We have been identifying the war in heaven described in chapter twelve of the book of Revelation. Employing the principle of Christ’s character that is Alpha and Omega, we have approached the war in heaven in chapter twelve as a typification of the war in heaven that occurs in the “last days.” The expression “the last days” in the Bible and Spirit of Prophecy means the last days of the investigative judgment.
Nuy a ngi doon xamle xare bi ci asamaan bi ñu nettali ci sarax bu fukki ñaar ci téereb Peeñ mi. Jëfandikoo sàrtu jikkoo Kirist, miy Alfa ak Omega, nu jege xare bi ci asamaan bi ci sarax bu fukki ñaar ni muy misaal bu xare bi ci asamaan bi di am ci “bés yu mujj yi.” Waxin “bés yu mujj yi” ci Biibël ak ci Xelu Yonent yi dafay tekki bés yu mujj yu àtteb seetkat bi.
We have identified the three satanic powers of chapter twelve and thirteen, not as powers that find their fulfillment in past history, but as the modern fulfillment of those powers that lead the world to Armageddon. The dragon of chapter twelve is the United Nations, the Catholic church who is to be resurrected at the Sunday law in the United States, is the sea beast of chapter thirteen, and the earth beast with two horns is the United States.
Nun xamle nañ ñetti dooley Seytaane yi ci saar 12 ak 13, du ni dooley yu am seen matuwaay ci jaar-jaaru màndarga yi weesu, waaye ni matuwaay bu bees bu teyug jamono bu dooley yooyu di yóbbu àddina si Armageddon. Naga wi ci saar 12 mooy Mbootaayu Xeet yi, kërkatiig Katolik gi dees na ko dekkal ci yoonu Dimaas ci États-Unis, mooy rab wu jóge ci géej gi ci saar 13, te rab wu jóge ci suuf, bi am ñaari njuróom, mooy États-Unis.
We have been identifying that the warfare customarily understood in chapter twelve as exclusively a representation of Lucifer’s rebellion in heaven, actually illustrates a war that is about to happen in the earthly heavens, beginning at the soon-coming Sunday law in the United States. We have taken time to identify that there is a testing process illustrated from Revelation thirteen, verses eleven through seventeen, that involves recognizing the formation of the image of the beast. The image of the beast represents the combination of church and state, with the church in control of the relationship. When the church is in control, it then uses the state to enforce its doctrines and persecute those it defines as heretics. The worldwide testing process associated with the formation of the image of the beast, is first accomplished within the United States. The prophetic characteristics of each of the two testing processes, is essentially the same in either the United States or the world.
Nun nuy wax ne xare bi ñuy dégg ci adaana ci kapitel fukki ak ñaar ni muy rekk melokaanu buntu Lusifeer ci asamaan, dafa tekki ci dëgg-dëgg ab xare bu jagleel a am ci asamaani suuf si, te di tàmbali ak yoonu Dibeer bu bëgg a ñëw ci États-Unis. Jël nanu waxtu ngir wone ne am na benn yoonu nattu gu mel ci Apocalipse fukki ak ñett, sarax yi fukk ak benn ba fukk ak juróom-ñaar, bu bokk ci xam xeetu njiitalu melokaanu rab wi. Melokaanu rab wi dafay teewal booloo kërg yàlla ak réew, fekk kërg yàlla mooy yor njariñu diggante boobu. Bu kërg yàlla nekk ci kilifteef, kon muy jëfandikoo réew ngir taxawal ay njàngalemam te fitnaal ñi muy tudde ay heretik. Yoonu nattu bu àddina bépp bokk ak sosug melokaanu rab wi, ci njëlbéen dees ko matal ci biir États-Unis. Mbind mi yéglee ci kanam yoonu nattu ñaar yi, ci seen melokaan yu wax ci kanam, dafa tolloo ci benn, muy ci États-Unis walla ci àddina si.
We pointed to the two identical periods of twelve hundred and sixty days that preceded and followed the cross as a second witness to the identification of two consecutive image of the beast testing processes at the end of the world. The formation of the image of the beast in the United States between September 11, 2001, and the soon-coming Sunday law, precedes the formation of the image of the beast in the United Nations after the soon-coming Sunday law. The twelve hundred and sixty days of Christ’s ministry from His baptism to the cross preceded the twelve hundred and sixty days of His disciple’s ministry that followed the cross. The two lines, both containing two periods that represent identical tests in each period, represent the theme of either the image of Christ or the image of the antichrist.
