The great controversy between Christ and Lucifer (the Light Bearer) began in heaven, and God allowed a time of probation. When Lucifer propagated his rebellion a period of time was allowed for the fruit of the Light Bearer’s rebellion to be manifested. When God determined that the probationary period had ended, Lucifer’s name changed from Lucifer the Light Bearer, to Satan, the Adversary. For Satan and the angels who had joined in his rebellion the probationary period had ended, and they were cast out of heaven, and condemned to everlasting fire.
Xulóo bu mag ci diggante Kirist ak Lusifeer (ki doon Yëngal Leer) tambalee na ca asamaan, te Yàlla may na ab waxtu bu nattu. Bi Lusifeer tasaaree ay bëgg-bëggam yu ñaaw ngir dogalu njubam, mayees na ab diir ngir meññenta njubam jox ci kanam ay meññentam. Bi Yàlla dogalee ne waxtu nattu ba jeex na, turu Lusifeer soppeeku na: Lusifeer, Yëngal Leer, mu nekk Seytaane, Noonooji. Ci Seytaane ak malaaka yi bokkoon ak moom ci njubam, waxtu nattu ba jeexoon na, te ñu sànni leen ci asamaan, te daan leen àtte ci safara su dul jeex.
Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels. Matthew 25:41.
Noonu itam dina wax ne ñi nekk ci càmmoñam: “Dembleen ma, yéen ñi ñu rëbb, duggleen ci safara su dul jeex, si ñu waajal Seytaane ak ay malaakaam.” Macë 25:41.
The great controversy between Christ and Satan, thereafter arrived in the Garden of Eden, and once again God included a time of probation. When Satan accused God of lying about death and the fruit of the tree, and seduced Eve to join in his rebellion, a period of time was again allowed for the fruits of Satan’s rebellion to be manifested upon earth as it had been in heaven. Satan there received the additional name of the Devil, which means “the Accuser”. When probationary time (for the sons of Adam who have joined in Satan’s rebellion) ends, those sons of Adam will be condemned to everlasting fire.
Xulóo bu mag bi doxalin bi nekk ci diggante Almasi bi ak Seytaane, ba noppi jotaat ci Toolu Eden, te Yàlla yokkatiwaat na fa ab waxtu nattu. Bi Seytaane jiiñee Yàlla ne dafa fenn ci mbirum dee ak meññetu garab gi, te nax Ewa ngir mu bokk ak moom ci ayubam, ñu mayaat na ab diir ngir meññetu ayubam Seytaane feeñaat ci suuf, ni mu feeñoon ca asamaan. Foofa la Seytaane jotee benn tur yu bees, mooy Ibliis, li tekki “Ki di jiiñ”. Bu waxtu nattu bi (ngir doom Aadama yi bokk ci ayubam Seytaane) jeexee, doom Aadama yooyu dees na leen daan ci safara su dul jeex.
And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, And prevailed not; neither was their place found any more in heaven. And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. Revelation 12:7–9.
Te amoon na ci asamaan: Mikaayel ak ay malaakaam xeex ak mbind mi; te mbind mi itam xeex ak ay malaakaam. Waaye noonu duñu jël ndam; te seen barab gisatuñu koati ci asamaan. Noonu mbind mu mag mi ñu ko sànni, mooy jaan ja yàgg, miñuy wax Ibliis ak Seytaane, miy nax àddina bépp: ñu ko sànni ci suuf, te ay malaakaam it ñu leen sànni ak moom. Peeñu Yàlla 12:7–9.
The warfare in heaven in the beginning of the great controversy illustrates the warfare in the ending of the great controversy, for the Alpha and Omega always illustrate the end of a thing, with the beginning of a thing. The description of the warfare that took place in heaven is introduced by a great wonder in heaven.
Xare ba ca asamaan ci tàllal bu mag bi ca njàlbéenam, mooy melal xare bi ci mujju tàllal bu mag bi, ndaxte Alfa ak Omega daan nañuy feeñal saafara beneen mbir ci mujjam, ak ci tambali ga. Njàngat bu jëm ci xare ba amoon ca asamaan, door na ak benn màndarga mu mag ci asamaan.
And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: And she being with child cried, travailing in birth, and pained to be delivered. Revelation 12:1, 2.
Te amoon na ci asamaan: jigéen ju sol na jant bi, weer wi nekk ci suufam, te ci boppam am na kalaas bu ñaari fukk ak benni biddéew; te moom, dafa ëmb, di yuuxu ndax metit wu mat ngir jur, te dafa sonnal ba bëgg a wasin. Peeñu 12:1, 2
When the final conflict of the great controversy between Christ and Satan occurs, which is while probationary time is still in effect; the battlefield is represented in the Revelation of Jesus Christ as being in heaven. This truth is now being unsealed. The apostle Paul speaks of three heavens.
Bu xare yu mujj bi ci dugub xëccoo bu mag bi nekk diggante Kirist ak Seytaane, mooy bi waxtu ngërëm gu jëfandikoo ba tey di dox; taalibe xeex bi, ci Peeñug Yeesu Kirist, dañu ko wone ne mu ngi ci asamaan. Dëgg googii nag, léegi dees na ko ubbi. Yonnent Yàlla Bawul wax na ci ñetti asamaan.
“The apostle Paul early in his Christian experience was given special opportunities to learn the will of God concerning the followers of Jesus. He was ‘caught up to the third heaven,’ ‘into paradise, and heard unspeakable words, which it is not lawful for a man to utter.’ He himself acknowledged that many ‘visions and revelations’ had been given him ‘of the Lord.’ His understanding of the principles of gospel truth was equal to that of ‘the very chiefest apostles.’ 2 Corinthians 12:2, 4, 1, 11. He had a clear, full comprehension of ‘the breadth, and length, and depth, and height’ of ‘the love of Christ, which passeth knowledge.’ Ephesians 3:18, 19.” Acts of the Apostles, 469.
