The collapse of the Democratic party in the United States is a specific subject of biblical prophecy. It is one of the prophetic characteristics associated with the eighth and last president of the United States. It is associated with the prophetic dynamics of making the eighth president, who is of the seven, the head of the image of the beast. The image of the beast in the world is twofold, yet threefold. It is twofold in that it represents a combination of Church and State, but its threefold, for it is made up of ten kings (statecraft), that is directed by the premier king (churchcraft). That beast is ridden upon and reigned over by one head, that is the eighth head, that is of the seven.
Dagga baaxug paati Demokaraat yi ci États-Unis mooy benn mbir bu xóot bu yoonu wax ju Yàlla waxoon ci Biibël. Moo bokk ci jikko yu waxu yonent yi jàppandikoo ak njiitu États-Unis bu juróom-ñaareel te mujj bi. Mbir moomu lëkkaloo na ak doxalin yu yonent yi ci def njiitu juróom-ñaareel bi, mi bokk ci juróom-ñaari bi, mu nekk boppu nataalu rab wi. Nataalu rab wi ci àddina am na ñaari wàll, waaye itam am na ñetti wàll. Ñaari wàll la ndaxte muy tegu ci boole Mbooloom ngëm ak Réew mi; waaye ñetti wàll la, ndaxte dafay sosoo ci fukki buur yi (nguuru réew), te buur bi gën a kawe moo koy jiite (nguuru mbooloom ngëm). Rab woowu, benn bopp rek moo ko waral te di ko nguuru, te bopp boobu mooy bopp bu juróom-ñaareel bi, bi bokk ci juróom-ñaari bi.
The image of the beast in the United States is twofold, yet threefold. It is twofold in that it represents a combination of church and state, but its threefold, for it is made up with an apostate Republican horn (statecraft), that is directed by an apostate Protestant horn (churchcraft). That beast is ridden upon and reigned over by one head, that is the eighth head, which is of the seven.
Nataalu rab wi nekk ci États-Unis ñaar aayam la, waaye itam ñetti aayam la. Ñaar aayam la ci ne muy tegtalu booloo kërce ak réew, waaye ñetti aayam la ndaxte defees na ko ak benn geñu Républicain buy bàyyi dëgg bi (artuw réew mi), te geñu boobu benn geñu Protestan buy bàyyi dëgg bi (artuw kërce) moo koy jiite. Rab boobu benn bopp moo koy waral te moom moo ci nguur, maanaam bopp bu juróom ñett baat yi waxoon, mooy bopp bu juróom ñetteel bi, bi bokk ci juróom ñaar yi.
The head, in either case, is a full-blown dictator. The environment where his dictatorship is clearly illustrated is the line of the history when the earth beast speaks as a dragon, for “speaking” is the primary characteristic of the earth beast. It spoke in 1776, 1789, 1798, 1863, 2001, 2021 and it is about to speak again when the image is fully formed at the soon-coming Sunday law.
Bopp bi, ci benn xaalisam, mooy ab diktatëër bu mat sëkk. Jàmmu bi ñuy wonee leer nañu diktatëëram mooy ci xëtum nettali waxtaanu nettali gi, bi rabu suuf bi waxee ni njaay, ndaxte “wax” mooy man mën a melokaan bu gën a am solo ci rabu suuf bi. Mu waxoon ci 1776, 1789, 1798, 1863, 2001, 2021, te muy bëgg a dellusi waxaat bu nataalu bi matalee yàpp ci yoonu dibeer bu jub a ñëw.
In the days of Paul, the mystery of iniquity, which was the papal power, was already at work, but it was being restrained by the dragon of pagan Rome. In 1798 and 1799, the dragon removed the man of sin from power, but in 1989, the pope of Rome defeated the dragon of the Soviet Union. The entire prophetic history, all the way to the end, portrays the papacy as in a warfare with the dragon. The pope of Rome is the despot who is to be lifted up as the head of the evil confederacy of the threefold union of the dragon, the beast and the false prophet in the last days. Sister White said “under one head, the papal power,” and the Psalmist also identifies the ten kings lifting up the eighth head, that is of the seven.
Ca jamonooy Pool, kumpa bàkkaar, mooyon dooley baab, nekkoon na ba noppi di liggéey, waaye njaay mi miin na ko ci ndàq ndoxam Room gu bokk ci xeeti pagan yi. Ci atum 1798 ak 1799, ndàq mi jële na nit ki bàkkaar ci kàttan, waaye ci 1989, baab bu Room daan na ndàq ndoxam Union soviétique bi. Gépp jaar-jaaru waxu yonent yi, ba fàwwu mujj ga, di wone baab si ni mu ngi ci xare ak ndàq mi. Baab bu Room mooy boroom noonu bu war a yékkati, ngir mu nekk boppu booloo bu bon bi ci benn-benn booleem ñetti bi ci jamonoy mujj yi: ndàq mi, rab wi, ak yonent bu falso bi. Sœur White wax na ne “under one head, the papal power,” te itam taalifkat Sabóor bi wax na ne fukki buur yi di yékkati bopp bu juróom-ñett baat bi, miy ki bokk ci juróom-ñaari bi.