Nu njëkkóon naari waxtu yu mel ni benn, mooy junni ak ñaar téeméer ak juróom-benn-fukk fan ak juróom-benn-fukk, yi jiitu ak yi topp bant ba, ngir doon seede bu ñaareel ci xamle ñaari yoonu nattu yu toppantey “nataalu rab wu àll wi” ci mujjug àddina. Sosug nataalu rab wu àll wi ci États-Unis diggante 11 Septembre 2001 ak yoonu dimanche bi ëpp a jege, moo jiitu sosug nataalu rab wu àll wi ci Nations Unies gannaaw yoonu dimanche bi ëpp a jege. Junni ak ñaar téeméer ak juróom-benn-fukk fan ak juróom-benn-fukk yi nekk ci liggéeyu Krista dale ci sóobu ndoxam ba ba agsi ci bant ba, moo jiitu junni ak ñaar téeméer ak juróom-benn-fukk fan ak juróom-benn-fukk yi nekk ci liggéeyu taalibeem yi topp bant ba. Ñaari rëdd yi, ñoom ñépp ñuy yor ñaari waxtu yu tegu ci nattu yu mel ni benn ci bépp waxtu, dañuy tegu ci wàllu nataalu Krista mbaa nataalu antikrista.
The twelve hundred and sixty days of Christ’s ministry that ended at the cross, began when the Holy Spirit descended at His baptism, aligning with the mighty angel of Revelation eighteen descending on September 11, 2001.
Ñaari at ak juróom-benn-fukk ak juróom-ñeent fan yi nekk ci liggéeyu Kirist te jeex ci bant bi, tambalee nañu ba Xel Mu Sell mi wàcce ci ay sóobu ndoxam, te lëkkalook malaaka bu mag bi ci Peeñug Yàlla 18 mi wàcce ci 11 Septàmbar 2001.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Ndax baat bi maa waxoon ne New York dina ñu mbalale ko ak mbëj gu mag? Loolu waxuma ko mukk. Li ma wax mooy, bi ma doon xool kër yu mag yi di yéeg fa, etaas ci etaas, ma ne: ‘Ana ay xew-xew yu tiitlu yu mel ni ñaata lay am bu Boroom bi jógé ngir yëngal suuf si ak njàqare gu réy!’ Noonu ay waxi Révélation 18:1–3 dinañu mat. Benn saraxal, képp ci benn-fukki juróom-ñaareel aaya Révélation mooy artu ci li di ñëw ci kaw suuf si. Waaye amuma leer gu wéral ci mbirum li di ñëw ci New York, lu dul ne xam naa ne bés benn, kër yu mag ya fa ne dinañu daanu ndax wërngal ak dëng-dëngu kàttanu Yàlla. Ci leer gi ñu ma may, xam naa ne alag nekk na ci àddina. Benn baatu Boroom bi, benn laal bu kàttanam gu mag, te tabax yu rey yii dinañu daanu. Ay xew-xew dinañu am, yu tiitlu yi nuy xalaat mënunu ko.” Review and Herald, 5 Sulet 1906.
The period of twelve hundred and sixty days in the history of Christ, that ended at the cross, represents the period of time that concludes at the soon-coming Sunday law. The cross typifies the Sunday law. Both are symbols of judgment. Both represent the coming of national ruin for the nation where the event of judgment takes place. Both took place in the glorious land of Judah. In Christ’s history it was the literal glorious land of Judah, and at the Sunday law it is the spiritual glorious land of Judah, the United States of America. At the cross, Christ was lifted up for the purpose of drawing all men to Himself.
Jàmmu junni téeméeri ak juróom-benn fan ak juróom-ñaari fan ci jaar-jaaru Almasi bi, mi jeexee ci bant ba, dafa tegtal waxtu wi di jeex ci yoonu Dibeer buy ñëw ci lu gaaw. Bant ba dafa melal yoonu Dibeer bi. Ñoom ñaar ñépp ay màndarga àtte lañu. Ñoom ñaar ñépp dañuy wone ñëwug yàqu réew mi ci réew mi fa xew-xewu àtte bi amee. Ñoom ñaar ñépp am nañu woon ci suuf su tedd, di Yuda. Ci jaar-jaaru Almasi bi, mooyoon suuf su tedd bu dëgg, di Yuda; waaye ci yoonu Dibeer bi, mooy suuf su tedd su xel, di Yuda, muy Etazini bu Amerik. Ci bant ba, ñu yékkati Almasi ngir mu woo nit ñépp ci moom.
