Sister White addresses several times that the passage in Isaiah which Jesus read in the synagogue at Nazareth, not only announced His work, but typified our work. The perfect fulfillment of that anointed work is accomplished by those who make up the ensign of the one hundred and forty-four thousand.
Rakk bu jigéen bu tudd White wax na ci ay yoon yu bari ne pàcc bi nekk ci Esayi bi Yeesu jàngoon ci jàngu mbooloo mi ca Nasaret, du wax rekk liggéeyam, waaye itam moo doon misaalal sunu liggéey. Matug am ndawug liggéey boobu bu ñu soloon ngir ko, ñi ñuy def màndarga gi ci ñent fukk ak ñeent junni, mooy ñooy ko matal ci yoon wu mat.
The spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. Isaiah 61:1–7.
Xelum Boroom bi nekk ci sama kaw; ndaxte Boroom bi moo ma fal ngir yégle xebaar bu baax ñi woyof; yónnee na ma ngir faj xol yu dagg, ngir yégle njotlu ñi ñu tëj, ak ubbiir kaso bi ñi ñu lëj; ngir yégle atum Boroom bi buyu nangu, ak bésub feyu sunu Yàlla; ngir diisóo ñépp ñi dëj; ngir jagleel ñi dëj ci Siyon, ngir jox leen taaru ngir dóomu taal, diwlin mbégte ngir naqar, mbubb mu cant ngir xelum metit; ngir ñu tudde leen garab yu njub, njaxlafu Boroom bi, ngir mu màggaloo. Te ñoom dinañu tabax weer-gu mag yi, dinañu yékkati yàqute yu njëkk yi, te dinañu defar dëkk yu yàqu yi, yàqute yu ay maas yu bare. Te doxandéem yi dinañu taxaw di sàmm seeni jur, te doomi xeet yi dul seeny bokk dinañu doon seeni beykat ak seeni beykat reseñ. Waaye yéen, dees na leen wax Saraxalekatu Boroom bi; nit ñi dinañu leen tudde Ndaggalukati sunu Yàlla: dina ngeen lekk alalu xeeti àddina yi, te ci seen ndam ngeen di bég ci yéen. Ndaxte ngir seen rusit dinañu am ñaari cër; te ngir gàcce gi dinañu bég ci seen cër: moo tax ci seen suuf dinañu moom ñaari cër; mbég mu fàww dina nekk ci ñoom. Esayi 61:1–7.
In the previous article we began to identify the “hour, month, day and year” that made up the time prophecy of three hundred and ninety-one years and fifteen days. Time is no longer, so the four expressions of time must be applied symbolically in the latter days, when the prophetic characteristics of the first and second woes are repeated in the third woe. The “year” is “the acceptable year of the Lord,” and it is also “the day of vengeance of our God.”
Ci mbind mi, nun taxawoon a tàmbalee xamle “waxtu, weer, bés ak at” yi taxawoon ci yonent gi bu ñetti téeméeri ak juróom-benn-fukk ak benn at ak fukk ak juróom bés. Waxtu amatul, ba tax na ñaari yeneen waxi waxtu yi ñoom ñépp war nañu leen jëfandikoo ci misaal ci fan yu mujj yi, foofu la melokaani yonent yi ci njàqare njaar ak ñaareel bi di dellusi ci ñetteel njàqare bi. “At” bi mooy “at wu Yàlla Boroom bi nangoo,” te itam mooy “bésu feyu sunu Yàlla.”
The “day,” is “the day of calamity,” a day of recompense, and vengeance, as set forth by Moses.
“Bës bi,” mooy “bësub musiba bi,” bésu feyug yool ak feyub toppandoo, ni ko Muusa tëral.
To me belongeth vengeance, and recompense; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste. Deuteronomy 32:35.
Man maye moomug, ak man maye feyyuñ; seen tànk dina rëcc ba ci jamono ji mu war, ndax bésub seen musiba jege na, te li leen di dikkal gaaw na. Deuteronomy 32:35.
In Isaiah it is the “acceptable year” and the “day of vengeance,” and the day of vengeance is Moses’ “day of calamity” where Laodicea’s foot slides as they receive recompense and vengeance. The hour of the great earthquake, the day of calamity, the acceptable year and the first month all align with the Sunday law. The word “month” in Joel is an added word, but the added word is correct. The translators added the word “month” in agreement with the truth that the latter rain came in the first month.
Ci kàdduy Esayi, mooy “at mu nangu” ak “bésub feyug mbugal,” te bésub feyug mbugal boobu mooy “bésub musiba” bu Muuse, fa tànku Laodise di lluuy, ba ñuy jot pey ak mbugal. Waxtu rëy gu yëngu-yëngub suuf gi, bésub musiba bi, at mu nangu mi, ak weer wi jëkk, ñoom ñépp a dëppook ak yoonu Dibéeri. Kàddug “weer” ci Yoel mooy kàddu gu ñu yokk, waaye kàddu gu ñu yokk googu jub na. Tekkikatu yi yokk nañu kàddug “weer” ngir méngoo ak dëgg gi ne tawub mujj gi ñëw na ci weer wi jëkk.
Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. Joel 2:23.
Kon nag seen nag yéen, yéen doomi Siyon, te bég ci seen Boroom Yàlla; ndaxte mo leen jox taw bu njëkk bi ci natt, te dina wàcceel leen taw, taw bu njëkk bi ak taw bu mujj bi ci weer bu njëkk bi. Joel 2:23.
The word “month” is an interpretation, not part of the original inspired text. The Hebrew simply says the rains will come “in the first” or “as at the first”—meaning God will restore the rains in their proper season, just like in former times. Sister White repeatedly aligns the Millerite movement of 1840 to 1844 with Pentecost to describe the latter rain in the latter days. The latter rain comes “as at the first,” which was Pentecost, which Sister White repeatedly aligns with the Sunday law.
Baati “weer” mooy teginu xalaat, waaye bokkul ci bind mi ñu yiw. Ci Ebre, li ñu wax rekk mooy ne taw yi dina ñëw “ci njëkk bi” walla “ni ci njëkk bi” — muy tekki ne Yàlla dina delloo taw yi ci seen waxtu wu yoon, ni mu nekkoon ca jamono yu njëkk ya. Rakku jigéen White day méngale yoon wu bare yëngu-yëngu Millerite bi diggante 1840 ak 1844 ak Pentekot ngir melokaanal taw wu mujj wi ci fan yu mujj yi. Taw wu mujj wi day ñëw “ni ci njëkk bi,” te loolu mooy Pentekot, te loolu la Rakku jigéen White di méngale yoon wu bare ak yoonu Dibeer bi.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“Beneen bi bokk ci waxu yégle gu ñetteelu malaaka bi, mooy leeral suuf sépp ak ndamam. Fii dañuy wax jëf ju yaatu ci addina bépp te am doole ju ñu daanul gis. Yëngu-yëngu ngëneel bi ci at yi 1840–44 dafa woon feeñ gu tedd ci dooley Yàlla; yégleb malaaka bi jëkk dafa àgg ba ci bépp poste misiyonéer ci addina, te ci yenn réew am na woon farlu gu réy ci mbirum diine gu kenn gisul woon ci benn réew gannaaw Coppiteg ñatteelu téeméeri at bi; waaye yooyu dees na leen rawale ak yëngu-yëngu gu mag gi ci suufu artu mujj gi ci yégleb ñetteelu malaaka bi.
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
“Liggéey bi dina mel ni bu Bésub Pantekot bi. Naka lañu joxe woon ‘taw bi njëkk,’ ci tuuru Xelum Sell mi ca ubite xebaar bu baax bi, ngir jur saxalug pepp gu wert gi, noonu itam dees na joxe ‘taw bi mujj’ ci jeexitalam ngir ñoral mbey mi. ‘Kon dinañu xam, bu nu saxee di xam Aji Sax ji: génnam waajal nañu ko ni suba; te dina ñëw ci nun ni taw, ni taw bi mujj ak taw bi njëkk ci suuf si.’ Ose 6:3. ‘Na leen bég, yéen doom Siyon, te na ngeen bànneex ci Boroom bi seen Yàlla: ndaxte jox na leen taw bi njëkk ci yam, te dina wàcceel leen taw, taw bi njëkk ak taw bi mujj.’ Yoel 2:23. ‘Ci fan yu mujj yi, Yàlla nee, dinaa tuur sama Xel ci kaw bépp yaram.’ ‘Te dina am ne, képp ku woo turu Boroom bi, dees na ko musal.’ Jëf ya 2:17, 21.”