For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. Psalms 83:2–4.
Ndaxte se, xoolal, sa noon yi di yëngal ay riib; te ñi lay bañ, yékkati nañu seen bopp. Jël nañu pexe yu nax ci sa xeet, te gise nañu pexe ci sa ñi nga nëbb. Wax nañu ne: “Ñëwleen, nu dagg leen ba duñu doxaat ci xeet; ngir turu Israayil bañaati gëstu ci fàttalikat.” Sabóor 83:2–4.
When the United States forms an image of the beast, it will be threefold in nature, and also twofold. It will be a twofold combination of churchcraft and statecraft, but that political system will be reigned over by one head. The eighth president will reign over and ride the image of the beast. The eighth president, who is of the seven previous presidents, is the last president of “the sixth” kingdom of Bible prophecy, and he received his deadly wound as “the sixth” president.
Bu Etazini bennoo nataalu noflaay ci nataalu rab wi, dina am ñetti yam, te itam ñaari yam. Dina doon ñaari booleb njëfandikoo bu njël mbooloom gëm-gëm ak bu nguur, waaye sistemu politig boobu benn boppu jiit moo koy nguur. Juroom-ñettelu njiitu réew mi dina nguuru te war nataalu rab wi. Juroom-ñettelu njiitu réew mi, mi bokk ci juróom-ñaari njiitu réew yi jiitu woon, mooy njiitu réew mu mujj ci “bu juróomeel” nguur gi waxi Kàddu Yàlla, te moo jot gaaw gu rey ga ba muy “bu juróomeel” njiitu réew mi.
The prophetic man of sin has been in a war with the dragon for his entire history. Donald Trump is the rich king that stirred up the dragon of globalism, and he has been in a political, social and philosophical war with the dragon powers ever since he first announced his intent to run for president on June 16, 2015, at the Trump Tower in New York City, the very city where the Twin Towers came down on September 11, 2001, and the city where the Freedom Tower, that replaced the Twin Towers was dedicated on November 3, 2014.
Góor-góorlu bàkkaaru bàkkaaru ci waxu yonent bi nekkoon na ci xare ak njaay mi ci béppam jaar-jaaram. Donald Trump mooy buur bu bare alal bi jogaloon njaay bu globalism, te nekk na ci xare gu politig, gu mbooloo ak gu xel ak dooley njaay ba, dale ko ca bi mu jëkk a yéglee bëgg-bëggam ngir daw njiitu réew ci 16 Suwe 2015, ca Trump Tower nekk New York City, dëkk bi sax moom la Twin Towers daanuwee ci 11 Sàttumbar 2001, te moom itam mooy dëkk bi Freedom Tower, mi weesoo Twin Towers, ñu jagleel ci 3 Nowàmbar 2014.
At the soon coming Sunday law, the marriage between Christ and the one hundred and forty-four thousand is consummated, and the fornication between the whore of Rome and the kings of the earth is consummated in a counterfeit marriage. At that Sunday law the twins from the garden of Eden are both lifted up, and also simultaneously attacked by a counterfeit. Those twin institutions are marriage and the seventh-day Sabbath.
Ci yàgg a ñëw bu gaaw te di ndigalu Dibéér, séy bi nekk diggante Kirist ak ñaar-fukk ak ñeent junni ñent-ñaar ñi mat na, te njaaloo bi nekk diggante jigéen ju bon ju Room ak buur yi ci suuf si itam mat na ci ab séy gu naaféq. Ca ndigalu Dibéér boobu, ñaar ñi bokk ci toolu Eden dañuy leen yékkati, te noonu itam ci benn jamono dañuy leen xeex ak lu naaféq. Ñaari dogal yooyu mooy séy ak Noflaayal bésub juróom-ñaareel bi.
“When the Pharisees afterward questioned Him concerning the lawfulness of divorce, Jesus pointed His hearers back to the marriage institution as ordained at creation. ‘Because of the hardness of your hearts,’ He said, Moses ‘suffered you to put away your wives: but from the beginning it was not so.’ Matthew 19:8. He referred them to the blessed days of Eden, when God pronounced all things ‘very good.’ Then marriage and the Sabbath had their origin, twin institutions for the glory of God in the benefit of humanity. Then, as the Creator joined the hands of the holy pair in wedlock, saying, A man shall ‘leave his father and his mother, and shall cleave unto his wife: and they shall be one’ (Genesis 2:24), He enunciated the law of marriage for all the children of Adam to the close of time. That which the Eternal Father Himself had pronounced good was the law of highest blessing and development for man.” Thoughts From the Mount of Blessings, 63.
