The message of the Revelation of Jesus Christ that is being unsealed includes the identification of the Hebrew word translated as “truth,” which among other things, represents Christ’s character as the Alpha and Omega. The beginning of a thing representing the end of a thing pervades the entire Bible, and Christ’s character is manifested in the Bible, for He is the Word. Alpha and Omega is the element of Christ’s character that He himself identifies, as the proof that He is God.
Bataaxalu Yeesu Kirist mi ñuy ubbi moom dafa ànd ak xamale baat bu Ebrë yi tekkiwoon ne “dëgg,” te boobu, ci yeneen mbir yu bare, moo di wone jikkoom Kirist ni Alfa ak Omega. Njalbeenug mbir mu waral mu mel ni mu ngi tegu ci mujjug mbir moomu, loolu dafay jëfandikoo ci Biibël bépp, te jikkoom Kirist feeñ na ci Biibël, ndaxte moom moo di Kàddu gi. Alfa ak Omega mooy benn xaaj bu jikkoom Kirist bi moom ci boppam di xamale, muy seedeel ne moom mooy Yàlla.
Isaiah chapter forty marks the beginning of a prophetic narrative that continues until the end of the book of Isaiah in chapter sixty-six. It starts by identifying the comforter that is sent, which Christ promises to the disciples to comfort them from his departure, but the coming of the Comforter finds its perfect fulfillment, as all prophecies do, in the last days. Isaiah’s and Jesus’ identification of the arrival of the Comforter points to the disappointment of the movement of the one hundred and forty-four thousand, that occurred on July 18, 2020.
Yàllaay Esayi sarax-fukk ak ñeent mi mooy tàmbali nettali gu yóbbuwul ci waxi yonent bi, te mu wéy ba ci mujju téereb Esayi ci sarax juróom-ñeent-fukk ak juróom-benn. Mu tàmbali ci jàngale ki di Dëfarkat bi ñu yónni, ki Almasi digël taalibe yi ngir mu dëfar leen ci ndax demam; waaye ñëwug Dëfarkat bi jot na ci matugam gu mat sëkk, ni ko yépp yeneen waxi yonent di am, ci fan yu mujj yi. Ndigalu Esayi ak Yeesu ci agsi Dëfarkat bi muy jublu ci naqarug yëngu-yëngub ñi téeméer ñent-fukk ak ñeent junni, mi amoon ci 18 Sulet 2020.
Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment. John 16:7, 8.
Waaye nag maa ngi leen di wax dëgg; li gën a baax ngir yéen mooy ma dem: ndaxte su ma demul, Dimbalikat bi du ñëw ci yéen; waaye su ma demee, dinaa ko yónni ci yéen. Te bu ñëwee, dina yedd àddina ci lu jëm ci bàkkaar, ak njub, ak àtte. John 16:7, 8.
The words “sin, righteousness, and judgment” are what the Comforter will use to “reprove” the world. The word translated as “reprove,” includes the meaning to convince. The three steps of “sin, righteousness and judgment” represent the Hebrew word that is translated as “truth.” That word was created from the first, thirteenth and last letters of the Hebrew alphabet, and that word represents that the Creator of all things, is the first and the last, the Alpha and Omega. When the Comforter comes to the disappointed one hundred and forty-four thousand, He will convince them, and then the world, that God is the Alpha and Omega.
Kàddu yi ne “bàkkaar, njub ak àtte” mooy li Dimbalikat bi di jëfandikoo ngir “yedd” àddina bi. Kàddu gi ñu tekki ne “yedd” day duggale itam tekkiinu “wóorloo” mbaa “gëmloo.” Ñetti jéego yi di “bàkkaar, njub ak àtte” dañuy teewal kàddu bu Ebrë yi ñu tekki ne “dëgg.” Kàddu googu sos nañu ko ci njëkk araf, ñetteel-fukki ak ñett araf, ak araf bu mujj ci alfabee Ebrë bi, te kàddu googu mooy màndargaal ne Ki Bind lépp moo di ki njëkk te di ki mujj, Alfa ak Omega. Bu Dimbalikat bi agsee ci ñaari-fukki junni ak ñent-fukki junni ñi ñàkk yaakaar, dina leen gëmloo, te gannaaw loolu àddina siip, ne Yàlla mooy Alfa ak Omega.
Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. 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 40:1–5.
Wóoralleen, wóoralleen sama askan wi, ñi wax seen Yàlla. Waxleen ak Yerusalem ci wax yu neex xol, te yëgleel ko ne, ay xareem mat nañu, ay tooñam baal nañu; ndaxte jot na ci loxob Aji Sax ji ñaari yoon ngir ay bàkkaaram yépp. Baatu kiy yuuxu ci màndiŋ mi ne: Waajaluleen yoonu Aji Sax ji, jubaluleen ci màndiŋ mi ab yoon bu mag ngir sunu Yàlla. Bépp xuru deeña dees na ko yékati, te bépp tund ak tunduwaay dees na ko suufeel; lu jeng dees na ko jubal, te fu xat dees na ko sellaatal. Te ndamlu Aji Sax ji feeñ na, te bépp soxna ak góor gis ko benn ci benn; ndaxte gémmiñu Aji Sax ji moo ko wax. Esayi 40:1–5.
The passage is identifying the work of the final Elijah messenger that was typified by William Miller, who had been typified by John the Baptist, who had been typified by Elijah, and who had been identified by Malachi as the messenger that prepares the way for the messenger of the covenant. In the final Elijah movement, when the Lord sends the comforter to strengthen those who have been disappointed and are waiting for the Lord during a tarrying time, the “glory of the Lord shall be revealed, and all flesh shall see it together.” The “glory” of the Lord is His character, and the Revelation of Jesus Christ is an unsealing of the element of His character that is represented as Alpha and Omega. After the introduction of the first five verses, the “voice of him that crieth in the wilderness,” asks God “What shall I cry?”