And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die. John 12:32, 33.
Te man maa, bu ñu ma yékkatee ci suuf si, dinaa woot nit ñépp ci man. Loolu la waxoon ngir mel ne dee gi mu wara dee mooy ban. Yowaana 12:32, 33.
At the Sunday law the ensign of the one hundred and forty-four thousand are lifted up in order to draw all men to Christ.
Ci jamono Alxames gi, rakk bu téeméer ak ñeent-fukk ak ñeent-ñaari junni ñi dees na ko yékkati ngir woot nit ñépp ci Kirist.
And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly. Isaiah 5:26.
Te dina yékkati ab raaya ci xeeti xeeti réew yu sore, te dina leen woo ci pëncum suuf; te xool-leen, dinañu ñëw gaaw lool. Esayi 5:26.
The period of twelve hundred and sixty days in the history of Christ that follows the cross, ends with Michael standing up at the stoning of Stephen.
Jamono buy junni téeméer ak juróom-benn fukk fan ak juróom-ñaari fan ci jaar-jaaru Kirist gannaaw bant ba, jeex na ak Miikaayel mi taxaw ci xeexe bañ-saxal Istefaan.
But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. Acts 7:55, 56.
Waaye moom, mi fees dell ak Xelum Yàlla mu Sell mi, xool ci kaw ak sutura gu dëgër ba ca asamaan, te gis ndamu Yàlla, ak Yeesu taxaw ci ndijooru Yàlla; noonu mu wax ne: «Xoolleen, maa ngi gis asamaan yi ubbi, te Doomu nit ki taxaw ci ndijooru Yàlla.» Jëf ya 7:55, 56.
The symbolic forty-two months of the last image of the beast testing time, ends with Michael standing up and marks the close of human probation.
Ñaar-fukk yiir ak ñent-fukk ñaari weer yu mel ni misaal ci mujjug jamono ju nattu ci nataalu mujjug rab wi, di jeex ak Michaël buy taxaw, te loolu mooy melokaanu tëj giirug nattu nit ñi.
And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 12:1.
Te ca jamono, Mixael dina taxaw, buur bu mag bi di taxaw ndax sa xeet: te jamono tiis dina am, bu mel ni li masul am mboolem jamono yi xeet am ba ci bés boobu: te ci jamono boobu sa xeet dinañu mucc, ku nekk kuñu gis ne bind nañu ko ci téere bi. Daniel 12:1.
The complete history of both image to the beast testing processes, contains other internal prophetic witnesses. Correctly understood, and I acknowledge few persons do understand this truth; but the first image of the beast testing process that is fulfilled in the United States, began on September 11, 2001, when the third woe arrived into history. The Sunday law where that first image of the beast testing process ends, marks the arrival of the third woe in judgment against the United States for the passage of the Sunday law. At that time the arrival of the third woe fulfills the angering of the nations, in fulfillment of Revelation eleven, and verse eighteen and the first mention of Islam’s role to anger the nations in Bible prophecy.
Jëm ci mboolem jaar-jaaru ñaari yoonu nattu “nataru rab wi”, am na ay seede yu yeneen yu nekk ci biir waxi yàlla. Bu ñu ko xamale bu baax, te man maa ngi nangu ne nit ñu néew a xam dëgg gii, waaye jëkkërëg nattu “nataru rab wi” bi matsees ci États-Unis, tambalee na 11 septembre 2001, ba “ñetteelu ay” dikk ci jaar-jaaru àddina. Yoonu Dimas bi fa jëkkërëg nattu “nataru rab wi” boobu jeexee, mooy màndargaal dikkug “ñetteelu ay” ci atina njàqare ci kaw États-Unis ngir ñu jàllale yoonu Dimas bi. Ci waxtu woowa, dikkug “ñetteelu ay” mooy matal merug xeeti àddina yi, ngir matal li Revealasioŋ fukki benn, aaya fukk ak juróom ñett wax, ak jëkkërëg wax ci rôle bu Islam am ci merloo xeeti àddina yi ci yeneeni waxi Biblia.
And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:12.
Te mooy doomu nit ku mel ni mbaam mu àll; loxoom dina jëm ci bépp nit, te loxob bépp nit dina jëm ci moom; te dina dëkk ci kanamu mboolem ay bokkam. Ndaje 16:12.
