The northern kingdom represented the lower nature in the temple of mankind, it represented the body in the temple of the church, it represented the human flesh in the temple of Christ. Christ built every temple, and He laid every foundation, and the first stone in the Millerite temple was the doctrine of the “seven times,” which is represented by Ezekiel’s two sticks. In the rebellion of 1863, Laodicean Adventism rejected their prophetic “cornerstone”, which also occurred in the building of the earthly temple. The rejected stone was destined to be chosen at the conclusion of the temple erection, though it had been a stumbling stone for the entire construction period. Yet, the prophetic Word identifies that the rejected stone of stumbling will ultimately become the head of the corner.
Nguuru bëj-gànna gi dafa doon melokaanu bopp bu suufe bi ci kërgu nit, dafa doon melokaanu yaram wi ci kërgu mbooloom kërceen gi, dafa doon melokaanu suuxu nit ci kërgu Almasi bi. Almasi moo sos kër yépp, te Moom moo sàmp taxawaayu bu nekk, te doj wu jëkk wa ci kërgu Millerite bi mooyoon njàngum “juróom-ñaari yoon,” mi Esekiyel di firndeel ak ñaari bantam. Ci fippu ga mu amoon ci atum 1863, Adventismu Laodise bi bañ na seen “doju wet gi” gu yonent, te loolu itam am na woon ci tabaxu kërgu àddina bi. Doj wi ñu bañoon, dogaloon nañu ko ngir tànn ko ci mujjug taxawal kër gi, doonte ne dafa nekkoon doj wu tàbbax ngir mën a tënk nit ñépp ci bépp jamonoju tabax gi. Waaye, Kàddug yonent gi day wone ne doj wi ñu bañ, wi nekkoon doj wu tàbbax, dina mujj a nekk boppu wet gi.
The stick of the “seven times,” as represented by the southern kingdom, is the “head,” in relation to the northern kingdom. It is the “head,” for it is in the southern kingdom that God chose to identify Jerusalem, as His city, where He placed His sanctuary and His name. Until the two sticks were joined from 1798 unto 1844, the “head” had been the lower, southern kingdom. Once John, in 1844, was told to leave off the northern kingdom, for it was given to the Gentiles, the southern kingdom was left as an ensign standing alone as one nation, or at least that was the plan. That plan was hindered by the rebellion of 1863, and modern Israel’s first “rebellion at Kadesh”.
Yoonu “juróom-ñaari yoon” bi, ni ko réew mi bëj-gànnaar di tektale, mooy “bopp”, ci mbirum réew mi bëj-saalum. Mooy “bopp”, ndaxte ci réew mi bëj-gànnaar la Yàlla tànne Yerusalem ngir xamme ko ne mooy dëkkam, fa mu samp ab bérab bu sellam ak turam. Ba keroog ñaari yoon ya boolee ci diggante 1798 ak 1844, “bopp” bi mooyoon réew mi suufe, di réew mi bëj-gànnaar. Bi ko Yowaana, ci 1844, waxee ne mu bàyyi réew mi bëj-saalum, ndaxte joxees na ko xeeti neen yi, réew mi bëj-gànnaar des na muy rakk bu taxaw doŋŋ ni benn xeet, walla lu néewnéew loolu la qorsaa woon. Waaye qorsaa woowu terees na ko ndax ngàngooru 1863, ak “ngàngoor gu jëkk” gu Israyil bu jamono jii ci Kadesh.
On September 11, 2001, the Lord brought His Laodicean church back to 1863, back to 1888, back to 1919, and back to 1957 to the second “rebellion at Kadesh”. But at that rebellion the promise of the stone that was rejected becoming the head of the corner is now being fulfilled. It is fulfilled in those represented as the one hundred and forty-four thousand, who Christ accomplishes the combination of Divinity and humanity among forever.
Bés bu 11i fanweer 2001, Boroom bi delloo na Mbooloom Laodise ba ci atum 1863, ba ci 1888, ba ci 1919, te ba ci 1957, ci ñaareelu “ngañ gu am Kadesh”. Waaye ci ngaañ googu, digeb doj wi ñu bañoon ne dina nekk boppu xonq bi, léegi mu ngi mat. Mu ngi mat ci ñi ñuy tegtal ni ñaar-fukk ak ñeent junni, ñi Kirist di sëfale ci seen biir ba fàww mbooloom Yàlla ak nit.
Paul identified the lower nature as the flesh, and the higher nature as the mind. He identified the body (the lower nature) as death.
Pool santale woon suuf si ni mooy yaram, te woon suuf si kawe ji ni mooy xel. Yaram bi (suuf si) moom la santale ni dee.
