The history of 1776, 1789 and 1798, illustrate the history of the sealing of the one hundred and forty-four thousand. On each of those dates, the earth beast spake. The three waymarks that are typified by the three times the earth beast spake, run parallel to the three voices of Christ on September 11, 2001, July, 2023 and the soon coming Sunday law.
Jaar-jaari 1776, 1789 ak 1798 dafay leeral jaar-jaari màndargaalug ñaari téeméeri junni ak ñeent fukk ak ñeent junni. Ci bépp ci yooyu bés, rab wu suuf wi waxoon na. Ñetti màndargay yoon yi ñuy misaale ci ñetti yoon yi rab wu suuf wi wax, dañuy dawandoo ak ñetti baat yi Almasi bi wax ci 11 Sàttumbar 2001, Sulet 2023 ak yoonu Dibeer bu yaqoon a ñëw.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.
Bés bi ci Bésu Boroom bi, Maam Xelum bi daldi ma jàpp; te ma dégg ca sama gannaaw benn baat bu réy, mel ni mbëj. Peeñ mi 1:10.
Each of those three vocal waymarks identify the escalating “sounding” of the third woe, which is also the seventh warning trumpet, and a trumpet is a voice.
Kenn ci ñetti tektal yu xamle boobu ñett dañuy màggal ni “baat bi di yëngu” bu ñetteelu musiba bi, te moom itam mooy juróomeelu trompet bu artu bi, te trompet baat la.
Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.
Waxal ak kàttan, bañ a tënk; yékkal sa baat mel ni trompet, te won sama xeet seeni tooñ, ak kërug Yàqub seeni bàkkaar. Esayi 58:1.
The voice to the Protestant horn on September 11, 2001 was the voice of the watchmen calling Laodicean Adventism back to Jeremiah’s old paths, but the assembly of mockers refused to walk therein.
Baat bi ñu jëmale woon ci bënn xarnu Protestaŋ bi ci 11i Sàttumbar 2001, mooyoon baatu sàmmkat yi di woo Adavantis bu Laodise ngir mu dellu ci yoon yu mag yi Yeremi waxoon, waaye mbooloom ñiy ñaawal dégg ba nanguwul dox ci yoon yooyu.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.
Noonu la Boroom bi wax: Taxawleen ci yoon yi, xoolleen te laajleen yoon yu mag ya, fu yoon wu baax wi nekk; doxleen ci moom, te dingeen gis noflaay ngir seen bàkkan. Waaye ñoom nee nañu: Dunu dox ci moom. Te itam tabax naa leen wottukat, naan: Dégluleen riir bu trompet bi. Waaye ñoom nee nañu: Dunu déglu. Yeremi 6:16, 17.
The voice of July, 2023 was the resurrection of the ministry of Future for America, which had been silent since the first disappointment on July 18, 2020. As with John’s announcement of the soon coming Messiah, and with Justinian’s announcement of the soon coming antichrist, Future for America identified that the future of America was about to be changed forever at the soon coming Sunday law, and the sounding of the seventh trumpet at that waymark. The voice of one crying in the wilderness was the voice of July, 2023.
Baatu weeru Sulet 2023 mooy ndekkiteg liggéeyu Future for America, bi nekk woon ci noppi gannaaw njëkk ñàkk yaakaar ba ci 18 Sulet 2020. Ni ko mel ak yégle Yaxya ci mbëggeel nit ñi ne Almasi bi di ñëw léegi, te ni ko mel itam ak yégle Justinian ne antikrist bi di ñëw léegi, Future for America xamale na ne ëllëgu America bëgg na soppeeku ba fàww ci ndigal Alxames bu di ñëw léegi, ak li juroome ñaareelu bufta bi di waxtaan ci bésub màndarga boobu. Baatu ki di jooy ci màndiŋ ma mooy baatu Sulet 2023.
The second voice of Revelation chapter eighteen, is sounded at the soon coming Sunday law when the speaking of the dragon by the earth beast occurs. It is at that point that “the donkey” is struck a third time, and then “the donkey” will speak. The donkey was struck soon after September 11, 2001, after October 7, 2023, and then will be struck again at the soon coming Sunday law, where it speaks. In the testimony of Balaam it was turned out of the way by an angel, and the angel represents the four angels who are commanded to hold the four winds of Islam, but at the Sunday law the donkey of Islam speaks with the sound of the seventh trumpet, which is also the third woe.
Baat bu ñaareelu ci Kàddug Yeesu Kirist ci téereb Peeñu, saraxal 18, dees na ko yëgle bu yàggul dara ci waxtu bi yoonu Dibeer buy ñëw léegi di ñëw, ba noonu waxug njaay mi ci ginnaaw suuf gi di am. Ci jamono jooju lañuy dóor “mbaam mi” ba mu tollu ñetteelu yoon, te ci kaw loolu “mbaam mi” dina wax. Dóor nañu mbaam mi gannaaw 11 Sàttumbar 2001, gannaaw 7 Oktoobar 2023, te dinañu ko dellu di dóorati ci yoonu Dibeer buy ñëw léegi di ñëw, fa mu di waxe. Ci seedeu Balaam, malaaka moo ko wone ba mu génn yoon wa, te malaaka jooju moo di wone ñeenti malaaka yi ñu sant ngir téye ñeenti ngelaw yi yu Islam, waaye ci yoonu Dibeer mbaamu Islam dina wax ak riirub juróomeelu trompet bi, te loolu itam moo di ñetteelu musiba.
