Ezekiel chapter eight is one of the easiest prophetic chapters in the Scriptures. The chapter has a distinct starting point.
Saaru Ezekiel benn juróom-ñett mooy benn ci ay sàccu yoonent yi gëna yomb ci Mbind mi. Saar bi am na tambali bu wér te xóot.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Ezekiel 8:1.
Te mu amoon na ci juróom-benn, ci weer wa juróom-benn, ci bésub juróom-benn bu weer wa, bi ma toogee sama kër, te magi Yuda yaa ngi toog ci sama kanam, loolu la loxob Boroom bi Yàlla daldi wàcc fii ci man. Ezekiel 8:1.
The vision has a distinct ending in chapter eleven.
Pees bi am na mujg gu rõŋ ci saraxum fukk ak benn.
Afterwards the spirit took me up, and brought me in a vision by the Spirit of God into Chaldea, to them of the captivity. So the vision that I had seen went up from me. Then I spake unto them of the captivity all the things that the Lord had showed me. Ezekiel 11:24, 25.
Gannaaw Xel ma yékkati, te jël ma ci peeñu gi, ci Xelu Yàlla, ba Kàldeya, ca ñiñu tëjji ga. Noonu peeñu ma gis woon dem na ma. Ba noppi ma wax ñiñu tëjji ga lépp li Boroom bi won ma. Ezekiel 11:24, 25.
The vision of chapter eight begins on the fifth day, of the sixth month of the sixth year, just a day before the date aligns with “666,” and sure enough the vision is about the Sunday law, which is the mark of the beast, whose number is the number of the “man of sin,” and also the number of the eighth kingdom that is of the seven. Those that get the victory over the number “666,” receive the seal of God, and in chapter nine, the seal of God is being placed upon God’s faithful people of the last days.
Peeñu saraxu saar wi ci xaaj bu juróom-ñett tàmbali na ca juróomeelu bés ba, ci waxtu bu juróomeelu weer ba ci atum juróomeelu at ba, benn bés rekk la ko weesu ngir bés bi méngoo ak “666,” te ci dëgg, peeñu saraxu wi ci yoonu Dibéer la wax, moom mi di màndarga mala ga, te limam mooy limu “nit ku bàkkaar,” te itam limu nguur gu juróom-ñettaat ba, gi bokk ci juróom-ñaari nguur yi. Ñi jot ndam ci kaw limu “666,” dañuy jot màndargu Yàlla; te ci xaaj bu juróom-ñeent ba, màndargu Yàlla mi ngi ñu koy teg ci kaw askanu Yàlla yu takku te jub ci jamono yu mujj yi.
And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God. And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:1–3.
Te gisoonaat beneen firnde ci asamaan, bu màgg te yéeme: juróom-ñaari malaaka, yor juróom-ñaari musiba yu mujj ya; ndaxte ci ñoom la merum Yàlla mat. Te gis naa lu mel ni géeju weer buy lëq ak safara; te ñi daan jaanoo ak rab wa, ak nataalam, ak màndargaam, ak limub turam, taxaw ci géeju weer ga, yor xalam yi Yàlla. Te ñuy woy woyu Musaa, jaamub Yàlla, ak woyu Xarbi ba, naan: Say jëf màgg nañu te yéeme, Boroom bi Yàlla Aji-Màgg Ji; yoon yi nga jaar jub nañu te dëgg, Yaw Buurub gaayi sell yi. Peeñu 15:1–3.
Just before the close of probation (for the seven angels with the seven last plagues are going to pour out God’s wrath in the next chapter of Revelation), God’s last day people are identified. They have obtained the victory over four things. The word translated as victory means to conquer. The faithful have conquered the beast, the image of the beast, the mark of the beast and the number of his name. The victory includes the fact that they understand what the four symbols represent. It is only a very small percentage of people that know what those four prophetic symbols actually represent.
Tuuti ba noppii waxtu yoon wi di jeexee (ndaxte juróom-ñaari malaaka yi ak juróom-ñaari masiir yu mujj yi dinañu tuur merum Yàlla ci wetu téereb Peeñ gi ci saar bi di ñëw), nit ñi Yàlla yu fan yu mujj yi dañuy seedeeku. Dañoo jot ndam ci ñeenti mbir. Kàddu gi ñu tekki ni ndam dafay tekki not. Ñi takku ci ngëm daan nañu rab wi, nataalu rab wi, màndargay rab wi ak limu turam. Ndam li boole na it ne dañu xam li ñeenti màndarga yu waxkat yi teewlu. Ñu néew lool rekk ci nit ñi xam li ñeenti màndarga yu waxkat yi di teewlu dëgg-dëgg.
The world used to know the papacy was the whore of Babylon in chapter seventeen, but as God’s Word identified, the understanding of the whore of Tyre who commits fornication with the kings of the earth is forgotten during the history of the United States. To get victory over the beast means to rightly divide the word of truth in ascertaining that the beast of Bible prophecy is the papacy. In the very next chapter, the dragon, the beast and the false prophet lead the world to Armageddon, and God’s faithful of the last days must know who those three powers are.
Àddina xamoon na ne baabóor gu papas bi mooy jigéen ju ñaaw ju Babilon ci saar ñatt-fukk ak juróom-ñaareel ba, waaye ni Kàddu Yàlla mi ko raññee, xam-xamu jigéen ju ñaaw ju Tir, miy def njaloo ak buur yi ci suuf si, fàttees na ci biir jaar-jaaru taariixu Etazini. Ngir am ndam ci kaw rab wa, dafa war a baña jàllale Kàddu dëgg gi ci anam yu jub, te moo tax nit war a firndeel ne rab wa ci waxu yonent yi ci Biibël bi mooy baabóor gu papas. Ci saar bi ko topp, njaay mi, rab wa ak yonent wu dënt ba di jiite àddina si jëm Armagedon, te ñi Yàlla takku ci mujjug fan yi war nañu xam kan ñooñu ñetti doole.
