Just before the close of probation the final prophetic secret is unsealed by the Lion of the tribe of Judah, and it is the wise who understand the increase of knowledge that is produced by that unsealing. Two witnesses in Revelation cast a light on part of what is unsealed at that time.
Tuuti bëgg-bëgg gi di jeex, Sirru waxu Yàlla bu mujj bi dafa ubbi ci Mbegteefub xeetu Yuda, te ñi am xel rekk ñoo xam yokkute xam-xam bi mi ngi génne ci ubbigoo googu. Ñaari seede yi nekk ci Kàddug Yàlla gi di Revelation dañuy leerël wàll ci li ñu ubbi ci waxtu woowu.
Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. … And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. Revelation 13:18, 17:9.
Fii mooy xam-xam. Ku am xel, na waññi limub rab wa: ndaxte limub nit la; te limam mooy juróom-benni téeméer ak juróom-benni fukk ak juróom-benni. … Te fii mooy xel mi am xam-xam. Juróom-ñaari bopp yi mooy juróom-ñaari tundu yi jigéen ji toog ca kawam. Peeñu Yàlla 13:18, 17:9.
The “last power that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns,” is the United States. It is the sixth kingdom of Bible prophecy, and the structure of its kingdom is the same structure (image), as was the fifth kingdom of Bible prophecy. It becomes a kingdom of the Church ruling over the State, and then forces the entire earth to accept that very arrangement. The combination of Church and State is fully developed in the United States at the soon-coming Sunday law.
“Doole ju mujj jiy xare ak kërceen ak yoonu Yàlla, te ñu ko misaale woon ak rabu mala bu am njàpp yu mel ni yu xar,” mooy Ëtazini. Moo di juróomeel buurug yeneen waxi Biibël, te tabaxu nguuram mooy benn tabaxu (nataal) ak bi nekkoon ci juróomeelu buurug yeneen waxi Biibël. Mu nekk nguur gu kërceen di kilifte réew mi, te gannaaw loolu mu dugal suuf sépp ngir nangu waajal woowu. Booleb Kërceen ak Réew mat na ba baax ci Ëtazini ci yoonu Dibéer bi di ñëw ci lu gaaw.
“The ‘image to the beast’ represents that form of apostate Protestantism which will be developed when the Protestant churches shall seek the aid of the civil power for the enforcement of their dogmas. The ‘mark of the beast’ still remains to be defined.” The Great Controversy, 445.
“‘Nataalu rab wi’ mooy wone noonu gu Protestaŋ bu bàyyi dëgg bi, gi ñuy tabax bu keree yi diine yi Protestaŋ sàkku ndimbalug kàttanu nguur ngir faral seen i dogma. ‘Màndargay rab wi’ sax des na ngir leeral ko.” The Great Controversy, 445.
The image of the beast and the mark of the beast are two different symbols, yet it is at the Sunday law that the image of the beast reaches its full development.
Nataalu rab gi ak màndarga rab gi ñaari xàmmeefi misaal yu wuute lañu; waaye ci yoonu Dibeer la nataalu rab gi matale ay njariñam ba mu agsi ci matug yokkuteem.
“The enforcement of Sundaykeeping on the part of Protestant churches is an enforcement of the worship of the papacy—of the beast. Those who, understanding the claims of the fourth commandment, choose to observe the false instead of the true Sabbath are thereby paying homage to that power by which alone it is commanded. But in the very act of enforcing a religious duty by secular power, the churches would themselves form an image to the beast; hence the enforcement of Sundaykeeping in the United States would be an enforcement of the worship of the beast and his image.” The Great Controversy, 448, 449.
«Biir yi ci bëgg-bëggal ga ci bésu Dimaas ci wetu kërkati Protestaŋ yi, mooy jëfandikoo màggal gu papasi bi — gu rab wi. Ñi xam dal yi ndigalu ñeenteelu santaane bi di wax, te tànn sàmm bésu noflaay bu dëggul, bàyyi bu dëgg bi, ñoom nag dañuy fey kaaraange ci dooley keroog gi rekk moo tax mu mel ne jox nañu ko ndam. Waaye ci bopp jëf ji ñuy dëggale warug diine ak kàttanu boroom réew, kërk yi dinañu sos seen bopp nataalu rab wi; moo tax biir yi ci bëgg-bëggal ga ci bésu Dimaas ci États-Unis di na doon jëfandikoo màggal gu rab wi ak nataalam.» The Great Controversy, 448, 449.
At the Sunday law, the Constitution of the United States is fully overthrown and the nation has separated fully from righteousness. Then, under the full control of Satan the United States forces the world to accept the same Church and State system that has just been established in the United States. The world government is the United Nations and the Roman church is the Church that rules over the relationship.
Ci waxtu ndigalu Dibéer bi, Sartu Réewum États-Unis dina yàqu bu mat, te réew mi dina taxaw ba noppi ci wéet gu mat ak njub. Noonu nag, ci suufu nguur gu mat gu Seytaane, États-Unis dina gaññ àddina bi, ba nangu benn sistemu Kërceen ak Réew mi mel ni mi ñu samp saa si nekk ci États-Unis. Nguru àddina si mooy Nations Unies, te Kërceen gu Room mooy Kërceen gi di yilifoo diggante boobu.
“The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses.” Testimonies, volume 7, 182.