“Ndaw Pool, ca njalbéenem Kiristaan bu njëkk, am na ay yoon yu bees ngir jàng bëgg-bëggu Yàlla ci mbirum ñi topp Yeesu. Mu ñu ko ‘yéeg ba ci ñetteelu asamaan,’ ‘dugg ca paaradiis, te mu dégg ay wax yu nit mënul wax, ndax suuful nit wax leen.’ Moom ci boppam nangoo na ne am na lu bare ci ‘ay peeñ ak ay xamal yu ko Boroom bi jox.’ Xam-xamam ci pexe yu dëggu xibaar bu baax bi tolloon na ak bu “ndaw yi gën a mag ci ndaw ya.” 2 Corinthians 12:2, 4, 1, 11. Mu amoon na xam-xam bu leer te mat sëkk ci ‘yaatuwaay, ak gudd, ak xóot, ak kawe’ gu ‘mbëggeelug Kirist, gi weesu xam-xam.’ Ephesians 3:18, 19.” Acts of the Apostles, 469.
The warfare in the beginning of the great controversy began in the third heaven, and the warfare at the ending of the great controversy ends in the first heaven. There are three heavens, the first being the heaven that represents the atmosphere of planet earth. The second heaven is the sun, moon, and stars. The third heaven is what Sister White called “paradise,” and it represents the location of God’s throne. It is in the very presence of God’s command center that the Light Bearer, Lucifer initiated his rebellion.
Xare bi jëkk ci xuloo bu mag ba tàmbalee ca ñetteelu asamaan, te xare bi ci mujju xuloo bu mag bi di jeexee ci njëkkëlu asamaan. Am na ñetti asamaan: njëkkëlu asamaan mooy asamaan wi di tegtal jaww ji wër suuf si. Ñaareelu asamaan mooy jant, weer ak biddéew yi. Ñetteelu asamaan mooy li Sœur White wooye “paradis,” te mooy tegtal bérab bu nek kawegu gàngune Yàlla. Ci sax moom ca kanamu kër ndigalu Yàlla la ñi mayoon Leer gi, Lusifeer, tàmbalee ay ngañam.
The third heaven is where some prophets, including Sister White have been taken to in vision. When Paul was there, he was shown the history of the awakening of the dead dry bones that had been slain in the street on July 18, 2020, and the events that followed with the birth of the one hundred and forty-four thousand. Paul was forbidden to share that history, for that history was represented as a history that was not lawful to “utter.” Paul died a little over thirty years before John the Revelator received the vision of the Revelation of Jesus Christ. John, as with Paul, heard what was “uttered” by the seven thunders, and he too was told not to write what was “uttered.” What the seven thunders “uttered” was to remain sealed until the end of the three and a half symbolic days that the two witnesses had been dead in the street.
Asamaan bu ñetteel bi mooy fa ñenn yonent yi, booleek Soeur White, yóbbu leen ca ci vision. Bi Pool nekkee fa, won nañu ko jaar-jaaru dekkiwaay baaxul yi wow yu wow yi dee ci mbedd mi 18 Sulet 2020, ak xew-xew yi ci topp, ci juddug téeméeri ñeent fukk ak ñeent ñaari junni. Terees na Pool mu wax jaar-jaar boobu, ndaxte jaar-jaar boobu dafa nekkoon jaar-jaar ju yoon mayewul a “wax.” Pool dee na lu weesu fanweeri at ak ñetti at bala Yowaana Boroom Peeñ mi jotee visionu Peeñug Yeesu Kirist. Yowaana, ni ko deme Pool, dégg na li juróom-ñaari dënn yi “wax,” te moom itam dees na ko wax mu bañ a bind li ñu “wax.” Li juróom-ñaari dënn yi “wax” war na woon a des kuñu ba keroog jeexug ñetti fan ak genn-wàll ci misaal, yi ñaari seede yi dee woon ci mbedd mi.
And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:4.
Ba noppi guddi jur yi waxee seen baat, dama bëggoon bind; waaye dégg naa baat bu jóge asamaan ne ma: “Teyal li guddi jur yi wax, te bul ko bind.” Palu Peeñu yi 10:4.
All the prophets testify of the “last days” of the investigative judgment, and those “last days” specifically began on September 11, 2001, and they have now reached the point where the sealing begins. The sealing begins at the ending of the three and a half symbolic days that the two slain witnesses were lying in the street. All the prophets agree with one another. Paul saw the battlefield of the last probationary war, that takes place in the first heaven. The battlefield of the last probationary war, that takes place within the first heaven, parallels the battlefield of the first probationary war, that took place in the third heaven. It might appear unnecessary to identify the battlefields as battles of the probationary war, but Satan, who was the adversary of Christ in the first battle and is the adversary of the one hundred and forty-four thousand in the last battle, knows his time is short. He knows it is a battle set within the field of probationary time. Do we?
Yépp yonent yépp seedeel nañu ci “bés yu mujj yi” yu àtteb seetkat bi, te yooyu “bés yu mujj yi” tàmbalee nañu bu leer ci 11 Septàmbar 2001, te léegi agsi nañu ba ci fanaan boobu buy tàmbalee màndargaal bi. Màndargaal bi tàmbali ci jeexitalu ñetti fan ak genn guddi yu màndargaal yi, bi ñaari seede yu ñu rey ya nekk ci mbedd mi. Yonent yépp ànd nañu ak seen bopp. Pool gisoon na xareb xundub xareb nattub mujj mi, miy ame ci asamaan bu njëkk bi. Xundub xareb nattub mujj mi, miy ame ci biir asamaan bu njëkk bi, méngoo na ak xundub xareb nattub njëkk bi, mi ame woon ci asamaan bu ñetteel bi. Amaana mel ni bañ a soxla wax xund yi ni ay xare yu xareb nattub bi, waaye Seytaane, mi doon noonoo Kirist ci xareb njëkk bi te miy noonoo ñaar-fukk ak ñeent junni ci xareb mujj bi, xam na ne waxtoom gàtt na. Xam na ne xare la bu ñu tëral ci wàllu waxtu nattub bi. Nun nag, xam nañu ko?
