The “seal” of God that can be seen, is impressed at the Sunday law decree.
“màndarga” Yàlla bi ñu man a gis, ñu koy takke ci dogalu yoonu Dibeer.
“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . ..
“Benn ci nun du mas a jot sello Yàlla bi, bu sunuy jikko amee benn xonq walla benn tuuma ci kawam. Dañu bàyyi ci sunu loxo nu faj ay ñàkk ci sunuy jikko, te sellal kër gu sell gu bakkan bi ci bépp sobe. Su ko defee, taw bu mujj ba dina wàcci ci sunu kaw, ni taw bu njëkk ba wàccee woon ci taalibe ya ca Bésu Pentekot....”
“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214, 216.
“Yéen bokk yi, lu ngeen di def ci jëf ju mag ji ngir waajal? Ñi bokk ak àddina, dañuy jël melokaanu àddina te di waajal ngir màndarga rab wi. Ñi dul wóolu seen bopp, ñi di suufeel seen bopp kanam Yàlla te di setal seen xol ak seen ruu ci topp dëgg, ñoom dañuy jël melokaanu asamaan te di waajal ngir màndargu Yàlla ci seen jë. Bu dogal ba génnee, te ñu tàmpe kooku, seen jikko dina des set wecc ba fàww.” Testimonies, volume 5, 214, 216.
Daniel receives the seal that can be seen, when he is thrown into the lion’s den, so the chapter is representing the Sunday law decree.
Daniel jot na màndarga mi mën a gis, bi ñu ko sànni ci teenub gaynde yi, ba tax bàbbi bi di wone dogal yoonu Dibeer.
Then these men assembled unto the king, and said unto the king, Know, O king, that the law of the Medes and Persians is, That no decree nor statute which the king establisheth may be changed. Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee. And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel. Daniel 6:15–17.
Noonu góor ñëw booloo ca buur ba, ne buur ba: “Xamal, yow buur bi, ne yoonu Mèdes ak Perses mooy lii: benn dogal mbaa ab sàrtt bu buur bi tëral, kenn mënu ko soppi.” Noonu buur bi sant, ñu indi Dañeel, sànni ko ca teen bu gaynde yi. Buur bi wax, ne Dañeel: “Sa Yàlla, mi ngay jaamu sax ci lu dul jeex, mooy la musal.” Ñu indi ab doj, teg ko ci teen ba buntam; buur bi tëj ko ak móolam bopp, ak móolu ay sangam; ngir bañ a soppi dara ci mbirum Dañeel. Dañeel 6:15–17.
The story does not end there, but it does end where it starts. The line of Daniel chapter six illustrates the confederacy that was primarily led by the one hundred and twenty princes, and the two lesser presidents, but included the counselors, captains and governors. The five-fold alliance was formed to deceive the king into persecuting Daniel. The story ends with their judgment, for they are illustrating a special judgment that occurs at the Sunday law; a judgment that is not directed at those representing Daniel or the king, but at those who deceived the king.
Waaye nettali fa, waaye mu jeex fi mu tàmbalee. Tëralin bu Daniel saar 6 di firnde boole gu ñu sampoon, bi juróom-ñaar-fukk ak ñent ñi gëna jiite woon, te ñaari njiit yu gën a suufe topp leen, waaye itam dafa boole woon seetalekat yi, kilifay xare yi ak gouverneur yi. Bëñu juróomi cër boobu dafa sosoon ngir nax buur bi ba muy fitnaal Daniel. Nettali bi dafa jeex ci seen àtte, ndaxte ñoom dañuy misaalal àtte bu bees buy am ci yoonu Dibeer; àtte bu jubluwul ci ñiy tegu Daniel walla buur bi, waaye ci ñi naxoon buur bi.
And the king commanded, and they brought those men which had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and brake all their bones in pieces or ever they came at the bottom of the den. Daniel 6:24.
Te buur bi santaane, ñu indi nit ña ñoo jiiñ Daniel; te ñu sànni leen ci kàngaayu gaynde yi, ñoom ak seen doom yi ak seeni jabar. Gaynde yi not leen lool, te damm yépp seen yax yi bala ñuy jot ci suufu kàngaag ba. Daniel 6:24.
In the prophetic scenario it is always the church that deceives the state, and chapter six is identifying the deception carried out against the king. After Ahab had witnessed the mighty manifestation of God’s power on Mount Carmel, Elijah led him through the rain back to Jezebel. Ahab had no reason to think that Jezebel would not be impressed with the powerful testimony of God’s power, but Ahab had been deceived concerning Jezebel’s deep-seated hatred of Elijah. The story of Elijah in confrontation with Ahab and Jezebel is again repeated in the story of John the Baptist (who was Elijah), and Herod and Herodias.
Ci xaalis gu yóbbu àddina, moo di saa su ne kërce gi di nax nguur gi, te saar wi juróom-benn bi di wone nax gi ñu defal buur bi. Gannaaw bi Acab gisee kàttanu kàttan gu réy gi Yàlla feeñaloon ca tundu Karmel, Eliya jaarale ko ci diggu taw bi ba delloo ko ca Yeesabel. Acab amuloon benn sabab ngir xalaat ne Yeesabel du yéemu ci seede su am doole su kàttanu Yàlla, waaye Acab dañu ko woon nax ci mbëggeelug bañ bu xóot bu Yeesabel amoon ci Eliya. Jaar-jaaru Eliya ci jànkoonteem ak Acab ak Yeesabel, ñu dellu koaat baatam ci jaar-jaaru Yaxya mi Sóob bi (mi doon Eliya), ak Erodd ak Eroddiyas.