“Àddina fees na ak ngelaw, xare ak juuyoo. Waaye ci suufu benn bopp—dooley paap bi—nit ñi dinañu booloo ngir weddi Yàlla ci kàttanam seedeem yi.” Testimonies, volume 7, 182.
The system of Church and State that is represented as the image of the beast in prophecy is also a threefold union of the dragon, the beast and the false prophet. The ten kings of Revelation seventeen, that are the seventh head, represent the dragon power.
Sistemu Kërce ak Reew mi ñu wone ci yëgleb bi ni mooy nataalu rab wi, moom itam mooy benn booloo bu ñetti wàll: nagoog bi, rab wi ak yonent bu dëggul bi. Fukk buur yi ci Pexe 17, yi di bopp bu juróom-ñaar ba, dañuy tegtal kàttanu nagoog bi.
“Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.
“Buur yi ak njiit yi ak gouverneur yi teg nañu ci seen bopp màndarga antikiris bi, te ñu ngi leen feeñal ni ajdahaka ji dem ngir xeex ak gaayi Yàlla yi—ak ñi di sàmm ndigali Yàlla yi te am ngëmug Yeesu.” Testimonies to Ministers, 38.
The “ten kings” represent the United Nations, whose religion is spiritualism, and the religion of the false prophet is apostate Protestantism, and the beast’s religion is Catholicism, which is simply spiritualism covered with a profession of Christianity.
“Fukki buur yi” dañuy tektale Mbootaay Xeet yi benn-benn, te seen diine mooy spiritisma; te diinu yonent buy fen mooy Protestantisma gu réer; te diinu rab wa mooy Katolisisma, te loolu du dara lu dul spiritisma guñu muur ak woo gi diiney Kiristaan.
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
“Ci ndigal gu wàccey gi di doxal taxawal nguurug Pàppa gi, te muy tooñ yoonu Yàlla, sunu réew dina wacci boppam bu baax ci njub. Bu Protestantismaa yi yiir loxoom ci kaw xott ba ngir jàpp loxol kàttanu Room, bu mu yàgg ci kaw xuru ga ngir lëkkandoo ak Espiritismaa, bu, ci ngëneelu boole boobu ñetti wàll, sunu réew dindi lépp lu muy pexeeku ci Dastuuram ni nguur gu Protestant te réew mi nguurug askan wi, te mu jagleel ay pexe ngir lawal fen yi ak naxari Pàppa, kon dinañu xam ne waxtu jëfandikoo Satan bu yéeme bi agsi na, te muj gi jege na.” Testimonies, volume 5, 451.
At the Sunday law the threefold union of the dragon, the beast and the false prophet is accomplished. The United States then forces the world to accept the one-world government of the United Nations, for the world is thrown into a great crisis at the Sunday law, as Islam brings judgment upon the United States for the enforcement of worshipping the sun. Satan then appears to personate Christ and as the United States forces the world to accept the one world combination of church and state, it also forces the world to accept Sunday as the day of rest. The same testing process that has happened in the United States is then brought upon the entire world.
Ca jamono ngir Yàlla, boole bu ñetti bi di jiin bi, rab bi ak yonent bu dëggul bi mat na. Noonu États-Unis di noot àddina si mu nangu nguur gi benn-rekk bu Nations Unies, ndaxte àddina bi dañuy ko sànni ci benn jafe-jafe ju mag ci jamono ngir Yàlla, bi Islaam di indi àtte ci kaw États-Unis ngir mu dëgëral jaamu jant bi. Noonu Seytaane feeñu ngir soloo Kirist, te bi États-Unis di noot àddina si mu nangu boole benn-rekk bu kilifa ak réew, itam di noot àddina si mu nangu Dibéer ni mooy bésub noppal. Nattu boobu benn-mel bi xewoon ca États-Unis, noonu dañuy ko yóbbu ci kaw àddina bépp.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Xeeti réew yi dinañu topp royukaayu États-Unis. Bu dee sax mooy jiite, waaye benn jafe-jafe boobu dina dal ci sunu nit ñi ci bépp xàll wu àdduna si.” Testimonies, volume 6, 395.
The principle that national apostasy is followed by national ruin comes upon each country as they accept the day of the sun as the day of worship. The escalating crisis is the “one hour” that the ten kings rule with the pope, the “man of sin”. They agreed to give their seventh kingdom unto the papal authority, because they are led to believe that the moral authority of the papacy is necessary to unify the world against the escalating war against Islam. In 1798, the United Nations had not yet arrived into history.
Mbir mi ne, nde dëkk buy bàyyi dëgg ci kaw réewam, seen réew di topp ca alag, dina dikk ci bépp réew bu nangu bésu jant bi muy bésu jaamu. Jafe-jafe bi di gëna tar mooy “ben waxtu” ba fukki buur yi di nguuru ak baab bi, moom “nit ku bàkkaar bi”. Ñoom déggoo woon jox mbooloom ñetteelu nguuru ga ci sañ-sañu baabal gi, ndaxte dañu leen yóbbu ci gëm ne sañ-sañu yoonu yaramu baabal gi soxla na ngir bennoo àddina bi ci kanamu xare bu di gëna tar ak Islaam. Ci atum 1798, Mbootaayu Xeeti Àddina (United Nations) feeñagul woon sax ci nettali mboolem xew-xew yu nit ñi.
