We are identifying the end of the Democratic and Republican parties in the history of the earth beast. The earth beast of Revelation thirteen is divided into the Republican and Democratic parties who struggle within the prophetic history of the Republican horn. Horns are symbols of powers, and both horns contain microcosms of their prophetic relationship within their own prophetic history. For the Republican horn that microcosm is illustrated by the two primary political parties that pervade the history of the United States. The United States is one of a handful of kingdoms identified in prophetic history that are made up of two powers. All of the previous nations of Bible prophecy that are represented with two powers typify the United States. The Medo-Persian empire, France (Sodom and Egypt), and Israel with its northern and southern kingdoms all contribute to the prophetic characteristics of the United States.
Noo ngi ngi wax ci njeexital parti Démocrate ak Républicain ci jaar-jaaru mala suuf si. Mala suuf su Apokalips 13 wax ne, muñ nañ ko séddale ci parti Républicain ak Démocrate, yu bëgg a xeexante ci biir jaar-jaaru waxu yonent gi buy jëm ci béjjenu Républicain bi. Béjjen yi ay misaalu kàttan lañu, te bépp béjjen dafay ëmb mikrokosmos yu jëm ci seen digganteg yonent ci biir seeni bopp jaar-jaar yu yonent. Ci béjjenu Républicain bi, boobu mikrokosmos ñu ngi ko melalale ci ñaari parti politig yu gën a mag, yi feesal jaar-jaaru Etazini. Etazini mooy benn ci ay nguur yu néew yu ñu tudd ci jaar-jaaru yonent, yu tabaxoo ci ñaari kàttan. Bépp réew melo yi jiitu ci yonentu Biibël, yi ñu tegtal ak ñaari kàttan, dañuy misaalal Etazini. Mbooloom nguur Muudo-Pers, Farãs (Sodom ak Ejipt), ak Israyil ak nguuram gu bëj-gànnaar ak gu bëj-saalum, ñépp dañuy yokk ci jëfandikooki yonent yi di firndeel Etazini.
The Medo-Persian empire in Daniel chapter eight had two horns and the last horn (Persia) came up higher. We have identified this element in identifying that the Democratic party came into history before the Republican party, so the Republican party will ultimately be the last of the two parties. The first Republican president came into history in response to the proslavery position of the Democratic party, and the first Republican president proclaimed the Emancipation Proclamation in 1863, which was the middle of the US Civil War, and the year of rebellion for the Laodicean Seventh-day Adventist church.
Nguuru Mèed-Pers bi ci Daniel saar 8 amoon na ñaari gemmiñ, te gemmiñ gu mujj ga (Pers) yéegoon na gën a kawe. Nu xamale nañu lii ngir xamle ne paarti Démocratique gi moo jëkk a dugg ci taarix bi balaa paarti Républicain gi, ba tax paarti Républicain gi moo di ci mujj ci ñaari paarti yi. Jëwriñu réew mu njëkk bu bokk ci paarti Républicain gi feeñ na ci taarix bi ci tontu taxawu paarti Démocratique gi ci ngëmug jaam, te jëwriñu réew boobu njëkk bu Républicain moo yéglewoon Emancipation Proclamation bi ci atum 1863, ma nga doon diggante Xare Sivili Etats-Unis bi, ak atum njàngatug réeroo ngir kërkëpp-ku-jëkk gu Laodicea gu Seventh-day Adventist.
The last Republican president is typified by the first Republican president, so the last president will come into history in the middle of a civil war between the Democratic proslavery party and his Republican antislavery party. The slavery being promoted by the Democratic party of the last days is global slavery. As with the first Republican president, the last Republican president will be assassinated by the proslavery party, as was Trump politically assassinated in the stolen 2020 election. As the sixth president since the time of the end in 1989, Trump would be the richest president and he would stir up the globalists of not only the United States, but the entire world. Thus, in his announcement to run for president in 2015, the political civil war between the proslavery globalists’ Democratic party and the antislavery Republican party was initiated.
Njiitu Réew mi mujj ci Republican dañu koy misaale ak njiitu Réew mi jëkk ci Republican; ba tax na, njiit bi mujj dina dugg ci jaar-jaaru nettali bi ci diggante ab xare bu biir réew mi nekk ci diggante parti Democrate buy yëngu ngir jaam ak parti Republicanam buy yëngu ngir bañ jaam. Jaam ji parti Democrate bu fan yu mujj yi di yëgle mooy jaam gu àddina si yépp. Ni ko deme ak njiitu Réew mi jëkk ci Republican, njiitu Réew mi mujj dinañu ko rey ndax parti buy yëngu ngir jaam, ni ñu reyoon Trump ci wàllu politig ca sàccug doorbey 2020 ba. Gannaaw Trump mooy njiitu Réew bi juróomeel benneel li dale ci jamono ji mujj bi tambalee ci 1989, moom moo doon njiitu Réew bi gën a bare alal, te dina yëngal mondialist yi du ci États-Unis rekk waaye ci àddina si yépp. Kon nag, ca yégleem ba mu waxee ne dina daw ngir nekk njiitu Réew mi ci 2015, xareb politig bu biir réew mi ci diggante parti Democrate bu mondialist yi buy yëngu ngir jaam ak parti Republican buy yëngu ngir bañ jaam dafa tàmbaliwoon.
In fulfillment of Revelation chapter eleven, Trump was politically assassinated in the stolen 2020 election, and the Democratic party began to rejoice in the street, until it became evident that in 2022, that Trump was going to once again run for President. Then great fear came upon the globalists in fulfillment of chapter eleven of Revelation and their warfare intensified. The testimony of the Medo-Persian horns identifies that the last horn to arise (the Republican party) would come up last, and come up higher. The last Republican president will prevail over the Democratic party.
Ci matal kàddu Yàlla gi nekk ci Revelation sura fukk ak benn, ñu rey Trump ci wàllu politig ci porosee 2020 bi ñu sàcc, te pati Demokrat yi tàmbali bànneex ci mbedd mi, ba keroog mi feeñ ne ci 2022, Trump dina delluwaat daw ngir nekk President. Noonu ragal gu réy dikk ci kow globalist yi, ci matal kàddu Yàlla gi nekk ci Revelation sura fukk ak benn, te seen xare gëna tar. Seede bu kañam yi Medo-Persian joxe dafay wone ne kañam gu mujj gi di jóg (pati Republican bi) dina jóg mujj, te dina jóg gëna kawe. President bu mujj bu pati Republican dina not pati Demokrat bi.