«Bi mu Farisen yi ko waxaat Yeesu ci mbirum ndax tasoo jaam ak jabar jub na ci yoon, Yeesu delloo na ñi koy déglu ca sampub séy, ni ko Yàlla tëral ba ci njàlbéen ga. Mu ne leen: “Ndax seen xol dafa dëgër, Moo tax Musaa may leen ngeen fase seeni jabar; waaye ca njàlbéen ga nekkoonul noonu.” Macë 19:8. Mu jëme leen ca bés yu barkeel ya ca Eden, ba Yàlla wax ne mbir yépp “baax na lool.” Foofa la séy ak bésub Noflaay jële seen cosaan, ñaari tërali yu bokk ngir ndamu Yàlla ak ngir njariñu nit ñi. Noonu itam, bi Bindkat bi boolee loxo ñaar ñi sell ci séy, ne: Góor dina “bàyyi baayam ak ndeyam, ta sax ci jabaram; ñoom ñaar dinañu doon benn” (Njàlbéen ga 2:24), dafa yégle woon yoonu séy ngir ñépp ñi bokk ci Aadama ba àddina jeexee. Li Baay bi ba fàww te sax moom ci boppam wax ne baax na, mooyoon yoonu barke bu gën a kawe ak yokkute bu gën a baax ngir nit.» Thoughts From the Mount of Blessings, 63.
The threefold union where apostate Protestantism, spiritualism and Catholicism join hands at the Sunday law is a counterfeit of the marriage in Eden where “the Creator joined the hands of the holy pair in wedlock.” At the Sunday law the twin institutions of Marriage and the Sabbath, are lifted up, and simultaneously desecrated. The history of the sealing began when the Twin Towers came down, and that history ends when the twin institutions of Marriage and the Sabbath are lifted up. In the midst of that history the Freedom Tower was dedicated in 2014, and Trump’s stirring up of globalism began at the Trump Tower in 2015.
Bokk gu ñetti yoon, fu Protestante yu gàddu yi, spiritualisme ak Katolisime jàppante loxo ci yoonu Dibéer, mooy lu niru te dul dëgg ci séy bi nekkoon ci Eden, fa “Boroom Bind gi boole woon loxo ñaar ñu sell ña ci séy.” Ci yoonu Dibéer, ñaari kurum yu séy bi ak Sabbaat bi, yékkat nañu leen, te ci benn yoon sax ñu toroxal leen. Jaar-jaaru màndarga mi tàmbalee na bi ñaari Tuur yi daanee, te jaar-jaaru boobu mujj na bi ñaari kurum yu Séy bi ak Sabbaat bi yékkatalee. Ci diggante jaar-jaaru boobu, Freedom Tower jagleel nañu ko ci atum 2014, te Trump doxalin na yëngu-yëngu globalisme gi, muy tàmbalee ca Trump Tower ci atum 2015.
The Twin Towers were brought down as a rebuke of the globalists’ love of money, and the Freedom Tower is a representation of Nimrod’s rebellion against the God of Heaven and the judgment He had brought with the flood, just as the Freedom Tower is a symbol against God’s judgment of September 11, 2001.
Ñaari taax yu ñuy wax Twin Towers dañoo ko wattee ngir yedd globalist yi ci seen bëgg-bëgg xaalis, te Freedom Tower mooy melokaanu ndawtalim Nimrod ci Yàlla asamaan bi ak ci àtteem bi Mu indi woon ak mbëy mi, ni Freedom Tower itam di màndargayu ubbiku ci Yàlla ak àtteem ci 11 septembre 2001.
“On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.
«Benn yoon, bi ma nekkoon dëkk New York City, ci gudd gi ñu woo ma ngir ma gis tabax yu di yéeg sët ci sët, jëm kawe ba mel ni dañuy jot asamaan. Waxoon nañu ne tabax yooyu duñu lakk ci safara, te dañu leen tabax ngir màggal seen boroom ak seen tabaxkat. Gën a kawe, gën a kawe la tabax yooyu yéegoon, te ci seen biir jëfandikoo nañu jumtukaay yi gën a jafe njariñ. Ñi moomoon tabax yooyu laajuwuñu seen bopp ne: “Nan lañuy gën a màggale Yàlla?” Boroom bi nekkul woon ci seen xel.»
“I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’
“Xalaat naa ne: ‘Aka ne, ñi di jëfandikoo seen alal noonu, suñu doon gis seen yoon ni Yàlla di ko gise! Ñu ngi dajale tabax yu màgg te taaru, waaye ana ni seen pexe ak seen nattin di yéeme ci bët Boroom àddina si! Duñu seet ak dooley xol ak xel yépp ni ñuy man a màggal Yàlla. Dañoo réer xel ci lii, moom sas wu jëkku wu nit ki.’”
“As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.” Testimonies, volume 9, 12.
