In Daniel chapter ten, Gabriel is accomplishing the work of presenting the complete interpretation of the book of Daniel to God’s last day people. Daniel represents God’s last day people, who, in the book of Revelation, are the one hundred and forty-four thousand. As such, the one hundred and forty-four thousand awaken to recognize they have been scattered, as represented by Daniel in chapter nine. They also awaken to the understanding that the great test by which their eternal destiny is decided is the image of the beast test, which takes place before they are sealed, and before probation closes at the Sunday law in the United States. They are mourning the disappointment that confronted them on July 18, 2020, and in that condition, they are given a view of Christ in the Most Holy Place, as represented by Isaiah in chapter six.

Ci kapituur fukki ci téereb Daniel, Gabriyel dafay matale liggéeyu joxe tekki gu mat sëkk ci téereb Daniel ngir nit ñi Yàlla ci mujjug fan yi. Daniel mooy melokaanu nit ñi Yàlla ci mujjug fan yi, te ci téereb Révélation, ñoom ñooy téeméeri junni ak ñaar-fukk ak ñent. Kon nag, téeméeri junni ak ñaar-fukk ak ñent yi di yeevu ngir xam ne dafa amoon tasaaroo, ni ko Daniel di tektal ci kapituur juróom-ñent ba. Itam ñoom di yeevu ci xam-xam ne nattu gu mag gi, gi ñuy dogale seen àtte bu baax walla bu bon ba fàww, mooy nattu nataalu rab wa, te loolu di am bala ñu leen téey, ak bala waxtu àtte mi jeex ci yoonu Dibeer bi ci États-Unis. Ñu ngi jooy seen naqaru ñàkk-àllaaxiraat ga leen dale woon 18 Sulet 2020, te ci xaalis boobu, ñu leen di won Kirist ci Bérabu Sell ba gën a Sell, ni ko Esayi di tektal ci kapituur juróom-benn ba.

That vision, as represented by both Daniel and Isaiah allows them to see their corrupted condition before the Lord of glory, and both are humbled into the dust. Isaiah then hears the question asking who God would send to His people, and Isaiah volunteers, but he is first purified.

Gis-gis boobu, ni ko Daniel ak Isaaya ñoom ñaar di ko wone, may na leen ñu gis seen xaalis bu yàqu ci kanam Boroom ndam ak màggal gi, te ñoom ñaar ñépp suufeeku ba ci pënd. Noonu Isaaya dégg laaj bi di laaj kan la Yàlla di yónni ci Ay nitam, te Isaaya joxe boppam; waaye dafa jëkk a sellal ko.

Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:5–8.

Noonu ma ne: Ay wo man, ndax dama sànku; ndaxte nit ku ay tuñ yu sellul laa, te maa ngi dëkk ci biir askan wu ay tuñ yu sellul; ndaxte sama bët gis nañu Buur bi, Boroom mbooloom xare yi. Noonu kenn ci serafe yi flewsiwul ci man, yor akam doj wu safara buy tàkk, wu mu jële ak ay pënc ci sarxalukaay ba. Mu teg ko ci sama gémmiñ, ne: Gis, lii laal na sa tuñ; sa tooñ dindi nañu ko, te sa bàkkaar seteel nañu ko. Te it dégg naa baatub Boroom bi, muy wax ne: Kan laay yónni, te kan moo nu demal? Noonu ma ne: Maa ngi fii; yónni ma. Esayi 6:5–8.

Isaiah was purified with a coal from off the altar, and Daniel was purified by beholding the looking glass causative vision, that causes the beholder to change into the image he beholds. Isaiah is told to take the message to a people who hearing do not hear, and seeing do not see.

Esayiñ deesal na koor gu jóge ci saraxal ba, te Daniyel moom dees na ko gis peeñu sababu bu mel ni seetu, buy tax ku koy xool soppeeku ci melokaan wi mu xool. Ñu wax Esayi ñu mu yóbbu ndigël li ca nit ña, ñiy dégg te dégguñu, te ñiy gis te gisuñu.

And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.

Noonu ne: Demmal nga dem, te wax askan wi ne: Déggleen dëgg-dëgg, waaye buleen xam dara; gisleen dëgg-dëgg, waaye buleen seet xel. Defal xolu askan wii mu xorom, diisloo ay noppam, te tëj ay bëtam; ngir bañ ñu gis ak seen bët, te dégg ak seen nopp, te xam ak seen xol, ba dellu ci Yàlla, ba ñu wér. Esaïe 6:9, 10.

Isaiah wishes to know how long he must interact with the people who understand and perceive not, so he asks the question of, “how long?”

Esayi bëgg a xam ba kàddu ga nga xam ne dafa war a wax ak nit ñi dégg te xamuwuñu, gis te seetuwuñu; moo tax mu laaj ne: «Ba kañ?»

Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. Isaiah 6:11, 12.

Noonu ma wax ne: Boroom bi, ba kañ? Mu tontu ne: Ba keroog dëkk yi neen dof ndax amul ku ci dëkk, kër yi neen dof ndax amul nit, te suuf si neen a yàqu lool, te Boroom bi jële nit ñi jëm fu sore, ba sawar gu réy am ci diggu suuf si. Esaïe 6:11, 12.

The land that is the subject of Bible prophecy in the last days is the United States, who is “utterly desolated,” when national ruin is brought about by the national apostasy of the Sunday law. Verse forty-one of Daniel eleven, has been typified by verse sixteen of the same chapter. In verse forty-one the “great forsaking in the midst of the land” is identified as “many” being overthrown. Isaiah’s message, which was referred to by Jesus, when He addressed the quibbling Jews in His history among men, identifies that when a former covenant people are being passed by, they then have ears and eyes that do not understand or perceive. Isaiah’s message represents the final call to Laodicean Adventism, which ends at the Sunday law, where Laodicean Adventism is spewed out of the mouth of the Lord.

Suur bi mooy mbir mi yëngu ci kàddu yëgleb Biibël ci mujjug fan yi mooy États-Unis, mi “ñàkk ba tas,” su musiba réew mi amee ndax bàkkaaru réew mi ci yoonu Dimaas. Aaya juróom-benn-fukki benn ci Daniel fukki benn, am na misaalëm ci aaya juróom-benn-fukk ak juróom-benn ci benn saar boobu. Ci aaya juróom-benn-fukki benn baat bi “wacc gu mag gi ci diggu réew mi” mooy lu màggal ne “ñu bare” dañuy daanu. Yonnent yi Isaaya jottali, bi ko Yeesu tëddalee ba mu doon wax ak Yawut yu bëgg di xuloo ci jamono bi Mu nekkoon ak nit ñi, day wone ne su nit ñi doon askanu kóllëre gu jiitu di ñu weesu leen, booba nag am nañu nopp ak bët yu dul dégg te dul gis. Bàyyi Isaaya day tegtal woote gu mujj gi ci Adventisme Laodise, te loolu day jeex ci yoonu Dimaas, fa Adventisme Laodise di génneeku ci gémmiñu Boroom bi.

He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

Dina dugg ci réew mi tedd te màgg ba itam, te réew yu bare dinañu daanu; waaye ñii dinañu mucc ci loxoom, mooy Edom ak Moab, ak njiitu askani Ammon. Daniel 11:41.

Isaiah and Daniel are given the responsibility to present the final call to Laodicea, and at Daniel’s third touch in chapter ten he is strengthened for the task.

Esayi ak Daniyel ñu jox leen warugar wone woote bu mujj bi ci Laodicea, te ci ñetteelu laal gi Daniyel am ci saar fukki bi, ñu dooleel ko ngir liggéey boobu.

Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Daniel 10:18, 19.

Noonu, kenn ku mel ni laatal, ni mel ni nit, daldi ma dëgëral ma; te mu wax ma ne: “Yow nit ku Yàlla bëgg lool, bul ragal; jàmm na la. Na nga dëgër, waaw, na nga dëgër.” Bi mu waxee ak man, ma dëgër, ma ne: “Na sama sang wax, ndaxte yaa ma dëgëral.” Daniel 10:18, 19.

Daniel was strengthened to give the message that he came to understand when Michael descended in chapter ten. Isaiah was informed that he would need to give the message until the Sunday law. At the Sunday law a remnant would be established.

Dañeel dafa am kàttan ngir joxe ndigël bi mu aggee ci xam biigel ga Mikayel wàcce ci saar fukk. Esayiya ñu ko xamal ne war na joxe ndigël bi ba bés bu yoonu Dibéer di ñëw. Ci yoonu Dibéer bi, desit bu néew diñu ko taxawal.

Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.

Noonu ma ne: Boroom bi, ba kañ? Mu tontu ne: ba kera dëkk yi neen ba kenn desu ci seen biir, kër yi it neen ba nit amul ci, te suuf si di màndiŋ lu mat sëkk; te Boroom bi yóbbu nit ñi fu sore lool, ba fa am bàyyiku bu mag ci diggante suuf si. Waaye sax ci moom dina am benn fukk ci téeméer, te dina dellu, te ñu lekk ko; ni garabug teil ak ni garabug oak, yi seen cër des ci ñoom bu ñu sànni seen xob. Noonu it juróom bu sell bi mooy seen cër. Esayi 6:11–13.

When there would be “a great forsaking in the midst of the land” (at the Sunday law), there would be manifested a “tenth,” whose “substance” is “the holy seed.” The root of the Hebrew word translated as “tenth,” is “tithe.” The Lord will have a “tithe” that have “returned,” at the Sunday law.

