñuy wax ne ay ereetik. Te itam mooy artu ci xare yi Islam di gëna réy te tar ci ñetteelu musiba mi.
It is the warning identifying Islam (tidings of the east), and the warning of the restoration of the pope (tidings of the north). That warning coincides with the work of the messenger who prepares the way in the last days, for the Messenger of the Covenant, who is to then enter into covenant with the one hundred and forty-four thousand.
Moom laata gu xamle ne Islamaa mooy “xibaar yi jóge penku”, ak xamle gu jëm ci dellusi póop bi “xibaar yi jóge bëj-gànnaar”. Xamle googu dafa ànd ak liggéeyu yonnent bi di waajal yoon wi ci fan yu mujj yi, ndax Yonnentu Kóllëre gi, miy dellusi ba noppi dugg ci kóllëre ak téeméeri ñent fukk ak ñeent junni.
The three periods of preparation (the thirty years of Christ and the antichrist, and the sealing time), are also typified by the period of 1776 unto 1798. The ending of the earth beast has a specific period which precedes its ending as the sixth kingdom of Bible prophecy, therefore, the beginning of the earth beast as the sixth kingdom of Bible prophecy must have a prophetic period that precedes the beginning of that kingdom. Alpha and Omega always illustrates the end of a thing, with the beginning of a thing.
Ñetti jamono yu ñaar-fukk ak ñett yi ci waajal gi—juróom-ñaar-fukk at yu Kirist ak antikirist, ak waxtu sello bi—ñu ngi itam am seen misaal ci jamono bi dale 1776 ba 1798. Jeexital rab su suuf si am na jamono ju matale ju ko jiitu ci jeexitam, ndaxte mooy buurug juróom-benn wa ci waxi yonent yi ci Biibël bi; moo tax it tambali rab su suuf si, ci ni mu di buurug juróom-benn wa ci waxi yonent yi ci Biibël bi, war na am jamono ju yonent yi di wone ju ko jiitu ci tambali bu buur-googu. Alfa ak Omega dafa mas a wone jeexital mbir, ak tambali mbir moomu.
1776, 1789 and 1798 represent September 11, 2001, October 7, 2023, and the soon-coming Sunday law. From 1776 unto 1798 the prophetic preparation of the setting up of the sixth kingdom was accomplished, just as the years 508, 533, and 538 represented the preparation of the setting up of the fifth kingdom. They must have these same prophetic characteristics, for the sixth kingdom is to be the image of the fifth kingdom.
1776, 1789 ak 1798 dañuy September 11, 2001, October 7, 2023, ak yoonu dund bu gaaw bi ñuy wax Sunday law. Dale ci 1776 ba 1798, waajalug yoon wu wax ne ñu tabb saxal buurug juróombeneel bi am na yegg, ni at yi 508, 533 ak 538 di doon ndencitug waajalug tabb saxal buurug juróomeel bi. War nañu am benn melokaan yu yonent yooyu, ndaxte buurug juróombeneel bi mooy nataalu buurug juróomeel bi.
The thirty years of Christ’s preparation leading to His baptism represent the same period, for when Christ came to confirm the covenant for one week, beginning at His baptism, He was setting up His kingdom of grace. In setting up His kingdom of grace in those seven years, He shed His blood to confirm that kingdom, and in so doing, He left the example of when He would set up His kingdom of glory. That kingdom of glory is the kingdom of Daniel two, that is represented as a stone that is cut out of a mountain without hands. That kingdom Sister White informs us is set up during the latter rain, and the latter rain began on September 11, 2001.
Ñetti at ak fukki Kirist ci waajaloom ba ci ay sóobam dafay tegtal jamono ju mel noonu, ndaxte bi Kirist ñëwee ngir dëggal kóllëre ga di benn ayu-bés, tambaliwaale ci ay sóobam, dafa doon taxawal nguuram gu yiw. Ci taxawaayu nguuram gu yiw ga ci ñaari at yooyu ak genn, mu tuur deretam ngir dëggal nguur googu, te ci def noonu, mu bàyyi misaal bi ñu mana xam kañ laay taxawal nguuram gu ndam. Nguur googoo gu ndam mooy nguur gi nekk ci Daniel ñaar, gi ñu melal ni doj wu ñu dagge ci tundu, te loxo yu nit nekkul ci. Nguur googu, Sister White xamal na nu ne dees na ko taxawal ci waxtu taw gu mujj ga, te taw gu mujj ga tàmbalee na ci 11 Septàmbar 2001.
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“Ndox mujj mu ci ñi set rekk—kon ñépp dinañu ko jot ni ko nekkoon bu njëkk.”
“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.
«Bi ñenti malaaka yi bàyyée, Kirist dina taxawal nguuram. Kenn du jot ndox mu mujji li ludul ñi def lépp lu ñu man. Kirist dina nu dimbali. Ñépp man nañu nekk ay notkat ci ndam, ci yiwug Yàlla, jaarale ko ci deretu Yeesu. Asamaan yépp am na ci yéene ci liggéey bi. Malaaka yi itam am nañu ci yéene.» Spalding and Magan, 3.