When on his birthday, the drunken Herod promised half his kingdom to Salome, (Herodias’ daughter), he did not expect that Herodias would demand the head of John. The kings, whether it be Ahab, Herod or Darius are deceived by the impure woman through the dance of Jezebel’s false prophets, or the dance of Herodias’ daughter, or the five-fold confederacy in the story of Daniel. Pilate was also deceived by a corrupt priesthood, which represented the Jewish “church”, and a church symbolizes a woman.
Bi Herod màggaloon na bésub judduam, bi mu nekk ci naan, mu dig Salome, (doom ju jigéen ju Herodias), genn xaaj bu tollook genn wàll ci nguuram, xamul woon ne Herodias dina laaj boppu Yaxya. Buur yi, ndax Ahab la, Herod walla Darius, jigéen ju sellulul moo leen nax ci feccu yonent yu dëggul yu Jezebel, walla ci feccu doomu Herodias, walla ci booloo bu juróom-benn wàll ci nettali Daniel. Pilate itam ñu ko naxoon jaarale ko ci saraxalekat yu yàqu, yi doon tegtal “kereg” Yawut yi, te kereg mooy màndarga jigéen.
The deception is a characteristic of the prophetic scenario, and Islam of the third Woe is the lie that is employed to deceive the United Nations in the last days through fear. Both the “deception” and the “lie” that produces the deception, are identified in God’s prophetic Word. The role of Islam, and the papacy becoming the eighth head of the seven heads, have already been identified as part of the message that is unsealed in the last days, which is the Revelation of Jesus Christ. Therefore, exposing the deception of Darius in Daniel chapter six is part of the message that makes up the message of the Midnight Cry. The deception is the element that fully heals the deadly wound, thus resurrecting the papacy as the eighth and final kingdom. In the deception of Darius, the two apostate presidents and the one hundred and twenty princes are the representatives of the confederacy of deception who are contrasted with Daniel.
Naxug ba mooy benn jikko bu bokk ci xew-xewu yégleb gi, te Lislaam bu ñetteelu Woe mooy fen bi ñuy jëfandikoo ngir nax Mbootaayu Xeeti Àddina ci fan yu mujj yi jaarale ko ci ragal. Ñaari mbir yii, “naxug ba” ak “fen bi” miy jur naxug ba, yàlla mi ngi leen wone ci Kàdduy yégleem. Wàllu Lislaam, ak nuy tax ba baap bi doon juróomeelu bopp bu juróom-ñaareel yi, dañu leen wax ba noppi ni ñu bokk ci yégle bi ñu ubbi ci fan yu mujj yi, mooy Peelug Yeesu Kirist. Kon nag, feeñal naxug Dariyus ci saaru Daniel ñetteel-benn fukk ak juróom-benn mooy benn cér ci yégle bi miy sàkk yéglebu Yuuxu Diggante Guddi. Naxug ba mooy pegtalu bi di faj ba mat gaañu dee bi, ba delloo baap bi dundaat ni juróomeetteelu buur bu mujj bi. Ci naxug Dariyus bi, ñaari président yu weddi dëgg ak téeméeri ñaar-fukk buur yu ndaw yi mooy ay tegtal yu mbootaayu fen ba, te dañu leen jàppaleel ak Daniel.
One hundred and twenty is a symbol of God’s disciples at Pentecost.
Téeméeri fukk ak ñaar ñent mooy mbooloo ndongoy Yàlla yi ca Pentekot.
And in those days Peter stood up in the midst of the disciples, and said, (the number of names together were about an hundred and twenty.) Acts 1:15.
Te ci fan yu bees yooyu, Piyeer taxaw ci biir taalibey yi, ne: (limu tur yi ñépp bokkoon dafa doon lu tollu ci téeméeri ak ñaar-fukk.) Jëf ya 1:15.
Pentecost typifies the Sunday law when the seal is impressed, and the one hundred and twenty princes who deceived Darius, are a symbol of false priesthood at the Sunday law. Two categories of those who deceive the king are presented by the two apostate presidents and the one hundred and twenty apostate princes. The two presidents are classed with Daniel, who is the prophet. The two classes that deceive Darius represent a group of false prophets and a group of corrupted priests.
Pàntëkót moo mel ni yoonu Dimaas bi bu njëkk tërël seel bi, te ñaar-fukk ak benn ñent-fukk buur yu réy yi nax Daryus, dañuy misaal sërwiisug saraxalekat gu dëggul ci yoonu Dimaas bi. Ñaari wàll yu bokk ci ñiy nax buur bi ñooñu lañu wone ci ñaari njiitu réew yu dëddu ak ci benn téeméer ak ñaar-fukk buur yu réy yu dëddu. Ñaari njiit ñooñu dañu leen boole ak Daniel, moom miy yonent bi. Ñaari mbooloo yi nax Daryus dañuy tegtal benn mbooloom yonent yu dëggul ak benn mbooloom saraxalekat yu yàqu.