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 ñaar-fukk yi nga gis, ñoo di fukki buur yu jotagul benn nguur ba tey; waaye dinañu jot boroom-kàttan ni ay buur diir bu gàtt ak rab wa. Ñooñu am benn xel, te dinañu jox rab wa seen kàttan ak seen doole. Dinañu xare ak Mbegte mi, te Mbegte mi dina leen not; ndaxte mooy Boroomi boroom yi, ak Buuru buur yi; te ñi ànd ak moom, ñoo di ñi ñu woo, ñi ñu tànn, ak ñi takku. Peeñu 17:12–14.
As has always been the case with the pope, kings will supply the power for the papacy to carry out the persecution against God’s people, and it is the ten kings that make war with the Lamb, but they are doing so at the bidding of the “man of sin.” The “man of sin” is also the “man” that the seven churches take hold of in Isaiah chapter four.
Ni ba noppee ak baaxee ak baadoolu, buur yi dinañu jox papauté bi kàttan ngir mu mën a yëngal fitna ak bundxata ci askanu Yàlla, te fukki buur ya lañuy xeex ak Xar-mi, waaye dañuy def loolu ci ndigalug “nit ku bàkkaar bi.” “Nit ku bàkkaar bi” mooy itam “nit ki” juróom-ñaaru mbooloom yi di dogal ci Isaaya, sarax 4.
And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. Isaiah 4:1, 2.
Te ci bés pénc ñaari jigéen dinañu jàpp benn góor, di wax ne: Nun dinañu lekk sunu mburu, te sol sunu yére bopp; waaye rekk nañu nu woowe sa tur, ngir dindi sunu torox. Te ci bés boobu sax caraxu Boroom bi dina rafet te màgg, te meññentu suuf si dina tedd te taaru ngir ñi rëcc ci Israyil. Esayi 4:1, 2.
The “seven women” represent that the papacy (the man of sin), has control over all the churches of the earth, just as he has control over all the nations. The “reproach” that the churches wish to avoid, is the “reproach” of rejecting the demand to worship on Sunday. Faithful Sabbath-keepers will be persecuted for their faithfulness, and Islam will also refuse to observe the day of the sun. The agreement that is arranged by the United States between the papacy and the United Nations is that the moral authority of the man of sin is what is needed to lead the world into accepting the warfare against Islam in order to establish peace upon the earth.
“Juróom-ñaari jigéen ñi” dañuy tegtal ne papo bi (nit ku bàkkaar bi) moom moo yor sañ-sañ ci mboolem kërk yi ci kaw suuf, ni mu yor sañ-sañ ci mboolem xeet yi itam. “Gàcce” ga kërk yi bëgg a moytu, mooy “gàcce” gu jóge ci bañ laaj bi ñuy jébbal ngir jaamu dibeer. Ñi sàmm Bésub Noflaay ba ak ngëm gu takku, dees na leen fitnaal ndax seen takku googu, te Islaam itam dina bañ a sàmm bésu jant bi. Njàngat gi États-Unis di tëral diggante papo bi ak Mbootaayu Xeet yi, mooy ne sañ-sañu yoonu jikko yu nit ku bàkkaar bi mooy li war ngir jiite àddina si ci nangu xare bi ak Islaam ngir samp jàmm ci kaw suuf.
But of the times and the seasons, brethren, ye have no need that I write unto you. For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape. But ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness. 1 Thessalonians 5:1–5.
Waaye mbokk yi, ci mbirum jamono yi ak waxtu yi, soxlawul ma bind leen ko. Ndaxte yéen ci seen bopp xam ngeen bu mat ne bésu Boroom bi dina ñëw ni sàcc bu ci guddi. Bu ñuy wax ne: “Jàmm ak wér-gu-yaram,” booba yàqute gu gaaw dina dikk ci seen kaw, ni metitu jur ci jigéen ju ëmb; te duñu mucc. Waaye yéen, mbokk yi, nekkuleen ci lëndëm, ba bés boobu jàpp leen ni sàcc. Yéen ñépp doomi leer ngeen, te doomi bëccëg; nun bokkunu ci guddi, te bokkunu ci lëndëm. 1 Thessalonians 5:1–5.
The “peace and safety” message of Bible prophecy, which is always represented as a false message, is only logical in a period of time when there is no peace and safety. There is no reason to present a “peace and safety” message, when peace and safety exists. Islam removes all peace and safety. The “sudden destruction” associated with the false message is a destruction that escalates, for it is as “a woman” in “travail.” The first birth pang of the third Woe was September 11, 2001.
Bataaxal “jàmm ak kaaraange” bu kàddug Yàlla yëgle ci téereb Yonent yi, te ñu daan ko wone saa su nekk ni bataaxal bu dul dëgg, am na rekk solo ci jamono ju ñàkk jàmm ak kaaraange. Amul benn njariñ ci joxe bataaxal “jàmm ak kaaraange” bu jàmm ak kaaraange nekk. Lislaam di dindi jàmm ak kaaraange yépp. “Alag gu gaaw” gi ñu boole ak bataaxal bu dul dëgg, alag la buy gën a metti ndaxte mel na “jigéen” ju nekk ci “metitub jur.” Njëkkalekaayu metitub jur wa ñetteelu Ay na woon 11 Sàttàmbar 2001.