Bu am na “ñàkk gu réy ci biir réew mi” (ca yoonu Dibeer ba), dina feeñ “fukkëel bi,” te seen “jëmm” mooy “njiitu bu sell bi.” Rapu baat bu Ebrë yi tekkiwoon “fukkëel,” mooy “asar.” Boroom bi dina am “asar” yu “dellu,” ca yoonu Dibeer ba.

And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the Lord’s: it is holy unto the Lord. And if a man will at all redeem ought of his tithes, he shall add thereto the fifth part thereof. And concerning the tithe of the herd, or of the flock, even of whatsoever passeth under the rod, the tenth shall be holy unto the Lord. Leviticus 27:30–32.

Te lépp ci ci suuf si, bu bokk ci peppu suuf si mbaa ci meññetu garab gi, moom la Boroom bi: sell na ci Boroom bi. Su nit bëggée jotoot dara ci ay téddam, na dolli ci ñeenteelam benn xaaj bu juróomeel. Te ci lu jëm ci téddub jur gi mbaa téddub xar yi, lépp lu romb ci suufu yat wi, fukki ba benn bi dina sell ci Boroom bi. Lewit 27:30–32.

The “tenth” that “returns” are holy unto the Lord, and they are the Lord’s portion.

“Fukki” bi “dellusi” mooy yu sell ci Boroom bi, te mooy wàllu Boroom bi.

For the Lord’s portion is his people; Jacob is the lot of his inheritance. Deuteronomy 32:9.

Ndaxte yoonu Boroom bi mooy ay nitam; Yàqub mooy cër ci ndonoam. Deuteronome 32:9.

Those who have returned before the Sunday law, are those represented by Jeremiah who have suffered the first disappointment, to whom the Lord had promised that if they would return, they would be the Lord’s mouth, or His spokesmen.

Ñi ñëwsi ba ca kanamu dund Déwén Dibeer bi, ñoom la Yeremiya tegu ci ñi dajale ñàkk xol bu jëkk bi, te Boroom bi digoon na leen ne suñu dellusoo, dinañu doon gémmiñu Boroom bi, walla ay waxkatam.

Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.

Gis-gis yi am na, te lekk naa leen; te sa kàddu nekk na ma bànneex ak mbégteb sama xol; ndaxte sa tur lañu ma tudde, Yow Aji Sax ji Yàlla buy Boroom mbooloom asamaan. Tooguma woon ci ndajem ñiy ree, te bànneexuma ci; dama toogoon samaa bopp ndax sa loxo, ndaxte feesal nga ma ak mer. Lu tax sama metit sax ba fàww, te sama gaañu jógul, ba bañ a wér? Ndax dangay nekk ci man ni ki fen, ni ndox yu wow? Moo tax Aji Sax ji waxe ne: Su fekkee nga dellu, dinaa la delloo, te dinga taxaw ci sama kanam; te su fekkee nga génne lu am solo ci lu bon, dinga mel ni sama gémmiñ; na ñoom dellu ci yaw, waaye yaw bul dellu ci ñoom. Te dinaa la defal askan wi miir gu xóot gu xànjar; dinañu xeex ak yaw, waaye duñu la man dara, ndaxte maa ngi ànd ak yaw ngir musal la te goreel la, kàddug Aji Sax ji. Te dinaa la musal ci loxob ñaaw ñi, te dinaa la jot ci loxob ñiy tiitloo. Yeremi 15:16–21.

The remnant or tenth that returns in Isaiah’s testimony were to be eaten, for they were given God’s message, and His Word was to be eaten. They were those who would be God’s mouth, and in so doing they would present God’s Word that was to be eaten by those seeking salvation. Jeremiah did not sit in the “assembly of mockers,” for, as with Daniel, when he saw the vision the “assembly of mockers” fled. Jeremiah had thought God lied to him, for God’s hand had allowed the first disappointment of April 19, 1844 in Millerite history, and July 18, 2020 in the last days. The promise for Jeremiah was that if he would “return,” and in Isaiah’s passage, the “tenth” “returns.”

Sarax walla benn walla fukkikoo bi dellug Isayas dañu waroon a lekk, ndaxte ñoom lañu joxoon yégle Yàlla, te Kàddugam waroon a nekk lu ñuy lekk. Ñoom lañu doon ñi di gémmiñu Yàlla, te ci loolu dinañu wone Kàddug Yàlla gi waroon a nekk lu ñuy lekk ngir ñi di seet mucc. Yeremiya tooguloon ci “mbootaayu ñiy ñaawal,” ndaxte, ni ci Daniyel, ba mu gis peeñ mi, “mbootaayu ñiy ñaawal” daw na. Yeremiya dafa xalaatoon ne Yàlla fen ko, ndaxte loxob Yàlla mayoon na ñawtéef bu jëkk bi ci 19 Awril 1844 ci jaar-jaaru Millerite, ak 18 Sulet 2020 ci mujj i fan yi. Digeb Yeremiya mooy ne bu dee “dellu,” te ci bindub Isayas itam, “fukk” bi “dellu.”