On September 11, 2001 the four winds, which are represented as an angry horse (Islam) were released, and then held in check, while the one hundred and forty-four thousand are being sealed. 1776, 1789 and 1798 represent the period of the sealing of the one hundred and forty-four thousand, and the three dates represent legal enactments that led to the sixth kingdom of Bible prophecy being established. The second date of 1789 identifies the Constitution of the United States, and therefore it was the message that identified the Constitution as the twofold power that was to arrive in 1798, just as 533 was the announcement of the twofold power that would arrive in 538, and as John the Baptist announced the twofold power which would arrive at Christ’s baptism.
Bés bu 11i Septàmbar 2001, ñaari ngélaw yu mag yi, yiñu melal ni fas wu mer (Islaam), bàyyi nañu leen, te gannaaw loolu ñu téye leen, fekk nit ñaari fukk ak ñeent junni ak ñeent téeméer yi ak ñeent-fukk ñeent yi diñu leen fël. 1776, 1789 ak 1798 dañuy tegtal jamono ji nit ñaari fukk ak ñeent junni ak ñeent téeméer yi ak ñeent-fukk ñeent yi diñu leen fël, te ñetti bés-bu-jot yooyu dañuy tegtal yoon yu ñu sàkkuwoon, yi indi woon nguur gu juróom-benni ci waxi yonent yi ci Biibël, ba mu taxaw. Ñaareelu bés-bu-jot bi mooy 1789, te mooy firndeel Sàrtu Réew mi Ameerik; kon it, xebaar bi mooy bi firndeel ne Sàrtu Réew mi mooy kàttan gu ñaar-fànn gi waroon a agsi ci 1798, ni 533 nekkoon yégle kàttan gu ñaar-fànn gi waroon a agsi ci 538, ak ni Yaxya Miy Sóob yégle woon kàttan gu ñaar-fànn gi waroon a agsi ci sóobu Kirist.
The two powers that make up the twofold power of Christ was His example that divinity combined with humanity does not sin. The two powers that make up the twofold power of the antichrist was his enthronement as the head of the churches, and his enthronement as the corrector of heretics. The two powers of that make up the twofold power of the earth beast are the two horns of Republicanism and Protestantism.
Ñaari kàttan yu ñuy defar katan gu ñaari mel gi nekk ci Kirist mooy woon ay royukaayam ne yàllaay ak nit ñaari mel booleekuñu di bàkkaar. Ñaari kàttan yu ñuy defar katan gu ñaari mel gi nekk ci antikrist mooy ñu teg ko ci gàngune ne mooy boppu mboolooy jàngoro yi, ak ñu teg ko ci gàngune ne mooy jubbantikatu ñi ñuy wax ne ay heretik lañu. Ñaari kàttan yi ñuy defar katan gu ñaari mel gi nekk ci rab wu suuf wi mooy ñaari saxar yi di Republikaanis ak Protestantis.
“‘And he had two horns like a lamb.’ The lamblike horns indicate youth, innocence, and gentleness, fitly representing the character of the United States when presented to the prophet as ‘coming up’ in 1798. Among the Christian exiles who first fled to America and sought an asylum from royal oppression and priestly intolerance were many who determined to establish a government upon the broad foundation of civil and religious liberty. Their views found place in the Declaration of Independence, which sets forth the great truth that ‘all men are created equal’ and endowed with the inalienable right to ‘life, liberty, and the pursuit of happiness.’ And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity. The oppressed and downtrodden throughout Christendom have turned to this land with interest and hope. Millions have sought its shores, and the United States has risen to a place among the most powerful nations of the earth.” The Great Controversy, 441.
“‘Te am naari bënë ñaari geeni ni xar mu ndaw.’ Geeni yu mel ni yu xar bu ndaw dañuy tegtal ndawte, setlu ak lewet, te loolu moo yoon ci aada ak jikko yu Mbooloom Réew yi ñuy wax United States bi, ba mu feeñee ci kanam yonent bi ni muy “yéeg” ci atum 1798. Ci biir gaawkat yu Kiristaan yi jëkk a daw ba ñëw Amerik, te seet fa bérab bu ñu rawee fitna ak tooñu buur yi ak muñadiwul saraxalekat yi, amoon na ñu bare yu fas yéene taxawal nguur gu sampu ci ndëgëm gu yaatu gu moomeel sañ-sañu nit ci mbiri réew ak ci mbiri diine. Seeni xalaat am nañu bérab ci Kàddug Ubbeeku Bopp, bi fésal dëgg gu mag gi ne, ‘nit ñépp yam nañu ci bind’, te ñu jagleel leen sañ-sañ yu ñu mënul jëlati, mooy ‘dund, sañ-sañ, ak wut bànneex.’ Te Konstitisóŋ bi day wóor nit ñi sañ-sañu nguuru bopp, bi muy dogal ne ay ndaw yu nit ñi tànn ci baatub askan wi ñooy sàkkuy àtte yi te yore leen. Ñu joxoon na it sañ-sañu goree ngëm ci diine, ndax ku nekk am na ndigal di jaamu Yàlla ci ni ko xelam di digle. Réewum repiblik ak Protestantisam nekk nañu doon njiitu doxalin yi gën a fés ci réew mi. Njiit yii ñooy kumpag dooley ak yokkuteem. Ñi ñu tooñ te dëppoo leen suuf ci biir réew yi di Kiristaan, ñoom ñépp jublu nañu ci suuf si ak farlu ak yaakaar. Miliyoon yu bare wut nañu ag tefesam, te Mbooloom Réew yi ñuy wax United States yéeg na ba nekk benn ci réew yi gën a am doole ci suufi àddina.” The Great Controversy, 441.
