The hidden history of verse forty contains the line of six presidents from the time of the end in 1989, unto 2020, when Biden, the seventh president, stole the presidency. 2020 marks the beginning of a hidden history, from that point unto “Alexander the Great”, representing when the seventh kingdom of Bible prophecy is set up at the soon coming Sunday law. Those ten kings immediately agree to give their seventh kingdom to the eighth kingdom, that is of the seven—the papal power. That hidden history begins with the seventh president and ends with the seventh kingdom.
Jaar-jaaru aaya waase ñent-fukk ak benn bi dafa ëmb sàrtu juróom-benni njiiti réew yi, dale ci jamono “mujj gi” ci 1989, ba 2020, bi Biden, juróom-ñaareel njiit réew bi, sàcc mbooloom njiite gi. Atum 2020 mooy màrka bu tàmbalee jaar-jaaru bu nëbbu, dale foofa ba “Alexandre Magne”, di mel ni jamono ji nguur gu juróom-ñaareel gi ci waxi waxu Yàlla yi di taxaw ci ndigalu Dimàas bu jagleel di ñëw. Fekk fukki buur yooyu daldi ci saa si bokk ci àtte bi ne, dinañu jox seen nguur gu juróom-ñaareel gi nguur gu juróom-ñetteel gi, gi bokk ci juróom-ñaari nguur yi—dooleb baab. Jaar-jaaru bu nëbbu boobu tàmbalee ak juróom-ñaareel njiit réew bi, te mu jeex ak nguur gu juróom-ñaareel gi.
When history identifies that between Xerxes, representing the rich king who stirs up Grecia, unto Alexander the Great, that there were eight Persian kings, we find that the hidden history between the end of verse two and verse three represents the image of the beast testing time by the number eight. The image of the beast in the United States is fully in place when the Sunday law is enforced, and at that point the seventh and then eighth kingdoms arrive. The eight Persian kings end at Alexander the Great, so the number eight marks the image of the beast testing time that concludes at the Sunday law.
Bu jaar-jaar ci nettali, ne diggante Xerxès, mi di buur bu bare alal bi di yëngël Grecia, ak Alexandre le Grand, amoon na juróom-ñett buur yu Perse, kon nungi gis ne jaar-jaar bu nëbbu bi nekk diggante mujjug aaya ñaareel ba ak aaya ñetteel dafay tegu ci misaal gi tukki baax yi di nattuwaay bu jamono ci limub juróom-ñett. Misaalu rab wi ci États-Unis mat na ba yépp bu yoonu Dimas bi doxalée, te ci booba nguur gu juróom-ñaareel gi, te topp nguur gu juróom-ñetteel gi, di ñëw. Juróom-ñett buur yu Perse yooyu jeex ci Alexandre le Grand, ba tax limub juróom-ñett di màndarga misaalu rab wi di nattuwaayu jamono bi di jeex ci yoonu Dimas bi.
Verses ten through fifteen inform us that the image of the beast testing time was the third of three waymarks represented by the history of the Maccabees, and that the third waymark was a period of time beginning in 161 BC and ending in 158 BC. That period followed the first waymark of 167 BC, which identified the beginning of the Maccabean Revolt at Modein, a town whose name means “to protest.” 164 BC followed that protest at Modein, and identified the second dedication of the second temple. 164 BC identifies the second inauguration of Donald Trump as the eighth president since Reagan in 1989, who is of the seven. His inauguration on January 20, 2025 was represented by 164 BC, and the rededication ceremony, which produced the satanic miracle that includes two references to the eight being of the seven.
Aaya fukki ba ca juróom-ñett dañuy xamal ne jamono jàngatug nataalu rab wi moo doon ñetteelu tektal ci ñetti màndarga yu jaarale woon ci jaar-jaaru Makkabe yi, te ne ñetteelu màndarga mooy ab diir bu tambalee ci 161 kanam Krista ba jeex ci 158 kanam Krista. Boobu diir toppoon na jëkkëru màndarga mi nekkoon ci 167 kanam Krista, mi tegtale tambale njàmbaaru Makkabe yi ca Modein, dëkk boo xam ne turam tekki na “jàll.” 164 kanam Krista topp na boobu jàll ca Modein, te tegtale na ñaareelu jagleelug kër Yàlla gu ñaareel gi. 164 kanam Krista mooy tegtale ñaareelu ubbeeku Donald Trump ci nguuram niki juróom-ñetteelu president bi dale ca Reagan ci 1989, moom mi bokk ci juróom-ñaar ñi. Ubbeekoom ci 20 Samwiyee 2025 dafa nekkoon lu 164 kanam Krista tegtale, ak xew-xewu waajalaat gi, mi jur kéemaanu Seytaane bi ëmb ñaari tegtal yu jëm ci juróom-ñett bi di bokk ci juróom-ñaar yi.
Therefore, the eight Persian kings represent the history of the league of the Jews with Rome from 161 BC unto 158 BC, and in so doing provide a second witness to the image of the beast testing time that follows the inauguration of Trump in 2025. Verse two proceeds to the stolen election in 2020, where it ends until the historical witness of the eight Persian kings is applied, and they find their application after Trump’s second inauguration. Once the eight Persian kings are laid upon the history between verse two and three, there is still a hidden period from Biden’s inauguration unto Trump’s second inauguration.