The election of 2024 marks the end of the Democratic party, for they will never have another opportunity to run a presidential candidate before the Sunday law ends the prophetic history of the earth beast. At the Sunday law the Republican party also ceases. The Democratic party ends at the election of 2024, and the Republican party ends at the Sunday law. The Sunday law, being the end of the sixth kingdom of Bible prophecy, was illustrated by the beginning of the earth beast in 1798. The primary prophetic characteristic of the earth beast is its “speaking.” In 1798, the United States enacted the Alien and Sedition Acts, which therefore typify the Sunday law, when the United States speaks as a dragon.
Doorbinu 2024 bi mooy màndargaal jeexital parti Democratique bi, ndaxte duñu amati benn yoon ngir doxal kenn ku nangu nguurug réew mi lu jiitu ndigalu dimaas, mi di jeexal jaar-jaari waxin Yàlla ci mbirum mala mu suuf si. Ca ndigalu dimaas ga itam, parti Républicain bi day jeex. Parti Democratique bi dafa jeex ci doorbinu 2024, te parti Républicain bi dafa jeex ci ndigalu dimaas ga. Ndigalu dimaas ga, gannaaw li muy jeexital buur bu juróom-benn wa ci waxin Yàllay Biibël, feeñaloon na ko ndawtal mala mu suuf si ci atum 1798. Màndarga waxin Yàlla bu gën a am solo ci mala mu suuf si mooy “waxam.” Ci 1798, États-Unis am nañu ay yoon yu ñuy wax Alien and Sedition Acts, te loolu tax ñuy mel ni ndigalu dimaas ga, ba États-Unis di wax ni nag.
From 1776 to 1798, the United States, though not yet the sixth kingdom of Bible prophecy represents three waymarks of the United States speaking. That period led to the beginning of the earth beast’s reign as the sixth kingdom of Bible prophecy, and it therefore represents a period that leads to the ending of the earth beast’s reign as the sixth kingdom. The Declaration of Independence in 1776, followed by the Constitution in 1789 and the Alien and Sedition Acts of 1798, represent three waymarks in the history leading to the ending of the earth beast as the sixth kingdom at the Sunday law. The fulfillment of those three waymarks are represented differently within the history of both the Democratic and Republican parties.
Bu 1776 ba 1798, États-Unis, doonte baaxul woon buur gi juróomeel benni kàddug waxi Yàlla ci yoon, moo mel ni dafay tegtal ñetti màndargay waxtu ci waxu États-Unis. Jamono jooju indi na tambale nguurug rab wu suuf wi ni buur gi juróomeel benni ci waxi Yàlla ci yoon, te moo tax mu mel ni ab jamono ju jëm ci jeexital nguurug rab wu suuf wi ni buur gi juróomeel benni. Bëgg-boppal gi ñu yéglee ci 1776, te Konstitusiyong bi topp ci 1789 ak yoon yi ñuy wax Alien and Sedition Acts ci 1798, dañuy tegtal ñetti màndargay waxtu ci jaar-jaaru nettali États-Unis bi jëm ci jeexital rab wu suuf wi ni buur gi juróomeel benni ca Sunday law. Matug ñetti màndargay waxtu yooyu dañuy feeñ wuute ci biir jaar-jaari mbootaayu Demokraat ak mbootaayu Republikëŋ.
The Patriot Act of 2001, identifies the beginning of the removal of independence for the citizens of the United States, and was typified by the proclamation that the genuine patriots of American history enacted with the Declaration of Independence. The waymark of the Patriot Act is the first of three waymarks for both the Republican and Democratic parties.
Sàrti Patriot bu 2001, daye njàlbéenug ñàkkug moom-sa-bopp ci biir askanu Réewum Etazini, te ñu ko misaale ak yégle gi ay dëgg-dëgg patriyoot yu jaarale ci jaar-jaaru Amerig defee ak Kàddug Bëgg-a-Goreel gi. Teeru Sàrti Patriot mooy njëkk ci ñetti teer yi ñu jàppal ci ñaari pàrti yi, mooy pàrti Répibliken ak pàrti Demokaraat.
The Democratic party ends in the election of 2024, which ushers in Trump’s Executive Orders that were prefigured by the Alien and Sedition Acts. The Executive Orders Trump then enacts are not the Sunday law, but they are a type of speaking as a dragon, for they will be used by Trump as he fulfills Sister White’s identification that “active despotism” will occur in the last days. Despotism is a word identifying a dictatorship, which is accomplished by the Executive Orders that are typified in the Alien and Sedition Acts. When Trump implements his Executive Orders, there will be a reversal of the Pelosi Trials that marked the failed presidency of Biden.
Parti Démocratique bi jeex na ci vot bu mag bu 2024, te loolu indi Ndigali Doxalin yu Trump yi, yi ñu jëkk a misaal ci Yoonu Alien ak Sedition yi. Ndigali Doxalin yi Trump di teg gannaaw loolu duñu yoonu dimaas bi, waaye dañuy mel ni wax ni dragon, ndaxte Trump dina leen jëfandikoo bi muy matal sañ-sañu Sister White bi mu wax ne “active despotism” dina am ci fan yu mujj yi. Despotism mooy baat buy tektal nguurug boppam walla diktatoor, te loolu mooy li ñuy amal jaarale ko ci Ndigali Doxalin yi ñu misaal ci Yoonu Alien ak Sedition yi. Bu Trump di jëfe ay Ndigali Doxalinam, dina am dellu ginnaaw bu jëm ci Nattu Pelosi yi, yi màndargaaloon nguur gu amul njariñ gu Biden.
