The sealing time of the one hundred and forty-four thousand that began on September 11, 2001, and concludes at the Sunday law in the United States, is the period where the effect of every vision is fulfilled. Some of those visions extend all the way through to the second coming of Christ, but even those that occur after the Sunday law are anchored to the period of the sealing. The sealing of the one hundred and forty-four thousand is where the everlasting covenant is perfectly fulfilled. In that period Christ writes His law upon the hearts and minds of His people for eternity. That sealing is represented by the combination of divinity with humanity, which does not sin.
Jamono màndarga ñaar fukk ak ñeent-fukk ak ñeent junni ñi ñu téye bi tàmbalee 11 Sàttumbar 2001, te mu jeex ci yoonu Dimaas bi ca Estados Unidos, mooy jamono ji mujjug bépp vision di mat. Am na ay vision yu yaatal ba ca ñëw gu ñaareelu Kirist ba, waaye sax yi mel noonu, yi xew gannaaw yoonu Dimaas bi, dañu dëkk ci jamonoy téye bi. Téye ga ñaar fukk ak ñeent-fukk ak ñeent junni ñi mooy fu kóllëre gu fàww gi di mat ak mat gu mat. Ci jamono jooju, Kirist di bind Yoonam ci xol ak xelam ci ñoñam ba fàww. Téye googu, mbirum jëmbëtante yàllaay ak nit ñoo koy tegtal, te moomu du bàkkaar.
The symbolic link of “two hundred and twenty,” represents both restoration, and the combination of divinity with humanity. The two hundred and twenty years from the King James Bible to William Miller’s first public presentation in 1831 and the eventual publishing in the Vermont Telegraph in 1833, represents the combination of divinity with humanity. It contains the signature of “truth,” which is the Hebrew word that was created by the Wonderful Linguist that combines the first, thirteenth and last letters of the Hebrew alphabet to form the word “truth”. The two hundred and twenty years from 1611, and the King James Bible, unto 1831 and Miller’s publication of his message, reflects the Wonderful Linguist’s signature.
Lëkkalekaayu misaal bu “ñaar téeméer ak ñaar-fukk,” dafay tegtal benn ci dellusiwaay, ak itam booloog yàllaay ak nit. Ñaar téeméer ak ñaar-fukki at yi nekk diggante Biibël bu King James ak jëfandikoo William Miller bu njëkk ci kanam nit ñépp ci 1831, ak ci mujj gi mu sosee ci Vermont Telegraph ci 1833, dañuy tegtal booloog yàllaay ak nit. Mu yor màndargay “dëgg,” mooy baat bu Ebraayik bi Làkkkat bu Yéeme ka sos, boolee ci ay araf yu njëkk, yu fukk ak ñett, ak yu mujj ci arafukaay Ebraayik bi ngir def baat bi “dëgg.” Ñaar téeméer ak ñaar-fukki at yi tàmbalee 1611, ak Biibël bu King James, ba àgg 1831 ak sàccu Miller ci ñu bind yégleem, dañuy feeñal màndarga Làkkkat bu Yéeme ka.
In the middle of those two dates (1611 and 1831), the time of the end in 1798, represents the unsealing of a message from the book of Daniel (the King James Bible), that produces the increase of knowledge that led to Miller’s publication in 1831. The time of the end in 1798 also marked the beginning of a testing process that produced the rebellion of the foolish virgins, who Daniel in chapter twelve identifies as the wicked. Thus 1798 represents the number thirteen, in the middle of the first and last letter, for thirteen is a symbol of rebellion. 1798 also connects with the period of preparation from 1776 unto 1798, the time of the end.
Ci diggante diggante ñaari bés yi (1611 ak 1831), waxtu muj gi ci 1798 mooy mel ni ubbiwaayu benn yégle gu jóge ci téereb Daniel (Biibël bu King James), te loolu moo jur yokkute xam-xam bi tax Miller génne ay bindam ci 1831. Waxtu muj gi ci 1798 itam moo tegn njàlbéenu benn xalaatug nattu gu jur ndàqaaru janq yu ñàkk xel yi, ñi Daniel ci saar fukki ñaar mi tudd ñu bon ñi. Kon nag, 1798 dafay teewal limub fukki ñatt, ci diggante araf bu njëkk ak araf bu mujj, ndaxte fukki ñatt mooy màndargay ndàqaaru. 1798 itam dafay jokkoo ak jamonoy waajal gi tambalee 1776 ba 1798, di waxtu muj gi.
As with Miller’s link of two hundred and twenty years, 1776 is also marked by a divine publication, the Declaration of Independence, and begins a period that ends at 1798 with the publication of the Alien and Sedition Acts. The two hundred and twenty years of Miller’s symbolic link of divinity and humanity, is connected by the year 1798 with the twenty-two years of preparation from the publication of the Declaration of Independence unto the publication of the Alien and Sedition Acts of 1798. Twenty-two being a tenth of two hundred and twenty, or a tithe of two hundred and twenty; the number twenty-two, as with the number two hundred and twenty, represents the link of divinity with humanity.