“Bi ñu tabaxee yeneen kër yu kawe yii, boroom yi bég ak réy-réylu gu bare, ndaxte am nañu xaalis bu ñuy jëfandikoo ngir neexal seen bopp te yokk kiñaanug seeni dëkkandoo. Xaalis bu bari bi ñu jël ngir def ko noonu, jëlewoon nañu ko ci notaange, ci toqatal ñi néew doole. Fatte nañu ne, ci asamaan, dañuy tëral kàddu bu mat ci mbooleem jëfandikoo yu aju ci liggéey ak xaalis; jëf ju jubadiul wu nekk, mboolem naxari jëf, bindees na fa. Waxtu dina ñëw, ba ci seen naxar ak seen réyréylu nit ñi dinañu agsi ci njëg te Boroom bi du leen may ñu ko weesu, te dinañu xam ne muñug Yexowa am na kem-kàcc.” Testimonies, volume 9, 12.
The rebellion represented by Nimrod’s tower was against God’s recent judgment of the Flood, and it typified the rebellion of the globalist bankers against the recent judgment of God. Freedom as defined in the globalist dictionary is quite contrary to biblical freedom. Freedom in the dictionary of the dragon is licentiousness, symbolized by the immorality of the French Revolution.
Bunt gi Nimrood teggoon bi moo doon na fippu ci yoonu àtte bu yàggul bi Yàlla defee ci Mbëy mi, te mu doon misaal bu jëmoon ci fippug banker yu globalist yi ci kanam àtte bu yàggul bi Yàlla. Sañ-sañ, ni ko diksyonëeru globalist yi tekkee, dafa juuyoo lool ak sañ-sañ bi Biblia bi wax. Sañ-sañ ci diksyonëeru njaay mi mooy yéefug bakkan, te jëfandikoo nañu ko muy misaal ci ñaawtéefug yëngu-yëngug Réewum Farãs.
“‘The great city’ in whose streets the witnesses are slain, and where their dead bodies lie, is ‘spiritually’ Egypt. Of all nations presented in Bible history, Egypt most boldly denied the existence of the living God and resisted His commands. No monarch ever ventured upon more open and highhanded rebellion against the authority of Heaven than did the king of Egypt. When the message was brought him by Moses, in the name of the Lord, Pharaoh proudly answered: ‘Who is Jehovah, that I should hearken unto His voice to let Israel go? I know not Jehovah, and moreover I will not let Israel go.’ Exodus 5:2, A.R.V. This is atheism, and the nation represented by Egypt would give voice to a similar denial of the claims of the living God and would manifest a like spirit of unbelief and defiance. ‘The great city’ is also compared, ‘spiritually,’ to Sodom. The corruption of Sodom in breaking the law of God was especially manifested in licentiousness. And this sin was also to be a pre-eminent characteristic of the nation that should fulfill the specifications of this scripture.
“‘Dëkk bu mag bi’ bi seede yi ñu rey ci ay mbeddam, te seeni yaram yu dee tëdd fa, mooy, ci xel mu xóot, Esipt. Ci xeeti réew yi ñu wone ci nettali Biibël bi, Esipt moo gën a ñaaw ci weddi ne Yàlla ju dund ji am na, te moo gën a jéem a bañ ndigalam yi. Amul benn buur bu mas a jéem dox ci fippu bu leer te tar ci sañ-sañu Asamaan ni buurub Esipt def ko. Ba Musaa indil ko ndawtal bi ci turu Boroom bi, Firawna tontu ak réy-réylu ne: ‘Kan moo di Yexowa, ba ma war a déglu ay baatam ngir bàyyi Israayil dem? Xamu ma Yexowa, te itam duma bàyyi Israayil dem.’ Exodus 5:2, A.R.V. Loolu mooy weddi ne Yàlla amul, te xeet wi Esipt di tëral dina wax itam weddi gu ni mel ci mbirum sañ-sañ yi Yàlla ju dund ji am, te dina wone xel mu ni mel ci ngëmadi ak fippu. ‘Dëkk bu mag bi’ itam ñu koy méngale, ‘ci xel mu xóot,’ ak Sodom. Yàquteb Sodom ci jéggi yoonu Yàlla feeñoon na rawatina ci njaaloo gu bon. Te bàkkaar boobu itam dafa wara nekk benn ci melo yi gën a fés ci xeet wi war a matal melokaan yi Mbind mu Sell mi wax.”
“According to the words of the prophet, then, a little before the year 1798 some power of satanic origin and character would rise to make war upon the Bible. And in the land where the testimony of God’s two witnesses should thus be silenced, there would be manifest the atheism of the Pharaoh and the licentiousness of Sodom.
“Kon, ci waxi yonent bi, lu jiitu atum 1798 benn doole bu bawoo ci Seytaane te yor jikkoom dina jóg ngir xare ak Biibël bi. Te ci réew mi seedeelu ñaari seede Yàlla yi dees na ko noonu noppi, fa la weddeeku Firawna ak yaakaarul Yàlla di feeñ, ak ñaawteefug Sodom di fés.”
