We have been building upon Isaiah’s final prophecy that begins in chapter forty with the identification of the tarrying time that was initiated with the disappointment of July 18, 2020. We have been aligning the death of the two witnesses of Revelation with those that are dead in Ezekiel’s valley of dead dry bones in chapter thirty-seven. We are seeking through repetition to establish the very specific sequence of events associated with the resurrection of those that were murdered in the street by the beast that ascended from the bottomless pit.
Nun ñu doon tabax ci kaw yëgleb Esayi mu mujj mi tambalee ci ayat ñent-fukk, fa ñu waxee leer waxtu nguur gi, bi tàmbalee ak nàkk-jariñu 18 Sulet 2020. Nun ñu doon méngale deeñu ñaari seede yi ci Peeñu gi ak ñi dee ba noppi nekk ci xuruwaayu yax yu wow yi ci bëtu Yexeskeel, ci ayat fanweeri-ñett. Nun ñu ngiy wut, jaarale ko ci jëfandikoo dellusi wax, ngir taxawal te wóor lool séquens bu baax bu leer buy ànd ak dekkiwaatug ñi ñu reyoon ci mbedd mi ndax rab wu yéegoon ca xóot bu amul suuf.
As we align these prophetic passages, we are unsealing portions of Revelation that have heretofore never been recognized, for this message is the unsealing of the Revelation of Jesus Christ that occurs just before the close of human probation. We are doing this work, for “the time is at hand.” In unsealing truths in Revelation that are now in the process of fulfillment, we are accomplishing the very work that was defined as John’s work in the Revelation. He was told to write the things he had seen, which were things that then existed and in recording those things John would simultaneously be writing the things that will be.
Bi nu tënke yuute yii waxi kàdduy wax jii, danuy ubbi ay xaaj yu nekk ci Kàddug Peeñ gi te kenn xamoonu leen ba léegi; ndaxte bataaxal bii mooy ubbig Peeñu Yeesu Kirist, bi di ame just bala xëyug àtteb nit ñi. Liggéey boobu lanuy def, ndaxte “waxtu wi jegesi na.” Ci sunu ubbi dëgg yi nekk ci Kàddug Peeñ gi, yi nekk léegi ci yoonu mat, danuy matal dëgg-dëgg liggéey bi ñu firnde woon ne mooy liggéeyu Yowaana ci Kàddug Peeñ gi. Ñu waxoon ko mu bind li mu gisoon, te yooyu dañoo doon yëf yi nekkoon foofa ca jamono jooju; te ci bind yëf yooyu, Yowaana dafa doon itam bind yëf yi di ñëw.
Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:19.
Bindal yi nga gis, ak yi nekk, ak yi di am gannaaw loolu. Peeñu gi 1:19.
A logical stumbling block for Seventh-day Adventists, may very well be their traditional understanding of the book of Revelation. When a person accepts an established truth, but fails to see that the established truth was designed to develop over time, their initial correct understanding of truth can become a tradition or custom. The truth that has transformed into a tradition may very well produce the blindness represented in the message to Laodicea. The original truth is still truth, but the inability to see that truth is developed over time produces blindness. The truth is not the cause of their blindness, the blindness is simply a symptom of the cause. The cause is the ears that will not hear, the eyes that will not see and the heart that will not be converted in those who are self-satisfied with the comfort of tradition and custom.
Ab taxawal bu xalaat ci yoon bu jub ngir Mbooloom Fanweer ñaareel yi, mën na doon seen xam-xamu cosaan ci téerey Peeñ mi. Su nit ku ne jàpp na dëgg gu ñu tëral, waaye du gis ne dëgg gu ñu tëral woowu, dañu ko tëraloon ngir mu yokku ndànk-ndànk ci àddina, kon xam-xamam gu njëkk gu jub ci dëgg, mën na soppeeku njaatige walla aada. Dëgg gi soppeekuwul njaatige mën na jur ngumblaay gi ñu tektale ci yégleb Laodise. Dëgg gu njëkk gi ba tey mooy dëgg, waaye bañ a gis ne dëgg day yokku ci lu yàgg, mooy jur ngumblaay. Dëgg moosu sabab si ñu gumbé, waaye ngumblaay moom, tektal rekk la bu wone sabab si. Sabab si mooy nopp yu bëggul dégg, bët yu bëggul gis, ak xol bu bëggul dellu ci Yàlla ci ñi fees ak seen bopp ci neexalu njaatige ak aada.