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
“Jëf ju mag yu xebaar bu baax bi warul jeex ak wone gu gën a néew gu kàttanu Yàlla, ba mu mel ni li mu tàmbalee. Yonent yi matoon ci tuurug taw bu njëkk bi ca ndoorteel xebaar bu baax bi, dinañu dellu a mataat ci taw bu mujj bi ci jeexitalam. Fii la nekk ‘jamono yi ngëmblaxu’ yi ndawli bi Piyeer doon xool ci kanam bi mu nee: ‘Kon nag tuubleen te soppikuleen, ngir seeni bàkkaar ñu far, bu ko defee jamono yi ngëmblaxu dinañu jóge ci kanamu Boroom bi; te dina yónnee Yeesu.’ Jëf ya 3:19, 20.” The Great Controversy, 611.
Pentecost was the "opening" or the "beginning" of the gospel work and the latter rain at the "close" is the "ending." The first represents the last. The first month is identifying the outpouring of the Holy Spirit at the Sunday law.
Pàntikot mooy “ubbi” walla “ndorteel” liggéeyu xebaar bu baax bi, te taw bu mujj ba ci “mujj” mooy “jeexital” bi. Li njëkk mooy màndarga li mujj. Weeru njëkk wi di wone tuurug Xel mu Sell mi ca yoonu Dibeer ba.
“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. …
“Benn kenn du nit ñu manul a jot moom benn ci ndawtalug Yàlla fekk sunuy jikko am na ci benn tuuma walla benn sobé. Bàyyi nañu ko ci sunu loxo, ngir nu faj sunuy nàkk ci jikko, te sellal kërug xel mi ci bépp sobé. Noonu nag tawu mujj ma dina wàcc ci sunu kaw, ni tawu njëkk ma wàcce woon ci taalibey Yeesu ca Bésub Pentekot ba. …
“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214, 216.
“Yéen bokk yi, lu ngeen di def ci jëf ju mag ji ñu jagleel waajal? Ñi bokk ak addina, dañuy jël bindu addina te waajal ngir màndargay rab wi. Ñi dul wóor seen bopp, ñi di suufeel seen bopp kanam Yàlla te setal seen xol ak seen ruux ci topp dëgg gi, ñoom ñoo ngiy jot melokaanu asamaan te waajal ngir kaaraange Yàlla ci seen jë. Bu ndigël gi génnee te màndarga ma ñu ci tàmp, seen jikko dina des set wecc, amul benn tuuma, ba fàww.” Testimonies, volume 5, 214, 216.
The first “month” is the Sunday law, the “hour” of the great earthquake is the Sunday law, the “day” of calamity, recompense and vengeance is the Sunday law and the acceptable “year” is the Sunday law. The one hundred and fifty years of the prophecy of the first woe concludes at the Sunday law, where the three hundred and ninety-one years and fifteen days begins.
“Werante” bu njëkk bàkku dundug dibeer bi la, “waxtu” buy yëngu suuf bu réy bi mooy yoonu dibeer bi, “bës” bu musiba, peyug delloo ak feyug mbañeel mooy yoonu dibeer bi, te “at” bu nanguwóor bi it mooy yoonu dibeer bi. Téeméeri at ak juróom-fukk yi ci waxu yonent bi ci njëkk mbañeel bi dafa jeex ci yoonu dibeer bi, fa ñetti téeméeri at ak juróom-benn fukk ak benn at ak fukki fan yi di tàmbali.
Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:14, 15.
Mu wax malaaka bu juróom-benn bi, mi yoroon trompet bi ne: “Yiwal ñeenti malaaka yi ñu yeewoon ci dex gu mag gu Efrat.” Noonu ñu yiwi ñeenti malaaka ya, yi ñu waajaloon ngir waxtu, ak bés, ak weer, ak at, ngir rey ñetteelu nit ñi. Peeñu 9:14, 15
The “four angels” that were “bound in the great river Euphrates” are “loosed” at the hour of the Sunday law. They have been prophetically “prepared” for the hour, day, month and year of the second woe to slay the third part of men. The United States is slain as the sixth kingdom of Bible prophecy at the Sunday law, and the United States is one third of the three fold union that is established at the Sunday law. The second woe is repeated in the third woe, just as the second angel is repeated in the third angel.
“Ñeenti malaaka yi” yu “ñu yeewoon ci dex gu mag gi Euufraates” dees leen “yiwi” ci waxtu bi yoonu Dibeer di tàmbalee. Ci kaaraange waxi Yàlla lañu “waajal” ngir waxtu, bés, weer ak atum ñaareelu musiba, ngir rey ñetteel ci nit ñi. États-Unis dees na ko rey niki juróomeelu buur gi ci kàddug yonent yi ci Biibël bi ci yoonu Dibeer; te États-Unis mooy benn ñetteel ci booloo bu ñett-fànn bi ñuy taxawal ci yoonu Dibeer. Ñaareelu musiba bi dees ko delloo ci ñetteelu musiba bi, ni ñaareelu malaaka bi dees ko delloo ci ñetteelu malaaka bi.
Those four winds were released at 9/11, marking the beginning of the sealing of the one hundred and forty-four thousand, and immediately thereafter restrained. When those represented in Isaiah sixty-one who mourn are comforted, they are comforted with the full out pouring of the Comforter at the Sunday law, which is also the “hour” of the great earthquake. Those who mourn in the acceptable year, are the very same who are mourning in Ezekiel nine who receive the seal of God. Jesus began His ministry by citing Isaiah sixty-one, and Sister White aligns His pronouncement with our work.
Ñaari ñenti ngelaw ya bàyyikoo nañu ko ci 9/11, te loolu mooy màndargaal njàlbéenu tëj mi ci askan wi di téeméeri junni ak ñeent-fukk ak ñeent, te ci saa si topp nag, tere nañu ko. Bu ñi dañuy tekki ci Esayi ba benn-fukk ak benn, ñi di jooy, ñu dëfërle leen, dees na leen dëfër ak tuur gu mat sëkk gu Dëfërkat bi ca yoonu alxames bi, te loolu it mooy “waxtu” buur su mag ba. Ñi di jooy ci at mu nangu gi, ñoom sax ñooy ña ngay gis di jooy ci Esekiyel juróom-ñeent, ñi jot màndargaalu Yàlla. Yeesu tàmbalee na liggéeyam ak wax ji mu jële ci Esayi ba benn-fukk ak benn, te Sister White jëmale na kàddug pronouncementam ak sunu liggéey.
“Christ announced his mission to the world when, in the synagogue at Nazareth, he read from the prophecy of Isaiah: ‘The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord.’ What a work was before him!—To preach the acceptable year of the Lord. This period embraces age after age, extends from century to century, while probation shall last. God is waiting to hear the asking and knocking; watching to see humanity draw nigh unto him, who alone can help us. He longs to forgive their sins, to receive them as his own. He will receive every contrite soul who comes to him; for it was to do this work that God anointed his only-begotten Son.
«Kirist bi yégle woon ay liggéey ci àddina bi ba mu jàngée ci ab kàggu waxu Yàlla ci sinagogu Nasaret, jële ko ci waxu yonent Esayi: “Xelal Boroom bi nekk na ci sama kaw, ndax da ma sol ci di waare xebaar bu baax bi ci ñi néew; yónnee na ma ngir wéral ñi xol seen dagg, ngir yégle yiñ fésal ñi ñu jàpp ne, ak delloo gis-gis gi ci gumbë yi, ngir bàyyi ñi ñu sonal mu nekk ci seen moom, ngir waare at mu Boroom bi nangu.” Ndaw liggéey la woon ji nekkoon ci kanamam!—Di waare at mu Boroom bi nangu. Jamono jooju dafay boole maas yu bare, muy yàgg ba wees ay xarnu, te muy yokku xarnu ba xarnu, fekk waxtu nattu gi dafa nekk. Yàlla mu ngi xaar ngir dégg ñaan ak tàggat gi; mu ngi xool ngir gis nit ñi di jegeñsi ko, moom rekk mi man a dimbali nu. Dafa bëgg lool a baal seeni bàkkaar, te nangu leen ni ay doomam. Dina nangu bépp bakkan bu tuub te suufe ku ñëw ci moom; ndaxte liggéey boobu la Yàlla solal Doomam ju amul moroom.»