If Jeremiah “returns,” he is part of Isaiah’s “tenth,” which is holy, and is the Lord’s portion, whose “substance,” is in them. The Hebrew word “substance” means a pillar, and to be made into a “pillar,” is the promise given to the Philadelphians.

Su Yeremi “dellusee,” mu nekk ci “fukkël” yu Esayi wax, te mooy lu sell, te mooy cërub Boroom bi, ki “ndomboom” nekk ci ñoom. Kàddu Ebrë “ndombo” mooy tekki ab tuur, te nees ko def ay “tuur,” mooy digeb bi ñu jox waa Filadelfi.

Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

Ku daan ndam, dinaa ko def ngir mu nekk kenug tabax ci kër Yàlla sama Yàlla, te du génnati mukk; te dinaa bind ci moom turu sama Yàlla, ak turu dëkku sama Yàlla, mooy Yerusalem bu bees bi, buy wàccéggé jógé asamaan ci sama Yàlla; te dinaa bind ci moom sama tur wu bees. Ku am nopp, na déglu li Xel mi wax jàngale yi. Peeñug Yàlla 3:12, 13.

The “pillar,” that is their “substance,” represents the combination of Divinity and humanity, for Christ is the “pillar” that supports the temple.

“Ken”, maanaam seen “substans”, dafa teewal booloo Yàllaay ak nit ki, ndaxte Almasi mooy “ken” gi yor kër Yàlla ga.

“While in this state of despondency I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.

“Bi ma nekkoon ci jàmmu xel wu metti woowu, ma am na gént bu wóor ci sama xel lool. Ma gént ne maa ngi gis kërug Yàlla, te nit ñu baree da ñuy daw jëm fa. Ñi rekk ñiy sàmm seen bopp ci kërug Yàlla googu lañuy mucc bu waxtu jeexee. Ñépp ñi des bitim rekk, dees na leen réer ba fàww. Mbooloo ma nga xam ne ñu nekkoon bitim, te di wër seen yoon yu wuute, da ñuy xeeb ak ree ñi doon dugg ci kërug Yàlla ga, te di leen wax ne pexe mi ngir mucc mii ay nax la yu xereñ, ne ci dëgg amul benn musiba bu ñuy war a moytu. Rax-ci-dolli sax, ñenn ci ñoom da ñu jàpp yenn ngir tere leen gaaw a dugg ci biir miir ya.”

“Fearing to be ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me. On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins.

“Ndax ragal ñu ree ma, xalaat naa ne gën naa muñ ba mbooloo ma tas, walla ba ma mën a dugg te ñu seetuma ma. Waaye lim bi yokku nag, waññikuwul; te ndax ragal ne dama jëm a tarde, gaaw naa génn sama kër, jàll ci diggante nit ña ba. Ci sama tiis ngir jot kër Yàlla ga, gisuma woon mbaa sama yéene woonul mbooloo mi ma wër. Bi ma duggee ci tabax bi, gis naa ne kër Yàlla gu mag ga taxawoon ci benn jëmm bu réy lool, te ci moom lañu boole woon ab xar mu ñu doggal te deret di tuuru. Nun ñi fa nekkoon dafa mel ni xam nanu ne xar woowu dañu ko xar-xaree te damm ko ndax sunu mbir. Képp ku dugg ci kër Yàlla ga waroon na jaar ci kanamam te nangoo ay bàkkaaram.

“Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.

«Tuuti balaa maŋ ma tegge toogu yu kawe, te ñu teggewoon ci ay nit ñu mel ni ñu bég lool. Leeru asamaan dafa mel ni mu neexe seen kanam, te ñu di màggal Yàlla, di woy yu bànneex ak cant yu delloo ngërëm, yoo mel ni xumbi malaaka yi. Ñooñu lañu doon ñi njëkk a dikk ci kanam maŋ ma, nangoo seeni bàkkaar, jot baal, te léegi ñu ngi xaar ak bég bu réy benn mbir mu bànneex buy ñëw.»

“Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people. But I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night. I awoke in agony of mind and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed, that the Spirit of the Lord had left me, never to return.” Testimonies, volume 1, 27.

«Même après mon entrée dans le bâtiment, une crainte s’empara de moi, ainsi qu’un sentiment de honte à l’idée qu’il me fallait m’humilier devant ces gens. Mais il me semblait être contrainte d’aller de l’avant, et j’avançais lentement autour de la colonne afin de faire face à l’agneau, lorsqu’une trompette retentit, le temple fut ébranlé, des cris de triomphe s’élevèrent de la part des saints assemblés, une clarté terrible illumina le bâtiment, puis tout fut d’intenses ténèbres. Les gens heureux avaient tous disparu avec cette clarté, et je fus laissée seule dans l’horreur silencieuse de la nuit. Je m’éveillai dans l’angoisse de l’esprit et pouvais à peine me convaincre que j’avais rêvé. Il me semblait que mon sort était fixé, que l’Esprit du Seigneur m’avait quittée, pour ne jamais revenir.» Testimonies, volume 1, 27.