Mbind mi dafay xamle liggéeyu ndaw yi ci mujj gi, moom Eliya bu mujj mi, mi ñu woon firndeel ci William Miller, te moom itam ñu ko woon firndeel ci Yahya Mbatis, te moom itam ñu ko woon firndeel ci Eliya, te Malaki moo ko xamle ne mooy ndaw li di waajal yoonu ndawub kóllëre gi. Ci yëngu-yëngu Eliya bu mujj mi, bu Boroom bi yónnee Noppalikat bi ngir dëgërël ñi déggóon te ñuy xaar Boroom bi ci jamono ju yàgg, “ndamlu Boroom bi dina feeñ, te bépp nit dina ko gis ànd ak moroomam.” “Ndamlu” Boroom bi mooy ay jikkoom, te Peeñug Yeesu Kirist mooy ubbiwaat benn mbir ci jikkoom gi ñu teg firndeel ci Alfa ak Omega. Gannaaw taxawalug juróom-ñaar ñaari aaya yu njëkk yi, “baatu ki yuuxuy ci màndiŋ mi,” dafa laaj Yàlla ne: “Lu ma war a yuuxu?”
The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field: The grass withereth, the flower fadeth: because the spirit of the Lord bloweth upon it: surely the people is grass. The grass withereth, the flower fadeth: but the word of our God shall stand for ever. Isaiah 40:6–8.
Baati bi ne, «Yëgël.» Mu tontu ne, «Lan laay yëgël?» Bépp yaram ñax la, te lépp lu rafet ci moom mel na ni tóor-tóorub tool bi. Ñax bi wow na, tóor-tóor bi bëy na, ndaxte Noowug Boroom bi wol ci kawam; dëgg-dëgg nit ñi ñax lañu. Ñax bi wow na, tóor-tóor bi bëy na; waaye kàddu sunu Yàlla dina sax ba fàww. Esaay 40:6–8.
The message of Christ’s character that is represented as Alpha and Omega is placed within the symbolism of Islam. In Ezekiel thirty-seven the valley of dead bones is first brought together, and then brought to life by the prophetic message of the four winds.
Bataaxalu jikkoo Kirist ci xarakteram, bi ñu tegtal ni Alpha ak Omega, dees na ko teg ci biir misaalu Islaam. Ci Esekiyel ñaar-fukk ak juróom-ñaareel, xuru yax yu dee yi, ñu jëkk a dajale leen; gannaaw gi, ñu dundal leen ci bataaxalu wax-u-Yàlla gu bawoo ci ñent-i ngelaw yi.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
«Ay malaaka yi di téye ñenti ngelaw yi, ñu mel ni fas mu mer buy wut a rëcc ngir daw ba wees ci kanamu suuf si bépp, di yóbbu alkande ak dee ci yoonam.»
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“Ndax nuy nelaw ci wàll wi gën a jege ci àddina bu ba fàww? Ndax nuy nekk yéex, sedd te dee? Éy, xanaa nu man a am ci sunuy mboolooy gëm yi Xel ak ngelaw Yàlla, mu wal ci ay nitam, ngir ñu taxaw ci seen tànk te dund. War na nu gis ne yoon wi xat na, te buntu bi suxat na. Waaye bu nu jaarée ci buntu bu suxat bi, yaatuwaayam amul kem. ” Manuscript Releases, volume 20, 217.
The angry horse of Bible prophecy is Islam. The angry horse is being held back from doing his work of destruction, as represented by the holding of the four winds by four angels in Revelation seven. They are restrained until the one hundred and forty-four thousand are sealed.
Fasiku meru ci waxi kàddug yëgleb Bibl bi mooy Islam. Meru ci fasiku mi dañuy téj ngir mu bañ a def liggéeyam bu alag, ni ko tegtal ci téj gi ñenti ngelaw yi ñenti malaaka yi di def ci Révélation juróom-ñaareel. Dañu leen téj ba keroog ñaar-fukki junni ak ñeenti-fukki ñeent junni ña ñu màndargaal.
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.
Gannaaw loolu gis naa ñeenti malaaka yu taxaw ci ñeenti weti suuf, yor ñeenti ngelawi suuf, ngir ngelaw bañ a wol ci suuf, mbaa ci géej, mbaa ci benn garab. Te gis naa beneen malaaka mu yéeg, jóge ca penku; dafa am màndargay Yàlla ju dund; mu woo ak baat bu kawe ñaari malaaka yu ñetti, ñi ñu mayoon saaga suuf ak géej, naan: Buleen saaga suuf, mbaa géej, mbaa garab yi, ba kera nu tëje ay màndarga ci jë yi ci seen kanam, moom ñi di jaami sunu Yàlla. Peeñug Yowaana 7:1–3.
The four winds being held, represents the restraining of Islam until the sealing of God’s people is accomplished. Islam is represented in Revelation as the last three of the seven trumpets, and also as the three woes.
Ñaari ngelaw yi ñuy téye, dafay tegtal jàppandiis Islam ba kera mu tëjjee mandargaal nit ñi Yàlla. Islam mooy li Apokalips bi tegtal ci ñetti ña mujj ci juróom-ñaari buxus yi, te itam mooy ñetti musiba yi.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Noonu ma gis, te ma dégg malaaka bu di naaw ci biir asamaan, muy wax ak baat bu kawe ne: Ay! Ay! Ay! ñeel waa dëkk ci suuf, ndax yeneen baat yu liit yi ñetti malaaka yi des di liit! PEEWAL 8:13
After introducing the three woe trumpets, John identifies the characteristics of Islam in chapter nine. In verse four of chapter nine a command is given to Islam, that was fulfilled in the history of Abubekr, the first leader after Mohammed.