“This prophecy has received a most exact and striking fulfillment in the history of France. During the Revolution, in 1793, ‘the world for the first time heard an assembly of men, born and educated in civilization, and assuming the right to govern one of the finest of the European nations, uplift their united voice to deny the most solemn truth which man’s soul receives, and renounce unanimously the belief and worship of a Deity.’—Sir Walter Scott, Life of Napoleon, vol. 1, ch. 17. . ..
“Bii wax waxtu am na mat a wér te yéeme ci jaar-jaaru Frans. Ca yoonu Révolution bi, ci atum 1793, ‘àddina bi dégg na bu njëkk ab ndaje nit ñi, ñu juddoo te yaru ci xew-xewu civilizasioŋ, te ñuy jël sañ-sañu nguur ci benn ci xeeti réewi Ewrop yi gën a rafet, di yékkati seen baat bu booloo ngir weddi dëgg gu gën a tedd, gi ruu nit di nangu, te di bokk-benn ci bañ ngëm ak jaamu Yàlla.’—Sir Walter Scott, Life of Napoleon, vol. 1, ch. 17....
“France presented also the characteristics which especially distinguished Sodom. During the Revolution there was manifest a state of moral debasement and corruption similar to that which brought destruction upon the cities of the plain. And the historian presents together the atheism and the licentiousness of France, as given in the prophecy: ‘Intimately connected with these laws affecting religion, was that which reduced the union of marriage—the most sacred engagement which human beings can form, and the permanence of which leads most strongly to the consolidation of society—to the state of a mere civil contract of a transitory character, which any two persons might engage in and cast loose at pleasure…. If fiends had set themselves to work to discover a mode of most effectually destroying whatever is venerable, graceful, or permanent in domestic life, and of obtaining at the same time an assurance that the mischief which it was their object to create should be perpetuated from one generation to another, they could not have invented a more effectual plan that the degradation of marriage…. Sophie Arnoult, an actress famous for the witty things she said, described the republican marriage as ‘the sacrament of adultery.’”—Scott, vol. 1, ch. 17.” The Great Controversy, 269, 270.
«Farãs itam itam mel na ay jëfandikoo yu am soloone Sodom. Ci jamono Réewoluseyoŋ ba, dañu feeñal woon xaalisug suuf ak yàqu-yàqu gu mel ni ga taxoon mboolem dëkk yu toll yi sànku. Te bindkat bi dafa boole ci benn atheism ak saxalug mbind mi nekkoon ci Farãs, ni ko waxee ci kàddug wax jii ci yonent bi: “Lu dëgër lool ak yoon yii jëm ci diine, mooy li wàññee boolek seen ak seenu séy — li gën a sell ci mbootaay yi nit ñi man a fas, te saxteem moo gën a doole ci tabax ak taxawug askan wi — ba mu doon ab kontràa sivile rekk buy yàggul, bu ñaari nit mana bokk teyi ba noppi tas ko saa su neexee.... Su fekkee ne seytaane yi daan nañu jéem a gis anam gu gën a baax ngir yàq lépp lu teey, lu rafet, walla lu sax ci dundug kër gi, te ci benn yoon jote itam ci wóor ne lor gi ñu bëggoon sos dina sax ci xeetu maas yi ak xeetu maas yi, duñu mana sosoon pexe gu gën a am njariñ ni suufeelug séy.... Sophie Arnoult, jigéen jëfkat ci théâtre bu siiw ngir wax ju xel mu doon wax, dafa tudde séy republik bi ne mooy ‘sàkkaramu njaaloo.’” —Scott, vol. 1, ch. 17.» The Great Controversy, 269, 270.
The Freedom Tower in New York City that was dedicated in 2014, represents not only the rebellion of Nimrod’s tower, but it is also the symbol of the globalists definition of freedom, as manifested in the promotion of the licentious LGBTQ+ movement, that represents rebellion against God’s law. True freedom is just the opposite of what that tower represents, but a classic work of deception employed by the followers of the dragon, is to redefine words and phrases to produce incorrect conclusions. The dragon is the classic attorney, and he is the word-smith that twists language to produce wicked outcomes. But the true meaning of the word “freedom”, is not the freedom that is represented by the anarchy of Antifa, or the licentiousness symbolized by the revolution in France.