The “substance,” that is within the tenth that returns is the “pillar” who supports the temple. Daniel saw the causative vision of the Lamb that was hung upon the pillar, and the Lamb was the “pillar”. When Daniel saw that great vision, he was changed into the image of the pillar, and Isaiah’s tenth, likewise have the “substance” (the pillar), within them, and that substance is to be “eaten”, by all who would enter the temple. Those who enter the temple, and eat the substance, are God’s other flock who respond to the message of the ensign that is lifted up at the Sunday law, when there is a great forsaking in the land. The “holy seed,” that is Isaiah’s substance, is the Lamb that was slain from the foundation of the world.

“Substance” bi, mooy li nekk ci biir fukkal bi di dellusi, mooy “kenuur gi” buy taxawal kër Yàlla ga. Daniyel gis na peeñu njariñ li jëm ci Mburu mi ñu dajale woon ci kenuur gi, te Mburu mi mooy “kenuur gi”. Bi Daniyel gisee peeñu mag ga, soppi nañu ko mu mel ni nataalu kenuur gi, te fukkal bi Esayi wax itam am nañu “substance” bi (kenuur gi) ci seen biir, te substance boobu dees na ko “lekku” ak ñépp ñi bëgg a dugg ci kër Yàlla ga. Ñi dugg ci kër Yàlla ga, te lekk substance bi, ñooy juróomaaru Yàlla yi ci des, ñiy tontu ci ndigalu bandira bi ñu yékkati ci jamono bi yoonu dibeer di ñëw, biñu amee réccu gu mag ci réew mi. “Peppu bu sell bi,” mooy substance bu Esayi, mooy Mburu mi ñu rendi woon dale ca sampug àddina.

The tenth who return will be delivered out of the hand of the wicked, when at the Sunday law the separation of Philadelphia and Laodicea is fixed for eternity, and many are then overthrown. Those overthrown are identified as the wicked who do not understand. They will also be delivered out of the hand of the terrible, for they will not receive the mark of the beast.

Ñetteel ñi dellusi dinañu mucc ci loxo ña bon ña, bu yoonu Dibeer gi ëppalee, ba xaajalug Filadelfi ak Lawodisee daldi sampu ba fàww, te ñu bare daanu fa. Ñi daanu yooyu, mooy ña bon ña dul xam. Itam dinañu mucc ci loxo ku tiit ba, ndaxte duñu jot màndargay rab wi.

Thus saith the Lord God; I will also make the multitude of Egypt to cease by the hand of Nebuchadrezzar king of Babylon. He and his people with him, the terrible of the nations, shall be brought to destroy the land: and they shall draw their swords against Egypt, and fill the land with the slain. And I will make the rivers dry, and sell the land into the hand of the wicked: and I will make the land waste, and all that is therein, by the hand of strangers: I the Lord have spoken it. Isaiah 30:10–12.

Noonu la Boroom bi Yàlla wax: Dinaa tax ba mbooloom Misra saxatul, jaarale ko ci loxob Nebukadnesar buurub Babilon. Moom ak ay nitam yu ànd ak moom, ñi gën a tiitloo ci xeeti àddina, dees na leen indi ngir yàq réew mi; dinañu rocci seeni sabar ci kaw Misra, feesal réew mi ak ñi ñu rey. Te dinaa wow dex yi, jaay réew mi ci loxob ñi bon; dinaa def réew mi neen, ak lépp lu nekk ci biiram, jaarale ko ci loxob doxandéem yi: man, Boroom bi, wax naa ko. Isaiah 30:10–12.

The “terrible of nations” is the proxy army of the king of the north. The ensign that is lifted up at the Sunday law are delivered out of the hand of the foolish, or wicked virgins, and are also delivered out of the hand of the terrible of nations. The issue that we are addressing here is that Isaiah, and Daniel, and Jeremiah, and Ezekiel, and John are all used to represent the resurrection and empowerment of the one hundred and forty-four thousand who return from the disappointment of July 18, 2020. In Daniel’s final vision, the vision given by the river Hiddekel, Daniel is made to understand both the internal and external visions of God’s prophetic Word, and he is strengthened to present that message.