Gannaaw bu mu jëfandikoo ñetti buum yi, yu tàkk ci musiba, Yowaana saxal na ci ay mbindam ci sarax 9 melo yi diine Islaam ame. Ci aaya 4 bu sarax 9, am na ndigël bu ñu jox Islaam; te loolu mat na ci jaar-jaaru Abubekr, jiitu ji njëkk gannaaw Mahomet.
And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:4.
Teñu leen sant ne buñu lor ñaxu suuf si, mbaa benn lu naat, mbaa genn garab; waaye nit ñi rekk ñi amul màndargay Yàlla ci seen jë. Peeñug Yoon wi 9:4.
Uriah Smith, identified the relation of Abubekr to verse four.
Uriah Smith, wax jàllale njaxlafug Abubekr ak ñaareelu saar bi.
“After the death of Mohammed, he was succeeded in the command by Abubekr, A.D. 632, who, as soon as he had fairly established his authority and government, dispatched a circular letter to the Arabian tribes, from which the following is an extract:
«Gannaaw deeju Mohammed, Abubekr mo ko wuutu ci kilifte gu am ndigal gi, ci atum A.D. 632; te bu mu xeexee jëfandikoo ba tabaxal poroñam ak nguuram bu baax, yónnee na ab bataaxal buy wër ci xeeti Arab yi, te li ci topp mooy genn xëcc ci moom:
“‘When you fight the battles of the Lord, acquit yourselves like men, without turning your backs; but let not your victory be stained with the blood of women and children. Destroy no palm-trees, nor burn any fields of corn. Cut down no fruit-trees, nor do any mischief to cattle, only such as you kill to eat. When you make any covenant or article, stand to it, and be as good as your word. And as you go, you will find some religious persons who live retired in monasteries, and propose to themselves to serve God that way; let them alone, and neither kill them nor destroy their monasteries. And you will find another sort of people that belong to the synagogue of Satan, who have shaven crowns; be sure you cleave their skulls, and give them no quarter till they either turn Mohammedans or pay tribute.’” Uriah Smith, Daniel and the Revelation, 500.
“‘Bu ngeen di xarey xare yi Boroom bi, defleen ni góor ñu dëgër te buleen délloo seeni gannaaw; waaye buleen may seen ndam mu tuur ak deretu jigéen ak xale yi. Buleen yàq genn garab tàndarma, mbaa ngeen lakk benn toolu dugub. Buleen dagg genn garab bu meññ doom, te buleen lor jur yi, lu dul yi ngeen rey ngir lekk. Bu ngeen fasoo genn kóllëre walla benn sart, saxleen ci moom te nekk nit ñu dëgg ci seen wax. Te bi ngeen di dem, dingeen gis ay nit ñuy topp diine te dund weesu ci ay monastër, di mébét ni ñuy jaamu Yàlla noonu; bàyyileen leen, te buleen leen rey mbaa yàq seeni monastër. Te dingeen gis itam baneen xeetu nit ñi bokk ci jàngu Seytaane, ñi wattu kaw seen bopp; wóorleen ne ngeen xar seen boppu xol, te buleen leen jox genn yërmande ba kera ngeen luy doon Yoonentkat walla ñu fey asaka.’” Uriah Smith, Daniel and the Revelation, 500.
Uriah Smith goes on to identify two classes of men, who were to be distinguished by the Islamic warriors that Abubekr sent to bring war against Rome. One class he identifies as Catholic monks, who worshipped on Sunday; and the other class were those who worshipped on the seventh-day. Islam was only to attack the worshippers of the sun. More important to our considerations is that men, whether Sunday keepers or Sabbath keepers, are symbolically represented as grass, green things and trees. The four winds in chapter seven were restrained from blowing upon the grass until the Sabbath keepers were sealed.
Uriah Smith dem na ci kaw ñaari xeetu nit, yu waroon a ràññee ci ay xarekat yu Islaam yi Abubekr yónnee ngir indi xare ci Room. Benn xeet bi, mu ngi ko sant ay moine Katolik, ñi daan jaamu ci Dibéer; te beneen xeet bi mooy ñi daan jaamu ci bésub juróom-ñaareel bi. Islaam warul woon a song ñi ngay jaamu jant bi rekk. Li gën a am solo ci sunuy xalaat mooy ne nit ñi, muy ñi sàmm Dibéer walla ñi sàmm Cér gi, dañu leen tey jëfandikoo ci misaal muy ñax mu wowul, ay meññeef yu wert, ak garab yi. Ñeenti ngelaw yi ci saar wu juróom-ñaareel bi dañu leen téye woon ngir baña wole ci ñax mi, ba kera ñi sàmm Cér gi daldiñu leen màndargaal.
The messenger of the movement of the one hundred and forty-four thousand asks God, “What shall I cry?” He was told that his message was to be that the Word of God stands fast forever, and that message was to be placed within the context of the wind that blows upon the grass. When the Comforter is sent to the one hundred and forty-four thousand who have been disappointed over a failed prediction of Islam, and who thereafter recognize they are in the tarrying time of the parable of the ten virgins, they are then informed by the Comforter that the message they are to present, is the message of Islam’s role in Bible prophecy. The arrival of the Comforter, in the history of the tarrying time, causes them to stand.
ndaw yi ci yëngu-yëngu junni ñaar fukk ak ñeent junni ñent fanweeri ñaar laaj Yàlla ne: «Lan laa war a yuuxu?» Ñu wax ko ne, ay waareem mooy ne Kàddug Yàlla dafa sax ba fàww, te waare woowu dafa war a nekk ci biir mbirum ngelaw li di wël ci kaw ñax mi. Bi Ñu Dimbalékat bi ñëwee ci junni ñaar fukk ak ñeent junni ñent fanweeri ñaar yi ñàkk yaakaar ndax ab yéene bu juum jëm ci Islaam, te gannaaw loolu ñu xam ne ñungi ci jamonoy yëex-yaakaar gi ci léebu fukki janq, su boobaa Ñu Dimbalékat bi xamal leen ne waare bi ñu war a yégle mooy waareb wàllu Islaam ci yëgleb Kàddug Yàlla ci misaal yi. Ñëwug Ñu Dimbalékat bi, ci jaar-jaari jamonoy yëex-yaakaar gi, moo leen di tax ñu taxaw.
