The last promise of the Old Testament is that before the great and terrible day of the Lord, Elijah would come.
Ndigalu Kóllëre Gu Yaay bi mujj ci Kàddug Yàlla gu Mag ga mooy ne, bala bés bu mag te tiitlu bu Boroom bi di ñëw, Eliya dina ñëw.
Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:4–5.
Fàttalikuleen yoonu Muusaa sama jaam, mi ko santaane woon ca Oreeb ngir Israyil gépp, ak ay sàrt ak ay àtte. Xoolleen, dinaa leen yónni Eliya, yonent bi, bala bésu Boroom bi màgg te tiit baaxul dikk: moom dina delloo xolu baay yi ci seen doom, ak xolu doom yi ci seen baay, ngir bañ ma dikk door suuf si ak rëbb. Malasi 4:4–5.
The Elijah that comes in advance of “the great and dreadful day of the Lord,” is an individual messenger, and also the movement associated with the message the messenger proclaims. The Elijah that is sent is therefore the one hundred and forty-four thousand who do not taste death, just as Enoch and Elijah represent. They are those who are lifted up as an ensign at the soon-coming Sunday law.
Iliyaas bi ñëw jiitu “bés bu mag bi te tiitlu bi bu Boroom bi,” mooy benn yonnent bu kenn, te itam mooy yëngu-yëngu bi ñu boole ak wax ji yonnent boobu di yégle. Kon nag, Iliyaas bi ñu yónni mooy ñaari téeméeri junni ak ñeent-fukk ak ñeent junni ñi duñu mos a mos dee, ni Enok ak Iliyaas di ko fànn. Ñoom nag ñoo di ñi ñu yékkati muy màndarga ci jamono ji yoonu Dibeer bu waxtu wu gaaw di ñëw.
The last day Elijah was also represented by John the Baptist, but John did not represent the one hundred and forty-four thousand. He represented those who join the movement and accept the message of the last day messenger, who are then murdered by the papacy in the hour of the Sunday law crisis that begins at the soon coming Sunday law and ends when Michael stands up and the papacy comes to its end with none to help.
Bésu mujj, Eliya dafa ame woon benn tegtal ci Yaxya Miy Soweel, waaye Yaxya dafa dul tegtal ñi téeméeri ñeent fukki ak ñeent junni. Moom dafa tegtal ñi bokk ci yëngu-yëng bii te nangu yéglebiy yonnentub bésu mujj bi, te ci kaw loolu, ba ñu leen rey ndax papasi bi ci waxtuw jafe-jafe bi yoonu Dibéer bi, mi tàmbalee ak yoonu Dibéer bi buy ñëw léegi te jeex ba bi Mikayel di taxaw, te papasi bi dikk ci mujjam fekk kenn nekkul ngir dimbali ko.
Elijah is represented on Mount Carmel and John is represented in Herod’s banquet hall. Those two historical witnesses identify the two groups of God’s last day people represented in Revelation chapter seven. The one hundred and forty-four thousand and the great multitude align with Mount Carmel and Herod’s birthday party. Those two prophetic lines provide a sound point of reference to carefully identify the elements of the eighth head, that is of the seven heads in Revelation seventeen, with enough prophetic detail to clarify how and why the last president, which is the eighth president that is of the seven, becomes the great dictator of the United States in the last movements of the sixth kingdom of Bible prophecy.
Ñu ngi wone Ilyaas ci tundu Karmel, te Yaxya mi Sób bi ñu ngi ko wone ci néegu reeru Erodd. Ñaari seede yooyu ci jaar-jaar yi jëfandikoo nañu ngir ràññee ñaari mboolo yi bokk ci nit ñi Yàlla tegu ci bés yu mujj yi, ni ñu leen tektalee ci Pexe gi, sàcc 7. Téeméeri ak ñeent-fukk ak ñeent-junni ñi ak mbooloo mu mag mi dañuy ànd ak tundu Karmel ak reeru bésub juddug Erodd. Ñaari rëdd yu yonent yooyu dañuy joxe ab taxawaay bu wér ngir ràññee ak teey xët yi bokk ci bopp ba ñetteel ak juróom-ñaareel, maanaam ba bokk ci juróom-ñaari bopp yi ci Pexe gi 17, ak ay leeral yu doy ci wàllu yonent ngir leeral ni ak lu tax njiitu réew mu mujj mi, moom miy njiit wu ñetteel ak juróom-ñaareel te bokk ci juróom-ñaari njiit yi, di nekk buuru kilifteefukaay bu mag bu États-Unis ci yëngu-yëngu yu mujj yi ci nguur gu juróomeel gi ci yonent yi ci Biibël.
