The prophetic line which illustrates the testing represented by the formation of the image of the beast in the United States runs parallel with the three waymarks that represent the line of the Constitution. They run parallel to each other and they contribute specific information that addresses the other line. How is it that those who pass the image of the beast test will then be prepared to walk in the light that proceeds from the throne-room of God, during the time of persecution that begins at the Sunday law in the United States? What is it about the test of the formation of the image of the beast that seals the wise virgins into an experience which allows them to navigate through the period of persecution that begins at the Sunday law, when national apostasy is followed by national ruin, and Satan begins his marvelous works?
Rëddub yonn ci waxu yonent bi muy misaal nattu gi ñu tektal ci sosu nataalu rab wi ci États-Unis, dafa dox and ak ñetti waymark yi tegtal yoonu Constitution bi. Ñu ngi dox ci benn tolluwaay, te kenn ku nekk ci ñoom di joxe xibaar bu mat te jëm ci beneen rëddub bi. Naka la ne ñi weesu nattu nataalu rab wi dinañu noppi ngir dox ci leer gi génne ci néegu nguurug Yàlla, ci jamonoju fitna ji tambalee ca yoonu Dibëer bu-jëkk ba ci États-Unis? Lan mooy nekk ci nattu sosu nataalu rab wi moo dëgërale janq yu xel yi ci am njàngat gu leen may ñu jaar ci jamonoy fitna ji tambalee ca yoonu Dibëer bu-jëkk ba, ba ngeen xam ne ngàkkug réew mi topp na ko yàqub réew mi, te Seytaane tàmbali ay jëfam yu yéeme?
“It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect.” Testimonies, volume 9, 16.
“Dafa man a mëna joxe benn xel ci xeetu xew-xew yi nit ñi Yàlla moom dinañu dund ci suuf, bu ndamlu asamaan ak delluwaay fitna yi jamonoy weesu yi boolee. Dinañu dox ci leer gi jóge ca gàngune Yàlla. Jaarale ko ak malaaka yi, jokkante bu sax dina am ci diggante asamaan ak suuf. Te Seytaane, mi ñu wër ak malaaka yu bon yi, te di woote ne mooy Yàlla, dina def kéemaan yu bare ci bépp xeetu anam, ngir nax, su fekkee ne man na, ba ci ñi tànn sax.” Testimonies, volume 9, 16.
Sister White comments on the message Christ presented in the synagogue in Capernaum recorded in John chapter six. Her comments are in The Desire of Ages, in the chapter titled The Crisis in Galilee. There she emphasizes that Christ made no effort to prevent the rebellion that occured in John six, though He knew full well He would lose more disciples then than at any other time in His ministry among men.
Rakku White wax ci yégle bi Kirist joxe woon ci sinagog bu Kapernayum, ni ko bindee ci Yowaana saraxle juróom-benn. Kàdduyam yooyu nekk nañu ci The Desire of Ages, ci xët wi tudd The Crisis in Galilee. Foofa mu dëggal ne Kirist deful genn jéema taxawal mboolem réeb bi amoon ci Yowaana saraxle juróom-benn, doonte xamoon bu baax ne dina ñàkk fa ay taalibeem yu ëpp ci waxtu woowu, lu ëpp ci bépp yeneen jamono ci liggéeyam ci biir nit ñi.
“When Jesus presented the testing truth that caused so many of His disciples to turn back, He knew what would be the result of His words; but He had a purpose of mercy to fulfill. He foresaw that in the hour of temptation every one of His beloved disciples would be severely tested. His agony in Gethsemane, His betrayal and crucifixion, would be to them a most trying ordeal. Had no previous test been given, many who were actuated by merely selfish motives would have been connected with them. When their Lord was condemned in the judgment hall; when the multitude who had hailed Him as their king hissed at Him and reviled Him; when the jeering crowd cried, ‘Crucify Him!’—when their worldly ambitions were disappointed, these self-seeking ones would, by renouncing their allegiance to Jesus, have brought upon the disciples a bitter, heart-burdening sorrow, in addition to their grief and disappointment in the ruin of their fondest hopes. In that hour of darkness, the example of those who turned from Him might have carried others with them. But Jesus brought about this crisis while by His personal presence He could still strengthen the faith of His true followers.
«Bi Yeesu joxe dëgg gu nattu gi, ga taxoon lu bari ci ay taalibeem dellu ginnaaw, xamoon na li ay waxam di jur; waaye amoon na mbirum yërmande mu wara matal. Gisoon na lu jiitu ne, ci waxtu nattu gi, kenn ku nekk ci ay taalibeem yu soppeeku yi dina jaar ci nattu gu tar. Tiisam ca Getsemaane, woram, ak daajam ca bant ba, dinañu doon ci ñoom nattu gu metti lool. Bu fekkoon neesul joxe nattu wu jiitu, ñu bare ñoo xam ne seen xel dafa taxaw ci bëgg-bopp rekk, dinañu bokkoon ak ñoom. Bi seeni Boroom ñàkkaloon ko ca kërub àtte ba; bi mbooloo ma ko dalaloon ni seen buur di ko xas ak di ko xeeb; bi mbooloo may ree crye: “Daaj ko ca bant ba!”—bi seeni yaakaar yu àddina yàquee, ñi di wut seen bopp ñii, ci ñàkk seeni takku ci Yeesu, dinañu indi ci kaw ay taalibe yi metit bu wex, buy diis xol, dolli ci seen naqar ak seen naxu ci yàqug seeni yaakaar yu gën a neex. Ci waxtu boobu bu lëndëm, royukaayu ña ko dëddu woon manoon na yóbbu beneen ñi ànd ak ñoom. Waaye Yeesu waraloon jafe-jafe boobu ci jamono ji muy nekkoon ak ñoom ci boppam, ngir man a dëgëral ngëmug ay taalibeem yu dëgg yi.»
“Compassionate Redeemer, who in the full knowledge of the doom that awaited Him, tenderly smoothed the way for the disciples, prepared them for their crowning trial, and strengthened them for the final test!” The Desire of Ages, 394.
«Kàttanalkat bu yërëm, mi xam bu baax musiba ga ko doon xaar, te ci ndimbal bu lewet la sellaale yoon wi ngir taalibeyam yi, waajal leen ngir seeni nattu gu ëpp solo, te dëgëral leen ngir nattu gu mujj ga!» The Desire of Ages, 394.