“Christ in His teaching presented old truths of which He Himself was the originator, truths which He had spoken through patriarchs and prophets; but He now shed upon them a new light. How different appeared their meaning! A flood of light and spirituality was brought in by His explanation. And He promised that the Holy Spirit should enlighten the disciples, that the word of God should be ever unfolding to them. They would be able to present its truths in new beauty.
« Kirist ci njàngaleem jox na dëgg yu yàgg, yu mu bokk woon moom ci boppam ci melokaanu mii di seen juddukat, dëgg yu mu waxoon jaarale ko ci maam yu mag ak yonent yi; waaye léegi dafa leen tàllal leer gu bees. Anaa ni seen maana feeñoon wuute! Ay ndoxum leer ak ruq-sa-xel la njàngatam indi. Te moo dige ne Xel mu Sell mi dina leerloo taalibeyam, ba Kàddug Yàlla di ubbeek leen sax. Dinañu man a wone dëggam yi ci taaru gu bees. »
“Ever since the first promise of redemption was spoken in Eden, the life, the character, and the mediatorial work of Christ have been the study of human minds. Yet every mind through whom the Holy Spirit has worked has presented these themes in a light that is fresh and new. The truths of redemption are capable of constant development and expansion. Though old, they are ever new, constantly revealing to the seeker for truth a greater glory and a mightier power.
“Li dale ba mu njëkk ya ci njotug jëfandikoo wasée ca Eden, dundug Almasi bi, jikkoom, ak liggéeyam gu doon diggantekat, dañoo nekk njàngum xel yi nit ñi. Waaye bépp xel bi Xel Mu Sell mi jëfandikoo, wone na mbir yii ci leer gu bees ak gu yees. Dëgg yi aju ci njotug jëfandikoo am nañu kàttan gu sax di yokku ak di yaatu. Doonte ñoo xam-xam yu yàgg, sax ñuy yees, di sax di feeñal ci ki sàkku dëgg ndam lu gën a màgg ak kàttan gu gën a réy.
“In every age there is a new development of truth, a message of God to the people of that generation. The old truths are all essential; new truth is not independent of the old, but an unfolding of it. It is only as the old truths are understood that we can comprehend the new. When Christ desired to open to His disciples the truth of His resurrection, He began ‘at Moses and all the prophets’ and ‘expounded unto them in all the scriptures the things concerning Himself.’ Luke 24:27. But it is the light which shines in the fresh unfolding of truth that glorifies the old. He who rejects or neglects the new does not really possess the old. For him it loses its vital power and becomes but a lifeless form.
“Ci jamono yépp am na benn yokkute gu bees ci dëgg, di ndigalu Yàlla ñeel nit ñi ci jamono jooju. Dëgg yu yàgg yépp am nañu solo; dëgg gu bees nekkul lu beru boppam ci dëgg yu yàgg, waaye mooy ubbiinuwaayam. Xamumanu dëgg gu bees ludul bu nu xamee dëgg yu yàgg. Bi Almasi bëggée ubbi ay taalibeem dëggu dekkiwaayam, mu tàmbalee “ca Musaa ak yéenékat yépp” te “firndeel leen ci Mbind mi yépp mbir yi jëm ci moom.” Luug 24:27. Waaye leer gi di fees ci ubbiin gu bees gu dëgg mooy màggal dëgg yu yàgg. Ku bañ walla xeeb dëgg gu bees, moom dëgg-dëgg amul dëgg yu yàgg. Ci moom, dañuy ñàkk seen doole gu dund te doon rekk melokaan gu amul bakkan.”
“There are those who profess to believe and to teach the truths of the Old Testament, while they reject the New. But in refusing to receive the teachings of Christ, they show that they do not believe that which patriarchs and prophets have spoken. ‘Had ye believed Moses,’ Christ said, ‘ye would have believed Me; for he wrote of Me.’ John 5:46. Hence there is no real power in their teaching of even the Old Testament.