Kon nag, juróom ñaari buur-i Perse yi di tegtal jaar-jaaru mbootaayu Yawut yi ak Rooma dale ko ci atum 161 B.K. ba 158 B.K., te ci loolu, ñu joxe seede bu ñaareel ci waxtu nattu nataalu rab wa, mi di topp ndaje-gënnug Trump ci 2025. Saar bi ñaareel dem na ci wote bu sàcc bi ci 2020, fa mu yem ba keroog seede bu jaar-jaar bu ñaari buur-i Perse yi dees ko jëfandikoo, te ñu gis seen jëfe ci ginnaaw ndaje-gënnug ñaareel ba Trump. Bu ñu teggee ñaari buur-i Perse yi ci kaw jaar-jaar bi nekk diggante saar bi ñaareel ak ñetteel, am na ba tey ab jamono bu nëbb gu dale ci ndaje-gënnug Biden ba ci ndaje-gënnug ñaareel ba Trump.
That hidden history is identified in Revelation chapter eleven, where the beast of atheism slays the two witnesses in 2020. Then after three and a half symbolic days, Michael descends to resurrect the two witnesses. A “resurrected” Trump began his third campaign for president November 15, 2022, and a resurrected “voice in the wilderness” began to call the one hundred and forty-four thousand at the end of July, 2023.
Jàngoro bu nëbbu gi ñu leen xamale ko ci Peeñug Yowaana, xarit fukk ak benn, fa malaaka rabu ñàkk ngëm reyee ñaari seede yi ci atum 2020. Gannaaw loolu, bu weesoo ñetti fan ak genn-wàll yu nekk misaal, Mikaayil wàcc na ngir dekkal ñaari seede yi. Trump bu “dekkar” tàmbalee na ñetteelu wutug njiiñam ci 15 Nowàmbar 2022, te “baat bu di ci màndiŋ” bu dekkar tàmbalee na woo ñaar-fukk ak ñeent-fukk ak ñeent-junni nit ñi ci mujju weeru Sulet 2023.
Verses ten, eleven, and twelve of Daniel chapter eleven identify the Ukrainian War which began in 2014, and will end with a Russian victory, followed by the collapse of the current Russian confederacy, as typified by the collapse of the Soviet Union in 1989.
Aayaat fukki, benn ak benn, ak ñaar-fukk ak ñaar ci Daniel saptaar fukk ak benn, mangi jëfandikoo ngir xamle xareb Ukreen bi tambali woon ci atum 2014, te dina jeex ak ndamlu Risi, te gannaaw loolu saxalug mbootaayu Risi bii nu nekk léegi dina daanu, ni ko daanale daanug Inyon Soweet bi ci 1989.
Verses thirteen through fifteen identify three lines of prophecy. The line of the healing of the papacy that begins when the whore of Tyre comes out of hiding is typified by verse fourteen, and its historical fulfillment is 200 BC, when pagan Rome came into prophetic history as the robbers of thy people, who exalt themselves, but fall.
Aayaat fukk ak ñett ba fukk ak juróom ñaar day jëfandikoo ñetti rëddi yonent. Rëdd bi jëm ci fajug papaas bi, mi tambalee ba jigéenu yaramu Tir génn ci kumpaam, aaya fukk ak ñent moo koy misaal; te matugum ci jaar-jaaru mboolem jamono mooy atum 200 BC, ba Roomu xarit-yàllaul bi dugg ci jaar-jaaru yonent ni sacci ñi bokk ci sa nit ñi, ñiy yékkati seen bopp, waaye dañuy daanu.
In the three verses the prophetic line of apostate Republicanism is represented by the history of Antiochus III, who typifies the role of Trump as the eighth president, that is of the seven. The verses also identify the prophetic line of apostate Protestantism as represented by the history of the Maccabees.
Ci ñetti aaya, bindu yonent gu jubadi réewin yu dellu ca ndigalu Yàlla teewal na ko ci jaar-jaaru Antiochus III, mi di misaalu doxalin Trump ni ñetteelu njiit bu juróom-ñaar ak benn, maanaam mi bokk ci ñaar-fukk yu jëkk ya. Ñetti aaya yooyu itam jëfandikoo jaar-jaaru Makkabe yi ngir ràññee bindu yonent gu Protestantism buy dellu ca ndigalu Yàlla.
The prophetic line of the true protestant horn that began as the Philadelphian movement of the Millerites, and that ends as the Philadelphian movement of the one hundred and forty-four thousand, is also to be laid over the hidden history of verse forty. The seven thunders of Revelation chapter ten is a symbol of both the Philadelphian movement of the Millerites and the one hundred and forty-four thousand. The sealing up of prophecy, and the unsealing of prophecy is accomplished by Christ, and when He does so, He portrays Himself as the Lion of the tribe of Judah. In chapter ten, the angel that Sister White says is “no less a personage than Jesus Christ” “cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices.”
Rëddu waxu kañ gu true protestant, wi tambalee woon ci yëngu-yëngu Filadelfiyaan bu Millerites yi, te mu jeex ci yëngu-yëngu Filadelfiyaan bu ñaar-fukk ak ñeent junni, dañuy ko itam teg ci kaw jaar-jaaru mboolem bàyyi bu aaya juróom-ñeent-fukk bi. Juróom-ñaari dënnu yi ci Peeñug Yowaana saar fukk dañuy misaalal ñoom-ñaar: yëngu-yëngu Filadelfiyaan bu Millerites yi ak ñaar-fukk ak ñeent junni. Tëj gi yonent bi, ak ubbi gi yonent bi, Almasi mooy ko matal; te bu Ko defee, muy wone boppam ni Gaynde gu giir Yuda. Ci saar fukk bi, malaaka mi Yaay White wax ne mooy “du kenn kudul Yeesu Kirist” “waxoon ak baat bu xumb, ni bu gaynde di yëkkati; te bi Mu waxee, juróom-ñaari dënnu ya sant seen baat.”
