The last representation of the kingdoms of Bible prophecy is found in Revelation chapter seventeen. In that chapter, in verse three, John is carried into the “wilderness”, so that the angel can show John the judgment of the “great whore” of prophecy, who sits upon “many waters” and who committed “fornication” with the “kings of the earth.”
Meloore bu mujj gi ci yeneen nguur yi ci waxyu Kàddu Yàlla bi nekk na ci Téereb Peeñu, ayu-bés gu fukk ak juróom-ñaareel. Ci ayu-bés boobu, ci sarax su ñetteel, Yowaana ñu ko yóbbu ci “mándiŋ”, ngir malaaka ma man a won Yowaana àtteb “jànq bu mag bi” ci waxyu bi, mi toog ci kaw “ndox mu bare”, te mu def “njàngale ak njeeg” ak “buur yi ci suuf si.”
And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. Revelation 17:1–3.
Noonu benn nag ci juróom-ñaari malaaka ya yoroon juróom-ñaari ndab yi, wax ak man naan ma: «Ñëwal fii; dinaa la won mbugalu jigéen ju ndawul juy def njaloo, ji toog ci kaw ndox yu bare: moom, buur yi ci suuf da ñu ak moom def njaloo, te waa suuf gi màndi ak biiñam njaloo.» Noonu mu yóbbu ma ci Xel bi dem màndiŋ ma; te gis naa jigéen ju toog ci kaw rab wu xonq, fees dell ak tur yu yàq Yàlla, te am juróom-ñaari bopp ak fukki baq. Peeñu Yowaana 17:1–3.
By John’s own words the “wilderness” represents the twelve hundred and sixty years of papal rule from the year 538, unto the time of the end in 1798.
Ci waxi waxam, “àll ba” mooy tektale ñaari téeméeri at ak juróom-benn-fukk ak juróom-benn at yi nguurug paap bi yore, tambalee ci atum 538, ba ci jamonoy mujj mi ci 1798.
And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. … And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:6, 14.
Te jigéen ba daw ca màndiŋ ma, fa Yàlla waajalal ko bérab, ngir ñu dundeel ko fa di junni ak ñaar téeméer ak juróom-benn-fukk fan yu ñett-fukk. … Te jox nañu jigéen ba ñaari laaf yu ngelawlu mag, ngir mu neew ba dem ca màndiŋ ma, ca bérabam, fa ñuy dundeel ko ab jamono, ak jamonoy-yu bari, ak genn-wàllug jamono, soreek kanamam janq bi. Peeñu 12:6, 14.
In the spirit, John was transported into the twelve hundred and sixty years of papal rule. Those years had been typified by the three and a half years of drought during the history of Jezebel, Ahab and Elijah. Those years were to continue until the papacy received its deadly wound in 1798, for that had been “determined” to occur at the end of the first indignation, which was the end of the war brought upon the sanctuary and host through the two desolating powers of paganism and papalism. All of these facts have been set forth in recent articles.
Ci Xel mi, Yowaana jëlewoon na biir ñaari téeméeri at ak juróom-benn-fukk ak juróom-benn at yi baañug paap bi doon nguuru. At yooyu dees na leen misaalale ak ñetti at ak genn-wàll gu wowoon ci jamono Yeesabel, Axaab ak Eliya. At yooyu war nañoo yàgg ba kera paapal bi jotee gaaw gu dee ci atum 1798, ndax loolu lañu “dogale” ne dina am ci mujju mer gu njëkk ga, mooy mujju xare bañoon ci kaw kër Yàlla ga ak mbooloo ma jaarale ko ci ñaari dooley yàqkat yi, muy jaamburug bokk ak paapalism. Lépp lu jëm ci dëgg yii, ñu ko nettali nañu ko bu baax ci mbind yi mujj.
The “great whore,” is Isaiah’s whore of Tyre, who was to be forgotten for seventy symbolic years, which were the “days of one king.” The history of the United States, is the history of the symbolic seventy years, which had been typified by the seventy years of captivity during the reign of Babylon, the first kingdom of Bible prophecy. During that history the great whore of Tyre was to be forgotten. At the end of that history she was to be remembered and once again to go forth and sing her songs, thus committing fornication with the kings of the earth. John was spiritually conveyed into the history of papal rule in order to see the judgment of the papal power. The judgment of a daughter of a priest who committed fornication was that she was to be burnt with fire.