Ni mel ni ci boole ak njàppale Miller bu ñaari téeméeri ak ñaar-fukk, at 1776 itam am na màndargam ci benn yégle bu joge ci Yàlla, mooy Déclaration d’Independence, te mu tàmbalee ab jamono buy jeex ci 1798 ak yégleb Alien and Sedition Acts. Ñaari téeméeri ak ñaar-fukk at yi ci njàppale simbóliku Miller ci yàllay ak nitay, at 1798 moo leen boole ak ñaar-fukk ak ñaar at yu waajal, diggante yégleb Déclaration d’Independence ak yégleb Alien and Sedition Acts of 1798. Ñaar-fukk ak ñaar, ndaxte mooy benn fukk ci ñaari téeméeri ak ñaar-fukk, walla asaraam ci ñaari téeméeri ak ñaar-fukk; lim bi ñaar-fukk ak ñaar, ni lim bi ñaari téeméeri ak ñaar-fukk, dafay tegtal njàppaleb yàllay ak nitay.
Miller’s two hundred and twenty years possesses the signature of truth, as does the sealing time of the one hundred and forty-four thousand, and the period of preparation from 1776 unto 1798 also possesses the same signature, for the middle date of 1789, marks the publication of the Constitution which was ratified by thirteen colonies.
Ñaari at ak ñaar-fukk ak ñent at yu Miller am nañu mandarga dëgg, ni ko saa siirukaayu junni ak ñent-fukk ak ñent war ak ñent-junni ñi itam amee ko; te jamono waajal bi tàmbalee ci 1776 ba 1798 itam am na benn mandarga boobu, ndaxte at wu digg bi, 1789, moo màndargaalëe génneb Constitution bi, bi ñetti-fukk ak ñett kolonii yi dëggal.
Miller’s link that began in 1611 and ended in 1831, which found its midpoint in 1798, is linked to the twenty-two year period of 1776 to 1798, with the midpoint of 1789. All five dates; 1611, 1776, 1789, 1798 and 1831, are represented by a work of publishing. The dates of the period of preparation contain the tithe of twenty-two years from 1776 to 1798, and that period illustrates the sealing time of the one hundred and forty-four thousand, which is the time when divinity is combined with humanity. Miller’s period of two hundred and twenty years, and the twenty-two year preparation period of 1776 unto 1798, both represent the link of divinity with humanity.
Bu lëkkale bu Miller, bi tambalee ci 1611 te jeex ci 1831, te miisam nekk ci 1798, lëkkal na ak diirub ñaar-fukk ak ñaar at bu 1776 ba 1798, te miisam mooy 1789. Juróomi bés yi; 1611, 1776, 1789, 1798 ak 1831, ñu ngi leen wone ci jëf ju jëm ci mbind miñeel. Bés yi ci diirub waajal bi ëmb nañu asarug ñaar-fukk ak ñaar at bu 1776 ba 1798, te diir boobu moo melal waxtuw tëj mandargay téeméeri ñeent-fukk ak ñeent ñaari junni, mooy waxtu woowu bi Yàlla ak nit bokkoo benn. Diirub ñaari téeméer ak ñaar-fukk at bu Miller, ak diirub waajal bu ñaar-fukk ak ñaar at bu 1776 ba 1798, ñoom ñaar ñépp dañuy tegu ci lëkkaleb Yàlla ak nit.
The sealing time of the one hundred and forty-four thousand began on September 11, 2001 and was marked by Islam of the third woe striking the spiritual glorious land. Twenty-two years later, on October 7, 2023, Islam of the third woe, struck again at the typical, literal glorious land. At the soon coming Sunday law the sealing of the one hundred and forty-four thousand will be completed, and Islam of the third woe, will again strike the United States.
Jamono tëjukaay giiru téeméer ak ñeent-fukk ak ñeenti junni ñaar-benn dafa tàmbalee ci 11 Septàmbar 2001, te Islamu ñetteelu musiba moo ko màndargaal bi mu dóorée suuf su xel, su tedd, su màgg. Ñaar-fukk ak ñaar at gannaaw loolu, ci 7 Oktobar 2023, Islamu ñetteelu musiba, dellu na dóor suuf su tedd su misaal, su dëggu. Bu yàggul, bu yoonu Dibeer di ñëw, tëjukaay giiru téeméer ak ñeent-fukk ak ñeenti junni ñaar-benn dina mat, te Islamu ñetteelu musiba dinaat dóor États-Unis.
The sealing time begins with an attack by Islam upon the earth beast, and it ends with an attack of Islam upon the earth beast. In the middle Islam of the third woe, struck the nation of Israel, which biblically is represented as Judah. Judah was the ancient literal glorious land of the Bible, and the United States is the modern spiritual glorious land.
Jamono màndargaat gi tàmbali ak jàppandoo bu Islam ci kaw rab wu suuf bi, te mu jeexaat ak jàppandoo bu Islam ci kaw rab wu suuf bi. Ci diggante bi, Islam bu ñetteelu tiis bi, dafa dóor xeetu Israyil, mi Bibil bi di tekki ci turu Yuda. Yuda mooyoon réewum ndam la bu xareef, bu Bibil bi wax, te Mbooloom Amerik mooy réewum ndam la bu xel, bu jamono jii.