At the Sunday law the threefold union is accomplished.
Ci yoonu dibeer bi, bennoo bu ñetti wàll yi mat na.
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
“Ci yoon wu jëfandikoo ngir doxalin mbootaayu Pàppa bi te muy xàjji yoonu Yàlla, sunu réew dina bàyyi yoon-jub ba noppi. Bu Protestantisme yoobee loxoam jub ci wàllu xottu ngir jàpp loxol kàttanu Room, bu mu tàllalee ci kaw xuru ga ngir lakkante ak Espiritisma, bu ko defee, ci ngëneelu boole gu ñetti fànn gii, sunu réew weddee bépp pexeem-sàrtam ni gobiermaŋ bu Protestant te republikaan, te mu same pexe ngir lawal fen yu pàppaa ak nax yi, kon dinañu xam ne waxtu jëf ju yéeméeru Seytaane jot na, te mujj gi jege na.” Testimonies, volume 5, 451.
Yet in this illustration there is a sequence, and that sequence is a subject of the inspired word. It is an event that happens at the decree, which in one sense is a singular event, but it is actually a very careful sequence of events. At the “decree” the United States ceases to be the sixth kingdom of Bible prophecy, which means that it is there that the seventh kingdom begins, but the seventh kingdom agrees to give their kingdom unto the beast. When the false prophet is defeated, the dragon takes its position, and immediately gives half its kingdom to the beast.
Waaye ci misaal bii amna ab toftale, te toftale boobu mooy mbir mi waxu kàddu gi féetale. Lii mooy xew-xew bu am ci ndigël bi, te ci benn wàll mooy benn xew-xew bu kenn, waaye ci dëgg-dëgg mooy ab toftale bu màndu te sàmm. Ca “ndigël” ba, États-Unis dafa bàyyi nekk juróomeel bennoo buur gi ci yonent yu Biibël, te loolu tekki ne foofa la juróomeel ñaareel buur gi tàmbalee; waaye juróomeel ñaareel buur googu nangu nañu jox seen nguur rab wi. Bu yonent bu fen bi ñàkk jàmbaaram, mbind mi daldi jël boppam, te ci saa si jox genn-wàll gu seen nguur rab wi.
At Mount Carmel, there were four hundred and fifty prophets of Baal, and there four hundred prophets of the grove who were in Samaria eating at Jezebel’s table.
Ca tundu Karmel, am nañu fa ñeent téeméer ak juróom-fukk yonnentiy Baal, ak fa itam ñeent téeméer yonnenti xéer yi, yi nekkoon ca Samari, di lekk ca ndablu Yezabel.
Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel’s table. 1 Kings 18:19.
Léegi nag yónni, booleel ma ñëw ci sama wet Israyil gépp ba ca tundu Karmel, ak yëglekat yu Baal ñent téeméer ak juróom-fukk, ak yëglekat yu àll ya ñent téeméer, ñi di lekk ci ndablu Jezebel. 1 Kings 18:19.
Elijah identifies the confrontation at Mount Carmel as a controversy, not only the question of who was the true God, but also that it was a controversy over who was the true prophet.
Eliya bind na njàgale ci tundu Karmel nekk na werante, du rekk laaj bu jëm ci kan mooy Yàlla ju dëgg, waaye itam nekk na werante ci kan mooy yonent bu dëgg.
Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. 1 Kings 18:22.