“Jigéen ju mag wi,” mooy jigéenu Tir bu Esayi waxoon, te war nañu koo fàtte ay juróom-ñaar-fukk at yu mel ni misaal, yu doon “fan yi ci benn buur.” Jaar-jaaruwaay États-Unis mooy jaar-jaaruwaay juróom-ñaar-fukk at yu misaal yooyu, yu ñu wone woon lu jiitu ci juróom-ñaar-fukk at yu njaam-ga ba ci jamono nguurug Babilon, moom mooy njëkk nguur gi ci waxi yonent yi nekk ci Biibël. Ci biir jaar-jaaruwaay boobu, waroon nañu fàtte jigéen ju mag ju Tir. Bu mboolem jaar-jaaruwaay boobu aggee ci mujj, waroon nañu ko fàttalikoo, te mu dellu génnati, mu woy ay woyam, noonu di njaaloo ak buur yi ci kaw suuf. Yowaana dañu ko yóbbu woon ci noonu ci xelam ba ca jaar-jaaruwaayu nguurug paap ba ngir mu gis àtteb kàttanug paap bi. Àtteb doom ju jigéen ju ab saraxalekat bu daan njaaloo mooy ne war nañu koo lakk ak safara.
And the daughter of any priest, if she profane herself by playing the whore, she profaneth her father: she shall be burnt with fire. Leviticus 21:9.
Te doomu benn saraxalekat bu nekk, bu soobee boppam ci njaaloo, mooy toroxal baayam; dees na ko lakk ak safara. Léwite 21:9.
In the vision of the judgment of the great whore that was given to John by one of the angels who poured out one of the seven last plagues was that she was burnt with fire.
Ci peeñu mbugalu bu Yowaana amee gisé ngir àtte njaaykat bu mag ba benn ci malaak yi tuur benn ci juróom-ñaar ñi mujj ci musiba yi jox ko, mooy ne dafa war a lakk ak safara.
And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. Revelation 17:16.
Te fukki ñaar yi nga gisoon ci kaw rab ba, yooyu dinañu bañ jigéen ju njaaloo ji, dinañu ko def muy neen te rafetul, dinañu lekk yaramam, te lakk ko ak safara. Revelation 17:16.
The waters that the great whore is sitting upon are the people of the world, who will be brought under her authority when the United States deceives the entire world to worship the beast, who is also the great whore. The United States then becomes the premier king of the ten kings who are represented in the prophecy of Revelation seventeen, and in this illustration the United States represents the first king to commit fornication with the whore, though she will accomplish that act with all the kings thereafter.
Ndox yi jigéen ju mag ja toog ci kawam mooy xeetu nit ñi nekk ci àddina si, ñi ñuy dugal ci sañ-sañam bi ba Stati-Ini deñal bépp àddina ngir jaamu rab wi, moom mi itam di jigéen ju mag ja. Noonu, Stati-Ini mooy buur bu gën a kawe ci fukk buur yi ñu tektal ci yoon wi nekk ci Kàddug Yàlla gi, Peeñ yi, fukk ak juróom-ñaareel; te ci nataal bii, Stati-Ini dafay tektal buur bu jëkk bi dajale njaaloo ak jigéen ju mag ja, doonte mooy def jëf jooju ak bépp buur yi gannaaw gi.
The first king of many kings is represented by Ahab, who was married to the great whore, who is represented as Jezebel in the church of Thyatira. The judgment of Jezebel (the great whore), is accomplished by the ten kings, who will be forced into a church and state alliance by the power of the United States. Those kings will agree to allow the papacy to rule the world (sit upon the waters), in spite of their hatred for the whore.
Bu njëkk buur yi di buur bu jëkk mooy Axaab, mi séyoon ak jigéen ju ñaaw ju mag ji, ji ñuy wone ni mooy Jésebel ci kërgëm Tiyatira. Àtteb Jésebel (jigéen ju ñaaw ju mag ji) fukk buur yi di ko matal, ñoom ñi dees leen a gaññi ba dugal leen ci benn booloo bu kërgëm ak nguur jaarale ko ci dooley États-Unis. Buur yooyu dinañu déggoo bàyyi ba baawaa bi nguur ci kaw àddina si yépp (toog ci kaw ndox yi), doonte seen bañ ci jigéen ju ñaaw ji.
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. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:12–18.
Te fukki wéer ya nga gisoon nag, ñooy fukki buur yu amagul nguur ba tey; waaye dinañu jot sañ-sañ ni ay buur benn waxtu ak rab wi. Ñoom am-nañ benn xel, te dinañu jébbal seen kàttan ak seen doole rab wi. Dinañu xeex ak Mbet mi, te Mbet mi dina leen not; ndaxte mooy Boroom boroom yi, Buur buuru yi; te ñi ànd ak moom, ñoom lañu woo, tànn, te di kuy wóor. Te mu ne ma: ndox yi nga gisoon, fa jigéen jaaykat ba toog, ñooy xeet yi, mbooloo yi, réew yi, ak làkk yi. Te fukki wéer yi nga gisoon ci kaw rab wi, ñooñu dinañu bañ jigéen jaaykat ba, te dinañu ko wéexal ba mu neen, te def ko mu bare, te lekk ay yàppam, te lakk ko ak safara. Ndax Yàlla def na ci seen xol ñu matal ay coobareem, te déggoo, te jébbal seen nguur rab wi, ba keroog ba waxi Yàlla di mat. Te jigéen ji nga gisoon mooy dëkk bu mag ba, bi yilif ci kaw buur yi ci suuf si. Peeñu Yowaana 17:12–18.