For we know that the law is spiritual: but I am carnal, sold under sin. For that which I do I allow not: for what I would, that do I not; but what I hate, that do I. If then I do that which I would not, I consent unto the law that it is good. Now then it is no more I that do it, but sin that dwelleth in me. For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. For the good that I would I do not: but the evil which I would not, that I do. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. I find then a law, that, when I would do good, evil is present with me. For I delight in the law of God after the inward man: But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! who shall deliver me from the body of this death? Romans 7:14–24.
Ndax xam nanu ne yoon wi, xel la; waaye man, nit ku topp yaram laa, jaayees na ma ci suufug bàkkaar. Ndaxte li may def, nanguwuma ko; ndax li ma bëgg a def, du kooku laay def; waaye li ma bañ, moom laay def. Su fekkee nag li ma bëggul laay def, kon nag may seede ne yoon wi baax na. Léegi nag, du manati man maa koy def, waaye bàkkaar bi dëkk ci man. Ndax xam naa ne ci man, maanaam ci sama yaram, dara ju baax dëkkul; ndax bëgg a def lu baax am na ci man, waaye manuma gis ni may ko matale. Ndax li baax bi ma bëgg a def, duma ko def; waaye lu bon li ma bëggul, moom laay def. Su fekkee nag li ma bëggul laay def, kon du manati man maa koy def, waaye bàkkaar bi dëkk ci man. Gis naa nag ab yoon: saa su ma bëggee def lu baax, lu bon ngi ànd ak man. Ndaxte bég naa ci yoonu Yàlla ci nit ku biir bi; waaye gis naa beneen yoon ci samay cér, di xeex ak yoonu sama xel, te di ma teg ci jaamu yoonu bàkkaar bi nekk ci samay cér. Éey nit ku metti kii ma doon! Kan moo may musal ci yaram wu dee bii? Room 7:14–24.
Paul knew that in his “flesh” dwelt “no good thing.” The tendencies, both inherited and cultivated that existed in his flesh (his body), only worked to lead him into sin. Those tendencies represented the law of sin, but Paul desired to keep the law of God, not the law of sin. The law of God Paul identified as the “law of his mind” (his higher nature). His cry was “who shall deliver me from the body of death?” Of course, Paul knew that it was divinity that would bring deliverance, but he also knew that the work of deliverance required his participation.
Pool xam na ne ci ay dara yu baax.” Mën-mën yi nekk ci sa “yaram”, yiy ñëw ci cosaanam ak yi mu yokk boppam, dañoo doon liggéey rekk ngir jëmé ko ci bàkkaar. Mën-mën yooyu daan nañu tegu ci yoonu bàkkaar, waaye Pool bëggoon sàmm yoonu Yàlla, waxuma yoonu bàkkaar. Yoonu Yàlla bi Pool tudde mooy “yoonu xelam” (doomu bindam bu gën a kawe). Xaacu ba mu yuuxee mooy: “kan mooy ma musal ci yaramu dee?” Ci lu wóor, Pool xamoon ne mooy ndawte gu Yàlla gi dina indi musal gi, waaye xamoon na itam ne liggéeyu musal gi dafay soxla bokkug boppam.
Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Philippians 2:12, 13.
Kon nag sama samay, samay soppe yi, na ngeen déggaloon ba fàww, du rekk ci sama teew, waaye léegi gën a bari ci sama ñàkk, liggéeyleen seen bopp ngir seen mucc ak ragal ak loxoy. Ndaxte Yàlla mooy kiy jëfandikoo ci yéen ñaar-ñaar, di may yéen coobare ak jëf ngir amal li neex coobareem. Filib 2:12, 13.
The deliverance from the body of death was accomplished by Divine power, which was connected with human power, and that was the example Jesus provided for men. Even with the law of sin actively working in the lower nature of the body, Jesus kept His lower nature in subjection to God’s law by surrendering His will, to the will of His Father. Paul could find deliverance if he would surrender his will unto the will of divinity. In doing so, he was working out his own salvation, and this is what Sister White means when she speaks about the work of eliminating sin from our life.
Mosal bopp ci yaramu dee jëfandikoo na ko doole bu Yàlla, te boobu doon na and ak doole nit, te loolu la Yeesu jox nit ñi muy royukaay. Sax ak yoonu bàkkaar buy dox ci kaw ci dund gu suuf ci yaram wi, Yeesu def na ba mu teg dundam gu suuf ci suufu yoonu Yàlla, ci li mu jébbal aw coobareem ci coobare Baayam. Pool manoon na gis mosal bu mu jébbalee aw coobareem ci coobare Yàlla. Ci noonu, dafa doon liggéeyal boppam ngir muccam, te loolu la Sister White di tekki bu mu waxee ci liggéey bi jëm ci far bàkkaar ci sunu dund.