The three strikes of Islam were all carried out against the glorious land. The first and last was against the modern spiritual glorious land, and the middle strike was carried out against the ancient literal glorious land. The middle waymark was an attack against the modern nation of Israel, and in the crucifixion of their Messiah literal Israel became a symbol of rebellion, as represented by the thirteenth letter of the Hebrew alphabet.
Ñetti ñaari dóor yi Islam defoon, yépp am nañu woon ci réew mi tedd, te màgg. Ki jëkk ak ki mujj, jëm nañu woon ci réew mi tedd te màgg bu xel, bu jamono jii; waaye bi ci digg, am na woon ci réew mi tedd te màgg bu yàgg ba noppi, ci lu dëgg. Waymark bi ci digg mooy woon xare bu jëm ci réewum Israayil bu jamono jii, te ci daaj bu ñu daajee Mesiyaa bi, Israayil bu lu dëgg daldi nekk misaal bu ñàkk dégg-njariñ ak bégg a bëgg say bopp, ni ko araf wa fukki ak ñett ba ci alifbeem Ebrëw di tekki.
The preparation period from 1776 to 1798 is also connected with the two hundred and twenty years of the movement of the third angel, for, beginning in 1776 with the Declaration of Independence, until 1996, and the publication of The Time of the End magazine, is two hundred and twenty years. In the middle of that history is the time of the end in 1989, marking the rebellion of the foolish wicked virgins. Therefore, 1611, 1776, 1789, 1798, 1831, 1989, 1996, 2001, 2023 and the soon-coming Sunday law are all waymarks associated with the truth that divinity combined with humanity does not sin. Ten waymarks, two of which are twice repeated.
Digu waajal gi diggante 1776 ak 1798 miiru na itam ak ñaar téeméeri ak ñaar-fukk ak ñaar at yi ci yëngu-yëngu malaakam ñetteel bi, ndaxte, bu ñu tàmbalee ci 1776 ak Baatu Eeyug Bopp, ba 1996, ak génneb téerebu xibaar bi tudd The Time of the End, moo di ñaar téeméeri ak ñaar-fukk ak ñaar at. Ci diggante jaar-jaaru moomu am na waxtu mujj ga ci 1989, muy màndarga yem ci ndookug janq wi ci bokk yi réer te bon, yu mel ni jigéen-janq yu ñàkk xel. Kon nag, 1611, 1776, 1789, 1798, 1831, 1989, 1996, 2001, 2023 ak yoonu Dibéeri ga di ñëw léegi, ñoom ñépp ay màndarga-yoon lañu yu jàppandikoo ak dëgg gi ne, yàllaay bi boolee ak nit aayul bàkkaar. Fukk ay màndarga-yoon, ñaar ci ñoom dees leen baamtu ñaari yoon.
Ten is the number representing a test, and when you add the two repeated dates of 1776 and 1798, you have a total of twelve waymarks, representing the one hundred and forty-four thousand. The waymarks all address the testing process of the one hundred and forty-four thousand that takes place from September 11, 2001 unto the soon coming Sunday law, where Christ accomplishes the work of the third angel by combining His divinity with the humanity of the one hundred and forty-four thousand who, for the rest of eternity—do not sin. Of course, this fact can only be seen by those who as Isaiah says it, choose to “see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.”
Fukk ci limu njiite nat, te bu ñu yokkee ñaari bés yuñu delloo ci 1776 ak 1798, dina am juróom-ñaari waymark yépp, yu tegtal ñéent-fukk ak ñent-junni. Waymark yi yépp di wax ci yoonu nat wi ñéent-fukk ak ñent-junni di jaar, mi xew dale ci 11 Suwe 2001 ba ci yoonu Dibiir bu bëgg a ñëw te gaaw, fa Kirist di mottali liggéeyu malaaka bu ñetteel bi, ci boole Yàllaam ak nitug ñéent-fukk ak ñent-junni, ñoom ñi, ba fàww ba fàww, duñu bàkkaar. Waaye nag, dëgg boobu kenn du ko gis ludul ñi, ni Esayi waxe ko, tann a “gis ak seen bët, dégg ak seen nopp, xam ak seen xol, dellu, te ñu wéral leen.”
On October 22, 1844 the third angel arrived as Christ suddenly came to His temple to accomplish the sealing of the one hundred and forty-four thousand. A group of Millerites then followed Christ into the Most Holy Place, even though they thereafter ceased to follow the advancing light of the third angel and repeated the rebellion of the first Kadesh, and were assigned to wander in the wilderness of Laodicea until they all died.
22 Oktoobar 1844, ñetteelu malaaka bii agsi, bi Kirist gaawaan ñëwee ci bëram bu sell bi ngir matal lakkal benn téeméer ak ñeent fukk ak ñeenti junni. Benn mbooloom Millérite yi toppoon nañu Kirist ba ca Bérab bu Gën a Sell ba, doonte gannaaw loolu dañoo bàyyi topp leer gu yokku gu ñetteelu malaaka bi te dellu ci xeebat Kadees bu jëkk ba, ba tax ñu sàkkal leen ñu wër ci màndiŋu Laodise ndax ba ñépp dee.