The period of time that identifies the end of the Democratic and the Republican parties possess the signature of Alpha and Omega, for the beginning of each period represents the ending. For this reason, the first waymark for the Democratic party is the Patriot Act of 2001, and the second waymark is the Pelosi Trials that began in 2021. Those trials represent a complete rejection of the Constitution of 1789. The Pelosi Trials represent the middle waymark in the line of the Democratic party, which was typified when the Constitution was ratified by thirteen colonies, thirteen years after 1776. The Pelosi Trials represent rebellion against the Constitution and were typified by 1789. The third waymark for the Democratic line is where they end as a political party.
Digi jamono joxal màgg te Party démocratique ak Party républicaine am moom màndargaam Alpha ak Omega, ndax ndàqte tàmbaliwaayu bépp waxtu dafay tegtal jeexitalam. Loolu moo tax waymark bu njëkk bi ci Party démocratique mooy Patriot Act bu atum 2001, te ñaareelu waymark bi mooy Pelosi Trials yi tàmbaliwoon ci atum 2021. Nattu yooyu dañuy tegtal bañ gu mat sëkk ci Constitution bi bu 1789. Pelosi Trials yi dañuy tegtal waymark bu digg bi ci rëddub Party démocratique, mi ñu misaaloo woon ba Constitution bi ñu dëggal ko ak fukk ak ñett koloni, gannaaw fukk ak ñett at ci 1776. Pelosi Trials yi dañuy tegtal ngànnaay ci Constitution bi, te 1789 moo leen doon misaal. Ñetteelu waymark bi ci rëddub Democratic mooy fa ñuy jeexee nekk ay party politig.
They end at the election of 2024, and once the inauguration of 2025 is accomplished the second set of Pelosi Trials will be brought about by Executive Orders which were typified by the Alien and Sedition Acts. Thus, the third waymark for the Democratic party is the Alien and Sedition Acts of 1798. The period representing the end of the Democratic party begins with an election, an inauguration, and the introduction of satanic political lawfare, and it ends with an election, an inauguration, and the introduction of satanic political lawfare.
Mu jeex ci tànn 2024, te bu ñu matalee tabax nguur gu 2025, ñaareelu kuréelu Nattu Pelosi yi dinañu am ndax Santaan yu Njiit yu ñu misaale ak Yoonu Alien ak Sedition yi. Kon nag, ñetteelu waymark bu parti démocratique mooy Yoonu Alien ak Sedition yi ci 1798. Jamono ji di tegu njeexital parti démocratique bi tambalee ak tànn, tabax nguur, ak dugalub xeexu yoonu politig buy bawoo ci Seytaane, te mu jeexaat ak tànn, tabax nguur, ak dugalub xeexu yoonu politig buy bawoo ci Seytaane.
For the Republican party the first waymark is the Patriot Act of 2001, typified by the Declaration of Independence in 1776. The second waymark is not the same as was the second waymark for the Democratic party. The second waymark, represented by the Constitution of 1789 for the Democrats was the first Pelosi Trials, but the second waymark for the Republicans represented by the Constitution of 1789, is the Alien and Sedition Act, that is fulfilled once the second inauguration of Trump is accomplished in 2025. How can the Alien and Sedition Acts of 1798, represent the Constitution of 1789?
Ngir goxub Réewum Réewi Republican, biir njàlbéen bu njëkk mooy Patriot Act bi ci atum 2001, te moomu dafa mel ni Déclaration d’Indépendance bi ci 1776. Njàlbéen bu ñaareel bi bokkul ak njàlbéen bu ñaareel bi woon ngir ngoxub Democratic. Njàlbéen bu ñaareel bi, bi Demokraat yi diiruwoon Constitution bi ci 1789, mooy njëkk Pelosi Trials yi; waaye njàlbéen bu ñaareel bi ngir Réewum Réewi Republican, bi Constitution bi ci 1789 diiruwoo, mooy Alien and Sedition Act bi, te loolu dina mat saa su ñaareelu ndawalug Trump bi amee ci atum 2025. Naka la Alien and Sedition Acts yi ci 1798 man a tektale Constitution bi ci 1789?
At Trump’s second inauguration his Executive Orders, that are typified by the Alien and Sedition Acts of 1798, initiate not only a second set of Pelosi Trials, but the acts also initiate the formation of the image of the beast. The period of the formation of the image of the beast begins and ends with the speaking as a dragon. The speaking at the beginning of the period represents the establishment of the kingly powers that are represented as a dictatorship, or as Sister White calls it, “despotism.” The speaking of a dragon at the end of the period of the formation of the image of the beast identifies the authority of the religious powers being established over the political powers.
Ci ñaareelu waxtu jël nguur gi Trump, ay ndigal yu mu génne, yi ñuy firndeel ak Alien and Sedition Acts yi atum 1798, tàmbaliwul rekk ñaareelu setu kàdduy àtte yi ñuy wax Pelosi Trials, waaye itam jëf yi di tàmbali sosu nataalu rab wa. Diiru sosu nataalu rab wa tàmbali na te jeex ci wax ni dragóŋ. Wax ji ci tàmbaliwaayu diir boobu mooy tegtal kàttanu buur yi, yi ñuy wone ni ab nguur gu néewul yoon, walla ni Sister White waxe ko, “despotism.” Waxu dragóŋ bi ci mujju diiru sosu nataalu rab wa mooy fésal ne sañ-sañu kàttanu diine yi lañuy samp ngir mu nekk ci kaw kàttanu politig yi.
The Declaration of Independence was a declaration against the tyranny of both the political authority of the kings of Europe and the religious authority of the Roman church. The period of the formation of the image of the beast is where these two corrupt powers are merged together, with the religious authority in control of the relationship. In the formation, or the merging of these two powers it is the religious authority that comes up last and is higher. Therefore, the beginning of that period represents the ending of the period. The Alien and Sedition Acts of 1798, represent the end of the Democratic party, and it is their third waymark, but it simultaneously represents the second waymark in the ending period of the Republican party. The third waymark for the Republican party is Sunday enforcement.