1776, 1789 and 1798 represent three histories that emphasize that the eighth, is of the seven. 1776 represents the publication of the Declaration of Independence, and the history of the First and Second Continental Congresses. 1789 represents the publication of the Constitution and the History of the Articles of Confederation. 1798 represents the publication of the Alien and Sedition Acts, and the beginning of the earth beast as the sixth kingdom of Bible prophecy.
1776, 1789 ak 1798 dañuy ñetti jaar-jaariy njàngat yoo xamle ne juróom ñetteel bi, bokk na ci juróom ñaar ya. 1776 dafay tekki bindu ak yégle Bés bu Mag ba ñuy wax Declaration of Independence, ak jaar-jaariy First ak Second Continental Congresses. 1789 dafay tekki bindu ak yégle Constitution bi ak jaar-jaariy Articles of Confederation. 1798 dafay tekki bindu ak yégle Alien and Sedition Acts yi, ak tambale rab wu suuf si ni buurug juróom benneel bi ci waxi yonent yi nekk ci Biibël.
The First Continental Congress occurred in 1774, and was a pivotal institution in the early history of the United States, serving as a governing body during the American Revolutionary War. The Continental Congresses are divided into two prophetic periods of the first congress and the last congress. The First Continental Congress had two presidents and convened in Philadelphia from September 5 to October 26, 1774. Peyton Randolph was the first president of the meeting from September 5 to October 22, and then Henry Middleton presided for the next five days until October 26, 1774.
Kongre Kontinantaal bi jëkk am na ci atum 1774, te dafa doon beneen kurum bu am solo lool ci njàlbéenu Amerig, di liggéey ni ab yëngu-yore ngir nguuru bi jamono xareb Réewum Amerig ngir moom boppam. Kongre yi ñuy waxe ne Kontinantaal séddoo nañu leen ci ñaari jamono yu yonent: jamonoy kongre bu jëkk ak jamonoy kongre bu mujj. Kongre Kontinantaal bi jëkk amoon na ñaari president, te dajaloo na ci Philadelphia daldi tàmbali ci 5 Septembre ba 26 Octobre 1774. Peyton Randolph moo nekkoon president bu njëkk ci ndaje mi daldi tàmbali ci 5 Septembre ba 22 Octobre, gannaaw loolu Henry Middleton moo jiite woon ci juróom-ñenti fan yi ci topp ba 26 Octobre 1774.
The Second Continental Congress occurred from 1775 until 1781. The Second Continental Congress had six presidents during its existence. Peyton Randolph presided as president from May 10, 1775 until May 24, 1775. He was the first president of both the First and also of the Second Continental Congresses. There was a total of eight presidents during the history of the First and Second Continental Congresses.
Ñaareelu Kontinaantal Ñaareel bi amoon na diggante atum 1775 ak 1781. Ñaareelu Kontinaantal Ñaareel bi amoon na juróom-benn njiitu-ndajem ci jamono ji mu nekkoon. Peyton Randolph moo doon njiitu-ndajem li dale ko 10 Mee 1775 ba 24 Mee 1775. Moom moo nekkoon njiitu-ndajem bu njëkk ci Ñaareelu Kontinaantal Ñaareel bu njëkk bi, te itam ci Ñaareelu Kontinaantal Ñaareel ñaareel bi. Ci jaar-jaaru Ñaareelu Kontinaantal Ñaareel bu njëkk bi ak Ñaareelu Kontinaantal Ñaareel ñaareel bi, njiitu-ndajem yi yépp amoon nañu juróom-ñaar.
The second president of the Second Continental Congress was John Hancock, and Hancock presided from May 24, 1775 until October 31, 1777. Henry Laurens presided from November 1, 1777 until December 9, 1778. John Jay presided from December 10, 1778 until September 28, 1779. Samuel Huntington presided from September 28, 1779 until July 9, 1781. Thomas McKean presided from July 10, 1781 until November 4, 1781.