The “ten kings” (the United Nations), actually hate the papacy, but are forced by circumstances to turn their short-lived kingdom over to the papal power in a vain hope to save the world from its increasing calamities. When they realize her deception, they become the instrument to burn her with fire in fulfillment of the law in Leviticus.
“Fukki buur yi” (Mbootaayu Xeet yi), ci dëgg, bañ nañu papasi bi, waaye xaalis ak mbir yi di leen sonnal ba ñu jébbal seen nguur gu gàtt gi dooley papasi bi ci yaakaar ju neen ngir musal àddina ci ay musibaam yu di yokku. Bi ñu xaméee ay naxam, ñoom lañu nekk jumtukaay ji ngir lakk ko ak safara, ngir matal yoon wi nekk ci Leviticus.
The “ten kings” “make war with the Lamb” through the persecution they bring upon God’s last day people.
“Fukki buur yi” “xeex nañu ak Mbeg mi” ci fitna yi ñuy teg ci kaw nit ñi Yàlla moom ci bés yu mujj yi.
Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against his anointed, saying, Let us break their bands asunder, and cast away their cords from us. He that sitteth in the heavens shall laugh: the Lord shall have them in derision. Then shall he speak unto them in his wrath, and vex them in his sore displeasure. Psalms 2:1–5.
Lu tax ñi bon, te nit ñi xalaat lu amul njariñ? Buur yi ci kaw suuf da ñuy taxaw, te boroom kilifteef yi da ñuy gise mboolem seen xel, di jëfandikoo benn pexe ngir jëm ci Boroom bi ak ci Ki Mu ngir fal, naan: “Na nu dagg seen yeen yi, te sànni seen buum yi soreel nu.” Ki toog ci asamaan yi dina ree; Boroom bi dina leen ñaawal. Gannaaw loolu dina wax ak ñoom ci ay meram, te jaxase leen ci mer mu taram. Sabóor 2:1–5.
The persecution that is accomplished for the papacy by the kings of the earth, was also done against Christ at the cross.
Fitna bi ay buur yi suuf di matal ngir papaat bi, moom itam amoon na ci Kirist ci bant ba.
Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things? The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ. For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, For to do whatsoever thy hand and thy counsel determined before to be done. Acts 4:25–28.
Yow wax jaare ci gémmiñu sa surga Daawuda ne: Lu tax xeet yi mer ba xëcc, te nit ñi fexe pexe yu amul njariñ? Buur yi ci suuf taxaw nañu, te kilifa yi dajaloo nañu ci benn ngir jëfe ci Boroom bi ak ci Almasiim. Ndax ca dëgg, ci sa xale bu sell Yeesu, ki nga fal, Erodd ak Pontiyus Pilaat, ak xeet yi dul Yawut ak askanu Israyil, dajaloo nañu ngir def lépp lu sa loxo ak sa xel tëraloon ba noppi ne war na a am. Jëf ya 4:25–28.
The “kings of the earth” that stood up against Christ at his crucifixion represents the “ten kings” of Revelation seventeen that make war with the Lamb again by persecuting his people. At the cross, those kings were the “assembly of the wicked” who “compassed” Christ, and who do so again with his last day people.
“Buur aduna yi” ñi jóg ci lëndëm ngir di weddi Kirist ca jamono wooteem ci bant ba, ñooy melokaanu “fukki buur yi” ci Peeñu 17, ñi dellu xare ak Xar mi jaarale ko ci teg ay fitna ci kaw askanam. Ca bant ba, buur yooyu ñooyoon “mbooloom ñaaw ñi” ñi “wër” Kirist, te noonu lañuy dellu di ko def ak askanam ci bés yu mujj yi.
For dogs have compassed me: the assembly of the wicked have enclosed me: they pierced my hands and my feet. I may tell all my bones: they look and stare upon me. They part my garments among them, and cast lots upon my vesture. Psalms 22:16–18.
Ndax xaj yi wër nañu ma; mbooloom ñaaw ñi dajale nañu ma, te ñu jammaarloo samay loxo ak samay tànk. Man naa jàngale yépp samay yax; ñoom di xool ma, di ma seetaan. Ñu sédd sama yére ci seen biir, te sanse ay bant ci sama mbubb. Sabóor 22:16–18.
The ten kings, who bring judgment upon the great whore burn her with fire, for she is a whore that professes to be a priest’s daughter. Those kings are also represented as “dogs,” and the ten kings will not only burn the great whore with fire, but will “eat her flesh.” The death of Jezebel was brought about when she was thrown from the wall and splattered on the ground, and then the dogs came and ate her flesh.