“But why did not Christ finish the statement recorded in Isaiah? Why did he omit the clause, ‘and the day of vengeance of our God’? The latter portion of this sentence was just as much truth as the first part; and Christ did not deny the truth by his silence, by withholding a portion of his own words given to his chosen prophet. But this last clause was that upon which his hearers delighted to dwell, and which they were inclined to practice, pronouncing judgment upon all who were not of their religious faith. Instead of giving to the people words of truth and righteousness and forgiveness, they had taught them that God hated all the heathen world. The paternal character of God had been misrepresented, and buried beneath human traditions. Signs of the Times, January 14, 1897.
“Waaye lu tax Kirist du mottali wax ji ñu bind ci Esayi? Lu tax mu bàyyi xët wi ne, ‘ak bésu mbugalu sunu Yàlla’? Xaaj bu mujj bii ci kàddu gii, ni xaaj bu jëkk bi, dëgg la woon. Te Kirist weddiwul dëgg gi ci ay noppeem, ci bàyyi benn xaaj ci ay waxam te mu joxoon ko yonentam bu mu tànn. Waaye xët wii bu mujj mooy li ay déggkatam bëggoon a sax ci seet, te ñoo doon jaar ci toppi ko, di yégle atte ci kaw ñépp ñi bokkul ci seen ngëm gu diine. Fàww ñu jox nit ña ay waxi dëgg ak njub ak baal, waaye dañu leen jàngaloon ne Yàlla bañ na àddina si yépp su ñuy wax ne ay xeet yu dul Yawut. Melokaanu Yàlla bu Baay lañu woon soppiku ba fàww, di ko suul ci suufu cosaani nit. Signs of the Times, 14 Sulet 1897.”
“The mission of the people of God in this age is outlined in the words of inspiration that describe the work of the Messiah: ‘The spirit of the Lord God is upon me, because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to heal the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn, to appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified.’
“Liggéeyu nit ñi Yàlla ci jamono jii dañu ko nettali ci kàdduy xel mu sell yi mel ni ñuy tekki liggéeyu Almasi bi: ‘Xelu Boroom bi Yàlla nekk na ci man, ndaxte Boroom bi fal na ma ngir yégle xibaar bu baax ñi woyof yi; yónni na ma ngir faj xol yu damm yi, ngir waxe goreel ñi ñu jàpp, ak ubitey kaso yi ñi ñu tëj; ngir yégle atum nangu gu Boroom bi, ak bésub feyug sunu Yàlla; ngir dëfël ñépp ñi di jooy, ngir sampal ñi di jooy ci Siyon, ngir jox leen rafetlu teek ndànk, diwlin mbégte teeku jooy, yéréb cant teeku xel mu metti; ngir ñu leen wooye garabi njub, njambaaru Boroom bi, ngir mu yelloo.’”
“‘And they shall build up the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations.’” Lake Union Herald, November 11, 1908.
«“Ñoom ñi dina yékkati mboolem yàqu ya yàgg, ñoom dina yékkati bérab yi daawoon, te ñoom dina ñu defar dëkk yi yàquoon, muy yàquwaay yi maasoon ci ay maas yu bare.”» Lake Union Herald, 11 Nowàmbar 1908.
Before we proceed further into the repetition of the second woe in the third woe, we should remind ourselves that the message is to be understood by bringing “line upon line.” This identifies that every “hour,” “day,” “month” and “year” in the inspired Word that fits the context of the Sunday law is also to be applied to the preparation of Islam striking at the Sunday law.
Bala nu dem ci yokkute ñaareelu ay waaye ci biir ñetteelu ay waaye, war nañu fàttaliku ne, boppu wax ji war nañu ko xam ci teg “rëdd ci kaw rëdd.” Loolu mooy wone ne bépp “waxtu,” “bës,” “weer” ak “at” ci Kàddu Yu Sell bi, bu méngoo ak jumtukaayu yoonu Dibeer, war nañu itam koo jëfandikoo ci waajalug Islaam ngir dóor yoonu Dibeer.
As an example: the word “hour” is only found in one book of the Old Testament, and that book is the book of Daniel. In Daniel, “hour” is mentioned five times.
Ci misaal, baat bu ne “waxtu” gisoo na rekk ci benn téereb Kóllëre gu Yàgg gi, te téere boobu mooy téereb Daniel. Ci Daniel, “waxtu” ñu ko wax juróomi yoon.
And whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace. … Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Daniel 3:6, 15.
Képp ku dul suux te sujjóot, dinañu ko sànni ci diggu furnaa bu safara buy lakk ci saa si. … Léegi nag, su ngeen waajaloo ne, saa su ngeen déggée baatub kakalam, wiit, xalam, saakbut, saalteri, ak dilsimeer, ak bépp xeetu mbëggel, ngeen sujjóot di màggal nataal bi ma def; baax na: waaye su ngeen ko màggalul, dinañu leen sànni ci saa si ci diggu furnaa bu safara buy lakk; te kan mooy Yàlla ji leen man a musal ci samay loxo? Daniel 3:6, 15.
Sister White repeatedly applies Daniel three, and therefore “the same hour” to the Sunday law. In Daniel chapter four, Daniel is perplexed for “one hour” as he struggles to explain the coming judgment upon Nebuchadnezzar.
Rakku White di jëfandikoo yoon wu bari Daniel ñatt, te moo tax “waxtu wi benn” di jëm ci yoonu Dibéer. Ci Daniel saar ñent, Daniel dafa jaaxlelu “benn waxtu” bi muy xeex ngir firi àtte biy ñëw ci Nebukadnesar.
Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:19.
Noonu Daniyel, mi tuddoon Beltesaṣar, daldi nax ba benn waxtu, te xalaatam jàq ko. Buur bi wax, ne: «Beltesaṣar, bul na la gént gi mbaa firiiram jàq.» Beltesaṣar tontu ne: «Sama sang, na gént gi wàcc ci ñi la bañ, te firiiram ci say noon.» Daniyel 4:19.
Daniel is astonished for “one hour” as he seeks to understand how to inform Nebuchadnezzar of his coming judgment. Daniel is representing the messenger of the first angel who announces the “hour” of judgment has come. His prediction is given to Nebuchadnezzar, and a year later the judgment upon Babylon is brought upon Nebuchadnezzar.
Danyeel ne ñàkk xel diirub “benn waxtu” bi muy seet a xam ni muy waxe ak Nebukadnesar mbugal gi di ñëw ci moom. Danyeel dafa tegu ci yonnentekatu malaaka bu njëkk bi yégle ne “waxtu” mbugal gi agsi na. Kàddug waxam gi ñu jox Nebukadnesar, te gannaaw benn at, mbugal gi ci Bàbilon ñu yóbbu ko ci Nebukadnesar.
The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ feathers, and his nails like birds’ claws. Daniel 4:33.
Ci waxtu loolu la mbir ma mat ci Nebukadnesar; te ñu génne ko ci biir nit ñi, mu lekk ñax ni yakk, te sawaram daldi tooy ak ndoxum xeybaara asamaan, ba kàwaram yaa ngi màgg ni gannax yiir, te weñam ya ni bànni picc. Daniel 4:33.
Daniel is predicting the soon-coming Sunday law, and when it arrives, it is the “hour” of judgment upon Babylon. Both “hours” are identifying the Sunday law, which is the hour of the great earthquake. Nebuchadnezzar is the alpha and Belshazzar is the omega of the story of Babylon, and Belshazzar is slain in the very night that the hand writing came upon the wall.