Woe be unto the pastors that destroy and scatter the sheep of my pasture! saith the Lord. Therefore thus saith the Lord God of Israel against the pastors that feed my people; Ye have scattered my flock, and driven them away, and have not visited them: behold, I will visit upon you the evil of your doings, saith the Lord. And I will gather the remnant of my flock out of all countries whither I have driven them, and will bring them again to their folds; and they shall be fruitful and increase. And I will set up shepherds over them which shall feed them: and they shall fear no more, nor be dismayed, neither shall they be lacking, saith the Lord. Behold, the days come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS. Therefore, behold, the days come, saith the Lord, that they shall no more say, The Lord liveth, which brought up the children of Israel out of the land of Egypt; But, The Lord liveth, which brought up and which led the seed of the house of Israel out of the north country, and from all countries whither I had driven them; and they shall dwell in their own land. Mine heart within me is broken because of the prophets; all my bones shake; I am like a drunken man, and like a man whom wine hath overcome, because of the Lord, and because of the words of his holiness. For the land is full of adulterers; for because of swearing the land mourneth; the pleasant places of the wilderness are dried up, and their course is evil, and their force is not right. For both prophet and priest are profane; yea, in my house have I found their wickedness, saith the Lord. Wherefore their way shall be unto them as slippery ways in the darkness: they shall be driven on, and fall therein: for I will bring evil upon them, even the year of their visitation, saith the Lord. Jeremiah 23:1–12.
Ndaw na ñi yor mbooloo, ñi yàq tey tas xariti sama gétt! wax na Aji Boroom bi. Moo tax ni, lii la Aji Boroom Yàlla Israyil wax ci kaw ñi yor mbooloo, ñi di sàmm sama nit ñi; yéen tas ngeen sama juróom, dàq leen, te seetlu ngeen leenul: xoolleen, dinaa seet ci yéen seen jëf yu bon, wax na Aji Boroom bi. Te dinaa dajale desit sama juróom bi ci bépp réew ba ma leen dàqoon, te dinaa leen delloo ci seen kër yu sàmmukaay; te dinañu jur lu bare, yokku. Te dinaa samp ay sàmm ci seen kaw, ñuy leen sàmm; te dootuñu ragalati, dootuñu tiit, te kenn du ci ñàkk, wax na Aji Boroom bi. Xoolleen, ay fan ñëw nañu, wax na Aji Boroom bi, ba may taxawal Daawuda genn carax gu jub, te buur dina nguuru te am njariñ, te dina àtte ak yoon ak njub ci suuf si. Ci ay fanam Yuda dina mucc, te Israyil dina dëkk ak jàmm: te lii mooy turam bi ñuy ko woowe, AJI BOROOM BI MOOY SUNU NJUB. Moo tax, xoolleen, ay fan ñëw nañu, wax na Aji Boroom bi, ba dootuñu waxati: “Aji Boroom bi dund na, mi génne woon askanu Israyil ci réewu Misra”; waaye: “Aji Boroom bi dund na, mi yéegle woon te yóbbu askanu kërug Israyil bi génn réewu bérab bu bëj-gànnaar, ak génn bépp réew ba ma leen dàqoon”; te dinañu dëkk ci seen réew. Sama xol dafa damm ci biir sama kaw ngir yonent yi; samay yax shake nañu; mel naa ni nit ku màndi, ni nit ku biiñ noot, ngir Aji Boroom bi, ak ngir kàdduy sellam. Ndaxte réew mi fees na ak njaaloo; ndaxte ngir waat gi réew mi di jooy; bérab yu neex yi ci màndiŋ bi wow nañu, te seen yoon bon na, te seen doole jubul. Ndaxte yonent ak saraxalekat ñépp a ñàkk sell; waaw, ba ca sama kër laa fekk seen njubadi, wax na Aji Boroom bi. Moo tax seen yoon dina mel ni yoon yu xereñ ci lëndëm gi: dees na leen jaaxle, te dinañu fa daanu; ndaxte dinaa indi ci seen kaw musiba, moom atum seen seetlu, wax na Aji Boroom bi. Yeremiya 23:1–12.
Jeremiah’s “year of visitation” is the judgment of the conspirators that deceived Darius. The judgment of the false prophets and priests is a subject of the prophetic Word. And just as a corrupt priesthood led out and deceived the Roman authorities against Christ, the conspiracy in Daniel six is addressing that very prophetic truth.
“Atu seetaanu” bu Yeremi wax ci mooy mbugal mbootaayu njubadi yi naxariwoon Dariyus. Mbugalu yonent yu falso ak saraxalekat yu falso mooy benn mbir bu Kàddug yonent bi di wax. Te ni saraxalekat gu yaxu ji jëlee pexeem jébbale, ba nax kilifa yu Room ngir ñu jëm ci Kirist, noonu it mbóot mi nekk ci Daniel juróom-benn bi mooy wax dëgg-gu-yonent googu sax.
The prophetic lines of chapter five of Daniel, set forth the executive judgment carried out upon the Republican horn and the nation of the United States at the Sunday law. That judgment is accomplished by Islam of the third Woe, that has snuck into the kingdom through the unguarded southern wall. The line of the Sunday law in chapter three of Daniel, identifies God’s people being lifted up as an ensign to the entire world at that very time. Chapter six is focusing upon the judgment carried out upon the false prophets in that very same history.