In 1840, the mighty angel descended and empowered the first angel’s message. The Protestants of that generation were then tested and they ended up with a name of rebellion attached to them as they were labeled the daughters of Babylon. Lucifer’s name also changed during his probationary testing time. The mighty angel that descended in 1840, typified the mighty angel of Revelation eighteen that descended on September 11, 2001. The investigative judgment had not yet begun in 1840, for it was still four years in the future, but the Protestants still provided a prophetic representation of the judgment of the living, for when the angel descended in 1840, their probationary testing time began. When the angel of Revelation eighteen descended in 2001, the judgment in heaven changed from the judgment of the dead, unto the judgment of the living.
Ci atum 1840, malaaka bu am soloowoon na suuxali yégle malaaka bu njëkk bi. Protestaa yi jamono jooju dañu leen nattu woon, te mujj nañu ak turu njubadi buñu leen takk, bañu leen wooweé doomi Babilon. Turu Lusifeer itam soppeeku na bi mu nekkee ci jamonoy nattu gu muy maye ndigal. Malaaka bu am soloowoon bi wàccoon ci atum 1840, mooyoon misaalu malaaka bu am soloowoon bu Apokalips 18 bi wàccoon ci 11 Septambar 2001. Àtteb seet-kat bi deesu woon tàmbali ci atum 1840, ndaxte dafa desoon ñenti at ngir mu dikk, waaye Protestaa yi daan nañu itam joxe melokaanu yonent bu jëm ci àtteb ñiy dund, ndaxte bi malaaka bi wàccee ci atum 1840, seen jamonoy nattu gu muy maye ndigal tàmbali na. Bi malaakab Apokalips 18 bi wàccee ci atum 2001, àtteb bi nekk ci asamaan soppi na nekk ci àtteb ñi dee ba dem ci àtteb ñiy dund.
On July 18, 2020, the first disappointment for the movement of the third angel, which is typified by the first disappointment of the movement of the first angel, arrived. In the movement at the beginning, the testing process of the Protestants ended at the waymark of the first disappointment, and then the testing of the first movement began. On July 18, 2020, the judgment process took another step forward, for the message that was to arrive at the end of the wilderness of three and a half days would not only be the perfect and final fulfillment of the message of the Midnight Cry, but it would also prophetically mark the arrival of the sealing of the one hundred and forty-four thousand.
Bés bi 18i Sulet 2020, njëkk déggadi bu jëkk bu jot ci yëngu-yëngu malaaka bu ñetteel, mi nga xam ne ñu koy misaal ak njëkk déggadi bu jëkk bu yëngu-yëngu malaaka bu jëkk, agsi na. Ci yëngu-yëngu ma ca njàlbéen ga, jëfandikoo ngir nat Protestaŋ yi jeex na ca waymark bu njëkk déggadi ba, te gannaaw loolu nattu yëngu-yëngu bu jëkk bi tàmbali na. Bés bi 18i Sulet 2020, jëfandikoo àtte ba yemaat na ab yoon kanam, ndaxte yégle bi war a agsi ca jeexital àll ba mu tollu ñetti fan ak genn-wàll duwaay, du woon rekk matal gu mat te mujjug yégleb Midnight Cry, waaye itam dina doon, ci waxu yonent, tegtal agsigu rëccu nit ñi téeméeri ñent-fukk ak ñeent-fukk ak ñeent.
And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen, which had the writer’s inkhorn by his side; And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. Ezekiel 9:3, 4.
Te ndamu Yàlla Israel bi yéeg na ca kaw kerub ba, fa mu nekkoon, ba agsi ci buntub kër ga. Mu woo góor ga sol yére wu weex wu set, mi yor weñu bindkat ci wetam; te Boroom bi ne ko: “Demal jaare ci biir dëkk ba, ci biir Yerusalem, te nga def màndarga ci jë ba ci kanamu nit ñi di ñaawlu te di jooy ndax bépp ñaawtéef yi ñuy def ci biiram.” Ezekiel 9:3, 4
The process of sealing the one hundred and forty-four thousand began at their birth, which was also their resurrection. The message of the four winds brings the dead dry bones to life, and the message of the four winds is the message of the sealing of the one hundred and forty-four thousand. Paul and John both saw and heard the very history we are now living in, the history “that many prophets and righteous men have desired to see.” The history of the mighty movement of the third angel, that was typified by the mighty movement of the first angel.
Njëgub mii téeméer ak ñeent fukki junni ak ñeent téeméeri nit ñi tambalee woon na ca seen juddu, te moom itam mooyoon seen dekki. Baatu ñeenti ngelaw yi moo dundala yax yu wow ya, te baatu ñeenti ngelaw yi mooy baatu màndargaalug mii téeméer ak ñeent fukki junni ak ñeent téeméeri nit ñi. Pool ak Yowaana ñoom ñépp gis nañu te dégg nañu sax taarix bi nuy dund léegi, taarix bi “yonent yu bare ak nit ñu jub ña bëggoon a gis.” Taarixu yëngu-yëngu bu mag bu malaaka bu ñetteel bi, bi ñu misaale woon ci yëngu-yëngu bu mag bu malaaka bu njëkk bi.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“Bépp yégle xibaar yi ñu joxe woon bu 1840 ba 1844, war nañu leen def lu dëgër tey, ndax am na ñu bare ñi réer seen yoonu taxaw. Xibaar yi war nañu dem ci mbooloom jàngale yépp.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
“Kirist nee na: ‘Yeen seen yu barkeel na, ndax gis nañu; te seen nopp yi it barkeel na, ndax dégg nañu. Ndax dëgg-dëgg maa ngi leen koy wax, ne yonent yu bare ak nit ñu jub dañoo bëgg woon gis yi ngeen gis, te gisuñu ko; te dégg yi ngeen dégg, te dégguñu ko’ [Matthew 13:16, 17]. Barkeel na bët yi gisoon li ñu gisoon ci atum 1843 ak 1844.”