Fukki buur yi, ñi indi àtte ci jigéen ju mag ji di njaaloo, dinañu la lakk ak safara, ndaxte mooy njaaloo juy wax ne moom ab doom sëriñ la. Buur yooyu itam ñooñu lañuy melal ni “xaj,” te fukki buur yi duñu yem ci lakk jigéen ju mag ji ak safara rekk, waaye dinañu “lekk ay yàppam.” Deege Yeesabel amoon biñ ko sànni ci tata ba mu tasaaroo ci suuf, te gannaaw gi xaj ya ñëw lekk ay yàppam.
And when Jehu was come to Jezreel, Jezebel heard of it; and she painted her face, and tired her head, and looked out at a window. And as Jehu entered in at the gate, she said, Had Zimri peace, who slew his master? And he lifted up his face to the window, and said, Who is on my side? who? And there looked out to him two or three eunuchs. And he said, Throw her down. So they threw her down: and some of her blood was sprinkled on the wall, and on the horses: and he trode her under foot. And when he was come in, he did eat and drink, and said, Go, see now this cursed woman, and bury her: for she is a king’s daughter. And they went to bury her: but they found no more of her than the skull, and the feet, and the palms of her hands. Wherefore they came again, and told him. And he said, This is the word of the Lord, which he spake by his servant Elijah the Tishbite, saying, In the portion of Jezreel shall dogs eat the flesh of Jezebel: And the carcase of Jezebel shall be as dung upon the face of the field in the portion of Jezreel; so that they shall not say, This is Jezebel. 2 Kings 9:30–37.
Bi Yewu agsee ba agsi Yeesreel, Yesabel déggoon na ko; mu raññe kanamam, teg yàppam, xool ci palanteer. Bi Yewu duggé ca bunt ba, mu ne: “Ndax Simri amoon jàmm, moom mi rey sa sangam?” Mu yékkati kanamam jëmé ca palanteer ba, ne: “Kan moo ngi sama wetu? Kan?” Noonu ñaar walla ñetti gor yuñu daggal seen góor-góorlu xool ko. Mu ne leen: “Sànni leen ko suuf.” Noonu ñu sànni ko suuf; te lenn ci deretam waloon ci miir ma ak ci fas ya; mu jàll ci kawam. Bi mu duggée, mu lekk, naan, ne: “Demleen xool nag jigéen juñu rëbb bii, te suul ko, ndaxte doomu buur la.” Ñu dem nag ngir suul ko; waaye gisuñu dara ci moom ludul bopp ba, ak tànk ya, ak càppat loxoom ya. Kon ñu dellusi, wax ko ko. Mu ne: “Lii mooy kàddug Aji Sax ji mu waxoon jaarale ko ci jaamam Eliya, waa Tishbe, bi mu naan: ‘Ci toolu Yeesreel la ay xaj di lekk yàpp wu Yesabel. Te néewu Yesabel dina mel ni takkaay ci kaw suufu tool bi ci toolu Yeesreel, ba kenn du wax ne: “Kii mooy Yesabel.” ’ ” 2 Buur Ya 9:30–37.
The ten kings, who are the United Nations, whose premier king is the United States, will bring judgment upon the papacy by burning her with fire and eating her flesh. That judgment is what the angel came to show to John, and in order to do so he carried John into the history of the wilderness, but not simply a random point in the history of the wilderness, but to the very end of the period. It is evident that John was placed at the end of the twelve hundred and sixty years, for when he sees the woman she was already drunk with the blood of persecution and already identified as the mother of harlots.
Fukki buur yi, yi doon Mbootaayu Xeet yi, te seen buur bu njëkk mooy Etazini, dinañu indi àtte ci kaw papaas bi, ci lakk ko ak safara te lekk ay yàppam. Àtte boobu mooy li malaaka ma ñëwoon a won Yowaana; te ngir def loolu mu yóbbu ko ca jaar-jaaru màndiŋ ma, waaye du ci ab bérab bu rekk ci jaar-jaaru màndiŋ ma, waaye ca mujjug waxtu woowu. Leer na ne Yowaana ñu ko teg woon ca mujjug junni ak ñaar téeméeri at ak juróom-benn fukk yi, ndax bi mu gisee jigéen ji, dafa màndargoo ba noppi ci deretu fitna, te ñu xàmmi ko ba noppi ne mooy ndeyu moykat yi.
So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration. Revelation 17:3–6.
Noonu Yàlla jël ma ci Xelum mi, yóbbu ma ca màndiŋ ma; te gis naa jigéen ju toog ci mala bu xonq curr, fees dell ak tur yu xas Yàlla, te am juróom-ñaari bopp ak fukki wax. Jigéen ji sol na mbubb mu xonq lëndëm ak mu xonq curr, te rafetaloo ak wurus ak doj yu tedd ak perl, yor kaasu wurus ci loxoom, fees ak lu bon ak sobe njuramam. Te ci jëemam amoon na tur buñu bind ne: KUMP, BABILÓN BU MAG BI, YAAYU NDAGA YI AK LU BON YÉPP CI SUUF SI. Te gis naa jigéen ji màndi deretu gaayi Yàlla yu sell yi ak deretu seede yi Yeesu; te bi ma ko gisee, ma waaru lool ak njàqare bu réy. Peeñu 17:3–6.