«Am nañ ñi di wax ne gëm nañu te di jàngale dëgg yi nekk ci Kóllëre Gu Yàgg gi, waaye dañuy bañ a nangu Kóllëre Gu Bees gi. Waaye ci seen bañ a nangu njàngalem Kirist, dañuy won ne gëmuñu li maam yu njëkk ya ak yonent yi wax. “Bu ngeen gëmoon Musaa,” la Kirist wax, “koon ngeen gëmoon man; ndaxte moom bindoon na ci man.” Yowaana 5:46. Moo tax amul benn doole ju dëgg ci seen njàngale sax ci Kóllëre Gu Yàgg gi.»
“Many who claim to believe and to teach the gospel are in a similar error. They set aside the Old Testament Scriptures, of which Christ declared, ‘They are they which testify of Me.’ John 5:39. In rejecting the Old, they virtually reject the New; for both are parts of an inseparable whole. No man can rightly present the law of God without the gospel, or the gospel without the law. The law is the gospel embodied, and the gospel is the law unfolded. The law is the root, the gospel is the fragrant blossom and fruit which it bears.” Christ’s Object Lessons, 127.
“Ñu bare yu wax ne gëm nañu te jàngale xebaar bu baax bi, dañuy nekk itam ci benn njuumte bu ni mel. Dañuy bàyyi Mbind mi Sell mi ci Kóllëre gu Yàgg gi, mi Kirist waxoon ne: ‘Moom lañu di seedeel sama mbir.’ Yowaana 5:39. Bu ñuy weddi Kóllëre gu Yàgg gi, ci dëgg-dëgg dañuy weddi itam Kóllëre gu Bees gi; ndaxte ñoom ñaar ñaari xaaj lañu yu bokk ci benn mbooloo bu mënu ñu xàjjale. Kenn mënul a wone yoonu Yàlla ci anam yu jub te xebaar bu baax bi amul fa, walla xebaar bu baax bi ci anam yu jub te yoonu Yàlla amul fa. Yoon wi mooy xebaar bu baax bi mi jëmmaloo, te xebaar bu baax bi mooy yoon wi mi leerlu. Yoon wi mooy reen wi, xebaar bu baax bi mooy tóor-tóor bu xeeñ ak meññent bi mu di jur.” Christ’s Object Lessons, 127.
Those that claim to believe the old, but reject the new applies with even more force upon Seventh-day Adventists who claim to believe the Bible in its entirety, but reject the writings of the Spirit of Prophecy. In the Revelation John is a symbol of God’s people in the last days who are being persecuted for accepting both the Bible and Spirit of Prophecy.
Ñi wax ci ne dañuy gëm lu yàgg, waaye dañuy bañ lu bees, loolu moo gën a wér ci kaw Askan wiir-bésub Juróom-ñaareel yi, ñi wax ne dañuy gëm Biibël bi bépp, waaye dañuy bañ bindi yi ñu jox ci Xel mu Yàggle. Ci Kàddug Peeñ mi, Yowaana mooy misaalug askanu Yàlla ci fan yu mujj yi, ñi ñuy fitnaal ngir nangu benn Biibël bi ak Xel mu Yàggle.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.
Man maa di Yowaana, seen mbokkam it, te bokk ci tiis, ak ci nguur, ak muñug Yeesu Kirist, nekkoon naa ca dunu bi ñuy wax Patmos, ngir kàddug Yàlla ak ngir seedeel Yeesu Kirist. Peeñu 1:9.
If a person accepts the testimony of Jesus, which is the Spirit of Prophecy, which is the writings of Ellen White then the previous passage from her writings identifies the issue I am addressing. She wrote that the “truths of redemption are capable of constant development and expansion. Though old, they are ever new, constantly revealing to the seeker for truth a greater glory and a mightier power,” and that in “every age there is a new development of truth, a message of God to the people of that generation.”
Su nit ku ko testimóoni Yeesu, mi di Xelub Yonent gi, mi di mbindum Ellen White, kon waxtu wi jiitu ci ay mbindam mooy wone mbir mi may wax ci. Mbind na ne “dëggi njot gucc gi man nañu sax di yokku tey yaatu, te doonte yàgg nañu, sax ñu bees lañu, di sax di feeñal ci ki wut dëgg bi ndam lu gën a màgg ak kàttan gu gën a réy,” te ne itam ci “bépp jamono am na benn yeesalug dëgg, ab yégle bu jóge ci Yàlla ñeel nit ñi ci maas gi.”
