We are in the process of considering Revelation chapters eleven through thirteen, where we find all the antagonists in the final probationary battle of the great controversy that occurs on the battlefield of the first heaven. The antagonists are the one hundred and forty-four thousand and the great multitude that comes out of Babylon as a secondary force, against the United Nations, the Catholic Church, the United States and Satan himself. The one hundred and forty-four thousand and the great multitude are God’s army, representing the third angel’s message, and both sides in the warfare are also confronted with the army of God’s judgment, represented not by the third angel, but by the third woe.

Nu ngi ci jàngat waa Peeñu ma saptaar yii fukk ak benn ba fukk ak ñett, fa nu gis mbooleem noon yi ci xeexu mujj gu probasiyoŋ bu mag bi ci njàmbaaru xuloo bu mag bi, bi amee ci dalub xeex bu asamaan bu njëkk bi. Noon yi mooy ñaar-fukki junni ak ñent-fukki junni ak ñeent-ñaar ak mbooloo mu mag mi génn Babilon, ni doole ju ñaareel, di xeex ak Mbootaay Xeeti Àddina bi, Kilifaare Katolik bi, Etaazini ak Seytaane ci boppam. Ñaar-fukki junni ak ñent-fukki junni ak ñeent-ñaar ak mbooloo mu mag mi mooy xareb Yàlla, te dañuy tegtal yéglebu malaaka bu ñetteel bi, te itam ñaari wet yi ci xare bi dañuy daje ak xareb àtteb Yàlla, mi ñu tegtalul ci malaaka bu ñetteel bi, waaye ci ñetteelu ay.

In order to identify certain characteristics that contributed to the murder of the Republican and Protestant horns in 2020, we are seeking to identify prophetic characteristics that occur in the battle of mankind in the first heaven, from the Sunday law until Michael stands up. In that history the entire world is forced to erect an image to the beast. That history is a repetition of the history of the United States from September 11, 2001, until the soon coming Sunday law, which divides those two parallel histories. As parallel histories they both represent a witness to the other history. What takes place in one of those histories, will also take place in the other history. It is the second history that is the focus of Revelation chapters twelve and thirteen, and we intend to understand the second witness, in order to shed prophetic light upon the first history, which is now almost finished.

Ngir xam ay melokaan yu amoon indi ci rey gi ñu def ci kaw xarit yu Républicain ak Protestant yi ci atum 2020, nu ngi seet a ràññee ay melokaan yu yëgle ci kàddug waxu Yàlla yi feeñ ci xareb nit ñi ci asamaan bu njëkk, dale ca yoonu Dibéer ba kerag Mikael di taxaw. Ci moomu jaar-jaar, adduña bépp dañu koy gaawloo ngir samp niru rab wi. Jaar-jaar boobu mooy ab delluwaay ci jaar-jaaru États-Unis bi tambalee 11 Septembre 2001, ba ci yoonu Dibéer bu di ñëw léegi, mi xaaj ñaari jaar-jaar yu méngoo yooyu. Gannaaw ñu nekk jaar-jaar yu méngoo, ñoom ñaar ñépp dañuy tegu seede ci beneen jaar-jaar ba. Li xew ci benn ci jaar-jaar yooyu, dina xew itam ci beneen jaar-jaar ba. Jaar-jaar bu ñaareel bi la Apokalips saari 12 ak 13 di waxtaan ci moom, te nun da nuy bëgg a xam seede bu ñaareel bi ngir leerel jaar-jaar bu njëkk bi ak leeru waxu Yàlla, moom mi gannaaw léegi mu ngi agsi ci jeexitam.

The three powers that lead the world to Armageddon are represented in chapters twelve and thirteen. The dragon power is first mentioned.

Ñetti kàttan yu jiite àddina bi ba ci Armageddon dañu leen tegtal ci saar ya fukki ak ñaar ak fukki ak ñett. Kàttanu njaaxum ma moo njëkk añu ko wax.

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. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. Revelation 12:3, 4.

Te beneen yeneen kéemaan ci asamaan; te xool-leen, am na ab rabu xonq bu mag, mu am juróom-ñaari bopp ak fukki wéex, te ci ay boppam am na juróom-ñaari kaala. Ndamlam jàpp ñetteelu cér yi ci asamaan, sànni leen ci suuf; te rab wi taxawoon na ca kanam jigéen ji doon wasin, ngir bañ a lekk doomam saa si mu juddoo. Peeñu Yàlla 12:3, 4.

