We addressed the “burden of the valley of vision” of Isaiah twenty-two in a recent article. There we identified the “valley of vision” as a geographical symbol of the distinction between the Laodiceans and Philadelphians in the “last days.” That which bound the foolish Laodicean virgins into bundles for the fires of destruction were the “archers.” The archers of biblical prophecy represent Islam.
Ci njëkk ci sunu mbind mi mujj, nu waxoon ci “yëf bu metti bu xuru gis-gis” bi nekk ci Esayi ñaar-fukk ak ñaar. Foofa, nu xamale woon ne “xuru gis-gis” gi dafa doon màndargay geografi buy wone wuute bi nekk diggante Laodise yi ak Filadelfi yi ci “fan yu mujj yi.” Li boole woon janqale ji ñàkk xel yi ci ay mbubb ngir safara yàq gi, mooy “fittkat yi.” Fittkat yi ci waxi kàddu Yàlla buy wax lu jëm ci kanam dañuy tegtal Islaam.
And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called. And also of the son of the bondwoman will I make a nation, because he is thy seed. And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of Beersheba. And the water was spent in the bottle, and she cast the child under one of the shrubs. And she went, and sat her down over against him a good way off, as it were a bowshot: for she said, Let me not see the death of the child. And she sat over against him, and lift up her voice, and wept. And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is. Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation. And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink. And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:12–21.
Yàlla ne Ibraayma: «Bu la metti ci say bët ndax xale bi ak ndax sa jaamukaay jigéen ja. Lépp lu Saara wax la, déglu ko; ndaxte ci Isaaxa lañuy tudde sa askan. Te itam doom ju jigéen jaam ja, dinaa ko def xeet, ndaxte moom itam sa askan la.» Noonu Ibraayma jóg ci suba teel, jël mburu ak mbuus mu fees ndox, jox ko Agaar, yebal ko ci abati baatam, ak xale bi, ba noppi yiwi ko. Mu dem nag, di wër-wëret ci màndiŋu Beerseba. Bi ndox mi nekk ci mbuus ma jeexee, mu tëb xale bi ca suufu kenn ci garab yu ndaw ya. Mu dem toog fu sore ak moom lu mel ni yëgub xëtt, ndaxte mu ne: «Buma gis dee gu xale bi.» Mu toog fu sore ak moom, yékkati baatam, jooy. Yàlla nag dégg baatu xale bi; malaakam Yàlla woo Agaar ca asamaan, ne ko: «Lu la dal, Agaar? Bul ragal, ndaxte Yàlla dégg na baatu xale bi fa mu nekk. Jógal, yékkati xale bi, téye ko ak sa loxo, ndaxte dinaa ko def xeet wu réy.» Noonu Yàlla ubbi ay bëtam, mu gis teen ndox; mu dem, feesal mbuus ma ndox, jox xale bi mu naan. Te Yàlla nekkoon ak xale bi; mu màgg, dëkk ci màndiŋ mi, doon ku xam xëtt. Njàlbéen 21:12–21.
Ishmael, the son of Hagar was to become the father of the nation of Islam and he was represented as “an archer.” The first mention of Ishmael identifies his role in biblical prophecy.
Ismaël, doomu Agar, waroon na baay bu xeet wu Islaam, te ñu ko tekki woon ni “a lawkat.” Jëfandikoo Ismaël bu njëkk ci Mbind mi moo xamle wéral bi mu yor ci waxu Yàlla gu njëkk.
And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.
Noonu Boroom bi ne ko: “Xoolal, yaa ngi ëmb, te dinga jur doom ju góor, te dinga tudde turam Ismaël; ndaxte Boroom bi dégg na sa metit. Moom dina mel ni nit ku àll; loxoom dina jëm ci nit ku nekk, te loxu nit ku nekk dina jëm ci moom; te dina dëkk ci kanamu mbokk yaam yépp.” Génesis 16:11, 12.
The nation of Islam will “be against every man,” and “every man’s hand” will be “against him.” The word translated as “wild” is the wild Arabian ass, so from the outset of Ishmael as a symbol of prophecy he is associated with the “horse family,” and he will bring every nation of the world together against his nation.
