All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.
Yéen ñépp a dëkk àddina, te di waa suuf si, gisleen bu muy yékkati bannéer ci tundu yi; te bu muy wol liit, déggleen. Isaaya 18:3.
The messenger represented as Elijah proclaiming the message represented by Moses is slain in the streets by a beast that ascends from the bottomless pit. After being trampled down for a period represented by the “curse” of Moses which is the “scattering” of Leviticus twenty-six the Holy Spirit enters into their dead bodies through God’s Word. They then stand up and thereafter ascend up into heaven. A message that is represented as in heaven is the everlasting gospel of the three angels.
ndaw liñu wone ni mooy Eliya, di yégle bataaxal bi ñu tektalee ci Musaa, ñu rey ko ci mbedd yi ak rab gu jóge ci xott bu amul suufu. Gannaaw ba ñu ko door ba daanu diir bu ñu tektalee ci “rëbb” gi Musaa wax, mooy “tasare gi” ci Sarxal wi 26, Xel mu Sell mi dugg ci seen yaram yu dee yi jaarale ko ci Kàddug Yàlla. Noonu ñu taxawaat, te gannaaw loolu ñu yéeg ba dem asamaan. Bataaxal bu ñu tektalee ne mu ngi ci asamaan mooy xibaar bu baax bu fàwwgubaay bi ñetti malaaka yi.
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people. Revelation 14:6.
Noonu gis ma beneen malaaka mu ngiyaw ci biir asamaan, yor xebaar bu baax bu fàww ba fàww ngir waare ko ñi dëkk ci suuf si, ak xeet wu nekk, ak giir gu nekk, ak làkk wu nekk, ak askan wu nekk. Peeñu Yàlla 14:6.
Before Elijah and Moses ascend into heaven they first would stand upon their feet.
Balaa Iliyas ak Muusaa yéeg ci asamaan, dañuy njëkk taxaw ci seen tànk.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.
Gannaaw fan yu ñatt ak genn-wàll, Noonu dund gu jóge ca Yàlla dugg ci ñoom, te ñu taxaw ci seen tànk; te ragal gu réy dal ci ñi leen gisoon. Te ñu dégg baat bu réy bu jóge asamaan ne leen: “Yéegleen fii.” Noonu ñu yéeg ca asamaan ci niir; te seen noon yi gis leen. Peeñu Yi 11:11, 12.
Every prophet agrees with the other prophets and they all come together in the book of Revelation. The book of Ezekiel teaches that when the Spirit enters into men they stand upon their feet.
Bépp yonent yépp déggoo ak yonent yi ci seen diggante, te ñoom ñépp dajaloo nañu ci téereb Peeñ gi. Téereb Esekiyel jàngale ne bu Xel bi duggée ci nit ñi, dañuy taxaw ci seen tànk.
And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.
Noonu ma ne ma: Doomu nit ki, taxawal ci sa tànk, te dinaa wax ak yaw. Te Xelum gi dugg ci man bi mu doon wax ak man, te taxawal ma ci sama tànk, ba ma dégg ki doon wax ak man. Ezekiel 2:1, 2.
Ezekiel represents God’s people in the “last days” who are dead, yet they hear God speak, and the reception of God’s Word brings the presence of the Holy Spirit and they then stand upon their feet. Those in Revelation who have been slain and left in the street to be trampled down for twelve hundred and sixty symbolic days also hear God’s Word, which conveys the Holy Spirit into their hearts and minds and they stand upon their feet. Ezekiel informs us what the Word of God is that they hear, which in turn brings the entire movement represented by Moses and Elijah that has been dead in the streets back to life, and causes them to stand.
Esekiyel dafa tekki nit Yàlla yi ci “bés yu mujj yi” yu dee, waaye déggu nañu waxu Yàlla, te jote gu ñu jot ci Kàddug Yàlla indi ndëwënug Xelum Sell mi, ba noppi ñu taxaw ci seen tànk. Ñi ci Peeñu yi ñu rey te bàyyi leen ci mbedd mi ngir ñu trampli leen diiru junni ak juróom-benn téeméeri fan ak juróom-benn fan yu misaal itam déggu nañu Kàddug Yàlla, mi yóbbu Xelum Sell mi ci seen xol ak seen xel, te ñu taxaw ci seen tànk. Esekiyel xamal na nu lan mooy Kàddug Yàlla gi ñuy dégg, te moo tax yëngu-yëngu bépp bi Muusaa ak Iliyas di misaal, bi dee woon ci mbedd yi, dellu ci dundaat, te moo waral ñu taxaw.