Noonu Iliyas wax na mbooloo ma ne: Man maa ngi des doŋg, man kenn doŋg, ni ab yonent Boroom bi; waaye yonent-yu Baal ñoo tollu ci ñeent téeméeri ak juróom-fukk nit. 1 Kings 18:22.
When Elijah’s offering was consumed by the fire that came down out of heaven, he then slew the four hundred and fifty prophets of Baal with his own hands.
Ba ñu lakk saraxu Eliya ak safara su wàcc jógé ci asamaan, mu rey ci ay boppam ñeent téeméer ak juróom-fukk yent Yàlla Baal.
And Elijah said unto them, Take the prophets of Baal; let not one of them escape. And they took them: and Elijah brought them down to the brook Kishon, and slew them there. 1 Kings 18:40.
Noonu Eliya wax ne leen: “Jàppleen yonent yi Baal; bu kenn ci ñoom rëcc.” Noonu jàpp nañu leen; te Eliya yóbbu leen ci suuxu Kisoon, rey leen fa. 1 Kings 18:40.
Baal was a false masculine deity, and the four hundred prophets of the grove, who were still with Jezebel, eating at her table in the city of Samaria were the prophets of the female deity, Ashtaroth. The female deity survived Elijah’s slaughter of the prophets of Mount Carmel.
Baal mooy woon yàlla ju-góor ju dul dëgg, te ñeenti téeméeri yonent yi bu kër garab gi, ñi doon ak Jezabel, di lekk ci sa bànqaas bi ci dëkkub Samari, ñoom lañu woon yonent yi bu yàlla ju-jigeen ji, Ashtarot. Yàlla ju-jigeen ji mucc na ci rey gi Eliya defoon ci kaw yonent yi ca tundu Karmel.
“The people upon the mountain prostrate themselves in terror and awe before the unseen God. They cannot look upon the bright, consuming fire sent from Heaven. They fear that they will be consumed in their apostasy and sins. They cry out with one voice, which resounds over the mountain, and echoes to the plains below them with terrible distinctness, ‘The Lord, he is the God; the Lord, he is the God.’ Israel is at last aroused and undeceived. They see their sin and how greatly they have dishonored God. Their anger is aroused against the prophets of Baal. With fearful terror, Ahab and Baal’s priests witnessed the wonderful exhibition of Jehovah’s power. Again is heard, in startling words of command, the voice of Elijah to the people, ‘Take the prophets of Baal; let not one of them escape.’ And the people were ready to obey the word of Elijah. They seized the false prophets who had deluded them, and brought them to the brook Kishon, and there Elijah, with his own hand, slew these idolatrous priests.” Review and Herald, October 7, 1873.
“Nit ñi ci tundu waa ci kaw tunduwa, di sujjóot ak ragal ak njàqare ci kanam Yàlla ju kenn gisul. Mënuñu xool safara su leer te di lekk, bi ñu yónnee asamaan. Ñu ragal ne dinañu leen alaxal ci seen ngëmadi ak seeni bàkkaar. Ñu yuux ak benn baat, baat boobu daldi yéeg ci kaw tunduwa te dégg ba ca xuruwa suuf ya ci suufam ak leer gu tiit, ne: ‘Boroom bi mooy Yàlla; Boroom bi mooy Yàlla.’ Israyil yeewu na ci mujj te dees na ko. Gis nañu seen bàkkaar ak ni ñu toroxale Yàlla lool. Seen mer jóg na ci yeneen yonent yi Baal. Ak ragal gu metti, Axaab ak saraxalekat yi Baal gis nañu wonte gu yéemel gu kàttanu Yàlla Yàqub. Ba beneen yoon, dégg nañu, ci ay wax yu diine ci santaane bu yéeme, baatu Eliya mu wax nit ña, ne: ‘Jàppleen yonent yi Baal; bu kenn ci ñoom rëcc.’ Te nit ña noppewoon nañu ngir topp kàddug Eliya. Ñu jàpp yonent yu dëggadi yi leen naxoon, te yóbbu leen ca dexu Kison, te fa Eliya, ak loxoom sax, rey saraxalekat yu bokk ci jaamu xërëm yii.” Review and Herald, 7 Oktoobar, 1873.