“Every soul that refuses to give himself to God is under the control of another power. He is not his own. He may talk of freedom, but he is in the most abject slavery. He is not allowed to see the beauty of truth, for his mind is under the control of Satan. While he flatters himself that he is following the dictates of his own judgment, he obeys the will of the prince of darkness. Christ came to break the shackles of sin-slavery from the soul. ‘If the Son therefore shall make you free, ye shall be free indeed.’ ‘The law of the Spirit of life in Christ Jesus’ sets us ‘free from the law of sin and death.’ Romans 8:2.
“Bépp bakkan bu bañ a jébbalu Yàlla, nekk na suufu dooley beneen boroom. Moosul moom boppam. Mën na wax ne am na sañ-sañu goreel, waaye mu ngi ci jaamono gu gën a torox. Duñu ko may mu gis rafetug dëgg, ndax xelam a ngi suufu njiitu Seytaane. Bi muy nax boppam ne dafa topp ndigal yi àttekatam bopp di joxe, mooy déggal coobare buurub lëndëm. Kirist ñëw na ngir dagg buum yi bàkkaar di jaamloo ci bakkan bi. ‘Bu Ko Doom ji defee leen goreel, kon dingeen nekk ci dëgg goréel.’ ‘Yoonu Xel mu dund ci Kirist Yeesu’ moo nu ‘goreel ci yoonu bàkkaar ak dee.’ Room 8:2.”
“In the work of redemption there is no compulsion. No external force is employed. Under the influence of the Spirit of God, man is left free to choose whom he will serve. In the change that takes place when the soul surrenders to Christ, there is the highest sense of freedom. The expulsion of sin is the act of the soul itself. True, we have no power to free ourselves from Satan’s control; but when we desire to be set free from sin, and in our great need cry out for a power out of and above ourselves, the powers of the soul are imbued with the divine energy of the Holy Spirit, and they obey the dictates of the will in fulfilling the will of God.
“Ci liggéeyu jotale bi, amul dara ju ñu man a ga. Amul benn doole bu bittim réew buy jëfandikoo. Ci ngirëm Xelum Yàlla, nit ki bàyyikoo na ko ngir mu tann ki mu bëgg a jaamu. Ci coppite gi xel mi di jot bu mu wéeru ci Kirist, am na fa gën a kawe ci xam-xamu sañ-sañu goreel. Génne bàkkaar mooy jëf ju xel mi ci boppam def. Dëgg la, amunu benn kàttan ngir goreelu sunu bopp ci ngëneelu Seytaane; waaye bu nu bëggée goreelu ci bàkkaar, te ci sunu soxla su mag, woo ab kàttan gu bokkul ak nun te gën a kawe sunu bopp, kon dooley xel mi dafa fees ak dooley Yàlla ju Xelum Mu Sell mi, te ñuy topp ndigali coobare bi ci matale coobarey Yàlla.
“The only condition upon which the freedom of man is possible is that of becoming one with Christ. ‘The truth shall make you free;’ and Christ is the truth. Sin can triumph only by enfeebling the mind, and destroying the liberty of the soul. Subjection to God is restoration to one’s self,—to the true glory and dignity of man. The divine law, to which we are brought into subjection, is ‘the law of liberty.’ James 2:12.” The Desire of Ages, 466.
“Nekk rek ci mooy anam wi nit man a ame sañ-sañam: mooy nekk benn ak Kirist. ‘Dëgg gi dina leen goreel;’ te Kirist mooy dëgg gi. Bàkkaar man na not rekk bu dëgëradi xel mi, ba tas moomeelu ruu bi. Di sujoot ci Yàlla, mooy dellusi ci sa bopp,—ci màggal gu dëgg ak teranga gu nit ame. Yoonu Yàlla, bi ñuy dugal ci sujootam, mooy ‘yoonu goreel gi.’ James 2:12.” The Desire of Ages, 466.
Paul cried out, “O wretched man that I am! who shall deliver me from the body of this death?” Sister White stated “when we desire to be set free from sin, and in our great need cry out for a power out of and above ourselves, the powers of the soul are imbued with the divine energy of the Holy Spirit, and they obey the dictates of the will in fulfilling the will of God.” In engaging in the combination of our humanity with the divinity of Christ, through the exercise of our will, we accomplish the “act” of removing sin from our own “soul.”