And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings of the east might be prepared. And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. And he gathered them together into a place called in the Hebrew tongue Armageddon. Revelation 16:12–16.
Noonu juróom benni malaaka ji tuur ay njaaxum ci kaw dex gu mag gi, Ëfrat; ndoxam nag wowu, ngir yoonu buur yi jóge penku fekk waajal. Te gis naa ñetti xel yu laabagul mel ni ñaari ndox génn ci gémmiñu njaaxum lu mag lu, ak ci gémmiñu rab wa, ak ci gémmiñu yonent bu dëggul ba. Ndaxte ñoom ay xel-u seytaane lañu, di def kéemaan, te dañuy dem ca buur yi nekk ci suufu àddina ak ci àddina bépp, ngir dajale leen ci xareb bés bu mag boobu Yàlla Boroom Kàttan gépp. Seetal, maa ngi ñëw ni sacc. Ku barkeel mooy ki di wottu te di sàmm yéreem, ngir mu bañ a dox rafetul, te ñu gis gàcceem. Noonu mu dajale leen ci bérab bu tudd ci làkk wi nekk Ebraayik Armageddon. Peeñu 16:12–16.
The victory over the beast is the victory of understanding correctly who the beast is. The passage just cited pronounces a blessing upon those that watch and keep their garments, yet by the sixth plague, probation has fully closed for all men. When Michael stands up, human probation closes and then the seven last plagues are poured out. There is no way to change garments after the close of probation, yet there is a warning associated with the sixth plague. That warning has to do with having the correct understanding of the beast before probation closes, and if you do not have that understanding, you will lose the garment of Christ’s righteousness before the close of probation.
Ndàm ci malaaka mi mooy ndam ci xam bu jub kan mooy malaaka mi. Wàll wiñu wax ba noppi, dafa yégle barkeel ci ñi di xool te sàmm seen yére, waaye ba ci ñetteelu mbugal bi, waxtu jébbale nit ñépp dafa tëj ba noppi. Bu Mikayel jógée, waxtu jébbale nit ñi dafa tëj, te gannaaw loolu ñetti mbugal yu mujj ya di ñu leen tuur. Amul benn yoon ngir soppi yére gannaaw bu waxtu jébbale bi tëjee, waaye am na artu bu ànd ak ñetteelu mbugal bi. Artu boobu jëm na ci am xam-xam bu jub ci malaaka mi balaa waxtu jébbale bi tëj; te su fekkee ne amoo xam-xam boobu, dinga ñàkk yére yu njubtey Kirist balaa waxtu jébbale bi tëj.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.
“Ñi ñoo xelum ci seen xam-xamu kàddu gi, ñi xamul li antikiris di tekki, faw dinañu taxawu ci wetu antikiris. Léegi amul waxtu ngir nun jaxasoo ak àddina si. Danyeel taxaw na ci céram ak ci barabam. War nañu a xam waxi yonent yi yu Danyeel ak Yowaana. Ñoom dañuy firi seen boppante. Dañuy jox àddina si dëgg yu kenn ku nekk war a xam. Yonent yii war nañu nekk seede ci àddina si. Jaarale ko ci seen matalug ci fan yii mujj yi, dinañu leeral seen bopp.” Kress Collection, 105.
If a person does not understand that the antichrist is the papacy, they will end up on the side of the papacy, or as John wrote, they will walk naked and manifest their shame. To get the victory over the beast is to understand that the beast is the papal power, and all that is revealed of the papal power. Those who get the victory and understand that the papacy is the man of sin, will need to understand that the image of the papacy represents the principle of the combination of church and state, with the church in control of the relationship.
Su nit ku xam ne antikrist bi mooy papasi bi, dina mujje bokk ci wetu papasi bi, walla ni Yowaana bindee ko, dinañu dox nekk naken te wone seen rus. Am ndam ci kaw rabu gi mooy xam ne rabu gi mooy dooleb papasi bi, ak lépp lu ñu feeñal ci dooleb papasi bi. Ñi jot ndam te xam ne papasi bi mooy góorug bàkkaar bi, war nañu xam itam ne nataalub papasi bi dafay tegtal dogalu booloo mbooloom diine ak nguur, te mbooloom diine moo yor ngëneel gi ci diggante boobu.
In the book of Daniel, the structure of the beast, which is the combination of church and state, is represented as the transgression of desolation. Transgression is sin, and the sin that forms the papal beast is when kings surrender their power unto the papal authority. In doing this they commit spiritual fornication, which is Daniel’s transgression of desolation, and John’s image to the beast.
Ci téerey Daniyeel, waxtu bindu rab bi, mooy boole kërceen ak nguur, dañu ko melal ni moy transgression of desolation. Transgression mooy bàkkaar, te bàkkaar bi sos rabu paap ba mooy bu buur yi jébbal seen kàttan ci nguurug paap ba. Ci def loolu, dañuy def njaaloo bu xel mu sell, te loolu mooy transgression of desolation bi Daniyeel wax, ak nataalu rab bi Yuwaana wax.
To get victory over the papal image is to understand through God’s Word that the United States first forms this relationship, and ratifies it at the soon-coming Sunday law, and then forces the entire world to accept the same relationship.