Sister White informs us that the dragon in this chapter is Satan, but in a secondary sense it is pagan Rome. Both Satan and pagan Rome typify the United Nations. The beast’s ten horns represent the evil confederacy of ten kings in Revelation seventeen. Those ten kings are represented in Revelation seventeen, and they are there identified as the seventh kingdom of Bible prophecy. The beast is represented as having seven heads with seven crowns, marking it as the seventh kingdom of Bible prophecy. In Daniel two they are represented as spiritual Greece, and they are also Ahab in the testimony of Mount Carmel, and they are the ten enemies of Psalms eighty-three.

Rakk bu jigéen White xamal na nu ne dragon bi ci tere bii mooy Seytaane, waaye ci beneen wall mooy Room gu pagan. Seytaane ak Room gu pagan ñoom ñaar dañuy mel ni Mbooloom Xeeti Réew yi. Ñaari bët yu juróom-ñaaru rab bi dañuy tektal mbooloom lu bon bu fukki buur yi ci Peeñug Yàlla ñaar-fukk ak juróom-ñaar. Fukki buur yooyu dañu leen tektal ci Peeñug Yàlla ñaar-fukk ak juróom-ñaar, te fa lañu leen santale ni ñooy juróom-ñaareelu nguur gi ci waxi kàddug Yàlla. Rab bi dañu ko wone ne am na juróom-ñaari bopp ak juróom-ñaari kaala, te loolu mooy màndargaale ne mooy juróom-ñaareelu nguur gi ci waxi kàddug Yàlla. Ci Daniyel ñaar, dañu leen tektal ni Gres gu xel, te itam ñooy Axaab ci seede ga ci Tundu Karmel, te ñooy fukki noon yi ci Sabóor juróom-ñett ak ñett.

The second earthly power of the enemy mentioned in Revelation chapters twelve and thirteen, is the beast that comes out of the sea, who Sister White directly identifies as Catholicism.

Ñaare suuf suuf ci kaw suuf bi bu noon bi ñu wax ci Téereb Peeñug Yàlla sarax 12 ak 13, mooy rab wi genne ci géej gi, te Rakku jigéen White wax na ko ci lu leer ne mooy Katolisism.

And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. 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 13:1–3.

Taxawoon ma teg gi, te gis naa benn rab buy génne géej gi, yor juróom-ñaari bopp ak fukki gemmiñ, te ca ay gemmiñam ga nekk fukki kaala, te ca ay boppam ga nekk turu saaga. Rab ba ma gis, mel ni xaj buy daw bu ñu wax leopard; ay tànkam mel ni tànki janax, te gémmiñam mel ni gémmiñu gaynde; te njaay mi jox ko dooleem, ak nguuram, ak kàttan gu réy. Te gis naa benn ci ay boppam, mel ni ku ñu gaañu ba mu dey; waaye wér na gaañu googu buy rey; te àddina bépp yéemu topp rab ba. Peeñu Yowaana 13:1–3.

John was standing on the seashore in verse one, and he sees a beast rise from the sea, and thereafter, he sees a beast coming up out of the earth. Sister White identifies that the time in which John saw the two beasts was 1798, for that was the year the papacy was “robbed of its strength,” thus receiving a deadly wound that would ultimately be healed.

Ci njëeel, Yowaana dafa taxawoon ci wetu géej gi, te mu gis rab wu jóge ci géej gi; gannaaw loolu, mu gis beneen rab buy génn ci suuf si. Sëster White wax na ne jamono ji Yowaana gise woon ñaari rab yi mooy atum 1798, ndaxte mooy at mi papaas gi “ñàkke dooleem,” ba mu jël gaañu gu rey, gu mujj ci wéraat.

“At the time when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, is represented by a beast with lamblike horns. The beasts preceding it had risen from the sea; but this came up out of the earth, representing the peaceful rise of the nation which it symbolized—the United States.” Signs of the Times, February 8, 1910.

“Ci jamono ga Papasi, gannaaw bi ñu ko xañee dooleem, te mu nekke woon ci lu koy gañe ba mu taxawal fitna ak diisoo, Yowaana gis na beneen kàttan buy fenk ngir delloo baatu njaay mi, te yóbbu jëf ju metti te yàqu ji ci kanam. Kàttan googu, mooy mujj ga wara xare ak kërceen ak yoonu Yàlla, dañu ko tektale ni rab wu am ñaari xonq yu mel ni yu xar. Rab yi ko jiitu dafa jóge woon ci géej gi; waaye bii dafa fenk ci suuf si, di wone yéeg gu dal te jàmmu réew mi mu di firndeel—Benn Réew yi bokk Amerig.” Signs of the Times, February 8, 1910.