“Njagam yiis réew yi” mooy mbooloom xare buy taxawal buur bu bëj-gànnaar. Bànneex bi ñuy yékkati ca yoonu Dibéer ba, ñu ngi leen génne ci loxo jigéen-yaram yu dof walla yu bon yi, te itam ñu ngi leen génne ci loxo njagam yiis réew yi. Mbirt mi nu ngay jëfandikoo fii mooy ne Esayi, ak Danyeel, ak Yeremi, ak Esekiyel, ak Yowaana ñépp dañu leen di jëfandikoo ngir tegtal ndekkite ak dooleelub ñaar-fukk ak ñeenti junni ñi dellusi ginnaaw naqar ba dal ci 18 Sulet 2020. Ci gis-gis bu mujj bu Danyeel, maanaa gis-gis ba ñu ko jox ca dexu Hiddekel, ñu def Danyeel mu xam gis-gis yi ëmb ci biir ak yi ëmb ci biti ci Kàddu Yàlla gu yonent, te ñu dooleel ko ngir mu yégle yonent boobu.

The message of the internal and external is brought together with the prophetic definition of the head, or “fortress,” in verse ten, which identifies the Ukraine war that is currently being carried out by Putin. That key of identifying the head, has an internal and external application, and the beginning of that war marks the period when both heads become a subject of prophecy. The fortress or head as Russia identifies the second proxy war, that leads to the third proxy war, which marks the beginning of World War III, as typified by the battle of Panium in verse fifteen.

Bataaxalu bi ci biir ak bi ci biti dafa booleek njàngat gu yonnee gu bopp bi, walla “tata bu ñu tëjare,” ci aaya fukk, buy jëfandikoo ngir xam xareb Ukraine bi Putin di yëngu fii léegi. Caabi boobu ngir xamle bopp bi am na jëfandikoo bu ci biir ak bu ci biti, te tàmbali xare boobu di màndarga jamono ji ñaari bopp yi ñuy nekk mbir mu yoon ci waxi yonent. Tata bu ñu tëjare, walla bopp bi, ni Russia koy tekke, moo mel ni ñaareelu xareb proxy bi, miy indi ñetteelu xareb proxy bi, te loolu moo màndarga tàmbalib Xareb Àddina bi ñetteel, ni ko xareb Panium di misaal ci aaya fukk ak juróom.

Verse sixteen is the Sunday law, and therefore from 2014, when the Ukrainian war commenced, as represented in verses eleven and twelve, until the Sunday law the final work involved with the sealing of God’s people is accomplished. Gabriel’s interpretation in Daniel chapter eleven, represents the message that sanctifies, or seals God’s people. To miss that fact is to miss everything. The prophecy that is unsealed, which in the book of Revelation is called the Revelation of Jesus Christ, and which the book of Revelation identifies as being unsealed just before the close of probation, is a specific passage from the book of Daniel.

Saar bu fukk ak ndigalub Dimaas, te moo tax, dale ci atum 2014, ba xareb Ukreen tàmbalee, ni ko ay ndigalub sarq yi te fukk ak benn ak fukk ak ñaar di melal, ba ca yoonu Dimaas, liggéey bu mujj bi jëm ci tëj askanu Yàlla ci màndarga mi mat na. Tekkig Jibril ci Daniel saar bu fukk ak benn, di melal ndigël bi sellal, walla tëj askanu Yàlla ci màndarga. Su ñu réeree dëgg boobu, danuy réeree lépp. Kàddug wax ju ubbeeku, te ci téereb Peeñu miñ ko waxe Peeñug Yeesu Kirist, te teereb Peeñu mi di wax ne ubbeeku na lu jiitu jeexital yoonug àtte bi, mooy benn xaaj bu xóot ci téereb Daniel.

And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

Mu ne ma: «Bul bañ sëf xeetu waxi yoon wi ci téere bii, ndaxte waxtu wi jege na. Ku jubul, na des ci jubadiam; ku tilim, na des ci tilimam; ku jub, na des ci njubam; te ku sell, na des ci sellalam.» Peeñu 22:10, 11.

In the last days, there is a specific time when the final prophecy is unsealed, for the verse says “the time is at hand.” That very expression located in the final chapter of Revelation is found also in the first chapter.

Ci jamono yu mujjeek yi, amna waxtu wu bees wu ñu ubbi waxu yonent bi mujj, ndaxte aaya bi nee na: “waxtu wi jege na.” Kàddu googu sax, bi nekk ci saraxalekat bu mujj bu Peeñu gi, gis nañu ko itam ci saraxalekat bu njëkk bi.

The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

Peñu Yeesu Kirist, mi Yàlla jox ko, ngir won ay jaamam yi mbir yi war a am ci lu gaaw; te yónnee na ko, te xamal ko ci ay mandargaam jaarale ko ci malaakam, ci jaamam Yuwaana: moom mi seede Kàddug Yàlla ak seede Yeesu Kirist, ak lépp lu mu gis. Ku jàng moo barkeel, ak ñi dégg baat yi ci waxi ci gii, te di sàmm liñu bind ci biiram; ndaxte waxtu wi jege na. Peñu 1:1–3.