And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.
Mu ne ma: “Doomu nit ki, taxawal ci sa tànk, te dinaa wax ak yaw.” Noonu Ruuh bi dugg ci man bi mu doon wax ak man, te taxaw ma ci sama tànk, ba ma dégg ki doon wax ak man. Ezekiel 2:1, 2.
They stand when they are resurrected.
Ñu taxaw bu ñu leen dekkalee.
And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:9–11.
Te nit ñi bokk ci xeet yi, ak giir yi, ak làkk yi, ak réew yi dinañu gis seen yaram yu dee diirub ñetti fan ak genn wàll, te duñu maye seen yaram yu dee ñu suul leen ci bàmmeel yi. Te ñi dëkk ci kaw suuf dinañu bég ci seen kaw, te dinañu am mbégte, te dinañu yónnee xaalis ci seen diggante; ndaxte ñaari yonent yooyu daan nañu sonal ñi dëkk ci kaw suuf. Waaye gannaaw ñetti fan ak genn wàll, Xelum dund gu jóge ca Yàlla dugg na ci ñoom, te ñu taxaw ci seen tànk; te ragal gu réy dal na ñi leen gis. Peeñu Yowaana 11:9–11.
The two steps of standing, and then being lifted up as the ensign is also represented by Ezekiel in chapter thirty-seven. Ezekiel’s first step, brings together the body parts of the dead dry bones which are in the valley of disappointment. Ezekiel’s second step, is the message of the four winds, which is the sealing message, which is the message of Islam.
Ñaari jëfandikoo yi ñaari, mooy taxaw, te gannaaw loolu ñu yékkati ko ni sañse bi, ñu ngi ko itam tektal ci Ezekiel ci ayuub fanweeru-ñeent ak juróom-ñaari. Jëfandikoo bu njëkk bu Ezekiel dafa boole ay cér yu yaramu yaxu yi wow te dee, yi nekk ci xuru njàqare. Jëfandikoo bu ñaareel bu Ezekiel mooy yégle bu ñeenti ngelaw yi, te loolu mooy yégle bu sëllal bi, mooy yéglebu Islaam.
And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Ezekiel 37:3–10.
Mu ne ma ne: “Doomu nit ki, yax yi mën nañu dundaat?” Ma tontu ne: “Boroom bi Yàlla, yaw rekk a xam.” Mu dellu ne ma: “Waxal ci kaw yax yi, te nga ne leen: Yeen yax yu wow yi, dégluleen kàddug Boroom bi. Nii la Boroom bi Yàlla wax yax yi: Xoolleen, dinaa dugal seen biir ngelaw, ngeen dund; dinaa leen tàkkal tendoon, yokk ci yéen yàpp, muur leen der, te dugal ci yéen ngelaw, ngeen dund; te dingeen xam ne man maa di Boroom bi.” Noonu ma waxal ni ma ko santoon; ba may waxal, am na riir, te gis, yengu-yengu am na, te yax ya dajaloo, benn yax ak sa moroomam. Bi ma xoolee, gis naa ne tendoon ya ak yàpp ya saxsi ci seen kaw, te der gi muur leen; waaye ngelaw nekkuloon ci ñoom. Noonu mu ne ma: “Waxal ak ngelaw gi, waxal, doomu nit ki, te nga ne ngelaw gi: Nii la Boroom bi Yàlla wax: Jógeel ci ñeenti ngelaw yi, yaw ngelaw, te wol ci kaw ñi ñu rey yii, ngir ñu dund.” Noonu ma waxal ni mu ma ko santoon, te ngelaw gi dugg ci ñoom, ñu dund, taxaw ci seen tànk, doon mbooloo mu réy lool. Ezekiel 37:3–10.
In the passage of Isaiah, which we are currently considering, when the Comforter arrives, they stand on their feet, then they are lifted up into a high mountain as an ensign and proclaim the “good tidings” which is the latter rain, the third angel’s message.
Ci xët yu nekk ci Esayi, bi nuy seet léegi, bu Boroom Ndeeylu gi agsee, ñoom dañuy taxaw ci seen tànk, gannaaw loolu dees leen yékkati ci tund bu kawe ngir nekk ay raaya, te ñuy yégle “xibaar bu baax bi”, mooy taw wu mujj wi, yëgleb malaaka bu ñetteel bi.
O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold, the Lord God will come with strong hand, and his arm shall rule for him: behold, his reward is with him, and his work before him. He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young. Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance? Who hath directed the Spirit of the Lord, or being his counsellor hath taught him? With whom took he counsel, and who instructed him, and taught him in the path of judgment, and taught him knowledge, and showed to him the way of understanding? Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing. And Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt offering. All nations before him are as nothing; and they are counted to him less than nothing, and vanity. Isaiah 40:9–17.