In the prophetic lines of Elijah and John the Baptist the deception of the papal power is illustrated. When Ahab travelled back to Samaria to inform Jezebel that Elijah’s God was the true God, for he had brought down fire out of heaven, Ahab then realized that Jezebel had deceived him concerning her hatred for Elijah. The same hatred and deception was illustrated when Herod promised half of his kingdom at his birthday party to Salome. Salome was Herodias’s daughter, thus Herod was the dragon, Herodias was the papacy and Salome was the false prophet.
Ci yiw yonent ak Yàlla yu Ilaas ak Yaxya mi sóob, nax jumtukaay baamu papa bi ñu waxe ci moom dañu ko mel ni lu ñu wone. Ba Axab delloo Samari ngir xamal Jezabel ne Yàllay Ilaas mooy Yàlla dëgg, ndaxte mu wàcce na safara jógé asamaan, ba loolu amee Axab xam na ne Jezabel na ko nax ci mbirum bañam bi mu amoon ci Ilaas. Benn bañaate ak benn naxte noonu lañu itam wone ba Erood jébbalee genn-wàllu nguuram ci bésub juddoomam ci Salome. Salome doom la woon Erodiyas, ba tax Erood mooy mbind mi, Erodiyas mooy papasi bi, te Salome mooy yonent bu dëggul bi.
In the story the deceiving power of Salome’s dance was used to lead Herod (the ten kings) to give half their kingdom over to a church (a woman). The woman (Salome) was under the direction of her mother (Catholicism), and Herod found out too late that the attitude of Herodias towards John was the same as Jezebel’s was towards Elijah. In both cases, the sabbath-keepers must die.
Ci nettali bi, kàttan gu naxar gu feebar gu danse Salome jëfandikoo nañu ko ngir yóbbu Herod (fukki buur yi) ba mu jox genn xaaj guy nekk ci wetam bu nguuram ci loxoy ab kërceen (jigéen). Jigéen ji (Salome) nekkoon na ci yoonu ndigal yu ndeyam (Katolisism), te Herod xam na loolu tooñ-tooñ bu yàggul ne xol ak taxawaayu Herodias ci kanam John moo mel ni xolu Jezebel ci kanam Elijah. Ci ñaari mbir yi yépp, ñi di sàmm bésub Noppalu bi war nañu dee.
Islam progressively but rapidly removes the peace and safety from planet earth, and in so doing brings mankind together against Islam. Islam’s rapidly escalating warfare represents the argument that is employed to establish the worldwide image of the beast in the last days. The deception that is brought upon the world (the ten kings), is brought by the United States (Salome), and it leads the world to believe they must unite against Islam, but they find out too late, that the arrangement was just a ruse to be used to persecute sabbath-keepers. The deception is part of the reason the ten kings hate the whore, even though when under duress they agreed to give their seventh kingdom unto her.
Islaam di dindi ndank-ndank waaye bu gaaw jàmm ak kaarange ci suuf si, te ci loolu mu dajale nit ñi ci kanam, ngir ñu bokk a doon ci Islaam. Xare yi Islaam di gën a yokk ci gaaw gaaw dañuy tegtal lay wi ñuy jëfandikoo ngir sos nataalu malaaka mi ci àddina si yépp ci fan yu mujj yi. Naxu bi ñu wàcc ci kaw àddina si (fukki buur yi), États-Unis (Salome) moo ko indi, te mu tax àddina si gëm ne war nañu booloo ngir jàppandoo ci kanam Islaam, waaye dañuy xam loolu lu weesu, ne tabaxaat boobu dafa nekkoon rekk pexe ngir jëfandikoo ko ci fitna sabbat-keeper yi. Naxu bi bokk na ci sabab yi tax fukki buur yi bañ jigéen ju ndaw ji, doonte sax bi ñu nekkee ci noonu, déggoon nañu jox ko seen juróom-ñaareel nguur.
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. Revelation 17:16, 17.
Te fukki ñaar yi nga gisoon ci kaw rab wi, yooyu dinañu bañ jigéen ju dëng, te dinañu ko def muy neen ba yàqu, te mu bareg nekk reyul, te dinañu lekk ay yàppam, te lakk ko ak safara. Ndaxte Yàlla dugal na ci seen xol ngir ñu matal ay coobareem, te bokk benn xel, te jox seen nguur rab wi, ba keroog ba kàddug Yàlla mat. Peeñu 17:16, 17.
The globalists of the United Nations are not simply the “kings” of the earth, but they are also represented as “merchants”, thus the globalists consist of political and economic powers. The reason the angel that brought the vision of Revelation seventeen and eighteen to John, was to show John the judgment of the great whore of Tyre. Both categories of the globalists mourn the death of the papacy.
Globaliste Njiitu Mbooloom Yi du ñu rekk “buur yi” ci suuf, waaye itam dañu leen tegtal ni “jaaykat yi”; noonu globaliste yi dañuy boole dooley politig ak dooley koom-koom. Li tax malaaka mi indi woon gis-gis bu Peeñu 17 ak 18 ci Yowaana, moo doon ngir won Yowaana àtte bu jigeen ju mag ji muy mbaaru Tir. Ñaari xeetu globaliste yooyu ñépp di nañu jooy ndax dee papasi bi.
Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. And the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more. Revelation 18:8–11.