Yëgle bi ñu waxe ne mooy Boppalug Ugóor gi, ab yëgle la woon buy taxawu ci bépp nooteelu boroom nguur yi ci réewi Europe ak ci bépp sañ-sañu diine bu kerk bu Room doon jëfandikoo. Jamono ji ñuy tabax nataalu rab wi mooy foofu ñaari kàttan yu bon yooyu booloo, te sañ-sañu diine mooy jiite ci diggante boobu. Ci tabax bi, walla ci booleb ñaari kàttan yooyu, sañ-sañu diine mooy feeñ mujj te mooy ka gën a kowe. Moo tax ndoorte jamono boobu di tegtal mujjeem jamono boobu. Yoonu Alien and Sedition yi ñu jële ci 1798, dañuy tegtal mujju pati Democratic, te loolu mooy ñetteelu waymarkam; waaye ci benn yoon boobu itam, dañuy tegtal ñaareelu waymark bi ci jamono mujjeem pati Republican. Ñetteelu waymark bu pati Republican mooy jëfandikooku Dibéer.
For the Democratic party the three waymarks represented by 1776, 1789 and 1798 typify 2001 (1776), the first Pelosi Trials of 2021 (1789), and the second Pelosi Trials of 2025 (1798).
Ngir bésu Demokrat bi, ñetti màndarga yi 1776, 1789 ak 1798 di tektal 2001 (1776), jëfandikoo ak ëttu Pelosi bu njëkk bi ci 2021 (1789), ak ñaareelu ëttu Pelosi bi ci 2025 (1798).
For the Republican party the three waymarks represented by 1776, 1789 and 1798 typify 2001 (1776), the second Pelosi Trials of 2025 (1789), and the Sunday law (1798).
Ngir Yooni Réewum Republican, ñetti màndarga yu 1776, 1789 ak 1798 di tegtal 2001 (1776), ñaareelu Nattu Pelosi yi ci 2025 (1789), ak yoonu Dibéer (1798).
1776, 1789 and 1798 represent twenty-two years, and twenty-two is the symbol of the combination of Divinity with humanity. These three waymarks bear the testimony of “Truth”, for they represent that the first and last waymark identify the same truth. 1776 identifies the establishment of independence, and 1798 identifies the removal of independence. They therefore represent the first and last letters of the Hebrew alphabet that consists of twenty-two letters. The thirteenth letter is a symbol of rebellion, and together those three letters; the first, the thirteenth and the last combined to form the Hebrew word “Truth”.
1776, 1789 ak 1798 dañuy juróom-ñaari at, te juróom-ñaari mooy màndarga boole Yàlla ak nit. Ñetti bàyyi-màndarga yii di seede “Dëgg”, ndaxte dañuy tegtal ne bàyyi-màndarga bu njëkk ak bu mujj di won dëgg jii benn. 1776 mooy tegtal taxawaayu moom-sa-bopp, te 1798 mooy tegtal dindi moom-sa-bopp. Kon nag, dañuy tegtal araf yi njëkk ak yi mujj ci alifbe Ebrë bu am juróom-ñaari araf. Araf bi fukki ak ñett mooy màndargay ñàkk déggal, te ñoom ñetti araf yooyu; bi njëkk, bi fukki ak ñett, ak bi mujj, bu ñu leen booloo, dañuy sos baatub Ebrë bi di “Dëgg”.
1776 represents September 11, 2001, and marks the beginning of the sealing time of the one hundred and forty-four thousand. It marks the beginning of the sprinkling of the latter rain, which is the period of time when the dragon is given to the beast for services rendered, as the Democratic dragon party will be defeated by the Republican beast party.
1776 dafa wone 11 Sàttumbar 2001, te muy tàmbaliwaayu jamono jiirug ñaar-fukk ak ñeent-war ak ñent-fukk ak ñeent junni. Mu di itam tàmbaliwaayu xëttali tawub mujjaat bi, mooy di diirub jamono bi ñu jox njàng mi ab liggéeykat ci ndimbal yu mu joxe, ndaxte njàngu Demokrat bi dinañu ko daan ngir ñaari réew mi ñuy wax Répubiliken bi.
During that history the sealing of the true Protestant horn is accomplished during the period of time when the Lord stretches His hand forth a second time to gather the people who are identified as the outcasts of Israel, and who will be lifted up as an ensign at the Sunday law.
Ci biir waxtu, tëj ci moom ci bu dëggu bu Protestaaŋ bi mat na ci jamono ji Boroom bi joxaat ay loxoam ñaareel yoon ngir dajale nit ñi ñuy wax ne ñooy ñi ñu génne ci Israayil, te ñoom dees leen yékkati ni saañ-signal bu ñëwée ci yoonu Dibéer bi.
On July 18, 2020 the true Protestant horn was scattered and twenty-two years after 2001, in July of 2023 the work of the second gathering was initiated by a voice crying in the wilderness. The first gathering took place in 2001, when the angel of Revelation chapter eighteen descended as the great buildings of New York city came down. The descent of that angel represented the beginning of the sealing time, and the descent of Michael the archangel on July 18, 2020 represented the ending of the sealing time. Jesus, as the Alpha and Omega always illustrates the end with the beginning, so the prophetic elements of the first gathering that began on September 11, 2001, represent the prophetic elements that occur in the second gathering.
Bes bu 18 Sulet 2020, ñu tas wéy dëggu bënëb Protestan bi, te ñaar-fukk ak ñaar at gannaaw 2001, ci Sulet 2023, liggéeyu ñaareelu dajale bi tambalee na jaarale ko ci baat bu yuuxuy ci màndiŋ mi. Jëkkëru dajale bi amoon na ci 2001, ba malaakam Peeñu gi ci saraxal 18 wàccee, fekk kër yu mag yi ca dëkku New York daanu. Wàccug malaaka boobu doon na tegtal tambali waxtuw tëj, te wàccug Mikayel, malaaka mu kawe mi, ci 18 Sulet 2020 doon na tegtal jeexital waxtuw tëj. Yeesu, ni muy Alfa ak Omega, dafa baax a wone mujje bi ak tambali bi; moo tax mbir yu yonent yi ci jëkkëru dajale bi, bi tambalee ci 11 Sàttumbar 2001, di tegtal it mbir yu yonent yi di xew ci ñaareelu dajale bi.