Christ, as the Lion of the tribe of Judah, placed the seven thunders into prophetic history around the year 100, and He immediately sealed it up, for “when the seven thunders had uttered their voices,” John “was about to write: and” he “heard a voice from heaven saying,” “seal up those things which the seven thunders uttered, and write them not.”
Kirist, ni muy Gaynde gi dëkkub Yuda, defaroon juróom-ñaar yiir yu doole yi ci jaar-jaaru waxu yonent bi lu tollook atum 100, te mu daldi tëj ko ci saa si, ndaxte “bi juróom-ñaar yiir yu doole yi waxee seen baat,” Yowaana “daan bind: te” mu “dég baat bu jóge asamaan ne,” “tëjël yeneen yooyu juróom-ñaar yiir yu doole yi wax, te bul leen bind.”
The hidden history of verse forty is now being unsealed by the Lion of the tribe of Judah, and in that history the line of the true protestant horn is represented by the seven thunders. When the voice in the wilderness began to cry out in July 2023, the Lion of the tribe of Judah unsealed another revelation of what the “Seven Thunders” represent.
Jaar-jaar bu nëbbu aayaat ñent-fukk bi, Léebu gi jóge ci giiru Yuda moo ngi koy ubbi léegi; te ci jaar-jaar boobu, rëdd gu sax gu kaŋ protestant dëgg gi, ñaari juróom-ñaar ñi jafe-jafe yi a ko melal. Ba baat ba ca màndiŋ ma tàmbalee xaacu ci weeru Sulet 2023, Léebu gi jóge ci giiru Yuda ubbi na beneen xam-xam bu bees ci li “Ñaari juróom-ñaar ñi jafe-jafe yi” di tekki.
The seven thunders represent the history from July 18, 2020, when the movement of the one hundred and forty-four thousand was slain in the streets, unto the soon coming Sunday law. The line of the seven thunders identifies “events,” that occur in that history. The first disappointment, is followed by the message of the Midnight Cry, and followed by the Sunday law. When Sister White identified the seven thunders, either as the history of the first and second angels, or as future events, in both representations she identified that they represent “events”.
Juróom ñiir yi dafa tegu ci jaar-jaaru waxtu bi tàmbalee 18 Sulet 2020, ba bi yëngu-yëngu ñaari téeméeri ak ñeent-fukk ak ñeent ñu rey ca mbedd ya, ba ci yoonu Diiw bu dëgër bi di ñëw ci lu gaaw. Rëddub juróom ñiir yi dafa xamle “xew-xew” yi, yi di am ci jaar-jaar boobu. Jëfandikoo bu jëkk bi ci naqar, teg na ci topp ndawtalub Yuuxu Diggante Gudd ak Bët-set, te mu topp ci yoonu Diiw bu dëgër bi. Ba Jigéen Bu Sell bi White xamalee juróom ñiir yi, muy jaar-jaaru malaaka bi njëkk ak ñaareel bi, walla muy xew-xew yu nekk ci kanam, ci ñaari melokaan yooyu ñépp dafa xamle ne dañuy tegu ci “xew-xew” yi.
The Midnight Cry message may sound like something that is not an “event”, but in Millerite history the Exeter camp meeting from August 12 to 17, 1844 was an “event”, with several associated details connected with the event. Yet the arrival of the Midnight Cry message at the camp meeting was also a fulfillment of the parable of the ten virgins of Matthew twenty-five. The “event” of the Exeter camp meeting was a fulfillment of the seven thunders, but the parable of the ten virgins does not address those events, it addresses the “experience” of the virgins,
Baatu Wax ju guddi bi “Cry of Midnight” man naa mel ni lu dul ab “event”, waaye ci jaar-jaaru Millerite, ndaje kaŋ Exetër bi dale 12 ba 17 Ut 1844 moo nekkoon ab “event”, ak ay mbir yu bare yu ànd ak ko te jàppandikoo ak boobu event. Waaye itam, àgsi gi batayu “Cry of Midnight” bi ci ndaje kaŋ gi moo nekkoon matug léebub fukk i janq yi ci Macë 25. “Event” bu ndaje kaŋ Exetër bi moo nekkoon matug juróom-ñaar ñi doxandéem yi, waaye léebu fukk i janq yi du wax ci yooyu ay event; mu ngi wax ci “experience” bu janq yi.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
«Léebu fukki janq yi nekk ci Macë 25 itam dafa melal xexperience bu nit ñi Adventist yi dajale.» The Great Controversy, 393.
Just as the seven thunders identify the parallel history of the movement of the first and third angels, so too the parable of the ten virgins also identifies the two parallel histories.
Ni mel ni juróom-ñaari dëgg-dëgg yu réy di xamle jaar-jaaru yamale bu yëgale bennéel ak ñetteel malaaka, noonu itam léebu fukki janq yi di xamle ñaari jaar-jaar yu yamale yi.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
«Lu ñuy maa jox yoon ci léebu fukki janq yi, juróom ñoo am xel, te juróom ñi ci des ñoo ñàkk xel. Léebu bii am na, te dina am mataleek ba ci benn bataaxal bi, ndaxte am na njariñ wu gën a xam ci jamono jii, te, ni yégleb malaaka bu ñetteel bi, am na mataleek te dina wéy di dëggu jamono jii ba keroog mujjug àddina.» Review and Herald, 19 Ut 1890.