Ngir am jàmm ci kaw melokaanu pap bi mooy xam jaarale ko ci Kàddu Yàlla ne Etazini njëkk a sos boobu jokkoo, te mu dëggal ko ci yoonu dibeer bu léegi di ñëw, te gannaaw loolu mu daan ñàkk mbir mu nekk ba mu gaawal àddina bépp ngir nangu benn doxalin boobu.
The church and state relationship that will be forced upon the earth by the United States consists of the one-world government (the United Nations), coming into an alliance with the papacy as the controlling power in the arrangements. Getting the victory over the image of the beast, is to understand by God’s prophetic Word that the image of the beast represents these very things.
Jokkoo mbooloom gëm-gëm ak réew mi, ji États-Unis di na sonnal kaw suuf si, mooy governemaŋ bu benn àddina bi (Nations Unies), di dugg ci benn booloo ak papasik bi, te moom di kàttan gu jiite ci jëfandikook yi. Jot ndam ci kaw nataalu rab wa, mooy xam ci Kàddu yonent Yàlla ne nataalu rab wa dafa tegtal mbir yooyu sax.
Getting the victory over the beast and the image of the beast includes getting the understanding of the beast’s (the papacy’s) mark of authority.
Am ci ndam ci kaw rab wi ak nataalu rab wi mooy itam jot xam-xam ci màndarga nguurug rab wi (nguurug paap yaram wi).
The mark of the beast is the forced observance of Sunday as God’s Sabbath. To get victory over the mark requires understanding that Sunday worship is the worship of the sun, and that it is nothing less than pagan Baal worship. The victory includes the truth that no one receives the mark of the beast until it is forced upon men.
Màndargu rab wi mooy sàmmu dibeer ci doole ni muy Sabat Yàlla. Ngir am ndam ci kaw màndargu mi, war nañu xam ne jaamu dibeer mooy jaamu jant, te du lu gënul jaamu Baal bu xeetu ñaawteef. Ndam li itam dafa ëmb dëgg bi ne kenn du jot màndargu rab wi ba kera neñu ko ci nit ñi ci doole.
“But Christians of past generations observed the Sunday, supposing that in so doing they were keeping the Bible Sabbath; and there are now true Christians in every church, not excepting the Roman Catholic communion, who honestly believe that Sunday is the Sabbath of divine appointment. God accepts their sincerity of purpose and their integrity before Him. But when Sunday observance shall be enforced by law, and the world shall be enlightened concerning the obligation of the true Sabbath, then whoever shall transgress the command of God, to obey a precept which has no higher authority than that of Rome, will thereby honor popery above God. He is paying homage to Rome and to the power which enforces the institution ordained by Rome. He is worshiping the beast and his image. As men then reject the institution which God has declared to be the sign of His authority, and honor in its stead that which Rome has chosen as the token of her supremacy, they will thereby accept the sign of allegiance to Rome—‘the mark of the beast.’ And it is not until the issue is thus plainly set before the people, and they are brought to choose between the commandments of God and the commandments of men, that those who continue in transgression will receive ‘the mark of the beast.’” The Great Controversy, 449.
“Waaye kiristaani jamon yu weesu yi daan nañu sàmm dibeer, di foog ne ci loolu lañuy sàmm Sabaa bu Biibël bi; te léegi itam am na ay kiristaani yu dëgg ci bépp màggal, te ndaxul sax bokku Katolig Room gi, yu gëm ak xol bu set ne dibeer mooy Sabaa bi Yàlla teg. Yàlla nangu na seen njub ak seen jub ci kanamam. Waaye buñu teggee sàmm dibeer ci dooleb yoon, te àddina bi leeral ko ci warug Sabaa bu dëgg bi, kon képp ku moy ndigalu Yàlla ngir topp ndigal bu amul keneen boroom sañ-sañ lu gën a kawe lu dul Room, dina ci teral boppam ne poperi moo ko gën Yàlla. Mu ngi jox Room màggal ak kàttan gi di dooleel dogal bi Room santewoon. Mu ngi jaamu rab wi ak nataalam. Kon nag, bu nit ñi bañee dogal bi Yàlla wax ne mooy màndarga sañ-sañam, te ñu màggal ci wàllu loolu li Room tànn ngir doon tektalu nguuram, dinañu ci nangu màndargay déggaloo Room—‘màndargay rab wi.’ Te du ba la poroblem bi taxaw noonu ci kanamu nit ñi bu leer, te ñu ñëw ba tann diggante ndigali Yàlla ak ndigali nit, la ñiy sax ci moytuwul yoon di jot ‘màndargay rab wi.’” The Great Controversy, 449.
Those who obtain the victory over the beast, the image of the beast and the mark of the beast must also obtain the victory over the number of his name. In the period of history when the whore of Tyre was not forgotten, the Protestant world knew the papacy was the antichrist. They knew that Paul had identified the papacy as “that wicked,” “the man of sin,” “the mystery of iniquity” and “the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God.” But now the great whore of Tyre has been forgotten.
Ñi am nit ku daan ndeyjoor ci genn ndam ci kaw rab wi, ci nataalam rab wi, ak ci màndargam rab wi, war nañu itam am ndam ci limu turam. Ci jamono jëfandikoo yu jaar yi, ba jigéenu njaay ba bu Tir duñu ko fàtte woon, àdduna Protestã bi xamoon na ne papaas bi mooy antikrist bi. Xamoon nañu ne Pool moo tudde papaas bi ni “ka bon ka,” “nit ku bàkkaar,” “kumpayug lu bon” ak “doomu alkande”; “Moom mi di weddi te yékkati boppam ci kaw lépp lu ñuy wax Yàlla walla lu ñuy jaamu; ba tax muy toog ni Yàlla ci kër Yàlla gi, di won boppam ne mooy Yàlla.” Waaye léegi, jigéenu njaay bu mag ba bu Tir fàttees na ko.