Sàrt yu yoonent ci saraxetu Daniel, ca ñetteelu ay sàrt yu juróom, dañuy wone àtteb yor ndigg gi ñuy jëfe ci kaw bët gu Republika bi ak réewum États-Unis ci yoonu dimbaliku Dibeer. Àtte boobu, Islamu ñetteelu Wóoy, moo ko matal, moom mi dugg ci nguur gi ci yoon wu nëbb, jaarale ko ci miir wu bëj-gànnaar wu ñu taxawul. Sàrtu yoonu dimbaliku Dibeer bi nekk ci ñetteelu ay sàrt yu ñett ci téereb Daniel, dafay xamle ne askanu Yàlla dañuy leen yékkati ngir nekk màndarga bu ñeel àddina bépp ca jamono jooju. Juróom-bennelu ay sàrt yi di jàpp ci seen xel àtte bi ñuy jëfe ci kaw yonent yu dëng yi ci benn taarix boobu sax.
At the Sunday law in the United States the apostate Protestant horn is made up of two classes, one that upholds Sunday as the day of worship, and the other that vainly professes to uphold Sabbath as the day of worship. Their counterparts within the Republican horn are the Democrat and Republican parties. Each of the two apostate horns were typified by the Sadducees and Pharisees in the time of Christ. The two apostate presidents and one hundred and twenty priests in the deception of Darius also represent the two categories of the apostate horn of Protestantism. Though they were actually political figures in the time when the story took place, the prophetic context identifies that it is the apostate religious power that deceives the state.
Ci jamono yoonu Dimaas ci États-Unis, bëñ-bëñu Protestaŋ bu wàññiku boobu am na ñaari xeet: kenn ci ñoom mooy ñiy taxaw ci Dibéer ni mooy bés bu jaamu, te keneen ki mooy ñiy wax rekk ne dañuy taxaw ci Sabat ni mooy bés bu jaamu. Seen ñaari moroom ci biir bëñ-bëñu Républicain mooy partie Démocrate ak partie Républicaine. Ku nekk ci ñaari bëñ-bëñ yooyu dañoo leen misaale woon ak Saduséen yi ak Fariseen yi ci jamonoy Kirist. Ñaari prezidaa yu wàññiku ak téeméer ak ñaar-fukkuy saraxalekat yi ci naxalu Daryus itam dañuy tegtal ñaari wàll yi nekk ci bëñ-bëñu Protestaŋ bi wàññiku. Doonte ne, ci dëgg-dëgg, ñoom ay nit ñu bokk ci politig lañu woon ci jamono ji nettali bi ame, waaye contexto bu yonent bi mooy wone ne doole ju wàññiku, ju diine la buy nax réew mi.
The story, as illustrated at Mount Carmel, identifies two classes of false prophets; the prophets of Baal and the prophets of the grove (Ashtaroth). Together they typify the combination of church and state, for Baal is a male deity and Ashtaroth is a female deity. Elijah ultimately executed the false prophets of Mount Carmel, just as the confederacy of Daniel chapter six were thrown into the lion’s den.
Netali bi, ni ñu melale ci tundu Karmel, di firnde ñaari xeet yu yonent yu fen: yonenti Baal yi ak yonenti xare ba (Ashtarot) yi. Ñoom ñaar benn, ñuy melal booleekaatu kërceek réew, ndaxte Baal yàlla ju góor la, te Ashtarot yàlla ju jigéen la. Muju Eliya rey yonenti fen yi ca tundu Karmel, ni ko bokk-googu nekk ci Daniel saar 6 ñu sànni leen ci teenu gaynde.
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 Iliyas ne leen: “Jàppleen yonent yi Baal; bu kenn ci ñoom rëcc.” Noonu ñu jàpp leen; te Iliyas yóbbu leen ca dexu Kison, rey leen fa. 1 Kings 18:40.
In the same Mount Carmel story, represented by John the Baptist, the power that deceives is the daughter. Both stories identify the deceivers as dancing, whether around their offering on Mount Carmel, or at Herod’s drunken birthday party, where Salome did her dance of deception. Together the two lines identify the combination of church and state that is fully formed at the Sunday law, and that the apostate churches of the United States are the daughters of Herodias, who is Jezebel, who both represent Catholicism. Herod’s birthday marks the end of the sixth kingdom of the earth beast, but simultaneously marks the birthday of the seventh kingdom of Bible prophecy (the United Nations).
Ci benn Bennu Karmel bi, mi Yaxya Sóob bi di wone, kàttan gi di nax mooy doom ji. Ñaari nettali yooyu ñépp dañuy wone ne ñi di nax dañuy fecc, muy ci wetu sarax seen ci Bennu Karmel, walla ci xewu juddug Erodd bu mu màggaloon ak ndox mi reye, fa Salome defee sa fecc gu nax. Boolees na ñaari rëdd yooyu, dañuy wone booloo kërce ak nguur gi mat sëkk ci yoonu Dibeer, te yégle ne kërce yu Amerik yu dëgëralul yoon yu dëkkandoo ak Herodyaas lañu doon doomam, te moom mooy Jesabel, te ñoom ñaar ñépp dañuy wone Katolisism. Juddug Erodd mooy màndarga jeexital bennoo gi juróom-benni bu buur suuf bu rab wa ci suufu adina, waaye ci benn biitam mooy itam juddug bennoo gi juróom-ñaareel ci waxi Kàddu Yàlla (Mbooloom Xeeti Adina).