The Sunday law is the final test where character is manifested. Before the final test Christ, who never changes, allows a test by which His people’s eternal destiny will be decided. It is a test they must pass before they are sealed, and before their probation closes at the Sunday law. It is a prophetic test that prepares the wise virgins “for their crowning trial, and strengthens them for the final test!” Their “crowning trial” is their crowning test, for the wise virgins are those who are “purified, made white and tried.” The final test is their crowning trial, and in that testing time, the wise virgins “will walk in light proceeding from the throne of God”. What is it within the testing process represented as “the formation of the image of the beast” that prepares the wise virgins for the crowning trial and allows them to walk in the light proceeding from the throne of God. What is the light that proceeds from the throne of God?
Yoonu Dibeer bi mooy nattu mujj gi nga xam ne ci moom la jikko ji feeñ. Bala nattu mujj gi, Kirist, mi dul soppiku mukk, may na nattu bu tax ne moom la dogalal ay nitam njubte gu dul jeex gi. Nattu la bu ñoom war a jàll ngir ñu màndargaal leen, te bala seen waxtu xéewal bi tëj ci yoonu Dibeer bi. Nattu waxandekat la buy waajal janq yu xel yi “ngir seen nattu gu gën a mag, te mu dooleel leen ngir nattu mujj gi!” Seen “nattu gu gën a mag” mooy seen nattu gu kawe, ndaxte janq yu xel yi ñooy ñi “sellal, defar ñu weex, te nattu leen.” Nattu mujj gi mooy seen nattu gu gën a mag, te ci jamono jooju ju nattu, janq yu xel yi “dinañu dox ci leer gi jóge ci gànguna Yàlla.” Lan mooy li nekk ci biir yoonu nattu bi, mi ñu tekki ni “sos nataalu rab wi,” te moo waajal janq yu xel yi ngir nattu gu gën a mag, te may leen ñu dox ci leer gi jóge ci gànguna Yàlla? Lan mooy leer gi jóge ci gànguna Yàlla?
And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.
Te bi mu ubbee jàngoro baat bu juróom-ñaareel bi, neexal gu mag amoon na ci asamaan lu tollook genn-wàll waxtu. Te gis naa juróom-ñaari malaaka yi doon taxaw fa kanam Yàlla; te ñoom ñaar ña ñu jox juróom-ñaari trompet. Te beneen malaaka dikk na, taxaw ci saraxalukaay bi, yor kuppaay bu wurus; te ñu jox ko tuur wu bare, ngir mu ko jébbal ànd ak ñaan yi yépp yu gaayi Yàlla yi, ci saraxalukaay bu wurus bi nekkoon fa kanam gàngune bi. Te saxaaru tuur bi, bi ànd ak ñaan yi yu gaayi Yàlla yi, yéeg na jëm kanam Yàlla, jóge ci loxo malaaka bi. Noonu malaaka bi jël kuppaay bi, feesal ko ak safara saraxalukaay bi, sànni ko ci suuf: baat yu bari am, ak dënnu yi, ak melax yi, ak yëngu-yëngu suuf. Peeñu Yuhanna 8:1–5.
In the last days, in the period where the parable of the ten virgins is being fulfilled and the one hundred and forty-four thousand are being sealed, the seventh seal is unsealed and it identifies fire being cast to the earth in answer to the prayers of the saints. The fire that is cast down in the final and perfect fulfillment of the parable of the ten virgins is the message of the midnight cry, as typified by the outpouring of the Holy Spirit at the Exeter camp meeting, and the outpouring of the Holy Spirit at Pentecost, which was there represented as fire. Notice Sister White’s commentary on the message of the midnight cry.
Ci jamono yu mujj, ci diir bi léebu fukki janq yi di am yéenekaay, te ñeen fukk ak ñeent war ak ñeent junni ñi di ñu màndarga, ñaareelu tëj bi dafa ubbeeku, te mu wone ne safarañ dañuy sànni ci suuf ngir tontu ci ñaan yi gaayi Yàlla ñi. Safarañ si ñu sànni ci suuf ci yomb bu mujj te mat sëkk bu léebu fukki janq yi, mooy waxu yu “jooyu guddi”, ni ko xereñale woon ci tuuru Xel mu Sell mi ca ndaje màkkaanu Exeter, ak tuuru Xel mu Sell mi ca Bentekot, bi fa ko tegtalee woon ne mooy safarañ. Seetleen li Jigéen White wax ci wàllu yégle “jooyu guddi” bi.
“Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259.
“Ñi ñu bañee bataaxal bu njëkk bi, mënuñu a jot njariñ ci ñaareel bi; te itam jotuñu njariñ ci yuuxu guddi gi digg, bi waroon a waajal leen ngir ñu dugg ak Yeesu ci kaw ngëm ba ca bérab bu gën a sell ba nekk ci kër Yàlla gu asamaan. Te ndaxte dañoo bañ ñaari bataaxal yi jiitu, loolu lëndëmal na seen xel ba ñu mëna gisatul benn leer ci bataaxalu ñetteelu malaaka bi, miy wone yoon wi jëm ca bérab bu gën a sell ba. Gis naa ne ni Yawut yi daajoon Yeesu ci bant, noonu itam la mboolooy kër yi tudd seen bopp kiristaan daajee bataaxal yii; moo tax amuñu xam-xam ci yoon wi jëm ca bérab bu gën a sell ba, te mënuñu a jot njariñ ci ràmmu Yeesu fa. Mel ni Yawut yi, ñi doon jébbale seen sarax yu amul njariñ, noonu itam lañuy yékkati seen ñaan yu amul njariñ jëm ca néeg ba Yeesu bàyyi; te Seytaane, bi mbubum naxla ba neexee ko, dafay sàngu ci melokaanu diine, di jiite xeli ñiy wax ne ay kiristaan lañu jëm ci moom, di liggéey ak dooleem, ak ay màndargaam, ak ay kéemaan yu fen ngir tàyyi leen bu baax ci fiirëm.” Early Writings, 259.