The symbol of the seven thunders represents the “events” of the parallel histories, and the ten virgins represent the “experience” of the wise and foolish virgins in those two parallel histories. The Millerite experience, up until 1856, was the experience of Philadelphia, and the experience of the movement of the one hundred and forty-four thousand was the experience of Laodicea, up until shortly after July, 2023. In both histories wise and foolish virgins will be manifested at the arrival of the Midnight Cry message, for it is then that it will be seen who had the oil of preparation.
Màndargu juróom-ñaari doxalin yi dafay tegtal “xew-xew” yi ci jaar-jaari nettali yu méngoo, te fukki janq yi dafay tegtal “jàmono” xam-xam yi ak dof yi ci ñaari nettali yooyu yu méngoo. Jàmmu Millerite bi, ba ci atum 1856, mooy woon jàmmonoy Philadelphia, te jàmmonoy yëngu-yëngu ñetti-fukki junni ak ñenti-fukki junni yi ak ñenti téeméeri junni yi ak ñenti-fukki junni yi ak ñenti téeméeri junni yi ak ñent-fukki ñaar ak ñeent (one hundred and forty-four thousand) mooy woon jàmmonoy Laodicea, ba gannaaw tuuti weeru Sulet, 2023. Ci ñaari nettali yi ñoom ñaar, janq yu xam-xam ak yu dof dinañu feeñ bu yégleb Woote gu Digg-bi agsee, ndaxte foofa lañuy gis kan moo amoon diwlinu waajal.
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
“Nekkin mbooloom Kàggu gi mi ñu tektale ci janq yu ndaw yi ñàkk xel, ñoom itam wax nañu ko ne mooy nekkin Lawodiseya bi.” Review and Herald, 19 Aawut 1890.
Those who refuse to eat the message that is in the hand of Michael the archangel who descended at the end of July, 2023 will remain in the condition of Laodicea, and those who take the little book and eat it will transition into the condition of Philadelphia. The condition of Laodicea represents a people, or person who Christ is outside of, yet seeking entrance, and the condition of Philadelphia is represented as the combination of Divinity with humanity. The seven thunders identify the “events” of the line of the true protestant horn that is placed into the hidden history of verse forty, beginning on July 18, 2020 and ending at the Sunday law.
Ñi bañ ñi nangu lekk ci ndigal bi nekk ci loxo Mikayel, malaaka bu mag bi wàccoon ci mujjantalu suwe 2023, dinañu des ci tolluwaayu Lawdise; te ñi jël téere bu tuuti bi, lekk ko, dinañu jëlew ci tolluwaayu Filadelfi. Tolluwaayu Lawdise dafay tegtal nit ñi, walla kenn ku Kirist nekk ci bitiisam, waaye miy seet dugg; te tolluwaayu Filadelfi dees na ko tegtal ni mbooloom Yàlla ak nit. Juróom-ñaari dënn yi dañuy xamale “xew-xew yi” ci sàrtu ràññee gi dëgg, gi Protestaŋ bi, ñu tërël ci jaar-jaar bu nëbbu bu aaya ñeent-fukk, di tàmbalee 18 sulet 2020 ba ci yoonu Dimaas.
The parable of the ten virgins identifies the “experience” of those called to be among the one hundred and forty-four thousand during that very same period. The “events” that identify the history of the one hundred and forty-four thousand from July 18, 2020 unto the Sunday law, and the “experience” of the two classes during that history is accompanied by the identification of the work that was and is assigned in those two parallel histories. The work is represented by the angels of Revelation fourteen, and the work of the Millerites was represented by the first and second angels, and the work of the one hundred and forty-four thousand is represented by the third angel.
Léebu fukki janq yi day wone “jéego” ñi ñu woo ngir bokk ci téeméeri junni ak ñeent fukk ak ñeent junni yi ci benn jamono boobu sax. “Xew-xew yi” di wone jaar-jaaru téeméeri junni ak ñeent fukk ak ñeent junni yi, dalee ci 18 Sulet 2020 ba ci yoonu Dibéer, ak “jéego” ñaari xeeti nit ñi ci biir jaar-jaar boobu, ànd na ak xamle liggéey bi ñu dénk woon te ñu dénk tey ci ñaari jaar-jaar yu mel noonu. Liggéey boobu, malaaka yi nekk ci Peeñu mi ñent-fukk ak ñeent ñoo ko taxe; te liggéeyu Millerite yi, malaaka bu jëkk ak bu ñaareel ñoo ko taxe; te liggéeyu téeméeri junni ak ñeent fukk ak ñeent junni yi, malaaka bu ñetteel moo ko taxe.
“I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God, and sanctified through the truth, proclaim the three messages in their order.” Life Sketches, 429.
«Am naa ay jëf ju am solo ngir jot am xam-xam bu neex. Am naa xam-xam ci yëgleb malaaka bu njëkk bi, ñaareel bi, ak ñetteel bi. Malaaka yi dañu leen teg ni ñuy wër ci diggante asamaan, di yëgle àddina ab yëgleb bu artu, te am na njariñ wu jub ci nit ñi dëkk ci fan yi mujj ci jaar-jaaru suuf sii. Kenn déggul baatub malaaka yooyu, ndaxte dañuy xeetu firnde ngir tegtal askanu Yàlla ji di liggéey ci déggoo ak asamaan si. Góor ak jigéen ñi Xelum Yàlla leeral, te sellal leen jaarale ko ci dëgg gi, dañuy yëgle ñetti yëgleb yi ci seen toftaleem.» Life Sketches, 429.
The work given to God’s last-day people on September 11, 2001, at the beginning of the sealing time, is again given to God’s last-day people at the end of the sealing time, when Michael descended in July of 2023.