Mount Carmel typifies the soon-coming Sunday law in the United States. It is then that the ensign of the one hundred and forty-four thousand (typified by Elijah), is lifted up. It is there that the genuine Protestant horn is distinctly manifested in contrast with the counterfeit Protestant horn, who is in Samaria, eating Jezebel’s diet. It is there that the Republican horn that had become the horn of both church and state leading up to Mount Carmel comes to its end as the sixth kingdom of Bible prophecy. What remains then is Ahab, and his tenfold nation, and Jezebel, who has been hiding in Samaria, while she dines with apostate Protestants. The sixth kingdom is finished, and the rain then comes without measure.
Tundu Karmel day màndargaal yoonu Dibeer bi di ñëw ci États-Unis. Foofa la ràññeel bu téeméeri ñent-fukk ak ñeent junni ñi (ñu misaale ak Eliya) di yékku. Foofa la wàll wu dëggu wa Protestan feeñ bu wér te wu leer, muy juutoo ak wàll wu fen wa Protestan, mi nekk ci Samari, di lekk dund bu Jezabel. Foofa it la wàll wu Républicain, wi doonoon wàllu këram ak nguur, te jiite ba agsi ci Tundu Karmel, dikk ci mujjam muy juróomeel bennoo nguur ci waxi yonent yi ci Biibël bi. Li des nag mooy Ahab, ak xeetam buy fukkal, ak Jezabel, mi nekkoon di nëbbu ci Samari, fekk muy reer ak wa Protestan yu apostat. Juróomeel bennoo nguur gi mat na, te taw bi daldi ñëw ci lu amul natt.
At Herod’s birthday party, Elijah, represented by John the Baptist is in the Roman prison awaiting deliverance or death. There are no prophets of Baal to accomplish the dance of deception, just Salome, Jezebel’s daughter. Herod and his royal friends are drunk with the wine of Babylon, for his birthday also represents the Sunday law, and all nations began to drink the wine of Babylon on September 11, 2001, well before the soon coming Sunday law.
Ca xewu Erodd ci bésub juddoomam, Eliyaas, mi Yaxya mi Sóobkat bi di firndeel, nekk na ci kaso Rom, xaar ngir mucc mbaa dee. Amul yonent yi Baal ngir matal feccug nax, waaye Salome rekk, doom bu jigéen bu Jezabel. Erodd ak ay xaritam yu nguur yi màndi nañu ci biiñu Babilon, ndaxte bésub juddoomam moom itam dafay firndeel yoonu Dibeer bi, te xeeti àddina yépp tàmbali nañu naan biiñu Babilon ci 11 Sàttumbar 2001, lu jiitu yoon wu Dibeer wi di ñëw léegi.
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 loolu gis naa beneen malaaka buy wàccé asamaan, yor kàttan gu réy; te suuf sépp leer na ci ndam liram. Mu woo ca kaw ak baat bu dëgër, naan: Babilon bu mag daanu na, daanu na; te mu nekk kërug rab yi, ak dalub bépp ruu bu sobe, ak paañu bépp picc bu sobe te ñaaw. Ndaxte xeeti àddina yépp naan nañu biiñu merum njaaloom; te buur yi ci suuf def nañu njaaloo ak moom, te jaaykat yi ci suuf barele nañu ci alalam ndax bareg ay neexitam. Peeñu Yowaana 18:1–3.
These three verses were fulfilled when the great buildings of New York, the twin towers were thrown down by a touch of God.