The whore of Tyre, who is also the “great whore” that is represented in Revelation seventeen, was to be forgotten until the time when she would once again sing her songs and commit fornication with the kings of the earth.
Ndaw bu jigéen bu Sur, te moom itam mooy “ndaw bu mag bi” bi ñu tegu ci Peeñu yi fukk ak juróom-ñaareel, war nañu koo fàtte ba bés ba mu delloo waaye woon di woy ay wóyam te di njaalook ak buur yi ci suuf si.
Any reputable dictionary that was published before 1950 identifies that the woman arrayed in scarlet in Revelation seventeen is a symbol of the Roman Catholic church, but today the world thinks the Catholic church is a Christian church. The world has forgotten who she really is.
Benn diksyoneer bu am solo teey, te ñu mës a génne ko laata 1950, day wax ne jigéen ja sol mbubb mu xonq mi ci Apokalips 17 mel na ci màndarga Mbooloom Katolig Room; waaye tey àddina dafa xalaat ne Mbooloom Katolig mooy ab kërceen. Àddina fàtte na ku mu doon dëgg-dëgg.
When John saw her the persecution of the Dark Ages was at its end, for she was already drunk with the blood of the saints. The natural illustrates the spiritual, and a person gets drunk after they drink, not before.
Ba Yowaana gisoon na ko, fitna gi ci jamonoy Lëndëm yi dafa doon jeex, ndaxte fekk na ko mu baaxee ba màgg ci deretu gaayi Yàlla yi sell. Li bokk ci àddina sii dafa leerale li bokk ci ruu; te nit dafa màndi gannaaw ba mu naan, waaye du ko def lu jiitu.
The Protestants that broke from Catholicism centuries before 1798, had already begun their journey back to the Catholic communion by 1798, for she was identified as the “MOTHER OF HARLOTS.” When John saw her and wondered, the churches that had formerly separated from her fellowship had already returned. Thus John was carried to 1798, when the great whore already had murdered millions of Christians, and who had already seduced the former Protestant churches to accept her presumptuous claim that she was the head of the churches, as Justinian had identified her in the year 533.
Protestaa yi tasoon nañoo ba noppi Catholicism ay téeméeri at lu jiitu 1798, dafañu tàmbalee ba noppi seen yoonu dellu ci bokk gu Catholic by 1798, ndaxte moom lañu xamme woon ne mooy “YAAYU NDONGOY-JIGEEN YI.” Bi Yowaana gisee ko te waaru ci moom, mboolooy ngëneel yi tasoon ak moom lu jiitu, dañoo dellu ba noppi. Noonu Yowaanañu ko yóbbu woon ba 1798, ba “jigéen ju mag ja” reyee ba noppi ay milyoŋ yu bariy Kiristaan, te ba nax ba noppi mboolooy ngëneel yu nekkoon Protestant ngir ñu nangu daanakam gu réy te amul may, ne moom mooy boppu mboolooy ngëneel yi, ni Justinian wonalee ko ci atum 533.
From the prophetic vantage point of 1798, the angel then presented John with the last representation of the kingdoms of Bible prophecy.
Ci diggu yene ci kanam gu yonent bi buy tàmbalee ci atum 1798, malaaka ma daal di jox Yowaana mu gis nangu gu mujj gi ci nguur-yi yépp yu wax ci yonent yi ci Biibël.
And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns. The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. 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. Revelation 17:7–12.
Te malaaka ma ne ma: Lu taxaw, lu war a yéemu? Dinaa la wax kumpu jigéen ja ak mala mu koy yëkkati, mi am juróom-ñaari bopp ak fukki weñ. Mala ma nga gisoon nekkoon na, te fi mu nekkatul; dina génne ci xur wi amul pënd, te dem ci alkande. Ñi dëkk ci suuf si, ñoom ñi seen tur binduwoonul ci téereb dund ginnaaw sosug àddina, dinañu yéemu bu ñu gisee mala ma nekkoon, te fi mu nekkatul, waaye dafay nekk. Te fii la xel mu am xam-xam nekk. Juróom-ñaari bopp yi, juróom-ñaari tund lañu, yi jigéen ja toog. Te itam am na juróom-ñaari buur: juróom dékku nañu, kenn a ngi fi, ka ca desagul agsi, te bu agsee, war na nekk ab diir bu gàtt. Te mala ma nekkoon, te fi mu nekkatul, moom ci boppam mooy buur ba juróom-ñettaat, te mu ngi bokk ci juróom-ñaari yi, te muy dem ci alkande. Te fukki weñ yi nga gis, fukki buur lañu, yu jotagul nguur ba tey; waaye dinañu jot sañ-sañ ni buur yi benn waxtu ak mala ma. Peeñu 17:7–12.