It is there that the vision of Islam, which has tarried since July 18, 2020 speaks, for it will then no longer tarry. There are many voices in the period of the sealing of the one hundred and forty-four thousand, and that period precedes God’s executive judgment that begins at the soon coming Sunday law. God’s executive judgment is represented by seven angels, with seven vials. That period begins with the outpouring of the Holy Spirit, and it represents a repetition of Pentecost, when the Holy Spirit was poured out and tongues of fire witnessed to the event. The outpouring at that point in time is no longer measured, for the Holy Spirit is then poured out without measure.
Foofa la gis-gis bu Islam, bi yàgg ba tay li dale ci 18 Sulet 2020, di wax; ndaxte su boobaa du yàggatiwaat. Am na baat yu bare ci jamono ji ñuy tëjee junni ak ñeent téeméer ak ñeent-fukk ak ñeent, te jamono jooju jiitu àttey Yàlla yu mu di sañse ci biir dëgg, yi tambalee ci yoonu Dibeer bu agsi nag. Àtteb sañseb Yàlla miiru na ko juróom-ñaari malaaka, ak juróom-ñaari ndaq. Jamono jooju tambalee na ak tuuru Xel mu Sell mi, te muy màndargaal delluwaayug Pentekot, ba Xel mu Sell mi tuuree woon te làkk yu mel ni safara seede woon ci xew-xew boobu. Tuur ga ci waxtu woowu dootu nattatle de, ndaxte su boobaa Xel mu Sell mi dañuy ko tuur ci lu amul natt.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“Malaka mi bokk ci yégleb yi ci yéglebub ñetteelu malaka bi, mooy leerël suuf si yépp ak ndamam. Fii dafa yonnee liggéey bu àddina bépp tollu, te am doole bu ñu masani woon a gis. Yokkute Advent bi ci at yii 1840–44, nekkoon na wonute gu màgg gu kàttanu Yàlla; yéglebub njëkk bi, yébbët nañu ko ba ci bépp kër-yonnent ci àddina si, te ci yeneen réew yi, amoon na fa farlu gu màgg ci mbirum diine gu kenn gisul woon ci benn suuf gannaaw Coppiteg benn fukki at ak juróom-benni téeméeri at bi; waaye yooyu dañuy weesu ci yokkute gu kàttan gi ci biir artu mujj bi, mooy bu ñetteelu malaka bi.”
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest.” The Great Controversy, 611.
“Liggéey bi dina mel ni bu Bésu Penkót bi. Naka lañu joxe ‘taw bu njëkk bi’ ci tuurug Xel mu Sell mi ca ubite xibaaru jàmm ba, ngir tax peppu jiw ju jafe-jafe ji sax, noonu itam dinañu joxe ‘taw bu mujj bi’ ci njenjam ngir ngóob mi mat.” The Great Controversy, 611.
On September 11, 2001 the sealing of the one hundred and forty-four thousand began, and the Holy Spirit was poured out in measure. The measuring of the outpouring was represented in the history of Pentecost, beginning at Christ’s resurrection, where an angel spoke and said, “Son of God come forth, the father calls thee,” just as Jesus called Lazarus out of the tomb with the words, “Lazarus come forth.” In 2023, Christ called the dead, dry bones of the two witnesses to “come forth”.
Bés bu 11 Septàmbar 2001, tàmbali nañu téj ga benn téeméer ak ñeent-fukk ak ñeent-junni; te Xel mu Sell mi tuuruñu ko ci natt. Nattug tuur gi dañu ko feeñal ci jaar-jaaru Pentekot, di tàmbalee ci dekkiwaayu Almasi bi, fa malaaka ne waxoon naan: «Doomu Yàlla, génnël, Baay bi woo na la», ni Yeesu wooe Lasaar mu génn bàmmeel bi ak kàddu yi naan: «Lasaar, génnël.» Ci atum 2023, Almasi woo na yax yu wow te wowar ya nekk ci ñaari seede yi ne «génnël».
After Christ’s resurrection He first ascended to His father, and then He descended as He did on September 11, 2001. He then progressively enlightened His disciples as represented by meeting with Mary, the disciples He met and instructed on the road to Emmaus, and thereafter appearing to the rest of the disciples. For forty days He taught the disciples before His final ascension, then after ten more days, they were all in accord and in one place and the Holy Spirit was poured out without measure.
Gannaaw ndekkitele Kirist, mu jëkk yéeg ca Baayam, te gannaaw loolu mu wàcc, ni mu ko defee 11 Sàttumbar 2001. Noonu itam mu leerale ay taalibeem ndànk-ndànk, ni ko firndeelé jëmm ak Maryaam, ak taalibey bi mu daje ak yi mu jàngal te sant leen ci yoon wi jëmma Emmayus, te gannaaw loolu feeñu ci desit taalibey. Diirub ñeent-fukk fan la jàngale taalibey balaa yéegam bu mujj, te gannaaw fukki fanat, ñoom ñépp nekkoon benn xel te booloo ci benn bérab, noonu Xel Mu Sell mi tuuru na ci seen kaw ak lu dul natt.
“When Jesus met with His disciples, He reminded them of the words He had spoken to them before His death, that all things must be fulfilled which were written in the law of Moses, and in the prophets, and in the Psalm concerning Him. ‘Then opened He their understanding, that they might understand the Scriptures, and said unto them, Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem. And ye are witnesses of these things.’” The Desire of Ages, 804.