Pool dafa ne: “Yaa nit ku bon maa ngi doon! Kan mooy musal ma ci yaramu dee bii?” Sœur White wax na ne: “bu nu bëggée goreel nu ci bàkkaar, te ci sunu soxla bu réy nu yuuxu ngir kàttan gu jóge ci biti sunu bopp te sut sunu bopp, kàttani ruu yi dañuy fees ak dooley Yàlla gu Xel Mu Sell mi, te dañuy topp ndigali coobare yi ci matal coobu Yàlla.” Bu nuy boole sunu nit ak yàllay Kirist ci jëfandikoo sunu coobare, danuy mottali “jëf” ju jële bàkkaar ci sunu “ruu” boppam.
But what we “need to understand is the true force of the will.” The will is “the governing power in the nature of man, the power of decision, or of choice. Everything depends on the right action of the will. The power of choice God has given to men; it is theirs to exercise. You cannot change your heart, you cannot of yourself give to God its affections; but you can choose to serve Him. You can give Him your will; He will then work in you to will and to do according to His good pleasure. Thus your whole nature will be brought under the control of the Spirit of Christ; your affections will be centered upon Him, your thoughts will be in harmony with Him.”
Waaye li nu “war a xam mooy doole dëggu bëgg-bëgg bi.” Bëgg-bëgg bi mooy “katanu nguur gi ci bindu nit, dooley dogal walla tànn. Lépp sukkandiku na ci yëngu-yëngu jubu bu bëgg-bëgg bi. Dooley tànn bi Yàlla jox na ko nit ñi; seen la ngir ñu jëfandikoo ko. Manoo soppi sa xol, manoo ci sa bopp jox Yàlla ay cofeelam; waaye man nga tànn jaamu Ko. Man nga Ko jox sa bëgg-bëgg; noonu mu liggéey ci yaw ngir nga bëgg te nga def li ànd ak bànneexam bu baax. Noonu sa bind gépp dina nekk suufu saytu Xelu Kirist; say cofeel dinañu sax ci Moom, te sa xalaat dinañu dëppoo ak Moom.”
Paul knew these truths, and He knew that his lower nature needed to be held in subjection by his higher nature, through the exercise of his will. This is why Paul died daily.
Pool xam-xam yi, te xamoon na ne war nañu yëngalul jikkoom gu suufe, ngir jikkoom gu kawe ji noot ko ci jëfandikoo coobareem. Looloo tax Pool daan dee bés bu nekk.
I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily. 1 Corinthians 15:31.
Maa ngi bàyyi seede ci seen mbégte gu ma am ci Kirist Yeesu sunu Boroom, bés bu nekk maa ngi dee. 1 Korent 15:31.
Paul knew he needed to crucify his lower nature daily by exercising his will to keep his lower nature in subjection. He therefore crucified his flesh.
Pool xamoon na ne war na dafa sax bés bu nekk, ci jaaraleem ci jëfandikoo ay bëgg-bëggam, ngir denc ay mbëggeelam yu suufe ci suuf. Moo tax dafa dafaam yaramam.
And they that are Christ’s have crucified the flesh with the affections and lusts. Galatians 5:24.
Te ñi bokk ci Kirist, da ñu rey seen yaram gu ñaaw ak ay bëgg-bëggam ak ay nafsam. Galat 5:24.
Paul knew his sinful flesh would exist in humanity until the Second Coming of Christ, when the faithful, in the twinkling of an eye, would receive a new glorified body. This is why 1798 identifies the foundation of the forty-six years where the Millerite temple was erected, for Christ, as the only foundation, was the lamb slain from the foundation. The northern kingdom was the body, which through sin had taken ascendancy over humanity, and elevated itself to be the counterfeit northern kingdom. In 1844, John was told to “leave out” the courtyard, which means in the Greek, to reject the lower nature, that had taken ascendancy over the higher nature where God had chosen to place His name, and in 1798, the flesh (the lower nature) with “the affections and lusts” was to be crucified.
Pool moo xamoon na ne yaramu bàkkaar buy nekk ci nit ñépp dina am ba keroog ñaareelu ñëwug Almasi bi, ba keroog booba ñi takku ci ngëm di jot, ci benn xet-xetu bët, yaram bu bees buy solo ndam. Loolu moo tax 1798 di won sampug ñaari-fukk ak juróom-benn at yi, fa njëgug kërug Millerite gi tabaxee, ndaxte Almasi, mi nekk kenn rekk mi di dëkkal, mooy xar mi ñu reyoon dale ca njëgug adina. Nguuru bëj-gànnaar gi mooy yaram wi, mi jaarale ci bàkkaar jot nguur ci kaw nit, te yékkati boppam ngir nekk nguuru bëj-gànnaar gu nawle. Ci 1844, waxees na Yowaana mu “bàyyi biti” kër ja, te loolu tekki ci gereg ga ne, bañ tundu suuf si, ga jotoon nguur ci kaw tundu kawe ga, fa Yàlla tànnoon di samp turam, te ci 1798, yaram wi (tundu suuf si) ak “cofeel yi ak bëgg-bëgg yi” waroon nañu koo daaj ci bant ba.