The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones, And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry. And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:1–14.
Loxob Yàlla tàbbi ci man, te mu génne ma ci Xelum Yàlla, te taxawal ma ci biir xuru gi fees ak yax. Mu wërloo ma ci seen wet yépp; te gis naa ne, dañoo bare lool ci kow xuru bi, te gis naa ne, wow, wowuñu lool. Mu ne ma: Doom Aadama, ndax yax yii man naa dundaat? Ma tontu ne: Boroom Bi Yàlla, yaw yaa xam. Mu neeti ma: Waxal kàddu ci kaw yax yii, te nga ne leen: Yéen yax yu wow yi, dégluleen waxu Aji Sax ji. Nii la Boroom Bi Yàlla wax yax yii: Seetal, dinaa dugal seen biir ngelaw, ngeen dund; dinaa def ci yéen tendóŋ, dinaa saxal ci yéen yàpp, dinaa muur leen der, te dinaa dugal seen biir ngelaw, ngeen dund; te ngeen xam ne man maa di Aji Sax ji. Noonu ma waxe kàddu gi, ni ma ko santaane woon. Bi may waxe kàddu gi nag, am na riir, te seetal, am na yëngatu; te yax ya daje, ken ci sa moroom. Bi ma xoolaat nag, seetal, tendóŋ ya ak yàpp ya sax ci seen kaw, te der gi muur leen ci kaw; waaye amuloon ngelaw ci ñoom. Noonu mu ne ma: Waxal kàddu ci ngelaw li, waxal kàddu, Doom Aadama, te nga ne ngelaw li: Nii la Boroom Bi Yàlla wax: Ñëwal, yaw ngelaw, jóge ci ñeenti ngelaw yi, te wol ci kaw ñi ñu rey yii, ngir ñu dund. Noonu ma waxe kàddu gi, ni mu ma ko santaane; te ngelaw li dugg ci ñoom, ñu dund, taxaw ci seen tànk, di mbooloo mu réy lool. Noonu mu ne ma: Doom Aadama, yax yii mooy kër gu bépp gu Israyil. Seetal, ñoom da ñuy wax: Sunuy yax wow nañu, sunu yaakaar sànku na; ñu dagg nañu, kenn ku ne ci boppam. Moo tax waxal kàddu, te nga ne leen: Nii la Boroom Bi Yàlla wax: Seetal, yéen sama xeet, dinaa ubbite seen bàmmeel yi, te génne leen ci seen bàmmeel yi, te indil leen ci réewum Israyil. Te ngeen xam ne man maa di Aji Sax ji, bu ma ubbiyee seen bàmmeel yi, yéen sama xeet, te génne leen ci seen bàmmeel yi, te maa dugal ci yéen sama Xel, ngeen dund, te maa leen dëkkal ci seen réew; noonu ngeen xam ne man Aji Sax ji, maa waxe ko te def ko, la Aji Sax ji wax. Esékiel 37:1–14.
Daniel and John represent God’s one hundred and forty-four thousand in the “last days” who have been symbolically killed and resurrected. John in the boiling oil, Daniel in the lion’s den. The movement that was an offspring of its Laodicean mother is symbolically slain and thereafter resurrected, thus becoming the eighth that is of the seven. It is the resurrection of the sixth church, which was Philadelphia that becomes the eighth, though it is not a church but a movement. At the end of a period where they remain unburied, that they might be trampled down by those that are celebrating their deaths, they stand upon their feet as a mighty army. They stand up because they hear a message from God’s Word. Any corpse that has been in the street for over three years has rotted away to the point that all that would remain would be bones.