The soon coming Sunday law is the ending of the first testing period, and also the beginning of the last testing period. The last testing period ends when human probation closes, and at that point in time the four winds, which are a symbol of the third woe, are fully released.
Yoonu Dibéeri bi di ñëw bu gaaw mooy jeexital jamono jëkk ji ngir nattu, te it mooy tambali jamono mujj ji ngir nattu. Jamono mujj ji ngir nattu dafa jeex bu probationu nit ñi tëjee, te ci waxtu woowu ñent xel yi, yi di misaal bu ñetteelu toroxte, dañuy bàyyiku bu mat.
“When the Saviour saw in the Jewish people a nation divorced from God, He saw also a professed Christian Church united to the world and the papacy. And as He stood upon Olivet, weeping over Jerusalem till the sun sank behind the western hills, so He is weeping over and pleading with sinners in these last moments of time. Soon He will say to the angels who are holding the four winds, ‘Let the plagues loose; let darkness, destruction, and death come upon the transgressors of my law.’ Will He be obliged to say to those who have had great light and knowledge, as He said to the Jews, ‘If thou hadst known, even thou at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes’?” Review and Herald, October 8, 1901.
“Ba mucc bi gisee ci nit yi Yawut, xeet wu jébbaluwaat Yàlla, Mu gis itam benn Kërceen gu wax ne moom a gëm Kirist te booleek àddina ak papaas bi. Te ni Mu taxawoon ci Tundu Oliif, di jooy ndax Yerusalem ba jant bi so, dellu gannaaw tund yi ca sowwu; noonu itam Mu ngi di jooy ci kaw bàkkaarkat yi tey, di leen ñaan ci yii mujj doxali àddina. Lu yàggul, Dina wax malaaka yi téyeel ñent yi ngelaw ne: ‘Bàyyileen musiba yi mucc; na lëndëm, yàqute ak dee wàcce ci kaw ñi dëggadi sama yoon.’ Ndax dina war a wax ñi amoon leer gu réy ak xam-xam bu yaatu, ni Mu ko waxoon Yawut ya ne: ‘Soo xamoon, yaw sax, ci sa bésub tey bii, li nga waroon a xam te di sa jàmm! waaye léegi nëbb nañu ko sa bët yi’?” Review and Herald, October 8, 1901.
In the history of Christ, the first waymark of the first period of twelve hundred and sixty days began at His baptism, which was a symbol of His death and resurrection. That period ended at His death and resurrection, which simultaneously began the last period of twelve hundred and sixty days. That period ended with the death and promised resurrection of Stephen.
Ci jaar-jaari Kirist, njëkk xàll wi ci njëkk jamono ju benn junni ak ñaar téeméer ak juróom-benn-fukk fan ak juróom-benn fan dafa tàmbalee ca ay sóobu ci ndoxam, te loolu mooyoon misaal bu dee ak dekkiwaayam. Jamono jooju jeex na ca dee ak dekkiwaayam, te noonu itam moo tàmbalee mujj jamono ju benn junni ak ñaar téeméer ak juróom-benn-fukk fan ak juróom-benn fan. Jamono jooju jeex na ca dee ak dekkiwaay bu ñu digoon Estefaan.
The line of history that represents the image of Christ, has the identical prophetic structure as the line of history that represents the image of antichrist.
Rëddoo taarix bi di wone nataalu Kirist, am na benn xët wu ñuy wax ci wax ju ñëw te ni mu mel méngoo ak rëddoo taarix bi di wone nataalu antikrist.
In the Scriptures, Christ is the true king of the north, and it has always been Satan’s purpose to overthrow and counterfeit Christ’s royal authority.
Ci Mbind mi, Kirist mooy buur dëgg bi ci bëj-gànnaar, te sax na ne Séytaane di bëgg a daan ak a weddi nguur gu buurug Kirist.
How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High. Isaiah 14:12–14.
Noo naka rottee asamaan, yow Luusifer, doomu suba si! Noo naka ñu la dagge suuf, yow miy wàññi xeeti xeet yi! Ndaxte wax nga ci sa xol ne: Dinaa yéeg ba asamaan; dinaa yékati sama gangune, mu weesu biddéewi Yàlla yi; dinaa toog itam ci tundu ndajem mi, ci wet yu bëj-gànnaar; dinaa yéeg ba ëpp kawe giir yi; dinaa mel ni Kawe ji gën a Kawe. Esayi 14:12–14.