Xeetu Islam dina “juuyoo ak nit ku nekk,” te “loxo nit ku nekk” dina “juuyoo ak moom.” Kàddu gi ñu tekki ni “sàgg” mooy mbaam àll bu Arabi, ba tax ne ci njàlbéenu Ismayil niki màndarga kóolute, moom dafa booleek “njabootu fas,” te dina dugal xeeti àddina yépp ñu booloo di xare ak xeetam.
The Millerites identified that the three woes of Revelation nine represent the prophetic history of Islam and in so doing they visually portrayed Islam as a horse on both of the two sacred tables of Habakkuk. Those charts were “directed by the hand of the Lord” and were prophesied of in Habakkuk chapter two. To reject the truth that Islam is represented by the three woes of Revelation chapter eight and verse thirteen is to reject the Spirit of Prophecy and Habakkuk. It is a rejection of both the Bible and the Spirit of Prophecy.
Millerites yi xam ne ñetti ay toroxte yi nekk ci Apokalips 9 dañuy tegtal jaar-jaaru waxu yàlla wu Islàam ci jamono yu jëkk ya, te ci loolu lañu wonee ci mel mi ne Islàam dafa mel ni fas ci ñaar yi cib ndigal yu sell yi ci Habakuk. Sarte yooyu dañoo “jiitalee ak loxob Boroom bi,” te waxees na ci seen mbir ci Habakuk, saar ñaareel bi. Bañ dëgg gi ne dañuy tegtal Islàam ci ñetti ay toroxte yi ci Apokalips 8:13 mooy bañ Ruuhul Kàddug Yonent ak Habakuk. Loolu mooy bañ téereb Yàlla ak itam Ruuhul Kàddug Yonent.
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.
Noonu naa ma gis, ma dégg malaaka buy naaw ci biir asamaan, mu wax ak baat bu xumb ne: “Alal, alal, alal, ñi dëkk ci suuf, ndax yeneen baat yu trompeti ñetti malaaka yi desaat a wol!” Peeñu Yàlla 8:13.
To reject truth is to be bound for the fires of destruction, and Adventism began their progressive rejection of truth in 1863. Islam is the issue that brings all the nations of the world together during the third woe. This unity was illustrated on September 11, 2001, which, as the first waymark of the seven thunders, must also represent the last waymark of the seven thunders. The last waymark of the seven thunders in the “last days” is the Sunday law, then the third woe comes quickly. The power that angers the nations is Islam, and in the last days Islam angered the nations on September 11, 2001, but they were simultaneously “held in check.” At that time the latter rain began to sprinkle in advance of the full outpouring that takes place when the bride makes herself ready.
Bañ a weddi dëgg mooy tax nit jëmé ca safara yàqute ga, te Adventisme tàmbalee seen bañ dëgg gu yokkute gi ci atum 1863. Islam mooy mbir mi di booloo xeeti àddina yépp ci jamono njàngat ñetteel bi. Benn boole boobu feeñoon na ci 11 Suwe 2001, te loolu, ndaxte mooy njëlbéen waaymark bu njëkk bu juróom-ñaar yi diiw, war na itam a tegtal mujj waaymark bu juróom-ñaar yi diiw. Mujj waaymark bu juróom-ñaar yi diiw ci “fan yu mujj yi” mooy yoonu Dibeer bi, te ba noppi njàngat ñetteel bi di ñëw gaaw. Kàttan gi merloo xeeti yi mooy Islam, te ci fan yu mujj yi Islam merloo na xeeti yi ci 11 Suwe 2001, waaye ci benn yoon dañu ko “téye woon.” Ca jamono jooju tawte gu mujj gi tàmbalee na tooy ndank-ndank, muy jiitu sotti gu mat sëkk gi di am bu jigéen ji war di sëy defar boppam.