There are three clear illustrations of the second gathering that represent the ending history of the sealing time of the one hundred and forty-four thousand, which are the history of Christ, the history of the first and second angels’ messages from August 11, 1840 to October 22, 1844, and also the history of the third angel from October 22, 1844 unto the rebellion of 1863. Those three witnesses establish the second gathering of the one hundred and forty-four thousand from July 2023, unto the soon coming Sunday law. If we isolate one distinct element from each history we find the evidence of the role of the third woe.
Am na ñetti misaal yu leer yu ñeel ñaareelu dajale bi te di misaal yeneen mbir yu njël jeexitalu jaar-jaaru waxtu biiréef bañu tànn miir ak ñeenti fukk ak ñeenti junni, mooy jaar-jaaru Almasi bi, ak jaar-jaaru yégleb malaaka bu njëkk ak bu ñaareel diggante 11 ut 1840 ak 22 oktoobar 1844, ak itam jaar-jaaru malaaka bu ñetteel li dale 22 oktoobar 1844 ba ca ñàkk dégg ba ci 1863. Ñetti seede yii mooy taxawoo ñaareelu dajale biiréef bañu tànn miir ak ñeenti fukk ak ñeenti junni, dalee ci sulet 2023 ba ca yoonu Dibéer bu dikk léegi. Bu nu tànne benn cér bu xóot ci ku nekk ci jaar-jaar yooyu, dinañu gis firnde yi ci rôle bi ñetteelu ay.
At the conclusion of the Exeter camp meeting on August 17, 1844, the message of the Midnight Cry was proclaimed. That proclamation represented the proclamation of the Midnight Cry message in the history of the one hundred and forty-four thousand, for both histories were and are a fulfillment of the parable of the ten virgins. Sister White identifies that Christ’s triumphal entry into Jerusalem represented the proclamation of the Midnight Cry in 1844. The only time Christ ever rode an animal was in His entry into Jerusalem, and the animal He rode was an ass, which is the symbol of Islam. In the period of the second gathering of 1844 unto 1863, in 1848 Sister White identifies that the European nations were being angered, and the angering of the nations in that history was accomplished by the threats of continued warfare being brought upon Europe by Islam. In each of the three histories of a second gathering, the role of Islam of the third woe is identified.
Ci jeexital ndaje baayu Exeter bi, ci 17 At 1844, yéglees nañu yoonu Yuuxu Gudi Gi. Yégle boobu moo doon tegtal yégle yoonu Yuuxu Gudi Gi ci jaar-jaaru ñetti fukki junni ak ñeenti junni ñaar fukki ñent, ndaxte ñaari jaar-jaar yooyu yépp amoon nañu tey itam di matal léebu fukki janq. Magg White mooy wax ne dugg gu màgg ga Almasi dugge Yerusalem dafa doon tegtal yégle yoonu Yuuxu Gudi Gi ci 1844. Benn yoon rekk la Almasi abawoon mala, te mooy ci duggam Yerusalem, te mala ma mu waroon woon mooy mbaam, mi nekk màndarga Islam. Ci jamono jëmbat gu ñaareel ga, bu 1844 ba 1863, ci 1848 Magg White moo xamale ne réewi Tugal yi dañuy mer, te merloo réew yi ci jaar-jaar boobu amoon na ci njeexital xutti ay xare yu dul jeex, yi Islam di indi ci kaw Tugal. Ci ku nekk ci ñetti jaar-jaar yi aju ci jëmbat gu ñaareel, wàllu Islam buy ñetteelu musiba biñu wax ci mbind mi, feeñ na.
The sealing time of the one hundred and forty-four thousand began on September 11, 2001 with a surprise attack from Islam of the third woe, upon the modern glorious land of the United States. Twenty-two years later on October 7, 2023, Islam of the third woe, brought a surprise attack upon the ancient glorious land. At the soon coming Sunday law, which is the great earthquake of Revelation eleven, the third woe suddenly comes again, as it once again accomplishes a surprise attack upon the modern glorious land.
Jamono tëjukaayug ñaari téeméer ak ñeent-fukk ak ñeent junni ñi ñu tëral tàmbalee na ci 11 Suweel 2001, ba Islaam bu ñetteelu musiba bi jëfandikoo ndawtal gu yéemu ci réew mu tedd mi bees, mooy États-Unis. Ñaari-fukk ak ñaar at gannaaw loolu, ci 7 Oktoobar 2023, Islaam bu ñetteelu musiba bi indi na ndawtal gu yéemu ci réew mu tedd mi yàgg. Bu yoonu Dibeer bu ñëw léegi agsee, mi di suuxat bu mag bi ci Peeñu 11, ñetteelu musiba bi dellusi na ci mbetteel, ndaxte mu yokkatiwaat jëfandikoo ndawtal gu yéemu ci réew mu tedd mi bees.
The rebellion represented by literal Israel, as a symbol of those who crucified their Messiah, and the three surprise attacks of Islam of the third woe bear the signature of “Truth.” The message that seals the one hundred and forty-four thousand accomplishes the work of gathering God’s last-day people a second time occurs during a period of time when the activities of Islam of the third woe are active.
Bunt gi nit Israel gu yaram te melokaanam ngir tektal ñi daan nañu seen Masiya, ak ñetti metit yu Islam bu ñetteelu alkande def ci mbetteel, yépp dañuy yëgle màndarga “Dëgg.” Yégle bi di tëj ñaar-fukk ak ñeent junni ak ñeent téeméer yi, di matale liggéeyu dajale nit yu Yàlla ci mujjug jamono ña ñaareel yoon, am na ci jamono ju jëfandikookat yu Islam bu ñetteelu alkande di dox.
The prophetic period represented as the “second gathering,” distinctly identifies specific prophetic periods that make up the entire history of the “second gathering”. The descent of Christ after His resurrection marks the beginning of His work to gather those who had been scattered at the cross.
Jamono wax ci kàddu yonent yi ni “ñaareelu dajale,” dafa màggal te leeral jamono yu yonent yi wax, yi taxawal mboolem jaar-jaaru “ñaareelu dajale” bi. Wàccug Almasi bi gannaaw ndekkiteem bi mooy tàmbali liggéeyam ngir dajale ñi tasaaroo woon ca bant ba.
Then saith Jesus unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad. Matthew 26:31.