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Ñu joxe na bataaxal bi. Te warul am genn yéex ci delloo waxaat bataaxal bi, ndaxte màndarga yi ci jamono yi di mat; liggéeyu mujj gi war nañu ko def. Liggéey bu mag dina am ci ab waxtu bu gàtt. Bala yàgg dara, Yàlla dina dogal bataaxal bu dina yokku ba nekk yuuxu bu réy. Noonu Dañeel dina taxaw ci wàllam, ngir joxe seedeem.” Manuscript Releases, volume 21, 437.
The predominant theme of Lucifer’s initial warfare in heaven was communication. He was the light bearer who used his position to insinuate error into the minds of holy angels. We are told that the angels that imbibed in his rebellious ideas, did not even recognize that it was Lucifer that had seduced them into thinking the things they eventually thought about God. He was so subtle, as he was with Eve in the garden, that the angels who were once holy, came to believe the thoughts Satan had implanted in their minds, were their own original thoughts. Those seeds, eventually brought the fruit of eternal destruction.
Bopp bu maggu bu Luusifer doon na xeexee ca asamaan mooy wax jëfandikoo. Moom mooy ki yóbbal leer, te dafa jëfandikoo woon taxawaayam ngir dugal njumte ci xelu malaaka yu sell yi ci sutura. Ñu wax na nu ne malaaka yi naan ay xalaatam yu moyoo yi, xamatuñu sax ne Luusifer moo leen nax ba tax ñu xalaat ginnaaw loolu ay mbir yu mujj ñu doon xalaat ci Yàlla. Dafa woon nay noonu, ni mu ko nekke ak Awa ca tool ba, ba tax malaaka yi nekkoon woon yu sell, gëm ne xalaat yi Seytaane jëbbale woon ci seen xel, seeni xalaat tegu lañu woon ci seen bopp. Ńaari pepp yooyu, mujj nañu indi meññ mi di alkande gu dul jeex.
The last war, that takes place in the first heaven, is about to get under way, and it is not about the seduction of holy angels, nor is it about Satan’s seduction of Eve, but rather it is about his seduction of all mankind through a corrupted communication process that is represented as being in the heavens. It’s about the World-Wide Web that Satan uses to inculcate ideas into men, without those men knowing that they have believed a lie, and in so doing have demonstrated that they love not the truth. It was the apostle Paul that set forth that in the “last days” men would receive a lie, because they did not have a love of the “truth.” After all, he had seen the very history where this marvelous work of Satan is accomplished.
Xareb bu mujj bi, mi di ame ci njëkk asamaan, mu ngi bëgg a tàmbali, te du mbirum naxum malaaka yu sell yi, du itam mbirum ni Seytaane naxe woon Awa, waaye mooy mbirum ni mu di naxe xeetu nit ñépp jaarale ko ci njëndug jokkoo bu yaxute bi ñu melal ne am na ci asamaan yi. Mooy mbirum World-Wide Web bi Seytaane di jëfandikoo ngir dugal xalaat ci nit ñi, te nit ñooñu xamulñu ne gëm nañu fen, te ci noonu dañuy wone ne bëgguñu dëgg gi. Mooy ndawul Yàlla Pool mi wone ne ci “fan yu mujj yi” nit ñi dinañu nangoo fen, ndaxte amuñu woon mbëggeel bu jëm ci “dëgg gi.” Ndax moom dafa gisoon sax jaar-jaaru nettali jëf ju yéeme ju Seytaane mi ci liy am.
The seduction of mankind is accomplished by the globalists of the United Nations, who are the dragon power. The globalists of the United Nations in prophecy consist of kings and merchants. The kings are the governments, and the techno-giants and multinational billionaires are the merchants.
Nàllu askan wi ñu di nax nit ñi, mooy li globalist yu Mbootaayu Xeet yi Jagleel yi di def, te ñoom lañuy dooley neng. Ci waxu yëgleb, globalist yu Mbootaayu Xeet yi Jagleel yi dafay boole buur yi ak jaaykat yi. Buur yi mooy nguur yi, te mag ñi ci teknolojii ak ay milyarder yu bari réew yu bari ñoo di jaaykat yi.
The warfare begins at the Sunday law, at which point, the United States becomes the premier king of the ten kings. The United States then has just spoken as a dragon, thus marking the end of the sixth kingdom of the earth beast. It then goes forth to deceive the whole world through the miracles that he is to do in sight of the beast, miracles that are represented as bringing fire down from heaven.
Xare bi tàmbali ci yoonu Dibéer bi; ci booba la États-Unis di buur bu njëkk ci fukk yi di ay buur. Noonu itam États-Unis wax na ba mel ni janax, te loolu mooy mandarga mujjug juróomeel buurug juróom-benni malaasu suuf bi. Gannaaw loolu mu dem ngir nax àddina sépp jaarale ko ci kéemaan yi muy def ci kanamu malaa bi, kéemaan yooyu ñu leen di wone ne dañuy wàcce safara jóge asamaan.
And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men. Revelation 13:13.
Te mu ngi def kéemaan yu réy, ba tax mu wàcce safara jógé asamaan, ñëw suuf ci kanam nit ñi. Pexe yi 13:13.
When the resurrected dead dry bones, that had been murdered in the street, are lifted up to heaven as an ensign, there is simultaneously another wonder in heaven.
Bi ñu yékkatee yaxu dee yu wow woon, yi ñu reyoon ci mbedd mi, te ñu yékkati leen ba asamaan ngir nekk ràññee, ca saa sa itam am na beneen kéemaan ci asamaan.
And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. Revelation 12:3.
Te beneen yeneen kéemaan ci asamaan; te xool-leen, mbind mi réy mi xonq, am juróom-ñaaru bopp ak fukki wacc, te am juróom-ñaaru kaala ci ay boppam. Peeñu 12:3
The great red dragon is Satan, but it is also pagan Rome.