Daniyel ak Yowaana dañuy wone nit ñaar-fukk ak ñent-fukk ak ñent-junneef ñi Yàlla ci “bés yu mujj yi,” ñi ñu rey ci misaal te ñu dekkal leen. Yowaana ci diwlin bi di tàng, Daniyel ci kàmbug gaynde yi. Yëngu-yëngu bi juddoo ci ndeyam Laodise mooñeel na ci misaal, te gannaaw loolu dekkat, ba tax mu doon juróom-ñaareel bi bokk ci juróom-ñaari yi. Loolu mooy ndekkitel jàngoro gu juróom-benniig, gi doon Philadelphia, te moo doon juróom-ñaareel bi, doonte du jàngoro waaye yëngu-yëngu la. Ci mujjug ab diir bu ñu desé ñuulul leen, ngir ñi màggal seen dee man a daanu leen, ñu taxaw ci seen tànk ni mbooloo mu am doole. Ñu taxaw ndaxte dégg nañu ab yégle ci Kàddug Yàlla. Bërebu dee bu nekk ci mbedd mi lu ëpp ñetti at, naxas na ba baat bi des di yax yu rekk.
“The dry bones need to be breathed upon by the Holy Spirit of God, that they may come into action, as by a resurrection from the dead.” Bible Training School, December 1, 1903.
“Yax yu wow yi bëgg ngir Noowu Yàlla bu Sell bi wol ci seen kaw, ngir ñu man a tàmbali jëf, mel ni ndekkite gu jóge ci dee.” Bible Training School, 1 Desàmbar 1903.
We are required to participate in the work of resurrecting ourselves. We do this by reading, hearing and keeping the things which are written.
Ñu war nañu bokk ci liggéeyu dekkal sunu bopp. Def nanu ko ci jàng, dégg te sàmm yëf yi ñu bind.
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work.” Selected Messages, book 1, 121.
“Yeesalug dugg diine gu dëgg ci sunu biir mooy sunu soxla yi gën a màgg te gën a jafe. Wut ko war na nekk sunu jëf ju njëkk.” Selected Messages, téere 1, 121.
The prophetic “Word” that produces this resurrection from a Laodicean experience unto the experience of Philadelphia comes from a message found in the books of Daniel and Revelation.
“Kàddu” yonent bi jëm ci yonent yi, te di jur ndekkiteg dekki bii, ginnaaw mu génne ci xew-xewi Laodicea ba agsi ci xew-xewi Philadelphia, jóge na ci benn yégle yu nekk ci téerey Daniel ak Révélation.
“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience.” Testimonies to Ministers, 112–114.
“Bu téere Daniel ak Peeñug Yàlla dees leen gën a xam, ñi gëm dinañu am benn yeneen experienc bu dëpp ci seen dund gu diine.” Testimonies to Ministers, 112–114.
The experience of the legal religion of Laodicea is changed by a life-giving message. The message of the Revelation of Jesus Christ is the message of His creative power, which most certainly is the power of God unto salvation for everyone that believes.
Xam-xamu diine yu yoon yi ci Laodise dafa soppi ndax ab yëgle buy dundël. Yëgleb Peeñug Yeesu Kirist mooy yëgleb sa dooley bind, te loolu mooy, ci lu wóor, dooley Yàlla ngir muccal képp ku gëm.
“What power must we have from God that icy hearts, having only a legal religion, should see the better things provided for them—Christ and His righteousness! A life-giving message was needed to give life to the dry bones.” Manuscript Releases, volume 12, 205.
“Kanam doole lañu wara am ci Yàlla ngir xol yu sedd yooyu, yu am rekk diine gu àtte, man a gis li gën a baax li ñu leen jagleel—Kirist ak Njubam! Bés bu dundal mooy woon lu war ngir may dund yax yu wow yi.” Manuscript Releases, volume 12, 205.
The legal religion is a backslidden religion as represented by Adventism’s departure from the foundations in 1863 and onward.
Diiné yoon mooy diiné gu dellu ginnaaw, ni ko melalee ci Adventisme bi, ci ay génn ngir bàyyi fondasiyoŋ yi li dale ci 1863 ba ci kanam.
“I lay down my pen and lift up my soul in prayer, that the Lord would breathe upon his backslidden people, which are as dry bones, that they may live.” General Conference Bulletin, February 4, 1893.