Ñaareeluñaaru Kongre Kontinantaal Ñaar ba moo nekkoon John Hancock, te Hancock jiite woon dal bi 24 Mee 1775 ba 31 Oktoobar 1777. Henry Laurens jiite woon dal bi 1 Nowambar 1777 ba 9 Desambar 1778. John Jay jiite woon dal bi 10 Desambar 1778 ba 28 Sàttumbar 1779. Samuel Huntington jiite woon dal bi 28 Sàttumbar 1779 ba 9 Sulet 1781. Thomas McKean jiite woon dal bi 10 Sulet 1781 ba 4 Nowambar 1781.
Peyton Randolph was the first president of both the First and Second Continental Congresses. This identifies that during the two periods of the Continental Congresses there were eight presidents, but the president that was the first president of each of the two periods was the same person. Therefore, though there were eight presidential terms, there were actually only seven presidents. The first president was of the seven men who were presidents, but as Randolph presided twice in that history, he also represents the eighth, that was of the seven.
Peyton Randolph mooy njiitu jëkk bi ci Ñaareel ak Ñetteel Kuréelu Kontinantaal yi. Loolu di wone ne ci ñaari jamonoy Kuréelu Kontinantaal yi amoon na juróom-ñaaru njiit, waaye ki doon njiitu jëkk ci benn ku nekk ci ñaari jamono yooyu mooy kenn ki. Kon nag, doonte amoon na juróom-ñaaru àlluwaayu njiit, ci dëgg-dëgg amoon na juróom-ñaar rekkuy njiit. Njiit bi jëkk mooy benn ci juróom-ñaaru góor ña ñu doon njiit, waaye ndaxte Randolph jiite na ñaari yoon ci moomu jaar-jaar, mu ngi it di tegtal juróom-ñaaru baat bi, mi bokkoon ci juróom-ñaar ba.
In the history of the Continental Congresses, the Revolutionary War was managed by the Congress. For this reason, George Washington was never a president in that period, for he had been appointed as the first Commander and Chief over the military.
Ci biirug Kongre yu Kontinãa yi, xare réew mi ñuy wax Revolutionary War, Kongre moo ko yore woon. Looloo tax George Washington nekkul woon ab president ci jamono jooju, ndaxte deñoo ko tabaxoon muy jëkkër ji ak kilifa gu njëkk ci kaw mbooloom soldaar yi.
Being the first president of both periods Randolph represents two witnesses typifying the first actual president, who was George Washington. Washington is represented by Randolph, and therefore Randolph, as a symbol of Washington, conveys both the prophetic characteristics of Randolph the first president, but also that Randolph was the eighth, that was of the seven. Thus George Washington, as the first president and the first Commander and Chief, was also prophetically the eighth, and was of the seven.
Ndax mooyoon njiitu réew bu njëkk ci ñaari jamonoy yooyu, Randolph day teewlu ñaari seede yu mel ni njiitu réew bu dëggëroon bu njëkk, mooy George Washington. Washington dees na ko teke ci Randolph, te moo tax Randolph, ni mu nekk ndimbalu Washington, di yóbbu benn yoon màndargay wax ju ñëw ci kanamam yu Randolph njiitu réew bu njëkk, waaye itam ne Randolph mooy juróom-ñetteel bi, te mu bokk ci juróom-ñaareel yi. Noonu George Washington, ni mu nekk njiitu réew bu njëkk ak njiitu ndiggëlkat yu mag yi bu njëkk, ci yonent bi itam mooy juróom-ñetteel bi, te mu bokk ci juróom-ñaareel yi.
Jesus illustrates the end of a thing with the beginning, so the last president and Commander and Chief will be the eighth, that is of the seven. This prophetic fact is established in the history of the First and Second Continental Congresses which is represented by the date of the first waymark of 1776, and publication of the Declaration of Independence.
Yeesu day wone mujjug mbir ak njàlbéenam, ba tax Président bu mujj ak Boroom Njiit gu Këpp gi dina doon juróom ñett baat yi juróom ñaar, maanaam mi bokk ci juróom ñaari. Dëgg gu yonent bi di wax jàpp na sax ci jaar-jaaru Kongre Kontinantal bu njëkk ak bu ñaareel yi, te loolu moom la fan wu njëkk waaymaark bi ci 1776 ak génneb Baatu Déclarasiyoŋ bu Boppal seen bopp tegtal.
The waymark of 1776 typifies September 11, 2001, and the Patriot Act, where American independence was placed under the authority of Roman law, and no longer under English law. It marks the beginning of the prophetic period that prepares the way for the papacy to once again take the throne of the earth at the soon-coming Sunday law.
Màndargay 1776 dafay misaalal 11 Septambar 2001 ak Patriot Act, fa fu njubug Amerig dafa tàkk ci sañ-sañu yoonu Room, te duatul ci sañ-sañu yoonu Àngalteer. Moo mel ni ndamli gu njëkk gi ci jamono ju waxoon ci yeneen, buy waajal yoon ngir baapaa yi dellu jëlat gàngune suuf si ci ndigalu Dibeer buy ñëw gaaw.