Yow Siyon, yaw miy yégle xibaar bu baax bi, yéegul ca tund wu kawe wa; yow Yerusalem, yaw miy yégle xibaar bu baax bi, yékkatil sa baat ak doole; yékkatil ko, bul ragal; waxal dëkk yi yu Yuda ne: Seetleen seen Yàlla! Xoolleen, Boroom bi Yàlla dina ñëw ak loxo bu am doole, te ayu boppam dina nguur ngir moom; xoolleen, peyam ànd na ak moom, te li mu jotlekkat moom a ngi ci kanamam. Dina sàmm ay juram mel ni sàmmkat; dina dajale xar yi ak ayu boppam, te yóbbu leen ci dënnëm, te dina yóbbu ndànk ñi ëmb. Kan moo natt ndox yi ak pothu loxom, te natt asamaan ak jàntub loxo, te dajale pëndu suuf si ci nattukaay, te weesu tundi yi ci péeñ, ak tacc yi ci balans? Kan moo jubal Xelum Boroom bi, walla kan, ci nekk ndigëlkatam, moo ko jàngal? Ak kan la seetaanoon ngir jëfandikoo xelam, te kan koo yar, te jàngal ko yoonu àtte, te jàngal ko xam-xam, te won ko yoonu xel mu leer? Xoolleen, xeeti àddina yi mel nañu ni tux bu rot ci paan, te ñu jàpp leen ni pënd bu tuuti ci balans; xoolleen, dindi na dunu yi mel ni lu gën a tuuti. Lebanoŋ sax doyul ngir taal, te rab yi nekk fa doyuwuñu ngir sarax su lakk. Xeet yépp ci kanamam darauñu; te ñu jàpp leen ci moom ni lu gën a amul dara ak neen. Esayi 40:9–17.
Those that have come out of their graves are lifted up as an ensign, or as Isaiah identifies, they are taken to “a high mountain.” The high mountain is the ensign, and it represents those who were waiting for the Lord, during the tarrying time that is initiated by the first disappointment of July 18, 2020.
Ñi jóge ci séen bàmmeel, yékkat nañu leen ngir nekk màndarga, walla ni Esayi waxe ko, yóbbu nañu leen « ca tundu kawe ga ». Tundu kawe ga mooy màndarga ga, te muy teg fi ñi doon xaar Boroom bi, durante jamono ju yàgg ba xaar gi, ji tàmbalee ak jàqle gu njëkk ga ci 18i Sulet 2020.
One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill. And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him. Isaiah 30:17, 18.
Junni war junni dina daw ci yéen; ci xaste benn nit ngeen daw; ci xaste juróom ngeen daw ba, ba kera ngeen des ni ab càmbar ci kaw tundu, te ni ab ràññee ci kaw tund. Moo tax Boroom bi di xaar ngir wone yéen yiw; moo tax it dees na ko yékkati ngir muy yërëm yéen: ndaxte Boroom bi mooy Yàlla ju àtte; barkeel ñi nekk di ko xaar ñépp. Esayi 30:17, 18.
In Revelation eleven the ensign is taken to heaven.
Ci Téereb Yàlla, ci fanweer fukki benn, bannière bi yékkati nañu ko ca asamaan.
And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:12, 13.
Noonu dégg baat bu réy buy jóge ci asamaan, di leen wax ne: “Yéegleen fii.” Noonu ñu yéeg ca asamaan ci niir, te seen noon ya gis leen. Te ci waxtu woowu amoon na suuxu suuf bu réy, te fukki benn cér ci dëkk ba daanu; te ci suuxu suuf ba ñaari junni nit ak juróom-ñaar fukki téeméeri nit ñu rey; te ñi ci des tiit lool, jox ndam Yàlla ju asamaan. Peeñu 11:12, 13.
Revelation eleven identifies that the two witnesses are lifted up to heaven, at the same hour as the earthquake. The earthquake that was fulfilled by the French Revolution in past history, typifies the overturning of the United States at the Sunday law. The ensign is therefore lifted up at the Sunday law, and the ensign then proclaims the “good tidings” to the entire world.
Apokalips benn fukk ne, ñaari seede yi yékk naa ñu leen ci asamaan ci saa si sax ak suuf-sàq gi. Suuf-sàq googu, gi matoon ci yàgg-jamono yu weesu yi jaarale ko ci Révolusiyoŋ bu Farãs, mooy misaal bu yëgle tasaarook États-Unis bi ci jamono joonu Dimaas bi. Kon nag, rakkal gi yékk naa ci jamono joonu Dimaas bi, te rakkal googu di feeñal “xibaar yu baax yi” ci adduuna bépp.
All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.
Yéen ñépp dëkkkat yi ci àddina si, ak ñi dëkk ci suuf si, xoolleen bu mu yékkatee bannéer ci kaw tundi yi; te bu mu wollee trompet, déggleen. Esaaya 18:3.
The ensign will present the “good tidings” when the “trumpet” is blown. The final trumpet message of Revelation is the seventh trumpet, which is the third woe, which is Islam. Isaiah, John and Ezekiel are all speaking of the last days, and they never contradict one another.
Màndarga bi dina wàllu “xibaar yu baax yi” bu “trompet bi” jóge. Bësu trompet bu mujj gi ci Kàddug Yàlla gi nekk ci Peeñ mi mooy trompet bu juróom-ñaareel bi, te mooy ñetteelu musiba bi, te mooy Islaam. Esayi, Yowaana ak Esekiyel ñoom ñépp dañuy wax ci fan yu mujj yi, te duñu fennante mukk.
The seal of God is placed upon God’s people at the Sunday law.
Sàrtu Yàlla mi dees koy teg ci kaw nit ñi Yàlla moom, dina am ci yoonu Dibeer bi.
“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . ..
“Kenn benn ci nun du mas a jot sellu Yàlla bi su fekkee sunuy jikko am na benn bérab bu tilim walla benn taq ci seen kaw. Ñu bàyyi ko ci sunu loxo ngir jubbanti ay ñàkk yi ne ci sunuy jikko, ngir setal kërug bakkan bi ci bépp sobe. Bu boobaa ndox mujj mi dina wàcc ci sunu kaw, ni ndox njëkk mi wàcce woon ci kaw taalibey Yeesu yi ca Bésu Pentekot....”