Though the customary understanding of the book of Revelation that a typical Seventh-day Adventist might hold, is truth, the entire book of Revelation is a testimony of the last days. We are currently applying a truth that is now being unsealed, and that truth will not be recognized by those who are unwilling to accept that all the passages in the book of Revelation are part of the Revelation of Jesus Christ that is unsealed in the last days.
Ndegam xam-xam bu jëfandikoo ci yoon bu màgg ngir téereb Peeñ mi, ni ko benn Adventiste bu juróom-ñaareel fan yi ëpp di ko am, mooy dëgg, waaye téereb Peeñ mi bépp mooy seede bu jamono yu mujj yi. Nu ngi léegi di jëfandikoo dëgg bu ñuy ubbi léegi, te dëgg boobu du ko nangu ñi bëggul a nangu ne bépp kàddu yi nekk ci téereb Peeñ mi ñoom a bokk ci Peeñug Yeesu Kirist bi ñuy ubbi ci jamono yu mujj yi.
The understanding that Adventism has held concerning Revelation eleven, being a fulfillment of the French Revolution is correct, and Sister White upholds that correct view. Yet that truth was simply a history, that is recorded to illustrate the last days. All of the book of Revelation is governed by this prophetic phenomenon.
Xam-xamu gi Adventism jàpp ci mbirum Pexe 11 ne moo di matug Révolution Française bi, dëgg la, te Sœur White sax di dëgg-waxtu boobu. Waaye dëgg googu nekkoon rekk jaar-jaaru bindees ngir melokaan fan yu mujj yi. Léebu téereb Pexe bi bépp mooy doxal ci melokaan gu yonent boogu.
We are building upon the hidden history of the seven thunders as a guide to bring Ezekiel thirty-seven, Isaiah forty and Revelation eleven together with Matthew twenty-five’s parable of the ten virgins. Another prophetic line that upholds the application of the prophetic sequence of events we are addressing is found in the line of Christ, which also includes a secondary witness. Jesus was thirty years old when He was baptized and became Jesus Christ, for “Christ” in the Greek of the New Testament, or “Messiah” in the Hebrew of the Old Testament, means the anointed one.
Nu ngi tabax ci kaw jaar-jaaru mbëggeel bi ñu nëbb ci mbirum juróom-ñaar yi “thunders” ngir mu nekk ndigal gu nu manee boole Ezekiel 37, Isaiah 40 ak Revelation 11 ak léebu fukki janq yi ci Matthew 25. Beneen rëdd wu yonent wu dëggal jëfandikookat bu séquencu xew-xew yu yonent yi nu ngiy wax mooy feeñ ci rëddum Kirist, te moo itam am seede su ñaareel. Yesu amoon na ñetti fukki at ba ñu ko sóobe ci ndox, ba mu nekk Yesu Kirist, ndaxte “Kirist” ci gereg Njumteb Kóllëre gu Bees gi, walla “Mesiya” ci hebre Kóllëre gu Yàgg gi, tekki na ki ñu fal ci diwlin.
That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached; How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. Acts 10:37, 38.
Wax ji, maa ngi wax leen ko, yeen xam ngeen ko, moom mi ñu siiwaloon ci biir Yudee gépp, te mu tambalee Galile ginnaaw sóobu ndox li Yaxyaa waare; ni Yàlla falé Yeesu Nasaret ak Xel mu Sell mi ak kàttan; moom mi doon wër di def lu baax, di faj ñépp ñi Seytaane doon sonal, ndaxte Yàlla nekkoon ak moom. Jëf ya 10:37, 38.
For thirty years, Jesus prepared to be anointed, and once He was anointed at His baptism, He, as Christ presented His message for three and a half prophetic days. He was then slain, put in the grave, resurrected and then ascended to heaven. The beginning of his ministry of three and a half years of ministry was His baptism, that represents His death and resurrection, and at the end of his twelve hundred and sixty days of ministry He was crucified and then resurrected–for He is the beginning and ending. The event of His death and resurrection produced a mighty army that for another three and a half years took the gospel to the Jews, and thereafter to the world.