Ñetti ay aar aaya amoon nañu bi kër yu mag yi nekk New York, moom ñaar-i tawar yi, Yàlla daan leen suux ak benn laal.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
«Ndax baat bi ma waxoon ne New York dinañu ko mbalale ak gumb gu mag gu ndox? Loolu waxuma mukk. Li ma wax mooy, bi ma doon xool kër yu mag ya ñuy tabax fa, etaas ci etaas, ma ne: “An lu naqari xew-xew yu tiis di am bu Boroom bi jóg ngir yëngal suuf si ak tiit bu réy! Noonu kàddu yi nekk ci Révélation 18:1–3 dinañu mat.” Lépp li nekk ci saaru fukk ak juróom-ñett ci Révélation, waare la ci li di ñëw ci kaw suuf si. Waaye amuma leer gu mat ci lu jëm ci li di ñëw ci New York boppam; lu ma xam rekk mooy ne bés benn, kër yu mag ya fa nekk dinañu daanu ndax wëlbëtiku ak tasaaru kàttanu Yàlla. Ci leer gi ñu ma jox, xam naa ne yàqute nekk na ci àddina si. Benn baat rekk bu jóge ci Boroom bi, benn laal rekk bu jóge ci kàttanam gu réy, te tabax yu rëy yii dinañu daanu. Xew-xew yu tiit lool yu nu mënul a xalaat sax dinañu am.» Review and Herald, 5 Sulet 1906.
The soon coming Sunday law is represented by the second voice of Revelation chapter eighteen, and it represents Ahab’s Mount Carmel, and Herod’s birthday party. Herodias, who is also Jezebel, is not present at Herod’s drunken party, just as Jezebel was absent from Mount Carmel. Until the Sunday law, she has been forgotten during the seventy symbolic years of the reign of the earth beast, the sixth kingdom of Bible prophecy. When Jezebel received her deadly wound in 1798 and 1799, the sixth kingdom (the United States) began its term as the sixth kingdom of Bible prophecy. When the sixth kingdom ends, she then returns and begins to sing her songs and commits fornication with all the nations on earth.
Yoonu Dimaas bi di ñëw ci lu gaaw mi, dañoo ko tegtal ci ñaareelu baat bi ci Peeñu ga caa 18, te moo di tégal Tundu Karmel bu Akab ak xewu juddug Erodd. Eroddiyaas, miy itam Seesabel, nekkul ci xewu naan bu Erodd; ni ko Seesabel itam nekkul woon ca Tundu Karmel. Ba ker gi Dimaas bi jotee, dees na ko fàtte ba noppi diirub juróom-ñaar fukki at yu tegtee, yi di jamonoy nguurug rab wu suuf wi, ñaareelu bennoo nguur gi ci waxu yonent yi ci Biibël. Bi Seesabel jotee gaañu-dee gi ci atum 1798 ak 1799, kon nguur gu juróom-benni ci waxu yonent yi ci Biibël (Etazini) tàmbalee ay fanam ni nguur gu juróom-benni. Bu nguur gu juróom-benni jeexee, kon dellusi na, tàmbali woy ay wóyam, te def njaloo ak xeeti réew yépp ci suuf.
Her songs of fornication and wine was prophetically initiated on September 11, 2001, but that was simply the period of preparation, as had been represented by the thirty years from 508, unto 538, the first time she took the throne. Up until the Sunday law, when the sixth kingdom is slain by the hands of Elijah, she has been hidden in Samaria. At that point John the Baptist is being held in her prison, awaiting either deliverance or death.
Ay woy yiif ak biiñam daa tambalee ci anam yónent ci 11 Septàmburu 2001, waaye loolu nekkoon rekk jamono waajal gi, ni ko ñetti fukk at yi dale ci 508 ba 538 tey wonee, bi mu jëkk a toog ci gàngunaay gi. Ba kera yoonu Dibéer di ñëw, suuru juróom-benn bi ñu rey ko ak loxo Ilyaas, moom dafa nëbboon ci Samari. Ci booba, Yaxya miy Sóobkat bi dañuy ko téye ci kasoom, muy xaar walla mucc mbaa dee.
Herod and his noble friends were drunk with the wine of Babylon, when Salome, the daughter of Herodias (Jezebel), performed her highly seductive dance, and Herod manifests his lustful and incestual desires. He is fully captivated by his step-daughters’ sexual overtures, and offers her up to half his kingdom.