As with the prophetic period represented by 1776, the prophetic period represented the history from the conclusion of the Second Continental Congress in 1781 to 1789, which is the date that identifies the waymark associated with the publication of the Constitution. In that history there were also eight presidents. The history of 1781 to 1789 is the history of the Articles of Confederation. The Articles of Confederation represented the first Constitution, but the weakness of the Articles of Confederation led to its replacement, and the ratification of the Constitution in 1789.
Ni mel ni ak jamono jëfandikoo bu yonent bi 1776 di wone, jamono yonent bi itam dafay tektaloo jaar-jaaru bind wi dem ca mujju Ñaareelu Kongre Kontinantaal ba ca 1781, ba 1789, te mooy bés bi di wone màndarga bi bokk ak génneb Konstitusiyoŋ bi. Ci jaar-jaar boobu itam am na woon juróom-ñaaru president. Jaar-jaaru 1781 ba 1789 mooy jaar-jaaru Articles of Confederation. Articles of Confederation dafa doon tektal Konstitusiyoŋ bu njëkk bi, waaye néew doole bu nekkoon ci Articles of Confederation moo tax ñu wuutu ko, te ñu dëggal Konstitusiyoŋ bi ca 1789.
In that period the eight presidents consisted of seven presidents who were not presidents in the history of the two Continental Congresses, and one who was also a president in that first prophetic period. John Hancock served in both the second Continental Congress, and also in the period represented by the Articles of Confederation. At the prophetic level, there were only seven men who were president during the two Continental Congresses, thus prophetically John Hancock was one of the eight in the period of the Articles of Confederation, but he was also one of the seven men from the previous period. He was therefore the eighth, that was of the seven.
Ci jamono juroom-ñaar ñaari prezidaŋ yi dafa amoon juroom-ñaar i prezidaŋ yu nekkul woon prezidaŋ ci jaar-jaaru ñaari Continental Congress yi, ak benn bu doon itam prezidaŋ ci jëfandikukat jamono-yónnee boobu njëkk. John Hancock liggéeyoon na ci Ñaareelu Continental Congress bi, te itam ci jamono ji Articles of Confederation di firi. Ci tolluwaayu yónnee bi, amoon na rekk juroom-ñaar i góor yu doon prezidaŋ ci biir ñaari Continental Congress yi; moo tax ci yónnee, John Hancock doon na kenn ci juroom-ñaar yi ci jamono Articles of Confederation bi, waaye itam moo doon kenn ci juroom-ñaar i góor yi ci jamono ji ko jiitu. Kon nag, moom moo doon juróomeel bi, bi bokkoon ci juroom-ñaar ga.
The second prophetic period, represented by 1789, also had a president (Hancock) who was the eighth, but of the seven, as was Payton Randolph in the first prophetic period represented by 1776. 1789 aligns with and represents the January 6, 2021 Pelosi trials.
Ñaareelu yeneen jamono jubbanti gi, mi 1789 di firndeel, amoon na itam ab president (Hancock) bu doon ñetteel ba, waaye mu bokk ci juróom-ñaari ñi, ni ko Payton Randolph nekkoon ci njëkk jamono jubbanti gi, mi 1776 di firndeel. 1789 dafa méngoo ak te di firndeel nattu Pelosi yi ca 6 Sànwiyee 2021.
“The Lord has faithful watchmen on the walls of Zion to cry aloud and spare not, to lift up their voice like a trumpet, and show His people their transgression and the house of Jacob their sins. The Lord has permitted the enemy of truth to make a determined effort against the Sabbath of the fourth commandment. He designs by this means to awaken a decided interest in that question which is a test for the last days. This will open the way for the third angel’s message to be proclaimed with power.
«Boroom bi am na ay wottukat yu takku ci tata yiy wër Siyoŋ ngir wax ak doole te bañ a noppi, ngir yékkati seen baat ni bufta, te won ñoñam séen moytu ak kër Yàqub séeni bàkkaar. Boroom bi may na noonoo dëgg gi mu def jéema gu wóor ci Sabat bi ndigël bu ñenteel ba. Mu nar ko ci anam wii ngir yeesal farlu gu wóor ci laaj boobu, bi di nattub fan yu mujj yi. Loolu dina ubbi yoon ba xebaaru malaaka bu ñetteel bi xamleeku ak kàttan.»
“Let not one who believes the truth, be silent now. None should be careless now; let all urge their petitions at the throne of grace, pleading the promise, ‘Whatsoever ye shall ask in my name, that will I do’ (John 14:13). It is a perilous time now. If this land of boasted liberty is preparing to sacrifice every principle which enters into her Constitution, making decrees to suppress religious freedom, and for the enforcing of papal falsehood and delusion, then the people of God need to present their petitions in faith to the Most High. There is every encouragement, in the promises of God, for those who put their trust in Him. The prospect of being brought into personal danger and distress, need not cause despondency, but should quicken the vigor and hopes of God’s people; for the time of their peril is the season for God to grant them clearer manifestations of His power.