When Christ suddenly entered the Most Holy Place, the combination of divinity and humanity represented the work He was prepared to accomplish, and that work was symbolically represented by the Wonderful Linguist with two witnesses. Those witnesses were Habakkuk and John. In chapter TWO verse TWENTY, of both books, October 22, 1844 is identified. One emphasized the work of atonement (at-one-ment), that began on that date, and the other identified a temple that was to be cleansed.
Ba Kirist bi dugg ci béréb bu gëna sell ba, booloo diggante Yàlla ak nit gi dafa doon wone liggéey bi mu waajaloon ngir def ko, te loolu moom dañu ko melal ci misaal ci “Làkkkat bu Yéeme” bi ak ñaari seede. Seede yooyu ñooy Abakuk ak Yowaana. Ci saar ÑAAR fukki, benn fukki aaya, ci téere yu ñoom ñaar, 22 Oktoobar 1844 lañu ci xàmle. Benn bi jëfandikoo woon ngir jëf ju jébbale njub (at-one-ment) ji, ji tambalee woon ca bés booba, te beneen bi xamle woon kër Yàlla gu war a setal.
The temple He suddenly came to is represented by the temple which had been trampled down by the daily (paganism) and the abomination of desolation (papalism) powers. The temple also represented Christ, who is the temple that was destroyed and then raised up in three days. It also represented the temple of the Millerites that was erected in forty-six years from 1798 unto 1844. It also represented the human temple, which is organized by the forty-six chromosomes and defines and governs a human body’s genetic makeup. It is not an accident that every cell in the human body is fully replaced every twenty-five hundred and twenty days.
Kër gu Mu Leer bi mu dikk ci saa si mooy ndimbalug kër gi ñu jaxasee ci suuf ci ndimbalug bés bu nekk ba (pagaañisam) ak ñaawtéefu yàqule gi (papalisam). Kër gi itam dafa doon ndimbalug Almasi bi, moom mi di kër ga ñu yàqoon te gannaaw loolu ñu yékkati ko ci ñetti fan. Kër gi itam dafa doon ndimbalug kërguy Millérite yi, gi ñu tabaxoon ci ñent-fukk ak juróom-benn at, dale ko ci 1798 ba 1844. Kër gi itam dafa doon ndimbalug kërguy nit, gi ñu tëral ci ñent-fukk ak juróom-benn kromosom, te mooy faramfàcce ak nguuru melokaanu génétique bu yaramu nit. Du mbir mu xew rekk ne bépp sell ci yaramu nit diñu ko soppi bu baax bu mat ci ñaari junni ak juróom-ñaar-fukk fan.
In all these divine illustrations of the temple, that represent Christ’s work of combining divinity with humanity, divinity always precedes humanity. 1611 precedes 1831. 1776 precedes 1798. 1776 precedes 1996. 2001 precedes 2023. The Millerites followed Christ into the Most Holy Place. In the beginning God created man.
Ci bépp misaal yu sell yi lépp ci kër Yàlla gi, yi di tekki liggéeyu Kirist ci boole njëlu Yàlla ak nit, njëlu Yàlla mooy jiitu nit ku nekk. 1611 jiitu na 1831. 1776 jiitu na 1798. 1776 jiitu na 1996. 2001 jiitu na 2023. Millerite yi topp nañu Kirist ba ca Barab bu Gëna Sell ba. Ca njàlbéen ga Yàlla bind na nit.
We will now return to our consideration of the three waymarks of 1776, 1789 and 1798, which represent the period of preparation that typifies the sealing time. The first period represented by 1776, the Declaration of Independence, and the period of the two Continental Congresses; and the second period represented by 1789, the Constitution, and the period of the Articles of Confederation unto 1798.
Léegi nag nuyu dellu ci sunu seet ci ñetti ràññee yi di 1776, 1789 ak 1798, yu teewal jamono ju waajal, ji mel ni jamono jiir. Ñeel gu njëkk, gi 1776 di teewal, mooy Bës-biñu Yéglee Boppam ci moom, ak jamono ji ñaari Kongre Kontinantaal yi; te ñeel gu ñaareel, gi 1789 di teewal, mooy Konstitusiyoŋ bi, ak jamono ji Kàrt yi ñuy wax Articles of Confederation ba ca 1798.
The secret of the image of the beasts, which is the truth that the eighth head is of the seven heads, is identified in both periods. It is also identified in the third waymark of that history, but that waymark is addressing the eighth, being of the seven, as fulfilled by the papacy. The first two periods represent the fulfillment of the eighth being of the seven within the United States.
Sutura xaralamu nataalu rabi mala yi, te mooy dëgg-bi ne boppub juróom-ñaareelu bi bokk na ci juróom-ñaareelu bopp yi, mi ngiñ ko xamale ci ñaari jamono yi yépp. Ñu ngi ko it xamale ci ñetteelu waymarku jaar-jaaru moomu, waaye waymark boobu mi ngi wax ci juróom-ñaareelu bopp bi, ci ni mu bokke ci juróom-ñaareelu yi, ni ko bañeexale pape yi. Ñaari jamono yu njëkk yi dañuy tegu ci matug juróom-ñaareelu bi di bokk ci juróom-ñaareelu yi ci biir Etats-Unis.