John is looking backward into history when he sees the sea beast, which is the papacy. Looking forward in history, he sees the earth beast, which is the United States. This is why the beast from the sea is prophetically constructed as it is. Looking back from 1798, John first sees “seven heads and ten horns,” marking the point in history that three of the horns were plucked up to make room for the stout horn of the papacy, which spake great things.

Yowaana dafa xool gannaaw ci jaar-jaari nettali bi ba mu gis rab wu jóge ci géej gi, te mooy papaas bi. Bu xool jëm kanam ci jaar-jaari nettali bi, mu gis rab wu jóge ci suuf si, te mooy États-Unis. Loolu moo tax rab wi jóge ci géej gi ñu tabax ko ci waxu yoonent ba ni mu mel. Bu Yowaana xool gannaaw dale ci 1798, li mu njëkk a gis mooy “juróom-ñaari bopp ak fukki geñ,” te loolu moo màndargaale jamono ji ñetti geñ yi ñu root leen ngir defar bérab bu geñ gu réy gu papaas bi, gi doon wax ay mbir yu mag.

Then I would know the truth of the fourth beast, which was diverse from all the others, exceeding dreadful, whose teeth were of iron, and his nails of brass; which devoured, brake in pieces, and stamped the residue with his feet; And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. Daniel 7:19, 20.

Ba noppi naa xam dëgg bi ci mbind mi ñeenteel, mi wuute woon ak yeneen yépp, te bone ba metti lool, mi amoon giiñ yu weex ci hierro, ak baaraamam yu xonq ci laton; mi daan lekk, di damm ay xaaj, te di ratax lu des ak tànkam. Naka noonu itam ci fukki wàll ya nekkoon ci boppam, ak ci beneen bi yéegsi, te ñett daanu fa kanamam; maanaam wàll woowu woon na ay bët, ak gémmiñ gu wax ay mbir yu réy lool, te gis-gisam gëna tar ay moroomam. Daniel 7:19, 20.

Before those three horns of the Heruli, Ostrogoths and Vandals were removed, pagan Rome was represented by “ten crowns.” Those ten crowns represent pagan Rome. Then John identifies the leopard of Greece, then the bear of Medo-Persia and then the lion of Babylon.

Bala ñetti bëñ yu Heruli, Ostrogoth ak Vandal ñàkkaléeful woon, Roomu pagaan dafa feeñ ci melow “fukki kaala.” Fukki kaala yooyu dañuy tegtal Roomu pagaan. Gannaaw loolu Yowaana santale mala lu mel ni leopard bu Gereg, te gannaaw ga tooggu Medo-Pers ak ci mujj gaana bu Babilon.

The first was like a lion, and had eagle’s wings: I beheld till the wings thereof were plucked, and it was lifted up from the earth, and made stand upon the feet as a man, and a man’s heart was given to it. And behold another beast, a second, like to a bear, and it raised up itself on one side, and it had three ribs in the mouth of it between the teeth of it: and they said thus unto it, Arise, devour much flesh. After this I beheld, and lo another, like a leopard, which had upon the back of it four wings of a fowl; the beast had also four heads; and dominion was given to it. Daniel 7:4–6.

Ki jëkk ka mel ni gainde, te am naala ay laaf yu mel ni yu picc gu mag; ma xool ba kera lañu ko rocci ay laafam, te yékkati nañu ko ci suuf, taxawal ko ci tànkam ni nit, te jox nañu ko xolub nit. Te gis naa beneen rab, ñaareel bi, mu mel ni janax, te yékkat na boppam ci benn wet, te amoon na ñetti yàpp yu dess ci gémmiñam, diggantey bëñam; te wax nañu ko nii: Jógal, lekk yàpp wu bare. Gannaaw loolu ma xool, te feeñaat naa beneen, mu mel ni segg, te ca ginnaawam am na ñeenti laaf yu picc; rab wa itam amoon na ñeenti bopp; te jox nañu ko nguur. Daniel 7:4–6.

There is not one element of Catholicism that is Christian, and the sea beast represents the combination of all the previous pagan kingdoms of Bible prophecy. The sea beast is represented in reverse historical order, for John is looking back into history. He first saw the power that was established when the three horns were removed—the papacy. Then he saw ten horns with ten crowns—pagan Rome. Then he saw the leopard—Greece. Then he saw the bear—Medo-Persia. Then he saw the lion—Babylon. The description of the sea beast consists of elements of each of the preceding pagan kingdoms, and the description establishes that the papacy is a conglomeration of every form of paganism that has existed in biblical history. There is not one element of Catholicism that is Christian. Anything that might appear as Christian in Catholicism is a counterfeit.