«Bi Yeesu dajee ak ay taalibeem, Mu fàttali leen baat yi Mu leen waxoon lu jiitu ay dee, ne lépp lu ñu bind ci yoonu Muuse, ak ci yonent yi, ak ci Sabóor mi ci mbiram, war na yépp a mat. “Noonu Mu ubbi seen xel, ngir ñu man a xam Mbind mi, te Mu ne leen: Noonu lañu ko bind, te noonu it Kirist waroon a sonn, te bésu ñetteel bi Mu dekki nekk ci biir ñi dee; te réccu ak njéggalu bàkkaar war nañu koo waare ci turam ci xeet yépp, tambalee Yerusalem. Te yéen, seede ngeen ci yooyu.”» The Desire of Ages, 804.
In July of 2023, Jesus’ voice awakened the two dead witnesses and began to open His disciples understanding of all things written in the law of Moses (the “seven times”), the prophets (Nebuchadnezzar’s image of the beasts), and the Psalms (the experience of Moses and the Lamb). His work of instruction began at His resurrection, and it escalated over the next forty days. It began with His request to eat.
Ci weeru atum 2023, baatu Yeesu dekkal na ñaari seede yi dee woon te tàmbali na ubbi xelam taalibeem yi ci bépp lu ñu bind ci yoonu Muuse (“juróom-ñaari yoon yi”), ci yonent yi (nataalu Nebukadnesar bu jëm ci rab yi), ak ci Sabóor yi (xew-xewu Muuse ak Gànnaar gi). Jëfam ngir jàngale tàmbali na ca dekkiwaayam, te mu gëna kawe ci ñaar-fukk fan ak benn. Mu tàmbali ak laajam ngir lekk.
And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat? And they gave him a piece of a broiled fish, and of an honeycomb. And he took it, and did eat before them. And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. Luke 24:41–44.
Te ni ñu gëmoonagul ba tey ci mbégte, di waaru, mu ne leen: “Am ngeen fii luñu lekk?” Ñu jox ko benn cér wu jën wu ñu lakk ak benn xombub lew. Mu jël ko, lekk ko ci seen kanam. Mu ne leen: “Lii mooy wax yi ma waxoon leen bi ma nekkee ak yeen, ne war na mat lépp li ñu bind ci yoonu Musaa, ak ci yonent yi, ak ci Sabóor yi, ci sama mbir.” Luug 24:41–44.
Prayer was a primary waymark in the ongoing history, and the history from Christ’s resurrection until He ascended forty days later, left ten days (ten is a test), unto Pentecost, when the Holy Spirit would be poured out without measure. His resurrection, ascension, followed by His descent again, represents September 11, 2001. July, 2023 represents the end of the forty days, and the ten days which follow July, 2023 lead to the soon coming Sunday law. In that final period of ten days, unity and prayer are the waymark. The unity was represented by Ezekiel’s first prophecy in chapter thirty-seven, that brought the bones, sinews and flesh together. Ezekiel’s second prophecy was the breath of the four winds, and breath is a symbol of prayer. In those final ten days the one hundred and forty-four thousand are sealed, as they have been typified by Lazarus.
Ñaan mooy benn tegn bu mag ci jaar-jaaru nettali bi di dem ba tey, te nettali bi dale ci ndekkite Kirist ba keroog Mu yéeg asamaan gannaaw ñeent-fukk fan, ba des fukk fan (fukk mooy nattu), ba ci Pentekot, foofu la Xelum Sell mi di tuuriku ci lu amul natt. Ndekkitam, yéegam asamaan, toppu ak wàccamaatam, dañuy tegtal 11 Suwe 2001. Sulet 2023 mooy tegtal jeexital ñeent-fukk fan yi, te fukk fan yi topp Sulet 2023 dañuy jëme ci yoonu Dibeer bu ni mu dëgër a ñëw. Ci waxtu ju mujj jooju ju fukk fan, bennute ak ñaan ñoo di tegn yi. Bennute bi, Ezekiel moo ko tegtaloon ci kàddug waxam bu jëkk bi nekk ci saar fanweeri-benn, bi indi yax yi, jëmm yi ak yàpp yi booloo. Kàddug waxu Ezekiel gu ñaareel gi mooy noflaayu ñeenti ngelaw yi, te noflaay mooy misaalu ñaan. Ci fukk fan yu mujj yooyu, téeméeri-ñeent-fukk ak ñeent junni ñi dañuy tëj seal, ndaxte ñoom dañu leen misaal ci Lasaar.
“This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.
“Loolu moo tax Mu yéexoon ci dem Betani. Kéemaan gu mag gii, di dekkiwaatug Lazar, dafa war a doon seel bu Yàlla ci liggéeyam ak ci li Mu joxe woon ay sañ-sañ ci ne Moo di Ki Yàlla.” The Desire of Ages, 529.
Not only are the wise virgins sealed during this crowning miracle, but the foolish virgins are also sealed on the wrong side of the issue.
Xelu doxalin yi saxuñ nañu leen ci biir kéemaan gu màgg gii buy teg kaala, waaye itam doxalin yi ndaw xel saxuñ nañu leen ci wet gu jubul ci mbir mi.
“Christ’s crowning miracle—the raising of Lazarus—had sealed the determination of the priests to rid the world of Jesus and His wonderful works, which were fast destroying their influence over the people.” Acts of the Apostles, 67.