A beast is a kingdom in Bible prophecy as easily identified in chapters seven and eight of Daniel, and the mystery that the angel is presenting to John is the mystery of the beast and the woman that rides upon the beast. The woman on the beast is the great whore who commits fornication with the kings of the earth. She is Jezebel and her husband is Ahab.
Rabbaat ci kàddug yoon la ci waxu yonent yi ci Biibël, ni ñu ko man a xàmme bu baax ci aaya 7 ak 8 yu Daniyeel, te kumpa gi malaaka mi di won Yowaana mooy kumpa gi ci mbind mi ak jigéen ji toog ci kaw rabbaat ga. Jigéen ji ci kaw rabbaat ga mooy ndaw si mag si, miy njaaloo ak buur yi ci suuf si. Moom mooy Jesabel, te jëkkëram mooy Ahab.
Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. Genesis 2:24.
Kon nag, góor dina bàyyi baayam ak yaayam, ta di taqook jabaram; ñoom ñaar dinañu doon benn yaram. Génèse 2:24.
A man is a man and a woman is a woman, but together they are one flesh. The mystery of the beast is that it is a combination of church and state, the combination of woman (church) and beast (kings) that are one kingdom, which consists of two parts. Statecraft and churchcraft combined, with the woman in control of the relationship, is the “image of the beast.” John is shown the woman being carried by the beast, for she is the one in control of the relationship.
Góor-góorlu mooy góor-góorlu te jigéen mooy jigéen, waaye bu ñoo boolee, ñoom benn yaram lañu. Kumpa gu “rab” ga mooy ne, mooy booleb kërce ak réew, booleb jigéen (kërce) ak rab (buur yi) yu doon benn nguur, te nguur googu am na ñaari cër. Politig réew ak politig kërce buñu boolee, te jigéen ji yor sañ-sañ ci diggante googu, loolu mooy “nattub rab ga.” Yowaanañ dañu ko won jigéen ji, ni mu rab ga yékkatee, ndaxte moom mooy kiy saytu diggante googu.
And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:18.
Te jigéen ji nga gis mooy dëkk bu mag bi, bi nguuru ci kaw buur yi ci suuf si. Peeñu 17:18.
Together the beast and the woman represent one kingdom (one flesh), but the angel is emphasizing the relationship of the great whore with the kings of the earth. “The beast that” “was, and is not”, which “shall ascend out of the bottomless pit, and go into perdition,” that “they that dwell on the earth shall wonder” after is the papacy when the great whore’s deadly wound is healed. She “was” the fifth kingdom of Bible prophecy, but it was “determined” that she would receive a deadly wound in 1798.
Rab wi ak jigéen ji bokk benn nguur lañuy tektal (benn yaram), waaye malaaka mi mooy fësal ngëramu mbokkug ndawsi bu mag bi ak buur yu suuf si. “Rab wi mu” “nekkoon, te amul”, miy “yéegee ca xóot bu amul àddina ga, ba noppi dem ca alkande ga”, te moom la “ñi dëkk ci suuf si di waaru” topp, mooy paapal gu doon saa su boobu, bi gaañu dee bu ndawsi bu mag bi jël woon wérate. Moom “nekkoon” juróomeel nguur gi ci kàddu waxi Yàlla yi ci Biibël, waaye “dogu nañu woon” ne dina jël gaañu dee ci atum 1798.
When John was spiritually transported to 1798, she was “not” a beast, and “yet” when her deadly wound is healed at the end of the seventy symbolic years that conclude at the soon-coming Sunday law, she “is” again alive, singing her songs, committing fornication and murdering Christians.
Bi Yowaana yokkee ci ngëm ba egg 1798, moom nekkoonul “rab”, waaye “teewul” bu gaañu dee baanu jikk ba mucc ci jeexital ñaar-fukki at yu juróom-ñaar yu misaal yi di jeex ci yoonu Dibéer bu bëgg a ñëw ga, moom “mooy”aat boroom dund, di woy ay woyam, di def njaaloo ak di rey Kiristaan yi.
Chapter seventeen is the last presentation of the kingdoms of Bible prophecy, and as such it must agree with the first mention of the kingdoms of Bible prophecy. The first mention of those kingdoms is found in Daniel chapter two, which is represented upon both of the charts that were a fulfillment of Habakkuk’s command to write the vision and make it plain upon tables.
Saar fukkiku 17 mooy waajur wu mujj ci yeneen nguur-nguuri waxi Kàddug Yàlla, te ndax loolu war na méngoo ak jëfandikooku njëkk bi ñu jëfandikoo nguur-nguuri waxi Kàddug Yàlla. Njàngat bu njëkk bu ñuy gis nguur yooyu am na ci Daniel saar ñaareel bi, te dañu ko wone ci ñaari taabal yi, yi nekkoon matalug ndigal li Habakuk joxe woon, mu ne bindal peeñ ma te leerale ko ci taabal yi.