In ages past there were various isopsephy, or gematria, applications that demonstrated that the number “666” symbolically represented the papacy. A classic example of this is that on the pope’s miter the words Vicarius Filii Dei are written. Vicarius Filii Dei, which means the “Vicegerent of the Son of God”, and therefore addresses his claim of being seated in God’s temple, claiming to be God. The Latin letters of Vicarius Filii Dei equate to the number six hundred and sixty-six.
Ca jamono yu weesu ay nnu jumtukaay yu barey ci isopsephy walla gematria yu wone ne limu “666” dafa mel ni muy tektale Papaat bi. Benn misaal bu mag ci loolu mooy ne ci mitaaru paap bi bindees na baat yii: Vicarius Filii Dei. Vicarius Filii Dei, maanaam “Ki wuutu Doomu Yàlla”, te kon muy wax ci mbirum sañ-sañam bu mu claims ne mu toog ci kër Yàlla, di bëgg a ne moom la Yàlla. Araf yu Laatɛŋ yi nekk ci Vicarius Filii Dei da ñuy tollook limu juróom-benn téeméeri ak juróom-benn fukk ak juróom-benn.
The beast, which is the papal power, is identified by his number and his number is “666,” but the man of sin received a deadly wound in 1798, and has been forgotten. In the last days the deadly wound is to be healed, and the healing of the deadly wound identifies that the United States first forms an image to the beast in its own nation, and then forces the world to do the same.
Rab wi, mooy doole bu paapal bi, dañu ko xamale ci ay limam te limam mooy “666,” waaye nit ku bàkkaar gi jot na ci ab gaañu gu rey ci atum 1798, te ñu fàtte ko. Ci mujjug fan yi, war nañu faj gaañu gu rey gi, te fajug gaañu gu rey gi moo xamle ne États-Unis njëkk a sos na nataalu rab wi ci réewam boppam, te gannaaw loolu mu gaññ àddina si ngir mu def noonu itam.
The world image of the beast is both twofold and threefold. It is prophetically twofold for it is made up of a combination of church and state, but it is threefold in that it is made up of the dragon, the beast and the false prophet. When the threefold union of the very powers that will lead the world to Armageddon is established, they will be the beast that is the eighth kingdom that is of the seven, and it will also be the threefold union of the sixth kingdom. The number of the beast’s name in the last days is again “666,” for it represents three kingdoms that are each part of the sixth kingdom.
Melokaanu àddina bu mala rawaandu laaj bi am na ñaari mel te am na itam ñetti mel. Ci waxu yonent bi mu mel ñaar, ndaxte dafa sosoo ci booloo kërgóo ak nguur; waaye mu mel ñett, ndaxte dafa aju ci Naga ga, rawaan bi ak yonent bu dëggul bi. Bu booloo benn bi ci ñetti dooley yooyu te di yóbbu àddina ba Armegedon sampoo, dinañu doon rawaan ba mooy juróom-ñetteelu nguur gi bokk ci juróom-ñaareel yi; te dina itam doon booloo benn bi ci ñetteelu mel ci juróom-benni nguur gi. Limu turu rawaan bi ci bés yu mujj ya mooyaat “666,” ndaxte mu ngi teg ci ñetti nguuri yu nekk kenn ku nekk ci yi bokk ci juróom-benni nguur gi.
To get victory over the beast, his image, his mark and the number of his name is to understand the riddle that “the eighth is of the seven”, which is the secret of Daniel two, which Daniel prayed to understand. It is an element of the Revelation of Jesus Christ that is unsealed just before probation closes, for as John said, the “time is at hand.” For this reason, those who get that victory are represented as being with the angels who pour out the plagues, for they get the victory, or the necessary prophetic understanding, just before probation closes.
Ngir jàmm ci kaw rab wi, nataalam, màndargaam ak limu turam, mooy xam réeb bu ne “juróom-ñettelu bi bokk na ci juróom-ñaar yi”, te loolu mooy kumpay Daaniyel ñaar, bi Daaniyel ñaan ngir xam ko. Loolu ab cër la ci Biiriy Yeesu Kirist bi ñu ubbi lu jub ñuulug àtteg jéex, ndax ni Yowaana waxe, “waxtu wi jege na.” Moo tax ñi am jàmm googu ñu leen mel ni ñu ànd ak malaaka yi di sotti mbugal yi, ndaxte ñoom dañuy am jàmm gi, walla xam-xamu waxu Yàlla wu war wi, lu jub ñuulug àtteg jéex.
Those who understand that the Revelation of Jesus Christ is unsealed just before the close of probation, and that the number “666,” is an element of that vision will not miss that the vision of Ezekiel chapter eight begins on the fifth day (which is the day before the sixth day), in the sixth month of the sixth year. By the end of chapter eight twenty-five men are bowing down to the sun, and chapter nine identifies those who receive the seal of God.
Ñi xamle ne Peeñug Yeesu Kirist bi ubbiwul ba léegi, te muy ubbiwaat lu jiitu bu baatug yoon wi jeex, ak ne lim bi “666” ab cér la ci peeñu boobu, duñu réer ci xam ne peeñu Ésekiyel ci saraxal 8 tambalee na ci juróomeelu bés bi (mooy bés bu jiitu juróome benneel bés bi), ci juróome benneelu weer bi, ci juróome benneelu at bi. Ci mujju saraxal 8, ñaar-fukk ak juróom-benn nit ñi ngi sujjóotal jant bi; te saraxal 9 day xamle kan ñoo jot tëral Yàlla bi.