In the very promise to Salome, Herod agrees to give half his kingdom to Salome, identifying the seventh kingdom represents a combination of one-half church and one-half state. The kingdom begins when John’s head is delivered to Herodias. For this reason, the seventh kingdom is represented in Revelation chapter seventeen, as continuing but a short space. It is at the Sunday law that the three-fold union is put in place, for there the ten kings agree to give their short-lived kingdom unto the beast for one “hour.” The one “hour,” is the “hour” of the Sunday law crisis, that begins in the United States and ends when Michael stands up.
Ci diggante bi mu joxe ci Salome sax, Herod nangu na jox Salome genn xaaj bu njëkk ci nguuram, te loolu mooy won ne nguur gu juróom-ñaareel gi mooy booloo benn-wàll kërce ak benn-wàll réew. Nguur googu dafay tàmbali bi boppu Yaxya joxee ko Herodias. Moo tax nguur gu juróom-ñaareel gi ñu ngi ko tekki ci Kàddug Yàlla bi nekk ci Peeñu, saar fukk ak juróom-ñaari, ne muy wéy te ab tuuti waxtu rekk. Ci yoonu Dimas la booloo gu ñetti wàll gi sampu, ndax foofa la fukki buur yi déggoo jox seen nguur gu gaaw wéy ci rab wi ngir benn “waxtu.” Benn “waxtu” boobu mooy “waxtu” ju jafe-jafey yoonu Dimas, ju tàmbalee États-Unis te jeex bi Mikael taxawee.
And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. Revelation 17:12–14.
Te fukki wor nga gis, ñoom ñaar-fukk yuur lañu, di ñaar-fukk buur yu jotagul nguur ba leegi; waaye dinañu jot sañ-sañ ni buur benn waxtu ak rab wi. Ñooñu am nañu benn xel, te dinañu jox rab wi seen kàttan ak seen doole. Dinañu xeex ak Xar mi, te Xar mi dina leen not: ndaxte mooy Boroom boroom yi, ak Buur buur yi; te ñi ànd ak moom, ñoom dañu leen woo, tànn leen, te ñu takku. Peeñu 17:12–14.
The ten kings, represented by Herod, agree at the birthday of the seventh kingdom to give half their kingdom unto the beast during the Sunday law crisis, which is represented as “one hour.” In that “hour,” the handwriting is written on Belshazzar’s wall. In that “hour,” Shadrach, Meshach and Abednego are cast into the furnace and are lifted up in a cloud as are the two witnesses of Revelation chapter eleven. The three-fold union is brought together by the deception carried out by the earth beast, who brings fire down out of heaven in sight of men.
Fukki buur yi, ñi Erodd moo doon tegtal, déggoo nañu ci bésub juddug nguur gu juróom-ñaareel gi, ngir jox rabu seen nguur jigéen ji ci waxtu jafe-jafe yoonu Dibeer bi, mi ñu tekki ne mooy “ben waxtu.” Ci “waxtu” woowu, bind bi ci loxo mi dafa ñu bind ci miirum Belshassar. Ci “waxtu” woowu, Sadrak, Mesak ak Abednego dafa ñu leen sànni ci taalib safara, te ñu yékkati leen ci niir, ni ñaari seede yi ci Peeñu, saar 11. Bennoo bu ñett-fànn bi dafa booloo ci naxalé gi rabu suuf si jëfandikoo, moom mi wàcci safara jóge asamaan ci kanam nit ñi.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. Revelation 13:11–14.
Te gis gis ma neen beneen rab yu bon buy génn ci suuf si; mu amoon ñaari waññi ni xar, waaye mu doon wax ni jaan. Te mu di jëfandikoo bépp kàttanu rab wu bon wu jëkk wa ci kanamam, te mu tax suuf si ak ñi ci dëkk di jaamu rab wu bon wu jëkk wa, mi gaaw gaaw ba dee woon te wéraat. Te mu di def kéemaan yu mag, ba tax mu wàcce safara jógé asamaan, mu daldi ko wàcc ci suuf si ci kanam nit ñi, te mu nax ñi dëkk ci suuf si ak kéemaan yi mu amoon sañ-sañu def ci kanam rab wu bon wa; muy wax ak ñi dëkk ci suuf si, ne leen ñu def nataalul rab wu bon wa, mi amoon gaaw gaaw gu jóge ci sabar, te dundaat. Peeñu 13:11–14.
The world is deceived, not so much by the miracles, as it is by “the means of those miracles” which he had power to do. The expression “means of those miracles” is an added phrase, but it places the correct emphasis on the miracles, that should be carefully noted. The way in which the false message (fire from heaven), deceives the world is important to recognize, for we are now in the very history where the populations of planet earth are being hypnotized through an “information super-highway” that is controlled and manipulated by the globalist merchants of the earth. That subject we will leave off until later articles, but we are simply noting now that the deceit of the presidents and princes that was carried out upon Darius, is a specific prophetic subject, containing several connected elements that need to be recognized.