“Kiisoos Kirist mooy kéemaanam gu gëna mag—dekkiw Lasaar—te moo tëj dogalu saraxalekat yi ngir dindi Yeesu ak ay jëfam yu yéemé yii ci àddina, ndaxte dañoo doon yàq ci gaaw seen dooley ndikël ci kaw nit ñi.” Acts of the Apostles, 67.
The many voices in the history of the sealing of the one hundred and forty-four thousand unto the soon coming Sunday law are “line upon line,” the voices of God’s prophetic Word, and those voices sound in the period where “the effect of every vision” is accomplished. They sound when the seventh seal is opened.
Baati yu bari ci jaar-jaari téereb tàggat gi, ci mbindum juróom-ñett-fukki junni ak ñeent-fukki junni ñaar-fukk ak ñeent ñi ba ci yoonu dundub dibeer bu bëgg a ñëw ci gaaw, mooy “rëdd ci kaw rëdd,” baati Kàddu Yàlla gu yonent; te yooyu baati di tënk ci jamono ji “njariñu bépp vision” mat. Ñuy tënk bi ñu ubbee juróom-ñaareel xàkk bi.
And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.
Bi mu ubbeeñee lërëb bu juróom-ñaareel ba, nekkoon na ne xam-xamu nekk ci asamaan lu tollu ni genn waxtu gu ndaw. Te gis naa juróom-ñaari malaaka yi taxaw fa kanam Yàlla; te joxees na leen juróom-ñaari trompet. Te beneen malaaka ñëw, taxaw ca saraxukaay ba, yor buntu xeeñ wu wurus; te joxees na ko xeeñ bu bare, ngir mu ko jébbale ak ñaan yi yépp yu gaayi Yàlla yi ci kaw saraxukaay bu wurus ba nekkoon ca kanam gàngune ga. Te saxaaru xeeñ ba, bi ànd ak ñaan yi yu gaayi Yàlla yi, yéeg na jëm ci kanam Yàlla, jóge ci loxob malaaka ba. Te malaaka ba jël buntu xeeñ ba, feesal ko ak safara saraxukaay ba, sànni ko ci kaw suuf; te am na baat yu doon xaacu, ak dërr yi, ak melax yi, ak yengu-yengu suuf. Peeñu 8:1–5.
The opening of the seventh seal produced silence, for the period represents a change of dispensation, and in a change in a sacred dispensation, there is always silence in heaven as attested to by the cross when the angels ceased their music and praise. Silence in heaven is as attested to by the requirements of the day of atonement, and on October 22, 1844, Habakkuk TWO, verse TWENTY commanded all the earth keep silence.
Ubbi juróom-ñaareel bi ubbee, mu jur neexal gu mat, ndaxte jamono ji dafay tegtal soppi gu askan wu Yàlla di saytu; te bu amee soppi ci saytu gu sell, baax na ne am na tuutiwul wax ci asamaan, ni ko wone bant ba, ba malaaka yi taxaw seen woy ak seen cant. Tuutiwul wax ci asamaan itam, day seede ci li fanu njot-gàttug bàkkaar bi laajoon; te ci 22 Oktoobar 1844, Habakkuk ÑAAR, aaya JËERËÑAAR, sant na suuf sépp ne mu neexal.
“I have been shown the great love and condescension of God in giving His Son to die that man might find pardon and live. I was shown Adam and Eve, who were privileged to behold the beauty and loveliness of the Garden of Eden and were permitted to eat of all the trees in the garden except one. But the serpent tempted Eve, and she tempted her husband, and they both ate of the forbidden tree. They broke God’s command, and became sinners. The news spread through heaven, and every harp was hushed. The angels sorrowed, and feared lest Adam and Eve would again put forth the hand and eat of the tree of life and be immortal sinners. But God said that He would drive the transgressors from the garden, and by cherubim and a flaming sword would guard the way of the tree of life, so that man could not approach unto it and eat of its fruit, which perpetuates immortality.” Early Writings, 125.
“Won na ma gis ñu mbëggeel gu mag ak wàññiku Yàlla ci li Mu joxe Doomam ngir dee, ngir nit man a gis njéggal te dund. Won na ma Adam ak Eva, ñi amoon ndam ci gis taar ak rafetlu Toolu Eden, te mayoon nañu leen lekk ci garab yépp yi nekk ci tool ba, lu dul benn rekk. Waaye jaan ja nax Eva, te moom itam nax sa jëkkëram, te ñoom ñaar ñépp lekk nañu ci garab gu araam ga. Dañu jalgati ndigalu Yàlla, te nekk bàkkaarkat. Xibaar bi siiw na ba asamaan, te kàcc-kàcc yépp daldi noppi. Malaaka yi amoon nañu tiis, te ragal ne Adam ak Eva dinañu yokkati loxo bi, lekk ci garabu dund ga, ba nekk bàkkaarkat yu dul dee. Waaye Yàlla wax na ne dina dàq way jalgati yi génn ci tool ba, te dina sàmm yoonu garabu dund ga ak kerub ak saafara ju tàkk, ngir nit bañ a man a jege ci moom te lekk ci doomam, mi di saxal duggaay gi.” Early Writings, 125.
Heaven was silenced when men became sinners, and heaven was silenced when Christ’s blood was shed to redeem sinners, and heaven was silenced when Christ’s work of judgment began in removing sin from His people.