“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214–216.
“Lu ngeen di def, yéen bokk yi, ci jëf ju mag ji ngir waajal? Ñi bokk ak àddina, dañuy jot binduwaayam àddina, te dañuy waajal ngir màndarga rab wi. Ñi dul wóolu seen bopp, ñi di suufeel seen bopp ci kanam Yàlla te di setal seen bàkkan ci topp dëgg gi, ñooñu dañuy jot binduwaayam asamaan, te dañuy waajal ngir màndargay Yàlla ci seen jë. Bu ndigal li génnee, te màndarga ma tëj ci seen kaw, seen jikko dina des set te amul benn tuuma ba fàww.” Testimonies, volume 5, 214–216.
Though the decree is impressed at the Sunday law, those that receive the seal will need to have a character prepared for the seal, before the Sunday law, for the Sunday law is the crisis that all the crises in God’s word point forward to. It is the “crisis”, or “cry”, at midnight in the parable of the ten virgins.
Doonte nde digg bi ñu koy samp ci yoonu Dibéer, ñi di jot màndargay xaar bi war nañu am baat bu ñu waajal ngir màndargay xaar boobu, bala yoonu Dibéer, ndaxte yoonu Dibéer mooy jafe-jafe ju mag ji lépp jafe-jafe yi nekk ci Kàddu Yàlla di jëmé ci kanam ba ca moom. Moom mooy “jafe-jafe”, walla “yuuxu” ba ci guddi digg, ci léebu fukki janq yi.
“Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.
“Jikko juddu ci jamono ju metti. Bi baat bu dëggu baaxeekee guddi ne, ‘Xoolleen, boroom céet bi ngi ñëw; génnleen ngir daje ak moom,’ janq yi doon nelaw yéewu nañu ci seen nelaw, te gis nañu kan mooy ki defaroon boppam ngir loolu xew. Ñaar ñi ñépp fekk na leen ci lu ñu seetuwoonul, waaye benn waajaloon na ngir jafe-jafe ja, te ka ca des fekk nañu ko ci lu mu waajul. Jikko juddu ci mbirum xaalis. Jafe-jafe yi di génne dëgg-dëggu jikko. Musiba mu gaaw te kenn seetuwoon, walla ñàkk ku nu bëgg, walla jamono ju metti, walla wéradi gu kenn yaakaarul, walla metit gu tar, mbaa lu xol bi di tax mu daje ak dee, loolu dina génne li nekk ci biir jikko ji ci dëgg. Dina leer ndax am na walla amul genn ngëm gu dëgg ci diggé yi nekk ci Kàddug Yàlla. Dina leer ndax xol bi yiw na ko yiwug Yàlla, ndax am na diw ci ndab li ak lamp bi.”
“Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.
“Jamono nattu ñëw na ci ñépp. Nan lañuy doxale sunu bopp bu nu nekk ci ngir seetlu ak wóorle gu Yàlla? Ndax sunuy làmp yi dey fey? walla ndax da nu leen di saxal di tàkk? Ndax dañu waajal nañu ngir bépp jafe-jafe jaaraleko ak sunu bokk ak Moom mi fees dell ak yiw ak dëgg? Juróomi janq yu xam-xam yi mënuñu woon a jox juróomi janq yu ñàkk xel yi seen jikko. Jikko war na ñu ko tabax ci sunu bopp, ku nekk ci boppam.” Review and Herald, 17 Oktobar 1895.
The wise virgins needed the oil, before the cry was made, for when the midnight crisis arrives, it is too late to obtain the oil.
Janq ak xel yi daan nañ diwlin bi, bala baat ba jëm ci seen nopp, ndax bu jafe-jafe gu guddi diggë jotee, dafa weesu ngir jot diwlin bi.
“There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads,—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved,—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 1, 249.
“Am na ruuxu njàqare, ak xare ak tuur deret, te ruux boobu dina gëna yokku ba ci jeexital jamono ji. Bu gaaw rekk nit ñi Yàlla moom di tëj ci seen kanam yi,—du benn sëll wala màndarga bu nit man a gis, waaye mooy taxawu ci dëgg gi, ci xel ak ci ruux itam, ba tax ñu mënul yëngu,—bu gaaw rekk nit ñi Yàlla moom di tëj te waajal leen ngir yengu-yengu gi, dina ñëw. Dëgg-dëgg, tàmbalee na ba noppi; mbugali Yàlla dañoo ngi ci suuf si léegi, ngir artu nu, ba nu xam li ngiy ñëw.” Manuscript Releases, volume 1, 249.
The seal of God is a settling into the truth, both intellectually and spiritually. That seal cannot be seen, but the ensign will be seen, for it is the only way the world can be warned. Therefore, there is a time when the seal cannot be seen, that is followed by the Sunday law, where the seal must be seen.
Sàññu Yàlla mooy dëgër ci dëgg, ci xel ak ci ngëm gu xelal. Sàññu boobu mëneesul a gis, waaye alama bi dees na ko gis, ndaxte moom rekk mooy yoon wi kaw suuf mën a àttees ci àddina. Kon nag, am na jamono ju sàññu bi mëneesul a gis, te ginnaaw loolu topp na yoonu Dibeer, fa la war a gis sàññu bi.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.