Amul benn benn ci Katolisis amul dara benn yu bokk ci Kirisyanis, te rab gu jogge ci géej gi moo di ndajeem mboolem nguur yu noppalu woon yu bokk ci yonentebi Biibël. Rab gu géej gi ñu ngi ko wone ci toftal gu dellu ci ginnaaw ci tariix, ndaxte Yowaana dafa xool dellu ginnaaw ci tariix. Li mu njëkk a gis mooy doole ji taxawaloon ba ñetti wàll yiñ ko dindiwoon—papas bi. Gannaaw loolu mu gis fukki wàll ak fukki kaala—Room gu pagan. Gannaaw loolu mu gis leopard bi—Geres. Gannaaw loolu mu gis bëru bi—Medo-Perse. Gannaaw loolu mu gis gaynde gi—Babilon. Melokaanu rab gu géej gi dafa boole ay mbir yu nekk ci ku nekk ci nguur yu pagan yi jiitu, te melokaan woowu day dëggal ne papas bi mooy mbootaayu bépp melow paganism bu amoon ci tariixu Biibël. Amul benn benn ci Katolisis lu bokk ci Kirisyanis. Lépp lu mel ni lu Kirisyan ci Katolisis du dara ludul ay naaféq gu fexeel.

At Mount Carmel, when Elijah did battle with Jezebel’s prophets and her apostate husband, Jezebel was back home in Samaria. The whore of Tyre is forgotten during the history of the earth beast with two horns. Jezebel is always hidden away, and in Revelation chapters twelve and thirteen the world wonders after her, but she is not portrayed as a marvel that is wondered after in the heavens, as is the United Nations, the United States and Satan. She is back in her command center of Samaria—the city of Rome.

Ca Tundu Karmel, bi Eliya doonoon ak yonent yi Yésabel ak sëyam ju wóorul Yésabel, Yésabel nekkoon ca kër gaam-gamam dëkk Samari. Jigéen ju ñaaw ju Tir biñ ko fàtte ci jaar-jaaru jaan wu àddina wi am ñaari béjjéen. Yésabel masul feeñ ci kanam; dafa sax nekk ku nëbb, te ci Kàddug Peeñ ma, saar 12 ak 13, àddina sépp di top ci ginnaawam ak waaru ko, waaye dañu ko waxul ni muy kéemaan gu nit ñi di waaru ci asamaan, ni ko nekke Mbooloom Xeet yi, États-Unis ak Seytaane. Moom dafa dellu ca boppu ndigalam ba ca Samari—dëkk bu Rom.

The history of the earth beast is where the test of the image of the beast for the whole world is identified. That test takes place during the warfare of the first heaven. This is what we wish to consider at this point. I will substitute the United States for the word “he” in the verses we are now going to consider.

Jaar-jaariñ suuf si mel ni rab wi moo tax ñu xam fan la nattu nataalu rab wi ngir àddina bépp di am. Nattu boobu di am ci biir xareb asamaan bu njëkk bi. Loolu lañuy bëgg seet fii léegi. Dinaa wuutu Réewum Ini Etasi ci baat bi “moom” ci ay aaya yi nuy seet léegi.

And I beheld another beast coming up out of the earth; and the United States had two horns like a lamb, and the United States spake as a dragon. And the United States 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 the United States doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which the United States had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And the [United States] had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And the United States causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Revelation 13:11–17.

Noonu ma gis mala bu bees, mu gén ci suuf si; te Etazini amoon na ñaari geñ yu mel ni xar, waaye Etazini waxoon na ni njaay. Te Etazini jëfandikoo na bépp dooleb mala bu jëkk ba ci kanamam, te mu tax suuf si ak ñi ci dëkk di màggal mala bu jëkk ba, kooku gaanaam gu rey woon teg nañu ko wéral. Te Etazini dafa def kéemaan yu mag, ba tax mu wàcce safara ci asamaan, mu dal ci suuf si ci kanam nit ñi, te mu nax ñi dëkk ci suuf si jaarale ko ci kéemaan ya, yi Etazini amoon sañ-sañu def ci kanam mala ba; di wax ñi dëkk ci suuf si ne, nañu sàkk nataalu mala ba, mi amoon gaañu sabar, te dundaat. Te [Etazini] amoon na sañ-sañu jox dund ci nataalu mala ba, ngir nataalu mala ba wax itam, te tax ñépp ñi bañ a màggal nataalu mala ba rey leen. Te Etazini tax na ñépp, ndaw ak mag, ku bare alal ak ku ñàkk, ku goreel ak jaam, ñu jot màndarga ci seen loxo ndeyjoor walla ci seen jë. Te kenn du man a jënd walla jaay, ludul ki am màndarga ma, walla turu mala ba, walla limu turam. Peeñu 13:11–17.