Liggéey bi Yàlla jox askanam fan yu mujj yi ca 11 Suwe 2001, ca njàlbéenu waxtu kër gi, mooyaatu jox askanu Yàlla ci fan yu mujj yi ca mujju waxtu kër ga, bi Mikayel wàcceee ci weeru Sulet 2023.
“John saw ‘Another angel come down from heaven, having great power; and the whole earth was lightened with his glory.’ Revelation 18:1. That work is the voice of the people of God proclaiming a message of warning to the world.” The 1888 Materials, 926.
“Yowaana gis na ne, ‘Beneen malaaka wàccee asamaan, yor kàttan gu réy; te suuf sépp leer na ak ndam laam.’ Peeñu 18:1. Liggéey boobu mooy baatu askanu Yàlla, di yégle àddina ab yégle gu artu.” The 1888 Materials, 926.
As with the “events” represented by the seven thunders, and the “experience” represented by the ten virgins, the work of the three angels represents two parallel histories.
Ni mel ni ak “xew-xew yi” ñu tektale ci juróom-ñaari dënn yi, ak “jéego bi” ñu tektale ci fukki janq yi, liggéeyu ñetti malaaka yi itam dafa tektale ñaari taarix yu dëppoo.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 804.
“Yàlla jox na yonent yi nekk ci Peeñu 14 seen berab ci rëdd-u waxi yonent, te seen liggéey warul taxaw ba keroog mujj gi ci jaar-jaaru suuf si. Baatu malaaka bu njëkk ak bu ñaareel ba tey mooy dëgg ngir jamono jii, te war nañoo dox and ak bii di topp. Malaaka bu ñetteel bi yégle na waareem ak baat bu kawe. ‘Gannaaw loolu,’ la Yaxya wax, ‘gis naa beneen malaaka mu wàccé asamaan, yor kàttan gu réy, te suuf si leer na ak ndamam.’ Ci leer gi, leerug ñatti yëgle yi ñoom ñépp dafa booloo.” The 1888 Materials, 804.
In verses thirteen through fifteen of Daniel eleven the prophetic work of the line of apostate protestantism (the Maccabees), apostate republicanism (Antiochus III) and the whore of Tyre (the robbers of thy people) is identified. In that very same history, the prophetic lines of the true protestant horn of the one hundred and forty-four thousand identifies their work, “experience”, and the “events” that occur among God’s last-day people. The line of the true protestant horn is represented as the seven thunders, which is the only prophecy in the book of Revelation that is identified as being sealed up. Just before probation closes the command comes from the Lion of the tribe of Judah, the One who sealed up the prophecy of the seven thunders, to unseal the prophecies of this book.
Ci ayet fukk ak juróom-ñett yi ci Daniel fukki benn, liggéeyu waxi yëgle bu bind bi ci sàqamu protestantism bu dëddug (Maccabées yi), républicanisme bu dëddug (Antiochus III), ak jigéen ju njaaloo bu Tir (sàcc yi ci sa nit ñi) mooy luñu xamle. Ci noonu, ci benn taarix boobu, sàqamu waxi yëgle yi ci dëgg-dëgg protestant bu gees bu juróom-ñaar-fukk ak ñeent-fukk ak ñeent-junñaar yi di xamle seen liggéey, seen “experience,” ak “events” yi di am ci biir nit ñi Yàlla yi ci fan yu mujj yi. Sàqamu gees bu dëgg-dëgg protestant bi dañu ko tekki ni mooy juróom-ñaar-fukk ak juróom-ñett doxalin yu xumb, te loolu mooy benn yëgle rekk ci téereb Révélation bi ñu xamle ne dafa ñu ko tëj. Tuuti laata àtteb àll ba tëj, ndigal gi jóge ci Gayndeg gi bokk ci xeetu Yuda, Ki tëjonna yëgleb juróom-ñaar-fukk ak juróom-ñett doxalin yu xumb yi, ngir ubbi yëgle yi ci téere bii.
The unsealing of the seven thunders at the end of the sealing time of the one hundred and forty-four thousand, that was prefigured by the unsealing of the seven thunders at the beginning of the sealing time, is to be applied (line upon line) to that portion of the book of Daniel that relates to the last days, and that portion is the hidden history of verse forty. When that unsealing is fully accomplished, as represented by the opening of the seventh seal, God will pour out the fire of His Holy Spirit upon the one hundred and forty-four thousand, as He did with the disciples at Pentecost. Pentecost aligns with the soon coming Sunday law.
Ubbi gaññ gi juróom-ñaari dëgg-dëgg yu baax yi ci njeexital jamono ju ñuy rëdd ñetti-fukki junni ak ñeenti-fukki junni, mi ñu wone woon lu muy misaal ci ubbi gaññ gi juróom-ñaari dëgg-dëgg yu baax yi ca njëlbéenug jamono ju ñuy rëdd, war nañu koo jëfandikoo (rëkk ci kow rëkk) ci sa cér yu téeréb Daniel bi jëm ci fan yu mujj yi, te sa cér boobu mooy jaar-jaaru cosaan bu nëbbu bu aaya ñaar-fukk. Bu ubbi gaññ boobu matalee ba noppi, ni ko ubbi gi sëllu juróom-ñaareel bi di feeñal, Yàlla dina tuur safaraam Xelam Mu Sell mi ci kaw ñetti-fukki junni ak ñeenti-fukki junni, na mu ko defee ak taalibe yi ca Pentekost. Pentekost méngoo na ak yoonu Dibéeri ga di ñëw léegi.
“It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.