Two hundred and twenty, and therefore twenty-two, are symbols of the combination of Divinity with humanity, and the final work of the third angel, which is the sealing of the one hundred and forty-four thousand, is accomplished within the prophetic context of the parable of the ten virgins. The wise virgins of the last days suffered their first disappointment on July 18, 2020, and they were scattered as dead bones in the street of Revelation chapter eleven, until July of 2023, twenty-two years after the sealing process began in 2001. The “time was then at hand,” and the Lord then raised up a “voice in the wilderness” who had received the message from Gabriel, who had received it from Christ, who had received it from the Father.

Ñaar téeméer ak ñaar-fukk, te kon ñaar-fukk ak ñaar, dañuy xeñal boole Yàlla ak nit, te liggéeyu mujj bu malaaka bu ñetteel bi, mooy tëjkaayu téeméer ak ñeent-fukk ak ñeent war ak ñeent-junni, am na ci biir wàllug waxi yonent gi ci léebu fukki janq. Janqi xel mu rafet yi ci fan yi mujj yi daan nañu seen jëfandikoo bu njëkk ci 18i Sulet 2020, te tasaaroo nañu ni yax yu dee ci mbedd mi ci Peeñu 11, ba ci Sulet 2023, ñaar-fukk ak ñaar at gannaaw ba tëjkaay bi tàmbalee ci 2001. “Waxtu wa nag jegesi woon na,” te Noonu Boroom bi taxawaloon na benn “baat ci màndiŋ ma” mi jot yoon wi ci Gaborieel, moom mi ko jële ci Kirist, moom mi ko jële ci Baay bi.

The voice then began to send the message to the churches, and it has been sent in the electronic fashion where it can be read and or heard, currently in over sixty languages. The portion of prophecy that was unsealed, that is that message is found in the book of Daniel.

Ba noppi bi tambalee yónnee bataaxal bi ci mbooloy gëm yi, te yónnee nañu ko it ci anam u elektopig ba nit ñi man a jàng walla dégg ko; léegi mu ngi am ci lu ëpp juróom-benn fukki làkk. Cér bu ab kàddug yonent biñ ubbi, mooy ne bataaxal boobu, gis nañu ko ci téereb Daniel.

“The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

“Téere biñ tëjkat du Peeñug Yàlla bi, waaye mooy wàll wu ci kàddug wax jëmm yi ci téereb Daniyel, wi jëm ci fan yu mujj yi. Malaaka mi santaane na ne: ‘Waaye yaw, yow Daniyel, tëjël wax yi, te nga tëj téere bi ba kera mujj gi.’ Daniyel 12:4.” Acts of the Apostles, 585.

The “portion of the prophecy of Daniel relating to the last days,” is verse forty. It is not simply verse forty, it is the portion of verse forty that is represented after the time of the end in 1989, and before the Sunday law of verse forty-one. The history of verse forty that has no mention within the verse itself is the portion of prophecy relating to the last days that was sealed up, and that since July, 2023 has been being unsealed for those who choose to see and hear.

“Xaajug yoon wi ci kàddug waxu Daniel te jëm ci fan yi mujj,” mooy aaya ñeent-fukk. Du aaya ñeent-fukk rekk; mooy cér bu aaya ñeent-fukk boobu teewuloo ginnaaw “waxtu mujj” ci 1989, te bala yoonu Dibéer bu aaya ñeent-fukk ak benn. Jaar-jaaru aaya ñeent-fukk, bi ñu kenn waxul ci biir aaya bi ci boppam, mooy cér bu waxu Yàlla gi jëm ci fan yi mujj biñ daan tëj, te li dalee ci Sulet 2023, dees ko di ubbi ngir ñi tann a gis ak a dégg.

Verse forty records nothing of the history that follows the collapse of the Soviet Union in 1989, until the Sunday law of verse forty-one, but it does provide the prophetic platform that other lines of prophecy are to be placed upon. Those who are unwilling to see and hear that the methodology of line upon line is the latter rain methodology do not have the ability to see the hidden history of verse forty, and that is the history that is the Revelation of Jesus Christ, which Gabriel came to interpret for John and Daniel.

Saar ñent-fukk ci ñaar fukk du bind dara ci jaar-jaaru mboolem lu topp ginaaw tasug Union Soviétique bi ci 1989, ba àgg ci yoonu Dibéer bu saar ñent-fukk ak benn wax, waaye mu ngi joxe dalu wax ju yégle, bi yeneen rëdd yu yégle war a sosoo ci kawam. Ñi bëggul gis te dégg ne yoonu “rëdd ci kaw, rëdd ci kaw” mooy yoonu taw bu mujj bi, amuñu kàttan gu leen di may gis jaar-jaaru kumpa wu saar ñent-fukk bi; te loolu mooy jaar-jaar ba di Peeñug Yeesu Kirist, gi Gabriyel ñëwoon ngir firndeel ko Yowaana ak Danyeel.