The context of the vision is the mark of the beast and the seal of God, and the vision is opened up just before probation closes at the Sunday law, as typified by the number “666.” But the close of probation that is identified as occurring at the Sunday law in the United States, is not the close of human probation, it is the close of probation only for Seventh-day Adventists.
Wàllu gis gi mooy mandarga rab wi ak màndarga Yàlla, te gis-gis bi ubbeeku na tuuti laata waxtu xamle ba noppi ci yoonu Dibéeri, ni ko lim “666” di misaal. Waaye jeexital xamle bi ñu xàmmee ne dafay am ci yoonu Dibéeri bi ci États-Unis, du jeexital xamle nit ñépp; jeexital xamle rekk la ngir Adventiste yi bu juróom-ñaari fan yu juróom-ñaari.
The vision is represented as taking place within Jerusalem, which is a symbol of the Seventh-day Adventist church. At the Sunday law in the United States, Seventh-day Adventists are the only class that is, there and then, held accountable to the light of the Sabbath.
Pexe mi ñu ngi ko wone ni muy am ci biir Yerusalem, te loolu mooy misaalu jàngoro Mbind mi ñu wax Église Adventiste du Septième Jour. Bu yoonu Dibéer gi gën a doxal ci États-Unis, Adventiste yu Septième Jour rekk lañuy xàll ci booba te fa, ngir leeru Sabbaat bi.
“If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the Word of God for Sunday observance, and yet you still cling to the false sabbath, refusing to keep holy the Sabbath which God calls ‘my holy day,’ you receive the mark of the beast. When does this take place?—When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working-day, you consent to receive the mark of the beast, and refuse the seal of God. If we receive this mark in our foreheads or in our hands, the judgments pronounced against the disobedient must fall upon us. But the seal of the living God is placed upon those who conscientiously keep the Sabbath of the Lord.” Review and Herald, April 27, 1911.
«Bu leenug dëgg bi ñu ko jébbal na la, te mu feeñal la Bésub Noflay gu ndigalu ñeenteel ba, te mu won ne amul benn fondamaŋ ci Kàddug Yàlla ngir sàmm Dibeer, waaye teewul nga sax di taq ci noflay bu fen bi, nga bañ a sellal Bésub Noflay bi Yàlla wooye “sama bés bu sell bi,” kon danga jot màndargay rab wi. Kañ la loolu di am?—Su fekkee nga topp ndigal li la sant nga bàyyi liggéey Dibeer te jaamu Yàlla, fekk nga xam ne amul benn kàddu ci Biibël bi buy won ne Dibeer dara la ludul bés bu ñuy liggéey rekk, danga nangu a jot màndargay rab wi, te danga bañ kërag Yàlla. Su nu jotee màndarga moomu ci sunu jë yi walla ci sunuy loxo, àtte yi ñu wax ci kaw ñi déggadiñu war nañu wàcc ci sunu kaw. Waaye kërag Yàlla miy dund mooy ñu koy teg ci kaw ñi sàmm Bésub Noflay bu Boroom bi ak xel mu dal.» Review and Herald, 27 Awril 1911.
The vision of Ezekiel chapter eight through chapter eleven, identifies the history leading up to the close of probation for Jerusalem. It is portrayed as taking place just a day before the number “666” arrives, and chapter eight identifies an escalating rebellion within Jerusalem that culminates with the leading men bowing to the sun, thus receiving the mark of the beast.
Peeg bu Yexeskel, ci sarax 8 ba sarax 11, di won jaar-jaari mboolem xew-xew yi jiitu jeexital àtteb yi ñeel Yerusalem. Ñu mel ni mu doon am benn fan rekk laata nimero “666” agsi, te sarax 8 di fësal ab weddi yaram wu gën a jëkku te gën a tar ci biir Yerusalem, ba mu mat ak jëkkëryi jiite yi di sujjóot jant bi, ba noonu ñuy jël màndargay rab wi.
Chapter nine, represents an angel going through Jerusalem (thus identifying a progression), and placing a seal upon one class in advance of the destroying angels who thereafter slay all who do not have the seal. Both chapters represent a progressive history that leads to the Sunday law, where one class bows to the sun, and the other receives the seal of God. The wicked are then removed from Jerusalem, for the Sunday law separates the wicked and the wise.
Saaru juróom-ñent mi ngi tey mel ni malaaka buy jaar ci Yerusalem (te loolu di won ne am na yokkute ci xew-xeew yi), di teg ràññee ci benn kurél ba noppi la malaakay alag yi di ñëw, ba noppi rey ñépp ñi amul ràññee bi. Ñaari saaru yi ñoom ñaar ñépp dañuy tektal jaar-jaaru taarix bu yokku, buy yóbbu ba ca yoonu Dibeer, fa benn kurél di sujjóot jant bi, te beneen bi di jot ràññee Yàlla. Noonu ñi bon ñi dees na leen dindi ci Yerusalem, ndaxte yoonu Dibeer day tasale ñi bon ak ñi xam-xam.
The sealing that is represented in Ezekiel chapter nine is the same sealing that is represented in Revelation chapter seven.
Teegu bi ñu wone ci Esekiyel saar ñent ak juróom-ñaareel mooy benn teegu bi ñu wone ci Peeñug Yowaana saar juróom-ñaareel.