At the foundation, Christ’s flesh died at the crucifixion, as He was cut off from the living. The southern kingdom was then to be one nation, with one king, in covenant with God, and a nation who had God’s sanctuary in their midst. Line upon line, the “seven times,” is now “the head of the corner,” for since September 11, 2001 God is raising up His “northern army” as an ensign. That army is to be one nation, and that nation will reflect His image alone, and it does so at the very time when Satan is raising up his “horn” that is the image of the beast. In Ezekiel chapter thirty-seven the message of the four winds breathes the latter rain message upon those who then stand up as that army. The message of the four winds is the message of the Seventh Trumpet, which is where the mystery of God is finished.
Ci njëkk, yaramu Almasi dee na ca boppu bant ba, ndaxte moom dafa ñàkkale ci ñi di dund. Booba, nguur gu bëj-saalum waroon a doon benn réew, ak benn buur, ci kóllëre ak Yàlla, te di réew mu am kër-yéem Yàlla ci seen biir. Rëdd ci kaw rëdd, “juróom-ñaari yoon yi,” léegi mooy “boppu xonq bi,” ndaxte li dalee ci 11 Septàmbar 2001, Yàlla dafa yiy yékkati ay “xarekatam yu bëj-gànnaar” ngir nekk màndarga. Mbooloom xare boobu war na doon benn réew, te réew boobu dina wone rekk meloom, te loolu mooy am ci jamono ji Seytaane di yékkati “bëgg-bëggam” bi di nataalu rab wi. Ci Sëriñ Esekiyel saar 37, yégle gi aju ci ñeenti ngélaw yi di nofla bataaxalug taw bu mujj bi ci kaw ñi taxaw ba noppi nekk mbooloom xare boobu. Baatu ñeenti ngélaw yi mooy bataaxal gi ci Tròmpet bu Juróomeel ba, foofu la kumpa Yàlla di mat.
The finishing work of the sealing began on October 7, 2023. The sealing time of the one hundred and forty-four thousand is accomplished during the sounding of the Seventh Trumpet, and that trumpet sounds three times during the sealing process. It always marks a strike by Islam against the Glorious Land. The modern spiritual “glorious land” was hit on September 11, 2001, and the ancient literal glorious land was hit on October 7, 2023, the very year the two witnesses who had been slain came back to life. The third strike is at the soon coming Sunday law in the United States.
Liggéeyu mottali bi ci sellal gi tàmbalee na 7 Oktoobar 2023. Waxtu sellalu téeméeri ak ñeent fukki junni ak ñeenti junni nit ñi mat na bi Buum gu Juróom-ñaareel gi di jolli, te buum boobu di jolli ñetti yoon ci diggantey jëfandikookat sellal gi. Saa yu mu jollée, dafay màndarga tubéeyug Islaam ci Suuf su Tedd si. “Suuf su tedd” gu xel, gu jamonoy tey, dafañu ko dóor 11 Sàttumbar 2001, te suuf su tedd su mag, su dëgg-dëgg, dafañu ko dóor 7 Oktoobar 2023, moom ci at mi ñaari seede yi ñu reyoon dekkati. Ñetteelu dóor gi mooy ci yoonu Dibéer bu agsi waaw ci États-Unis.
From October 7, 2023, the Republican horn and the true Protestant horn of the earth beast are accomplishing their final transitions into a horn that either speaks as a dragon or as a Lamb, at the soon coming Sunday law. The two manifestations of the internal and external antagonists in the great controversy that is played out during the closing events of earth’s history, are both located in the history represented by verse forty in Daniel chapter eleven. The two final developments of the two horns is accomplished during the sounding of the Seventh Trumpet. The Seventh Trumpet is the third of three woe trumpets.