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Ci jamono, bi liggéeyu musiba jeexee ngir tëj, fitna dina ñëw ci suuf si, te xeeti àddina yi dinañu mer, waaye dees leen téye ba mu bañ a tere liggéeyu ñetteelu malaaka mi. Ci jamono jooju, ‘taw bi mujj bi,’ walla yeesal gu jóge ci kanamu Boroom bi, dina ñëw ngir jox doole baat bu réy bu ñetteelu malaaka mi, te waajal gaayi Yàlla yi ngir ñu man a taxaw ci jamono ji ñu di tuur juróom-ñaar yi mujj ci musiba yu mag yi.” Early Writings, 85.
On September 11, 2001 the judgment of the living began, the nations were angered by the attack of Islam against the United States and the latter rain began to fall. Judgment begins with the house of God and the judgment of the house of God ends at the Sunday law crisis, then the judgment of God’s other flock begins. Much is involved with this most important truth, but these truths are well documented in the series, Habakkuk’s Tables. It was important to place these things in the article here before we return to the narrative of Revelation eleven.
Ci 11i Septàmbar 2001, attey ñi dund yi tàmbalee, xeeti réew yi mer nañu ndax xeexu Islaam bi daldi teg ci États-Unis, te taw gu mujj gi tàmbali na di waw. Atte mi dafa tàmbalee ak kër Yàlla, te atte kër Yàlla gi di jeex ci jafe-jafe yoonu Dimaas bi, ba noppi atte juróomaaram jur gi Yàlla moom tàmbali. Lu bare la ci nekk ci dëgg gu am solo loolu, waaye dëgg yooyu ñu bind leen bu baax ci séri bi, Habakkuk’s Tables. Lu am solo la woon ñu teg mbir yooyu ci waxtaan bii fii, bala nu delluwaat ci nettali Revelation eleven.
And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:13, 14.
Te ci waxtu am na fo xumb bu mag, te benn fukki cér ci dëkk ba daanu, te ci xumb boobu juróom-ñaar fukki nit ñu rey; te ñi ci des ñu tiit lool, ba jox ndam Yàlla asamaan bi. Ñaareelu torox jeex na; te xoolleen, ñetteelu torox mi ngi ñëw gaaw. Peeñu Yóbbu 11:13, 14.
The “great earthquake” that marked the overturning of the nation of France in the French Revolution represents the overturning of the United States at the Sunday law. National apostasy is to be followed by national ruin, and when the United States is ruined the entire earth will be shaken to its core, thus the symbol of the “earthquake.” At that point “the third woe cometh quickly.” Islam is identified on the two sacred tables as the first and second woe of Revelation nine, and if the first woe is Islam and the second woe is Islam, then the third woe must be Islam, for upon the testimony of two a thing is established. The United States will be struck again by Islam at the Sunday law.
“Yëngu suufe gu mag” bi màndargaal réewum Fraans ci Réewum Farãs bi ci jamono yu Révolution Française, moo teyiru màndargaal tëjandoo réewum États-Unis ci yoonu dibeer. Ngëmadi réew mi war naa toppandoo ak alkub réew mi, te bu États-Unis sankee, suuf sépp dina yëngu ba ci xolam; looloo tax màndargaalu “yëngu suufe.” Ca saa sa, “ñetteelu ay” dina ñëw gaaw. Lislaam dañu ko xamle ci ñaari tebal yu sell yi ni mooy njëkk ay ak ñaareelu ay ci Apocalipse juróom-ñeent, te bu njëkk ay bi Lislaam la, te ñaareelu ay bi itam Lislaam la, kon ñetteelu ay bi war naa nekk Lislaam, ndax ci seede ñaar lañuy tabbatal benn mbir. États-Unis dinañu ko dóoraat ak Lislaam ci yoonu dibeer.
Speaking of Ezekiel’s valley of bones Sister White records the following.
Buy wax ci xur yi Ezekiyel gu fees yax yu wow, Sœur White bind na li ci topp.
“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.