Erodd ak ay xarit yu mag yu ñu màgg ya da ñàkk seen xel ci biiñu Babilon, ba Salaome, doom Herodias (Jesebel), defe sa béey bu yéeme te di nax xol lool, te Erodd feeñal ay bëgg-bëggam yu ci bëgg jigéen ak yu ñaaw ci mbirum bokk deret. Mu daldi nekk ku ñu jàpp ba noppi ci jëfandikoo yaram yu ay doom-ndeyam di ko woo, te mu ko jox baat ne dina ko may ba ci genn-wallu nguuram.
And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee; And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom. And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist. And she came in straightway with haste unto the king, and asked, saying, I will that thou give me by and by in a charger the head of John the Baptist. And the king was exceeding sorry; yet for his oath’s sake, and for their sakes which sat with him, he would not reject her. And immediately the king sent an executioner, and commanded his head to be brought: and he went and beheaded him in the prison, And brought his head in a charger, and gave it to the damsel: and the damsel gave it to her mother. Mark 6:21–28.
Ba beneen bés bu yomb a agsi, ba Erodd ci bésu juddoomam def reer ngir ay sangam, ay njiiti xare yu mag, ak kilifay Galile, ñëw. Te ba doom ju jigéen ju Eroddiyas jooju duggée, fecc, neexal Erodd ak ñi toogoon ak moom, buur bi ne janq bi: ñaanal ma lu mu sa neex, dinaa la ko jox. Te mu giñ ko ne: lu mu man a ñaan ci man, dinaa la ko jox, ba ci genn xaaj bu ñaari xaaj yu nguur gi. Noonu mu génn, ne ndeyam: lan laa war a ñaan? Mu ne ko: boppu Yaxya miy sóob nit ñi ci ndox. Te ci saa si ak gaaw, mu dellu ca buur ba, ñaan ko ne: bëgg naa nga may ma léegi ci benn plat boppu Yaxya miy sóob nit ñi ci ndox. Buur bi metti na lool; waaye ngir giñ gaam, ak ngir ñi toogoon ak moom, bëggul koo ñàkkal. Ci saa si buur bi yónnee ab jëfandikukat bu daan rey nit, santaane ko ñu indi boppam; mu dem nag, dagg boppam ca kaso ba, indi boppam ci benn plat, jox ko janq ba; te janq ba jox ko ndeyam. Mark 6:21–28.
The first voice of Revelation eighteen sounded on September 11, 2001, and the second voice sounds at the soon coming Sunday law. In the history represented in John chapter six, the first voice of 2001 was the voice of Christ informing His disciples that they must eat His flesh and drink His blood, for He was the true Bread of Heaven. That period began in Galilee and ended with a purging of His disciples who turned away from Him in John chapter SIX, verse SIXTY-SIX. That history began at Galilee with a dietary test, and ended at the enforcement of the mark of the beast, as typified by the number of the pope’s name, which is SIX, SIX, SIX. Galilee means “turning point,” and September 11, 2001 was a prophetic “turning point” (Galilee), and Herod’s birthday was with the leadership of Galilee. The beginning voice of Revelation chapter eighteen, and the ending voice of Revelation eighteen, are both represented by Galilee, which is a turning point.
Baatu bi jëkk bi ci Apokalips 18 baat na 11 Septàmbar 2001, te baatu ñaareel bi di baat ci yoonu Dibeer bu dëgër bi di ñëw léegi. Ci taarix bi ñu tegtal ci Yowaana 6, baatu jëkk bi ci 2001 mooy baatu Kirist mi xamal taalibeem yi ne war nañu lekk yaramam te naan deretam, ndaxte moom mooy Mburu Asamaan bu dëgg bi. Jamono jooju tàmbalee na ci Galile te mu jeex ci setalug taalibeem yi, ñi ko dëdduwoon, ci Yowaana 6:66. Taarix boobu tàmbalee na ci Galile ak nattu lekk, te mu jeex ci dogalug màndarga rab wi, ni ko limub turu baab bu mag bi melal, maanaam JURÓOM-BENNI, JURÓOM-BENNI, JURÓOM-BENNI. Galile tekki na “wërsëg bu soppeeku” te 11 Septàmbar 2001 dafa doon “wërsëg bu soppeeku” bu yonent, (Galile), te juddu Herodd nekkoon na ak njiitug Galile. Baatu tàmbali bi ci Apokalips 18, ak baatu mujj bi ci Apokalips 18, ñoom ñépp ñu ngi tegtalu ci Galile, muy wërsëg bu soppeeku.