Lu jóge 7 Ut 2023, bëj-góor gu Réew-mi ak bëj-góor bu Protestant bu dëgg bi ci rabu suuf si di jot seen njeexital tëral yi mujj, ngir nekk bëj-góor buy wax ni ngeen, walla ni Xarit mi, ci yoonu dibeer bu jëkk a ñëw. Ñaari feeñu yi ñuy biral noon yi biir ak yi biti ci jëfandikoo bu mag ba ci diggante njariñ ak aay, mi di am ci xew-xewu mujj yi ci jaar-jaaru suuf si, ñoom ñaar ñépp dañuy nekk ci jaar-jaaru la aaya fanweeri ci Daniel saraxu fukki ak benn bi di tekki. Ñaari yokkute yu mujj yi ci ñaari bëj-góor yooyu dañuy mataleeku bi Trumpet bu Juróom-ñaareel bi di woo. Trumpet bu Juróom-ñaareel bi mooy ñetteelu trumpet bu “woe” ci ñetti trumpet yu woe.
The three woes, represent a triple application of prophecy, and in doing so they provide a strong witness of the waymark of October 7, 2023. In both the first woe and the second woe, Islam’s warfare was carried out against the armies of Rome, which in the last days is the United States, as witnessed to by the conquering of the Soviet Union that was brought about by a secret alliance between the antichrist (Pope John Paul II), and the false prophet (Ronald Reagan) in 1989.
Ñetti ay musiba yi, dañuy tektal jëfandikoo bu ñetti yoon bu wax ju ñëw, te ci loolu dañuy joxe seede bu dëgër ci waymark bu 7 Oktoobar 2023. Ci ñaari musiba yi njëkk ak ñaareel bi, xareb Islaam dafa amoon ci kaw mbooloom xarekat yu Room, te ci fan yu mujj yi loolu mooy États-Unis, ni ko nangu gi ci kow Union soviétique di seedeel, gii amee woon jaarale ko ci benn booloo bu nëbb diggante antikris bi (Pàppa Jan Pol II), ak yonent bu dëggul bi (Ronald Reagan) ci atum 1989.
In the first woe, as set forth in Revelation chapter nine, there is a time prophecy of five months, which is one hundred and fifty years. In the second woe, there is a time prophecy of three hundred and ninety-one years, and fifteen days. Both time prophecies represent the warfare against Rome that Islam brought during the two histories that represent the first and second woes. Those two prophecies possessed two different outcomes of the warfare. In the first one hundred and fifty years Islam was to “hurt” Rome, and in the prophecy of three hundred and ninety-one years, and fifteen days, Islam was to “kill” Rome. Those two prophecies were directly connected. The ending of the one hundred and fifty years that Islam was to hurt Rome identified the beginning of the three hundred and ninety-one years, and fifteen days that Islam was to kill Rome. The first and second woes are divided by the ending of the one hundred and fifty years, and the starting of the three hundred and ninety-one years, and fifteen days.
Ci njàqare bu njëkk bi, ni ko Yéesu feeñale ko ci Téereb Peeñu ga, ayu-bés ñent fukk ak juróom ñaar, am na fa ab yéené waxtu bu tollook juróom-weer, te loolu mooy téeméer ak juróom-fukk at. Ci njàqare bu ñaareel bi, am na fa ab yéené waxtu bu tollook ñetti téeméer ak juróom-fukk benn at, ak fukk ak juróom fan. Ñaari yéené waxtu yooyu dañuy tegtal xareb ak Room bi Islaam indi woon ci ñaari jaar-jaari mboolem jaar-jaar yi tegtal njàqare bu njëkk ak bu ñaareel bi. Ñaari yéené yooyu amoon nañu ñaari njariñ yu wuute ci xare boobu. Ci téeméer ak juróom-fukk at yu njëkk ya, war na woon ngir Islaam “lor” Room; te ci yéené bu ñetti téeméer ak juróom-fukk benn at, ak fukk ak juróom fan bi, war na woon ngir Islaam “rey” Room. Ñaari yéené yooyu dañoo boole woon bu jub. Jeexitalu téeméer ak juróom-fukk at yi, ci bi Islaam waroon a lor Room, moo xamale njàlbéenu ñetti téeméer ak juróom-fukk benn at yi, ak fukk ak juróom fan yi, ci bi Islaam waroon a rey Room. Njàqare bu njëkk ak bu ñaareel bi, séddoo nañu leen ak jeexitalu téeméer ak juróom-fukk at yi, ak tambali ñetti téeméer ak juróom-fukk benn at yi, ak fukk ak juróom fan yi.
The United States ceases to be the sixth kingdom of Bible prophecy at the soon-coming Sunday law, and it is then that it is prophetically “killed”. The hour of the “great earthquake”, in Revelation chapter eleven is the soon coming Sunday law, and when that hour arrives, so too does the Seventh Trumpet of Islam. It arrives to mark the end, or the death of the sixth kingdom, which is the army of Rome in the last days. That death was preceded by one hundred and fifty years of Islam hurting the armies of Rome. According to the mainstream media, which attempts to downplay the activities of radical Islam in the modern world, since October 7, 2023. Until the writing of this article on February 12, 2024, Islam has carried out one hundred and sixty-five attacks upon American interests around the globe.