“Malayka yi yor ñenti ngelaw yi, te dañuy mel ni fas wu mer buy wut a rëcc bàyyiku te daw gaaw ci kanamu suuf si yépp, di yóbbu yàqute 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 nanu war a nelaw ci biir wetu àddina ju dul jeex ji? Ndax nanu war a ne dull, di sedd te mel ni ñu dee? Éy, ngir nu am ci sunuy mboolooy gëm yi Xel ak ngéexitu Yàlla bu Mu wol ci ay nitam, ngir ñu taxaw ci seen tànk te dund. War na nu gis ne yoon wi seex na, te bunt bi xat na. Waaye bu nu jaarée ci bunt bu xat bi, yaatuwaayam amul kem. ” Manuscript Releases, volume 20, 217.
The message of the “four winds” that raises the two prophets of Revelation eleven is the message of the angry horse of Bible prophecy, as represented throughout the biblical testimony, but also as visually represented upon the two sacred tables of Habakkuk. The message that brings Elijah and Moses to their feet is the message of the third woe that comes quickly after they are raised to their feet, for when the Sunday law arrives and Islam strikes again Moses and Elijah are lifted up as the ensign to the nations.
Bataaxalu “ñeenti ngelaw yi” buy yékkati ñaari yonent yi ci Peeñu yi fukk ak benn, mooy bataaxalu fas wu mer wi ci waxu Yàlla buy wax ci kanam, ni ko seede biir Mbind mi yépp tegtal, waaye itam ni ñu ko feeñal ci gis-gis ci kaw ñaari xet yu sell yi yu Abakuk. Bataaxal bi di tax Eliya ak Muse taxawe ci seen tànk, mooy bataaxalu ñetteel ayib bi di ñëw gaaw gannaaw ba ñu leen yékkati ba ñu taxawe ci seen tànk; ndaxte bu yoonu Dibéeri bi agsee te Islaam dóoratiwaat, kon Muse ak Eliya ñuy yéeg ngir nekk saan-sàkk bi ci xeeti àddina yi.
The third woe of Islam is also the seventh trumpet. The beginning of the sounding of the seventh trumpet was on October 22, 1844, when the judgment began.
Ñetteelu-Islaam bu ñetteel itam mooy juróom-ñaareel biir. Ndoktalu juróom-ñaareel biir bi tambalee na 22 Oktoobar 1844, ba kàtteg àtte bi tàmbalee.
But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.
Waaye ci fan yi baatu malaakam juroomeel ñetteel ba di ñëw, bi mu nar a tàmbalee wol, kumpaam Yàlla dina mat, ni ko mu waxe woon ay jaamam, yonent yi. Pexe 10:7.
The “days of the voice of the seventh angel” is the days of the investigative judgment, that began on October 22, 1844. Then the judgment of the dead commenced. Once the third woe comes quickly the sounding of the seventh trumpet is again marked. This sounding is not the beginning of the investigative judgment, but the end of the judgment of the house of God, and the beginning of the judgment of God’s other flock.
“Fan yu bëtu malaaka juróom-ñaareel ba” mooy fani atteb seetlu bi, bi tàmbalee 22 Oktoobar 1844. Noonu lañu tàmbalee atteb ñi dee ba noppi. Bu yoonu ñetteel gaawaaye dikkee, liital burof juróom-ñaareel bi delluñu koo xamle. Liital boobu moosul ndoorte atteb seetlu bi, waaye mooy jeexital atteb kër Yàlla, ak ndoorte atteb baneen juróomi Yàlla.
And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. Revelation 11:15–17.
Noonu juróom-ñaareel malaaka bi wolsi trompetam; baat yu mag a nekk ci asamaan naan: Nguuru àddina sii nekk na nguuru sunu Boroom ak nguuru Almasiimam; te dina nguuru ba fàww ak fàww. Te ñaar-fukk ak ñeent mag ña, ñi toogoon ci kanam Yàlla ci seeni gangune, daldi daanu ci seen kanam, màggal Yàlla, naan: Nu ngi lay sant, Yow Boroom bi Yàlla Aji-Kàttan ji, mi nekk, mi nekkoon, te miy ñëw; ndaxte jël nga sa kàttan gu mag, nga nguur. Peeñu Yowaana 11:15–17.