“There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.
“Am nañu jàng ci njàngat yi nekk ci jaar-jaar; te woo nañu xel ci ñoom, ngir ñépp man a xam ne Yàlla dafay liggéey tey ci benn yoon yi mu mas a defe woon ba fàww. Loxoam feeñ na ci liggéeyam ak ci biir xeeti àddina tey itam, noonu la nekkoon ba ca bi xibaar bu baax bi njëkk a yéglee Aadama ca Eden.”
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.
“Am na ay jamono yu doon ay ay njubb yu mag ci jaar-jaari xeeti xeet yi ak kanamam mbooloom gëmkat yi. Ci yëngu-yëngu Yàlla, buy ame yooyu jafe-jafe yu wuute yi, leer gi waroon ci waxtu woowu dees na ko joxe. Su ñu ko nangu, yokkute gu ruu ci leer gu xel ak ci ngëm di topp; su ñu ko bañee, wàññiku gu ruu ci leer gu xel ak yàqu-yàqu di topp. Boroom bi ci Kàddugam ubbi na liggéeyu xarekatug xibaar bu baax bi, ni ñu ko yóbbalee woon ci jamono yi weesu, ak ni mu di deme ci jamono yi ñëw, ba ci xeex bu mujj ba, fa ay dooley Seytaane di def seen yëngu-yëngu bu mujjeek bu doy waar.” Bible Echo, August 26, 1895.
Galilee at 2001, and Galilee at the soon coming Sunday law, identify when the light of the latter rain is poured out. In 2001 it was a measured outpouring, but at the second voice it is poured out without measure, as represented by the tremendous outpouring after Elijah slew the prophets of Baal, which occurred at Herod’s birthday party. Herod’s birthday identifies the birth of the seventh kingdom of Bible prophecy, which immediately follows the death of the preceding kingdom. The United States began to reign in 1798, at the death of the fifth kingdom, and at the death of the prophets of Baal, the seventh kingdom’s birthday has arrived. That seventh kingdom is represented by Ahab’s tenfold kingdom of the north, and by Herod, a representative of the tenfold northern kingdom of pagan Rome.
Galilee ci atum 2001, ak Galilee ci yoonu Sunday law bi di ñëw lu gaaw, dañuy won fan la leeru tawub mujj gi ñu sotti. Ci 2001, dafa doon benn sotti bu ñu natt, waaye ci ñaareelu baat bi, ñu koy sotti te amul natt, ni ko sotti gu réy gi te yéeme bi di misaal, gannaaw ba Eliya rey yonent yi Baal, te loolu amoon na ca xewu juddug Herod. Juddug Herod mooy won juddug juróom-ñaareelu nguur gi ci waxi kóllëre Yàlla ci Biibël, te moom dafa daldi topp bu gaaw dee gi nguur gi ko jiitu. États-Unis tàmbalee nguuru ci 1798, ca dee gu juróomeelu nguur gi, te ca dee gi yonent yi Baal, juddug juróom-ñaareelu nguur gi agsi na. Juróom-ñaareelu nguur googu, nguur gu fukki xaaj gi Ahab yoroon ci bëj-gànnaar moo koy misaal, ak Herod itam, miy kiirlu gu nguur gu fukki xaaj gi bëj-gànnaar gu Room bu pagan.
And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:16–18.
Te ñaar fukk yu nga gisoon ci kaw rab ba, ñoom dinañu bañ jigéen ju bon ji, te dinañu ko bàyyi mu neen te rafetul, te dinañu lekk ay yaramam, te lakk ko ak safara. Ndaxte Yàlla moo def ci seen xol ngir ñu matal ay coobareem, te bokk benn xalaat, te jox seen nguur rab ba, ba keroog ba kàdduy Yàlla di mat. Te jigéen ja nga gisoon, mooy dëkk bu mag ba, bi nguuru ci kaw buur yi ci suuf si. Peeñu 17:16–18.