Etazini dakkul nekk buur gu juróomeelu benneel gi ci waxi yonent yi ci Biir Bibil bi, bu yoonu Dëcëru bésub Ndewet bi di agsi léegi; te ci boobu lañu ko, ci yonenti, wax ne “reylu na”. Waxtu “yëngu-yëng gu réy” gi, ci Yebuleen 11, mooy yoonu Dëcëru bésub Ndewet bi buy agsi léegi; te bu waxtu woowu agsee, ñëw na itam Trompet bu juróom-ñaareel bi, moom bu Isilaam. Mu ngi ñëw ngir màndarga jeexital walla dee gu juróomeelu benneel buur gi, moom mi di xarekat yu Room ci fan yu mujj yi. Dee googu, ñaari téeméeri at ak fukki at la Isilaam jiitaloon na ci lor xarekat yu Room. Ni ko saabal yu xibaar yu mag yi waxe, ñoom ñiy jéema suufeel jëfandikoo yi Isilaam gu metti gi di def ci addina si tey, daldi tàmbalee ci 7 Oktoobar 2023. Ba kera mujj ci bindug mbind mi, 12 Fewriye 2024, Isilaam def na téeméeri fanweeri juróom-ñeent-fukki jëf yu song ci boppu mbir yi Amerig bëgg a aar ci bépp fu nekk ci àddina.
The one hundred and fifty years of Islam hurting the armies of Rome that leads to the killing of the armies of Rome in the first and second woes, is repeated in the history of the third woe, for that is how a triple application of prophecy works. The sounding of the Seventh Trumpet, which is the sealing of the one hundred and forty-four thousand, which is when the combination of Divinity with humanity occurs, as represented by the joining of the two sticks, has three waymarks, The first is the spiritual glorious land and the last is the spiritual glorious land. The middle waymark is the literal glorious land.
Juróomi ak benn ci téeméeri at ak juróom-fukk yi nga xam ne Islaam di lor mbooloom xarey Room, te loolu indi ci rey mbooloom xarey Room ci njëkk ak ñaareelu ay, dees na ko delloo ci jaar-jaari nettale gi ci ñetteelu ay bi, ndaxte noonu la jëfandikookat gu ñetti yoon gu ci waxi yonent gi di doxee. Li ñuy wax “wolli Juróom-ñaareelu Trompet bi”, mooy màndarga gi ci téeméeri ak ñeent-fukk ak ñeent ñaari junni ñi, te booba la booleb Yàllaak nit ki di am, ni ko booleb ñaari yet yi di firndeel. Am na ñetti màndarga ci yoon wi: ki njëkk mooy réew mi tedd te màgg ci xel; te ki mujj mooy réew mi tedd te màgg ci xel. Màndarga mu nekk ci diggante mooy réew mi tedd te màgg ci dëgg-dëgg.
In 2023, the second blast from the warning Trumpet of the third woe, identified the escalation of the warfare of Islam as it entered into a period where it would “hurt” the earth beast. In that same year, the two witnesses of the Republican horn and the true Protestant horn came back to life and began their mutual transitions into their final symbolic horns. For the Republican horn it was the combination of all the apostate Protestant powers, with all the apostate Republican powers in order to form one horn that is the image of the beast. With the true Protestant horn it was the combination of Divinity with humanity as the horn transitioned from Laodicean to Philadelphian in character, in order to reflect the opposite of the image of the beast. 2023 occurred twenty-two years after 2001, thus representing the symbolic link of Divinity combined with humanity.
Ci atum 2023, ñaareelu wollo bi jóge ci Trompetu waareg wóor ga ci ñetteelu musiba mi, feeñal na yokkute xarey Islaam bi, ba mu dugg ci ab jamono bu muy “lor” rab wi. Ci atum boobu sax, ñaari seede yi, maanaam bakku Republikaan bi ak bakku Protestã bu dëgg bi, dellu nañu ci dund, te tàmbali nañu seen soppeeku yu benn ak benn ngir dugg ci seen bakk yu mujj yu xameekaay. Ci bakku Republikaan bi, mooy boole mboolem dooley Protestã yu réer ak mboolem dooley Republikaan yu réer, ngir sos benn bakk buy nataalu rab wi. Waaye ci bakku Protestã bu dëgg bi, mooy boole Yàllaay ak nitaar, bi bakk bi di soppeeku jógé ci jikkoju Laodisee ba ci jikkoju Filadelfi, ngir wone li di lu wuutu ak nataalu rab wi. Atum 2023 am na ginnaaw ñaar-fukk ak ñaar at gannaaw 2001, ba tax muy tegu ci misaalu boole Yàllaay ak nitaar.