“Dama bëgg bu xóot laa xoolal waxtu wi nga xam ne mbir yi amoon bésu Pentekot dinañu dellu am ak kàttan gu gën a réy fu mu nekkoon ca bés boobu. Yowaana nee na: ‘Gis naa beneen malaaka mu wàcce asamaan, yor kàttan gu réy; te suuf si leer ak ndamuam.’ Noonu itam, ni mu amee woon ca jamonoju Pentekot, nit ñi dinañu dégg dëgg gi ñuy waxal leen, kenn ku nekk ci làkkam bopp.”
“God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.
“Yàlla man na dugal dund gu bees ci bépp ruu gu bëgg ko ak xol bu dëgg ngir jaamu Ko, te man na laal tuuti bëñ yi ak doj wu dund gu jóge ci saraxal bi, ba tax ñuy nekk ku xam wax ngir màggal Ko. Junniy baat dinañu fees ak dooley wax dëgg yu yéemu yi nekk ci Kàddug Yàlla. Làkk wu daan tëx dina ubbi, te ñi ragal dinañu am doole ngir seedeel dëgg gi ak fit. Na Boroom bi dimmëli ay nitam ngir ñu sellal kërug ruu gi ci bépp sobe, te ñu sax ci lëkkal bu góor ak moom, ngir ñu man a bokk ci taw bi mujj bi bu ñu koy tuur.” Review and Herald, July 20, 1886.
The beginning of the sealing time illustrates the end of the sealing time. In the beginning the latter rain was poured out in measure, and at the end it is poured out without measure. The angel that came down on September 11, 2001 is the same angel that descended at the end of July, 2023. The history of Pentecost began at the resurrection of Christ, and the ending of the perfect fulfillment of Pentecost is at the resurrection of the one hundred and forty-four thousand.
Ndàq giiirug màndarga bi dayoo mooy misaalug jeexital dayoo moomu. Ca njàlbéen ga, tawub mujj ga tuuruwoon na ci natt, te ci mujj ma dañuy ko tuurul ci lu amul natt. Malaaka mi wàccoon 11 Sàttumbar 2001 mooy benn malaaka mi wàcce ci mujjug weeru Sulet 2023. Jaar-jaaru Pentekoteg tàmbalee na ca ndekkiteg Kirist, te jeexital matug matale gu mat sëkkug Pentekoteg mooy ca ndekkiteg téeméer ak ñeent-fukk ak ñeent-junni.
“The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.
«Li Kirist ci safaraat ruuyam ci kaw taalibeem yi, te mu jox leen jàmmam, mel na ni ay tuuti tooy la woon bu njëkk mbedd mi bare lañuy joxe bésu Pentekot.» Spirit of Prophecy, volume 3, 243.
Christ breathed upon His disciples after He was resurrected, just after He had ascended to His father. When He descended from meeting His father, He appeared to the disciples and breathed upon them a “few drops” that preceded the “plentiful showers of Pentecost.” The few drops represent the beginning of the sealing time, and the plentiful showers represent the ending. The beginning of the sealing time is repeated at the end, and just as Christ breathed upon His disciples at the beginning of the Pentecostal period, He breathed upon His last-day people at the ending of that period.
Kirist moo nekk ci ay taalibeem yi gannaaw ba mu dekkee, te loolu daldi am bu mu yéegoon caayam ci Baayam. Bi mu delloo wàcc gannaaw ndajeem ak Baayam, mu feeñu ci taalibe yi, daldi leen wol “tuuti tànk” yu jiitu “taw gu bari gu Pentekoot.” Tuuti tànk yooyu dafa mel ni njàlbéenu jamono ju tëj, te taw gu bari ga dafa tegtal mujju jamono jooju. Njàlbéenu jamono ju tëj ji dafa amaat ci mujja, te ni Kirist moo nekk ci ay taalibeem yi ci njàlbéenu jamonoy Pentekoot, noonu it moo nekk ci ay nitam yu fan yu mujj yi ci mujju jamono jooju.
“The dry bones need to be breathed upon by the Holy Spirit of God, that they may come into action, as by a resurrection from the dead.” Bible Training School, December 1, 1903.
“Yax yu wowu yi soxlañu ci Noo gu Sellu Yàlla, ngir ñu dugg ci jëf, mel ni ndekkite gu joge ci dee.” Bible Training School, 1 Desambar 1903.
The death of the two witnesses includes the fact that those who proclaimed the false message of Nashville and July 18, 2020, did so as Laodiceans. The resurrection of the dead dry bones represents a transition from the condition of Laodicea, which is a condition of death, unto the condition of Philadelphia, which is life. The breath that produces the resurrection and transition is a prophetic message.
Ndeyu ñaari seede yi dafa boole ne ñi yégle woon wax ju dul dëgg ji Nashville ak 18 Sulet 2020, def nañu ko ni Lawodise yi. Dekki gi ay yaxu yax ju wow yi dañuy mel ni jéggi gu jóge ci tolluwaayu Lawodise, te mooy tolluwaayu dee, ba ci tolluwaayu Filadelfi, te mooy dund. Nooñ gi di jur dekki gi ak jéggi googu, waxu yonent la.
“What power must we have from God that icy hearts, having only a legal religion, should see the better things provided for them—Christ and His righteousness! A life-giving message was needed to give life to the dry bones.” Manuscript Releases, volume 12, 205.
“Kanam doole la nu war a am ci Yàlla ngir xol yu sedd te am rekk diine gu yoonu ndigal, gis yiw yu gën a baax yi ñu leen jagleel—Kirist ak sa njubam! Wax ju may dund moo nekkoon lu soxla ngir jox dund yax yu wow ya.” Manuscript Releases, volume 12, 205.