Noonu Yeesu ne leen: “Yeen ñépp dangeen a bettu ci sama ndigël tey guddi; ndaxte bind nañu ne: Dinaa dóor sàmm bi, te xar yi ci juróom gi dinañu tasaaroo.” Macë 26:31.
After the three days in the tomb, Christ descended unto the disciples, initiating a forty-day period of personal instruction, which was followed by a ten-day period of unification and prayer in advance of the outpouring of the Holy Spirit without measure at Pentecost.
Gannaaw ñetti fan yi mu nekk ci bàmmeel bi, Kirist wàcc ci taalibe yi, tàmbali ab jamono bu ñeent-fukk fan ngir jàngal gu boppam; loolu nag toppoon na ko ab jamono bu fukk fan ngir benn-doole ak ñaan, ngir waajal tuurug Xelum Sell mi gu amul natt ci Pentekot.
The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach, Until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen: To whom also he showed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God: And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me. For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence. When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. . .. And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. Acts 1:1–9, 2:1, 2.
Bind ma jëkk bi laa def, yow Teofil, ci lépp lu Yeesu tambalee def ak a jàngale, ba ca bés ba ñu ko yékkatiwoon, gannaaw ba mu joxee ndigël ay apostam yi mu tànn woon jaarale ko ci Xel mu Sell mi; ñoom itam la won ne dafa dund gannaaw ay sonnaam, ci lu bare lu wóor te kenn mënu ko weddi, fekk ñu koy gis diirub ñeent-fukk fan, te muy wax ci mbir yi jëm ci nguuru Yàlla gi. Te bi mu dajalee ak ñoom, mu sant leen ne bu ñuy jóge Yerusalem, waaye na ñuy xaar li Baay bi digoon, li, ni mu waxe, ngeen dégg ci man. Ndaxte Yahya dafa sóobe ci ndox, waaye yéen dees na leen sóobe ci Xel mu Sell mi fii ak ay fan yu néew. Bi ñu dajalee nag, ñu laaj ko ne: «Boroom bi, ndax ci jamono jii ngay dellooat nguuru gi ci Israyil?» Mu ne leen: «Du seen walla xam waxtu yi walla jamono yi, yi Baay bi tëral ci sañ-sañam bopp. Waaye dangeen jot kàttan bu Xel mu Sell mi wàcce ci yéen; te dangeen nekk seede yu ma ci Yerusalem, ci bépp Yudee ak Samari, ba ca ëppëg suuf si.» Bi mu waxee loolu, fekke ñu ngi koy xool, ñu yékkati ko; te niir daldi ko jël, ba ñu mënaatu koo gis.... Te bi bésu Pantekot bi matsee, ñépp àndoon nañu ci benn xel, ci benn bëriin. Te saa si réy dëgg, am na riir gu jóge asamaan, mel ni ngelaw lu am doole di daw; te mu feesal kër gépp ga ñu toogoon. Jëf ya 1:1–9, 2:1, 2.
For forty days, followed by the ten days the disciples were to “wait” for the promise of the Father, Christ was gathering His disciples a second time. The period of waiting in Jerusalem, is a symbol of a tarrying time, in agreement with the tarrying times of Matthew twenty-five and Habakkuk two. The entire period is identified by Christ as beginning at the work of Elijah, when John was baptizing, and the entire period ended with the baptism of the Holy Spirit at Pentecost. Baptism is a symbol of death, burial and resurrection, so the middle waymark in the entire period was the cross, for the entire period bears the signature of “Truth”.
Diirub fanweeri ay, tegu ci fukki fan yi taalibe ya war a “xaar” ngir jëfandikoo digeb Baay bi, Kirist dafa doon dajale ay taalibeem ñaareel yoon. Diiru xaar gi ca Yerusalem mooy misaalug waxtu tarriyer, te mu ànd ak yeneen waxtuy tarriyer yi ci Mataaye juróom-ñaar fukk ak juróom, ak Habakuk ñaar. Kirist mooy ràññee ne bépp diir bi tàmbalee na ca liggéeyu Eliya, ba Yaxya di sóob nit ñi ci ndox, te bépp diir boobu jeex na ca sóobug Xel mu Sell mi ci Pentekot. Sóob ci ndox misaal la bu dee, suul ak dekki, ba tax marka bu digg bi ci bépp diir boobu mooy bant bi, ndaxte bépp diir boobu yépp yore na màndarga gu “Dëgg”.
The entire period begins with the baptism of Christ by John, when the Holy Spirit descended in the form of a dove. Then the work of gathering the disciples who were to be the foundation of the Christian temple began. At the end of that period Christ gathers His disciples a second time, and the period of the second gathering is a repetition of the period of the first gathering, for Christ illustrates the ending of a thing with its beginning.
Jamono jépp mi ngi tàmbalee ak sóobu Kirist ci loxo Yaxya, bi Xelum Yàlla wàccee ci melokaanu pitax. Bu boobaa la liggéeyu dajale taalibey yi war a doon sàmmu kër gu sell gu kiristaan giy tàmbalee. Ci njeexital jamono jooju, Kirist dajale na ay taalibeem ñaareelu yoon, te jamonoy ñaareel bi ci dajale boobu mooy benn delluwaay ak jamonoy jëkk bi ci dajale, ndaxte Kirist dafa wone njeexitu mbir ak njalbéenam.
The cross had been typified by Christ’s baptism, and both events began a work of gathering disciples. The waymark that identifies the beginning and the ending represents death, burial and resurrection. After the resurrection, forty days of testing in the wilderness represented forty days of instruction after His descent unto the disciples. The forty days both represent a primary truth that is expressed by Jesus as, “It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.”
Baat bi dafa melokaanoon ci sóobu Kirist, te ñaar ñiiru xew-xew yooyu tamit tàmbalee nañu liggéeyu dajale taalibey. Njàngat wi di màndarga bi xamale njàlbéen bi ak mujj bi dafay tekki dee, suul ak ndekkite. Gannaaw ndekkite gi, ñeent-fukk fan yu nattu ci màndiŋ ma dañoo doon màndarga ñeent-fukk fan yu njàngale gannaaw wàccam ci taalibey yi. Ñeent-fukk fan yooyu ñépp ñaar dañuy tektal dëgg gu jëkk gi Yesu waxee ne: “Bind nañu ko, nit du dund ci mburu rekk, waaye ci kàddu gu nekk guy génn ci gémmiñu Yàlla.”