In the Millerite history the test of the message of the midnight cry “was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary.” The message of the midnight cry that is now being developed is also represented as the testing of the formation of the image of the beast. They are both the test that leads to the close of probation where character is manifested. When the Millerites entered into the Most Holy Place by faith, their faith was once again tested. The faith of the one hundred and forty-four thousand will be tested at the Sunday law, but they are promised that they will be safe, for they will walk “in the light proceeding from” the seventh seal, which was opened when the message of the midnight cry began to be unsealed in July of 2023.
Ci jaar-jaaru Millerite bi, nattu waare bi diis “moonu leen waajal ngir ñu dugg ak Yeesu ci ngëm, ca bérab bu gën a sell ba, ci kër-yàlla bu asamaan bi.” Nattu waare bu nattu waare bi te léegi ñuy yokk walla ñuy feeñal itam, ñu ngi ko teg ni mooy nattu sosu nataalu rab wi. Ñoom ñaar ñépp ay nattu lañu yu jëm ci tëju waxtu yërmande, fa nga xam ne jikko di feeñ. Bi Millerite yi duggee ci Bérab bu Gën a Sell ba ci ngëm, seen ngëm nattuwaat naat. Ngëmug ñetti-fukki junni ak ñeent-fukki ñeent ñaar ñi, dees na ko natt ci yoonu Dimaas, waaye ñoom am nañu ndigalu ne dinañu nekk ci kaaraange, ndaxte dinañu dox “ci leer gi jóge” ci juróom-ñaareel seal ba, bi ubbeekoon ba waare bu nattu waare bi tàmbalee a ñubbiku ci weeru Sulet 2023.
The message that was unsealed at that time is established through the methodology of line upon line, which is the methodology of the latter rain. The latter rain began to sprinkle in 2001, and the final testing of Adventism began. In July of 2023 the final period in the testing process that concludes at the Sunday law began when the message of the midnight cry, which is also the latter rain, which is also the increase of knowledge that is produced when the seventh seal is removed, and is also the unsealing of the seven thunders as well as the Revelation of Jesus Christ. All the lines that represent an unsealing of prophetic light are identified as being unsealed in the hidden history of verse forty of Daniel chapter eleven.
Bataaxal bi ñu ubbiwoon ba noppi ca jamono jooju, ñu tabax ko ci yoonu “rëdd ci kaw rëdd”, te loolu mooy yoonu taw bi mujj. Taw bi mujj tàmbalee tasaaroo ci atum 2001, te nattu bu mujj bi ci Adventism tàmbali. Ci weeru Sulet 2023, jamono ju mujj ci yoonu nattu bi di jeexee ci sàrtu Dibeer bi tàmbali, bi bataaxalu yuuxu guddi-jàngoro bi, te moom itam mooy taw bi mujj, te moom itam mooy yokkuteg xam-xam bi ñuy jur suñu yékkati ñaareelu bëj-gànnaaw ba, te moom itam mooy ubbite gi ci juróom-ñaari dënn-dënn yi ak itam Peeñug Yeesu Kirist, ñëwee. Rëdd yépp yi di tegtal ubbite leerug waxi Yàlla ci kanam, ñu jàpp leen ni ñu ubbeeku ci jaar-jaaru nettali bu nëbbu bi ci saar 40 bu Daniel sarax 11.
In that hidden history the line of the Constitution’s three primary waymarks is represented. It is the line when church and state come together to form the image of the beast. It contains a prophetic line that addresses the presidents of the United States which illustrate the dynamics of the political struggles that occur in the history of the Republican horn of the earth-beast. That line includes the parallel histories of both major political parties of the United States. That line is closely related to the horn of apostate Protestantism from its beginning in 1844, until it usurps the control of the civil government at the Sunday law.
Ci biir bu nëbb bañu gis, lanu fa tegu mooy xët wu Constitution bi ak ñetti waymark yu mag yi. Mooy xët wi kërce ak réew di booloo ngir sos nataalu rab wi. Mu yor itam ab xët wuy wax ci yoon wàllu kàddug yonent, buy jëm ci president yu États-Unis, ñuy feeñal doxalin xeex yu politig yi di am ci taarixu geñu réew mi, maanaam seenu “Republican horn” ci suufu rab wu suuf wi. Xët woowu boole na taarix yu dëppante yi ñaari parti politig yu mag yu États-Unis. Xët woowu jokkoo na lool ak geñu Protestantisme bu fattiku, tambalee ci 1844, ba kerce gi nangu boppam te nangu nguurug réew mi ci yoonu Dibéer bi.
The prophetic role of apostate Protestantism includes the witness of the Hasmonaean Dynasty as a symbol of apostate Protestantism. In the backdrop of the line of the horn of apostate Protestantism you also have the line of the Laodicean Seventh-day Adventist church. From the line of Laodicean Adventism you have the line of the one hundred and forty-four thousand. That hidden history also has the line of Islam of the third woe. Russia has a line, the United Nations has a line and of course, the papal power has a line.
Wàllu yonent ci yeneen-diggu gi ñeel Protestantism buy dàq dëgg bi moom itam dafay boole seede bu Dynastie Hasmonéenne bi, ngir nekk melo wu tënk ci Protestantism buy dàq dëgg bi. Ci ginnaaw xeetu buñu wax bu korn bu Protestantism buy dàq dëgg bi, am nga itam xeetu kërkër yi ci njëli Église Adventiste du Septième Jour bu Laodicée. Ci xeetu Adventisme bu Laodicée moom, am nga xeetu ñi téeméeri ñeent-fukk ak ñeent-junni. Jaar-jaar bu nëbb boobu itam am na xeetu Lislaam ci ñetteelu toroxte bi. Russie am na ab xeet, Nations Unies am na ab xeet, te niki la leer, kàttanu pape bi itam am na ab xeet.
If a student of prophecy applies himself as a Berean living in the last days, he will feed upon the lines that are identified in the hidden history of verse forty. The student of prophecy will take the book out of the angel’s hand and eat it. Then when the final test of the Sunday law arrives, he will not only have come to understand the message of the midnight cry that was unsealed, but he will fully understand how the image of the beast was formed in the United States.
Su ab njàngat ci waxi yëgle bu ñëw, bu mu jëfandikoo boppam ni waa Beree ci fan yu mujj yi, dina dund ci xët yi ñu ràññee ci jaar-jaaru nettali bi nëbbu ci sarax bu ñent-fukk. Njàngatkat bu ci waxi yëgle bi dina jël téere bi ci loxo malaaka bi te lekk ko. Noonu, bu nattu bu mujj bi ci yoonu Dibeer agsi, du sax rekk dafa xam xebaaru yuuxu guddi gi ñu ubbiwoon, waaye dina xam bu mat ni naka lañu sos nataalu rab wa ci États-Unis.