“Damaa teg sama pen bi, te yékkati sama ruu ci ñaan, ngir Boroom bi wol sama xelam ci kaw askanam yi dëddu woon ci moom, yi mel ni yax yu wow, ngir ñu man a dund.” General Conference Bulletin, 4 Féewriye 1893.
Jesus is “the faithful witness” in the Revelation.
Yeesu mooy “seedee bu wóor bi” ci Peeñ mi.
And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God. Revelation 3:14.
Bindal mbind mi ci malaakum kërceg Laodise ñi; lii la Amen bi wax, seede bu takku te dëggu bi, njàlbéenu mbind mi Yàlla bind. Peeñu 3:14.
Sister White informs us that it is Jesus who is the “faithful witness” that presents a “straight testimony” to the Laodiceans who are dead in trespasses and sin, and that just as with the message to the valley of dead dry bones, the message causes a shaking.
Sœur White xamalal nu ne Yeesu mooy “seede bu wóor bi” miy joxe “seede gu jub gi” ci Laodise yi, ñi dee ci bàkkaar ak tooñ, te ni woon ci yégle gi ñeel xuru yax yu wow ya, yégle gi di jur yëngu-yëngu.
“I asked the meaning of the shaking I had seen and was shown that it would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans. This will have its effect upon the heart of the receiver, and will lead him to exalt the standard and pour forth the straight truth. Some will not bear this straight testimony. They will rise up against it, and this is what will cause a shaking among God’s people.
“Ma laaj njariñu yëngu-yëngu bi ma gis, te ñu won ma ne dees na ko waral ci seede gu jub, gi ndigalu Seede ji Dëgg ji waxal Laodise yi. Loolu dina am ay jëf ci xolu ki koy jëmm, te dina ko yóbbu mu yékkati màndarga ba, di tuur dëgg gu jub. Am na ñenn ñi dul muñ seede gu jub googu. Dinañu jóg ci kawam, te loolu mooy waral yëngu-yëngu ci biir askanu Yàlla.
“I saw that the testimony of the True Witness has not been half heeded. The solemn testimony upon which the destiny of the church hangs has been lightly esteemed, if not entirely disregarded. This testimony must work deep repentance; all who truly receive it will obey it and be purified.
“Gis naa se seedug Dëgg la nees joxe, yaruñu ko ba ci genn wàll bu matul sax. Seedug màgg ma, mi mooy tax mujjug mbooloom ñi gëm di taxaw ci kawam, jàpp nañu ko lu yomb, walla sax bàyyi ko woon benn yoon. Seedug mii war na jur tuub bu xóot; ñépp ñi ko nangu ci dëgg, dinañu ko topp te setlu.”
“Said the angel, ‘List ye!’ Soon I heard a voice like many musical instruments all sounding in perfect strains, sweet and harmonious. It surpassed any music I had ever heard, seeming to be full of mercy, compassion, and elevating, holy joy. It thrilled through my whole being. Said the angel, ‘Look ye!’ My attention was then turned to the company I had seen, who were mightily shaken. I was shown those whom I had before seen weeping and praying in agony of spirit. The company of guardian angels around them had been doubled, and they were clothed with an armor from their head to their feet. They moved in exact order, like a company of soldiers. Their countenances expressed the severe conflict which they had endured, the agonizing struggle they had passed through. Yet their features, marked with severe internal anguish, now shone with the light and glory of heaven. They had obtained the victory, and it called forth from them the deepest gratitude and holy, sacred joy.