Tur bu York Siti bi ñu jagleeloon ci atum 2014, du ndigalub njubalu taaxu Nimrod rekk la wone, waaye itam mooy màndargay ni gobalist yi di tekki “sañ-sañu goreel”, ni ko seedee ci yékkatug yëngu-yëngu LGBTQ+ bu amul sutura, te muy tegtal bégg-bopp ci yoonu Yàlla. Sañ-sañu goreel gu dëgg moo taxaw ci lu juboo ak li taax boobu di firndeel, waaye benn pexe bu mag bu way-topputi nago bi jëfandikoo mooy soppi tekkiinu baat ak waxin yi ngir jur àtte yu wrong. Nago bi mooy ab awokaa bu mag, te mooy ki xarey baat yi, di wëlbët làkk ngir jur njeexital yu bon. Waaye tekkiinu dëggu baat bi “sañ-sañu goreel” du sañ-sañu goreel gi xew-xewu Antifa di tegtal, walla sañ-sañu boppu-bopp bi révolution bi Farãs di màndargaal.
“Every soul that refuses to give himself to God is under the control of another power. He is not his own. He may talk of freedom, but he is in the most abject slavery. He is not allowed to see the beauty of truth, for his mind is under the control of Satan. While he flatters himself that he is following the dictates of his own judgment, he obeys the will of the prince of darkness. Christ came to break the shackles of sin-slavery from the soul. ‘If the Son therefore shall make you free, ye shall be free indeed.’ ‘The law of the Spirit of life in Christ Jesus’ sets us ‘free from the law of sin and death.’ Romans 8:2.
«Bépp bakkan bu bëggul a jébbalu Yàlla, am na beneen dooley buy ko yor. Moosul boppam. Man naa wax ne am na sañ-sañ, waaye mungi ci jaamug bu gëna torox. Deesuko may mu gis taaru dëgg, ndax xelam nekk na ci suufu nguurug Seytaane. Bi muy réylu ne mooy topp njubteem ci yoon wu boppam, dafa di topp bëgg-bëggu buur bu lëndëm bi. Kirist ñëw na ngir dagg buum yi bakkaar di jaamloo xelu nit. “Bu leen Doom ji goree, kon dingeen gor dëgg-dëgg.” “Yoonu Xelum dund gi ci Kirist Yeesu” moo nu “gore ci yoonu bakkaar ak dee.” Room 8:2.
“In the work of redemption there is no compulsion. No external force is employed. Under the influence of the Spirit of God, man is left free to choose whom he will serve. In the change that takes place when the soul surrenders to Christ, there is the highest sense of freedom. The expulsion of sin is the act of the soul itself. True, we have no power to free ourselves from Satan’s control; but when we desire to be set free from sin, and in our great need cry out for a power out of and above ourselves, the powers of the soul are imbued with the divine energy of the Holy Spirit, and they obey the dictates of the will in fulfilling the will of God.” The Desire of Ages, 466.
“Ci liggéeyu njotlu, amul dara ju ñuy sonnal nit ci doole. Duñu jëfandikoo benn kàttan gu jóge ci biti. Ci suufu yëngu-yëngu Xelmu Yàlla, nit bàyyi nañu ko mu gor tànn ki muy jaamu. Ci soppeeku gi xel mi di am bu muy jébbalu Kirist, am na fa gëstu bu gën a kawe ci sañ-sañu goreel. Génne bàkkaar, mooy jëf yu xel mi ci boppam. Dëgg la, amunu doole ngir goreel sunu bopp ci nguuru Seytaane; waaye bu nu bëggée goreelu bàkkaar, te ci sunu soxla su réy nu woo ab doole gu nekk ci biti sunu bopp te gën sunu bopp, dooley xel mi fees nañu ak dooley yàllaay Xel mu Sell mi, te ñu topp ndigali coobare bi ci matal coobare Yàlla.” The Desire of Ages, 466.
The freedom represented by the Freedom Tower, was the licentiousness of the French Revolution and the rebellion of Nimrod. The very next year at the Trump Tower, the richest president since 1989 announced his candidacy that would stir up the globalists. That same year gay marriage was approved at the federal level in the United States, as it had been in the revolution in France when they changed marriage into “a mere civil contract of a transitory character.”
Sañ-sañu gi Freedom Tower di teguwoon, mooy sañ-sañu ndawul yoonu Révolution bu Farãs ak ñàkk-déggg bi Nimrod. At mu ci topp, ci Trump Tower, njiitu réew mi gëna bare alal gannaaw 1989 yégle na ne dina taxawu ngir ñu fal ko, loolu di yëngu yëngu yi globalists yi. At boobu sax, ñu nangu séy goor ak góor walla jigéen ak jigéen ci dëppookat gu mag gi ci États-Unis, ni mu nekkoon ci Révolution bu Farãs bi ñu soppee séy ba mu doon “ab kontrà sivil rekk buy sax ab diir bu gàtt.”
The war between the dragon, and the richest president was initiated. The destruction of the Twin Towers by the touch of God’s power marked the beginning of the sealing time and the arrival of the bottomless pit beast of Islam. At the dedication of the Freedom Towers in the midst of that prophetic history, the arrival of the bottomless pit beast of Atheism is marked. Now, the fall of the twin institutions of Sabbath and marriage, that were set in place in the Garden of Eden, mark the conclusion of the sealing time and the arrival of the third, Catholic beast from the bottomless pit.