Mbóoloom xonq bu réy bii moo di Seytaane, waaye itam moo di Room gu jaamoo-xaam.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
«Noonu nag, ci jëkk, muy misaalub Seytaane, waaye ci beneen wàll, mooy itam mandargay Room gu bokk ci ña dul jaamu Yàlla.» The Great Controversy, 439.
The dragon is Satan, and in a secondary application the dragon represents pagan Rome. In the history of Christ’s birth, the dragon of pagan Rome is represented; but the perfect prophetic application of the dragon is in “the last days.” In “the last days” the dragon is represented by the ten kings of the United Nations. They appear not in the history of Christ’s birth, but in the history of the birth of the one hundred and forty-four thousand, whose birth was typified by Christ’s birth.
Njaan gi mooy Seytaane, te ci benn jëfandikoo gu ñaareel njànj mi dafa teyji Room gu pagaan. Ci jaar-jaaru juddug Almasi bi, njànj mi mu Room gu pagaan di teyji lañu fësal; waaye jëfandikoo gu mat sëkk gu yoon wax-jëmm gi ci mbirum njànj mi am na ci “bés yu mujj yi.” Ci “bés yu mujj yi” njànj mi ñooy fësal ci fukki buur yi yu Mbokk mi ci Xeeti Àddina bi. Ñoom feeñuñu ci jaar-jaaru juddug Almasi bi, waaye ci jaar-jaaru juddug téeméeri ñeent-fukk ak ñeent-junni ñi, ñoom ñi seeni juddug doon na melokaan bu ñu misaalale ak juddug Almasi bi.
“Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.
“Buur yi ak kilifay yi ak njiit yi sampu nañu ci seen bopp màndarga aji-juuyoo ak Almasi bi, te ñu teg leen muy nattu ci jinne bu mag, bi dem ngir xare ak gaayi Yàlla—ak ñi di sàmm ndigali Yàlla te am ngëmug Yeesu.” Testimonies to Ministers, 38.
The dragon’s ten horns are the symbol of its confederacy, its seven heads with crowns upon them, identify it as the seventh head of the eight kingdoms of Bible prophecy as represented in both Nebuchadnezzar’s image in Daniel chapter two, and also in the eight heads of Revelation chapter seventeen. The United Nations is “another wonder in heaven,” at the very time when the ensign, which has been born in the street that runs through the valley of dead dry bones is lifted up to heaven. The dragon and the woman appear as wonders in heaven at the Sunday law, which is also the very point that the sea beast of Catholicism is also “wondered after.”
Ñaariin fukk yi am ci njaay mi mooy meloom mbootaayam; juróom-ñaari boppam yi, ak kaala yi ci seen kaw, dañuy won ne mooy juróom-ñaareelu bopp ci juróom-ñetti nguur yi ci waxi Kàddu Yàlla buy wax lu wara am, ni ko melal Nebukadnesar ci xaralaam bi nekk ci Daniel saar ñaareel, te itam ci juróom-ñaari bopp yi nekk ci Peeñu saaful fukk ak juróom-ñaareel. Mbootaayu Xeet yi Benn yi mooy “beneen kéemaan ci asamaan,” ci waxtu wii sax bi bannéer bi, bi juddoo ci mbedd mi daw ci xuru yax yu dee te wow, yéegsi ko asamaan. Njaay mi ak jigéen ji dañuy feeñ ni kéemaan yu nekk ci asamaan ba amee yoonu Dibeer, te mooy itam benn waxtu bi mala gu géej gu Katolig giy “yéemu ci topp.”
And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:3.
Te gisoon naa kenn ci ay boppam mel ni ñu ko gaañu ba mu dee; waaye fajnañu gaañu gu bon gaam. Noonu àddina si yépp waaru xol ci rabi malaaka mi. Peeñu 13:3.
The world is wondering after the papal sea beast, ‘after’ its deadly wound is healed, and it is healed at the Sunday law in the United States. The ensign, the dragon and the beast are all being wondered after, beginning at the Sunday law in the United States. The false prophet manifests the most significant of the satanic wonders at that very same time, for it is immediately after the Sunday law, where the false prophet has just begun to speak as a “dragon,” that he goes forth to deceive the entire world, and he accomplishes his deception from heaven.
Àddina ngi ne fàttaliku ci gannaaw rab gu dëggu gi, mooy rab gi jóge ci géej te bokk ci papauté bi, te rab googu fajees na ca yoonu Dimaas bu Àndandoo yi. Bànneex bi, njaay mi ak rab gi, ñépp a ngi leen di fàttaliku ci gannaaw, li tàmbalee ca yoonu Dimaas bu Àndandoo yi. Yonent bu dëggul bi feeñal na kawe gi gëna am solo ci kéemaan yu Seytaane yi ci waxtu woowu sax, ndaxte ci saa si topp yoonu Dimaas bi, bi yonent bu dëggul bi door rekk a wax ni “njaay,” moo dem ngir nax àddina bépp, te naxam ga mu matale, mu ko jële asamaan.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men. Revelation 13:11–13.
Noonu ma gis geneen rab gu bon buy jóg ci suuf; amoon na ñaari wéru ni xar, waaye dafa waxoon ni mas. Te mu ngi jëfandikoo bépp kàttanu jëkk ba ci kanamam, te di tax suuf ak ñi ci dëkk di màggal rab gu bon ga jëkk, ga nga xam ne gaañu ga tax dee ga faj na. Te mu ngi def kéemaan yu mag, ba tax muy wàcce safara jóge asamaan, daldi ko wàcce ci suuf ci seen kanam nit ñi. Apocalypse 13:11–13.
The war that began in the third heaven, ends in the first heaven. The three-fold union of the dragon, the beast and the false prophet are identified by the Bible and the Spirit of Prophecy as the evil confederacy. At the Sunday law, the three-fold union begins leading the entire world in warfare against the woman, as it marches to Armageddon. At the Sunday law, they take their positions in the battlefield of the first heaven, and then they lose! As Rome rises to power three times in the history of the world, it always conquers first its enemy, then its ally, then its victim, and then falls.