In Revelation chapter thirteen, the dragon of pagan Rome gave the papacy three things as it placed the papacy on the throne of the earth.

Ci tereel bu ñaari-fukk ak ñett, ndóobin Room bu bokk ci réew yu dul Yàlla jox na papaas bi ñetti mbir, ba mu koy teg ci gàngune suuf si.

And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.

Rab wi ma gisoon nag ma mel nirooni, te ay tànkam mel ni tànku urs, te gémmiñam mel ni gémmiñu gaynde; te njaay mi jox ko dooleem, ak nguuram, ak sañ-sañ bu mag. Peeñu Yowaana 13:2.

The ten kings who represent pagan Rome (France being the premier king of the ten as represented by Ahab) gave the papacy three things: power, seat and authority. When the emperor Constantine moved the capital from the city of Rome in the west, unto the east and made Constantinople the new capital of the Roman Empire in the year 330, pagan Rome then gave the church of Rome its “seat.”

Fukki buur yu feeñal Room gu bokk ci ñi dul jaamu Yàlla (Farãs di buur bi gën a njëkk ci fukki buur yi, ni ko Ahab di tegtal) jox nañu paapauté bi ñetti mbir: kàttan, toogu, ak sañ-sañ. Ba nguurkat Constantin soppee kërug-nguuru gi, jële ko ca dëkkub Room ca sowwu, yóbbu ko ca penku, ba def Konstantinobol mu nekk kërug-nguuru gu bees gu Nguuru Room ca atum 330, Room gu bokk ci ñi dul jaamu Yàlla jox na kerkub Room “toogu”am.

When Clovis, king of the Franks (France), converted to Catholicism and began to war against the powers that had been resisting the rise of the papacy to the throne of the earth in the year 496, pagan Rome then gave the papacy its “power.”

Bi Klowis, buur bu Frank yi (Farãs), soppee ci Kaatolig te tàmbali xeex ak doole yi doon a bañ ne papaa yi yéeg ca gàngune suuf si ci atum 496, Noom Room buy jaam xeer ba nag jox papaa gi seen “doole.”

In 533, Justinian made a decree which identified the Roman church as both the head of all churches, and also as the corrector of heretics. At that point, the authority of pagan Rome had been given to the papacy.

Ci at ak 533, Justinian joxe ndigalu bu xamle ne, mboolem kërce yi, kërce bu Room mooy seen bopp, te itam mooy kiy yore yoon ak yubbal ñi jàdd ci ngëm. Ca jamono jooju, kàttanu Room gu pagan joxees na ko papaas bi.

In verse twelve, “the [United States] exerciseth all the power of the first beast before him.” The power that was exercised by the papacy is represented by Clovis, who dedicated his military and economic might unto the papacy. This is why Catholicism calls Clovis “the first born of the Catholic church,” and France the “eldest daughter of the Catholic church.” The United States will do the same dirty work for the papacy that Clovis began in 496.

Ci ay wersu fukki ak ñaar, “moom [États-Unis] dafa jëfandikoo lépp doole bu rab wu jëkk wi fa kanamam.” Doole ji bëggoon a jëfandikoo ndigal baatub Papa, Clovis moo ko melal, moom mi jagleel ndigal baatub Papa dooleem ci xeet ak ci alal. Loolu moo tax Katolisism di woowe Clovis “taaw bu jëkk bu Mbooloom Katolik bi,” te Faraas di “doom ju mag ji Mbooloom Katolik bi.” États-Unis dina defal ndigal baatub Papa noonu sax liggéey bu bon bi Clovis tàmbalee ci atum 496.

The power of the United States will be employed to cause “the earth and them which dwell therein to worship the first beast, whose deadly wound was healed.” The United States will employ its military and economic strength to cause the entire world to accept Sunday as a day of rest. The whore of Tyre will first commit fornication with the earth beast at the soon coming Sunday law, and then she will go forth and commit fornication with all the other kings of the earth.