Moo tax ay mbugalam yi dina dikk, dee, ak jooy, ak xiif; te dinañ ko lakk ba noppi ak safara, ndax Boroom bi Yàlla miy àtte moom ku doole la. Te buur yi ci kaw suuf, ñi ak moom def njaaloo te dund ci bànneex ak moom, dinañu jooy ndax moom te di ko woyofal, bu ñu gissee saxaaru sa lakk, ñuy taxaw fu sore ngir ragal mbugalam, di wax naan: “Aka ay, aka ay, yow dëkk bu mag baa, Babilon, dëkk bu kàttan baa! ndax ci benn waxtu rekk sa àtte agsi na.” Te jaaykat yi ci kaw suuf dinañu jooy te am naqar ndax moom; ndax kenn du jëndati seen yëngu-yëngu mbaa seen alal jaay. Peeñu 18:8–11.
The merchants and the kings both stand afar off and cry “alas, alas.” The word “alas” in the Greek is translated as “woe” in chapter eight of Revelation.
Jaaykat yi ak buur ñi ñoom ñépp taxaw fu sore, di yuux ne: « ay, ay ». Kàddu gi ñuy wax « ay » ci làkk gereg gi, tekki nañu ko ne « toroxte » ci bàyyi juróom-ñettelu téereb Peeñug Yàlla.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Te maa gis, dégg malaaka muy naaw ci biir asamaan, di wax ak baat bu réy ne: Musiba, musiba, musiba, ci kaw waa dëkk suuf, ndax baat yi des ci trompetu ñetti malaaka yi, yi nar a wolati! Révélation 8:13.
The three Woes represent the fifth, sixth and seventh Trumpets, and they are symbols of Islam. The kings, merchants and shipmasters all cry out “alas, alas” three times in chapter eighteen.
Ñatti Musiba yi dañoo tegtal li ëpp ci juróomeel, juróom-bennel ak juróom-ñaareel Buum yi, te ñoom dañoo doon mandarga yi Islam. Buur yi, jaaykatu alal yi ak boroom gaal yi ñépp di yuuxu naan: “alku, alku” ñetti yoon ci sareet fukk ak juróom-ñett.
And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. … The merchants of these things, which were made rich by her, shall stand afar off for the fear of her torment, weeping and wailing, And saying, Alas, alas, that great city, that was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls! For in one hour so great riches is come to nought. And every shipmaster, and all the company in ships, and sailors, and as many as trade by sea, stood afar off, And cried when they saw the smoke of her burning, saying, What city is like unto this great city! And they cast dust on their heads, and cried, weeping and wailing, saying, Alas, alas, that great city, wherein were made rich all that had ships in the sea by reason of her costliness! for in one hour is she made desolate. Revelation 18:9-10, 15–19.
Te buur yépp yi ci kaw suuf, yi defoon njaaloo ak moom te dund ak moom ci xéewal ak xurumam, dinañu jooy ndax moom te naqar ndax moom, bu ñu gisée saxaaru sa lakkam. Dinañu taxaw fu sore ndax ragal metitam, di wax ne: “Yóbbiku, yóbbiku, Babilon, dëkk bu mag boobu, dëkk bu kàttan boobu! Ndaxte ci benn waxtu rekk la sa àtte aksi.” … Jaaykat yu mbootaay yooyu, yi ci amee alal ba bare ndax moom, dinañu taxaw fu sore ndax ragal metitam, di jooy te di naqar, di wax ne: “Yóbbiku, yóbbiku, dëkk bu mag boobu, bi soloon linin bu baax, ak sànj, ak xonq set, te ñu rafetale ko ak wurus, ak doj yu wert, ak per! Ndaxte ci benn waxtu rekk alal ju bare jii yépp neen na dara.” Te bépp boroom gaal, ak ñépp ñi ci gaal yi nekk, ak gaalankat yi, ak ñépp ñi liggéey ci géej, taxaw nañu fu sore, te wax ak kàddu bu réy bi ñu gisee saxaaru sa lakkam, naan: “Ban dëkk moo mel ni dëkk bu mag bii!” Te ñu sànni pënd ci seen bopp, te ñu wax ak kàddu bu réy, di jooy te di naqar, naan: “Yóbbiku, yóbbiku, dëkk bu mag boobu, bi alalam yu yaatu taxoon ñépp ñi am gaal ci géej doon ku barele alal! Ndaxte ci benn waxtu rekk mu nekk peyku.” Peeñu 18:9-10, 15–19.
The “hour” that the judgment of the papacy is accomplished, is the “hour” of Revelation eleven, that is the “hour of the great earthquake,” and it represents the Sunday law time period that begins at the Sunday law in the United States and continues until Michael stands up and human probation closes. The globalists that hated the whore, but still agreed to give their kingdom unto her for one hour, not only repeat “woe, woe” (alas, alas), three times, but they ask the question, “What city is like unto this great city?” They also asked that question in the book of Ezekiel.
“Waxtu” bi àttekatu pabuwaas bi matu, mooy “waxtu” wi ci Peeñu fukki benni, maanaam “waxtu yëngëlu suuf gu mag gi,” te muy melal jamono yoonu Dibeer bi tambalee ca yoonu Dibeer bi ci États-Unis te di wéy ba keraaka Miikael taxaw, ngir dogalu xel nit ñi tëj. Globalist yi bañoon jigéen ju ndaw ji, waaye teewul dañoo nangu woon jox ko seen nguur benn waxtu rekk, duñu rekki delloo wax “musiba, musiba” (akaay, akaay) ñetti yoon, waaye itam dañuy laaj laaj bi: “Ban dëkk moo mel ni dëkk bu mag bii?” Laaj boobu itam lañu ko laajoon ci téereb Esekiel.