The “mystery of God” is Christ in us, the hope of glory that is finished in the time period when Moses and Elijah stand up and are resurrected through a message from the Word of God that identifies Islam. If the message is received it binds a soul for the heavenly garner, but for those who reject the message it is the message of the archers of Islam that bind them in bundles to be burned in the fires of destruction. The message of the seventh trumpet seals the one hundred and forty-four thousand in advance of them being lifted up as an ensign to bring in God’s other flock. The two resurrected prophets must first be sealed before the world can be warned.
“Kumpu Yàlla” mooy Kirist ci sunu biir, mooy yaakaaru ndamu ga mat, te loolu mat na ci jamono ji Muusaa ak Eliya taxawaat te dekkiwaat ndax bataaxal bu jóge ci Kàddug Yàlla, buy wone lu Islaam mooy. Suñu jëfandikoo bataaxal boobu, dafay jàngale bakkan ngir ñu denc ko ci sàq su asamaan; waaye ñi koy bañ, mooy bataaxal bu bàndaayu Islaam, buy leen boole ci ay mbooloo ngir ñu lakk leen ci safara yàqute. Bataaxalu juróomeel ñatti trompet bi dafay tëj téere ñaari-fukk ak ñeenti junni ci kanam, bala ñu yékkati leen ni ràññeeñ ngir dugal juróom-ñaareelu juróom Yàlla. Ñaari yonent yi dekkiwaat war nañu njëkk a tëj sañ-sañam, bala àddina man a yëglees.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws. Bible Training School, December 1, 1903.
“Liggéeyu Xel mu Sell mi mooy tax àddina bi gëm bàkkaar, njub ak àtte. Àddina bi mënañoo waarees ci lu amul genn yoon ludul ci gis ñi gëm dëgg gi ni ñoom ñu sellaale ci dëgg gi, di jëfandikoo ay dogali yu kawe te sell, di won, ci anam wu kawe te yéeg, rëdd wi teqale diggante ñiy sàmm ndigali Yàlla ak ñiy taccu leen ci seen tànk. Sellalug Xel mi signalal na wuute gi nekk diggante ñi am màndargay Yàlla ak ñiy sàmm bésub noppalu bu dul dëgg. Bu nattu gi agsee, dina feeñ bu wér li màndargay rab wi di. Mooy sàmm Dibéer. Ñi déggéë dëgg gi ba noppi, te sax di jàpp bés boobu ni lu sell, ñoo yor bindub nit ku bàkkaar ga, moom mi fekk xalaat na soppi jamono ak yoon yi. Bible Training School, 1 Desàmbar 1903.”
When the one hundred and forty-four thousand are lifted up as an ensign unto the nations, the nations will be angry. The power that angers the nations in Bible prophecy is Islam. Islam will strike the United States again at the Sunday law.
Bu bennni ak ñeent-fukk ak ñeent junni ñaar-fukk ak ñeent yi yékkati leen ni raayaay ci kanam xeeti àddina yi, xeeti àddina yi dinañu mer. Doole bi di merloo xeeti àddina yi ci waxu yonent yi ci Biibël mooy Islaam. Islaam dina dolli jëfandikoo fitna ci boppam ci États-Unisaat dees ci waxtu yoonu Dibéeri.
And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail. Revelation 11:18, 19.
Xeeti yi mer, te sa mer gi agsi na, ak waxtu ñi dee jot na ngir ñu atte leen, te nga may pey sa jaam yi, yonent yi, ak sell yi, ak ñi ragal sa tur, ndaw ak mag; te nga alag ñi di alag suuf si. Te ubbees na kër Yàlla ga ca asamaan, te gis nañu ca këram ga gaalug kóllëream; te am na yeloo yi mel ni leer gu xëy, ak baat yi, ak dënnu yi, ak yengu-yengu suuf, ak taw mbar mu réy. Peeñu 11:18, 19.
After this series of prophetic events, John presents the church who are to be the ensign.
Gannaaw limub xew-xew yu yonent yi, Yowaana jëfandikoo kërceen ga ñuy war a doon bannereet bi.
And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars. And she being with child cried, travailing in birth, and pained to be delivered. Revelation 12:1.