Xare ga diggante ak ki président bi gëna bare alal tàmbali na. Yàqub Kër yu Kawe yi, ci laalug kàttanu Yàlla, mel na màndargatug tàmbaliwaayu jamonoy tëj; te it di ñëwug rab wu Islam, wi joge ci bëti xott ba amul suuf. Ca jagleelu Freedom Towers yi, ci diggantey jaar-jaaru waxu yonent bi, ñëwug rab wu ateism, wi joge ci bëti xott ba amul suuf, moom it lañu màndargaal. Léegi nag, màbbug ñaari kurum yu ñu sampoon ci Toolu Eden, mooy Sabat ak sëy, mooy màndargatug jeexital jamonoy tëj ak ñëwug ñetteelu rab wu katolik, wi joge ci bëti xott ba amul suuf.
On November 3, 2020 Trump received a deadly political wound as the papacy received a deadly wound in 1798. The wound was delivered by literal France in 1798, and by spiritual France in 2020.
Bés bu 3 Nowàmbar 2020, Trump jël na gaañu politig bu rey, ni nguurug paap bi jëlée gaañu bu rey ci 1798. Gaañu ga, Farãs gu yàgg te dëgg moo ko joxoon ci 1798, te Farãs gu xel mu sellul moo ko joxe ci 2020.
And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:7, 8.
Te bu ñu noppee seedeel seen seed, rab wi di yéeg jóg ca xóot ba amul pënd ba dina xare ak ñoom, dina leen not, te rey leen. Te seen yaram yu dee dina nekk ci mbedd mi ci réew mu mag mi, mi ñuy wax ci xel ne Sodom ak Misra, fa sunu Boroom itam ñu ko daajale woon ca bant ba. Peeñu 11:7, 8.
In The Great Controversy, Sister White identifies France as “the great city where our Lord was crucified”.
Ci téere bu mag The Great Controversy, Sœur White tudde na Farãs ne mooy “rëy dëkk bi fa sunu Boroom dafa dee ci bant bi.”
“According to the words of the prophet, then, a little before the year 1798 some power of satanic origin and character would rise to make war upon the Bible. And in the land where the testimony of God’s two witnesses should thus be silenced, there would be manifest the atheism of the Pharaoh and the licentiousness of Sodom.” The Great Controversy, 270.
“Kon, heru ci waxi yonent bi, tuuti laata atum 1798 benn kàttan gu jóge ci Seytaane te am doxalinam dina jóg ngir xeex ak Biibël bi. Te ci suuf si seede ñaari seede Yàlla yi di leen nooneel noonu, foofa dees na feeñal weddi-Yàlla gu Firawna ak saxaarug Sodom.” The Great Controversy, 270.
At the soon coming Sunday law in the United States the image of the beast will be fully formed, and those who have fully formed the image of Christ will be lifted up as God’s ensign. As an ensign they will uphold the seventh-day Sabbath, and represent Christ’s righteousness to the world. Christ’s righteousness is only accomplished by the combination of Divinity with humanity, and within this great truth, which is defined as a mystery, the institution of marriage is lifted up. The ensign represents the Sabbath and its twin institution of marriage.
Bu yoon wi ñëw léegi ci États-Unis, image bu rab bi dina mat sëkk; te ñi ci seen bopp saxal nañu image yi Kirist, dees leen yékkati ni bannu Yàlla. Naka bannu, dinañu taxawal bésub noflaay bu juróom-ñaareelu fan bi, te doon wone àddina askanu njubtey Kirist. Njubtey Kirist, amul lu koy mat ludul boole Biir-Yàlla ak nit, te ci biir dëgg gu réy googu, gi ñu faral di wax ne kumpa la, kuréelub séy dees koy yékkati. Bannu bi dafay tegtal noflaay bi ak dëkkandoom, mooy kuréelub séy.
For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. Therefore as the church is subject unto Christ, so let the wives be to their own husbands in everything. Husbands, love your wives, even as Christ also loved the church, and gave himself for it; That he might sanctify and cleanse it with the washing of water by the word, That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. Ephesians 5:23–32.
Ndax góor mooy boppu jigéenam, ni Kirist mooy boppu kilifa gi; te moom it mooy Musalkat bu yaram wi. Kon nag, ni kilifa gi di toppatoo Kirist, noonu it jigéen ñi war nañu topp seeni jëkkër ci lépp. Yéen góor ñi, soppileen seen jabar, ni Kirist itam sopp kilifa gi ba jébbalu boppam ngir moom; ngir sellal ko te setal ko ci sangug ndox mi jaarale ko ci kàddu gi; ngir man koo taxawal ci kanamam muy kilifa gu tedd, gu amul benn tuuma, walla benn xar-kanam, walla leneen lu ni mel; waaye ngir mu nekk gu sell te amul benn sikket. Noonu la góor ñi war a sopp seeni jabar ni seen yaramu bopp. Ku sopp sa jabar, sa bopp nga sopp. Ndaxte kenn bañagul mukk sa yaramu bopp; waaye di ko yar te di ko faral, ni Boroom bi di def kilifa gi; ndaxte nun ay cér lañu ci yaramam, ci suuxam, te ci yaxam. Loolu moo tax góor dina bàyyi baayam ak yaayam, te takkook jabaram, ñoom ñaar ñooñu dinañu doon benn suux. Kump bu mag la; waaye man maa ngi wax ci mbirum Kirist ak kilifa gi. Efes 5:23–32.