And shall cause their voice to be heard against thee, and shall cry bitterly, and shall cast up dust upon their heads, they shall wallow themselves in the ashes: And they shall make themselves utterly bald for thee, and gird them with sackcloth, and they shall weep for thee with bitterness of heart and bitter wailing. And in their wailing they shall take up a lamentation for thee, and lament over thee, saying, What city is like Tyrus, like the destroyed in the midst of the sea? When thy wares went forth out of the seas, thou filledst many people; thou didst enrich the kings of the earth with the multitude of thy riches and of thy merchandise. In the time when thou shalt be broken by the seas in the depths of the waters thy merchandise and all thy company in the midst of thee shall fall. All the inhabitants of the isles shall be astonished at thee, and their kings shall be sore afraid, they shall be troubled in their countenance. The merchants among the people shall hiss at thee; thou shalt be a terror, and never shalt be any more. Ezekiel 27:30–36.
Te dinañu yëkkati seen baat ci sa kaw, di jooy metit lool, di sànni suuf ci seen bopp, te dinañu daanu ci dóomi ndox. Dinañu watti seen kawar ngir yaw ba noppi, te tak saaku, te dinañu jooyal yaw ak naqar bu metti ci xol ak ay yuuxu yu metti. Te ci seen yuuxu dinañu yégle luumaay ngir yaw, di la jooyal ne: Kan dëkk a mel ni Tirus, ni bi ñu ko alagée ca biir géej gi? Bi sa jaaykat yi jógee ci géej yi, da nga feesaloon xeet yu bare; da nga oomaloon buur yu suuf si ak yalwaam sa alal yu bare ak sa njay. Ca waxtu wa nga di dammeeku ci géej yi, ca xóot-xóot i ndox yi, sa njay ak say nit ñépp ñi nekk ci sa biir dinañu daanu. Ñépp aji dëkk ci dunu yi dinañu tiit ci yaw, te seen buur ya dinañu ragal lool, seen kanam ya dinañu jàq. Jaaykat ya ci xeet yi dinañu la wëñ; dinga nekk luu tiitloo, te dootul nekk mukk. Esekiyel 27:30–36.
Ezekiel identifies the city as “Tyrus,” who is “destroyed in the midst of the sea?” Isaiah, speaking of the whore of Tyre (Tyrus), who is also the great whore of Revelation, who is the Catholic church, and also identifies her as the crowning city.
Esekiyel tudde dëkk bi ni “Tirus,” miy ka “alxuraan ci biir géej gi?” Isaya, bi muy wax ci jigéen ju ñaaw ju Tir (Tirus), miit moom itam mooy jigéen ju ñaaw ju mag ji ci Peeñu gi, te mooy kërceenug Katoliig, te itam mu tudde ko ni dëkk bi di teg buur.
Is this your joyous city, whose antiquity is of ancient days? her own feet shall carry her afar off to sojourn. Who hath taken this counsel against Tyre, the crowning city, whose merchants are princes, whose traffickers are the honourable of the earth? The Lord of hosts hath purposed it, to stain the pride of all glory, and to bring into contempt all the honourable of the earth. Isaiah 23:7–9.
Ndax dëkk bii la woon sa dëkk bu bëgg-bëgg, bi magam jëm ba ca fan yu yàgg ya? Ay tànkam ci boppam dinañu ko yóbbu fu sore ngir mu dëkk fa ni doxandéem. Kan moo jël xel bii di teg ak Tir, dëkk bu takk kaala, bi jaaykatam di buur yi, te ñi di wone jaayam di nit ñu mag ñi ci suuf si? Aji Sax ji boroom mbooloom yi moo ko dogal, ngir toroxal réy-réyu bépp ndam, te indi toroxte ci kaw bépp nit ku tedd ci suuf si. Esaïe 23:7–9.
The papacy is the “crowning city,” for it is she that claims to sit as a queen over the threefold union.
Paapauté bi mooy “dëkk bu njëkk bi,” ndaxte moom la ñuy wax ne toog na ni buur bu jigéen ci kaw booloo bu ñetti wàll bi.
How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Revelation 18:7.
Ni mu màggalee boppam te dundee ci neexal, nañu ko jox noonu metit ak naqari; ndaxte mu wax ci xolam ne: “Toog naa buur-u jigéen, te duma jigéen ju ñakk jëkkër, te duma gis benn naqari.” Revelation 18:7.
Ezekiel said the whore’s judgment is accomplished in the “midst of the sea,” in his lamentation for Tyrus.
Esekiyel wax na mbugalu jigéef nañu ci “biir géej gi,” ci ay jooyam ngir Tir.
The word of the Lord came again unto me, saying, Now, thou son of man, take up a lamentation for Tyrus. … The ships of Tarshish did sing of thee in thy market: and thou wast replenished, and made very glorious in the midst of the seas. Thy rowers have brought thee into great waters: the east wind hath broken thee in the midst of the seas. Ezekiel 27:1, 2, 25, 26.