“Bu kenn kuy gëm dëgg gi, bu nekk noppi léegi. Kenn warul yéex léegi; na ñépp jëfandikoo seen ñaan ca gàngune yërmande ga, di sax ci digeb bi: ‘Lépp lu ngeen ma ñaan sama tur, dinaa ko def’ (John 14:13). Léegi jamono ju fees ak musiba la. Su fekkee ne réew mii di réyoo ci boppam ci sañ-sañu goreel, mi ngi waajal a saraxoo bépp pexe bu nekk ci Anamu-baasam, di sàkk ay dogal ngir tànne sañ-sañu diine, te ngir dooleel fen ak réerug paap bi, kon askanu Yàlla war nañu jébbal seen ñaan ak ngëm ci kanam Aji Kawe ji. Am na lu mat sëkk, ci digey Yàlla yi, ngir ñi ko wéeru. Xel mu nekk ne ñu leen di dugal ci loru bopp ak metit, warul indi naqar, waaye war na yokk doole ak yaakaaru askanu Yàlla; ndaxte jamonoy seen musiba mooy waxtu wi Yàlla di leen maye feeñu gu gën a leer ci kàttanam.”
“We are not to sit in calm expectancy of oppression and tribulation, and fold our hands, doing nothing to avert the evil. Let our united cries be sent up to heaven. Pray and work, and work and pray. But let none act rashly. Learn as never before that you must be meek and lowly in heart. You must not bring a railing accusation against any, whether individuals or churches. Learn to deal with minds as Christ did. Sharp things must sometimes be spoken; but be sure that the Holy Spirit of God is abiding in your heart before you speak the clear-cut truth; then let it cut its way. You are not to do the cutting.” Selected Messages, book 2, 370.
“Warunu nu toog ci yaakaar gu dal te ñëw ci sunu kaw ngir sonal ak nattu, te nu taxawal sunuy loxo, def dara ngir aar sunu bopp ci lu bon li. Na sunuy yuux yu benn yéene yéeg ca asamaan. Ñaanleen te liggéey, te liggéey te ñaan. Waaye bu kenn jëf bu gaaw-gàtt. Jàngleen, ni mook mukk, ne fàww ngeen neex te suufeel seen xol. Waruleen di indi xasoo gu metti ci kenn, muy nit ñu nekk walla mboolooy kanam-yàlla. Jàngleen ni ñuy doxale ak xel yi, ni Kiristoon defe woon ko. Yenn baat yu tar dañuy war a waxees yenn saas; waaye fexeel ba Xel mu Sell mi jóge ci Yàlla dëkk ci sa xol bala ngay wax dëgg gu leer, gu ñu xam bu baax; su ko defee, na dëgg ji jaar ci yoonam. Yeen, waruleen a nekk ñiy dagg.” Selected Messages, téere 2, 370.
The second waymark in the prophetic period of preparation represented by the Constitution identifies that the Constitution is to be overturned at the next waymark. That second waymark has been typified by John the Baptist, and also by the decree of Justinian, which both identified and presented a warning in connection with the arrival of the last event represented in the period. For John it was the empowerment of Christ as He confirmed His covenant of life with His precious blood, and for Justinian it was the empowerment of the antichrist, who was to ratify his covenant of death with the blood of the martyrs.
Ñaareelu ñaareel bi ci jamono ju wax ci yonent yi, bi Ndeyjoor bi di tegtal, mi ngi xamale ne Ndeyjoor bi dees na ko wàññi ci ñaareelu ñaareel ba ci topp. Ñaareelu ñaareel boobu, Yaxya miy Sóobu ci ndox moo ko melal, te itam ndigalug Justinian moo ko melal, te ñoom ñaar ñépp dañoo xamale te joxe artu ci lu jëm ci ñëwug mbir mu mujj mi jamono jooju di tegtal. Ci Yaxya, loolu mooy dooleel Almasi bi mu dëggale kóllëreem gu dund ak deretam ju tedd ji; waaye ci Justinian, loolu mooy dooleel antikris bi, kooku mi waroon a dëggale kóllëreem gu dee ak deretu seede yi.
The Constitution in 1789 identified the empowerment of the two horns of the earth beast, and in so doing, 1789 identified the soon coming destruction of the earth beast’s two horns of power, as represented by the Alien and Sedition Acts in 1798. When the two witnesses were slain in the streets in the year 2020, they identified and warned of a sustained attack upon the Constitution that are symbolized by the January 6, 2021, Pelosi trials.
Sàrt Biir bi ci atum 1789 moo xamle dooleel ñaari wàll yi ci malaasu suuf si, te ci loolu la atum 1789 it xamle yàqute gu gaaw a ñëw gu ñaari wàll yi ñuy dooleem malaasu suuf si, ni ko Alien and Sedition Acts yi teewaloon ci atum 1798. Ba ñaari seede yi ñu leen rey ci mbedd yi ci atum 2020, ñoom xamle nañu te artu ci kaw tëqatal gu sax ci Sàrt Biir bi, gi January 6, 2021, Pelosi trials di misaalal.