The Millerites were correct in their understanding of Daniel’s kingdoms of Bible prophecy as represented in chapters two, seven and eight, but their understanding was incomplete. Miller’s jewels of Daniel chapter two, shines ten times brighter in the last days, for it is recognized as identifying the first reference, not only of the kingdoms of Bible prophecy, but also of the first reference of the revelation that the eighth is of the seven. Jesus always illustrates the end of a thing with the beginning of a thing.
Millerit yi daan nañu ci seen xam-xam bu jëm ci nguur yi nekk ci waxi yonent ci Biibël, ni ñu ko tegtalee ci ay sarax 2, 7 ak 8 ci Daniel, waaye seen xam-xam matul woon. Xonq yi Miller ci sarax 2 ci Daniel di leer fukk yoon gën a taaru ci fan yu mujj yi, ndaxte dañu ko xam ni muy joxe njëkk a xamle, du nguur yi rekk ci waxi yonent ci Biibël, waaye itam njëkk a xamle ne juróom ñett baat bi juróom ñaar la bokk. Yeesu dafa mas a melokaan mujjug mbir ak tambaleeg mbir.
All the prophets are speaking of the last days, and John, in Revelation seventeen is identifying the last earthly kingdom when he presents “the beast that” “was, and is not; and shall ascend out of the bottomless pit, and go into perdition.” The beast ascends out of “the bottomless pit,” which is a symbol of a “new manifestation of satanic power.”
Yépp yéene kat yi di wax ci fan yu mujj yi, te Yowaana, ci Peeñu 17, moo di wone buur gu mujj gu suuf si bi mu di joxe “rab wi nga xam ne” “nekkoon na, te nekkatul; waaye dina yéegee ca xur ba amul suuf, ba noppi dem ca alkande ga.” Rab wi di yéegee ca “xur ba amul suuf,” te loolu mooy misaal bu “fésal gu bees gu kàttanu Seytaane.”
“‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.
“‘Bu ñuy jeexal [ñu ngi jeexal] seen seede.’ Jamono ji ñaari seede ya waroon a wax ci kàddug yégle bi sol yére wu ñaaw, mujjoon na ci atum 1798. Bi ñuy jëgër ci mujjal seen liggéey ci kumpa, xare dafa wara nekk ci seen kaw, jaarale ko ci dooley bi ñuy tey tudde ‘rab wu yéegée jógé ca xuru su dul jeex ba.’ Ci bari réewi Awroop, doole yi nguur ak yi kiristaan guuru doon jëflante, ñooñu Séytaane moo leen doon jaaral di notté ay téeméeri at, ci mediumu baab. Waaye fii, dees na feeñal benn fésal gu bees gu dooley Séytaane.” The Great Controversy, 268.
Some of the theologians will argue that because the “beast that ascendeth out of the bottomless pit” in Revelation eleven, is identified in the passage as the atheism of the French Revolution, that the expression “bottomless pit” is a symbol of atheism. But Islam ascended out of the “bottomless pit” in Revelation nine, and Islam is not atheism. The bottomless pit represents a satanic manifestation.
Yenn ci njàngatukat yoon yu Yàlla yi dinañu wax ne ndaxte “rab wi yéegé ci xóot bu amul suuf” ci Peeñu Yowaana fukk ak benn, mi ngi mel ne mbind mi sant ko muy ateismu Révolusiyoŋ Fransees bi, kon wax ji “xóot bu amul suuf” màndarga la bu ateism. Waaye Islaam yéegoon na ci “xóot bu amul suuf” ci Peeñu Yowaana juróom-ñent, te Islaam du ateism. Xóot bu amul suuf day tegu ci feeñug Seytaane.
“I told him that the Lord had shown me in vision that mesmerism was from the Devil, from the bottomless pit, and that it would soon go there, with those who continued to use it.” Review and Herald, July 21, 1851.
«Wax naa ko ne Boroom bi won na ma ci gis-gis ne mesmerism jóg na ci Seytaane, ci këru suufe gu amul ndox, te dina fa dellu léegi, ak ñi sax di ko jëfandikoo.» Review and Herald, 21 Sulet 1851.
Something from “the Devil,” is something from “the bottomless pit.” In Revelation seventeen the beast that ascends out of the bottomless pit is the power that goes into perdition and those whose names are not written in the book shall wonder after. “Perdition” means eternal damnation and is represented in Revelation as the “lake of fire,” which is where the beast is cast into.
Lu jóge ci “Seytaane bi,” mooy lu jóge ci “xóot bu amul pacc.” Ci Peeñug Yowaana fukk ak juróom-ñaar, rab wi yéegé ci xóot bu amul pacc mooy kàttan gi dem ci alkéy, te ñi seen tur binduñu ci téere bi dinañu màgg ci ginnaawam. “Alkéy” dafay tekki mbugal gu sax ba fàww, te ci Peeñug Yowaana dañu ko melal ni “rëbbu safara,” fa ñu sànni rab wi.