Àddina nax nañu ko réerul lool ndax kéemaan yi ci seen bopp, waaye ndax “yenekaay yu kéemaan yooyu” yi mu amee kàttan def. Kàddu gi “yenekaay yu kéemaan yooyu” mooy wax yu yokk ci mbind mi, waaye mooy jox kàddu gi bind gu jub ci kéemaan yi, te war nañu koo seet ak teey. Ni bataaxal bu dëggul bi (safara ju jóge asamaan) di nax àddina si, am solo lool ngir xam ko, ndaxte léegi nu ngi nekk ci téereb jaar-jaar boobu sax, bi mbooloom nit ñi ci suuf si diñu leen nangu lu mel ni xelam ñuy njaaxal jaarale ko ci ab “yoonu xibaar gu gën a gaaw” gu ñu yor te di ko dollee te doxalin ko jaaykat yu globale yi ci suuf si. Mbir moomu dinañu ko bàyyi ba ca ay mbind yu topp, waaye li nu ngi fi di xamle léegi rekk mooy ne naxum president yi ak buur yi, bi ñu ko jëfe woon ci kaw Dàrius, mooy mbir mu mat a yégle ci waxi yonent yi, te dafay yor ay cëram yu bari yu lëkkaloo, yu war a xammee.
The three-fold union is brought together by the deception of Salome’s sensuous dance before the rulers at Herod’s birthday party. The deception that was forced upon Pilate, that was two-fold in nature, which was the accusation that Christ was causing and promoting sedition against the state power, and also that He was blaspheming against the religious power. In that history three antagonists came together. The Roman power (the state), Barabbas, a false Christ (the false prophet), and the apostate Jewish church (the beast). The apostate church deceived the Roman authority (the state), with the two-fold lie of sedition and blasphemy.
Natt gi ñetti wàll boobu dafa booloo ci naxalu feccug Salome gu bëgg-bëgg, gi mu feeñaloon kanam kilifte yi ca réeru juddug Herod. Naxal boobu ñu gaññee ci Pilaat, te amoon na ñaari wàll ci yamam, mooy jiiñ ne Kirist moo taxawal te tàggat jëfandikoo yéqale ci kàttanug réew mi, ak it ne Moom dafa yàq santug Yàlla ci kàttanug diine ji. Ci jaar-jaar boobu, ñetti noon ñëwoon benn. Kàttanug Room (réew mi), Barabbas, Kirist bu dëggul (yonent bu dëggul bi), ak jaamono yu weddiwoonu jàngoro Yawut yi (rab wi). Mbooloom kërkëtu Yawut yi gu weddiwoon dëgg gi dafa naxoon boroom kàttanug Room (réew mi), ak fen bu ñaari wàll, mooy yéqale ak yàq santug Yàlla.
When Darius is finally awakened to the motivation of his deceivers, he is forced to throw Daniel into the lion’s den. Daniel broke the law of the state by his obedience to the law of God. The lie presented to Darius, was accomplished by exalting Darius’ pride, thus preventing him from recognizing the motivation of his deceivers. The lie and the deception in the story of Daniel and the lion’s den, identifies obedience to God as blasphemy and sedition, which was the same two-fold deception of the cross, and the waymark of the cross aligns with the waymark of the Sunday law.
Bi Darayus seetee ci gàntam yéefukaay yi tax ñu naxe ko, dafa nekk ci noonu muy muste jël Daniyel sànni ko ci kër gaañ yi. Daniyel dafa def lu jàppandikook yoonu réew mi ndax déggal yoonu Yàlla. Fen bi ñu teg ci kanam Darayus, mat na ci yékkati ngërëmam, te loolu tax mu manul woon a xam li yéefukaay yi doon wut. Fen ak naxte bi nekk ci nettali Daniyel ak kër gaañ yi, mooy ràññee déggal Yàlla ni sosalu Yàlla ak ñàkk wormaal réew mi, te loolu mooy woon itam naxte bu ñaar-fanam bu bant bi, te mandarga-bëggu bant bi dëppook mandarga-bëggu yoonu Dibeer bi.
The punishment of the religious deceiving power is a subject of Bible prophecy, as is the fact that the religious power deceives the state power.
Mbugal gi ñaari mën-mën yu dëggadi ci wàllu diine mooy mbirum waxi yonent yi ci Biibël; noonu itam, ne mën-mën mu diine di nax mën-mënu nguur gi, loolu itam mooy dëggu waxi yonent yi.
“The people see that they have been deluded. They accuse one another of having led them to destruction; but all unite in heaping their bitterest condemnation upon the ministers. Unfaithful pastors have prophesied smooth things; they have led their hearers to make void the law of God and to persecute those who would keep it holy. Now, in their despair, these teachers confess before the world their work of deception. The multitudes are filled with fury. ‘We are lost!’ they cry, ‘and you are the cause of our ruin;’ and they turn upon the false shepherds. The very ones that once admired them most will pronounce the most dreadful curses upon them. The very hands that once crowned them with laurels will be raised for their destruction. The swords which were to slay God’s people are now employed to destroy their enemies. Everywhere there is strife and bloodshed.” The Great Controversy, 655.