Kàddug Boroom bi dellusi ci man, ne: Léegi, yow doomu nit ki, yékkatiil jooykat ngir Tiris. … Gaal yu Tarsis yi daan nañu la woy ci sa jaaykat; te yaa ngi fees, te ñu def la nga neex lool ci diggu géej yi. Saay gallkat yi yóbbu nañu la ca ndox mu mag ma; ngélaw penku bi dafa la damm ci diggu géej yi. Ezekiel 27:1, 2, 25, 26.
It is the “east wind” that brings judgment upon the whore of Tyre, the crowning city, and the “east wind” is a symbol of Islam. The warfare brought against Islam by the ten kings is what destroys the papacy of the last days. The realization of the ten kings that they have been deceived also produces fear in their hearts.
«Ngelawug penku» moo indi àtte ci kaw jigéenu-Tir, dëkk bi di teg buur; te «ngelawug penku» mooy misaalu Islaam. Xare bi fukki buur yi indi ci kaw Islaam mooy yàq buuréelug paap bi ci fan yu mujj yi. Te itam xam-xamu fukki buur yi ne ño leen nax, moom it moo jur ragal ci seen xol.
Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King. God is known in her palaces for a refuge. For, lo, the kings were assembled, they passed by together. They saw it, and so they marvelled; they were troubled, and hasted away. Fear took hold upon them there, and pain, as of a woman in travail. Thou breakest the ships of Tarshish with an east wind. As we have heard, so have we seen in the city of the Lord of hosts, in the city of our God: God will establish it forever. Selah. Psalms 48:2–8.
Tundu ci nekkin, mbégum suuf sépp, mooy tundu Siyon, ca weti bëj-gànnaar, dëkkub Buur bi mag. Yàlla xam na ko ci ay këram yu réy ngir nekk dalu rawatina. Ndaxte, xool-leen, buur ya dajaloo nañu, ñu jaaroon benn yoon. Ñu gis ko, ba muy yéemal leen; jàq nañu, daldi daw gaaw. Tiit jàpp na leen fa, ak metit gu mel ni jigéen ju nekk ci matu njur. Yow, yaa damm gaal yu Tarshish ak ngelawlu penku. Ni nu ko déggée, noonu it la nu ko gisee ci dëkku Aji Boroom Mbooloom yi, ci dëkku sunu Yàlla: Yàlla dina ko taxaw ba fàww. Sela. Sabóor 48:2–8.
The globalists looked upon the kingdom of God, as represented by the city of Jerusalem, but chose “that great city” Babylon as their head. When God judges that great city, they cry and lament as they recognize that they are lost, for the great city they chose is broken in the midst of the sea, by the warfare brought upon them by Islam (the east wind). And the warfare is a progressively escalating warfare, for it is as a woman in travail.
Dooni addina yi xooloon nguurug Yàlla, ni ko dëkkub Yerusalem di firndeel, waaye dañoo tànn “dëkk bu mag ba” Babilon mu nekk seen bopp. Bu Yàlla àttee dëkk bu mag boobu, dañuy jooy tey naanu ndaxte xam nañu ne réer nañu, ndaxte dëkk bu mag ba ñu tànn dafa yàqu ci biir géej gi, jaar ci xare bi Islaam (ngelaw lu penku) indi ci seen kaw. Te xare boobu xare la buy yokku ndànk-ndànk ba gëna metti, ndaxte mel na ni jigéen ju nekk ci mat.
The kingdom of God that they have persecuted for the papacy is represented in Daniel chapter two, where we are informed that in “the days of these [globalist] kings,” God will set up His eternal kingdom.
Nguuru Yàlla bi ñu fitnaal ngir baamu papaas bi, mel na ci liñu feeñal ci Daniel saar ñaareel ba, fa nu xam ne ci “fan yi buuri [globalist] yooyu,” Yàlla dina taxawal nguuram gu dul jeex.
And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Daniel 2:44.
Te ci fan yii buuri, Yàlla asamaan dina taxawal nguur gu du yàqu mukk; te nguur googu deesuko bàyyi ñeneen xeet, waaye dina dammbi te jeexal nguur yii yépp, te moom dina sax ba fàww. Daniel 2:44.
The Millerites believed that they were living in the “days of these kings,” but the ten kings of Revelation seventeen had not yet come into history, indeed, they are just coming into view now. The Millerites were correct, but their vision was limited. The kingdom of God that is set up in the days of the kings of Revelation seventeen and eighteen, is the time period of the latter rain.
Milérite yi gëm nañu ne dañoo dund ci “fan yi bu buur yooyu,” waaye fukki buur yi nekk ci Peeñu mi ñaar-fukk ak juróom-ñett fekkuñu woon ngir dugg ci taarix ba taxaw, te sax, léegi rekk lañuy feeñ a gis. Milérite yi amoon nañu njub, waaye seeni gis-gis dafa yemoon. Nguuru Yàlla gi sampu ci fan yi bu buur yi nekk ci Peeñu mi ñaar-fukk ak juróom-ñett ak ñaar-fukk ak juróom-ñent, mooy jamono ji ñuy wax taw bi mujj.
“I saw that all things are intensely looking and stretching their thoughts on the impending crisis before them. The sins of Israel must go to judgment beforehand. Every sin must be confessed at the sanctuary, then the work will move. It must be done now. The remnant in the time of trouble will cry, My God, My God, why hast Thou forsaken me?