The United States consists of two horns, one is associated with a man and the other with a woman. The man is the political power, it is the Republican horn. The woman is the religious power, it is the Protestant horn. Therefore, the period represented by 1776, and the Declaration of Independence, is representing the Protestant horn, for divinity always precedes humanity. The period represented by 1789, and the Constitution, is representing the Republican horn.
Etazini am naari geñ, benn mi jëm ci góor, beneen bi jëm ci jigéen. Góor gi mooy dooley politig, mooy geñu Républicain bi. Jigéen ji mooy dooley diine, mooy geñu Protestant bi. Kon nag, jamono ji 1776 di tegtal, ak Bésug Eelug Sañ-sañal, mooy tegtal geñu Protestant bi, ndax Yàllaay gi dafa jiitu nit ku nekk. Te jamono ji 1789 di tegtal, ak Dastuur bi, mooy tegtal geñu Républicain bi.
In 2020, both horns were slain by modern satanic atheistic dragon powers. The true Protestant horn was slain on July 18, 2020, and the Republican horn was slain afterwards on November 3, 2020. In 2023, the two witnesses stood up, and the world which had been rejoicing over their dead bodies, began to fear.
Ci atum 2020, ñaari baaka yi ñu reyoon leen ndax kàttani njaaykat bu tey, bu Seytaane te weddi Yàlla, te mel ni njàngum njaay. Baaka bu dëggu bu Protestan bi ñu ko rey 18 Sulet 2020, te baaka bu Républicain bi ñu ko rey gannaaw loolu 3 Nowàmbar 2020. Ci atum 2023, ñaari seede ya jóg, te àddina si doon bég ci seen yaram yu dee, tàmbalee ragal.
In 2023, the final work of the sealing of the one hundred and forty-four thousand began in the final generation of earth’s history. Divinity is now being combined with humanity for eternity, as the faithful of the last days reproduce for eternity—the image of Christ.
Ci atum 2023, liggéey bu mujj bu màndargaal ga téemeeri ñeent fukk ak ñeent junni nit ñi dafa tambalee ci génération bu mujj bi ci jaar-jaaru suuf. Léegi, Yàllaay ak nit ñeel nañu booloo ngir ba fàww, ndaxte ñi takku ci fan yu mujj yi dinañu juraat ngir ba fàww—melokaanu Kirist.
In 2023, the final work of combining the apostate Church with the apostate State in the nation of the earth beast began. The structure of power represented by the papacy, consisting of an apostate Church ruling over an apostate State was then being set up, and reproducing the image of the beast.
Ci atum 2023, liggéey bu mujj bi ci boole Ekale bu gëmul ak Réew mi gëmul ci xeetu réewum rab wu suufe wa tàmbali na. Njàngatug kàttan ga ba papaa bi di ko teewal, te muy ab Ekale bu gëmul buy yilif ab Réew bu gëmul, dañu ko doon samp, te muy juraat nataalu rab wa.
The great test for those who have been called is the test of seeing the formation of the image of the beast, as represented by the “voices, lightnings, thunders” and the coming “earthquake.” The sealing time is the period where every vision finds its perfect effect (fulfillment). In the period of preparation from 1776 unto 1798, that typifies the sealing time, there were wheels within wheels, which is part of the vision which Ezekiel saw when he looked into the Most Holy Place, in the sealing time of the one hundred and forty-four thousand. Those wheels, Sister White identifies as the “complex interplay of human events.” The period of preparation from 1776 to 1798 contained some of those “complex interplays of human events,” that should be noted.
Nattu gu mag ñiñu woo, mooy nattu gis ni melo rab wi di sos, ni ñu ko teewal ci “baat yi, leer yi, dënn yi” ak ñëwum “yëngu-yëngu suuf.” Waxtu tëj mi mooy jamono ji bépp peeñ gu nekk di jot ay njariñam yu mat sëkk (matug yégle bi). Ci jamono waajal bi dale ca 1776 ba 1798, bi di misaal waxtu tëj mi, amoon na ay wër gu nekk ci biir yeneen wër, te loolu bokkoon na ci peeñ gi Esëkieel gisoon bi mu xool Kër Yàlla gu Gën a Sell gi, ci waxtu tëjug ñaari téeméeri junni ak ñeent-fukk ak ñeent. Wër yooyu, Sœur White mooy leen jàppale ni moom lañuy wax “jëfandikoo yu jaxasoo yu mbirum nit ñi.” Jamono waajal bi dale ca 1776 ba 1798 dafa yoroon yenn ci yooyu “jëfandikoo yu jaxasoo yu mbirum nit ñi,” yu warees a seetlu.
One is associated with the truth that Revolutionary France typified the United States. Both nations place the papacy on the throne of the earth, and both take her down. Both nations dedicate their military and economic power to accomplish that work. Both nations suddenly remove their established religions to become Catholic. Both nations suffer an “earthquake” that overthrows their established governments. Both nations histories are tied together with 1789, for in 1789, the French Revolution began and the US Constitution took effect.