The “sides of the north” is Jerusalem, the city of the great king, where His sanctuary is.
“Wet yi ci bëj-gànnaar” mooy Yerusalem, dëkkub Buur bu mag bi, fa saxaraam nekk.
A Song and Psalm for the sons of Korah. Great is the Lord, and greatly to be praised in the city of our God, in the mountain of his holiness. Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King. Psalms 48:1, 2.
Woy ak Sabóor ngir doom yu Koré. Boroom bi mag na, te yelloo na ko lool ci dëkkub sunu Yàlla, ci tundu sellam. Tundu Siyon, bu neex ci taxawaayam, mooy mbégteem suuf si bépp, ci wet yi bëj-gànnaar, dëkkub Buur bu Mag bi. Sabóor 48:1, 2.
In the Scriptures, the earthly “kings of the north,” are always represented as enemies of the people of God. They represent Satan’s effort to counterfeit the true king of the north, who is seated upon his throne in Jerusalem, which is the sides of the north. The line that represents two testing processes of the image of the beast, which runs parallel to the line of two testing processes of the image of Christ, has a third witness in the theme of Satan’s effort to be the king of the north who rules over God’s people.
Ci Mbind mi, “buur yi bëj-gànnaar” yu ci suuf, dañuy tegtu leen yépp ne ay noon lañu ci nit ñi Yàlla. Ñoom dañuy tegtu jëfandikookat Seytaane ngir sàkku a roy buuru dëgg-dëgg bi ci bëj-gànnaar, mi toog ci gangunaam ca Yerusalem, te mooy wet yi ci bëj-gànnaar. Rëdd wi di won ñaari yoonu nattukaay yu melokaanu rab wa, te mu dawandoo ak rëdd wi di won ñaari yoonu nattukaay yu melokaanu Almasi bi, am na ñetteelu seede ci mbirum jéegooy Seytaane ngir nekk buuru bëj-gànnaar bi di nguuru ci kaw nit ñi Yàlla.
In 723 BC, the king of the north, as represented by Assyria, took the northern ten kingdoms of Israel into slavery in fulfillment of Leviticus twenty-six’s “seven times.” Twelve hundred and sixty years later, in 538, the king of the north, represented at that point in history by literal pagan Rome, surrendered the throne to papal Rome, who then became the spiritual king of the north for another twelve hundred and sixty years. That second period of twelve hundred and sixty years ended in 1798, when the spiritual Roman king of the north received a deadly wound. When the papacy received its deadly wound in 1798, it typified the close of human probation, when the resurrected papacy finally and forever comes to his end with none to help.
Ci at ak 723 B.K., buur bëj-gànnaar, ni ko Asiri tegtal, jël na fukki nguur-nguuri bëj-saalum yi ca Israyil daldi leen dugal ci jaam ngir matal “juróom-ñaari yoon” yi nekk ci Lawaale gaareel ñaar-fukk ak juróom-benn. Junni ak ñaar téeméer ak juróom-benn-fukk at gannaaw loolu, ci at 538, buur bëj-gànnaar bi, mi nga xam ne ci jamono jooju Room gu bokk ci tuutiiney xeet yi te dul woon Kiristaan moom la ko tegtal, jébbal na gangunaay gi Room bu paap bi; te ci kaw loolu, mujj na nekk buur bëj-gànnaar bu ruu ci baneen junni ak ñaar téeméer ak juróom-benn-fukk at. Ñaareel waxtu woowu wu junni ak ñaar téeméer ak juróom-benn-fukk at jeex na ci 1798, ba buur Room bu ruu ji, di buur bëj-gànnaar bi, jotee ay gaawukaay gu rey. Bi paap bi jotee gaawukaay gu rey gi ci 1798, loolu doon na misaal buy tegtal tëj gi ñu jox nit ñi ngir seetaan seen pexey mu jeex, ba paap bi dekkat, mujj a ñëw ci mujjam ba fàww ak ba fàww, te kenn du ko dimbali.
And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45, 12:1.
Te dina samp buuru njabootam ci diggante géej yi ca tundu sell, bu màgg ba taaru; waaye dina agsi ci mujjam, te kenn du ko dimbali. Te ci jamono jooju, Mikayel dina taxaw, moom buur bu mag bi taxaw ngir doomi sa xeet; te dina am jamono jafe-jafe, lu mel ne masul am ba noppi lii ci saa su xeet amee ba ci jamono jooju. Te ci jamono jooju sa xeet dinañu mucc, kenn ku nekk kuñu fekk bind ci téere bi. Daniel 11:45, 12:1.