Dooleyi Etazini dina jëfandikoo ngir tax “suuf si ak ñi ci dëkk di sujjóot jigéenu rabu njëkk ba, mi gaawoon dee te wéraat.” Dooleyi Etazini dina jëfandikoo seen kàttanu xare ak seen kàttanu alal ngir tax àddina bépp nangu Dibéer muy bésu noflaay. Ndawsi Tir dina jëkk a def njaaloo ak rab bu suuf si ci yoonu Dibéer bi di ñëw ci lu gaaw, te gannaaw loolu dina dem di def njaaloo ak yeneen buur yépp yu suuf si.

In verse thirteen, “the [United States] doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men.” Fire represents an unholy message. Tongues of fire on the day of Pentecost represented a holy message that was accompanied with the ability to convey that message to the entire world. The fire that is brought down out of heaven by the United States will also impact every nation, and every tongue.

Ci aaya juróom-ñettaat, “moom [Etazüni] di def kéemaan yu mag, ba tax mu wàcce safara jóge asamaan, daldi ko wàcce ci suuf ci kanam nit ñi.” Safara fii dafay tegu ci benn yégle bu sellul. Làmmiñi safara yi ca bésu Pentekot ga dañoo tegu woon ci benn yégle bu sell, te booleek kàttan gu ñuy yéglee xibaar boobu ci àddina bépp. Safara si Etazüni di wàcceee jóge asamaan dina am itam jëfandikoo ci xeeti réew yépp ak làkk yépp.

In verse fourteen, the United States deceives “them that dwell on the earth by the means of those miracles which the [United States] had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live.” The deception that is employed to deceive the world by the United States is represented by the fire that came down from heaven in the previous verse. The fire from heaven produces miracles that are employed by the United States to command the world to establish a one-world government that consists of the combination of church and state with the church in control of the relationship.

Ci waajal fukk ak ñeent, États-Unis nax na “ñi dëkk ci suuf si ci kaw kéemaan yooyu [États-Unis] amee woon kàttan def ci kanam rab wi; di wax ñi dëkk ci suuf si, ne ñoom dañuy defar niru rab wi, mi amoon gaañu sabar te dundaat.” Naxal gi États-Unis jëfandikoo ngir nax adina si mépp, mel na ak safara sa wàcce asamaan ci waajal bi jiitu. Safara su jóge asamaan di jur kéemaan yu États-Unis jëfandikoo ngir santaane adina si mépp mu taxawal benn nguur gu wër adina, giy taxaw ci boole mbooloom kërceen ak nguur, te kërceen gi mooy jiite diggante googu.

This is what the relationship of Ahab and Jezebel represented when Elijah was raised up. Elijah’s battle at Mount Carmel was fulfilled in the beginning of the United States during the movement of the first angel from 1840 to 1844, for the purpose of distinguishing the true prophet of Protestantism from all of the false prophets of Protestantism.

Lii moo doon mel ni jëfandikook Ahab ak Jezebel di wone ba Elija dekkalee. Xeexu Elija ca tundu Karmel am na matal ci ndoorte réewum États-Unis bi ca yoonu malaaka bu njëkk bi, diggante 1840 ak 1844, ngir xàjjal yonent bu dëgg bu Protestantisma ak bépp yonent yu falso yu Protestantisma.

It is fulfilled again at the ending of the United States, during the test of the formation of the image of the beast that began on September 11, 2001, and ends at the soon-coming Sunday law.

Looluwaat naat itamatiwaat naat ci njéxital États-Unis, ci jamono jéemantu sos xarit bu rab wi, bi tambalee 11 Septembre 2001 te di jeex ci yoonu Dimaas bu bëgg a ñëw.

Elijah’s perfect fulfillment takes place before the great and dreadful day of the Lord, which is the seven last plagues. Therefore, Mount Carmel, Elijah, Ahab and Jezebel are represented in the work of the United States forcing planet earth to accept the one-world government of the United Nations that is ruled over by the Catholic Church. The United States accomplishes this act through its military might, its economic strength and the corrupted hypnotic communications that it directs and controls, represented by what is called the “information super highway” of the worldwide web.

Matug Éli tànn na ci kanam bésu Boroom bi bu mag te tiit, mooy juróom-ñaari musiba yu mujj yi. Moo tax, tundu Karmel, Éli, Akab ak Yeseebel dañuy feeñ ci liggéeyu Etats-Unis bi di gaññ suuf si bépp ngir nangu nguurug benn-àdduna bu Mbootaayu Xeet yi United Nations di yilif, te Ekklesiya Katolig mooy kilifteefam. Etats-Unis dafa matale jëf jooju ci dooleem gu soldaar, ci kàttanam gu ekonomig, ak ci jokkoo yu yaxute, yu nar a nax xel, yi mu di jiite te di noot, te ñu koy wone ci li ñuy wax “information super highway” ci worldwide web bi.