Daniyeel mi ngi yégle yoonu Dibéer bu bëgg a ñëw ci gaaw, te bu agsee, mooy “waxtu” àtte bu aju ci Bàbilon. Ñaari “waxtu” yi ñoo ngi misaal benn yoonu Dibéer bi, moom mi di waxtu yëngu-yëngu suuf su mag si. Nebukadnesar mooy alfa, te Belshassar mooy omega ci nettali Bàbilon; te Belshassar dees na ko rey ci gudi gi sax ba loxo ga bindee ci miir mi.
In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Daniel 5:5.
Ci waxtu woowu loxo yi génne loxoy nit, bind ci wetug candaleer bi, ci kaw pendaay mi nekk ci miirub kërug buur bi; te buur ba gis xaaju loxo wi doon bind. Daniel 5:5.
The “same hour” the writing came upon the wall identifies when the written Sunday law destroys the “wall” of separation of church and state at the Sunday law, and then Babylon ended as does the United States as the sixth kingdom of Bible prophecy. As the sixth kingdom the United States is the power who reigns for seventy symbolic years in Isaiah twenty-three when the whore of Tyre is forgotten. The kingdom or king that Isaiah refers to are the days of seventy years and the kingdom that reigned for seventy years in Bible prophecy was Babylon. The fall of Belshazzar’s Babylon typifies the fall of the United States, at the Sunday law, where the handwriting upon the wall aligns with the speaking as a dragon of Revelation thirteen.
“Waxtu wu benn” boobu la mbind mi feeñ ci miir gi di won jamono bi yoonu dimanche bi ñu bind di yàq “miir” mi tax ñu teqale kërk ak nguur ci yoonu dimanche bi, te noonu Babilon mu jeex, ni itam États-Unis di jeex, moom miy juróomeelu nguur gi ci kàddug waxi Yàlla yi ci Biibël bi. Naka juróomeelu nguur gi, États-Unis mooy doole ji nguur di sañ-sañ ci juróom-ñaar-fukk at yu misaal ci Isaïe 23, ba ñu fàtte jigéen ju ñaaw ju Tir. Nguur walla buur bi Isaïe wax mooy fan yi juróom-ñaar-fukk at, te nguur gi nguuruwoon juróom-ñaar-fukk at ci waxi Yàlla yi ci Biibël bi mooy Babilon. Mbëggeel Belshatsar, moom Babilonam, dafay misaalal bërebu États-Unis, ci yoonu dimanche bi, fa mbind mi ci miir gi méngoo ak wax ji muy wax ni gaynde ci Apocalipse 13.
In Revelation eighteen the judgment upon Babylon begins at the Sunday law in verse four when the second voice identifies that her judgment comes in one hour and also in one day.
Ci Kàddu Yàlla gu mujj ga fukk ak juróom-ñett, atte bi ci Babilon tàmbalee na ci ndigal alxamesu Dëll bés bi ci aaya ñent, baat bu ñaareel bi feeñale ne atteem di ñëw ci benn waxtu, te itam ci benn bés.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas, that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:4–10.
Noonu ma déggene beneen baat buy jóge asamaan, di wax ne: “Génleen ci moom, yéen samay nit, ngir ngeen bañ a bokk ci ay bàkkaaram, te ngeen bañ a jot ci ay mbugalam. Ndaxte ay bàkkaaram dajale nañu ba agg asamaan, te Yàlla fàttaliku na ay tooñam. Fayeen ko ni mu leen fayee, te yokkleen ko ñaari yoon ci li mu def; ci kaas bi mu feesaloon, feesalleen ko ñaari yoon. Ni mu yékkati boppam te dund ak yoxoslu, noonu it yokkleen ko metit ak naqar; ndaxte mu naan ci xolam ne: ‘Toogu naa ci buur bu jigéen, dul jigéen ju waynde, te duma gis mukk naqar.’ Moo tax ay mbugalam dinañu dikk ci benn bés: dee, ak jooy, ak xiif; te dinañu ko lakk lépp ak safara, ndaxte Boroom bi Yàlla miy àtte moom am na doole. Te buur yi ci suuf, yi ak moom def njaaloo te dund ak yoxoslu, dinañu ko jooy te di ko mettit, bu ñu gisee saxaaru ni ñu koy lakk, taxaw fu sore ndax ragalu metitam, di wax ne: ‘Aka kaw, aka kaw, Babel, dëkk bu mag ba, dëkk bu am doole! Ndaxte sa àtte agsi na ci benn waxtu rekk.’ Peeñug Yoxaan 18:4–10.”
Clearly the progressive judgment upon Babylon begins at the Sunday law of verse four when God’s other flock is called out of Babylon. John identifies the time of her judgment as both a “day” and “hour,” confirming that the symbols of time are to be understood symbolically.
Si wóor ne, atte bu jëkk bu njëkk ci kaw Babilon tàmbalee na ca yoonu Dibéer bu kàddu ñeente ba, bi Yàlla woowee baneen juróom-mbaamam génn Babilon. Yowaana màggal na waxtu atteam ba muy benn “bës” ak benn “waxtu,” di dëggal ne misaalu waxtu yi war nañu leen deggoo ci misaal.
Passover was to be kept in the first month, and Passover aligns with the cross, which in turn aligns with the Sunday law.
Pàkka bés bu ñu war a sàmm ci jëkkërinu weer wi, te Pàkka méngoo ak bant ba, mi dellu di méngoo ak yoonu Dibéer bi.
And the Lord spake unto Moses and Aaron in the land of Egypt, saying, This month shall be unto you the beginning of months: it shall be the first month of the year to you. Speak ye unto all the congregation of Israel, saying, In the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers, a lamb for an house: And if the household be too little for the lamb, let him and his neighbour next unto his house take it according to the number of the souls; every man according to his eating shall make your count for the lamb. Your lamb shall be without blemish, a male of the first year: ye shall take it out from the sheep, or from the goats: And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening. Exodus 12:1–6.
Te Boroom bi waxoon Musaa ak Aaróon ci réewum Misra, ne: “Weeri bii mooy doon ci yéen njàlbéenu weer yi; mooy doon ci yéen weer wu njëkk ci at mi. Waxleen mbooloom Israyil gépp, ne: Ci bésub fukki fan ak benn ci weer wii, ku nekk war naa jël xar, mel ni kërug baayam, xar bu njëkk ci kër. Bu fekkee ne kër ga ndaw na ba manul a matal xar ba, kon moom ak dëkkandoom ga gëna jege ak këram dañuy ko jël mel ni limub nit ñi; ku nekk, mel ni ni muy lekk, noonu ngeen di waññi limu xar ba. Seen xar war naa amul benn sikk, góor gu am atum benn; jëleen ko ci xar yi walla ci bëy yi. Dangeen koy sàmm ba bésub fukki fan ak ñeent ci weer boobu; te mbooloo mépp mi, di mbooloom Israyil, dinañu ko rey ngoon. Exod 12:1–6.”
Passover was the beginning of the Pentecostal season, and it therefore typifies Pentecost, which in turn aligns with the Sunday law. The tabernacle was reared up on the first day of the first month, thus typifying the raising up of the church triumphant as an ensign at the Sunday law. The “hour,” “day,” “month” and “year” of the second woe is identifying the Sunday law, and line upon line, each of those expressions of time align with the Sunday law when the context agrees. At the Sunday law, the second period of papal persecution begins, the first being the 1,260 years that brought about the martyrs of that period crying to the Lord in the fifth seal with the question of “how long,” until the papal power would be judged. In the second papal blood bath Jesus has informed His people that they need not worry about what they will say when persecuted.