Xare bi tàmbalee ci ñetteelu asamaan, mu jeex ci njëkkëru asamaan. Biibël ak Xel mu Yàlla may wax ci ay wax yu bindees ne, booloo bu ñetti bopp boobu — nago gi, mala gi ak yonent bu falso bi — mooy mbootaay bu bon bi. Bu yoonu Dibéer dikkee, booloo bu ñetti bopp boobu di tàmbali jiite àddina bépp ci xare ngir xeex jigéen ji, fekk muy dox jëm Armaajedon. Bu yoonu Dibéer dikkee, dañuy jël seen yoon ci bërebu njëkkëru asamaan, te gannaaw loolu dañuy réer! Naka Rooma di yéeg ci kàttan ñetti yoon ci jaar-jaaru àddina, saa su ne dafa daan ba njëkk noonam, teg ci topp moroomam, teg ci topp ki mu nar a sànq, te mu daldi daanu.
And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. And he gathered them together into a place called in the Hebrew tongue Armageddon. Revelation 16:13–16.
Te ma gis ñetti rab yu sobe yu mel ni ñaari ndox, yu génn ci gémmiñu nago ga, ak ci gémmiñu rabu ga, ak ci gémmiñu yonent bu dëggadi ba. Ndaxte ñoom ay ruuy seytaane lañu, yu di def kéemaan, te di dem ci buur yi ci suuf si ak ci àddina si bépp, ngir dajale leen ci xareb bés bu mag boobu Yàlla Aji Kàttan ji. Gisleen, maa ngi ñëw ni sacc. Ku di xool te di sàmm ay yéreem barkeel na, ngir mu bañ a dox neexul, te ñu gis toroxteem. Te mu dajale leen ci benn bérab buñuy wax ci làkku Ebrë Armageddon. Peeñu Yowaana 16:13–16.
The “war in heaven” in “the last days” is not metaphorical, it is a war of communication that is carried out in the heavens. Out of the mouth of the dragon, the mouth of the beast and the mouth of the false prophet comes the “spirits of devils” that work “miracles.” The word “spirit” means breath, and the breath is a symbol of a message. The breath of Ezekiel thirty-seven brings the dead bones to life, and it does so by delivering the message of Islam, which in the Bible is represented as the east wind. “Spirit,” “wind” and “breath” are the same word translated into those three English words both in the Hebrew and in the Greek.
“Xare ba ci asamaan” bi ci “fan yu mujj yi” du léeb-léeb, xareb jokkoo la buy am ci asamaan yi. Ci gémmiñu njaay mi, ak gémmiñu rab wi, ak gémmiñu yonent bu dëggul bi, la “xel yu seytaane” yi génne, yi di def “kéemaan.” Kàddu gi ñuy wax “xel” dafay tekki noflaay, te noflaay mooy nataalu benn yégle. Noflaayu Esekiyel ñett-fukk ak juróom-ñaari juróom-ñett dafay dundal yax yu dee yi, te dafay ko def ci indi yégleb Lislaam, miñu wone ci Biibël bi ne mooy ngelaw lu jóge penku. “Xel,” “ngelaw,” ak “noflaay” benn kàddu lañu, bi ñu ko tekkee ci ñetti baat yooyu ci làkku Àngale, muy ci Ebrë ak ci Gereg itam.
“God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.
«Yàlla man naa solaat bakkan bu bees ci bépp ruu bu dëgg-dëgg bëgg koo jaamu, te man naa laal gémmiñ yi ak doj wu dund wu jógé ci saraxalukaay ba, te def leen ñu neex ci cantam. Junniy baat dinañu fees ak dooley wax dëgg yu yéeme yu Kàddug Yàlla. Làkk wu dal-dal dinañu ko ubbi, te ñi ragal dinañu leen dëgërël ngir seede ak fit ci dëgg gi. Na Boroom bi dimbali ay nitam, ngir ñu sellal kërug ruu gi ci bépp sobé, te ñu sax ci lëkkalé gu gëna jege ak Moom, ngir ñu man a bokk ci taw bi mujj bi bu ñu koy tuur.» Review and Herald, July 20, 1886.
The “spirits” that come out of the mouth of the dragon, out of the mouth of the beast and out of the mouth of the false prophet represent satanic messages. In the first battle in the third heaven–it was corrupted communications as represented by the corrupted light bearer. In the last battle in the first heaven–it is once again, corrupted communications. The corrupted communications that Satan used in the warfare of the third heaven, that is to be used again in the warfare of the first heaven, was mesmerism, which in modern times is called hypnosis.
“Xel yi” yi génn ci gémmiñu njaan mi, ci gémmiñu rab wu réy wi ak ci gémmiñu waxkat bu fenkat bi dañuy tegtal yëgle yu Seytaane. Ci njëkk xare ba ca ñetteelu asamaan ba, mooy jokkoo yu yaxu, ni ko leeralkat bu yaxu bi tegtalee. Ci mujj xare ba ca njëkk asamaan ba, moom itam, mooyaat jokkoo yu yaxu. Jokkoo yu yaxu yi Seytaane jëfandikoo woon ci xareb ñetteelu asamaan ba, te mooy yi ñuy delloo jëfandikoo ci xareb njëkk asamaan ba, mooy mesmerism, mi ñuy wax ci jamono jii hypnosis.
“Men and women are not to study the science of how to take captive the minds of those who associate with them. This is the science that Satan teaches. We are to resist everything of the kind. We are not to tamper with mesmerism and hypnotism—the science of the one who lost his first estate and was cast out of the heavenly courts.” Manuscript 86, 1905.
«Góor ak jigéen waruñu jàng xam-xamu naka lañuy noote xelu ñi ñuy àndal ak ñoom. Loolu mooy xam-xam bi Seytaane di jàngale. War nañu weddi lépp lu mel ni loolu. Waruñu jaxasoo ak mesmeeris ak hipnotis—xam-xamu ki ñàkk sa boppam bu njëkk te ñu sànni ko génne kërug àjjana yi.» Manuscript 86, 1905.