Asamaan ne tàgg ba nit ñi doon bàkkaarkat, te asamaan ne tàgg bi deretu Kirist tuuróowee ngir jotaat bàkkaarkat yi, te asamaan ne tàgg bi liggéeyu àtteb Kirist tàmbalee ci dindi bàkkaar ci ay nitam.
“The intercession of Christ in man’s behalf in the sanctuary above is as essential to the plan of salvation as was His death upon the cross. By His death He began that work which after His resurrection He ascended to complete in heaven.” The Great Controversy, 489.
“Ñaanu Kirist ci wàllu nit ci kër yàlla gu kawe gi, dafa am solo ci pexe mucc gi ni noonu mel ni deeŋam ci bant bi amee solo. Ci deeŋam la tàmbalee loolu, te gannaaw ndekkiteem ba pare, mu yéeg asamaan ngir mattal ko fa.” The Great Controversy, 489.
The work of judgement began at the arrival of the third angel in 1844, but God’s people chose to die in the wilderness, rather than becoming eternally one with divinity. The third angel arrived again on September 11, 2001 and once again there was silence in heaven. Then the Lion of the tribe of Judah, began to remove the seventh seal as the angel’s watched the arrival of the third angel into the history of the final generation.
Jëfub àtte mi tàmbalee ca agsiwaayu ndeelu ñetteelu malaaka bi ci atum 1844, waaye xeetu Yàlla bi tànn nañu dee ca màndiŋ ma, gannaaw ñu doon benn ba fàww ak jullitug Yàlla. Ñetteelu malaaka bi ñëw naat ci 11 Septambar 2001, te baat bi dellu naat a neexul ci asamaan. Noonu nag Gaynde gi cosaanu Yuda, tàmbalee na summi juróomeel biir bi, fekk malaaka yi di seetaan agsiwaayu ñetteelu malaaka bi ci jaar-jaari mbootaayu gi mujj.
The seven judgment angels were there ready to begin their work of destruction, but they were then told to “Hold, hold, hold, hold,” while the one hundred and forty-four thousand were being sealed. The faithful’s twofold prayers were sent to heaven, typified by the ten days that preceded Pentecost and began after the forty days (a symbol of the wilderness), representing the three and a half days (a symbol of the wilderness) of Revelation chapter eleven. The two witnesses were then instructed by the voice from the wilderness that they must fulfill Daniel’s two prayers. The prayer of Daniel two, where Daniel and the three worthies prayed for light to understand Nebuchadnezzar’s secret dream of the image of beasts, and Daniel’s prayer in chapter nine, where Daniel prayed alone, fulfilling the requirements of the Leviticus twenty-six prayer.
Juróom malaaka yu àtte yi nekkoon fa, waajal ngir tambali seen liggéeyu alag, waaye ba noppiñu leen naan: “Taxawleen, taxawleen, taxawleen, taxawleen,” diir bi ñaar-fukk ak ñeent junni nit ñi diñu leen tëj. Ñaareelu ñaan yu way-gëm ña yéeg nañu ca asamaan, te fésal nañu ko ci fukki fan yi jiitu Pentekot te tàmbali gannaaw ñeent-fukk fan yi (misaalu màndiŋ), muy tektal ñetti fan ak genn-wàll yi (misaalu màndiŋ) ci Peeñu Yowaana saar 11. Noonu ba noppi, baat bi joge ca màndiŋ bañeena jàngalekat yu ñaar ya ne leen war nañu matal ñaari ñaan yi Dañeel. Ñaani Dañeel ci saar 2, fa Dañeel ak ñetti nit ñu màgg ya ñaanee ngir am leer ngir xam géntu Nebukadnesar bu nëbbu woon, muy géntu nataalu rab yi, ak ñaani Dañeel ci saar 9, fa Dañeel ñaanee moom rekk, di matal la yoonu Lawi 26 laaj ci ñaan.
The Daniel two corporate prayer was for light concerning a hidden secret that was hidden within the external line of prophetic history. The Daniel nine, private personal prayer was for mercy concerning an internal need. As the fire of the latter rain began to fall in 2001, there were many voices that could be heard by those who understood the methodology of line upon line. The fire from the altar that was being cast to the earth, was the message which produced the final separation of the wise and foolish, and as that message continued to develop over those ten symbolic days the message became clearer and clearer.
Ñaanu kureel ñaaru Daniel bi, ñaanu booloo la woon ngir leer gu jëm ci kumpa gu nëbbu, gu nëbbu woon ci biir rëddo bittimréewu jaar-jaaru bindub yonent yi. Ñaanu Daniel juróom-ñeent bi, ñaanu boppam bu sutura la woon ngir yërmande gu jëm ci soxla su biir. Naka noonu, ba safara ndox-mu-jëkk gi tàmbalee wàcc ci atum 2001, am na woon ay baat yu bare yu ñu man a déggal ñiy xam yoonu “rëddo ci kaw rëddo.” Safara ga joge ci sarxalukaay ba, ga ñuy sànni ci suuf, mooy woon yégle bi jur tasare bu mujj bi diggante ñi xam ak ñi ñàkk xam; te naka noonu, bi yégle boobu di sax di yokkug njàng ci biir fukki fan yu mel ni misaal yooyu, yégle bi di gën a leer, gën a leer.
The message was the escalating crisis of the third woe, which in Ezekiel chapter thirty-seven, was the two prophecies that first caused the two witnesses to come together, and then caused them to stand as a mighty army. Thereafter in chapter thirty-seven, they are joined into one stick, and the union represented by the joining together as one stick represents the combination of divinity with humanity, which is accomplished in the final movements of the sealing of the one hundred and forty-four thousand.