«Malaaka ma ne: “Déggleen!” Léegi ma dégg baat bu mel ni yu barey jumtukaay yu muusik, ñépp di jolli ci méngoo gu mat, neex te dall. Mu weesuwoon bépp muusik bi ma mas a dégg, te dafa mel ni mu fees ak yërmande, cofeel, ak mbégte gu sell, gu yéeg. Mu yëngal sama doole bépp. Malaaka ma ne: “Xoolleen!” Kon sama xel jëm ca mbooloo ma ma gisoon, ñooñu ñu yëngaloon lool. Won nañu ma ñi ma gisoon bu njëkk di jooy di ñaan ak metit wu tar ci seen xol. Mbooloom malaakayi wottu wi leen wër doon na ñaareel, te soloon nañu faala gu jëm ca seen bopp ba ca seen tànk. Dañuy dox ci dal gu wóor, ni mbooloom xarekat. Seen kanam di wone xare wu metti wi ñu múnna tåggat, ak jéggi-jéggi gu tar ga ñu jaar. Waaye sax seen melokaan, tektal ak metit wu tar gu biir, léegi dañuy leer ak leerug ak ndamug asamaan. Jot nañu woon ndam li, te loolu tax mu génne ci ñoom ngërëm gu gën a xóot ak mbégte gu sell, gu sellaay.»
“The numbers of this company had lessened. Some had been shaken out and left by the way. The careless and indifferent, who did not join with those who prized victory and salvation enough to perseveringly plead and agonize for it, did not obtain it, and they were left behind in darkness, and their places were immediately filled by others taking hold of the truth and coming into the ranks. Evil angels still pressed around them, but could have no power over them.
“Limu nit ñi nekk ci mbooloo mii dafa wàññiku woon. Yenn ci ñoom dafañu leen yëngal ba génn, te dañu leen bàyyi ci yoon wi. Ñi yéqadi te ñu bañ a far ak ñi jàppoon ndam ak mucc ni lu ëpp solo, ba sax ci ñaan ak sonn xol ngir jot ci, amuñu ko; te dañu leen bàyyi ci lëndëm, te seen bérab dafa feesal saa si ak ñeneen ñiy jàpp dëgg te dugg ci safara yi. Malaakaa bon ya saxoon nañu di leen wër, waaye mënuñu woon a am benn kàttan ci ñoom.
“I heard those clothed with the armor speak forth the truth with great power. It had effect. Many had been bound; some wives by their husbands, and some children by their parents. The honest who had been prevented from hearing the truth now eagerly laid hold upon it. All fear of their relatives was gone, and the truth alone was exalted to them. They had been hungering and thirsting for truth; it was dearer and more precious than life. I asked what had made this great change. An angel answered, ‘It is the latter rain, the refreshing from the presence of the Lord, the loud cry of the third angel.’” Early Writings, 270, 271.
«Maa ngi dégg ñi sol yërë wu xare bi, ñuy wax dëgg gi ak doole gu réy. Loolu amoon na njariñ. Yeneen dañoo leen boole woon ci buum; ay jigéen yu am jëkkër, séeni jëkkër a leen boole woon, te yeneen xale, séeni waajur a leen boole woon. Ñi jub te ñu leen tere woon a dégg dëgg gi, léegi daldi ko jàpp ak yéene wu tar. Ñépp ragal séeni bokk doomu aadama dafa dem; te ci seen bopp, dëgg rekk a kawe. Dañoo nekkoon ñuy xiif te mar dëgg; moo gën a jafe-jafe ndam ak a gën a tedd ci seen xol ñeel dund. Laaj naa lan moo jur coppite gu réy gii. Malaaka ma tontu naan: “Loolu mooy taw wu mujj wi, yeesal gi jóge ca kanam Boroom bi, xaacu bu rëy bu malaaka bu ñetteel bi.”» Early Writings, 270, 271.
The straight testimony to Laodicea that raises up an army after a severe shaking is the message to the valley of dead dry bones, and those bones represent the message of Moses and the messenger Elijah that were slain in the street on July 18, 2020 by a beast from the bottomless pit.
Seede bu jub ci Laodicee bi taxawal mbooloo mu mel ni xarekat yi gannaaw yëngatu bu tar, mooy ndigalu jëm ci xuru yax yu dee te wow, te yax yooyu dañuy tektale ndigalu Muuse ak ndawsi Yilyaa bi ñu rey ci mbedd mi 18i Sulet 2020, ci loxo rab wu jóge ci xur wu amul pënd.
“A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’
“Warug seede bu jub ci sunuy mbooloy kërceen ak sunuy kuréel yi, ngir yee nit ñi nelaw.”