The “seven times,” of Leviticus twenty-six, which equates to twenty-five hundred and twenty years, identifies Assyria as the king of the north in 723 BC, and as the king of the north he conquered the “northern” kingdom of ancient Israel. From that point on, paganism, beginning with Assyria on to pagan Rome, trampled down God’s people, the “host” of Daniel 8:13, for twelve hundred and sixty years. In 538, the literal Roman king of the north, was prophetically conquered by the spiritual Roman king of the north, who trampled down God’s spiritual Israel for another twelve hundred and sixty years. The second period of trampling down ended with the spiritual Roman king of the north receiving his deadly wound in 1798.
“Juróom-ñaari yoon” yi, ci Leviticus ñaar-fukk ak juróom-benn, yi yem ci ñaari junni ak juróom-ñaar téeméer ak ñaar-fukk at, dañuy xamle ne Asiri moo nekkoon buur bu bëj-gànnaar ca atum 723 BC, te ci nekkaayam buur bu bëj-gànnaar dafa noot mbooloom buur gu “bëj-gànnaar” gu Israayil gu yàgg ya. Dale ca booba ba jëm ci kanam, bokk-ca-xaaj, li tambalee ak Asiri ba àggee ci Room gu bokk-ca-xaaj, dafa jéexaloon tànk yi ci kaw askanu Yàlla, mooy “gànnaay gi” gi nekk ci Daniel 8:13, diirub junni ak ñaar téeméer ak juróom-benn-fukk at. Ci 538, buurub bëj-gànnaar bu Room bu dëgg bi, dafañu ko noot ci waxu yonent bi ak buurub bëj-gànnaar bu Room bu xel mi, mi daan jéexal tànk yi ci kaw Israayil gu xel gi Yàlla ngir beneen junni ak ñaar téeméer ak juróom-benn-fukk at. Ñaareelu jamono juñu jéexal tànk yi ci kaw askanu Yàlla jóg na ba noppi bi buurub bëj-gànnaar bu Room bu xel mi jotee ci gaaw-gaaw gu rey ci 1798.
In the line of the image of Christ, the center point is the cross, where death is identified. In the two periods of the test of the formation of the image of the beast, the center point is the death of the earth beast. In the line of the counterfeit king of the north, the center point is the death of the literal Roman king of the north.
Ci xët wiir yu mel ni Kirist, bëttu digg ba mooy bant ba, fa dees a wone dee. Ci ñaari jamono yi ñuy seet xëtu sos xarit biir rab wi, bëttu digg ba mooy dee rab suuf si. Ci xët wiir buur bëgg-a-fexe bu bëj-gànnaar, bëttu digg ba mooy dee buur bëj-gànnaar bu Room dëgg-dëgg bi.
These lines represent three biblical witnesses, which each contains two sequential periods of time within one period of time. Each center point is marked by physical death, or death of a kingdom of Bible prophecy. With Christ the center point was His death and resurrection. With the image of the beast the center point is the death of the earth beast, the sixth kingdom of Bible prophecy at the Sunday law. With the line of the counterfeit king of the north, the center point represents the death of the literal Roman king of the north, the fourth kingdom of Bible prophecy.
Yoon yii dañuy tegtal ñetti seede yu Injil bi, te kenn ku nekk ci ñoom dafay ëmb ñaari jamono yu toppante ci biir benn jamono. Benn poñ bu nekk mooy ñu màndargal ko ak dee gu yaram walla ak dee gu nguur gi ci kàddug wax ju Yàlla. Ci Kirist, poñ wi mooy woon dee ngam ak dekkiwaayam. Ci nataalu rab wa, poñ wi mooy dee gu rabu suuf si, juróomeel benneel nguur gi ci wax ju Yàlla, ca yoonu Dimaas bi. Ci rëdd gu buur bu bëggul dëgg gu bëj-gànnaar, poñ wi dafay tegtal dee gu buur bu njëkk bu Room bu bëj-gànnaar, ñenteel nguur gi ci wax ju Yàlla.