In verse fifteen, we are informed that “the [United States] had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed.” The threat of death by the military might of the United States, then representing the premier king of the United Nations, empowers the one-world government of the United Nations to speak. The action of speaking is accomplished through a legislative and judicial authority. The legislative branch of the United Nations is in New York and the judicial branch of the United Nations is in The Hague, Netherlands. The Hague represents the Old World and New York the New World. Both the United States and the Netherlands have past histories where they stood out as premier defenders of liberty and freedom, but both end their respective histories—speaking as a dragon.

Ci aaya fukki benn-fukk ak juróom, ñu xamal na nu ne: “moom [Etazini] amoon na kàttan gu mu jox dund ci nataalu rab wi, ngir nataalu rab wi wax it, te indi ne képp ku bëggul a sujjóotal nataalu rab wi, dees na ko rey.” Kon nag, jàqle gu deewee gi ci dooley xarey Etazini, mi doon ci jamono jooju buur bu gën a mag bu Mbooloom Xeeti Àddina, moo di waxal nguurug àddina benn bi bu Mbooloom Xeeti Àddina. Jëfuj wax jooju, ci sañ-sañu sàrtal ak àtte la ñuy ko amal. Kërug sàrtal bu Mbooloom Xeeti Àddina nekk na ci New York, te kërug àtteem nekk na ci La Haye, Pays-Bas. La Haye dafa tegtal Àddina gu Yàgg gi, te New York Àddina gu Bees gi. Ñaar ñi, Etazini ak Pays-Bas, am nañu jaar-jaari yàgg yu ñu feeñee ni ñoo gën a doon aar katanu saafara ak yoon aji yéem, waaye ñoom ñaar ñépp, seen jaar-jaari mujj na—di wax ni njàngat.

“As the Sabbath has become the special point of controversy throughout Christendom, and religious and secular authorities have combined to enforce the observance of the Sunday, the persistent refusal of a small minority to yield to the popular demand will make them objects of universal execration. . .. and a decree will finally be issued against those who hallow the Sabbath of the fourth commandment, denouncing them as deserving of the severest punishment and giving the people liberty, after a certain time, to put them to death. Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.

“Ba Sabbaat bi doon benna bérab buy jéggi ci mbirum juuyoo ci biir Kristeyaane gi yépp, te kilifa yi diine ak yi àddina booloo nañu ngir gaawantu jëfandikoo dibeer, bañ gu sax bu ay nit yu néew di bañ a sàggane coobare bu ñépp di laaj dina leen def ay mbir yu ñépp di rëbb.... te bu mujjee dinañu génne ab ndigal ci kaw ñi sellal Sabbaatu ndigalu ñenteel bi, di leen wax ne yello nañu mbugal mu gëna tar, te di may nit ña sañ-sañ, gannaaw ab diir bu ñu tëral, ngir rey leen. Roomaansam ci Àddina gu Yàgg ga ak Protestaantis gu wonee bàkkaar ci Àddina gu Bees gi dinañu topp yoon wu mel ni wii jëm ci ñi teral lépp ndigali Yàlla.”

“The people of God will then be plunged into those scenes of affliction and distress described by the prophet as the time of Jacob’s trouble.” The Great Controversy, 615, 616.

“Benn Yàlla yi dinañu duggu bu xóot ci ñaari mbir yooyu yu metti ak xibaaru tiis yi yonent bi melal ne mooy waxtu njàqareb Yanqóoba.” The Great Controversy, 615, 616.

In verse sixteen and seventeen, after the image of the beast has been set up and empowered to speak, the “[United States] causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.”

Ci sarax fukki ak juróom-ñaareel, gannaaw bi ñu taxawale nataalu rab bi te may ko mu wax, “[(Etazüni)] di tax ñépp, ñi ndaw ak ñi mag, ñi bare alal ak ñi ñàkk, ñi goree ak ñi jaam, ñu jot màndarga ci seen loxo ndeyjoor walla ci seen jë.” “Te kenn du man a jënd mbaa jaay, su dul ki am màndarga bi, mbaa turu rab bi, mbaa limu turam.”

The formation of the image of the beast is the test that precedes the test of the mark of the beast. If we do not pass the test that is represented by the formation of the image of the beast, we will fail the test of the mark of the beast. They are two different tests, and they are two different types of tests.