“When the word of the Lord is believed and obeyed, steady advancement will be made. Let us now see our great need. The Lord cannot use us until he breathes life into the dry bones. I heard the words spoken: ‘Without the deep moving of the Spirit of God upon the heart, without its life-giving influence, truth becomes a dead letter.’” Review and Herald, November 18, 1902.
«Bu ñu gëmée baatub Boroom bi te topp ko, dina am yokk gu sax te yàgg. Na nuy gis léegi sunu soxla bu mag. Boroom bi mënul nu jëfandikoo ba keraam mu yëngal bakkan ci yax yu wow ya. Dégg naa wax yi ñu waxoon: “Su amul yëngu-yëngu bu xóot bu Xelum Yàlla ci xol bi, su amul ndawam may-bakkan, dëgg gi dafa doon ab araf wu dee.”» Review and Herald, 18 Nowàmbar 1902.
We have shown that the four waymarks that represent the history of the seven thunders are represented in every reform line. In connection with that is the fact that in each reform line each of the four waymarks represent the same prophetic theme. With Moses the theme at each of the four waymarks typifying the seven thunders was the covenant with a chosen people. With David it was the ark of God. With Christ it was death and resurrection. With the Millerites it was the day for a year principle.
Wone nañu ne ñaari waymark yu ñent yi di tegtal jaar-jaaru juróom-ñaari thunder yi, dañuy feeñ ci bépp reform line. Loolu ànd na ak ne ci bépp reform line, ku nekk ci ñaari waymark yu ñent yi dafa di tegtal benn wàll wu yonent bi. Ak Musaa, wàll wi ci bépp ci ñaari waymark yu ñent yi, yi di misaalal juróom-ñaari thunder yi, moo nekkoon kóllëre gi ak xeet wu tànn. Ak Daawuda, mooyoon gaalug Yàlla gi. Ak Kirist, mooy dee ak dekki. Ak Millerite yi, mooyoon yoonu bés bi ngir at.
With Future for America, it is Islam. Islam on September 11, 2001. It was again Islam on July 18, 2020 with the failed prediction, the first disappointment and the beginning of a tarrying time. The third waymark that produces a mighty army that stands up is the message of the four winds, which represents Islam, the “angry horse” of Bible prophecy.
Ak Future for America, mooy Islaam. Islaam ci 11 Suwe 2001. Te nekkat naat Isilaam ci 18 Sulet 2020 ak yëgle bu àndul ak njort, nattu bu njëkk bi ak tàmbali jamono buy yàgg. Ñetteelu màndarga bi jur mbooloo mu réy muy taxaw mooy yégle gi ci ñeenti ngelaw yi, te loolu di tekki Islaam, “fas wu mer” wa kàddug yonent ci Biibël.
“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.
“Àngel yi jàpp ñenti ngelaw yi, te ñu daan leen mel ni fas wu mer, buy seet a rëcc ngir daw gaaw jaar ci kaw suuf si yépp, di yóbbu alag 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, 216, 217.
“Ndax nu war a nelaw ci tegu bi gën a jege addina gu dul jeex? Ndax nu war a nekk ñu yox, ñu sedd te ñu dee? Yàlla, bu nu manoon a am ci sunu kërk yi Xel ak ngelawu Yàlla, mu nofla ci ay nitam, ngir ñu taxaw ci seen tànk te dund. War na nu gis ne yoon wi xat na, te bunt bi suufe na. Waaye bu nuy jaar ci bunt bu suufe boobu, yaatuwaayam amul kem. ” Manuscript Releases, volume 20, 216, 217.
Immediately after Elijah and Moses stand up, they are lifted up to heaven as an ensign.
Ci saa si Yàlla mooy Muusaa gànnaaw bañu jóg, yéegleen leen ca asamaan, ngir nekk njàngat.
And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:12.
Te ñu dégg baat bu réy gu jóge asamaan, ne leen: «Ñëwleen fii kaw.» Te ñu yéeg asamaan ci ab niir; te seeni noon gis leen. Pene 11:12.
We will address the ensign represented by Moses and Elijah in the next article.
Danuy jëfandikoo bëndu bi Muuse ak Eliya teewal ci waxtaan wi ci topp.