Bésub Pàkk bi mooy njàlbéenug jamonoy Pentekot, te moo tax muy mel ni Pentekot, te Pentekot itam dafa jéppoo ak yoonu Dibéer bi. Tabernaakl bi dañu ko taxawal ca bés bu njëkk ba ci weer wu njëkk wa, te loolu dafa mel ni taxawaayu jàngoor gi gëna not, ni benn ràññeeñ ci yoonu Dibéer bi. “Waxtu,” “bés,” “weer,” ak “at” yu njàqare ñaareel bi dañuy màggal yoonu Dibéer bi, te líne ci kaw líne, kenn ku nekk ci yooyu waxi jamono dafa jéppoo ak yoonu Dibéer bi bu fekkee ne dëkkaloo gi nangu na ko. Ca yoonu Dibéer bi, ñaareelu jamonoy fitna bu baawaan bi tambali, bi njëkk ba doon 1,260 at yi jur saraxalekat yi ca jamono jooju di woo Boroom bi ci juróomeelu màndarga ga ak laaj bi ne “ba kañ,” ba kera ba dooleb baawaan bi di àttees. Ci ñaareelu sangu deretu baawaan bi, Yeesu xamal na ay nitam ne waruñu jàq ci li ñuy wax bu ñu leen fitnaalee.
But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost. Mark 13:11.
Waaye bu ñu leen yóbbu, te jébbal leen, buleen jàppale lu jiitu ci li ngeen war a wax, te buleen ko xalaat ba noppi; waaye lu ñu leen may ci waxtu woowu, waxleen ko: ndaxte du yéen a wax, waaye Xel Mu Sell mi. Mark 13:11.
In the first woe, men were tormented for one hundred and fifty years. Those years began on July 27, 1299 and ended on July 27, 1449 when the four angels released the four winds that had been prepared for the hour, day, month, and year, for to slay a third part of men. The period of torment represents the period of the setting up of the image of the beast in the United States. That period is the fifteen days represented in Leviticus twenty-three from the feast of trumpets to Pentecost. The period of the formation of the image of the beast is from 9/11 unto the Sunday law, but the period of the proclamation of the message of the midnight cry is a fractal of the image of the beast formation from 9/11 unto the Sunday law.
Ci njëkkaléel ci njëkk tiis bi, nit ñi dafañu leen sonal diirub téeméeri at ak juróom-fukk. At yooyu tàmbalee nañu ci 27i Sulet 1299 te jeex nañu ci 27i Sulet 1449, ba ñenti malaaka ya bàyyi ñenti ngelaw yi ñu waajaloon ngir waxtu wi, bés bi, weer wi, ak at mi, ngir rey ñetti cér ci nit ñi. Diirub sonal boobu dafay tegtal diirub sampug nataalu rab wi ci États-Unis. Diir boobu mooy fukki fan ak juróom yi ñu tegtal ci Léwítig 23, dale ko ca màggalu trompet yi ba ci Pentekot. Diirub sosug nataalu rab wi moo joge 9/11 ba ca yoonu Dibéer bi, waaye diirub yégleb xibaaru yuuxub guddi gi mooy ab fractal bu sosug nataalu rab wi dale ko 9/11 ba ca yoonu Dibéer bi.
The beginning and ending of the sealing are also the alpha and omega of the image of the beast formation. One class is forming a character for the seal of God; the other is forming an image of the beast. That period in the United States aligns with the same period in the world that begins at the Sunday law. The “month” is a symbol of the torment that forces the setting up of the image, so the month at the Sunday law as represented by verse fifteen in Revelation nine also represents the Islamic torment during the setting up of the image of the beast in the world.
Tambali ak mujjugug ngir bàyyi baat yi itam mooy alfa ak omega bu sàrtal meloŋ rabu malaa. Benn xeetu nit dafa di tabax jikko ngir màndarga Yàlla; beneen xeetu nit mooy di tabax meloŋ rabu malaa. Waxtu woowu ci États-Unis dafa tollook waxtu wu mel noonu ci àddina si, bi tambalee ci yoonu Dibéer. “Weer” mooy misaal bu fitna bi di gaawaare ngir ñu samp meloŋ ma, ba noonu weer wi ci yoonu Dibéer, ni ko aaya fukk ak juróom ci Peeñu ñentël waxe, itam moo tegu ci fitna bu Islaam bi di am bi ñuy samp meloŋ rabu malaa ci àddina si.
There are other prophetic applications of how the prophecy of the second woe, and its hour, day, month and year represent the Sunday law and the release of Islam to strike the United States, but we must proceed on to other points.
Amna beneen jëfandikoo yu yeneen ci waxu yonent bi ngir ni waxu yonent bu ñaareelu musiba, ak waxtoom ak bésam ak weeram ak atam, di tegtal yoonu Dibeer ak bàyyi Isalaam mu dóor Etazini; waaye war nañu jàll ba ci yeneen poñ.
In the recent period of time, over the last six months or so I have been emphasizing that Islam of the three woes is prophetically connected with the three angels. From Jacob’s latter day prediction of Judah being the “vine” that is attached to the “ass,” to Christ releasing the ass in advance of His triumphal entry and other lines of Islam of the first and second woe represents the prophetic message that empowered the first and second angel’s messages, and Islam of the third woe represents the prophetic message of the third angel.
Ci jamono yu yees, diiru juróom-benn weer yu mujj yii walla noonu, daan naa ñaan ci lool ne Lislaam bu ñetti ay “woe” yi am na jokkoo yu yoon ci waxu yonent yi ak ñetti malaaka yi. Dale ko ci yeneen waxi Yakub ci fan yu mujj yi ne Yudaay mooy “garab-u-rezen” gi ñu takk ci “mbaam” mi, ba ci Kirist buy yiwi mbaam mi lu jiitu duggu-am gu ndam, ak yeneen rëdd yu mel noonu, Lislaam bu njëkk “woe” bi ak ñaareelu “woe” bi moo di mesaj bu yonent bi jox doole mesaju malaaka bu njëkk bi ak bu ñaareel bi, te Lislaam bu ñetteelu “woe” bi moo di mesaj bu yonent bu malaaka bu ñetteel bi.
Recently a chapter from a book written by A. T. Jones was referenced and it identifies the same fact, but from a different approach. Jones uses the grammar and the structure of Revelation to show how it is impossible to separate the last three woe trumpets from the three angels’ messages. He is emphasizing that the first angel cannot be separated from the second, and that the third cannot be separated from the previous two. Jones’ focus is on the three angels and while he makes his case about the inseparable relationship of the three angels, he proves by the very same logic that neither can the trumpets of Revelation nine be separated from the three angels of Revelation fourteen. We will close this article with Jones’ chapter.
Lu yàggul, am na benn sapit ci ab téere bu A. T. Jones bind, te mu jox dëggu benn bi, waaye ci beneen yoon. Jones dafa jëfandikoo xam-xamu yoonu wax ak tabaxug Kàddug Peeñ mi ngir wone ne maneesul a taxawal ñetti trompeti musiba yu mujj yi ci benn wet, te taxawal ñetti yonnente yi ci benn wet. Dafa fësal ne maneesul a taxawal malaaka bu njëkk bi ci benn wet, te taxawal bu ñaareel bi ci benn wet, te itam maneesul a taxawal bu ñetteel bi ci benn wet, te taxawal ñaar ñi ko jiitu ci benn wet. Njabootam Jones mooy ñetti malaaka yi, te bi muy tabax layam ci mbokkute gu ñu manul a daggante gi am ci diggante ñetti malaaka yi, day firndeel ci yoxo yu mel noonu sax ne trompet yi nekk ci Peeñ 9 maneesuñoo a dagganteek ñetti malaaka yi nekk ci Peeñ 14. Dinaa jeexal wax ji ak sapitu Jones bi.
CHAPTER XI. THE THIRD ANGEL'S MESSAGE
SÀRRGU XI. BÀTÀAXAL MALAKA BU ÑETTEEL BI
“THE answer to that important question for today, ‘What shall we do?’ can be given with certainty upon the basis of the Seven Trumpets and the place of the great nations of today; because the answer is given by the word of God, upon this very basis.
“TONT bu am solo yu am njariñ ji tey tey, ‘Lanuy def?’ man nañ koo joxe ak wóor ci ndigal li Juróom-ñaari Buur yi di wax ak ci berab bi réew yu mag yi tey nekk; ndaxte tont boobu, Kàddug Yàlla moo ko joxe ci saxal boobu.”
“We have seen that inseparably connected with the last three of the Seven Trumpets, are the Three Woes. In the very midst of the Seven Trumpets—after the ending of the Fourth Trumpet, and before the beginning of the Fifth Trumpet—it is written: ‘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.