“Nit ñi gis ne dañu leen nax. Ñu di jiiñante seen bopp ne kenn ki moo leen jiite ba ci alkande; waaye ñépp booloo di sànni seen gàcce gu gëna metti ci kaw sarxalkat yi. Sàmmkat yu dul wóor yi waxoon ay wax yu neex; dañu yonnee ñi leen di dégg ba ñu fanq yoonu Yàlla te di fitnaal ñi bëgg a ko sàmm ci sellal. Léegi nag, ci seen tiis bu tar, jàngalekat yooyu di wax féeteel seen liggéeyu nax ba àddina mépp dégg ko. Mbooloo mi fees dell ak mer. ‘Nu sànku nañu!’ lañuy yuuxu, ‘te yéen ngeen sabab sunu alkande;’ te ñu daldi wër sàmmkat yu fen ya. Ña leen gënoon a màggal njëkk, ñoom sax ñooy wax ci seen kaw ay musiba yu gëna ragal. Loxo yi leen takkawoon kaalag yi, ñoom sax lañuy yékkati ngir seen rey. Saafara yi waroon a rey nit ñi Yàlla moom, léegi dañuy jëfandikoo ngir alag seen noon yi. Fii ak fa, xuloo ak tuuru deret rekk a fa nekk.” The Great Controversy, 655.
The religious leaders are turned upon after probation closes, for their flocks recognize that they had been deceived by a lie propagated by the religious leaders. The presidents and princes, along with their families, all suffered the same retributive judgment for the lie they propagated. When Elijah slew the false prophets at Mount Carmel, that same retribution is represented at “the great earthquake” of Revelation chapter eleven, when “seven thousand” are overthrown.
Njiit yu diine yiñu wër seeni nit lañu dellu ci kawam gannaaw bi waxtu xéewal jeexee, ndaxte seeni juróom ñi gis nañu ne dafañu leen naxoon ak fen wu njiit yu diine yi tasoon. Njiitu réew yi ak buur yi, ànd ak seen njaboot gépp, ñoom it ñépp dajale nañu benn àtteb feyukaay boobu ndax fen wu ñu tasoon. Bi Iliyas reyée yonent yu fen yi ca tundu Karmel, moomu feyukaay boobu lañuy teg ci misaal ci “yëngu-yëngub suuf bu mag bi” ci Peeñu Yowaana saar fukki ak benn, ba “juróom-ñaarni junni” ñu daanoo.
And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:13.
Te ci waxtu am na fa suuf bu mag, te benn fukk ci dëkk ba daanu, te juróom-ñaari junni nit ñi dee ci suuf sa buy yëngoo; te ña ca des ñépp tiit lool, jox Yàlla ji nekk ci asamaan ndam. Peeñu Yuhanna 11:13.
In the fulfillment of the great earthquake of the French Revolution the seven thousand that were slain represented the royalty of France. At the “hour” of the great earthquake that is the Sunday law, the seven thousand that are slain represent Seventh-day Adventists who bow to Rome, for only those that understand the accountability of the Seventh-day Sabbath receive the mark of the beast when the Sunday law arrives.
Ci matug suufe yëngu-yëngu gu mag gu Révolution française, juróomi junni ñaar yu ñu rey, mooy woon buurug Frans. Ca “waxtu” yëngu-yëngu gu mag ga, maanaam sart bi jëm ci dibeer, juróomi junni ñaar yu ñu rey, dañuy tegtal Adventiste yu fanweeri-bés yi yu sujjal Room, ndaxte ñi xam rekk warug yëngatu Besub Noflaay bu juróom-ñaareelu fan lañuy jot marka rab bi bu sart bi jëm ci dibeer agsee.
“The change of the Sabbath is the sign or mark of the authority of the Roman church. Those who, understanding the claims of the fourth commandment, choose to observe the false Sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal Sabbath, which has been accepted by the world in the place of the day of God’s appointment.
“Soppi bésubari Sabat mooy màndarga walla téereb sañ-sañu kërceen Room. Ñi, gannaaw xam neñeelu ñenteel baatu ndigalu Yàlla, tànn di sàmm Sabat bu dëggul ci wàllu Sabat bu dëgg bi, dañuy jox ndam te teral kàttan ga kooku rekk moo ko santaane. Màndargab rab wi mooy Sabatu baab, bi àddina nangoo fi wuutu bés bi Yàlla tànn te dogal.”
“But the time to receive the mark of the beast, as designated in prophecy, has not yet come. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit Sabbath, and when the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast in their foreheads or in their hands.
“Waaye jamono ji ñuy jël màndarga rab bi, ni ko waxe ci kóllëre, jotagul. Jamonoy nattu ba noppi jotagul. Am na Kiristaan yu dëgg ci bépp kerk, bu weesul sax mbootaayu Room-Katolik. Kenn duñu ko daan ba kera lañu jotee leer gi te gis warug ndigël bu ñëenteel bi. Waaye bu ndigal li génnee ngir gaawal bésu noflaay bu fen bi, te bu yuuxu kawe gi ñetteelu malaaka bi artu nit ñi ci sujjóot rab bi ak nataalam, suuf-sàpp bi dina leer bu baax ci diggante lu dul dëgg ak lu dëgg. Kon ñi sax di deme ci moytuwaay, ñooy jël màndarga rab bi ci seen kanam walla ci seen loxo.”
“With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal Sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Bible Training School, February 2, 1913.