The period between Christ’s resurrection was broken into two periods, the first being forty days, when He then ascended, followed by ten days in advance of Pentecost. Forty is a symbol of the wilderness, as is three and a half days or twelve hundred and sixty years or days.
Diggante bi ci dekkalug Kirist ak ay ascensionam miñ na ñaari jamono: bu njëkk bi moo doon ñeent-fukk fan, ba noppi Mu yéeg asamaan; gannaaw loolu tekki fukki fan yu jiitu Pentekot. Ñeent-fukk mooy màndarga àll ba, ni noonu it ñetti fan ak genn-wàll, walla junni ak ñaari téeméeri juróom-benn-fukk at, walla fan.
When Michael descended in July of 2023, the three and a half days of death in the streets ended as Christ began the work of combining His Divinity with humanity among the one hundred and forty-four thousand. That work was represented by the ten days in advance of Pentecost, where sin was put away and unity among the brethren was established. Ten represents a testing process, and the testing process ended at Pentecost, which represents the Sunday law.
Bi Mikael wàcce ci weeru Sulet 2023, ñetti fan ak genn-wàll gu dee ci mbedd yi jeex na, ba Kirist tàmbalee liggéeyu boole Yàllaam ak nit ñi ci biir téeméeri ñeent fukki junni ak ñeent fukk ñaar. Loolu dafa fekk woon misaalu fukki fan yi jiitu Pentekot, fa ñu wàccee bàkkaar te sampoo benn-xel ci diggante bokk-yi. Fukk mooy tektal jéego gu nattu, te jéego gu nattu ga jeex na ca Pentekot, mi tegu ci yoonu Dibeer.
At the very same history in verse forty where eight Persian kings and the history of the league between the Jews and Rome represents the testing process of the image of the beast, the testing process of the virgins is illustrated in the ten days leading to Pentecost. The apostate horns of protestantism and republicanism join together in that history to form the image of the beast, while the true protestant horn joins their humanity with Christ’s Divinity, thus forming the image of Christ in a process that separates two classes of worshippers.
Ci jamono ju ni ñent fukk ak ñaar-fukk bi, foofu la juróom-ñett buur yu Perse ak jaar-jaaru booloo bi nekk diggante Yawut ya ak Room tegtal jéego nattu bi ci nataalu rab wi, noonu itam jéego nattu bi ci xaalis ya feeñ ci fukki fan yi jiitu Pentekot. Bëñ-kàttan yu protestaŋs ak republikanisam boole seen bopp ci jamono jooju ngir sos nataalu rab wi, waaye dëgg-dëgg bënn kàttan bu protestaŋs boole na seen nit-gi ak Yàllaay Kirist, ba tax mu sos nataalu Kirist ci njëgëlu jëf ju taxawal ñaari xeetu way-jaamu.
The historical events represented as seven thunders are unsealed in the history represented by verses thirteen to fifteen of Daniel eleven, and together they are aligned with the hidden history of verse forty which concludes at the soon coming Sunday law, where probation for Sabbath-keepers closes.
Xew-xew yu am solo nuy juróom-ñaari doxalin yi, dees leen ubbil ci jaar-jaaru bind bi ay aaya 13 ba 15 ci Daniel 11 di tekki, te bokk nañu it ci jàppante ak jaar-jaaru nëbbu bi ci aaya 40, bi di jeex ci yoonu dibeer bu agsi ci lu gaaw, fa la waxtu ñaanu ñeel ñi di sàmm Besub Noppalu di tëj.
“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
« Te itam, léeb yi di jàngale ne kenn dootul am waxtu yépp ngir tuubaan gannaaw àtte ba. Bu liggéeyu xibaar bu baax bi mattee, ci saa si la xàjjal gi di xew ci diggante ñi baax ak ñi bon, te àppub bépp wàll sax na ba fàww. » Christ’s Object Lessons, 123.
The separation of the wise and foolish, the Laodiceans and Philadelphians or the wheat and the tares is accomplished by the angels.
Sepaarasiyoŋ bu ñuy def diggante ñi xam ak ñi xamul, Laodise yi ak Filadelifi yi walla dugub ji ak ñax mu bon mi, malaaka yi dañu ko mottali.
“Let both tares and wheat grow together until the harvest. Then it is the angels that do the work of separation.” Selected Messages, book 2, 69.
“Bàyyileen na ñu màggandoo ba ci waxtu góob gi, muy dugub ak ay mbaam-xobu; bu boobaa malaaka yi lañuy def liggéeyu séddale bi.” Selected Messages, téere 2, 69.
The message that is unsealed just before probation closes identifies the work of the people of God, as represented by the angels. The message contained in these articles is now being published around the planet in over sixty languages (tongues). This is now being accomplished just before probation closes, and it is the work of God’s last day people to present this message. The message identifies the events represented as seven thunders, and the work of understanding and presenting the message produces the experience of the wise virgins.
Bataaxal bi ñuy ubbi tuuti balaa xel wàllu jëfandikukat yi tëjiku, mooy xamle liggéeyu askanu Yàlla, ni ko malaaka yi teewal. Bataaxal bi nekk ci mbind yi nag, léegi dees ko di siiwal ci àddina bi yépp ci lu ëpp juróom-benn fukki làkk (kàddu). Loolu léegi dañuy ko matal balaa xel wàllu jëfandikukat yi tëjiku, te mooy liggéeyu askanu Yàlla ci fan yu mujj yii, ñu joxe bataaxal bii. Bataaxal bi day xamle xew-xew yi ñu teewal ni juróom-ñaar ñetti riit, te liggéeyu déggal ak jébbale bataaxal bi day jur njeexitalu janq bu xam-xam yi.