Bataaxal bi mooyoon xew-xewu ñaawteef bu ñetteel bi di yokku, te ci Ezekiel saar ñetti-fukk ak juróom-ñaari bi, mooy ñaari waxi-profesi yi, yu njëkk tax ñaari seede yi daje, te gannaaw loolu tax ñu taxaw ni ab mbooloo mu am doole. Gannaaw loolu ci saar ñetti-fukk ak juróom-ñaari bi, ñu leen boole ci benn bant, te booloo bi ñuy firndeel ci boole ba ci benn bant dafay tegtal mbooleem Yàllaak nit, bi ñuy matale ci yëngu-yëngu yu mujj yi ci lakkalug téereb temméer ak ñeent-fukk ak ñeent war.
In July, 2023 the prayers began to ascend, and they were the prayers of Daniel chapter nine, and chapter two. Then were heard voices and also thunders, and lightnings were then seen. Lightning and thunder accompany rain in both the natural world, and in prophecy. The rain began on September 11, 2001. The first reference to lightning and thunder identifies it as a message that is designed to produce godly fear.
Ci weeru fanweeri 2023, ñaan yi tàmbalee yéeg, te ñoom lañu doon ñaan yu nekk ci Daniel sarax 9 ak sarax 2. Noonu baat yi déggoo, te it yéego yi, ba noppi leer-wer yi feeñ. Leer-wer ak yéego dafa ànd ak taw ci àddina jëf ji ak it ci waxu yàggal. Taw gi tàmbalee ci 11 Septembre 2001. Jëfandikooku njëkk bu leer-wer ak yéego mooy wax ju ñu defe ngir jur ragal Yàlla.
And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled. Exodus 19:16.
Te bés na caatu fan ci ëllëg bi, amoon na ay dënnu, ak ay leer yu mel ni xob-xob, ak niir gu yaatu ci kaw tund wa, te baatu trompet bi metti lool, ba tax mboolem xeet wi nekkoon ci dal bi tiit. Exode 19:16.
The lightnings and thunders were accompanied with the “voice” of a trumpet. They are accompanied by rain, and represent prophetic footsteps to guide God’s people.
Leer yi ak dënnu yi dañoo and ak “baat” bu trompet. Dañoo ànd ak taw, te dañuy tegtal pënd yu yonent ngir gindi askanu Yàlla.
The clouds poured out water: the skies sent out a sound: thine arrows also went abroad. The voice of thy thunder was in the heaven: the lightnings lightened the world: the earth trembled and shook. Thy way is in the sea, and thy path in the great waters, and thy footsteps are not known. Thou leddest thy people like a flock by the hand of Moses and Aaron. Psalms 77:17–20.
Niir yi tuur ndox; asamaan yi génnéw nañu baat; saayi sa xaliis yi tasaaroo nañu itam. Baatu sa dëgg-dëggu dënnu bi nekkoon na ci asamaan; melax yi leerloo nañu àddina; suuf si yëngu te di sànku. Sa yoon nekk na ci géej gi, te sa xàll nekk ci ndox mu réy ya, te kenn xamul sa tànk yu jaar. Yaaw nga jiite sa xeet ni jur gi, jaarale ko ci loxob Musaa ak Aaróon. Sabóor 77:17–20.
The lightnings and thunders are God’s voice, which occurs during the time of rain, and during that period of time, He brings His winds (Islam is the east wind) out of His treasury.
Yallay ak dox ak yéen yi mooy baatu Yàlla, te loolu di am ci jamono ji taw di wàcc; te ci waxtu woowu, Mu génne ay ngelawam ci dencukaayam (Islaam mooy ngelawu penku).
When he uttereth his voice, there is a multitude of waters in the heavens, and he causeth the vapours to ascend from the ends of the earth; he maketh lightnings with rain, and bringeth forth the wind out of his treasures. Jeremiah 10:13.
Bu muy jolli baatam, ndox mu bare am na ci asamaan yi, te mooy yékkati xonq yi ca boppu suuf ba; mooy def melax ak taw, te génne ngelaw gi ci ay dencukaayam. Jérémie 10:13.
God uttered His voice when He cried out as a lion, and in response seven thunders uttered their voices, and those seven thunders represent God’s footsteps during the history of the Millerite movement and also in the movement of the third angel, which arrived again on September 11, 2001, when He brought forth the east wind out of His treasures.
Yàlla wax na baatam bi ba Mu yuuxee ni gaynde, te ci tontu boobu juróom-ñaaru dënnu yépp wax nañu seen baat; te juróom-ñaaru dënnu yooyu dañuy tegtal tànki Yàlla yi ci jaar-jaaru bindub Millerite bi, ak itam ci yëngu-yëngu malaaka bu ñetteel bi, mi dellusiwàte ca 11 Suwe 2001, ba Mu génnee ngelawlu penku bi ca ay alalam.
He causeth the vapours to ascend from the ends of the earth; he maketh lightnings for the rain; he bringeth the wind out of his treasuries. Who smote the firstborn of Egypt, both of man and beast. Psalms 135:7, 8.
Moo taxawal ngir niiw yi yéeg ci cat yi géej gi; moo def melax yi ngir taw bi; moo génne ngelaw li ca ay dencukaayam. Ki dóoroon doom yu góor yu jëkk yi ci Misra, ci nit ak ci jur gi. Zabur 135:7, 8.