Diirub at ñetti fukki atum, Yeesu waajaloon na ngir ñu koy fal; te bi ñu ko falee ci ay sóobu ndoxam, moom miy Almasi bi, mu wonee yéenekaayam diirub ñetti fan ak genn-wàll yu yonent yi. Gannaaw loolu ñu rey ko, ñu denc ko ca bàmmeel ba, ñu dekkal ko, te gannaaw ga mu yéeg asamaan. Njëlbéenu ay liggéeyam diirub ñetti at ak genn-wàll, mooy ay sóobu ndoxam, te loolu dafay tegtal dee gam ak dekkiteem; te ci mujju ñett-fukki téeméeri juróom-benn-fukk fan yu liggéeyam, ñu daaj ko ca bant ba, ba noppi ñu dekkal ko — ndaxte mooy njàlbéen ak mujje. Xew-xewu dee gam ak dekkiteem jur na mbooloo mu réy lool, te diirub beneen ñetti at ak genn-wàll ñu yóbbu xebaar bu baax bi ca Yawut ya, te gannaaw loolu ci àddina si.
The Catholic church, that is the antichrist of Bible prophecy, was also thirty years in preparation, before it was anointed with power. In 508, “the daily” was removed. Sister White informs us directly that the Millerites had the correct understanding of “the daily” in the book of Daniel, in spite of the fact that the Laodicean Seventh-day Adventist church returned to apostate Protestantism’s Satanic view of “the daily” in the 1930’s.
Mbooloom Katolik mi, maanaam antikris bu yeneen waxi seetal yi ci Biibël, moo itam nekkoon ci waajal gu mat ñetti fukki at, bala ñu ko diiñale ak kàttan. Ci 508, “bu bes bi” deñkoon nañu ko. Rakku jigéen White xamale na nu ko bu leer ne waa Miller ñi dafañu amoon déggoo gu jub ci mbirum “bu bes bi” ci téereb Daniel, doonte ni Mbooloom Ajandekat yu fanweer ñaareel yi ci jamono Laodikee dellu na ci xalaatu Seytaane bu Protestaaŋ yi bàyyi yoonu Yàlla am ci “bu bes bi” ci at yi 1930.
“Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry.” Early Writings, 74.
« Noonu gis naa ci mbirum “bés bu nekk” bi (Daniel 8:12) ne kàddu bi “sarax” xelinu nit moo ko dugal, te bokkul ci mbind mi, te Boroom bi jox na ñi yéglee xaaju waxtu àtte bi gis-gis gu jub ci mbir moomu. » Early Writings, 74.
The “daily” represents paganism, and pagan Rome was the power that restrained and prevented the papacy from ascending to the throne of the earth. As predicted in the book of Daniel, and thereafter confirmed by history, and thereafter revealed by angels to William Miller and thereafter confirmed by Ellen White; in 508, the pagan restraint of the rise of the papacy was removed. As with Christ, for thirty years the antichrist prepared to be empowered in 538. Christ, and the antichrist were thirty years preparing to be empowered. Once the papacy was empowered in 538, it delivered its message of death for three and a half prophetic years, just as Christ had delivered His message of life, for three and a half years. The two witnesses of Revelation eleven, which in the history of the French Revolution represented the Old and New Testaments, were also given power to prophesy for three and a half prophetic days.
“Bés bu nekk ci fan wu nekk” mi ngi tekki pagaanism, te Roomu pagaan moo doon doole bi teeyal te tere woon papaas bi ngir mu yéeg ba ca ganguna gu àddina. Naka ko téereb Daniel waxee, te gannaaw loolu jaar ci jaar-jaari nettali, te gannaaw loolu malaaka yi biral ko William Miller, te gannaaw loolu Ellen White dëggal ko; ci atum 508, tereb pagaan bi ci yokkute gu papaas bi, dindi nañu ko. Ni mu deme woon ak Almasi bi, diirub fanweeri at antikris bi dafa waajaloon ngir jot doole ci 538. Almasi bi ak antikris bi, ñoom ñaar, fanweeri at lañu waajalee ngir jot doole. Bi papaas bi jotee doole ci 538, yégle na ndawam bu dee ngir ñetti at ak genn-wàll ci at yu wax-jàddu, ni Almasi bi itam yéglee waxtaanam wu dund ngir ñetti at ak genn-wàll. Ñaari seede yi nekk ci Peeñu 11, yi ci jaar-jaari Révolisiyoŋ bu Farãs doon tekki Kóllëreg gu Yàgg gi ak gu Bees gi, ñoom itam jox nañu leen doole ngir wax ci turu Yàlla diirub ñetti fan ak genn-wàll ci fan yu wax-jàddu.