Liggéeyu Xelum Mi mooy tax adduña bi xam bàkkaar, njub ak àtte. Adduña bi mënañu koo artu rekk bu gisee ñi gëm dëgg gi neesal nañu leen ci dëgg gi, di dox ci ay doxalin yu kawe te sell, di wone ci anam gu kawe, gu yéeg, rëdd wi taxaw diggante ñiy sàmm ndigali Yàlla ak ñiy dàq leen ci seen tànk. Neesalug Xelum Mi mooy màndargaale wuññee gi nekk diggante ñi am màndargay Yàlla ak ñiy sàmm benn fanu noppalu gu dul dëgg. Bu nattu gi agsee, dina leer bu baax lan mooy màndargay rab wi. Mooy sàmm Dibéer. Ñi dégg dëgg gi ba noppi, te sax di jàpp bés bii ni mu sell, dañuy yëngal firndeji nit ku bàkkaar ga, moom mi defe woon xalaat ne dina soppi jamono ak yoon yi. Bible Training School, 1 Desàmbar 1903.
The seal that must be attained before the Sunday law is the full development of the character of Christ, and it is unseen, except by angels. The seal that is seen at the Sunday law are those who keep the Seventh-day Sabbath, for it is the seal, or sign of God’s people.
Sàññ bi war a am ngir yoonu Dibeer bi dikk mooy yokkute gu mat sëkk ci jikkoo Kirist, te kenn du ko gis, lu dul malaaka yi. Waaye sàññ bi ñuy gis bu yoonu Dibeer bi dikk mooy ñi di sàmm Noflaayub bésub juróom-ñaareel bi, ndaxte mooy sàññ, walla màndarga, bu askanu Yàlla.
Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you. Exodus 31:13.
Waxal itam ci bànni Israyil ne leen: “Ci dëgg, ngeen war a sàmm samay bésub Noflaay; ndaxte mooy téereb màndarga bu nekk ci sama diggante ak yéen ci seen maas yi lépp; ngir ngeen xam ne man maa di Aji-Sax ji leen sellal.” Exodus 31:13.
The sealing of the hundred and forty-four thousand began on July 18, 2020, and must be completed before the Sunday law.
Tëj miir yu juroom-ñeent fukk ak ñeent junni ñaar-fukk ak ñeent junni ñaar-fukk ak ñeent junni ñaar-fukk ak ñeent junni ñaar-fukk ak ñeent junni ñaar-fukk ak ñeent junni ñaar-fukk ak ñeent junni ñaar-fukk ak ñeent junni ñaar-fukk ak ñeent junni ñaar-fukk ak ñeent junni ñaar-fukk ak ñeent junni ñaar-fukk ak ñeent junni ñaar-fukk ak ñeent junni ñaar-fukk ak ñeent junni ñaar-fukk ak ñeent junni ñaar-fukk ak ñeent junni ñaar-fukk ak ñeent junni ñaar-fukk ak ñeent junni ñaar-fukk ñeenti tamit tàmbali na ci 18 Sulet 2020, te war na jeex ngir amul ba noppi yoonu Dibeer bi.
All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.
Yéen ñépp aji dëkk ci àddina, ak ñiy dëkk ci suuf si, xoolleen bu yékkatee benn ràññee ci tundi ya; te bu wollee trompet bi, déggleen. Esaayi 18:3.
The seven thunders that has now been unsealed, identifies that the history of the one hundred and forty-four thousand is the work of proclaiming a message that is placed within the context of the trumpet warning of the third woe. The trumpet of Islam in Bible prophecy is what is sounded by the ensign that is lifted up out of the grave.
Juróomi ñaari yu léegi ubbees nañu, xamle nañu ne jaar-jaaru ñaar-fukk ak ñeent-fukki junni nit ñi, mooy liggéeyu yégle ab bataaxal bu ñu teg ci biir xaalisu artuwóol bu ñetteelu ay. Trompetu Isalaam ci waxi Yàlla yi nekk ci kàddug Bibil, mooy li xonxal bi dekkal ci bàmmeel bi di wol.
The four waymarks of every reform line, that align with the four waymarks of the history of 1840 to 1844, establish that each of the four steps of each reform line always possesses the same theme. The first waymark in the history of the one hundred and forty-four thousand, that was represented by 1840 through 1844 was the empowerment of the message on September 11, 2001. That waymark was Islam. The second waymark of the parallel history for the one hundred and forty-four thousand was the disappointment of July 18, 2020. That waymark was a prediction of Islam which had been corrupted by the application of time. The third waymark which marks the Midnight Cry is a correction of the failed prediction of Islam. The correction represents the rejection of the application of time. The fourth waymark is the Sunday law, where the ensign that is lifted up, blows the seventh trumpet, which is the third woe, which is Islam.
Ñetti yoon ci xàll yi ci bépp rëform-line, yi méngoo ak ñetti yoon ci xàll yi ci taarixu 1840 ba 1844, dëggal nañu ne bépp benn ci ñenti jéego yi ci bépp rëform-line dafa sax ci benn téemeer. Jëkkëru yoon ci xàll ci taarixu ñaar-fukk ak ñeenti junni nit ñi, mi 1840 ba 1844 doon tegu ci moom, mooy dooleel bataaxal bi ci 11 Septàmbàr 2001. Yoon ci xàll woowu mooy Islaam. Ñaareelu yoon ci xàll ci taarix bu mëngoo ngir ñaar-fukk ak ñeenti junni nit ñi mooy naqar gi ci 18 Sulet 2020. Yoon ci xàll woowu doon na yonent bu jëm ci Islaam, bu yàquwoon ndax jëfandikoo waxtu. Ñetteelu yoon ci xàll bi di màndargaal Midnight Cry mooy jubanti yonent bi jëm ci Islaam bi amoon njuumte. Jubanti boobu di tegu ci bañ a jëfandikoo waxtu. Ñeenteelu yoon ci xàll bi mooy sàrtu Dibéeri, fa la bandera bi ñu yékkati di wol geetu juróom-ñaareel bi, muy ñetteelu musiba bi, muy Islaam.