Herod agrees to fulfill the oath he made to Salome, and give her the head of John, and his oath was represented as up to half his kingdom. The ten kings of the United Nations, in spite of hating the whore, agree to give their seventh kingdom unto the eighth head, that is of the seven previous heads. They agree to a kingdom that is premised upon the combination of the worldwide State, being combined with her worldwide Church. But the marriage is a Latin marriage, not an English marriage, for their marriage is represented by the “woman” reigning “over the kings.” In a Latin marriage the family retains the woman’s surname, not the mans’, and the name of this twofold marriage is an important element of the prophetic narrative.
Erod nangu na mat sëf lu mu defoon ci Salome, te may ko boppu Yàggana, te nangu gi mu gi woon mel ni ba ci genn xaaj bu tollu ci genn wetu nguuram. Fukk buur yi ci Mbooloom Xeeti Àddina, doonte sax ñu bañ jigéen jaaykat bi, dañuy nangu a jox seen juróom-ñaareelu nguur ci juróom-ñetteelu bopp bi, mooy bi bokk ci juróom-ñaari bopp yi jiitu woon. Ñu nangu ci ab nguur gu sampu ci boole bi diggante Réew mi yàgg ci àddina, ak Kërceenam gi yàgg ci àddina. Waaye séy boobu, séy bu Laatëŋ la, du séy bu Àngale, ndaxte seen séy dafa feeñ ne “jigéen ji” moo di nguuru “ci kaw buur yi.” Ci séy bu Laatëŋ, njaboot gi mooy wéy di tak turu jigéen ji, waaye du turu góor gi, te turu séy boobu ñaari wàll la, mooy benn mbir mu am solo lool ci nettali gu yonent gi.
“Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.
“Buur yi ak kilifa yi ak boroom réew yi teg nañu ci seen bopp marka ju dëppooki ak antikrist, te ñu ngi leen melal ni ab nago wu dem ngir xeex ak gaayi Yàlla yi—ak ñi sàmm ndigali Yàlla yi te yor ngëmug Yeesu.” Testimonies to Ministers, 38.
We will continue this study in the next article.
Dañuy wóor ci xët wi di ñëw.
The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. . .. And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. Isaiah 2:1–3, 4:1–4.
Kàddu gi Esayi doomu Amos gis ci mbirum Yuda ak Yerusalem. Te dina am ci bés yu mujj yi ne, tundu kër Boroom bi dees na samp ba taxaw ci kaw tundi yi, te dees na ko yékkati kaw tacc yi; te xeet yépp dinañu daw jëm ci moom. Te nit ñu bari dinañu dem, naan: Ñëwleen, na nuy yéeg ca tundu Boroom bi, ca kër Yàlla Yàqub; te dina nu jàngal ay yoonam, te dinanu dox ci ay xetam; ndaxte yoon wi dina génn ci Siyon, te kàddu Boroom bi génn ci Yerusalem.... Te ci bés boobu juróom-ñaar jigéen dinañu jàpp benn góor, naan: Sunuy mburu lanu di lekk, te sunuy yére lanu di sol; waaye rekk nañu nu tudde sa tur ngir sunu gàcce dellu. Ci bés boobu sax, caraxu Boroom bi dina rafet te am ndam, te meññeefu suuf si dina tedd te taar ngir ñi rëcc ci Israyil. Te dina am ne, ki des ci Siyon ak ki desee ci Yerusalem, dees na ko wooye ku sell, moom ak ku nekk ku ñu bind ci biir ñi dund ci Yerusalem: bu Boroom bi setee sobe yu jigéeni Siyon, te moom setal deretu Yerusalem ci biiram jaarale ko ci xelum àtte ak ci xelum lakk. Esayi 2:1–3, 4:1–4.