“Gis naa ne mboolem yépp di xool bu tar te di jëfandikoo seen xel ci jafe-jafe ju mag jiy ñëw ci seen kanam. Bàkkaar yi Israyil daan teg, war nañu a dem ba noppi ci àtte ba. Bàkkaar bu nekk war nañu ko confessal ci kër yoon wu sell wi, te noonu liggéey bi dina dox. Fekk nañu ko def léegi. Ñi des ca jamono jafe-jafe ba dinañu yuuxu ne: Sama Yàlla, sama Yàlla, lu tax nga bàyyi ma?”
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“Taw no ci mujj mi dina wàcci ci ñi sell—kon ñépp dinañu ko jot ni ko nekkoon bu jëkk.”
“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.
«Bi ñenti malaaka yi bàyyée, Kirist dina samp nguuram. Kenn du jot taw bi mujj gi lu dul ñi di def lépp lu ñu man. Kirist dina nu dimbali. Ñépp man naa nekk ay ndaanalkat ci yiwu Yàlla, jaarale ko ci deretu Yeesu. Asamaan gépp am na yëg-yëgu bu mag ci liggéey bi. Malaaka yi itam am nañu ci yëg-yëgu.» Spalding and Magan, 3.
In the time of the latter rain, when the angels release the four winds, which in the “days of these kings,” Christ sets up His kingdom. The latter rain is progressive, and began to sprinkle on September 11, 2001, when the third Woe arrived into history, but the angering of the nations was immediately restrained. It continues to escalate in intensity, until the Sunday law in the United States, when it brings about national ruin. That escalating judgment then continues as every other nation follows the example of the United States, and therefore suffers the same judgments. It escalates until the close of probation. It progresses as a woman in travail.
Ci jamonoy taw bu mujj gi, ba malaaka yi bàyyi ñaari ngelaw yi, mooy ci “fan yi bu buur yooyu,” Kirist di taxawal Nguuramam. Taw bu mujj gi dafay yokkiku ndànk-ndànk, te tàmbalee woon na di tuur ndox bu néew ca 11 Suletàmbar 2001, ba baña ñetteel bi duggee ci taarix, waaye merum xeet yi dañu ko gaaw a téye. Mu ngi wéy di yokku ci doole, ba ci yoonu Dibeer bi ca États-Unis, ba mu jur yàqub réew mi. Noonu àtte boobu di yokkiku moo tax yeneen xeet yépp topp misaalu États-Unis, te moo tax ñoom itam di daj ak àtte yi benn mel. Mu ngi yokkiku ba kera yu ñaareelu yoon agsi. Dafay dem kanam ni jigéen ju nekk ci metitub jur.
We will continue the consideration of the eighth being of the seven in the next article.
Dinanu yokk ci sun xalaat ci juróom-ñaareelu nekk gu bokk ci juróom-ñaar ña, ci bind bi ci topp.
“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’
“Bu yàgg ba ñi nangoo ne dañuy dëgg bi topp, di liggéeyal Seytaane, ker gu bonam day dogg seeni gis-gis ci Yàlla ak asamaan. Dañuy mel ni ñi sànni seen mbëggeel bu njëkk. Duñu man a xool mbir yu dul jeex. Li Yàlla waajalal nu, nettali na ko ci Sekarya, saar yi 3 ak 4, ak 4:12–14: ‘Noonu ma tontuati, ne ko: Lan ñooñu ñaari caraxu oliif yi, yi di jaar ci diggante ñaari tuub yu wurus yi, di tuur seen bopp diwlin wu wurus wi? Mu tontu ma ne: Xamoo li ñuy doon? Ma ne: Déedéet, sama Boroom. Noonu mu ne ma: Ñooñu ñooy ñaari ñi ñu solal, ñi taxaw ci wetu Boroom bi moom suuf sépp.’”
“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Boroom bi moo fees ak yëf yu bare. Moom amul benn ñàkk ci jumtukaay yi. Ndax sunu ñàkk ngëm, sunu bëgg àddina, sunu wax yu yomb, sunu gëmadiñ, te loolu feeñ ci sunu waxin, la tax ker gu lëndëm dajale ci sunu wër. Almasi bi feeñul ci wax walla ci jikko ni Ki yépp a rafet, te di Kaweel ci fukk junni. Bu bakan bi santoo di yékkati boppam jëm ci neen, Xelum Boroom bi manul lu bare ci moom. Sunu gis-gis gu gàtt gi dafay gis ker gi rekk, waaye manul a gis ndam li nekk ca gannaaw. Malaaka yi ñoo yor ñeenti ngelaw yi, yi ñu teg ci misaal ni fas mu mer muy wut a rëccu, ngir daw jéggi ci kow suuf si bépp, yóbbu alkande ak dee ci yoonam.”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“Ndax dunu nelaw ci biir saa si ngay jaare ci wetu àddina bu sax? Ndax dunu nekk ñu tàngadi, ñu sedd, te mel ni ñu dee? Éy, na nu am ci sunuy mbooloy gëm Xelum Yàlla ak Nefam, ñu yëf ko ci ay nitam, ngir ñu taxaw ci seen tànk te dund. War na nu gis ne yoon wi xat na, te bunt bi sux na. Waaye bu nu jaarée ci bunt bu sux boobu, yaatuwaayam amul kemtalaay.” Manuscript Releases, volume 20, 217.