January 6, 2021 is the warning about the empowerment of the papacy at the soon-coming Sunday law, as typified by the decree of Justinian in the year 533. January 6, 2021 and the year 533, both give warning of the soon coming Sunday law, as typified by the Sunday law in 538 at the Council of Orleans, and by the Alien and Sedition Acts in 1798, which typified the earth beast speaking as a dragon at the soon coming Sunday law.
6i Samwiyee 2021 mooy waare ci mbirum dooleelug papaas bi ci yoonu dimaas bu Dëgërul te di ñëw, ni ko ndigalu Justinian ci atum 533 di misaalal. 6i Samwiyee 2021 ak atum 533, ñoom ñaar ñépp dañuy joxe waare ci yoonu dimaas bu Dëgërul te di ñëw, ni ko yoonu dimaas bi ci 538 ca Kureelu Orléans di misaalal, ak itam Alien and Sedition Acts yi ci 1798, yi misaalal rabu suuf bi muy wax ni ab nago ci yoonu dimaas bu Dëgërul te di ñëw.
At the Sunday law the deadly wound of the papacy will be healed, and the eighth head of Revelation chapter seventeen, that is of the seven heads, will be resurrected. The Alien and Sedition Acts of 1798, represents the earth beast speaking as a dragon, when it not only enforces the worship of the sun, but thereafter forces the entire world to accept the authority of the sea beast of Revelation chapter thirteen, as the eighth head that is of the seven heads. Therefore, in each of the three periods represented within the period of preparation by 1776, 1789 and 1798, the prophetic enigma of the eighth, being of the seven is prophetically represented.
Ci yoonu àllaay dibeer bi, gaaw gi reyukat gu papaas bi dina wér, te boppub juróom-ñaareel bi ci Peeñu Yàlla saar 17, maanaam mi bokk ci juróom-ñaari bopp yi, dina dekki. Yoonu Alien and Sedition yu 1798, dañuy tegtal mala mu suuf si di wax ni dragóŋ, ba du sax rek di sàkku jaamu jant bi, waaye gannaaw loolu mu di ga forcé àddina bépp ngir nangu ndigalu mala mu géej gi ci Peeñu Yàlla saar 13, ni boppub juróom-ñaareel bi miy bokk ci juróom-ñaari bopp yi. Kon nag, ci kenn ku nekk ci ñetti jamono yi ñu tegtal ci biir jamonoy waajal bi jaarale ko ci 1776, 1789 ak 1798, làquk kàddug wax ju Yàlla jëm ci “juróom-ñaareel bi, mi bokk ci juróom-ñaari bi” dañu koy tegtal ci anam wu wax ju Yàlla.
The first two waymarks (1776 and 1789), that identify the enigma, address the riddle being accomplished within the prophetic history of the earth beast, and the third waymark identifies the enigma being accomplished for the papal power.
Ñaari mel ni gën a njëkk yi (1776 ak 1789), yi di ñàkkandikooki te di ko xamle, dañuy jëfandikoo làqu bi di am ci biir jaar-jaaru waxu yàlla wu jàmmu rabu suuf bi, te ñetteelu ñaari mel mi di xamle ñàkkandikook bi di am ngir kàttanu baap bi.
We will continue this study in the next article.
Danu wéyal xam-xam bii ci mbind mi ci topp.
“‘Saying to them that dwell on the earth, that they should make an image to the beast.’ Here is clearly presented a form of government in which the legislative power rests with the people, a most striking evidence that the United States is the nation denoted in the prophecy.
«Wax ci ñi dëkk ci suuf si ne, nañu def niru xarnu ma.» Fi dañuy wone bu leer melokaanu nguur gu am ne kàttanu sàkku yoon ci nit ñi lay nekk, te loolu mooy seede bu gëna jàll ne États-Unis mooy réew mi yoon wax ji muy tudde ci waxi yonent ba.
“But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.
“Waaye lan mooy ‘nattalu rabu mala’? te naka lañu ko war a sos? Nattal bi, mala mu am ñaari bëñ la ko sos, te mooy nattalu rabu mala bi. Ñu tudde ko itam nattalu mala bi. Kon nag, ngir xam naka la nattal bi mel ak naka lañu ko wara sos, fàww nu jàng xéw-xéwu mala bi ci boppam—papote bi.
“When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.