The two witnesses of Revelation eleven, according to Sister White in The Great Controversy, represent the Word of God. Christ is the Word of God. Those two witnesses were given power to prophesy for a thousand two hundred and threescore days, clothed in sackcloth. They were then slain in the street, and did not arise for three days and a half. “A thousand two hundred and threescore days,” and “three days and a half” are both symbols of the wilderness period of twelve hundred and sixty years. They began with an empowerment where they prophesied clothed in sackcloth that ended in death. Then for the same prophetic period they were silent and clothed with death, until they were resurrected to present the warning of the third angel that announces the close of probation.
Ñaari seede yi ci Apokalips fukk ak benn, ni ko Sœur White waxe ci The Great Controversy, dañuy teyji Kàddug Yàlla. Kirist mooy Kàddug Yàlla. Ñaari seede yooyu ñu leen mayoon doole ngir wax ci turu Yàlla di profetisee diirub junni ak ñaar téeméer ak juróom-benn-fukk fan ak ñett, soloo sayub metit. Gannaaw loolu, ñu leen rey ci mbedd mi, te duñu dekki diirub ñetti fan ak genn-wàll. “Junni ak ñaar téeméer ak juróom-benn-fukk fan ak ñett,” ak “ñetti fan ak genn-wàll,” ñépp a ngi doon aji misaal yu dëjook ak jamonoy màndiŋ ma mujj ci junni ak ñaar téeméer ak juróom-benn-fukk at. Dañu tàmbalee ak mayug doole, ba ñuy profetisee soloo sayub metit, te loolu jeexee ci dee. Gannaaw loolu, ci benn jamono bu profetik boobu, ñu nekk ne cell, soloo dee, ba kera mu ñu dekkite ngir yégle artuw malaaka bu ñetteel bi, biy yégle jeexitalub waxtuw probasioŋ.
These four prophetic lines equate to four witnesses. The prophetic structure of each of the four witnesses is identical. The periods of time of each of the eight periods, with the exception of September 11, 2001, to the soon-coming Sunday law, which is found in the four lines are prophetically identical. Every center point represents some type of death. Two of the lines address Christ, either as His image, or as the Word of God. The other two lines represent the antichrist, either as his desire to counterfeit Christ as king of the north, or to counterfeit Christ’s system of government.
Ñetti yooni xeetu yonent yi tollu nañu ak ñeenti seede. Tëralinu yonent bi nekk ci ku nekk ci ñeenti seede yi benn la. Jamonoy waxtu yi ci juróom-ñaari jamono yi, gën a ñàkk September 11, 2001, ba ci yoonu dibbér bi di ñëw léegi, mi nekk ci ñeenti rëdd yi, ci yonent benn lañuy doon. Boppu digg bu nekk di tektal benn xeetu dee. Ñaari rëdd yi jëm ci Almasi bi, mooy ci ay melokaanam, mbaa ci Kàddug Yàlla. Ñaari rëdd yu des yi di tektal antikrist bi, mooy ci bëgg-bëggam gu muy fenn Almasi bi ni buur bu bëj-gànnaar, mbaa ci fenn sistemu nguurug Almasi bi.
We will try to bring together the one hundred and forty-four thousand with the battle in the first heaven in our next article. Dear reader, or listener: Whether you refuse to see these truths, or you do see them, it needs to be pointed out that the information that is being presented in all these articles, is identified and thereafter supported and sustained through the application of employing the beginning of a thing in order to identify the end of a thing. This is the prophetic signature of Alpha and Omega, and is a large element of the Revelation of Jesus Christ that is now being unsealed.
Ci sunu jéem a boole ñetti fukk ak ñeent-fukk ak ñeenti junni nit ñi ak xare bi ci njël bu njëkk bi ci sunu bind bu njëkk bi di ñëw. Jàngkat bu tedd bi, walla déggkat bi: Mbaa dangay bañ a gis dëgg yii, mbaa dangay leen gis, war nañu fésal ne xibaar yi ñuy wone ci bind yépp yii, dañu leen ràññee te ginnaaw loolu di leen dëgëral ak taxawal ci jëfandikoo ndorteelug mbir ngir ràññee mujju mbir. Loolu mooy firnde gu yonent gu Alpha ak Omega, te mooy benn cër bu mag ci Peeñug Yeesu Kirist, gi ñu ngi léegi ubbi seelam.
The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:29.
Yëf yu nëbb yi moom nañu Yàlla sunu Boroom; waaye yëf yi mu feeñal, moom nañu nun ak sunuy doom ba fàww, ngir nu jëfe lépp kàddu yi ci yoon wi. Deuteronomy 29:29.