And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. Revelation 19:20.
Te rab jiit na malaaka yi, ak ak moom jëwriñ bu dëggul boobu daan def kéemaan yi ci kanamam, yi mu naxee ñi jëlon màndargay rab jiit na, ak ñi daan sujjóotal ay nataalam. Ñoom ñaar ñépp ñu sànni leen, ñuy dund, ci dexu safara su tàkk ak xonqat. Peñu Yàlla 19:20.
In chapter thirteen the first beast that comes from the sea, which Sister White directly identifies as the papacy is identified. In that passage the world wonders after the papal beast.
Ci xaaj waññi fukk ak ñett, rab wu njëkk wi jóge ci géej gi, te Siis White jàppale na ko bu baax ne mooy papasi, feeñ nañu ko. Ci xàll woowu, addina si yéemu topp rab wu papas ga.
And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:13.
Te gis naa benn ci boppam ni kuñu gaaw ba ci dee; te gaaw ga taxoon dee am na wér-gi-dellam; te àddina bépp yéemu, topp rab wa. Peeñu Yàlla 13:13.
The beast of Revelation seventeen that “they that dwell on the earth shall wonder” after is the final manifestation of satanic power that occurs when the deadly wound of the papacy is healed at the soon-coming Sunday law. Every prophetic characteristic of the woman and the beast she rides upon in chapter seventeen, identifies the church of Rome, just as the dictionaries published before 1950 identified.
Rab gu nekk ci Apokalips 17 bi “ñi dëkk ci kaw suuf di waaru ci moom” mooy mujjeel jëfandikoo kàttanu Seytaane, bi feeñee ba ñu faj gaaw ga reyoon papauté bi ci yoonu Dibeer buy ñëw léegi. Bépp melokaanu waxu yonent bu jigéen ji ak rab gi mu war ci kawam ci saar 17, dafay wone këram Rom, ni ko diksyoneer yi ñu mbugal woon lu jiitu atum 1950 doon wone.
The beast of Revelation seventeen, is a symbol of the combination of church and state, which is the image of the beast. The beast with seven heads and ten horns is the kingdom that is composed of the ten kings (the United Nations), which the woman rides upon and rules over. The woman is the papacy, who is identified as Babylon the great, the mother of harlots. After the symbols are identified we can return to 1798; the point in history where John was carried to in order to receive the last representation of the kingdoms of Bible prophecy.
Rabu Yàlla gi ci Peeñu Yàlla fukk ak juróom-ñaar, mel na ndigal bu boole mbooloom kirce ak nguur, mooy nataalu rabu ga. Rabu ga ak juróom-ñaaru bopp ak fukki ndaw yi mooy nguur gi ñu samp ak fukki buur yi (Mbooloo Xelum Réew yi), gi jigéen ji war te ji yor ci kawam. Jigéen ji mooy baabal gu mag gi, ndeyu jigéen yu ñaaw ñi, moom mooy papaas bi. Bu ñu xamalee melokaan yi, kon man nanu dellu ci atum 1798; bérab bu ci jaar-jaari jamono bi Yowaana yóbbuwoon nañu ko ngir jot njëwël gu mujj gi ci nguur yi ci waxi kàddu Yàlla ci Biblia.
We shall address those kingdoms, and their representation in Daniel chapter two, in the next article.
Ñu dinañu jëfandikoo ci yeneen mbind yi ngir wax ci nguur yooyu ak seen melokaan ci Daniel, sarax 2.
“Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another.
“Bépp réew mi feeñ ci bànqaasu jëf, mayees na ko mu jël bérabam ci suuf, ngir gis ndax dina matal li «Ki Wottu bi ak Ku Sell Ki» bëgg. Yóbbalu wax ju njëkk ji topp na yokkute ak wàññiku nguur yu mag yi ci àddina—Babilon, Mèdo-Pèrs, Gres, ak Room. Ak ku nekk ci ñoom, ni ci réew yu gëna néew doole, taarix dellusiwul ludul boppam. Ku nekk amoon na jamonoy nattuam, ku nekk lañ ko fekk mu lajj, ndamalam wex na, kàttanam dem na, te keneen daldi jël bérabam.”
“While the nations rejected God’s principles, and in this rejection wrought their own ruin, it was still manifest that the divine, overruling purpose was working through all their movements.” Education, 177.
“Bi xeet yi bañee doxali yoonu Yàlla yi, te ci seen bañ boobu lañu jural seen bopp yàqubopp, ba noppi sax feeñ na ne, pexe bu kawe bi, bu Yàlla di jiite lépp, doon na liggéey jaarale ko ci seeni yëngu-yëngu yépp.” Education, 177.