“Nungi gis na, Ñatti Buur yi juróom-ñaari mujj yi ak Ñaari Wo yi dañoo lëkkaloo bu bañ a tas. Ci diggante Buur yi juróom-ñaari ñépp—gannaaw buuruñe ñeenteel bi jeexee, te bala buuruñe juróomeel bi tàmbalee—bind nañu ne: ‘Noonu ma xool, dégg malaaka muy naaw ci diggante asamaan, muy wax ak baat bu kawe: Wo, wo, wo, ci kaw waa suuf si, ndax yeneen baat yi ci buuruñe yi ñetti malaaka yi, yi dese ngir liit.’ Peeñu gi 8:13.”
“That the Three Woes are inseparably connected with the last three of the Seven Trumpets, one with each, is put beyond all question by the fact that, when the Fifth Angel’s sounding is ended, it is written: ‘One woe is past; and, behold, there come two woes more hereafter.’ Revelation 9:12. And when the Sixth trumpet is ended, it is written: ‘The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded.’ Revelation 11:15.
“Ne ñetti musiba yooyu am ñàkk xàjjaat ak ñetti bu mujj ci Juróom-ñaari Trompet yi, kenn ak benn, loolu amul benn werante ci ndaxte, bi ñetteelu Malaaka ba noppee wol, bind nañu ne: ‘Benn musiba wees na; te xool-leen, ñaar yeneen di ñëw gannaaw loolu.’ Peeñu gi 9:12. Te bi juróomeelu trompet ba noppee, bind nañu ne: ‘Ñaareelu musiba wees na; te xool-leen, ñetteelu musiba di ñëw gaaw. Te juróom-ñaareelu malaaka ba wol.’ Peeñu gi 11:15.”
“Now, inseparably connected with this angel which proclaims the coming of the Three Woes, which are inseparably connected with the last three of the Seven Trumpets, is the ‘Third Angel’ of Revelation 14.
“Léegi, anj bii yégle ñëwug Ñetti Musiba yi, te mu lëkkale bu baax ak yooyu Ñetti Musiba yi, ñoom itam di luñu lëkkale bu baax ak ñetti bu mujj yi ci Juróom-Ñaar ñiit yi, moom lañuy boole ak ‘Ñetteelu Anj’ bi nekk ci Peeñug Yàlla 14.
“That this may be seen as also certain beyond all question, let us begin with the Third Angel’s Message of Revelation 14, and trace backward its direct connections to their beginning.
«Ngir lii man naa gis ni itam wóor na lool te amul benn xel yu ci yàggu, nañu tàmbalee ak Bët-bu-ñetteel bi ci Yégleb 14, te jéem a topp ci ginnaaw njaxlafam yu jub ci seen tàmbali.»
“The first words in the record concerning ‘the Third Angel’ are: ‘And the third angel followed them.’ Revelation 14:9. This shows that some have gone before, whom the Third Angel ‘followed.’
“Wax ji jëkk ci mbind mi ci mbirum ‘Malaaka bu ñetteel bi’ mooy: ‘Noonu malaaka bu ñetteel bi topp leen.’ Apokalips 14:9. Loolu day wone ne am na ñeneen yu ko jiituwoon, ñoom ñi Malaaka bu ñetteel bi ‘toppoon.’”
“Take, then, the preceding verse: ‘And there followed another angel.’ This shows that an angel has also preceded this one, which, when this one follows, makes it ‘another.’
«Kon nag nag li jiitu bi, ñëwal beneen malaaka.» Loolu day won ne am na itam malaaka bu ko jiituwoon, te bu bii toppée kooku, mu tax mu doon «beneen».
“Go back now to the sixth verse: ‘And I saw another angel.’ This also certifies that an angel has gone before, which causes this one, as he flies in the midst of heaven, to be ‘another.’
«Delluleen léegi ci juróomeelu aaya ba: “Te gis naa beneen malaaka.” Lii itam dëggal na ne am na malaaka bu jiituwoon, loolu moo tax kii, bi muy wër ci diggante asamaan, di “beneen.”»
“Following back further in the book of Revelation, we find no angel, except the Seventh Trumpet angel, until we come to the first verse of chapter ten; and there we read: ‘And I saw another mighty angel.’ This expression, as before, certifies that, before this one, there is an angel, which, when this one comes forth, causes him to be spoken of as ‘another.’
“Bu nu gannaat ci téereb Peeñug Yàlla, dunu fekk benn malaaka, su dul malaakam Trompet bu juróomeel-ba-benni bi, ba kera nu agsee ci sar wi jëkk ci ñetteel fukki xaaj bi; te foofa nu jàng ne: ‘Te gis naa beneen malaaka bu am doole.’ Wax jii, ni ko nekkoon bu njëkk, dëggal na ne, bala bii, am na malaaka, moo tax bi bii feeñee, ñu wax ko ne mooy ‘beneen.’”
“Following yet further back, we find no angels, except the Sixth and the Fifth Trumpet angels, until we reach the last verse of chapter eight; and there we reach the primal, for we read: ‘And I beheld, and heard an angel’—not ‘another angel,’ but, primarily, ‘an angel.’
“Bu nu gën a weer gannaaw, duñu fa gis benn malaaka, lu dul malaakay Tròmpet bu Juroomeel ak bu Juróomeel bi, ba kera nu agsi ci verse bu mujj bu saar wi juróom-ñett; te foofa la nu agsi ci ki njëkk bi, ndaxte jàng nanu: ‘Ma xool, ma dégg malaaka’—du ‘baneen malaaka,’ waaye ci njëlbéenam, ‘malaaka.’”
“Thus, beginning with Revelation 8:13, there is an unbroken series of angels connected by the word ‘another,’ straight through to the Third Angel of Revelation 14, with his message. Thus:
“Noonu, tambale ak Apokalips 8:13, am na ay séri bu taxawul benn yoon rekk ci malaaka yi, ñuy lëkkalante ak kàddu bi ‘baneen,’ ba ci Yëttelu Ñetteelu Malaaka bi ci Apokalips 14, ak yégleem. Noonu:”
“‘I beheld, and heard an angel." Revelation 8:13.
« Maa gis, te dégg malaaka bu nekk. » Peeñu 8:13.
“‘And I saw another mighty angel.’ Revelation 10:1.
« “Te gis naa beneen malaaka bu am doole.” Peeñu 10:1. »
“‘And I saw another angel.’ Revelation 14:6.
« “Te gis naa beneen malaaka.” Peeñu gi 14:6. »
“‘And there followed another angel.’ Verse 8.
“«Te beneen ma malaaka mu des.» Kàddug 8.”
“‘And the third angel followed them.’ Verse 9.
«“Te malaaka bu ñetteel bi topp leen.” Saar 9.»
“Perhaps the following simple diagram will aid in making plain the connection between the angel that announces the Three Woes of the last three of the Seven Trumpets, and the Third Angel’s Message of Revelation 14:
«Xeyna melo bi ci topp yi di ci suuf dina jariñ ci leeral lëkkaloo bi nekk diggante malaaka mi yégle Ñetti Musiba yi ci ñetti trompet yu mujj yi ci juróom-ñaar fukk yi, ak Yëgleb Bañëxataat bi ñetteel ci Peeñu 14:»
“1st Trumpet Revelation 8:7
“1eel Buum bi Nguur gi 8:7”
“2nd Trumpet Revelation 8:8
“Ñaareelu liit bi Peeñu gi 8:8
“3rd Trumpet Revelation 8:10
“Buur gu ñetteel bi — Peeñu gi 8:10”
“4th Trumpet Revelation 8:12 ‘An angel’—Woe, woe, woe. Revelation 8:13.
“Ñente trompeet bi 4 Revelation 8:12 «Ab malaaka»—Ay, ay, ay. Revelation 8:13.