The light of the seventh seal proceeds from the throne and in the context of the parable of the ten virgins it is the message of the midnight cry. The message of the midnight cry is what prepares the wise virgins for the period when the persecutions of the past are repeated.
Leeru ñaareelu buum bi di jóge ca gàngune ga, te ci wàllu léebub fukki janq yi, mooy yégleb yu guddi gu digg. Yégleb yu guddi gu digg mooy li waajal janq yu xel yi ngir jamono ji fitna yi weesuwoon di dellu amaat.
“In reviewing our past history, having traveled over every step of advance to our present standing, I can say, Praise God! As I see what God has wrought, I am filled with astonishment, and with confidence in Christ as leader. We have nothing to fear for the future except as we shall forget the way the Lord has led us, and His teaching in our past history.” Testimonies to Ministers, 31.
“Bi nu nuuy sunu jaar-jaari passé, te nu jaar ci bépp xët wu sunuy jëfandikoo ba ñëw ci fi nu taxaw tey, man maa ngi wax ne: Cant ngeen Yàlla! Bu may gis li Yàlla def, màngi fees ak yéemu, ak kóolute ci Kirist ni muy njiit. Amu nu dara lu nu wara ragal ci ëllëg, ludul su fekkee nu fàtte yoon wi Boroom bi gindee woon nu, ak njàngalem ci sunu jaar-jaari passé.” Testimonies to Ministers, 31.
The Lord is leading His people in the testing process that began in July 2023. His leading included opening up the prophetic Word in relation to the hidden history of verse forty. That history identifies how the image of the beast is formed in the United States, and of course much more than simply that element of end-time events. When we find ourselves in the crowning trial at the Sunday law, when the persecutions of the past are beginning to repeat, we “have nothing to fear for the future except as we shall forget the way the Lord has led us, and His teaching in our past history.”
Boroom bi dii wut nitam ci yoonu nattu bi tambalee ci weeru Sulet 2023. Njiitamam booba denc na itam ubbi Kàddug yonent bi ci jëm ci jaar-jaaru nettali bu fàddug buy aju ci aaya ñent-fukk. Jaar-jaaru boobu mooy wone ni nattu rab wi di sosoo ci États-Unis, te lu wóor la ne am na solo lu gën a bare ndax du rekk mboolem xew-xewi mujjug jamono yooyu. Bu nu fekk sunu bopp ci nattu gi gën a màgg ci yoonu Santaare, bi fitnai jamonoy weesu yi di tàmbali a dellu, “amunu dara lu war a ragal ci ëllëg, ludul bu nu fàtte yoon wi Boroom bi jiite na nu ca, ak njàngaleem ci sunu jaar-jaaru weesu.”
At the Sunday law the “past history” will be repeated in the period of the formation of the image of the beast in the United States. The Lion of the tribe of Judah has unsealed the final message and led His people to the hidden history of verse forty. There He taught His people to not simply understand His prophetic Word, but also the privilege and responsibility to attain an experience qualified to be among those of His people who were to be His representatives in the final crisis.
Ci waxtu yoonu Dibéer bi, “jaar-jaari gàllankoor” dina baamtuwaat ci jamono ju ngir sos melo su rabu màndarga bi ci États-Unis. Gaynde gi cosaanu Yuda ji ubbi na bataaxal bu mujj bi te jiite na ay nitam ca jaar-jaar ju nëbbu ji ci aaya ñent fukk bi. Foofa la jàngale ay nitam ndax ba ñu dul xam rekk Kàddug yonentam bi, waaye itam xam njariñ ak yëfandikoo bu njëkk ngir jot ci am mbooleem xew-xew bu yelloo ngir bokk ci ñi nekk ci ay nitam ñi mu waroon a doon ay wàkkiram ci jafe-jafe bu mujj bi.
One of the prophetic characteristics of those people is that they know how to walk by the light proceeding from the throne. That light is the light of the hidden history of verse forty, which describes in minute detail the religious, political, social and economic dynamics involved in erecting the image of the beast in the United States. The light which is recognized concerning this sacred history is produced through the application of line upon line, from here a little and there a little, and it is the light that describes the history when the persecutions of the past are once again initiated.
Benn ci melokaan yu waxkat yi ci ñoom mooy ne xam nañu ni ñuy doxe ci leer gi jóge ci gàngune bi. Leer googu mooy leeru jaar-jaaru baat bu nëbbu bi ci aaya ñeent-fukk, bi di melal ak leer gu mat seeni jëfandikoo yu diine, yu politik, yu askan ak yu koom-koom, yi bokk ci tabax nataalu rab wu réy bi ci États-Unis. Leer gi ñu xam ci mbirum jaar-jaar bu sell bii, mooy li ñuy jurale ci jëfandikoo “rëdd ci kaw rëdd, fii tuuti, fale tuuti,” te mooy leer gi di melal jaar-jaar bi ba ñu tàmbaliwaat fitna yi jamono ju weesu.
Those who understand the increase of knowledge are the wise, and the increase of knowledge is upon the formation of the image of the beast, and the wise will understand the history of the formation of the image of the beast in the world in advance of the arrival of that history. Jesus, as Alpha and Omega, always illustrates the end of a thing with the beginning of a thing.
Ñi xam-xam yi xam yokkute xam-xam, ñoom ñooy boroom xel yi; te yokkute xam-xam mooy ci kaw sosinu nataalu rab wi. Boroom xel yi dinañu xam, ba la waxtu jaareem dikk, jaar-jaaru sosinu nataalu rab wi ci àddina si. Yeesu, ni mu nekkee Alfa ak Omega, dafa sax tektale mujju benn mbir ak ndoorteelam.
It is worth noting that the passage where Sister White identifies that God’s people will walk in light proceeding from the throne is the conclusion of the first chapter in Testimonies, volume nine. The chapter begins on page eleven, so the chapter begins at nine-eleven and it ends describing the Sunday law. It describes the period where the image of the beast is formed and the one hundred and forty-four thousand are manifested, but only if you have the faith to see that chapter in such a fashion.