Te benn na ci asamaan: jigéen ju ñu sol ak jant bi, weer wi nekk ci suufu tànkam yi, te ci boppam am na kaala gu ñu def ak fukk ak ñaar i biddiw. Te mi ngi doon ëmb, mu di yuux ndax metitu njur gi, di sonnu ngir wasin. Peeñug Yowaana 12:1.
Here the church that was slain, trampled down, resurrected, and thereafter is taken up into heaven as God’s ensign is shining with the glory of the sun. They are standing upon the moon, representing the shadow of the twelve stars upon their crown. The shadow is the twelve tribes of ancient Israel that typified and reflected the twelve disciples that are the twelve stars in her crown. The beginning of ancient Israel is typifying the end of ancient Israel in the illustration.
Fi nit, mbooloom gi ñu rey, di ñu tacc ci suuf, te gannaaw loolu ñu dekkal, ba noppi yéeg ci asamaan, bi màndargay Yàlla di leer ak ndamu jant bi. Ñu taxaw ci kaw weer wi, muy tegtal ker gi ci kaw seen kaala, muy ker gu tollook fukki ñaari biddéew. Ker googu mooy fukki ñaari giir yu Israayil gu yàgg ya, yi doon misaal te di wone fukki ñaari taalibe yi, ñoom ñooy fukki ñaari biddéew yi ci seen kaala. Njàlbéenu Israayil gu yàgg gi moo di misaal buy wone mujju Israayil gu yàgg gi ci nataal bi.
The woman is about to bring forth a child, which identifies the birth of Christ at the end of ancient Israel, but now represents the birth of the Gentiles that come out of Babylon and join the one hundred and forty-four thousand. As soon as Elijah and Moses are lifted up as the ensign, she delivers God’s other flock who will respond to the ensign.
Jigéen ji mu ngi ci wetu jur doom, loolu mooy firndeel juddu Kirist ci mujug Israayil bu yàgg ba noppi, waaye léegi mu ngi tektal it juddu xeet yi dul Yawut yi génn Babilon te bokk ak téeméer ñent-fukk ak ñent junni. Bu Yeliya ak Muusee yékkatiwoon ni màndarga, ci saa si la jur gànnaaram Yàlla gu des gi, ñi di tontu ci màndarga ga.
The “world can only be warned” by seeing the one hundred and forty-four thousand lifted up as an ensign during the crisis that begins at the Sunday law in the United States. Those who come out of Babylon and stand with the one hundred and forty-four thousand are represented as the great multitude. Those two groups located in Revelation seven are represented by Moses and Elijah at the mount of Transfiguration, and God’s triumphant church that is resurrected and lifted up as an ensign come together with God’s other flock that are still then in Babylon during that final time of crisis.
“Adina mën” man naa mana yees a artu ko ngir gis ñennaar-fukk ak ñeent junni yu yékkati ni lëmte ci biir jafe-jafe bi tàmbalee ak yoonu Dibeer bi ci États-Unis. Ñi génn Babilon te taxaw ak ñennaar-fukk ak ñeent junni, ñoom lañu tegtal ni mbooloo mu réy mi. Ñaari kuréel yooyu tegu ci Peeñu 7, ñooñu lañu tegtale ak Muse ak Eli ci tundu Soppiku, te kanam yoonu jafe-jafe boobu bu mujj, njël gu Yàlla gu daan ndam, gi dekkiwaat te yékkatiwaat ni lëmte, booleek juróomi gàttam Yàlla yeneen yi nekk ba tey ci Babilon ca jamono yooyu.
Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompense to his enemies. Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:5–14.