“5th Trumpet Revelation 9:1–11/ First Woe
“Buuro 5e bi Pexe 9:1–11 / Njàqare jëkk”
“6th Trumpet Revelation 9:13 to 11:13 Second Woe ‘Another mighty angel.’ Revelation 10:1
“Buur waat ba 6eelu” Peeñu gi 9:13 ba 11:13 Ñaareelu musiba “Beneen malaaka bu am kàttan.” Peeñu gi 10:1
“7th Trumpet Revelation 11:13–19 Third Woe ‘Another angel. Revelation 14:6
“Buuro 7eelu Kàddug Yàlla 11:13–19 Ñetteelu Musiba “Beneen malaaka. Kàddug Yàlla 14:6
“‘There followed another.’ Revelation 14:6
«“Beneen amoonene benn.” Peeñu Yàlla 14:6»
“‘The third angel followed them.’ Revelation 14:9.
«“Malaaka bu ñetteel ba topp leen.” Peeñu gi 14:9.»
“The bearing of all this may now be more fully seen through a consideration of what the Third Angel’s Message really is in itself: On its face the expression ‘the Third Angel,’ clearly has reference to the third in a series of three angels. As already signified, this series of three angels, each one bearing a message, is found in the fourteenth chapter of Revelation, verses 6–12. The messages of these three angels blend and culminate in the third, which does not cease to sound until the harvest of the earth is ripe, and made ready for the coming of the Lord to reap it.
“Li lépp man nañu gis ko bu baax ci xalaat bu gëna xóot ci li Baatu Ñettéelu Malaaka bi di moom ci boppam: Ci lu ñu koy waxe, kàddu gi ne ‘Ñettéelu Malaaka bi’ feeñal na bu leer ne muy ñettéelu ci ab séri bu am ñetti malaaka. Naka lañu ko baaxaloon ba noppi, séri bii bu ñetti malaaka, ku nekk yore ab baat, am na ci saraxal gën a màgg baay yi ci Tërëlin gi, saaru 14, aaya 6–12. Baat yu ñetti malaaka yooyu dañuy booleeku te àgg ci ñettéelu bi, te moomu du noppi di riir ba keroog góobug suuf si mat, te ñu waajal ko ngir dikkug Boroom bi ngir góob ko.”
“The Third Angel's Message itself, as it is announced in the words of the Third Angel, is as follows: ‘And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: and the smoke of their torment ascendeth up forever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’
“Baatu Malaaka bu Ñetteel bi ci boppam, ni ñu koy yéglee ci waxi Malaaka bu Ñetteel bi, mooy lii: ‘Noonu malaaka bu ñetteel bi topp leen, di wax ak baat bu kawe: Su kenn màggalée rab wi ak nataalam, te nangu màndargaam ci jëwam walla ci loxoom, kooku dina naan biiñu merum Yàlla, bi ñu tuur te jaxasul dara ci kaasu mërëm gaam; te dina sonn ak safara ak xonq ci kanamu malaakay sell yi, ak ci kanamu Xar mi: te saxaaru seen toroxte dina yéeg ba fàww ak ba fàww; te amuñu noppalu guddi ak bëccëg, ñiy màggal rab wi ak nataalam, ak képp ku nangu màndargay turam. Fii mooy muñug gaayi Yàlla yi: fii la nekk ñiy sàmm ndigali Yàlla, ak ngëmug Yeesu.’”
“This is the Third Angel’s Message as it stands, separated from the other two. But, in fact, it can not be regarded as separate; and cannot be made to stand apart as if it alone were a single, separate message to the world; for the very first words concerning it are: ‘The Third Angel followed THEM.’ Thus, by the very first words of the message itself we are referred not only to the one, but to the two, which preceded it. And the Greek word translated ‘followed’ signifies not following apart, nor only following, but ‘following with,’ as soldiers follow their captain, or servants their master; therefore, ‘to follow one in a thing; to let one’s self be led.’ When spoken of things, it signifies to follow as a result; to follow ‘as a consequence of something which had gone before.’ Thus, as to persons, the Third Angel follows with the two which have preceded; and his message, as a thing, follows as a result, or consequence, of the which have gone before.
«Li mooy Yëgleb Malaaka bu ñetteel bi ni mu taxawee, weesu ci ñaar yi ci des. Waaye, ci dëgg-dëgg, maneesu ko a seet ni lu beru; te maneesu ko it a def mu taxaw boppam mel ni moom rekk mooy benn yëgleb bu kenn-benn, bu ñuy yónnee àddina si; ndaxte baat yu njëkk yi ci mbiram nee nañu: “Malaaka bu ñetteel bi topp na LËN.” Noonu, ci baat yu njëkk yu yëgleb bi ci boppam, yóbbu nañu nu, du ci benn rekk, waaye ci ñaar yi ko jiitu. Te baat bu Gereg bi ñu tekki “topp” mooy waxul topp ku beru, mbaa topp rekk; waaye mooy “topp ak,” ni xarekat yi di topp seen njiit, mbaa surga yi seen sang; moo tax, “topp kenn ci lu mu nekk; bàyyi sa bopp ñu jiite ko.” Bu ñu ko waxee ci yëf, dafay tekki topp ci séq; topp “ni ag jéexitalu lu nekk lu jiitu woon.” Noonu, ci lu jëm ci nit ñi, Malaaka bu ñetteel bi topp ak ñaar yi ko jiitu; te yëglebam, ci ni muy mbir, dafay topp ni ag njariñ walla ag jéexitalu li jiitu woon.»
“But of the Second one also it is written: ‘And there followed another angel.’ As with the Third Angel following the Second, so it is with the Second Angel following the First. And of the First one it is written: ‘And I saw another angel fly,’ etc. This is the first in this series of three. There follows with him another; and the Third Angel follows with them. There is a succession in the order of their rise; but, when the three have in succession risen, then they go on together as one. The First one sounds forth his message; the Second one follows and joins with the First; the Third follows them, and joins with them; so that, when the three are joined, and go on together in their united power, they form a mighty, threefold, loud-voiced message. It takes all to make the Third Angel's Message complete; and the Third Angel’s Message cannot be truly given without the giving of all.
“Waaye ci Ñaareel bi itam bind nañu ci moom ne: ‘Te beneen malaaka topp ko.’ Ni Ñetteel Malaaka di topp Ñaareel bi, noonu la itam Ñaareel Malaaka di topp Këru jiitu bi. Te ci Këru jiitu bi bind nañu ne: ‘Te gis naa beneen malaaka muy naaw,’ ak yeneen. Moo di ki jëkk ci sérii bii bu ñett. Beneen topp na ko; te Ñetteel Malaaka topp na leen. Am na lëntu ci toftale pexe bi ci seen jógsi; waaye bu ñett ñi jógsee ndax seen toftale, kon dañuy demandoo benn. Këru jiitu bi yégle ay waxam; Ñaareel bi topp ko, booleek Këru jiitu bi; Ñetteel bi topp leen, booleek leen; ba tax, bu ñett ñi boolee, te di demandoo ci seen kàttan gu benn, dañuy sos benn yégle bu mag, bu ñett-fann, bu baat bu xumb. Ñoom ñépp a war ngir sàkku Baatu Ñetteel Malaaka ba mu mat; te Baatu Ñetteel Malaaka mënul añu koo yégle dëgg-dëgg te duñu yégle lépp.”
“What, then, is the threefold message in its respective parts?—Here is the First: ‘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, saying with a loud voice, Fear God, and give glory to Him; for the hour of His judgment is come: and worship Him that made heaven, and earth, and the sea, and the fountains of waters.’
“Kon nag mooy, lan mooy ñetti waarey yëgle bi ci ay xaajam yu wuute?—Lii mooy njëkk bi: ‘Noonu gis naa beneen malaaka muy naaw ci digg asamaan, yor xibaar bu baax bu sax ba fàww ngir yégle ko ñi dëkk ci suuf, ak xeet wu nekk, ak giir wu nekk, ak làkk wu nekk, ak nit ñépp, di wax ak baat bu réy ne: Ragal-leen Yàlla, te jox ko ndam; ndaxte waxtu atteem agsi na: te jaamu-leen Ki sàkk asamaan, ak suuf, ak géej, ak teeni ndox yi.’”
“Here is the Second: ‘And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because the made all nations drink of the wine of the wrath of her fornication.’