And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:3.
Te dinaa sama ñaari seede sama kàttan, te dinañu wax yëgle bu jëm ci Yàlla diirub junni ak ñaar téeméer ak juróom-benni-fukk fan, soloo saaku. Peeñu Yóbbante 11:3.
In 1798, after twelve hundred and sixty prophetic days, the antichrist received its deadly wound, just as Christ died on the cross after twelve hundred and sixty days, and just as the two witnesses, representing the Word of God were slain in the street after twelve hundred and sixty days.
Ci at ak 1798, gannaaw junni ak juróom-ñett téeméer ak juróom-benn fan yu waxu yonent yi, antikrist bi jot na ci ay gaañu dee, ni Kirist deewee ci bant ba gannaaw junni ak juróom-ñett téeméer ak juróom-benn fan, te ni it ñaari seede ya, yi tegtal Kàddu Yàlla, ñu rey leen ci mbedd mi gannaaw junni ak juróom-ñett téeméer ak juróom-benn fan.
On the third day Christ was resurrected, and one of the primary subjects of the antichrist in the book of Revelation is the healing of its deadly wound, or its resurrection. The resurrection of Christ occurred on the third day, and the resurrection of the two witnesses, occurred after three and a half days. The antichrist is resurrected symbolically on the third day, for on several prophetic witnesses, the third day is a symbol of the Sunday law. At the Sunday law, the sea beast of Revelation thirteen is resurrected, and the mark of the sea beast, becomes a test. Then the United Nations, the ten kings of Revelation seventeen, at the direction of the United States, who is the premier king of the ten kings, will lift the antichrist up as the head of the three-fold union, as the papacy ascends to the throne of the earth.
Bésub ñetteelu fan baat yi, Kirist dekkat na; te benn ci mbir yi gën a mag ci neenukaay gi ñuy wax antikirist ci téereb Peeñ gi mooy fajug gaawug dee gaam, walla dekkatam. Dekkatu Kirist am na ca ñetteelu fan baat ya, te dekkatu ñaari seede yi am na gannaaw ñetti fan ak genn-wàll. Antikirist bi dekkat na ci misaal ca ñetteelu fan baat ya, ndaxte ci barab yu bari yu seedeel yëgle, ñetteelu fan baat mooy misaalub sàrtu Dibeer. Bu sàrtu Dibeer agsee, rab wu géej gi ci Peeñ fukk ak ñett dekkat na, te màndargay rab wu géej gi div na nattu. Noonu itam Mbootaayu Xeeti Àddina yi, fukki buur yi ci Peeñ fukk ak juróom-ñaari, ci ndigalu Etazini, mi di buur bi gën a mag ci fukki buur ya, dinañu yékkati antikirist bi ngir muy boppu booloo bi ñett-fànn, ba papaat gi yéeg diine ca gàngune suuf si.
“As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.
“Bi nu jege cib jàmm bu mujj ji, lu am solo lool mooy ne déggoo ak bennoo am ci diggante yëfi Boroom bi. Addina si fees na ak ngelawlu, ak xare, ak juuyoo. Waaye ci suufu benn bopp — kàttanu paap bi — nit ñi dinañu boole seen bopp ngir dàq Yàlla ci nit ki mooy seede yi. Bennoo boobu, magu dàggekat ba moo koy tàbax. Bi muy seet a boole ay ndawam ngir xare ak dëgg gi, dina liggéey it ngir xaaj ak tasaaroo way taxawal dëgg gi. Kiñaan, xalaat yu bon, ak wax yu bon, mooy leen di yënguël ngir jur juuyoo ak tasaaro.” Testimonies, volume 7, 182.
When the antichrist is resurrected, it ascends to the throne of the earth and leads the three-fold union on its march to Armageddon as Jezebel led Ahab to mount Carmel. The Psalmist Asaph, identifies ten nations, representing the United Nations, as an evil confederacy of God’s enemies, who lift up their “head,” which is the “papal power.”