Dégluleen kàddug Boroom bi, yéen ñi ragal ay kàdduam; seeni mbokk, yi leen bañ, di leen génne ndax sama tur, neenañu: “Na Boroom bi màggaliku.” Waaye moom dina feeñ ngir seen mbégte, te ñoom dinañu rus. Am na baat bu riirée ci dëkk ba, baat bu jóge ci kër Yàlla ga, baatub Boroom bi buy delloo peyam ay noonam. Bala muy metti ngir jur, mu jur; bala ay metitam dikk, mu wasin góor-góorlu. Ana ku dégg lu mel noonu? Ana ku gis yu mel ni yooyu? Ndax suuf si dees na ko jurloo ci benn bés? Walla xeet dina juddu benn yoon? Ndaxte bu Siyon reyee, ci saa si rekk mu jur ay doomam. Ndax man maa ngi yóbbu ba ca juddoo, te du maa tax mu jur? Kii mooy wax Boroom bi. Ndax man maa ngi tax mu jur, te maa téj biir? Kii mooy wax sa Yàlla. Bégleen ak Yerusalem, te bànneex ak moom, yéen ñépp ñi ko bëgg; mbégtuleen ak moom ak mbég mu réy, yéen ñépp ñi ko jooy. Ngir ngeen nàmp, ba suuru, ci ñëntu ngërëmam; ngir ngeen naan ba fees, te bànneex ci yaatu ndamam. Ndaxte nii la Boroom bi waxe: “Xoolleen, dinaa tàllal jàmm ci kawam mel ni dex, te ndamug xeeti àddina si mel ni wal wu daw; kon ngeen nàmp, dees na leen yékkati ci wetam, te dees na leen yëngu ci ay óomam. Naka ndey di dëfël doomam, noonu laa leen di dëfële; te dees na leen dëfël ci Yerusalem.” Bu ngeen gis loolu, seen xol dina bég, te seeni yax dinañu saxaar ni ñax; te loxob Boroom bi dina feeñ ci kaw ay jaamam, te meram ci kaw ay noonam. Esayi 66:5–14.
Those that are born when they ascend to heaven are those who have been cast out by their brethren that hated them. Their brethren that hated them and rejoiced in their death, are those who say they are Jews, but are not. They are those of the synagogue of Satan that will prophetically worship at the feet of the ensign that consists of the “outcasts of Israel.”
Ñi juddu ba ñuy yéeg ca asamaan, mooy ñi seen bokk yi bañoon daaneel leen. Seen bokk yi leen bañoon te bég ci seen dee, mooy ñi wax ne Yawut lañu, waaye Yawut duñu. Ñoomooy ñi bokk ci jàngu Seytaane, ñi dinañu maggal ci anam gu wax jëme ci kanam tànki raaya bi taxaw ci “ñi ñu dàq ci Israayil.”
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.
Te dina taxawal mbirum ci kanam xeet yi, te dajal ñi ñu dàq ci Israyil, te boole ñi tasaaroo ci Yuda jógé ci ñeenti weti suuf si. Esayi 11:12.
“You think that those who worship before the saints’ feet (Revelation 3:9) will at last be saved. Here I must differ with you; for God showed me that this class were professed Adventists, who had fallen away, and ‘crucified to themselves the Son of God afresh, and put him to an open shame.’ And in the ‘hour of temptation,’ which is yet to come, to show out everyone’s true character, they will know that they are forever lost, and overwhelmed with anguish of spirit, they will bow at the saints’ feet.” Word to the Little Flock, 12.
“Yeen ngi xalaat ne ñi sujjóot ci kanamu tànki gaayi Yàlla yi (Revelation 3:9) dinañu mujj ci mucc. Fii war naa weddi la; ndaxte Yàlla won na ma ne nit ñii ay Adventistes lañu woon ci seen wax-rekk, te dañoo dellu ginnaaw, te “dañoo taxaat bàyyi Doomam Yàlla mu daanu ci bant bi ci seen bopp, te toroxal ko ci kanam ñépp.” Te ci “waxtu nattu bi,” bi xam ne man naa jotegul te muy ñëw ngir feeñal dundin ak xarakter bu dëggu bu kenn ku nekk, dinañu xam ne ñoom dañoo réer ba fàww, te metitu xol bu réy da leen di ëpp, dinañu sujjóot ci kanamu tànki gaayi Yàlla yi.” Word to the Little Flock, 12.
He that hath an ear, let him hear what the Spirit saith unto the churches.
Ku am ay nopp, na dégg li Xel mi wax jàngale yi.