“If such scenes as this are to come, such tremendous judgments on a guilty world, where will be the refuge for God’s people? How will they be sheltered until the indignation be overpast? John sees the elements of nature—earthquake, tempest, and political strife—represented as being held by four angels. These winds are under control until God gives the word to let them go. There is the safety of God’s church. The angels of God do His bidding, holding back the winds of the earth, that the winds should not blow on the earth, nor on the sea, nor on any tree, until the servants of God should be sealed in their foreheads. The mighty angel is seen ascending from the east (or sunrising). This mightiest of angels has in his hand the seal of the living God, or of Him who alone can give life, who can inscribe upon the foreheads the mark or inscription, to whom shall be granted immortality, eternal life. It is the voice of this highest angel that had authority to command the four angels to keep in check the four winds until this work was performed, and until he should give the summons to let them loose.
«Bu mel ni meloy yii di ñëw, àtte yu réy lool ci àdduna ju tooñkat, fan la nekk kër gu ngayu ga ngir xeetu Yàlla? Naka lañu leen di aar ba ker gi wéy? Yowaana gis na dooley mbind mi—yëngu-yëngug suuf, ngelawlu, ak jëfandikoo gu politig—mu mel ni ñaari malaaka lañuy téye. Ngelaw yooyu nekk nañu ci suufu njiit ba kera Yàlla waxe ngir bàyyi leen. Foofa la kaaraangeg mbooloom Yàlla nekk. Malaakay Yàlla def nañu ay ndigalam, di téye ngelawi suuf si, ngir ngelaw yi bañ a wol ci suuf si, mbaa ci géej gi, mbaa ci genn garab, ba ker ba ñi di jaamuy Yàlla ñu téj leen sëll ci seen bakan yu kanam. Ñu gis na malaaka mu am kàttan, muy yéegé jant bi fenk (walla bët-setig jant bi). Malaaka miy gëna màgg bii yor na ci loxoom sëllug Yàlla miy dund, walla bu Kooku rekk mana may dund, Kooku mana bind ci bakan yu kanam màndarga walla mbind mi, ci ñoom ñi ñu di jox ag dul jeex, dundug ba fàww. Baatub malaaka bu gëna kawe bii moo amoon sañ-sañu santaane ñaari malaaka yi ngir ñu téye ñaari ngelaw yi ba liggéey bii mat, ak ba kera muy joxe woote bi ngir bàyyi leen.»
“Those that overcome the world, the flesh, and the devil, will be the favored ones who shall receive the seal of the living God. Those whose hands are not clean, whose hearts are not pure, will not have the seal of the living God. Those who are planning sin and acting it will be passed by. Only those who, in their attitude before God, are filling the position of those who are repenting and confessing their sins in the great anti-typical Day of Atonement, will be recognized and marked as worthy of God’s protection. The names of those who are steadfastly looking and waiting and watching for the appearing of their Saviour—more earnestly and wishfully than they who wait for the morning—will be numbered with those who are sealed. Those who, while having all the light of truth flashing upon their souls, should have works corresponding to their avowed faith, but are allured by sin, setting up idols in their hearts, corrupting their souls before God, and polluting those who unite with them in sin, will have their names blotted out of the book of life, and be left in midnight darkness, having no oil in their vessels with their lamps. ‘Unto you that fear My name shall the Sun of Righteousness arise with healing in His wings.’
“Ñi daan a noot àddina, yaram, ak Seytaane, ñoom lañuy doon ñi Yàlla tànn, ñi di jot kaaraange gi Yàlla miy dund. Ñi seen loxo setul, seen xol sellul, duñu am kaaraange gi Yàlla miy dund. Ñi ngiy xalaat bàkkaar te di ko def, dees na leen bàyyi. Ñi rekk, ci seen taxawaay fa kanam Yàlla, di tëdd ci bérab bu ñiy tuub seeni bàkkaar te di ko wax ci bés bu mag ba léegi ci misaal Day of Atonement, ñoom rekk lañuy xamle te màndargaal leen ni ñooy yayoo aarug Yàlla. Turu ñi sax di xool, di xaar, di wottu ngir feeñug seen Musalkat—ak bëgg-bëgg ak farlu gu gën a tar ñi di xaar suba—dees na leen boole ak ñi ñu kaaraange. Waaye ñi, fekk leeru dëgg gépp melni muy tàmbali ci seen bàkkan, te waroon nañu am jëf yu dëppook seen ngëm gu ñu wax, waaye bàkkaar nax leen, ñu samp ay xërëm ci seen xol, di yàq seen bàkkan fa kanam Yàlla, te di sànq ñi ànd ak ñoom ci bàkkaar, seen tur dees na ko far ci téereb dund, te dees na leen bàyyi ci lëndëm guddi digg, fekk amuñu diw ci seen ndab ak seeni làmp. ‘Waaye yéen ñi ragal sama tur, jantub Njub gi dina fenk ci yéen, ak wéral ci ay laafam.’”
“This sealing of the servants of God is the same that was shown to Ezekiel in vision. John also had been a witness of this most startling revelation. He saw the sea and the waves roaring, and men’s hearts failing them for fear. He beheld the earth moved, and the mountains carried into the midst of the sea (which is literally taking place), the water thereof roaring and troubled, and the mountains shaking with the swelling thereof. He was shown plagues, pestilence, famine, and death performing their terrible mission.” Testimonies to Ministers, 445.