Hypnotism is accomplished in the world today by the techno-giants through the worldwide web, which employs what is labeled as the science of modern advertising, but is actually the ultimate sophistication of the old satanic science of hypnotism. The globalists, techno-giants and billionaires intend to capture their prey in a “web” of deceit that is already established worldwide. Satan’s PsyOps on the whole world if you will. It is satanic messages that lead the world to Armageddon, and those satanic messages are proclaimed in the heavens at the very same time the three angels are proclaiming Christ’s message in the heavens.
Hipnotism bi ñuy def ko ci àddina tey jii jaarale ko ci loxo teknowu mag yi, jaarale ko ci worldwide web bi, mi di jëfandikoo li ñuy tuddee saayans bu xew-xewal xam-xamu yëgle bu jamono jii, waaye ci dëgg-dëgg mooy njàng mu gën a mat a rafet ci saayans bu yàgg ba teybu Seytaane bu hipnotism. Globalist yi, teknowu mag yi ak bilioneer yi am nañu bëgg-bëggu jàpp seen prey ci ab “web” bu naxteekaay, bu saxaloo ba noppi ci àddina sépp. Ndax dafa mel ni PsyOps yu Seytaane ci kaw àddina bépp. Ay yëgle yu Seytaane la yu jiite àddina ba Armageddon, te noonu itam, yëgle yooyu yu Seytaane dañuy waxees ci asamaan yi ci benn waxtu boobu sax la ñetti malaaka yi di yégle yëgleb Kirist ci asamaan yi.
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, 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. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. 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 for ever 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. Revelation 14:6–11.
Ma gis naa beneen malaaka buy wër ci diggu asamaan, yor xebaar bu baax bu fàww ba fàww ngir yégle ko ñi dëkk ci suuf si, ak xeet yépp, ak giir yépp, ak làkk yépp, ak nit ñépp, naan ak baat bu réy: “Ragal-leen Yàlla te jox ko ndam; ndax waxtu àtteem jot na; te sujjóotleen ci ki sàkk asamaan ak suuf si ak géej gi ak bëti ndox yi.” Gannaaw loolu beneen malaaka topp, naan: “Babilon dafa daanu, daanu na, dëkk bu mag ba, ndax moo naanloo xeet yépp biiñu biiñu reyteefam buy yóbbu meram.” Gannaaw ñoom ñetteel malaaka topp, naan ak baat bu réy: “Ku nekk bu sujjóotee ca rab wa ak nataalam, te jot màndargaam ci jëemam walla ci loxoom, kooku it dina naan biiñu meru Yàlla, bi ñu sotti bu ñu ko jaxasewul dara ci kaasu meram; te dinañu ko teg ci metit ak safara ak xonq ci kanam malaaka yu sell yi ak ci kanam Xar ma. Te saxaaru seen metit dina yéeg ba fàww ba fàww; te amuñu noppalu guddi ak bëccëg, ñiy sujjóotu ca rab wa ak nataalam, ak ku nekk kuy jot màndargayu turam.” Peeñu 14:6–11.
The “spirits” that come from each member of the three-fold union, comes out of their mouths. The speaking of a nation is the action of its government.
“Rabi ru” yi jóge ci bépp benn ci ñetti pepp yi boolewu, dañuy génne ci seen gémmiñ. Waxu réew mooy jëfandikoo nguuram.
“The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.
«Waxu réew mi di wax mooy jëfandikoo boroom sañ-sañam yu yoonu sàkku ak yu àtte.» The Great Controversy, 443.
Jeremiah was promised that if he would separate the wheat from the chaff, and not return to the chaff (though the chaff could return to him), that God would make him His “mouth.”
Yirmiya ñu ko digoon ne bu mu taxaale dugub ji ak pënd bi, te du dellu ci pënd bi (doonte pënd bi man na dellu ci moom), Yàlla dina ko def Mu “gémmiñam.”
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:17–19.
Duma toogu woonu ca mboolem ñiy ree, te mbéguma; damaa toog sama bopp ndax sa loxo, ndaxte danga ma feesal ak mer mu tar. Lu tax sama mettit sax ba fàww, te sama gaañu kenn manul koo faj, ba nanguwul a wér? Ndax dinga nekk ci man mel ni kuy fen, ak mel ni ndox mu wow te ñàkk? Moo tax Boroom bi ne nii: Boo dellusee, dinaa la delloo, te dinga taxaw sama kanam; te boo roosee lu tedd ci biir lu bon, dinga mel ni sama gémmiñ. Nañu dellu ci yaw, waaye yaw bul dellu ci ñoom. Yeremi 15:17–19.
Jeremiah is representing the Millerites in their first disappointment, who thought God had lied. God had not lied, He simply held his hand over a mistake in the 1843 chart. Jeremiah was promised, as those who were disappointed at July 18, 2020, are promised; that if they would separate from the foolish persons and satanic teachings that were present before the disappointment, then the Lord would make Jeremiah, and those he typifies, His “mouth.” The 1843 chart had been produced in fulfillment of the command to do so in Habakkuk chapter two.
Yeremi moo ngi di tegtu Millerite yi ci seen njëkk naqar, ñoom ñi defe woon ne Yàlla dafa fen. Yàlla fenul woon; dafa yoon rekk ubbi loxoom ci kaw ab njuumte bu nekkoon ci kart 1843 bi. Digeboon nañu Yeremi, ni ñi naqaroon ca 18 Sulet 2020 ñu digebeen, ne su ñu xàjjale seen bopp ak nit ña ñu doyadi ak njàngale yu Seytaane ya nekkoon laata naqar ga, kon Boroom bi dina def Yeremi, ak ñi mu di misaalal, muy “gémmiñam.” Kart 1843 bi defoon nañu ko ngir matal ndigalu def noonu ci xaaj bu ñaareelu ci Habakuk.
“It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” James White, Second Advent Review and Sabbath Herald, Volume 1, Number 2.