Kenn moom ci dëppoo ak dëgg gi ne, Farãs buy soppiku moo doon misaalu États-Unis. Ñaari réew yi ñoom ñaar dañuy teg papasi gi ci nguurug suuf si, te ñoom ñaar it dañuy ko wàcc. Ñaari réew yi ñoom ñaar dañuy jébbal seen kàttanug xare ak seen doole ju jëm ci koom-koom ngir matal liggéey boobu. Ñaari réew yi ñoom ñaar dañuy, ci gaaw, dindi seen diine yu ñu sampoon ngir nekk Katolik. Ñaari réew yi ñoom ñaar dañuy teg ci ay fitna yu mel ni “sëy” buy daanel seen nguur yu ñu sampoon. Jaar-jaaru ñaari réew yi it dañoo lëkkaloo ak atum 1789, ndaxte ci 1789, Révolution française tàmbalee, te Dastuuru États-Unis tàmbali jëfe.
The French Revolution lasted ten years. Napoleon Bonaparte rose to power during the latter stages of the French Revolution. He became a prominent military leader and played a key role in the French government following his successful coup on November 9, 1799, which led to him becoming the First Consul of the French Republic.
Révolision Franse bi am na fukki at. Napoléon Bonaparte jóg ci kàddu yu mujj yi ci Révolision Franse bi. Mu nekk njiitu soldaar bu mag, te mu am wàll wu am solo ci nguur gu Franse, gannaaw coup bi mu yégle woon ak njàlbéenam ci 9 Nowàmbar 1799, li tax mu nekk Konsil bu njëkk bu Réewum-Franse.
In the second period of the preparation period of 1776 to 1798, the man who was the eighth (not in sequence), that was of the seven, was John Hancock. He was one of the eight presidents in the second period represented by 1789 (the year of the French Revolution). He was the only one of those eight presidents, who had also presided as president in the first period, represented by 1776. In this prophetic sense he was the eighth, that was of the seven.
Ca jamono yu ñaareel ci waxtu waajal gi bu 1776 ba 1798, góor gi doon juróom-ñettaat (waaye du ci toftale), te bokkoon ci juróom-ñaar yi, mooy John Hancock. Moom kenn la woon ci juróom-ñettaat ñaari njiit yi ci ñaareelu jamono ji, bi 1789 di ko tegtal (at mi doxalin Révolution française bi amee). Moom rekk moo nekkoon ci juróom-ñettaat ñaari njiit ñooñu, ku masoon a jiite itam ni njiit ci njëlbeen jamono ji, ji 1776 di tegtal. Kon ci xalaat bu yonent bi, moom moo doon juróom-ñettaat bi, mi bokkoon ci juróom-ñaar yi.
He is the signature of the human period, for the first period represents the divine, and he is therefore the signature that ties both periods together (the divine and the human). His signature is the most well-known signature in human history, and it represented more than his wonderful penmanship.
Moom laa mooy màndarga jamono jii ñeel nit, ndaxte jamono ju njëkk ji dafay tegtal yàllaay, te moom nag moo taxaw di màndarga mi boole ñaari jamono yi benn (yàllaay ak nit). Màndargaam mooy màndarga mi gën a xamle ci jaar-jaaru nit, te dafa tegtal lu ëpp solo bàyyi rekk bindam bu yéeme.
John Hancock’s signature on the Declaration of Independence is the most famous signature in history. His large and flamboyant signature has become iconic, symbolizing American independence and the defiance of the American colonies against British rule. Hancock, who was President of the Continental Congress at the time the Declaration was signed in 1776, reportedly signed his name prominently to ensure that King George III could read it without his spectacles, symbolizing his boldness and commitment to the cause of independence.
Bindu John Hancock ci Déclaration d’Indépendance bi moo gën a siiw ci jaar-jaari mbind yi ci taarix. Binduam bu réy te fees ak xumb, dal na nekk lu xamle ndamalu boppu Amerik, di mel ni mandargal ngorug koloniyi Amerik ci kanamu yore Britaani. Hancock, mi doon Njiitu Continental Congress bi ba ñu doon seede Déclaration bi ci atum 1776, ñu wax ne bind na turam bu fés ngir Buur George III man koo jàng ci lu amul ay lunet, te loolu di mandargal ay fitam ak taxawaayam ci sababug moom sa boppu Amerik.
Hancock was one of the eight presidents from the period represented by 1789, but he was of the seven men who were presidents in the period represented by 1776. He was the president when the Declaration of Independence was signed. Hancock ties the two periods together with his human signature, and he is located in both the first history and the second history. The first history represents the divine and the second represent the human, and the signature that ties the two histories together is the signature of the Wonderful Linguist that employed a human instrument to combine the divine period represented by 1776, with the human period represented by 1789.