“Bii màndargal jaamuy Yàlla bii mooy benn mi ñu wonoon Esekiyel ci vision. Yowaana itam nekkoon na seede bu xew-xew bu yemul bii. Mu gis géej gi ak yóomb yi di riir, te xol yi nit ñi di lëw ndax ragal. Mu gis suuf si di yëngu, ak tundu yi di yóbbu ci biir géej gi (te loolu di am dëgg-dëgg), ndoxam di riir te jaxasoo, ak tundu yi di yëngu ndax reyyam. Ñu won ko taalibe yi, mbas mi, xiif, ak dee di mat seen yónnee bu tiis bi.” Testimonies to Ministers, 445.
The sealing of the one hundred and forty four thousand in Revelation chapter seven is also represented in chapter nine of Ezekiel, and the sealing angel is the mightiest angel, who ascends from the east. Those who are lost, who have their names blotted out of the book of life, are represented as having “no oil in their vessels with their lamps.” The two classes in the vision of Ezekiel chapter eight through eleven, are the wise and foolish virgins of Matthew twenty-five, and they are therefore Adventists.
Rëccug ñaari junni ñent ak ñeent fukki junni ñaar ci Téeréb Peeñ gi, ci saraxle juróom-ñaareel, am na itam melokaan ci saraxle juróom-ñeenteel bu Esëkiyel; te malaaka mi di tëj, mooy malaaka mi gëna màgg, miy yéegë jógé penku. Ñi réer, ñi seeni tur far baññ ci téereb dund gi, dañu leen di melal ni “amul njaax ci seen i ndab ak seeni làmp.” Ñaari wàll yi nekk ci peeñu Esëkiyel saraxle juróom-ñetteel ba fukki benn, mooy janq ak ña déggul yi ci Macë 25, te moo tax ñoom itam ay Adventist lañu.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Léebu fukki janq yi ci Macë 25 itam day leeral xew-xewu nit ñi di Adàwantis.” The Great Controversy, 393.
Sister White specifically identifies Jerusalem of Ezekiel’s vision as Adventism:
Rakku White daye xamle ne Yerusalem gi Ezekiel gis ci ay visionam mooy Adventism:
“The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.
“Ñi askan Yàlla yu dëgg, ñi am xelug liggéeyu Boroom bi ak musluwaayu bakkan ci seen xol, dinañu gis bàkkaar ba ci dundam dëgg, ni muy bàkkaar dëgg. Saa yu nekk dinañu taxaw ci wetug jëfandikoo kóllëre ak wax ju leer, ju jub, ci ay bàkkaar yiy yomb a wër nit ñi Yàlla. Rawatina ci liggéeyu mujj gi ngir kërgëstu bi, ci jamonoy tàmme bi ngir ñaar-fukki-ñeent junni ak ñeent junni ñi war a taxaw ak benn sikkul fa kanamu gàngun Yàlla, ñoom dinañu yëg bu xóot njubadi ñi di woote seen bopp nit ñi Yàlla. Lii yonnent bi feeñal na ko bu baax ci misaalu liggéeyu mujj gi, ci nataalu góor ñi ku nekk yor jumtukaay bu rey nit ci loxoom. Benn góor ci seen bi dafa soloon lino, te amoon pote-bindukaay ci wetam. “Noonu Boroom bi ne ko: Demal ci biir dëkk bi, ci biir Yerusalem, te nga def màndarga ci kanamu nit ñi di nax ak jooy ndax yéppug ñaawtéef yi ñuy def ci biiram.” Testimonies, volume 3, 266.
The vision of Ezekiel chapters eight through eleven, is directly addressing the history of Adventism leading up to and at the Sunday law. It identifies the two classes of worshippers who are within Jerusalem (Adventism), and is prophetically associated with the Revelation of Jesus Christ that is unsealed just before the close of probation, for its first references is setting forth the number “666” in prophetic symbolism. In doing so it identifies one of four things the wise must get victory over in the last days, and those four things are part of the light of the eighth being “of the seven”. Revelation fifteen also identifies that those that get the victory over the four symbolic aspects of the papacy, sing the song of Moses and the Lamb.
Peeñu Yekeskel yu nekk ci ay sariix 8 ba 11, dafay wax ci yoonu taariixu Adventism ba ca yoonu Sunday law te fekk fa. Mu ngi màndargaal ñaari xeetu jaamu yi nekk ci Yerusalem (Adventism), te ci waxin waxu yonent bi mu ngi jëfandikoo ak Kàddu gi Yeesu Kirist wax ci Révélation, bi ñuy ubbi lu sutura woon tuuti bala baatug àttey ngëm tëj, ndaxte ay jëfandikoom yu njëkk yi dañuy tekki lim bi “666” ci màndarga-yonent. Ci lii, mu ngi xamale benn ci ñeenti mbir yi ñi xam-xam war a am ndam ci jamono yu mujj yi, te ñeenti mbir yooyu bokk nañu ci leerug juróom-ñaareel bi di “ci juróom-ñaari bi”. Révélation 15 itam dafay xamale ne ñi am ndam ci kaw ñeenti wàllu màndarga yi tegtal papas bi, dañuy woy woyu Musaa ak Wuru-ndeñ bi.
In that day Isaiah, in chapter twenty-seven says that the righteous of the last days will sing the song of the vineyard, which is a song that the Lamb sang when he walked among men that identifies a chosen people who are being passed by as a new chosen people are being selected. That song is sung by “the wise” of the last days during the sealing of Ezekiel nine and Revelation seven. Ezekiel’s vision of chapters eight through eleven is part of that very song.