Am na fàttali ne, bérab bi nde Sëster White waxe ne nit ñi Yàlla dinañu dox ci leer gu jóge ca gangune ga, mooy jeexital kërale bu njëkk bi ci Testimonies, volim juróom-ñeent. Kërale ga tàmbalee na ci xët wa fukk ak benn, noonu kërale ga tàmbalee na ci juróom-ñeent-fukk ak benn te mu jeexe ci melokaanu yoonu Dibéer bi. Mu melokaanal jamono ji nataalu rab wi sosoo, te juróom-ñaar-fukk ak ñent junni ñi feeñ, waaye loolu rekk la su fekkee ne am nga ngëm ngir gis kërale ga noonu.
Being the first section of volume nine, it opens with that identification, and employs the title, For the Coming of the King. It is clearly referencing not only the Second Coming of Christ, but also the parable of the ten virgins, for the section title then quotes Paul.
Mi ngi ci nekk pàcc bu jëkk bu waaxtu juróom-ñeent, mi ngi ubbi ak boobu màggale, te dafay jëfandikoo boppu turu bii: Ngir Ñëwug Buur bi. Lu leer la ne muy déggal du rekk Ñëwug ñaareelu yoonu Kirist, waaye itam léebub fukki janq ya, ndaxte turu pàcc ba noonu topp nuy waxi Pool.
“Section 1—For the Coming of the King
“Xaaj 1 — Ngir ñëwug Buur bi
“‘Yet a little while, and He that shall come will come, and will not tarry.’ Hebrews 10:37.”
“«Tuuti ndaw ci kanam, te Ki war a ñëw dina ñëw, te du yàgg.» Hébreux 10:37.”
The following two verses are left off, but they contribute to the light in the passage.
Ñaari aari ay tegg nañu leen, waaye ñoom itam dañuy yokk leer gi nekk ci jaas bi.
For yet a little while, and he that shall come will come, and will not tarry. Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul. Hebrews 10:37–39.
Ndax tuuti waaye, ki war a ñëw dina ñëw, te du yéex. Léegi ku jub ki dina dund ci ngëm; waaye su kenn dellu ginnaaw, sama xol du ci am bànneex. Waaye nun bokkuñu ci ñiy dellu ginnaaw ba ci alkande; waaye bokk nañu ci ñiy gëm ba ci muslu bakkan bi. Hébreux 10:37–39.
Paul was referring to Habakkuk where the faithful wise virgins are contrasted with those who Paul says “draw back unto perdition.” Habakkuk said it this way:
Pool dafa doon woon woon ci Habakkuk, fa ñu jëfandikoo ngir wone jëf ju wuute bi nekk diggante janq yu xel te takku ci ngëm ak ñi Pool wax ne “dellu ginnaaw ba ca alkande ga.” Habakkuk waxoon na ko nii:
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.
Xoolal, ki koy boppam a ngi réy, jubul ci moom; waaye aji-jub gi dinga dund ci ngëmam. Habakuk 2:4.
Habakkuk’s tarrying time is the tarrying time of the ten virgins, and the chapter of the coming King, in connection with Paul’s words from Hebrews, identifies the perfect fulfillment and application of this chapter in the period of the sealing of the one hundred and forty-four thousand. That period began on September 11, 2001 and ends at the Sunday law, which is Laodicean Adventism’s last crisis, which in the parable of the ten virgins is the manifestation of character at the Sunday law. The last paragraphs of the chapter address the Sunday law, and the chapter begins by addressing September 11, 2001.
Jamono yàgg bu Habakuk mooy jamono yàgg bu fukki janq yi, te saar bi ci mbind mi ci buuru bi di ñëw, boolees ko ak waxi Pool ci Yebré, dafay fésal matug matal ak jëfandikug matalug saar boobu ci jamono bi ñuy tàmme téere ñi téeméeri ñent-fukk ak ñeent junni. Jamono jooju tàmbalee na ci 11 Sàttumbar 2001 te mu jeex ci yoonu Dibéer, mi di jafe-jafe bu mujj bu Awaantis Laodise, te ci léebu fukki janq yi mooy feeñug jikko ci yoonu Dibéer. Xaatim yu mujj yi ci saar bi dañuy wax ci yoonu Dibéer, te saar bi tàmbalee na ci wax ci 11 Sàttumbar 2001.
“The Last Crisis
“Jafe-Jafe Bu Mujj”
“We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.
“Nun dundéy ci jamono ju mujj ji. Màndarga yi di mat gaaw ci jamono ji, dañuy yégle ne ñëwug Kirist jege na lool. Fan yi nu dundee tey, yu tar lañu te am solo lool. Xelum Yàlla mi ngi ndànk-ndànk, waaye ci lu wóor, diñu ko dindi ci suuf si. Mbëggte yi ak àtte yi tàmbali nañu a wàcc ci kaw ñi xeeb ngëneelu Yàlla. Musiba yi ci suuf ak ci géej, ak xaalisadul gu askan wi nekk, ak ragal yi ngir xare, ay màndarga yu rëy lañu. Dañuy wax jiital mbir yu mag te am solo lool yi di ñëw.”
“The agencies of evil are combining their forces and consolidating. They are strengthening for the last great crisis. Great changes are soon to take place in our world, and the final movements will be rapid ones.
“Mbiri lu bon ñaaw yi dañuy booloo seen doole te dañuy dëppoo. Dañuy gëna dëgër ngir jafe-jafe bu mag bu mujj bi. Soppi yu mag yu bari dinañu am léegi ci sunu àddina, te yëngu-yëngu yu mujj yi dinañu gaaw lool.”
“The condition of things in the world shows that troublous times are right upon us. The daily papers are full of indications of a terrible conflict in the near future. Bold robberies are of frequent occurrence. Strikes are common. Thefts and murders are committed on every hand. Men possessed of demons are taking the lives of men, women, and little children. Men have become infatuated with vice, and every species of evil prevails.