The ensign is a symbol of the twin institutions of the Sabbath and Marriage, and the marriage represents the combination of Divinity with humanity. The mystery of that marriage represents His church, which is His temple.
Bannera bi mooy màndarga ñaari kureel yi di Bésub Noflaay ak Sey, te seyi mooy firnde boole Yàlla ak nit. Kumpa gu seyi googu diirgal mbooloom gëmkatam, mi di kër Yàllaam.
“The tower was a symbol of the temple.” The Desire of Ages, 596.
“Tur bi dafa doon kër gi.” The Desire of Ages, 596.
At the beginning of the sealing time the Twin Towers came down, in the middle of the sealing time, two “towers” representing the process of separating two classes (for both horns), were identified, and at the end of the sealing time, the Twin Towers of God’s temple and Sabbath will be lifted up as an ensign to the Gentiles.
Ca njàlbéen waxtu sell bi, Ñaari Tuur ya daanu nañu; ci diggante waxtu sell bi, ñaari “tuur” yu di tektal yoonu xàjjale ñaari xeet (ci ñaari waxaar yi ñépp), xamlees nañu leen; te ci mujjug waxtu sell bi, Ñaari Tuur yu kër Yàlla gi ak Sabbaat bi dinañu leen yékkati, ngir nekk sañseñ bu ñuy yëgle xeeti ñi dul Yawut.
We will continue this study in the next article.
Dina kontine ci gëstoo gii ci bind biy ñëw bi.
For the day of the Lord of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up; and he shall be brought low: And upon all the cedars of Lebanon, that are high and lifted up, and upon all the oaks of Bashan, And upon all the high mountains, and upon all the hills that are lifted up, And upon every high tower, and upon every fenced wall, And upon all the ships of Tarshish, and upon all pleasant pictures. And the loftiness of man shall be bowed down, and the haughtiness of men shall be made low: and the Lord alone shall be exalted in that day. And the idols he shall utterly abolish. And they shall go into the holes of the rocks, and into the caves of the earth, for fear of the Lord, and for the glory of his majesty, when he ariseth to shake terribly the earth. In that day a man shall cast his idols of silver, and his idols of gold, which they made each one for himself to worship, to the moles and to the bats; To go into the clefts of the ragged rocks, for fear of the Lord, and for the glory of his majesty, when he ariseth to shake terribly the earth. Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of? Isaiah 2:12–22.
Ndax bésub Boroom gàngoor yi dina dikk ci ku nekk ku réy te kawe, ak ci ku nekk ku yékkati boppam; te dees na ko suufeel. Te dina dikk ci bépp garab seder bu Liban, yu kawe te yékkati, ak ci bépp garab oak bu Bashan, ak ci bépp tundu bu kawe, ak ci bépp tundu ndaw bu yékkati, ak ci bépp kër gu kawe, ak ci bépp miir mu ñu tatte, ak ci gépp gaal yu Tarshish, ak ci bépp nataal bu rafet. Te kawefug nit dina suufeeku, te ngërëmug nit ñi dina wàññiku; te Boroom bi doŋŋ mooy kaweeku bés boobu. Te rab yi dina leen far ba noppi. Te dinañu dugg ci xottiy doj yi, ak ci paxu suuf, ngir ragal Boroom bi, ak ngir ndamug màggatam, bu mu jógée ngir yëngal suuf si ak doole gu metti. Bés boobu nit dina sànni ay rabam yu xaalis ak ay rabam yu wurus, yi ku nekk defaloon boppam ngir jaamu leen, ci xonq yi ak ci naxarit yi; ngir dugg ci xar-xari doj yu xasaw yi, ngir ragal Boroom bi, ak ngir ndamug màggatam, bu mu jógée ngir yëngal suuf si ak doole gu metti. Bàyyileen wéeru ci nit, mi ngelawam nekk ci paxam; ndax lan lañu koy jàppee? Esayi 2:12–22.
My goodness, and my fortress; my high tower, and my deliverer; my shield, and he in whom I trust; who subdueth my people under me. Psalms 144:2.
Sama yiw ak sama kër gu réy; sama taaxu kawe, ak sama musalkat; sama pakk, ak ki ma wóolu; mooy ki daan sama xeet ci suuf sama ndigal. Sabóor 144:2.