Isaiah chapter forty identifies the starting point for the next twenty-six chapters. That starting point is located in the book of Revelation chapter eleven, when the two prophets that tormented the people are brought back to life. The Comforter resurrects and brings them to the standing position, and thereafter they are lifted up to heaven. Isaiah identifies the Elijah messenger as the voice crying in the wilderness. That messenger then asks what his message is to be and he is told in prophetic symbolism, that the message of Islam is a trumpet warning which the ensign proclaims. Yet the only way that Islam can be presented as the trumpet of warning in the last days is by identifying Islam of the past. The beginning of Islam as understood by the Millerites, and as graphically illustrated on the two sacred charts of Habakkuk, must be employed to identify Islam of the third woe.
Isaaya saaŋ ñaar-fukk ak ñeent fasile joxe na buntu tàmbaliiku ñaar-fukk ak juróom-benn ñi koy topp. Boobu tàmbaliik am na barabam ci téereb Peeñ gi, fasile benn-fukk ak benn, ba ñaari yonent yi doon sonal nit ñi dekkattee. Dimbalikat bi dekkal leen, teg leen ci taxawaay, te gannaaw loolu yékkati na leen ca asamaan. Isaaya sant Yeliya miy yónni ci ne moo di baat biy woote ci màndiŋ ma. Noonu yónni boobu laaj na lan mooy ay waxam, te waxees na ko, ci misaalu yonent, ne yégleb Lislaam mooy artu trompet buy waare, mi ràkkaay bi yégle. Waaye benn rekk a tax ba ñu mana joxe Lislaam ni mooy trompet bu waare bi ci fan yu mujj yi: mooy ñu xamale Lislaam bu jamono ju weesu. Tàmbalib Lislaam, ni Millerit yi ko déggee, te ni ñu ko wonne ci mel gu leer ci ñaari kart yu sell yi Habakuk, war nañu koo jëfandikoo ngir xamale Lislaam bu ñetteelu musiba mi.
I was in the Spirit on the Lord’s Day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.
Nekkoon naa ci Xelum Yàlla ci Bésu Boroom bi, te dég naa ci sama ginnaaw baat bu mag, mel ni liit. Peeñu yi 1:10.
John heard the voice of a trumpet behind him in the Revelation, and John represents the one hundred and forty-four thousand who hear a voice from the past. The voice behind John, that is representing the sound of a trumpet from the past, is the pioneer understanding that the trumpets were God’s judgments against Sunday worship. The first four trumpets were brought against pagan Rome in response to the first Sunday law passed by Constantine in the year 321. The fifth and sixth trumpet, which are the first and second woes, represent God’s judgments against papal Rome after it too passed a Sunday law at the Council of Orleans in the year 538. The third woe of Islam arrives when the Sunday law is passed in the United States. Then the ensign is lifted up and identifies the prophetic role of Islam, based upon the beginning role of Islam.
Ci Yowaana dégg baat bu mel ni liitaar gannaawam ci Kàddug Peeñ gi, te Yowaana dafay tegtal ñetti fukk ak ñeent junni ñent téemeeri nit ñi di dégg ab baat bu jóge ca jamono yu weesu. Baat ba gannaaw Yowaana, maanaam miy tegtal riirug liitaar bu jóge ca jamono yu weesu, mooy xam-xamu njëkk mi ne liitaar yi doon àttey Yàlla ci kaw màggal gaajo-Dibeer. Ñeenti liitaar yu jëkk yi ñooñu lañu yónnee woon ci kaw Room gu bokkoon ci ña xamul woon Yàlla, ngir tontu ci yoonu Dibeer bu njëkk bi Konstantin jëlé woon ci atum 321. Liitaar bu juróomeel ak bu juróom-benn bi, yi di njàqare bu njëkk ak bu ñaareel bi, dafa tegtal àttey Yàlla ci kaw Room gu Baap bi gannaaw ba moom itam jëlée yoonu Dibeer ca Ndaje Orleans ba ci atum 538. Njàqare bu ñetteel bi, mooy bu Islaam, dafa ñëw saa su yoonu Dibeer bi jalee ci États-Unis. Kon nag, sàndarm bi dañuy yékkati, te muy xamle wàll wu Islaam yor ci waxi yonent yi, mi sukkandiku ci wàllam wu njàlbéen.
The message proclaimed by the ensign can only be established when the message is placed within the context of Alpha and Omega. After this introduction in Isaiah chapter forty, the strongest and most direct biblical presentation of God as the Alpha and Omega is set forth over several consecutive chapters. Those chapters are Isaiah’s representation of the Revelation of Jesus Christ that “God gave unto” Jesus, “to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John,” who wrote it “in a book, and” sent “it unto the seven churches.”
Bataaxal bi gumbaay bi yégle, manees na koo taxawal rekk buñu teggee bataaxal bi ci anam waayam Alpha ak Omega. Gannaaw introdiksiyoon bii ci Isaaya saar ñeent-fukk, ëpp doole te gën a jub ci Biibël bi ngir won Yàlla ne mooy Alpha ak Omega, dañu ko tëral ci ay saar yu ay toppante. Saar yooyu mooy ñetteelug Isaaya ci mbirum Peeñug Yeesu Kirist mi “Yàlla jox” Yeesu, ngir “won ay jaamam li war a xew lu gaaw; te yónnee na ko, te won ko ci misaal jaarale ko ci ab malaakam, ci ay jaamam Yowaana,” mi ko bind “ci téere, te” yónnee “ko ci juróom-ñaar yi mbooloom yi.”
We will consider the following chapters of Isaiah in the next article.
Nun dinanu ci ay sar yi ci topp ci Isaaya ci bind bi di ñëw.
Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.
Yeer na ki di jang kàddu yi ci waxu yëgle yii, ak ñi dégg kàddu yi, te sàmm li ñu bind ci biir: ndaxte waxtu wi jege na. Révélation 1:3.