“Doonte benn njàngat yu booloo yi nga xam ne ñoo doon jàngalekat ak jëfandikukat kayiti Yi Ñaareelu Ñëwug Kirist, bi ñu taxawoon ci ‘ngëm gu njëkk gi,’ mooy ne génneekaay biir nataal bi dafa doon am boppam ci waxu Nebi Abakuk 2:2, 3. Su fekkee ne nataal bi mbir la bu wax waxu nebbi (te ñi koy weddi, dañuy bàyyi ngëm gu njëkk gi), kon nekk na lu war ci ne atum 457 ba pare Krist moo war a nekk at miñuy tàmbalee jële 2300 fan yi. Waroon na it ne 1843 mooy jot ñaari waxtu wi njëkk wi ñu siiwal, ngir ‘peeñ mi’ man a ‘yex,’ walla am waxtu yexal, ci biir bi mbooloom jigéen yu sell yi waroon a nelaw ak yendu ci mbir mu mag mi di waxtu, tuuti laata ñu yeeleen leen ci Yuuxu Diggante Guddi gi.” James White, Second Advent Review and Sabbath Herald, Volume 1, Number 2.
The Lord, through Habakkuk, commanded the Millerites to produce the 1843 chart, and it contained an error that the Lord held His hand over. This is why Jeremiah states that his disappointment was because of God’s hand. When, after the disappointment, the Lord led the Millerites back to Habakkuk chapter two, they saw the promise, that even though the vision would tarry, that they should wait for it, for it would not lie, and that at the end it would “speak”.
Boroom bi, jaarale ko ci Habakuk, santaane na Millerite yi ñu sos tablóo 1843 bi, te mu am na woon ab njuumte bu Boroom bi daan sàmm ak loxoom. Loolu moo tax Yeremi wax ne yàquteem jóge woon ci loxo Yàlla. Bi, gannaaw yàqute ga, Boroom bi delloo Millerite yi ca Habakuk saar ñaareel ba, ñu gis fa dig ba ne, doonte vision bi dina yàgg, war nañu ko xaar, ndaxte du fen, te ci mujj ga dina “wax”.
The vision “speaking” represented the content of the prophetic message, and the promise to Jeremiah was if he would shake off the disappointment, return to the zeal for the message he had before the disappointment, and if he would make the distinction between wheat and chaff, he would be God’s “mouth,” and would present the message of the Midnight Cry.
Peeñ gi “wax” mooy li nekk ci yoonu bataaxalu yonent bi, te dig bi ñu dig Yeremi ne su fekkee ne dina fàttaliku tiis bu ko dale, dellu ci farlu gi mu amoon ci bataaxal bi bala disappontmaŋ bi, te su mu defee xeetu ci diggante pepp ak xob, kon dina nekk “gémmiñu” Yàlla, te dina yégle bataaxalu Yuuxu Guddi.
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.
Ndaxte gis-gis bi ñu ko tegul ngir waxtu wu ñu jàppale woon; waaye ci mujj, dina wax te du fen; bu yéexee sax, xaar ko; ndaxte dina ñëw ci lu wóor, du yéex. Habakkuk 2:3.
Those represented by Jeremiah, in both the movement of the first and third angels, who fulfill the command to return, will be the “mouth” of the Lord in the warfare against the evil confederacy, on the battlefield of the first heaven. They will present the message of the Midnight Cry. Those represented by Jeremiah are now hearing a “voice” in the wilderness. Three and a half symbolic days is a symbol of a prophetic wilderness.
Ñi ñu Jeremii di tegu ci biir yëngu-yëngu malaaka bu njëkk ak bu ñetteel, te di matal ndigalu dellusi, dinañu nekk “gémmiñu” Boroom bi ci xare bi muy jóge ci say-say ju bon ji, ci bérab-u-xare bu asamaan bu njëkk bi. Dinañu yégle ndawtal bu Yuuxu Guddi gi. Ñi ñu Jeremii di tegu ci ñoom, léegi dañuy dégg ab “baat” ci màndiŋ mi. Ñetti fan ak genn-wàll bu fan, ci misaal, màndarga la bu màndiŋ bu yonent bi.
The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:3–5.
Baatub ki yu di woote ci màndiŋ mi ne: “Waajalleen yoonu Boroom bi, defleen ci màndiŋ mi yoon wu jub ngir sunu Yàlla. Bépp xuruug dinaa yéeg, te bépp tund ak bépp tundu suufeeku; li weng-weng dina jub, te bérab yu tarax dina neex ak yomb. Ndax màggalu Boroom bi dina feeñ, te bépp nit dina ko gis benn ci benn; ndax gémmiñu Boroom bi moo wax loolu.” Esayi 40:3–5.
We will continue our consideration of the last battle of the probationary war, that began in the third heaven and ends in the first heaven in the next article.
Dina yokk seetlu sunu xalaat ci xeex bu mujj bu xareb nattukaay bi, mi tambalee ca ñetteelu asamaan te mu jeex ca njëkk asamaan, ci beneen waxtaan bi di ñëw.
Then all the Midianites and the Amalekites and the children of the east were gathered together, and went over, and pitched in the valley of Jezreel. But the spirit of the Lord came upon Gideon, and he blew a trumpet; and Abiezer was gathered after him. And he sent messengers throughout all Manasseh; who also was gathered after him: and he sent messengers unto Asher, and unto Zebulun, and unto Naphtali; and they came up to meet them. Judges 6:33–35.
Noonu Madiyan ñépp ak Amalek ñépp ak doomi penku yi dajaloo nañu, ñu jàll te daldi samp seen kër gu ndaw ca xuru Yizereyel. Waaye Xelum Boroom bi wàcc na ci Gidiyon, mu wol liit; te waa Abiyeeser dajaloo nañu topp ko. Mu yónnee yonnent yi ci biir Manase gépp; ñoom itam dajaloo nañu topp ko; te mu yónnee yonnent yi ca Aser ak ca Sebuluŋ ak ca Naftali; ñu ñëw yéeg ngir dajeek ñoom. Kàddug àttekat yi 6:33–35.