“Li xaalis yi nekk ci aduna bi dañuy won ne jamono yu metti yaa ngi ci sunu wet. Pëcc mi ñuy génne bés bu nekk fees na ak màndarga yu wone ne njàmbaaru xare bu tiis dina ñëw ci lu gaaw. Sàccu gu jommaay gi am na yoon wu bari. Taxawaayi liggéeykat yi daldi bañ a liggéey dafa yomb a gis. Sàcc ak bóom nit ñu ngi ko def fu nekk. Nit ñi rab yi jàpp, dañuy rey góor, jigéen ak xale yu ndaw. Nit ñi dañoo bëgg lu bon ba xelam sànku ci ay ñaawteef, te xeetu lu bon gu nekk moo law ci kaw.”
“The enemy has succeeded in perverting justice and in filling men’s hearts with the desire for selfish gain. ‘Justice standeth afar off: for truth is fallen in the street, and equity cannot enter.’ Isaiah 59:14. In the great cities there are multitudes living in poverty and wretchedness, well-nigh destitute of food, shelter, and clothing; while in the same cities are those who have more than heart could wish, who live luxuriously, spending their money on richly furnished houses, on personal adornment, or worse still, upon the gratification of sensual appetites, upon liquor, tobacco, and other things that destroy the powers of the brain, unbalance the mind, and debase the soul. The cries of starving humanity are coming up before God, while by every species of oppression and extortion men are piling up colossal fortunes.
“Bañub noon nax na leer taxoon yoon, te dugal xol nit ñi ak bëgg-bopp ngir am njariñu boppam. ‘Yoon taxaw na fu sore: ndaxte dëgg dafa rot ci mbedd mi, te njub du man a dugg.’ Esayi 59:14. Ci mag yi dëkk yu mag yi am na mbooloo yu bare yu dund ci néew-doole ak tiis, ba jege ne amuñu lu ñuy lekk, fu ñuy dal, ak lu ñuy sol; waaye ci noonu dëkk yi sax am na ñeneen ñu am lu xol mën a bëgg rekk, ñu dund ci alal ju yomb, di sànni seen xaalis ci kër yu nu rafetale ba baax, ci taaru bopp, walla lu gën a bon, ci feesal bëgg-bakkan, ci naan biiñ, tabaag, ak yeneen yu bon yu yax xel mi, yàq seen mbirum xalaat, te suux ruu. Yuuxu nit ñi xiif di yéeg jëm kanam Yàlla, fekk ci bépp xeetu noot ak nàccu nit ñi di dajale alal yu réy lool.”
“On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.
“Benn yoon, bi ma nekk New York City, ci waxtu guddi am na ku ma woo ngir ma xool tabax yuuy yéeg dëkk dëkk ba jëm asamaan. Tabax yooyu dañu leen wax ne duñu lakk ci safara, te tabax nañu leen ngir màggal seen boroom ak ñi leen tabax. Gën a kawe, gën a kawe lañuy yéeg ci tabax yooyu, te ci seen biir jëfandikoo nañu fa jumtukaay ak yëf yu gën a jafe. Ñi boroomoon tabax yooyu nekkuñu ci a laaj seen bopp ne: ‘Naka lañu man a gën a màggale Yàlla?’ Boroom bi nekkuwoon ci seen xalaat.”
“I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’
«Ma waxoon ne: “Aa, bu ñi di wuttee seen alal noonu manoon a gis seen yoon ni Yàlla di ko gis! Ñu ngiy dajale yuute yu mag yu rafet, waaye seeni pexe ak seeni ràbbi nañoo doyadi ci bët yi Boroom àddina bi yépp. Duñu jàng ak dooley xol ak xel yépp ngir xam nan lañuy màggal Yàlla. Ñu fattalikuwulati lii, moom warugar bu njëkk bu nit.”»
“As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.
“Bi jëg yu kawe yii di yéeg, boroom yi bég nañu ak réy-réy gu am nafar gu metti ndaxte am nañu xaalis ngir jëfandikoo ci neexal seen bopp ak yóbbu seen dëkkandoo ci kiñaan. Lu bare ci xaalis bi ñu daan noonu di defaroon, amees na ko ci teg ju metti, ci sonal ak tëj ba ñàkk ña. Ñu fàtte ne ci asamaan ab konto bu bépp jëf-jëf ju business ñu ngi ko sax; jëf ju jubadi, mboolem naxante ak liggéeyu fen, bindees na fa. Waxtu wi ngi ñëw su fekkee ne ci seen nax ak seen réyréylu, nit ñi dinañu agsi ci bérab bu Boroom bi du leen may a romb; te dinañu xam ne muñug Yexowa am na kem-kàttan.”
“The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.
«Li ma nga gis ci sama kanam mooy ab jaaxle gu jëm ci safara. Nit ña xooloon tabax yu kawe yi te ñu yaakaar ne duñu lakk, naan: “Ñu wóor nañu ba mat sëkk.” Waaye tabax yooyu lakk nañu mel ni dañu leen defare ci tar. Masiin yi ñuy feyee safara mënuñu woon dara ngir taxawal yàqub gi. Ñiy feyee safara ñoom itam mënuñu woon doxal masiin yi.»
“I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.
“Jàngale naa ne su ma ne, bu waxtu Boroom bi àggee, su fekkee amul benn soppi ci xol yi ñu réyloo te bëgg kàttan ak mag, góor ñi dinañu gis ne loxo li doon loxo bu am doole ngir musal, dina nekk itam loxo bu am doole ngir alag. Amul benn kàttanu àddina bu man a tere loxo Yàlla. Amul benn jumtukaay bu ñuy jëfandikoo ci tabax kër yi bu leen man a aar ci alag, bu waxtu bi Yàlla dogal àggee ngir yónnee mbugal ci nit ñi ndax seen xeeb yoonam ak seen bëgg-bopp gu réy.”
“There are not many, even among educators and statesmen, who comprehend the causes that underlie the present state of society. Those who hold the reins of government are not able to solve the problem of moral corruption, poverty, pauperism, and increasing crime. They are struggling in vain to place business operations on a more secure basis. If men would give more heed to the teaching of God’s word, they would find a solution of the problems that perplex them.
“Amul ñu bari, sax ci biir jàngalekat yi ak nit ñi di yor réew, yu xam sabab yi nekk ci suuf xaalis ak taxawaayu jamiiw bi nu nekk tey. Ñi yor yoonu nguur gi mënuñu saafara jafe-jafe bu yëngu ci yàqute gu ànd ak yoon, ñàkk doole, ñàkk alal bu tar, ak ay tooñ yu gën a yokku. Ñu ngi sonn ci neen te duñu man a tax liggéeyu njariñ yi nekk ci tund gu gën a wóor. Bu nit ñi dégluwoon bu baax njàngale Kàddug Yàlla, dinañu gis saafara jafe-jafe yi leen di jaaxal.”