We will continue this study in the next article.
Dina yokkute ci njàngum bii ci bind bii di ñëw.
“In the visions of the night a very impressive scene passed before me. I saw an immense ball of fire fall among some beautiful mansions, causing their instant destruction. I heard someone say: ‘We knew that the judgments of God were coming upon the earth, but we did not know that they would come so soon.’ Others, with agonized voices, said: ‘You knew! Why then did you not tell us? We did not know.’ On every side I heard similar words of reproach spoken.
«Ci guddii lëndëm gi, ab xew-xew bu yéeme lool moo weesu fa sama kanam. Gis naa mbóot mu mag loolu bu safara daanu ci biir ay kër yu rafet, ba tax seen sankute ga daldi nekk ci saa si. Dégg naa kenn naan: “Xamoon nanu ne àttey Yàlla dina ñëw ci suuf, waaye xamoonu nu ne dina ñëw yàggul nii.” Ñeneen it, ak baat yu metti te fees ak tiis, naan: “Yaa ko xamoon! Lu tax nag waxuloo nu ko? Nun xamoonu nu.” Ci bépp wet dégg naa baat yu ni mel dii xaste.»
“In great distress I awoke. I went to sleep again, and I seemed to be in a large gathering. One of authority was addressing the company, before whom was spread out a map of the world. He said that the map pictured God’s vineyard, which must be cultivated. As light from heaven shone upon anyone, that one was to reflect the light to others. Lights were to be kindled in many places, and from these lights still other lights were to be kindled.
«Ci tiis bu mag maa ngi yëngu. Ba noppi ma dellu nelawaat, te ma mel ni maa ngi ci benn ndaje bu mag. Kenn ku am sañ-sañ moo doon wax ak mbooloo ma, te suufam ñu lalaloon mbind miiru àddina. Mu wax ne miir moomu dafa feeñal toolu reseñu Yàlla, te war nañu koo bey. Ku nekk ki leer gu jógé asamaan tàllalee, war na delloo leer googu ci ñeneen. War nañu taal leer yu bare ci barab yu bare, te ci leer yooyu itam ñeneen leer dañuy taal.»
“The words were repeated: ‘Ye are the salt of the earth: but if the salt have lost his savor, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden underfoot of men. Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.’ Matthew 5:13–16.
Wax yi ñuy waxaat mooy: “Yeen ngeen di xoromu suuf si; waaye bu xoor gi sànnee seenam mbaax, lan lañu koyaatale? Kon nag, amul dara lu mu jar, ludul ñu sànni ko ci biti, nit ñi di ko doxal ci seen tànk. Yeen ngeen di leerug àddina si. Dëkk bu ñu samp ci kaw tund du man a nëbbu. Te itam, nit ñi duñu taal kandël, ba noppi teg ko ci suufu natt; waaye dañu koy teg ci kaw taxawalub kandël, ngir mu leeral ñépp ñi nekk ci kër ga. Noonu na seen leer leer kanam nit ñi, ngir ñu gis seen jëf yu baax te màggal seen Baay bi nekk ci asamaan.” Macë 5:13–16.
“I saw jets of light shining from cities and villages, and from the high places and the low places of the earth. God’s word was obeyed, and as a result there were memorials for Him in every city and village. His truth was proclaimed throughout the world.
“Gis naa ay ndoxu leer yu nekk di leer ci dëkk yi ak ci kër yi, te itam ci bérab yu kawe yi ak ci bérab yu suufe yi ci suuf si. Sàmmuñu kàddug Yàlla, te ci seen toppatoo am na ay fàttaliku ngir Moom ci bépp dëkk ak ci bépp kër. Dëggam yéglees na ko ci àddina sépp.”
“Then this map was removed and another put in its place. On it light was shining from a few places only. The rest of the world was in darkness, with only a glimmer of light here and there. Our Instructor said: ‘This darkness is the result of men’s following their own course. They have cherished hereditary and cultivated tendencies to evil. They have made questioning and faultfinding and accusing the chief business of their lives. Their hearts are not right with God. They have hidden their light under a bushel.’
«Noonu, ñu dindi woonu mbind mi, ñu teg beneen ci wéram. Ci moom, leer ga dafa feeñ ay bérab yu néew rekk. Des bi ci àddina si nekkoon ci lëndëm, te fii ak fale rekk am na woon ab tàllal bu néew ci leer. Sunu Jàngalekat bi ne: “Lëndëm bii mooy njariñu nit ñi di topp seen bopp yoon. Ñu sàmm jikko yu bon yu joge ci seen maam ak baay, ak itam tendans yu ñu yar ci lu bon. Def nañu laaj ak seetlu ay sikk, ak di jiiñ, ak di jiiñal, seen liggéey bu gën a mag ci seen dund. Seen xol jubul ak Yàlla. Ñu nëbb seen leer ci suufu natt bi.”»
“If every soldier of Christ had done his duty, if every watchman on the walls of Zion had given the trumpet a certain sound, the world might ere this have heard the message of warning. But the work is years behind. While men have slept, Satan has stolen a march upon us.” Testimonies, volume 9, 28, 29.
“Bu soldaaru Kirist boo nekk ci liggéeyam, bu bépp sàmm ci tataay Siyoŋ feeñaloon liitu bi ci baat bu leer, àddina bi dina woon dégjàri ba noppi yégleb artu bi. Waaye liggéey bi dale na ay at ci gannaaw. Bi nit ñi nelawoon, Seytaane jël na nu ndam ci pexeem.” Testimonies, volume 9, 28, 29.