“Ak tànk yu gaaw, nun ngi doon jege ci jamono jii. Bu mboolooy kërceen yu Protestan boolee ak kàttanu àddina ngir teg doole ci diine ju dul dëgg, diine ji ñu seen maam ya daan weddi te muñ ci mbëggeel bu gëna tar, kon bésub noflaay bu pap bi dinañu ko faral di ko sàmmale ak sañ-sañ bu booloo bii, muy sañ-sañu kërce ak gu nguur. Dina am gàccegu réew mi yépp, te loolu du jeex ludul ci yàqute réew mi yépp.” Bible Training School, February 2, 1913.
The “seven thousand” who are overthrown at the “hour” of the great earthquake, that is the Sunday law, are also paralleled by the “seven thousand” who refused to bow to Jezebel in the time of Elijah.
«Juróom ñaari junni» ñi ñu daan ci «waxtu» yu yëngu suuf bu réy bi, maanaam yoonu Dibéer bi, dañuy méngoo it ak «juróom ñaari junni» ñi bañoon sujjóot ci kanam Yeesabel ca jamono Eliya.
Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him. 1 Kings 19:18.
Waaye bàyyi naa ci Israyil juróom-ñaarni junni nit, ñépp ñi seen óom sujulul Baal, ak bépp gémmiñ gu ko fóonul. 1 Kings 19:18.
The first reference to seven thousand identifies a faithful group that refused to bow to Jezebel, and the last reference represents a remnant that do bow to Jezebel. When the papacy conquers the glorious land (the earth beast of Revelation thirteen), at the Sunday law, one class is “overthrown” and another class escapes the hand of Babylon’s control, for the message to come out of Babylon then begins.
Njëkk ci juróom-ñaari junni bi njëkk mooy wax ci ab kurél gu takku ci ngëm, gi bañ a sujjóotal ci kanam Jezebel; te njëkkal gu mujj gi diir ab desit buy sujjóotal ci kanam Jezebel. Bu paapasi bi nottee suuf su tedd si (rabu suuf bi ci Peeñu xamal 13), ca yoonu Dibéer ba, benn xeetu nit “dañu koy daanel”, te beneen xeetu nit rëcc ci loxol nguuru Babilon ci nguuram, ndaxte ca saa sa la yégle gi di woo nit ñu génn Babilon di tàmbali.
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
Moom dina dugg ci réew mi tedd te màgg, te réew yu bare dinañu daanu; waaye yii dinañu mucc ci loxoom, mooy Edom ak Moab ak kilifay askanu Ammon. Daniel 11:41.
The word “countries” is an added word, for many countries are not “overthrown” at the Sunday law, but many individual Seventh-day Adventists are, for at that point they are the only ones held accountable to the light of the third angel. They are the “many,” for they were those called to be among those that received the seal of God, but they rejected that calling.
Kàddu bi nekk “réew yi” mooy benn baat bu yokk la, ndax réew yu bare duñu leen “sànni” ci yoonu dundub dibiir, waaye Adventiste yu bare yu bésub juróom-ñaareelu fan ak juróom-ñetteelu fan lañuy sànni, ndax ci booba ñoom rekk lañuy jàpp ni am nañu njub ci leerug malaaka bu ñetteel bi. Ñoom ñoo di “ñu bare ñi,” ndax ñooy ñi ñu woo woon ngir bokk ci ñi jot sëllug Yàlla, waaye dañu bañ woowu.
And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen. Matthew 22:12–14.
Noonu ne ko: “Sama xarit, naka nga duggé fii te fekkuloo yéré céet?” Waaye mu neexul benn wax. Kon buur bi wax jaam ya ne: “Yeen ko lëj loxo ak tànk, yóbbu ko, sànni ko ci lëndëm gi gën a biti; fa dees na fa jooy te yékkati bëñ.” Ndax ñu bare lañu woo, waaye ñu néew lañu tànn. Matthew 22:12–14.
The deception of the princes and presidents in Daniel chapter six is identifying the punishment of the religious power that deceives the state power.
Naatu bu jaar ak kureelu njiit yi ci Daniel sarax 6 mooy jëfandikoo mbugal mi ñu jagleel kàttanu diine bu nax kàttanu réew mi.
And the king commanded, and they brought those men which had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and brake all their bones in pieces or ever they came at the bottom of the den. Daniel 6:24.
Te buur bi santaane, ñu indi góor ñooñu ñi jiiñeeloon Daniyel, te ñu sànni leen ci biir bët guy lion yi, ñoom, seeni doom ak seeni jabar; te lion yi nootu leen, daldi damm seeni yax yépp ay wet ay wet, bala ñuy àgga suuf si ci biir bët gi. Daniel 6:24.
We shall continue the book of Daniel in the next article.
Ñu dinañu wéyal téereb Daniel ci bind bi ci topp.
And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets: Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions. Hebrews 11:32, 33.
Lan laa maay waxaat? Ndaxte su ma bëggee nettali ci Gedeon, ak Barak, ak Samson, ak Jephthae, ak itam Daawuda, ak Samuel, ak yonent yi, waxtu dina ma weesu. Ñoom nag, jaarale ko ci ngëm, daan nañu nguur yi, jëf nañu njubte, jot nañu ci digeb yi, te téj nañu gémmiñi gaynde yi. Hébreux 11:32, 33.