“Li ci ñaareel bi: ‘Ba noppi malaaka beneen topp ko, naan: Babilon daanu na, daanu na, dëkk bu mag ba, ndaxte moo tax xeeti àddina yépp naan biiñu merum saay-saayam.’”
“And here is the Third: ‘And the Third Angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: and the smoke of their torment ascendeth up forever and ever: and they have no rest day nor night, who worship the Beast and his Image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’
“Te fii mooy ñetteel bi: ‘Te malaaka mu ñetteel mi topp leen, wax ak baat bu mag ne: Ku man a sujjóot rab wu bon wa ak nataalam, te jot màndargaam ci jëram walla ci loxoom, kooku dina naan biiñu merug Yàlla, bi ñu sotti te jeexalul dara ci kaasu meram; te dees na ko sonal ak safara ak xonq ci kanamu malaaka yu sell yi ak ci kanamu Xar mi: te saxaaru seen sonal dina yéeg ba fàww ak ba fàww: te amuñu noppalu bëccëg ak guddi, ñiy sujjóot Rab wu bon wa ak nataalam, ak képp ku jot màndargu turam. Fii la muñug gaayi Yàlla yi nekk: fii la ñi sàmm ndigali Yàlla yi ak ngëmu Yeesu nekk.’”
“A glance at the wording of each of these messages will discover that thought in the Greek word ‘followed,’ which signifies ‘following as a consequence.’ The First bears the everlasting gospel, to preach to every creature, calling upon all to fear God and give glory to Him, and to worship Him; because the hour of His judgment is come. the rejection of this message produces a condition of things which, as the consequence of such rejection, is described in the words of the Second Angel, which follows. And because of the rejection of the First Message; and because of the consequences of that rejection, as announced in the Second; a condition of things is produced, as a further consequence, which requires that the Third Angel shall follow them, proclaiming with a loud voice his dreadful warning against the terrible evils that have been produced as the double consequence of the rejection of the First Message.
“Ab gis xool ci baat yi nekk ci benn ku nekk ci ñaari ndigal yii dina feeñal xalaat bi nekk ci baatub Gereeg bi ñuy wax ‘toppe,’ te mooy tekki ne ‘toppe ngir moomeel njariñ walla njiitu lu ci ëpp.’ Ki jëkk gi yore xibaar bu baax bu sax ba fàww, ngir waare ko ci mbindéef mu nekk; di woo ñépp ngir ñu ragal Yàlla, jox Ko ndam, te jaamu Ko; ndaxte waxtuw àtteem agsi na. Bañ a nangoo ndigal bii jëkk mooy jur xaalisub yoon wi, te niki séqoo bu bañ boobu, xaalis boobu mooy li ñu melal ci kàddu yi ci Malaaka bi Ñaareel, mi ko topp. Te ndax bañ a nangoo Ndigal bi Jëkk; ak ndax séqoo yi bawoo ci bañ boobu, ni ñu ko yégle ci bi Ñaareel; am na xaalisub yoon wu bees, ni séqoo su gën a yàgg, buy laaj ne Malaaka bi Ñetteel topp leen, di waare ak baat bu réy artalam gu metti gi ci lu bon lu tiis ya juróo, te muy ñaari séqoo yu baña nangoo Ndigal bi Jëkk.”
“And that the voice and work of the Third Angel blend with that of the First, is plain from his closing words: ‘Here are they that keep the commandments of God, and the faith of Jesus;’ because this is ever the object of the preaching of the everlasting gospel. It is the substance of fearing God and giving glory to him, and of worshiping ‘him that made heaven, and earth, and the sea, and the fountains of waters.’ The keeping of the commandments of God and the faith of Jesus is the only thing that will enable any soul to stand in the hour of his judgment, which the first angel declares ‘is come.’
“Te baat ne baat ak jëfug Malaaka bu Ñetteel bi bokk ak bu njëkk bi, loolu leer na ci ay waxam yu mujj yii: ‘Fii la ñi nekk, ñiy sàmm ndigali Yàlla ak ngëmug Yeesu;’ ndaxte loolu mooy saa su nekk mbir mi waare ci waarey xebaar bu baax bu dul jeex. Mooy li gën a nekk ci ragal Yàlla ak jox ko ndam, ak jaamu ‘ki bind asamaan ak suuf ak géej gi ak bëti ndox yi.’ Sàmm ndigali Yàlla ak ngëmug Yeesu rekk moo man a may benn bàkkar-kat mu nekk taxaw ci waxtuw àtteem, bi malaaka bu njëkk bi wax ne ‘agsi na.’
“Immediately following the closing words of the Third Angel is ‘heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth’—from this time forward. Revelation 14:13. And immediately following this are the words, ‘And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle. And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of earth is ripe. And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped.’ Revelation 14:14–16. And ‘the harvest is the end of the world.’ Matthew 13:39.
“Buub baat yu mujj ci gannaaw waxi malaaka ñetteel bi mooy: ‘ma dégg baat bu jóge asamaan, ne ma: Bindal: barkeel na ñi dee ci Boroom bi dale fii jant—li dale ci jamono jii ba ñëw.’—daje ci jamono jii. Peeñu 14:13. Te ci saa siit, topp na ko wax yii: ‘Ma xool, te gis ab niir bu weex; te ci kaw niir ba am ku toog, mel ni Doomu nit ki, yor ca boppam kaalaama wurus, te ca loxoom am nag gu ñaw bu xare. Noonu beneen malaaka génn ca kër Yàlla ga, wax ak baat bu réy ak ki toogoon ci niir ba: Sànni sa nag, ngir góob; ndaxte waxtu wi jot na ngir nga góob, ndaxte ngóobug suuf si mat na. Kon ki toogoon ci niir ba sànni nagam ci suuf si; te góobees na suuf si.’ Peeñu 14:14–16. Te ‘ngóob mi mooy jeexital àddina si.’ Macë 13:39.”
“Again: the Third Angel particularly warns all people against the worship of the beast and his image, whatever these may be; and, from Revelation 19:11–21, we find that the beast and his image are ‘alive’ when the Lord comes in the clouds of heaven, and are ‘both’ destroyed with the brightness of his coming.
“Teewat: Malaaka bu ñetteel bi ci naataal mu am solo moo ngi waare ñépp ngir ñu moytu jaamu rab wa ak nataalam, lu ñu doon mën a nekk nag; te, ci Peeñu gi 19:11–21, danuy gis ne rab wa ak nataalam dañuy nekk ‘dund’ ba ker Yàlla bi dikkee ci niiri asamaan, te ‘ñoom ñaar ñépp’ dañu leen rey ak leerug dikkam.”
“These facts show that the Third Angel’s Message is a mighty, threefold, loud-voiced message, which goes forth to every nation and kindred and tongue and people, just before the second coming of the Lord; and which ripens the harvest of the earth, and makes ready a people prepared for the Lord, just as the message of John the Baptist prepared the way for the first coming of the Lord. And so it is the last, the closing, message of God to the world.
“Yëf yii wone ne Baatu Malaaka Bu Ñetteel bi mooy benn yégle gu mag, gu ñetti wàll, gu kàddu bu dégg ba sori, buy dem ca xeet yépp ak giir yépp ak làkk yépp ak nit ñépp, tuuti lu jiitu ñëw ba ñaareelu Boroom bi; te mooy li yóombal mbeyum suuf si ba mat, di waajal nit ñi ñu waajal ngir Boroom bi, ni yégle Yaxya Miy Sóob Mbegteel bi waajale yoon wi ngir ñëw ba jëkk bu Boroom bi. Kon nag mooy yégleg Yàlla bu mujj, bu tëj, ci àddina si.”
“And now, having thus an understanding of what the Third Angel’s Message is in itself, the relation of that message to the great nations of today can be better discerned by a consideration of The Time of the Third Angel’s Message.” A. T. Jones, The Great Nations of Today, 114.
«Léegi nag, ganna am na nu am xamle bu baax ci li Baatu Ñetteelu Malaaka mooy ci boppam, jokkoo boobu baat ak réew yu mag yi tey man na gëna leer bu ñu xool “Jamono ji Baatu Ñetteelu Malaaka” di.». A. T. Jones, The Great Nations of Today, 114.