“The Scriptures describe the condition of the world just before Christ’s second coming. Of the men who by robbery and extortion are amassing great riches, it is written: ‘Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.’ James 5:3–6.
“Bind mi sellal mel ni Mbind mi diis na melokaanu àddina ji ci lu jiitu ñëw ñaareelu Almasi bi. Ci nit ñi di dajale alal yu réy jaarale ko ci sàcc ak naxar, Mbind mi wax na ne: ‘Dangeen dajale alal ngir fan yu mujj yi. Xool-leen, peyu liggéeykat yi góob seen tool yi, bi ngeen leen téye ak naxar, di yuuxu; te yuuxu ñi góob nag, agsi na ca noppi Boroom Sabaot. Dangeen dund ci neexal ak tàkkute ci kaw suuf; dangeen yaatal seen xol, ni ci bésu rendi. Dangeen daan ndeyjoor ba, ba rey ko; te du leen bañ.’ James 5:3–6.”
“But who reads the warnings given by the fast-fulfilling signs of the times? What impression is made upon worldlings? What change is seen in their attitude? No more than was seen in the attitude of the inhabitants of the Noachian world. Absorbed in worldly business and pleasure, the antediluvians ‘knew not until the Flood came, and took them all away.’ Matthew 24:39. They had heaven-sent warnings, but they refused to listen. And today the world, utterly regardless of the warning voice of God, is hurrying on to eternal ruin.
“Waaye kan moo jàng moytu yi ñu joxe ci tektal yu jamono yi di am bu gaaw? Lan mooy xelal bi loolu di wàcce ci kaw nit ñi selloo ak àddina? Ban coppite lañuy gis ci seeni jikko? Du dara lu ëpp liñu gisoon ci jikkoj waa àddunab Nóoh. Ñu lëmboo ci liggéeyu àddina ak bànneex, nit ña nekkoon lu jiitu Mbeej mi “xamuñu dara ba ker gi ñëw, sweepp lépp.” Macë 24:39. Am nañu woon moytu yu jóge asamaan, waaye bañ nañu woon déglu. Te tay itam àddina, fekk mu bañ bu baax baax ba fàtte baatub moytu Yàlla, dafay gaaw gaaw dem jëm ci alkande gu dul jeex.”
“The world is stirred with the spirit of war. The prophecy of the eleventh chapter of Daniel has nearly reached its complete fulfillment. Soon the scenes of trouble spoken of in the prophecies will take place.
“Àddina bi yëngu ak xel mu xare. Yonent yi nekk ci Daniel saar fukki benn bi, mu ngi bëgga àgg ci matug yëppam. Léegi du yàgg, xew-xewi metit yi ñu wax ci yonent yi dinañu am.”
“‘“Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof…. Because they have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate…. The mirth of tabrets ceaseth, the noise of them that rejoice endeth, the joy of the harp ceaseth.’ Isaiah 24:1–8.
“‘“Xoolleen, Boroom bi dafa yàq suuf si, dafa ko neenal, te dafa ko walbatte ko ci suuf, ba tasaar nit ñi ci dëkk…. Ndaxte ñoom dañoo tooñ yoon yi, soppi ndigal li, te fecci kóllëre gu sax ba fàww. Moo tax musiba gi lekk na suuf si, te ñi ci dëkk nekk ay way ju metti…. Mbégtey tabala yi dafa noppi, riirug ñi bég jeex na, te mbégte muusig xalam bi noppi na.’ Esayi 24:1–8.
“‘Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come…. The seed is rotten under their clods, the garners are laid desolate, the barns are broken down, for the corn is withered. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate.’ ‘The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men.” Joel 1:15–18, 12.
«Yalla na bés bi! ndax bésu Boroom bi jege na, te dina ñëw ni yàqute gu jóge ca Aji-Kàttan ga…. Peppu bi yàqu na ci suufu séen xeer-joor yi, dencukaay yi neen nañu, sàq yi daanu nañu, ndax dugub bi wow na. Naka la jur yi di luuy! Geer yi a ngi jaaxle, ndaxte amuñu pâtur; waaw, baña xar yi sax neen nañu.» «Reseñ bi wow na, garab figg bi metti na; garab grenad bi, garab tàndarma bi itam, ak garab pom bi, maanaam garab yépp yi ci tool bi, wow nañu: ndaxte mbégte wow na, ba tàgg ci doomi nit ñi.» Joel 1:15–18, 12.
“‘I am pained at my very heart; … I cannot hold my peace, because thou has heard, O my soul, the sound of the trumpet, the alarm of war. Destruction upon destruction is cried; for the whole land is spoiled.’ Jeremiah 4:19, 20.
«“Sama xol baax na ci sama xol; … manuma noppi, ndax dégg nga, yaw sama bakkan, baatu trompet bi ak yuuxu xare bi. Yàqute ci kaw yàqute lañuy wax; ndax réew mépp sànku na.” Yeremi 4:19, 20.»
“‘I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down.’ Verses 23–26.
«Maa gisoon na suuf si, te xool, mu amul mel te mu neen; ak asamaan yi it, te ñoom amuñu leer. Maa gisoon na tundi yi, te xool, dañuy lox; te tund yu ndaw yépp di yëngatu. Maa gisoon na, te xool, nit kenn amul fa, te picci asamaan yépp daw nañu. Maa gisoon na, te xool, bérab bu meññ doon àll bu mag, te dëkk yi yépp neexal nañu.» Aaya yu 23–26.
“‘“Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it.” Jeremiah 30:7.
«“Wóy! ndax bés boobu màgg na lool, ba kenn mënu koo méngale; mooy jamono jafe-jafe Yàqub; waaye dees na ko musal ci biir moom.” Jérémie 30:7.
“Not all in this world have taken sides with the enemy against God. Not all have become disloyal. There are a faithful few who are true to God; for John writes: ‘Here are they that keep the commandments of God, and the faith of Jesus.’ Revelation 14:12. Soon the battle will be waged fiercely between those who serve God and those who serve Him not. Soon everything that can be shaken will be shaken, that those things that cannot be shaken may remain.