Bes bés boobu, Esayi, ci saar fukk ak juróom-ñaareel, nee njub ñi ci fan yu mujj yi dinañu woy woyu toolu reseñ bi, te mooy woy wi Ndawum-gàtt bi woye woon ba mu doon dox ci biir nit ñi, di won nit ñu tànn ñi ñuy romb, fekk nit ñu tànn yu bees ñuy tann. Woyu boobu, “boroom xam-xam yi” ci fan yu mujj yi ñooy ko woy bi ñuy tàmpe ci sèddale gi ci Esekiyel juróom-ñaareel ak Peeñu Yowaana juróom-ñaareel. Gis-gisug Esekiyel ci saar yu juróom-ñaareel ba fukk ak benn mooy cér bu nekk ci woyu boobu.
We will continue this study in the next article.
Dañuy wóor gi ci waxtaan bii ci bind bi ci topp.
“The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’
“Ñi bokku Yàlla yu dëgg, ñi yor ci seen xol xel mi jëm ci liggéeyu Boroom bi ak muccug bàkkaar yi, dinañu gis bàkkaar saa su nekk ci mbindam dëgg-dëgg, muy mbind mu bàkkaar. Duñu baña nekk ci wetu wax ju takku ak ju leer ci ay bàkkaar yi di yomb a wër nit ñi Yàlla moom. Rawatina ci liggéey bu mujj bi ñeel kërkane gi, ci jamono jiiñ bi ñeel ñetti fukki junni ak ñeenti junni, ñi war a taxaw te amuñ benn sikket kanamu gàngunaay Yàlla, dinañu yëg bu baax njubadi yi nit ñi di wax ne ñooy askanu Yàlla di def. Lii yonnee na ci kàddug yonent bi, bi mu melalee liggéey bu mujj bi ak nit ña, ku nekk yore ca loxoom jumtukaay buy rey. Kenn ci ñoom soloon na mbubb mu weex, te yore woon ndablu bindkat ci wetam. “Noonu Boroom bi ne ko: jaaral ci biir dëkk ba, jaaral ci biir Yerusalem, te nga def màndarga ci jë yi ci kanamu góor ñi di xaël te di jooy ngir yépp ñaawtéef yi ñuy def ci biiram.”
“Who are standing in the counsel of God at this time? Is it those who virtually excuse wrongs among the professed people of God and who murmur in their hearts, if not openly, against those who would reprove sin? Is it those who take their stand against them and sympathize with those who commit wrong? No, indeed! Unless they repent, and leave the work of Satan in oppressing those who have the burden of the work and in holding up the hands of sinners in Zion, they will never receive the mark of God’s sealing approval. They will fall in the general destruction of the wicked, represented by the work of the five men bearing slaughter weapons. Mark this point with care: Those who receive the pure mark of truth, wrought in them by the power of the Holy Ghost, represented by a mark by the man in linen, are those ‘that sigh and that cry for all the abominations that be done’ in the church. Their love for purity and the honor and glory of God is such, and they have so clear a view of the exceeding sinfulness of sin, that they are represented as being in agony, even sighing and crying. Read the ninth chapter of Ezekiel.
“Ñi ñoo taxaw ci waxtaanu Yàlla ci jamono jii? Ndax ñoom la ñuy jébbal ay bàkkaar ci biir nit ñi tudde ne ay nit Yàlla, te di jàmbat ci seen xol, bu ñu ko waxul sax ci bir, ci nit ñi bëgg a yedd bàkkaar? Ndax ñoom la ñuy jël taxawaayu bëgg a daan nit ñooñu, te di ànd ak ñiy def lu bon? Déedéet, dégg la! Suñu tuubee woonul, te bàyyi liggéeyu Seytaane bi ci sonnal ñi yenu njàqareb liggéey bi ak ci dëgërloo ñiy def bàkkaar ci Siyon, duñu mook jot màndargay nangu gu Yàlla buy tëj. Dinañu daanu ci yàqub yépp gu ñaaw ñi, miiralees ko ci liggéeyu juróom-ñaar ña yor jumtukaayi rey. Fàttalikul dëgg bii ak teey: Ñi jot màndarga gu sellug dëgg, gi ñu def ci ñoom ci kàttanu Xel Mu Sell mi, miiralees ko ci màndarga ma nit ka sol yére wu weex wi def, ñooñu lañu ne ‘ñiy jooy te di yuux ndax ñépp añaawtéef yi ñuy def’ ci biir kër giitu Yàlla. Seen cofeel sellal ak teranga ak ndamu Yàlla dafa mag lool, te seen gis-gisu mbaaxul dàqaarub bàkkaar ba ëpp lool a leer nii, ba tax ñu leen di wone ni ñu ngi ci metit gu tar, di nooy ak di yuux. Jàngal sarax 9 ci Esekiyel.”
“But the general slaughter of all those who do not thus see the wide contrast between sin and righteousness, and do not feel as those do who stand in the counsel of God and receive the mark, is described in the order to the five men with slaughter weapons: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.” Testimonies, volume 3, 266, 267.
“Waaye bóom bu yaatu bi ñu di rey ñépp ñi gisul noonu benn jëfandikoo gu yaatu gi nekk ci diggante bàkkaar ak njub, te yëgul ni ñi taxaw ci ndigalu Yàlla te jot mandarga gi di yëg, moom dees ko melal ci santaane bi ñu jox ñaar-fukk ak benn góor ña yor jumtukaay yu bóome: ‘Dembleen ginnaawam jaar ci dëkk bi, te dólleen; buleen bàyyi seen bët mu yërëm, te buleen am yërmande: rey leen ba noppi mag ak ndaw, janq ak xale yu ndaw, ak jigéen ña: waaye buleen jegesi kenn ku am mandarga gi ci kawam; te tàmbaleen ci Sama kërug sell gi.’ Testimonies, volume 3, 266, 267.”