The hidden history of Daniel eleven verse forty aligns with the history represented in verses ten through sixteen of the same chapter. In verses ten through sixteen the line of the earth beast of Revelation thirteen’s apostate Republican horn of the United States is represented by Donald Trump; the line of the apostate Protestant horn of the United States is represented by the Maccabees; the line of the sea beast of the papacy is represented as the “robbers of thy people” and the line of the dragon is represented by the various kings of the south and Phillip of Macedon. The line of the one hundred and forty-four thousand is represented by Peter.

Jaar-jaaru bu nëbbu ci Daniel benn-fukk ak benn, ayet ñeent-fukk, méngoo na ak jaar-jaaru mi ñu teg ci ayet fukk ba fukk ak juroom-benn ci benn chapitër boobu. Ci ayet fukk ba fukk ak juroom-benn, sër yi jëm ci rabu suuf bi ci Peeñu 13, ndax kàddug réew ma dëngoo ak Yàlla ci geem-geemu Réew-piblik bu Amerik, dañu ko tegu ci Donald Trump; sër yi jëm ci rabu Protestan bu dëngoo ak Yàlla ci Amerik, dañu ko tegu ci Maccabey yi; sër yi jëm ci rabu géej gi, maanaam paapaa-saa bi, dañu ko tegu ci “sàcc yi ci say nit”; te sër yi jëm ci njaay mi, dañu ko tegu ci ay buur yu wuute yu bëj-gànnaaru ak Phillip bu Maseduwan. Sër yi jëm ci ñaar-fukk ak ñent junni yi ak ñent-fukk ak ñent junni yi, dañu ko tegu ci Piyeer.

The Middle

Digg bi

Within that hidden history, the middle is emphasized repeatedly. The 250 years that began in 457 BC concluded in 207 BC in the middle of the battles of Raphia and Panium, the last two proxy wars of verses eleven through fifteen. The 250 years of the earth beast that began in 1776 ends in 2026, the year of the “midterm elections” in the political arena of the earth beast. Peter is at Caesarea Philippi (Panium) the middle of the three times Christ exclusively took only three disciples.

Ci biir jaar-jaar bu nëbbu boobu, digg bi lañu baaxal ci ay yoon yu bari. Ñaari téeméeri ak juróom-fukk at yi tàmbalee ci 457 BC, jeex nañu ci 207 BC, ca diggu xeexi Raphia ak Panium, mooy ñaari xeex yu mujj yi taxawu ci wetu nit ñi ci sarax yu ndaw yi ci aaya 11 ba 15. Ñaari téeméeri ak juróom-fukk at yi jànq bu suuf si, yi tàmbalee ci 1776, dafa jeex ci 2026, mooy atum “midterm elections” ci péncum politig bu jànq bu suuf si. Piyeer nekk na ca Caesarea Philippi (Panium), ca digg ba ci ñetti yoon yi Kirist jëlé woon ci boppam ñetti taalibe rekk.

In the history of those parallel lines Peter represents those who correct and repeat the warning of the fireballs upon Nashville. Peter’s name was changed in the very middle of chapters eleven through twenty-two of Matthew, just as Abram’s middle chapter of chapters eleven through twenty-two identified circumcision as the sign of the covenant, in accompaniment with the middle of chapter eleven through twenty-two in Revelation marking the sign of the covenant of death in Revelation seventeen. The midpoint is where the one hundred and forty-four thousand are changed from a Laodicean unto a Philadelphian, and the middle of the three angels is the second angel.

Ci yeari mboolem yu yamale yi, Piyeer mooy teewal ñi di yeesal te delloo waxtaanu artu bu jëm ci bol yi tudd fireballs ci Nashville. Turu Piyeer soppeeku na ci digganteb ay saar yi fukki benn ba ñaar-fukk-ñaar ci Macë, ni itam saaru diggantebu ay saar yi fukki benn ba ñaar-fukk-ñaar ci mbindum Abràam mise na xarafal njàng mi ne xaraf gu màgg gu kóllëre mooy njàngum xaraf-kat, te booleek saaru diggantebu ay saar yi fukki benn ba ñaar-fukk-ñaar ci Peeñu mi màndarga kóllëreg dee ci Peeñu gi saaru fukki juróom-ñaar. Digg bi mooy fa ñaar-teeméeri ak ñeent-fukki junni ñi soppeeku bàyyi nek Laodise ba nekk Filadelfi, te digganteb ñetti malaaka yi mooy malaaka ñaareel bi.

The second step, or midpoint is the time of the second temple test which follows the first and foundational test. The first test of 2024 was the external vision being established by the symbol of Rome, and the second test is the internal marah (looking glass) vision of Christ in the Most Holy Place. In the history of the second angel, the midnight cry message arrives to empower the message of the second angel.