“Dund ñépp ci àddina sii dañoo taxaw ci wetu noon bi di jànkoonte ak Yàlla. Dund ñépp ñëwul ci kuyuboo. Am na ñu néew ñu takku, ñuy dëggu ci Yàlla; ndaxte Yowaana bind na ne: «Fi lañuy nekke ñi di sàmm ndigali Yàlla ak ngëmug Yeesu.» Peeñu ma 14:12. Léegi bëre bi dina metti lool ci diggante ñi di jaamu Yàlla ak ñi ko dul jaamu. Léegi lépp lu man a yëngu dina yëngu, ngir yi dul man a yëngu des.”
“Satan is a diligent Bible student. He knows that his time is short, and he seeks at every point to counterwork the work of the Lord upon this earth. It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect. God’s people will not find their safety in working miracles, for Satan will counterfeit the miracles that will be wrought. God’s tried and tested people will find their power in the sign spoken of in Exodus 31:12–18. They are to take their stand on the living word: ‘It is written.’ This is the only foundation upon which they can stand securely. Those who have broken their covenant with God will in that day be without God and without hope.
“Seexnaab jiitu la ci Biibël bi. Xam na ne ay waxtoom dafa gàtt, te muy wut ci bépp fànn ngir weddi liggéeyu Boroom bi ci suuf si. Amul menn pexe ngir man a joxe xel ci li askanu Yàlla yi di jaar, ñi di dund ci suuf si, bu ndamu asamaan ak dellusi fitna yi ak bundxata yi jamono yu weesu yi booloo. Dinañu dox ci leer gi jóge ca gàngune Yàlla ga. Jaarale ko ci malaaka yi, jokkante bu sax dina am diggante asamaan ak suuf. Te Seexnaab, mi ëmb ci ay malaaka yu bon, te di wax ne mooy Yàlla, dina def kéemaan yu xeetu-xeet ngir nax, su fekkee ne man na, ba sax ña ñu tànn. Askani Yàlla duñu gis seen kaaraange ci def kéemaan, ndaxte Seexnaab dina roy kéemaan yi ñuy def. Askani Yàlla yi ñu nat te seetlu, seen kàttan dina nekk ci màndarga mi ñu wax ci Bàyyi-génn 31:12–18. War nañu taxaw ci Kàddug Dund gi: ‘Ndaxte bindees na ko.’ Loolu rekk mooy benn fondamaŋ bi ñuy man a taxaw ci kaaraange. Ñi fecci seen kóllëre ak Yàlla, bés booba dinañu nekk ci luñu amul Yàlla te amul yaakaar.”
“The worshipers of God will be especially distinguished by their regard for the fourth commandment, since this is the sign of God’s creative power and the witness to His claim upon man’s reverence and homage. The wicked will be distinguished by their efforts to tear down the Creator’s memorial and to exalt the institution of Rome. In the issue of the conflict all Christendom will be divided into two great classes, those who keep the commandments of God and the faith of Jesus, and those who worship the beast and his image, and receive his mark. Although church and state will unite their power to compel all, ‘both small and great, rich and poor, free and bond,’ to receive the mark of the beast, yet the people of God will not receive it. Revelation 13:16. The prophet of Patmos beholds ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God,’ and singing the song of Moses and the Lamb. Revelation 15:2.
“Ñi koy jaamu Yàlla yi dees leen xam bu baax ci seen yar ak seen sàmm ndigalu ñenteel ba, ndaxte mooy tektal kàttanu bindig Yàlla te di seede ci sañ-sañam ci nit ngir mu ko ragal te jox ko màggal. Ñi bon ñi dees leen xam ci seen jéego ngir tas fàttaliku Bindkat bi te yékati sàrtu Room. Ci mbirum xare ba, bépp kiristaanité dina xaajoo ci ñaari mbooloo yu mag: ñi sàmm ndigali Yàlla ak ngëmug Yeesu, ak ñi jaamu rab wi ak nataalam te jot màndargaam. Doonte sax mbooloom diine ak nguur dinañoo boole seen kàttan ngir ga forcede ñépp, “yu ndaw ak yu mag, yu bare alal ak yu ñàkk, yu gor ak jaam,” ngir ñu jot màndargay rab wi, waaye askanu Yàlla du ko jot. Peeñu 13:16. Yonent bi dëkk Patmos gis “ñi not mbindi ci rab wi, ak ci nataalam, ak ci màndargaam, ak ci limu turam, taxaw ci géeju weer gi, yor xalamu Yàlla,” di woy woyu Muusaa ak Mbëkk mi. Peeñu 15:2.”
“Fearful tests and trials await the people of God. The spirit of war is stirring the nations from one end of the earth to the other. But in the midst of the time of trouble that is coming,—a time of trouble such as has not been since there was a nation,—God’s chosen people will stand unmoved. Satan and his host cannot destroy them, for angels that excel in strength will protect them.” Testimonies, volume 9, 11–17.
“Nattu ragal ak ay nattu di yoon yi Yàlla. Xel mu aju ci xare mi ngi yëngu xeeti réew yi, dale ci benn boppu suuf ba ca beneen ba. Waaye ci biir jamono ju tiis jii di ñëw,—jamono ju tiis joo xam ne amaguloon lu mel noonu ginnaaw ba xeet amee,—nit ñi Yàlla tànn dinañu taxaw te duñu yëngu. Seytaane ak mbooloom maneesuñu leen a alag, ndaxte malaaka yu bare doole dinañu leen aar.” Testimonies, volume 9, 11–17.
The one hundred and forty-four thousand, who are “God’s tried and tested people” His “chosen people” “will stand unmoved” when “the persecutions of the past” are repeated. The light they will “walk in” is the light of the message of the seventh seal, which is the midnight cry, which is the light identifying the formation of the image of the beast.
Ñetti junni ñeent fukk ak ñeent junni, ñi nekk “nit ñi Yàlla nattu te seetlu” te di ay “nitam tànn”, “dinañu taxaw bu yënguwoo” bu “fitna yi jamono ju weesu” dellusee. Leer gi ñuy “doon dox ci” mooy leeru yëgleb bés bu juróom-ñaareel biir kër gu tej, muy xaacu guddi, te mooy leer gi xamle sosug melokaanu rab wi.