“Bi njëkk ci kanam, ba kërgóoru jàngoro bi yàqu ci bàyyi njubte gu yomb gu xebaar bu baax bi te nangu ay doxalin ak aada yu bokk ci xeet yi xamul Yàlla, mu ñàkk Xel mi ak kàttanu Yàlla; te ngir man a noot xel yi ak dëgg-dëgg yi ci xol yi nit ñi, mu seet ndimbal mu kàdduwul ci boroom réew. Li nekk ci topp mooy papauté bi, di ab kërgóor gu yor kàttanu nguur gi te jëfandikoo ko ngir yokk ay mébetam, rawatina ngir mbugal “kàttan gu jubadi.” Ngir États-Unis man a bindaral nataalu rab wi, fas yoonu diine bi war na noot nguur gu askan wi ba tax sañ-sañu réew mi itam kërgóor gi di ko jëfandikoo ngir matal ay mébetam.”
“Whenever the church has obtained secular power, she has employed it to punish dissent from her doctrines. Protestant churches that have followed in the steps of Rome by forming alliance with worldly powers have manifested a similar desire to restrict liberty of conscience. An example of this is given in the long-continued persecution of dissenters by the Church of England. During the sixteenth and seventeenth centuries, thousands of nonconformist ministers were forced to flee from their churches, and many, both of pastors and people, were subjected to fine, imprisonment, torture, and martyrdom.
«Bu mbooloom bu kërceen bi jotee kàttanu àddina, dafa ko jëfandikoo ngir mbugal ñi weddi ay njàngalem. Kërceeni Protestaŋ yi toppoon tànki Room te def boole ak kàttani àddina, won nañu itam benn bëgg-bëgg bu ni mel ngir tëj yoonu sañ-sañu xel mu nekk ci yoonu boppam. Misaal bu mel noonu, am na ci fitna bu yàgg bu kërceenu Angleter daan toroxal ñi weddi. Ci xarnub fukki at ak juróom-benn ak ci xarnub fukki at ak juróom-ñaar, junniy sarxalkati diine yu ànduloon ak seen njàngale dafa war a daw bàyyi seeni kërceen, te ñu bare, ci ay pastëer ak ci nit ña, daan nañu leen teg xaalisug mbugal, tëj leen kaso, fitnaal leen, ba ci bokk ci dee ngir seen ngëm.»
“It was apostasy that led the early church to seek the aid of the civil government, and this prepared the way for the development of the papacy—the beast. Said Paul: ‘There’ shall ‘come a falling away, … and that man of sin be revealed.’ 2 Thessalonians 2:3. So apostasy in the church will prepare the way for the image to the beast.
“Dafa mooy taxawal kërceg njàlbéen ba mu seet ndimbal ci nguur gu askan wi, te loolu xayma na yoonu yokkute papaas bi—rab wi. Pool nee na: ‘Dina am nguurug delluwaay, … te nit ku bàkkaar ki feeñ.’ 2 Thessaloniciens 2:3. Noonu itam, dafa mooy ci biir kërceg njàlbéen di xayma yoonu nataalu rab wi.”
“The Bible declares that before the coming of the Lord there will exist a state of religious declension similar to that in the first centuries. ‘In the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof.’ 2 Timothy 3:1–5. ‘Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils.’ 1 Timothy 4:1. Satan will work ‘with all power and signs and lying wonders, and with all deceivableness of unrighteousness.’ And all that ‘received not the love of the truth, that they might be saved,’ will be left to accept ‘strong delusion, that they should believe a lie.’ 2 Thessalonians 2:9–11. When this state of ungodliness shall be reached, the same results will follow as in the first centuries.” The Great Controversy, 443, 444.
“Biibël bi wax ne, bala Boroom bi ñëw, dina am xaalis bu wone wàññiku njubte gu diine, ni mu nekkoon ca ay xarnu yu jëkk ya. ‘Ci fan yu mujj ya, jamono yu metti dina ñëw. Ndaxte nit ñi dinañu bëgg seen bopp, bëgg alal, di réer seen bopp, réyoo, xaste Yàlla, déggadi ndigalu waajur, amul ngërëm, amul sellal, amul cofeel gu bindu ci nit, di soppi kóllëre, di jiiñ lu dul dëgg, bañ a noot seen bopp, di soxor, di bañ ñi baax, di wor seen moroom, di gaaw, di yékkati seen bopp, di bëgg bànneex yu Yàlla gën a bëgg; ñuy yor melokaanu ragal Yàlla, waaye di weddi dooleem.’ 2 Timote 3:1–5. ‘Xel mi wax na ko leer nàññ, ne ci jamono yu mujj yi, ñenn dinañu dëddu ngëm, di déglu xel yu nax ak jàngale yi ay rab di jàngale.’ 1 Timote 4:1. Seytaane dina liggéey ‘ak bépp kàttan ak firnde ak kéemaan yu fen, ak bépp naxe gu jubadi.’ Te ñépp ñi ‘nanguwul mbëggeelu dëgg ngir mucc,’ dees na leen bàyyi ñu nangu nax gu réy, ‘ba ñu gëm fen.’ 2 Tesalonig 2:9–11. Bu xaalis bu ñàkk ragal Yàlla bii mattee nag, seen njariñ dina mel ni li xewoon ca ay xarnu yu jëkk ya.” The Great Controversy, 443, 444.