All of this history occurs in verse forty of Daniel eleven, which is the verse that was unsealed and produced the increase of knowledge in 1989, that is represented by the Hiddekel River. In the prophetic history of that verse, the final work in the Most Holy Place is also accomplished, which is the light that was unsealed in 1798, and that is represented by the Ulai River. The beginning of verse forty identifies the time of the end in 1798, and the ending of the verse identifies the time of the end in 1989, and both rivers merge together in the history of verse forty, just as the Tigris and Euphrates (the Ulai and Hiddekel) do just before they reach the Persian Gulf.
Lépp gi ci jaar-jaar yépp am na ci sarax bu ñeent-fukk ba bennu ci Daniel fukki-benn, mooy sarax biñ ubbali woon te mu jur yokkug xam-xam ci 1989, te loolu dañu koy tekki ci dexu Hiddekel. Ci jaar-jaaru yonent bu sarax boobu, liggéey bu mujj bi ci Bérab bu Gën a Sell bi itam mat na, te mooy leer giñ ubbali woon ci 1798, te loolu dañu koy tekki ci dexu Ulai. Njálbéenu sarax bu ñeent-fukk ba bennu bi dafay xamle jamonoy mujj bi ci 1798, te mujjug sarax bi dafay xamle jamonoy mujj bi ci 1989, te ñaari dex yi ñoom ñaar dañuy boole seen bopp ci jaar-jaaru sarax bu ñeent-fukk ba bennu, ni dexu Tigre ak Efrat (Ulai ak Hiddekel) di ko defee léegi lañuy agsi ci Géeju Perse.
We will continue this study in the next article.
Dinanu jëfandikoo bii ci beneen mbind mi di ñëw.
The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified.
Xel Yàlla Boroom bi ngi ci man; ndaxte Boroom bi moo ma fal ngir yégle xebaar bu baax ñi lewet; yónni na ma ngir faj xol yu daldi xar, ngir yégle bàkku ci ñi ñu jàpp, ak ubbiteg kaso bi ñi ñu tëj; ngir yégle atum nangu gu Boroom bi, ak bésub feyug sunu Yàlla; ngir dëfëral ñépp ñi di jooy; ngir jagleel ñi di jooy ci Siyon, ngir jox leen taaru ndaw ñu wecci duut, diwlin mbégte mu wecci jooy, ak yérebu cant ngir ruu njàqare; ngir ñu tudde leen garabi njub, njëmbëtug Boroom bi, ngir mu màggaliku.
And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them.
Ñoom di tabaxaat réer yu yàgg a yàqu, ñoom di yékkati réer yi njëkk a neen; di defar dëkk yu yàqu, te di yékkati mberoom yu yàgg a neen ci xeet yu bari. Gan ñi dinañu taxaw di sàmm seen jur, te doomi bitim-réew dinañu nekk seen beykat ak seen liggéeykat toolu reseñ. Waaye yéen dees na leen tudde Saraxalekat yi Boroom bi; nit ñi dinañu leen wooye Ndaw yi sunu Yàlla. Dangeen di lekk alalam xeet yi, te ci seen màggat ngeen di reylu. Ngir seen gàcce, yéen dangeen am ñaari yoon; te ngir rus, ñoom dinañu bég ci seen cër. Moo tax ci seen suuf dinañu moom ñaari yoon; mbég mu dul jeex mooy nekk seen cër.
For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations. Isaiah 61:1–11.
Nde man, Maa ji, bëgg njubte; dama bañ sàcc ngir sarax su lakk; te dinaa jubal seen jëf ci dëgg, te dinaa fas ak ñoom kóllëre guy sax ba fàww. Seen askan dinañu ko xam ci biir xeeti ñi dul Yawut yi, te seen njuróom ci biir xeeti nit ñi; ñépp ñi leen gis dinañu leen nangu ne ñoom mooy askan wi Maa ji barkeel. Dinaa bég lool ci Maa ji, sama xol dina bànneex ci sama Yàlla; ndaxte solna ma yére yi mucc, mu muur ma mbubb mu jub; ni góor guy takk di taaru ak ay taaram, te ni jigéen juy séy di taaru ak ay takkam. Ndax ni suuf di saxal mbotam, te ni tool di saxal li ñu ci ji; noonu la Boroom bi Yàlla di saxal njub ak cant kanam xeet yépp. Esayi 61:1–11.