Hancock moo nekkoon naataal ñaari juróom-ñett yi ci jamono ji 1789 di wone, waaye moo bokkoon ci juróom-ñaar ñi doon ay president ci jamono ji 1776 di wone. Moom lañu doon president ba lañuy seetlu Baatu Bëgg-bopp gi. Hancock moo lëkkale ñaari jamono yooyu ak bindam bu nitam, te mu nekk ci benn waxtaanu njàng mu jëkk ak ci ñaareelu waxtaanu njàng mi. Waxtaanu njàng mu jëkk mi dafa wone yàllaay bi, te ñaareelu waxtaanu njàng mi dafa wone nit ki; te bind gi lëkkale ñaari waxtaan yu njàng yooyu mooy bindu Kilifa bu Yéeme bi ci làkk, mi jëfandikoo ab jumtukaayu nit ngir boole jamono ju yàllaay ji 1776 di wone ak jamono ju nit ji 1789 di wone.
There is only one other signature in the history of the world that competes with the Hancock’s signature in terms of recognition, and it is also a signature associated with 1789, and the French Revolution. The signature contains the same type of boldness that Hancock intended to convey, and it is found in the history of France.
Amul benn benn rekk ci jaar-jaaru àddina bi moo man a méngale ak màndargag turu Hancock ci wallu xam-xam gu ñu koy xam; te moom itam ci laaj wi ñu dëral ak atum 1789 ak Réew mi France ak Révolusiyoŋu Farãs. Màndargag turu boobu dafay yëngu ak benn xeetu fit gu mel ni gi Hancock bëggoon a jottali, te dañu ko gis ci jaar-jaaru Farãs.
In terms of global recognition and symbolic significance, the signature of Napoleon Bonaparte has a status that compares to John Hancock’s, albeit in a different historical and cultural context. Napoleon, a prominent military and political leader of France, left a significant mark on European and global history, especially during the Napoleonic Wars. His signature, often characterized by its bold and distinctive style, came to symbolize his powerful influence and the sweeping changes he brought to Europe, including legal reforms known as the Napoleonic Code.
Ci mbirum nangu nàkk ak solo bu mel ni misaal, sañse Napoleon Bonaparte am na taxawaay bu man a mengoo ak bu John Hancock, doonte nekk ci wàllu jamono ak cosaan yu wuute. Napoleon, mi nekkoon njiit bu mag ci mbirum xare ak politig bu Franse, bàyyi na ràññee gu réy ci taariixu Ërop ak àddina, rawatina ci jamonoy Xare yi ñuy wax Napoleonic Wars. Saanseem, mi ñu faral di xam ci ay rëdd yu dëgër te am solo bu wér, dafa mujjee nekk misaalu dooley njariñam gu réy ak coppite yu yaatu yi mu indiwoon ci Ërop, te ci biir yooyu am na yoonu soppali yoon yi ñu xam ni Napoleonic Code.
Like Hancock’s signature, which symbolizes defiance against British rule and the quest for American independence, Napoleon’s signature represents a different kind of boldness and ambition—the reshaping of European political boundaries and the promotion of French revolutionary ideals. Both signatures are emblematic of their respective historical figures’ roles in shaping the destinies of their nations and the broader implications of their actions on world history.
Ni muy John Hancock, mi diir a melokaan ngir bañ yoonu nguur gu Britani ak ngir seet boppam ci moom boppam bu Amerig, noonu itam muy Napoléon diir a melokaan ngir beneen xeetu fit ak bëgg-bopp—soppi diggantey politig yi ci Ëroop ak yokkute xalaati sàrtu réewum Farãs bu soppiku. Ñaari diir yooyu ñoo di misaal yu leer yu wuutale ak wér-gu-yaramu nit ñooñu ci séen wàll ci defar àtteb séeni réew ak ci maggug jëfi ñoom ci jaar-jaari nettali àddina.
When Ezekiel saw the wheels within the wheels, representing the complex interplay of human events during the history of the sealing time of the one hundred and forty-four thousand, one of those wheels had been typified by a wheel in 1789, when the Constitution of the United States, the beast with a Republican horn and a Protestant horn, intersected with France the beast with the horn of Egypt and the horn of Sodom.
Ba Esekiyel gisoon na ay bi ci biir ay bi, te loolu di feeñale jax-jaxu mbir yu nit ñi di jaarante ci jamono yu taaru cosaanu téereb xëj gi, mooy jamonoy màndargaalug téeméeri ak ñeent-fukk ak ñeent ñi, benn ci yooyu ay bi, dañu ko woon misaalal ak benn bi ci atum 1789, ba yoon wu magu Réewum Etazini, rab wi am na wéru Réewum mbooloo ak wéru Protestaa, daje ak Farãs, rab wi am wéru Misra ak wéru Sodom.
From 1789, onward to 1799, France was convulsed with an “earthquake” that originated with the beast of atheism that came from the bottomless pit. In the sealing time of the one hundred and forty-four thousand, 1789 represents the period beginning on July 18, 2020, when the beast of atheism overthrew and slew the horn of true Protestantism, and then on November 3, 2020 the beast of atheism also overthrew and slew the horn of Republicanism. The wheel of 1789 represents the wheel of 2020, as represented by July 18 (divinity), and November 3, 2020 (humanity).