Bu Antikrist bi dekkalee, mu yéeg ci gangune suuf si te di jiite booloo bu ñetti wàll gi ci seen doxalin jëm Armagedon, ni Jesabel jiite woon Akab ba ñu dem tundu Karmel. Sabkat bi Asaf moom, dafay wax fukk réew yi, yu teewal Mbootaayu Xeet yi, ne ñooy booloo bu bon bu noon Yàlla yi, ñuy yékkati seen “bopp,” mooy “kàttanu paap bi.”
A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. For they have consulted together with one consent: they are confederate against thee: The tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes; Gebal, and Ammon, and Amalek; the Philistines with the inhabitants of Tyre; Assur also is joined with them: they have holpen the children of Lot. Selah. Psalms 83:1–8.
Woyu walla Asaf. Yàlla, bul nekk ci noppi; bul nekk ci jàmm, te bul nekk ci dal, Yàlla. Ndaxte, xoolal, say noon ñu ngi def riiri; te ñi lay bañ ñu yékkati seen bopp. Ñu def pexe yu sutura ci sa kanam ngir sa askan wi, te ñu gëstu benn pexe ci sa ñi nga tëral ci kumpa. Ñu wax ne: “Ñëwleen, na nu leen dagge ba ñu bañ a doon xeet; ngir turu Israayil bañati a nekkati ci fàttaliku.” Ndaxte ñoom ñépp dañu gise ak benn xel; dañu def goxoo ci sa kaw: kër ya Edom, ak Ismaeli yi; Moab, ak Hagarene yi; Gebal, ak Ammon, ak Amalek; Filistene yi ak waa Tir; Assur it bokk na ak ñoom; dañu dimbali doom ya Lot. Sela. Sabóor 83:1–8.
The ensign of the three angels is then flying in the midst of heaven.
Benn biir ñatti malaaka yi nag mi ngi wër ci digg asamaan.
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:6–12.
Te gis ma beneen malaaka mu faw ci diggante asamaan, yor xebaar bu baax bu dul jeex ngir yégle ko ñi dëkk ci suuf, ak xeet yépp, ak giir yépp, ak làkk yépp, ak nit ñépp, naan ak baat bu réy: Ragal-leen Yàlla, te joxleen ko ndam; ndaxte waxtu àtteem agsi na; te màggal-leen ki bind asamaan, ak suuf, ak géej, ak teen yi di génne ndox. Noonu beneen malaaka topp ca, naan: Bëbëlon daanu na, daanu na, dëkk bu mag ba, ndaxte moo naanloo xeet yépp biiñu sànj-sànj gu yóbbu meram. Te ñetteelu malaaka topp leen, naan ak baat bu réy: Ku nekk bu màggalee rab wi ak nataalam, te jot màndargaam ci jëemam walla ci loxoom, kooku itam dina naan biiñu meru Yàlla, bi ñu tuur te jaxasewul dara ci kaas bu meram; te dinañu ko sonal ak safara ak xobare ci kanam malaaka yu sell yi, ak ci kanam Xar mi. Te saxaaru seen torox ngiy yéeg ba fàww ak ba fàww; te amuñu noflaay guddi ak bëccëg, ñiy màggal rab wi ak nataalam, ak ku jot màndargay turam. Fii la muñug gaayi Yàlla nekk: fii la ñi sàmm ndigali Yàlla ak ngëm gi ci Yeesu nekk. Peeñu gi 14:6–12.
The ensign of the three angels will then be flying in the midst of heaven, but soon the antichrist will be lifted up to heaven by the ten kings of the United Nations. The ensign will then be proclaiming the message of “truth” and the antichrist will then be proclaiming the message of tradition and custom. The three angels are warning mankind to not accept the mark of the papacy, but the United States as the false prophet, will force the world to accept that very mark.
Bànneexu ñetti malaaka yi dina naaw ci digg asamaan, waaye lu yàggul ku weddi Almasi bi dinañu ko yékkati asamaan ci loxo fukki buur yu Mbootaayu Xeet yi. Bànneex bi dina yégle ndigalug “dëgg,” te ku weddi Almasi bi dina yégle ndigalug cosaan ak aada. Ñetti malaaka yi di nañu artu nit ñi bu ñu nangu màndarga gu paap bi, waaye Etazini, ni yonent bu false, dina gaññ àddina si ba ñu nangu boobu màndarga.
We will end here, and take it up in our next article.
Dina nu fi jeexal fii, te dina nu ko yóbbu ci sunu bind bu ci topp.