He brought out the wind from His treasuries, when the first born of Egypt was smitten, and the Passover typified the cross, which in turn typified the arrival of the third angel in 1844, which in turn typified the return of the third angel in the day of the east wind, on September 11, 2001.
Moo génne ngelaw li ci ay dencukaayam, bi ñu dóorée góor-góorlu njëkk yi ca Misra, te Bésu Wéet gi doon misaalal bàkkar-buuru gàllankoor gi, mi itam doon misaalal dikkug ñetteelu malaaka mi ci atum 1844, te loolu itam doon misaalal dellug ñetteelu malaaka mi ci bésub ngelaw bu penku bi, ci 11i Sàttumbar 2001.
When the seals are removed from the book that is sealed with the seven seals, it represents a progressive development of truth. The removing of the seventh seal represents the sealing time of the one hundred and forty-four thousand. When the book that was sealed with seven seals is first mentioned there lightnings, thunderings and voices, but no earthquake.
Bu ñuy dindi xàjjaat yi ci téere bi ñu tëjje ak juróom-ñaar ñaari xàjjaat, loolu dafay tegtal yokkute gu ndànk-nànkug dëgg. Dindi xàjjaat bu juróom-ñaareel bi dafay tegtal waxtu tëjje ga ñeel téeméeri ñent-fukk ak ñent-fukk ak ñent-junni. Bi ñuy jëkk a tudd téere bi ñu tëjje ak juróom-ñaar ñaari xàjjaat, am na melax yu leer, ay dënnu, ak ay baat, waaye suufu yëngu amul.
And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God. Revelation 4:5.
Te ci gàngune bi génn melax, ak denu, ak baat yu mag; te amoon na juróom-ñaari lamp yu safara buy lakk ci kanam gàngune bi, te ñoom mooy juróom-ñaari Xel yi Yàlla. Peeñu 4:5.
In the first mention of the voices, lightnings, and thunders; the rain is represented by the Holy Spirit, who is the seven lamps of fire, but there is no earthquake. It is at the removal of the Seventh Seal that the earthquake of the soon coming Sunday law is identified. Chapter four of Revelation identifies the beginning of the unsealing of truth accomplished by the Lion of the tribe of Judah, and when the sealing time is identified, it identifies the beginning and ending of the period.
Ci jëkk ci wax ju njëkk ci baat yi, leer yi ak dënn yi; taw bi dafa tekki Xelum Sell mi, mi di juróom-ñaaru lamp yu safara, waaye amul yëngu-yoon. Ci suuxatug Juróom-ñaareel Mbëj mi la yëngu-yoon wi ci ndigëlub Dibeer bu dikk ci lu gaaw bi leen xamle. Saar 4 bu Peeñ mi day xamle njàlbéenu ubbiinu dëgg gi, li Gaynde gi dëkk ci xeet wu Yuda matal, te bu waxtuug tëj gi xamleefee, day xamle njàlbéen ak mujju jamono ji.
The beginning of the current period was when the angel descended to lighten the earth with His glory on September 11, 2001, then in Isaiah six we are informed that the message represented by “voices, lightnings, thunderings, wind and rain” that concludes at the Sunday law, is to be proclaimed to a people that see, but will be unable to perceive the meaning of the lightnings, and though they hear, they will be unable to understand the voices and thunders, until they are overtaken by the great earthquake. The period of the sealing of the one hundred and forty-four thousand is the period where the effect of every vision is fulfilled.
Njàlbéenu jamono jii moo doon ba malaaka ma wàcce ngir leeral suuf si ak ndamamu ci 11 Septàmburu 2001; gannaaw loolu, ci Esayi juróom-benn, dees na nu xamal ne yégle bi ñuy melal ci “baat yi, melax yi, dënn-dënn yi, ngelaw ak taw bi,” te muy jëme ci jeex ci yoonu Dibeer, war nañu ko yégle ci nit ñi gis waaye duñu man a xam tekkiinu melax yi, te doonte dégg nañu, duñu man a xam baat yi ak dënn-dënn yi, ba ker gu mag ga dikk ci seen kaw. Jamonoy tëj ci moomeel giir ñent-fukk ak ñeent junni ñaari téeméeri ñent-fukk ak ñeent ñi mooy jamono ji ñépp ay jëfandikoo gu nekk ci gépp vision di mat.
That history produces and manifests two classes of worshippers. One class recognize the rain, and therefore receive it, for they can see the lightning, and hear the voices, the thunder and the wind. At the end of the period of the sealing, the great earthquake of the soon coming Sunday law, then introduces the executive judgments of God.
Jaar-jaam boobu jur ñaari xeetu jaamu-kat yu feeñal te génne. Benn xeet bi xam na taw bi, te moo tax nangu ko, ndaxte man nañu gis melax mi, te dégg baat yi, dënnu ba ak ngelaw li. Ci mujju jamono ji ñuy sëf, suuf yëngu gu mag gi ngir yoonu dibeer bi di ñëw léegi, noonu moo tàmbali attey àtte yi Yàlla di jëfe.
And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail. Revelation 11:19.
Te kër Yàlla bi ubbeek na ca asamaan, te gis nañu ca këram ga arkub kóllëreem; te amoon na ay melax, ak ay baat, ak ay dënn, ak suuxu suuf, ak yuur gu réy. Peeñug Yàlla 11:19.