Li dalee 1789 ba 1799, Réewum Farãs dafa jàqaleek “suuxu yoon” bu juddoo ci rab wu weddi Yàlla wi jóge ca bëti suufe gu amul pacc ga. Ci jamonoy màndargaal gi ñeel ñeenti fukki junni ak ñeenti téeméer ak ñeenti fukki ñaar, 1789 dafay tektal jamono ji tàmbalee 18 Sulet 2020, ba rab wu weddi Yàlla wi daaneel te rey waññ wi di Protestãtis bu dëgg bi, te gannaaw loolu, 3 Nowàmbar 2020, rab wu weddi Yàlla wi itam daaneel te rey waññ wi di Républikaanis bi. Wërgu yoon wu 1789 dafay tektal wërgu yoon wu 2020, ni ko 18 Sulet (yàllay) ak 3 Nowàmbar 2020 (nitay) di firndeel.
God’s signature, as represented by humanity, is found in the world’s two most famous signatures, that are both tied to 1789, and both represent the powers who place and remove the papacy from the throne of the earth. 1789, as the middle of the three waymarks that represent God’s signature of truth, possesses the signature of “thirteen” colonies and the “rebellion” of the French Revolution.
Sàñse Yàlla, ni ko nit ñi di tektale, feeñ na ci ñaari sàñse yi gën a siiw ci àddina, te ñoom ñaar ñépp jàpp nañu ak 1789, te ñoom ñaar it di tektale kàttan yi di teg te di wàccale papaat bi ci gàngune suuf si. 1789, mi nekk diggante bi ci ñetti màndarga yi di tektale sàñse dëggu Yàlla, yor na sàñse “fukki ak ñett” koloni yi ak “njàngat” Réewum Farãs.
1789, unto 1799, represents the history of the French Revolution, and the number ten represents a test. 1789 is the first letter of “truth”, and 1799 represents the last letter of the period in France. The middle period was marked by the execution of the king of France in 1793, as the citizens rebelled against his arrogant kingly rule.
1789 ba 1799 di tekki jaar-jaar yi ci Révolution française bi, te lim bu ñu wax fukk di tekki nattu. 1789 mooy bataaxal bu njëkk ci “dëgg”, te 1799 di tekki bataaxal bu mujj ci jamono ji ci Farãs. Diggante jamono ji, lu ko màndargaal mooy rey buur-u Farãs bi ci 1793, ba askan wi jóge ngir dàq nguurug buuram gu réy-réylu.
“The gospel of peace which France had rejected was to be only too surely rooted out, and terrible would be the results. On the 21st of January, 1793, two hundred and fifty-eight years from the very day that fully committed France to the persecution of the Reformers, another procession, with a far different purpose, passed through the streets of Paris.” The Great Controversy, 230.
“Xebaaru jàmm bi Farãs bañoon na ko, dinañu ko buddul ba mu dëgër; te ay njariñam dinañu metti lool. Ci 21i fanweeru Samwiyee, 1793, ñaar téeméeri ak juróom-fukk ak juróom-ñett at ginnaaw bés booba sax a bind Farãs ci toppandoo ñu gëstu Yeesalakat yi, beneen yëngu-yëngoo, ak mbir mu gën a wuute, romb na ci pexe yi dëkk Paris.” The Great Controversy, 230.
1789 marked the rebellion of the thirteenth letter for the two horned beast of the United States, and the first letter for the two-horned beast of France. France’s middle letter was 1793, when the king of France had his head removed, and Napoleon represented the last letter when he took control of the government in 1799. The signature of “truth” in the history of the overthrow of France, represented by 1789, 1793, and 1799 is a prophetic wheel that is tied together with the prophetic wheel of 1776, 1789, and 1798.
At 1789 mooy xewoonu njàmbaarug ñetti-fukki araf bi ñatt ci rab wu ñaari bënni njiit ci États-Unis, te it mooy araf bu njëkk ci rab wu ñaari bënn bi ci Farãs. Araf bu digg ba ci Farãs mooy 1793, ba buur bu Farãs dees ko dagg boppam, te Napoléon moo wone araf bu mujj ba mu jël kàddug nguur gi ci 1799. Firnde gu “dëgg” ci jaar-jaaru mboolem réewum Farãs, mi 1789, 1793 ak 1799 di tegtal, ab wilum yonent la buy booloo ak wilum yonent bu 1776, 1789, ak 1798.
Both histories contain the two most famous signatures in human history, thus tying the divine signature of “truth” together with two human signatures. Both wheels are connected with the thirteenth letter in the period of the sealing of the one hundred and forty-four thousand, which is the period from the slaying of the two witnesses in 2020, until they stood up in 2023, which is marked by October 7, 2023.
Ñaari jaar-jaar yi ñaar aji màndargaat yu gën a siiw ci jaar-jaari nit ñépp, noonu muy boole màndargaat bu Yàlla buy “dëgg” ak ñaari màndargaat yu nit. Ñaari wiliis yi ñoom ñépp dañuy jokkoo ak araf wu fukki ak ñett ci jamono jiñu tëj wone ñi téeméeri ñeent-fukk ak ñeent junni, te jamono jooju mooy li tambalee ci rey giñu rey ñaari seede ya ci 2020, ba keroog ñu taxawaat ci 2023, te October 7, 2023 moo ko màndargaal.
We will continue our study in the next article.
Dinanu yokk sunu njàngat ci bind bi di ñëw.