Sosuwaay meloñ rab ga mooy natt bi jiitu nattub mandargay rab ga. Su nu mënulee jàll natt bi sosuwaay meloñ rab ga di teewal, dina nu lajj ci nattub mandargay rab ga. Ñoom ñaar lañu ci ay natt yu wuute, te ñoom ñaar lañu itam ci xeetu natt yu wuute.

The formation of the image of the beast that began on September 11, 2001, is the prophetic warning that the close of probation is about to take place. It is the Elijah message that identifies that Mount Carmel is on the near horizon, and that God’s people need to secure the oil of character, the oil of the Holy Spirit and the oil of the message of the Midnight Cry before the final call is made. They need to awaken, so that when Elijah asks them, “How long halt ye between two opinions?”—they will not be speechless, for to be speechless then is to receive the mark of the beast. The image of the beast test represents the work of understanding the message that announces the close of the judgment, just as the message of the Millerites announced the opening of the judgment.

Sosuwaayu nataalu rab wi mi tàmbalee 11 Septembar 2001, mooy artu yonent bi wone ne tëjjoonug maye jàppale yi ngi ci wetu am. Mooy yégle Eliya bi tegtale ne Tundu Karmel mungi ci jegeñ gu gàtt, te askanu Yàlla war nañu wóor deretu jikko, deretu Xel mu Sell mi ak deretu yëgle waxtu Yuuxu Diggante Guddi bi bala woote bu mujj ba ñëw. War nañu xëccoo, ngir bu Eliya laajee leen: “Ba kañ ngeen di taxaw diggante ñaari xalaat?”—duñu nekk lu leen gën a wax, ndaxte baña am wax foofu mooy jot màndargag rab wi. Nattu sosuwaayu rab wi dafay firndeel liggéeyu xam yëgle bi yégle tëjjoonug àtte bi, ni yëgle Millerite yi yéglee ubbeeku àtte bi.

The mark of the beast test, involves no choice, for it contains no element of probationary time. It is a point in time, not a period of time. It is a crisis, and therefore it is a litmus test that will identify the character of those Israelites that have been summoned to Mount Carmel by Ahab at the Sunday law. They will then demonstrate the character that they have developed during the previous period of time, prophetically called the image of the beast test.

Nattu rëy gi ci màndargay rab wi, amul tànn, ndaxte du yor benn mbirum waxtu bu ñu war a seet. Mooy benn bëpp waxtu, waaye du ab jamono. Mooy ab jafe-jafe bu mag, te moo tax ne mooy seetu-gis gu leer guy wone xarakteru Israayil ñi ñu woo woon ca tundu Karmel ndax Ahab ca yoonu dibeer bi. Kon nag, dinañu won xarakter wi ñu sosoon ci jamono ji weesuwoon, te ci kàddug yonent bi ñu woowe ko nattu “nataalu rab wi.”

Wherefore (as the Holy Ghost saith, Today if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: When your fathers tempted me, proved me, and saw my works forty years. Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways. So I sware in my wrath, They shall not enter into my rest.) Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called Today; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end; While it is said, Today if ye will hear his voice, harden not your hearts, as in the provocation. Hebrews 3:7–15.

Moo tax, ni Xel mu Sell mi waxe ne, “Tey, su ngeen déggee baatam, buleen dëgërël seen xol, ni ci fan yi ñu ko merloo, ca bés ba nattuwee ca màndiŋ ma; fa seen maam yi di ma nattu, di ma jéem, te gis naa sama jëf yi diiru ñeent fukk at. Moo tax ma mer lool ak xeet woowu, ma ne: Ñoom dafañuy réer saa su ne ci seen xol, te xamuñu samay yoon. Noonu ma waat ci sama mer ne: Duñu dugg ci sama noflaay.” Kon nag, bokk yi, moytuleen, ngir bañ a am kenn ci yéen xol bu bon buy ñàkk ngëm, ba tax mu dëddu Yàlla ju dund. Waaye dénkanteleen bés bu nekk, fekk ba ñuy wax “Tey,” ngir bañ kenn ci yéen a dëgëral ndax naxub bàkkaar. Ndaxte nun, tabax nañu noo bokk ak Kirist, bu fekkee ne saxal nañu ba ca mujjaŋ la kóllëre ga nu tàmbalee. Fekk ba ñuy wax ne, “Tey, su ngeen déggee baatam, buleen dëgërël seen xol, ni ci fan yi ñu ko merloo.” Hébreux 3:7–15.