At the great earthquake the “lightnings, and voices, and thunderings,” include “hail.” The “hail” represents the judgments that begin to be poured out by the seven angels that were preparing to do so at the beginning of the sealing time, when the seventh seal was being opened, just as they were waiting for the angel to go through Jerusalem and place a mark upon those who sighed and cried for the abominations done in the land (external), and in the church (internal).
Ci biir buy réy ba amee, “mélax yi, baat yi, ak riq yi” boole nañu ci “grêle.” “Grêle” gi dafa tekki àttey yoon yi ñuy tàmbalee tuur ak juróom-ñaari malaaka yi, ñi doon waajaloon ngir def ko ca njàlbéenu jamonoy tëj gi, ba ker ba ñuy ubbi juróom-ñaareel tëj bi, ni ñu doon xaar malaaka ma jaar ci Jérusalem te teg màndarga ci kaw ñiy jooy te yéngu ndax jëfandikoo yu bon yi ñu def ci réew mi (bitim-réew), ak ci kërce gi (biir).
The “hail,” marks the time of God’s destructive judgments, which are a time of mercy for God’s other flock, who are then being called out of Babylon, and when the last of the great multitude has joined God’s flock, human probation fully closes.
“Bex bu sedd,” mooy màndargay jamonoy atte yu yàlla yu yàqu, te moom mooy itam jamonooy yërmande ngir baneen juróomi gàllankoori Yàlla, yi ñuy wootee génn Bàbilon ca jamono jooju; te bu mujj gu mbooloo mu mag ma ci des àggsee bokk ci gàllankoori Yàlla, naataange nit ki day tëju bu mat.
And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done. And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great. And the great city was divided into three parts, and the cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath. Revelation 16:17–19.
Ba noppi malaaka bu jur juram jëkkëramam ci asamaan bi; baat bu réy génn na ca kër Yàlla gu asamaan ga, jóge ca gàngun ga, ne: “Jeex na.” Te ay baat am nañu, ak ay dënnu asamaan, ak melax; te suuf yëngu gu réy am na, lu ni mel woonul woon mukk ginnaaw nit ñi nekkee ci suuf, suuf yëngu gu mel noonu, gu am kàttan lool te réy lool. Te dëkk bu mag bi xar ñetti wàll, te dëkk yu xeeti xeet yi daanu; te Babilon bu mag bi Yàlla fàttaliku ko, ngir may ko kaas bu biiñu meram mu tar. Peeñu Yóbbante bi 16:17–19.
Dear Reader: Can you hear the voices and thunders? Can you see the lightning? Can you feel the wind? Soon you will hear the voice of the foolish virgins begging for oil.
Jàngatkat bu sopp: Ndax dégg nga baat yi ak dënnu yi? Ndax gis nga melax yi? Ndax nga man a yëg ngelaw li? Léegi di nga dégg baatu janq yu ñàkk xel yi, di ñaan ngir am diwlin.
We will continue this study in the next article.
Dina yokk sunu ci njàngum bii ci mbind mi ci topp.
We looked for peace, but no good came; and for a time of health, and behold trouble! The snorting of his horses was heard from Dan: the whole land trembled at the sound of the neighing of his strong ones; for they are come, and have devoured the land, and all that is in it; the city, and those that dwell therein. For, behold, I will send serpents, cockatrices, among you, which will not be charmed, and they shall bite you, saith the Lord. When I would comfort myself against sorrow, my heart is faint in me. Behold the voice of the cry of the daughter of my people because of them that dwell in a far country: Is not the Lord in Zion? is not her king in her? Why have they provoked me to anger with their graven images, and with strange vanities? The harvest is past, the summer is ended, and we are not saved. For the hurt of the daughter of my people am I hurt; I am black; astonishment hath taken hold on me. Is there no balm in Gilead; is there no physician there? why then is not the health of the daughter of my people recovered? Jeremiah 8:15–22.
Nun seet ngir jàmm, waaye dara baax jotuwul; ak ngir jamono wér-gu-yaram, te xoolal, metit feeñ na! Njàmbaaru fas yaam dees na ko déggee ca Dan; réew mépp yëngu na ci riirub seen kaw yi doolekat; ndaxte ñu ñëw nañu, ba lekk réew mi ak lépp lu ci nekk; dëkk bi ak ñi ci dëkk. Ndaxte, xoolleen, dinaa yónni ci seen biir ay jaan ak ay mbaam-jaani, yu nit mënul nootal, te dinañu leen daan, wax na Boroom bi. Bi ma bëggoon a dëfandikoo sama bopp ci kaw naqari, sama xol dafa tàgg ci man. Xoolleen baatu yuuxub jigéenu sama xeet ndax ñi dëkk ci réew mu sori: Ndax Boroom bi nekkul ci Siyon? ndax buuram nekkul ci biiram? Lu tax ñu merloo ma ak seen xërëm yi ñu xar, ak seen yéefar yu doxandéem? Noppalu góob gi, njeexital na xob wi, te nun musibaalu nuccuwunu. Ndax dhaawug jigéenu sama xeet, man it dhaaw naa; gis-gis gu ñuul jàpp na ma; tiit lu réy daldi ma jàpp. Ndax amul garab gu faj ci Galàdd? ndax amul foofa ab fajkat? lu tax nag wér-gu-yaramu jigéenu sama xeet dellusiwul? Yeremi 8:15–22.