In that period of time Jesus opened up to the disciples all that the prophets had testified about Christ, thus identifying that period as an opening of His prophetic Word.
Ci jamono booba, Yeesu ubbi na taalibey yi lépp li yonent yi seede woon ci Almasi bi, noonu mu xamle ne jamono jooju dafa doon ubbitebu Kàddug wax ci kanamam.
And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs. And they talked together of all these things which had happened. And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. But their eyes were holden that they should not know him. . .. Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. And they drew nigh unto the village, whither they went: and he made as though he would have gone further. But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them. And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. Luke 24:13–16, 26–31.
Te gis, ñaar ci ñoom demoon nañu bés boobu ca dëkk bu ndaw ba ñuy wax Emmaüs, mi sore Yerusalem lu tollu ci juróom-benn-fukk ak juróom-benn furlong. Te dañuy waxante ci seen biir mbir yooyu yépp yu xewoon. Noonu, bi ñuy waxtaan ak xalaatante, Yeesu ci boppam jegeñ na leen, demandoo ak ñoom. Waaye seeni bët ñuñu leen téye ba tax ñu xamul ko.... Noonu mu ne leen: Éey yeen ñi amul xel, te seen xol di yokk a gëm lépp li yonent yi wax! Ndax du woon ne Kirist war na sonn ci mbir yooyu, ba noppi dugg ci ndamam? Te mu tàmbalee ca Musaa ak yonent yépp, di leen firndeel ci Mbind mi yépp mbir yi jëm ci moom. Te ñu jegesi ca dëkk ba ñu jëm, te moom mel ni dafa bëggoon dem ba gën a sore. Waaye ñu ñaan ko bu baax, ne ko: Toogal ak nun, ndaxte ngoon naa ngi jot, te bés bi jëkk na lool. Noonu mu dugg, ngir toog ak ñoom. Te xew na ne, bi mu toogee lekk ak ñoom, mu jël mburu, barkeel ko, damm ko, jox leen ko. Noonu seeni bët ubiku, ñu xam ko; te mu raññee ci seen gis-gis. Luug 24:13–16, 26–31.
Christ tarried with the disciples who did not recognize who He was, until He opened their eyes, “and beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.” Their eyes were opened when they were given “bread” to eat. After forty days Christ ascended unto heaven, and “vanished out of their sight,” as He had done with the disciples of Emmaus in the beginning of the forty days of instruction. They then began the ten days of preparation for Pentecost, which typifies the soon coming Sunday law.
Kirist bi nekk ak taalibe ya ko xamuloon ku mu doon, ba kera mu ubbi seen bët, “te dale ci Musaa ak bépp yonent yi, mu firil leen ci bépp Mbind mi li ñu bind ci moom.” Seen bët ubbeeku nañu bi ñu leen joxee “mburu” ngir ñu lekk. Gannaaw ñeent-fukki fan, Kirist yéeg na asamaan, te “sankoo ci seen gis-gis,” ni mu ko defoon ak taalibe Emayis yi ca njàlbéenug ñeent-fukki fan yi ñuy jàngale. Noonu ñu tàmbalee fukki fan yi ñuy waajal ngir Pentekot, loolu di misaal bu fekki Yoonu Dibéer bi di ñëw léegi.
At the great earthquake, which is the Sunday law, the third woe of Islam comes quickly, and Islam is Isaiah’s “rough” “east wind,” that is Ezekiel’s breath that comes from John’s four winds that are restrained during the sealing of the one hundred and forty-four thousand.
Ci biir yëngëlu suuf boobu mag, mooy yoonu dimaas bi, ñetteelu toroxalu Isalaam gi dafa ñëw gaaw, te Isalaam mooy “ngëlaw gu metti” gu “penku” ci Esayi, maanaam mooy noflaayu Esekiyel bi jóge ci ñenti ngëlaw yi Yowaana wax, yiñu téye diirub màndargaalug téeméeri junni ak ñeent fukki junni ak ñeent téeméeri junni.
Once the one hundred and forty-four thousand are sealed then the four winds are loosed, and “suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house.” Islam of the third woe strikes “suddenly” and unexpectedly, and produces the “sound from heaven” that is the seventh trumpet, which identifies when the mystery of God is finished, and the mystery of God is finished for the one hundred and forty-four thousand when Divinity (the outpouring of the Holy Spirit) is permanently combined with humanity, and the Lord suddenly comes to His temple (the house where the disciples were gathered) and enters into covenant with the one hundred and forty-four thousand.
Bu ñaar-fukk ak ñeent junni ak ñeent-weer ñi buñu leen rëccee, kon ñaar-ñent xel yi dañuy bàyyiku, te «fekk ga amoon na ay riir gu jóge asamaan, mel ni ngelaw gu gaaw te bare doole, te mu feesal kër gépp gi.» Islaam bu ñetteelu ay naqar bi dafa daldi dóor «fekk» te kenn seetlu ko woon, te mu jur «riir gu jóge asamaan» gi di juróomeel buftu bi; loolu moo wone kàddu ne kañ la kumpag Yàlla gi mat, te kumpag Yàlla gi dafa matal ci ñi di ñaar-fukk ak ñeent junni ak ñeent-weer, bu Yàllaay (tuurug Xel mu Sell mi) boolee ak nit ña ba fàww, te Boroom bi daldi ñëw «fekk» ci këram (kër ga taalibe yi dajaloo woon), te dugg ci kóllëre ak ñaar-fukk ak ñeent junni ak ñeent-weer ñi.
We will continue this study in the next article.
Dina nu koy jatale ci njàngum li ci beneen mbind mi ci topp.
“The Lord wants us to come up into the mount,—more directly into his presence. We are coming to a crisis which, more than any previous time since the world began, will demand the entire consecration of every one who has named the name of Christ.
“Boroom bi bëgg nu yéeg ca tund wa,—gëna jëm ci seen kanam. Nu ngi ñëw ci benn jafe-jafe bu màgg bu, lu gën a ëpp benn waxtu wu jiitu woon, li dale ci njàlbéenug àddina, dina laaj ngir kërëm gi yépp ak sellalug bopp gu mat ci ku nekk ku tudd turu Almasi bi.