We will continue this study in the next article.

Dañuy way-jàng mii ci bind biy ñëw.

“At Berea Paul again commenced his work by going into the synagogue of the Jews to preach the gospel of Christ. He says of them, ‘These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so. Therefore many of them believed; also of honorable women which were Greeks, and of men, not a few.’

“Ca Berea, Poola tàmbalee na liggéeyam ci dugg ci jàngu Yawut ya ngir yégle xebaar bu baax bi ci Kirist. Mu wax ci ñoom ne: ‘Ñii gëna am sutura ngir ñi nekk Tesalonig, ndaxte nangu nañu kàddu gi ak xel mu xew, te daan nañu seet Mbind mi bés bu nekk, ngir xam ndax loolu dëgg la woon. Moo tax ñu bare ci ñoom gëm; noonu itam jigéen yu tedd te di Gereeg, ak góor, yu bari, gëm nañu.’”

“In the presentation of the truth, those who honestly desire to be right will be awakened to a diligent searching of the Scriptures. This will produce results similar to those that attended the labors of the apostles in Berea. But those who preach the truth in these days meet many who are the opposite of the Bereans. They cannot controvert the doctrine presented to them, yet they manifest the utmost reluctance to investigate the evidence offered in its favor, and assume that even if it is the truth it is a matter of little consequence whether or not they accept it as such. They think that their old faith and customs are good enough for them. But the Lord, who sent out his ambassadors with a message to the world, will hold the people responsible for the manner in which they treat the words of his servants. God will judge all according to the light which has been presented to them, whether it is plain to them or not. It is their duty to investigate as did the Bereans. The Lord says through the prophet Hosea: ‘My people are destroyed for lack of knowledge; because thou hast rejected knowledge, I will also reject thee.’

“Ci wone dëgg gi, ñi bëgg a jub ci seen xol, dees na leen yee ci seet bu wóor te sell ci Mbind mi. Loolu dina jur ay njariñ yu mel ni ya àndoon ak liggéeyu ndaw-ya Yeesu yi ci Bere. Waaye ñiy waare dëgg gi ci fan yii, dafa am ñu bare yu taxaw ci lu jublu ak waa Bere. Mënuñu weddi jàngale gi ñu leen di wax, waaye tey wone seen bañ bu tar ci seet dëgër bi ñu leen jox ngir dëgëral ko, te dañuy defe ni sax bu fekkee ne mooy dëgg, du lu am solo bu ñu ko nangu walla ñu bañ ko nangu. Ñoom dañuy xalaat ne seen ngëm gu yàgg ak seen aada yi doy nañu leen. Waaye Boroom bi, mi yónni ay ndawam ak benn yëgle ci àddina si, dina teg nit ñi ci seen yoon ngir ni ñuy jëfe ci kàdduy ay jaamam. Yàlla dina àtte ñépp ci leer gi ñu leen teewal, muy leer ci ñoom walla mu bañ a leer. Seen warugar mooy seet bu baax ni waa Bere daan defe. Boroom bi nee ci yonent Ose: ‘Sama xeet dey réer ndax amuñu xam-xam; ndaxte yaw sàggantal nga xam-xam, man it dinaa la sàggantal.’”

“The minds of the Bereans were not narrowed by prejudice, and they were willing to investigate and receive the truths preached by the apostles. If the people of our time would follow the example of the noble Bereans, in searching the Scriptures daily, and in comparing the messages brought to them with what is there recorded, there would be thousands loyal to God’s law where there is one today. But many who profess to love God have no desire to change from error to truth, and they cling to the pleasing fables of the last days. Error blinds the mind and leads from God; but truth gives light to the mind, and life to the soul.” Sketches from the Life of Paul, 87, 88.

“Xel yu Bere yi dañu woonul ci ñàkk yéene ak xaste; te dañu bëgg a seet bu baax, te nangu dëgg yi ndaw yi doon waare. Bu nit ñi sunu jamono toppoon misaal bu teddu bu Bere yi, ci seet Mbind mi bés bu nekk, te di méngale wax yi ñu leen indil ak li ci Mbind mi bindees, dina am ay junni ñu takku ci yoonu Yàlla fa te benneek rekk a am tey. Waaye ñu bare ci ñiy wax ne bëgg nañu Yàlla amuñu bëgg-bëggu soppiku jële ci njumte dem ci dëgg, te dañuy sax ci léeb yu neex yu jamono mujj yi. Njumte dafay gumba xel, te di jiite ku ci sore Yàlla; waaye dëgg dafay indi leer ci xel, ak dund ci ruu.” Sketches from the Life of Paul, 87, 88.