Ñaareelu ñaareel bi, walla diggante bi, mooy jamono ji ñaareelu nattu kër Yàlla gi, te muy topp nattu bu njëkk bi te di saxalekaay. Nattu bu njëkk bi ci atum 2024 mooy vision bu biti bi ñuy tabax ci màndarga Room, te nattu bu ñaareel bi mooy vision bu biir bi, marah (seetu-bopp) ci Almasi bi nekk ci Bérab bu Gëna Sell bi. Ci jaar-jaaru malaaka ñaareel bi, yégle gu “diggante guddi” gi dikk ngir dooleel yégle malaaka ñaareel bi.

In the Millerite history of 1840, Josiah (meaning foundation of God) Litch made a correction of his identification of the prophecy of Islam of the first and second woe, and in 1844, Samuel Snow made the correction of the prediction of 1843 in fulfillment of the parable of the ten virgins. Peter in 2026 is to correct the failed prediction of the fireballs of Nashville, as typified by the Millerite disappointment of 1843, and adjust the message of Islam as typified by the work of Josiah Litch in 1840. Those two Millerite events of 1840 and 1844 represent the empowerment of the first angel’s message on August 11, 1840 and the empowerment of the second angel’s message on August 17, 1844. Together they identify the empowerment of the midnight cry when the Nashville fireballs descend.

Ci mboolem Millerite bu 1840, Josiah (li tekki “fondemaaŋu Yàlla”) Litch defar na jubanti ci njàngatam bu mu doon jàpp ne mooy wax jiirub Islam ci yëngu-yëngu ñaari woe yi, te ci 1844, Samuel Snow itam defar na jubanti ci wax ji ci atum 1843, ngir matal léebu fukki janq yi. Peter ci 2026 war na jubanti wax ji mu amul njariñ ci mbirum fireballs yu Nashville, ni ko lëral njeexital Millerite bu 1843, te mu yeggali itam yégleb Islam, ni ko liggéeyu Josiah Litch ci 1840 di misaalal. Ñaari xew-xewi Millerite yooyu ci 1840 ak 1844 dañuy tegtal dooleel yégleb malaaka bi njëkk ci 11 Ut 1840 ak dooleel yégleb malaaka bi ñaareel ci 17 Ut 1844. Bu ñu booloo, dañuy won dooleel yuxta bu guddi gi bi fireballs yu Nashville di wàcc.

The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.

«Malaaka mi bokk ak ñaawtalu yëgleb malaaka bu ñetteel bi, war na leeral suuf si bépp ak ndamam. Fii dañuy wax ci jëf ju yaatu ci àddina bépp te am doole ju xewul woon. Yëngu-yëngu ñëwug Kirist mi ci at yi 1840–44, nekkoon na mbind mu màggu ci kàttanu Yàlla; yëgleb malaaka bu njëkk bi, yóbbu nañu ko ba ci bépp kër-yoonu mission ci àddina si, te ci yenn réew yi amoon na fa coono gu màgg gu bokk ci diine, gu kenn gisul woon ci benn réew gannaaw Reformaasioŋ bu xarnu fukki juróom benno ak juróom benno bi; waaye loolu yépp dinañu ko weesu ci yëngu-yëngu bu am doole lool, buy ànd ak artu mu mujj mi ci malaaka bu ñetteel bi.» The Great Controversy, 611.

The question is why with all the cities in the United States would God’s providence select Nashville. At the arrival of the third woe on 9/11 the Twin Towers of New York and the Pentagon of Washington, DC were the targets. A fourth plane crashed into the earth. The symbol of the earth beast is the earth, the symbol of its economic might is New York and the symbol of its military power is the Pentagon. When the United States forces the world to accept the mark of papal authority and the church and state political system that is the image of the beast, it does so through its military and economic power, for Revelation thirteen identifies the earth beast’s use of power to forbid the faithful from buying or selling, and it also puts to death those who stand for God’s seventh-day Sabbath. The prophetic symbolism is represented as "chariots, horsemen (military might) and ships" (economic might) in Daniel eleven verse forty.