“A revival of true godliness among us is the greatest and most urgent of all our needs. We must have the holy unction from God, the baptism of his Spirit; for this is the only efficient agent in the promulgation of sacred truth. It is the Spirit of God that quickens the lifeless faculties of the soul to appreciate heavenly things, and attracts the affections toward God and the truth.
“Yeesaalug diine ju dëgg ci sunu biir moo gën a mag te moo gën a yépp a jëkk ci sunuy soxla. War na nu am ndoxalu sell bi jóge ci Yàlla, sóobug Xelam; ndaxte loolu rekk moo di jumtukaay ji am doole ci tasaaru dëgg ju sell ji. Xelu Yàlla mooy dundal kàttan yu bakkaarloo yi nekk ci ruu, ngir mu man a xam te màggal mbir yu asamaan, te muy woo xol yi jëm ci Yàlla ak dëgg gi.
“It is our privilege to take God at his word. As Jesus was about to leave his disciples, to ascend into heaven, he commissioned them to bear the gospel message to all nations, tongues, and peoples. He told them to tarry in Jerusalem till they were endued with power from on high. This was essential to their success. The holy unction must come upon the servants of God. All who were fully identified as disciples of Christ and associated with the apostles as evangelists, assembled together at Jerusalem. They put away all differences. They continued with one accord in prayer and supplication, that they might receive the fulfillment of the promise of the Holy Spirit; for they were to preach the gospel in the demonstration of the Spirit and in the power of God. It was a time of great danger to the followers of Christ. They were as sheep in the midst of wolves, yet they were of good courage, because Christ had risen from the dead, and had revealed himself to them, and had promised them a special blessing which would qualify them to go forth to preach his gospel to the world. They were waiting in expectation of the fulfillment of his promise, and were praying with special fervency.
«Ndax nu am ay yéene gu màgg ci jàpp Yàlla ci li mu wax. Bi Yeesu nekkoon di bëgg a bàyyi ay taalibeem ngir yéeg ca asamaan, mu dénk leen ñu yóbbu xebaar bu baax bi ca xeeti nit ñépp, làkk yépp ak xeet yépp. Mu wax leen ñu toog Yerusalem ba kera muñu leen solo doole gu jóge kawe. Loolu dafa doon lu am solo lool ngir seen ndam. War na ñaawtug Xel mu Sell mi wàcc ci surga yi Yàlla. Ñépp ñi ñu xam ne dañoo mat a doon taalibey Kirist te bokk ak ndaw ya ni waareekat yu xam xebaar bu baax bi, dajale nañu ca Yerusalem. Ñu bàyyi fépp seen wuute yépp. Ñu sax ci benn xel ci ñaan ak ñaanu, ngir ñu jot matalug digeb Xel mu Sell mi; ndaxte war nañu waare xebaar bu baax bi ci wonug Xel mi ak ci kàttanu Yàlla. Moo nekkoon jamono ju amoon njàqare lu réy ci toppkat yu Kirist. Mel nañu woon ni xar yu nekk ci diggante góor-góorlu, waaye dañoo amoon fit, ndaxte Kirist dekkitoo na ca dee ba, te wonoon na leen boppam, te digoon na leen barke bu xóot bu leen di may melo ngir dem waare xebaar bu baaxam ci àddina si. Ñu doon xaar ci yaakaar matalug digebam, te doon ñaan ak naqar gu gën a tar.»
“This is the very course that should be pursued by those who act a part in the work of proclaiming the coming of the Lord in the clouds of heaven; for a people are to be prepared to stand in the great day of God. Although Christ had given the promise to his disciples that they should receive the Holy Spirit, this did not remove the necessity of prayer. They prayed all the more earnestly; they continued in prayer with one accord. Those who are now engaged in the solemn work of preparing a people for the coming of the Lord, should also continue in prayer. The early disciples were of one accord. They had no speculations, no curious theory to advance as to how the promised blessing was to come. They were one in faith and spirit. They were agreed.
“Lii mooy yoon wi war a toppu ñi di jëf ci liggéeyu yégle ñëwug Boroom bi ci niir yi asamaan; ndaxte nit ñu war a waajal ngir man a taxaw ci bés bu mag bu Yàlla. Doonte ne Kirist joxoon na ay taalibeem digeb ne dinañu jot Xel mu Sell mi, loolu dindiwul soxlay ñaan. Gën nañu woon a ñaan ak doole; ñu sax ci ñaan ak benn xel. Ñi nekk léegi ci liggéey bu tedd bii di waajal nit ñi ngir ñëwug Boroom bi, war nañu itam a sax ci ñaan. Taalibey jëkk ya nekkoon nañu benn xel. Amuñu woon i xalaat yu doy waar, walla ay teori yu yéeme yi ñuy jëfandikoo ngir wax naka la barke bi ñu dige woon di ñëwe. Benn lañu woon ci ngëm ak ci xel. Deggoon nañu.”
“Put away all doubt. Dismiss your fears, obtain the experience that Paul had when he exclaimed, ‘I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.’ [Galatians 2:20.] Surrender everything to Christ, and let your life be hid with Christ in God. Then you will be a power for good. One shall chase a thousand, and two put ten thousand to flight.” Gospel Workers, 369–371.
“Waccal bépp sikki-sàkki. Dindi leen sa ragal, te jot xexperience bi Pool amoon ba mu waxee ne: ‘Dama dekkandoo ak Kirist ci bant bi; waaye moo tax may dund, waaye du man, waaye Kirist moo dund ci man: te dund gi may dund léegi ci sama yaram, ci ngëm gi ci Doomu Yàlla laa koy dunde, moom mi ma bëgg te jébbal boppam ngir man.’ [Galatians 2:20.] Jébbal lépp ci Kirist, te na sa dund bi nëbbu ak Kirist ci Yàlla. Kon dinga nekk doole bu jëm ci lu baax. Benn dina dàq junni, ñaar ñoom dinañu dawloo fukki junni.” Gospel Workers, 369–371.