Li jëfandikookat bi mooy lii: lu tax, ci biir bëpp dëkk yi nekk ci États-Unis, yëralu Yàlla tànn Nashville. Bi ñetteel musibaa ga agsee ci 9/11, Ñaari Tuur yi nekk New York ak Pentagon bi nekk Washington, DC, ñoom lañu doon jëme. Ñeenteel avion ba daanu ci suuf. Teewali rabu suuf gi mooy suuf, te teewali doole koom-koomam mooy New York, te teewali doole xareem mooy Pentagon bi. Bu États-Unis gañee àddina bi ngir nangu màndargay sañ-sañu pap bi ak sistemu politig gu kureel ak réew te mooy nataalu rab bi, daf koy def jaarale ko ci dooleem xare ak dooleem koom-koom; ndaxte Peeñu Yuhanna sura fukki ak ñett di wax ne rabu suuf gi jëfandikoo na doole ngir tere ñi takku ci njub ngir bañ a jaay mbaa jënd, te itam day rey ñi taxaw ngir bésub Noflaay bu juróom-ñaareelu Yàlla. Teewal gu yonent yi di wax ci lii jaar na ci “wër-wëri kër xare yi, way-toog xare yi (doole xare), ak gaal yi” (doole koom-koom), ci Daniel sura fukki ak benn, aaya ñeent-fukk.

In the sealing time of the one hundred and forty-four thousand Islam unexpectedly strikes the glorious land four times. The first was 9/11, the second and third were the ancient literal glorious land and then Nashville. The fourth is the earthquake of Revelation eleven, that is the Sunday law. In the context of Balaam and the three angels, the two strikes of October 7, 2023 and Nashville represent the two biblical vineyards of God’s covenant people.

Ci jamono wéyal gi junni téeméer ak ñeent fukki ñeent junni nit ñi, Islaam dafa door suuf su tedd si loo xamul dara ñeenti yoon. Bi njëkk mooy 9/11; ñaareel bi ak ñetteel bi mooy suuf su tedd su njëkk, ci dëgg-dëgg, te gannaaw loolu Nashville. Ñeenteel bi mooy suufu yëng-u Révélation fukk ak benn, te loolu mooy yoonu Dimaas. Ci wàllu Balaam ak ñetti malaaka yi, ñaari doore yu 7 Oktoobar 2023 ak Nashville dañuy tegu ñaari toolu reseñ yi ci Biibël, yu nit ñi Yàlla fas kóllëre ak moom.

When the deadly wound of the papacy is healed at the Sunday law, the second manifestation of the Dark Ages begins. The first and the third woe are the same, for Christ always illustrates the end with the beginning, so the falling star of Mohammed in the first woe, who turned the key that opened the bottomless pit, and shortly after 9/11 atheism of the bottomless pit murdered the two witnesses of Revelation eleven. At the Sunday law the papal deadly wound is healed, and the beast of Catholicism fulfills the prophetic enigma of the eighth (representing resurrection) being fulfilled. The second period of the Dark Ages then begins, as Balaam’s third waymark, when the ass speaks, turns the key to again open the bottomless pit. Post 9/11, atheism, the dragon came out of the pit to fight against the richest president who stirred up all the realm of Greece. At the Sunday law the beast of Revelation seventeen ascends out of the bottomless pit and darkness again blots out the sun.

Bu ñaawte bu rey bi ci paapóte bi jógat ci yoonu Dibeer, ñaareelu feeñug Jamonoy Lëndëm gi tàmbali. Jëkkëru ak ñetteelu ay musiba benn lañu, ndaxte Kirist dafa mas a wone mujje gi ak njàlbéen ga; noonu biddéew bu daanu bi mooy Mohammed ci jëkkëru musiba bi, moom mi wëlbët caabi ba ubbi Këru Xóot gu amul suuf, te gannaaw tuuti ginnaaw 9/11, ateyis bu Këru Xóot gu amul suuf rey na ñaari seede yi ci Peeñu Yàlla fukki benn. Ci yoonu Dibeer, ñaawte bu rey bu paapóte bi jógat, te rab wu Katolisism bi matal léebu waxi Yàlla gu sell gi ci juróom ñetteel bi (muy tegtal dekki). Kon nag ñaareelu jamono Jamonoy Lëndëm gi tàmbali, muy ñetteelu màndarga Balaam, bi mbaam mi waxe, daldi wëlbët caabi ba dellu ubbitewaat Këru Xóot gu amul suuf. Ginnaaw 9/11, ateyis, muy njàngat li, génn na ca Këru Xóot ga ngir xeex ak njiitu réew mi gën a bare alal, mi yënguël mboolem nguuru Gereg. Ci yoonu Dibeer, rab wu Peeñu Yàlla fukki juróom ñaar bi yéeg ca Këru Xóot gu amul suuf, te lëndëm baatati na jant bi.

Why Nashville? The question that is still unresolved? Nashville marks the beginning of the short period of the proclamation of the midnight cry message, and it begins with an unexpected destructive attack by Islam and it ends the same way. The Sunday law at the end of the period represents the enforcement of the mark of the beast in the United States, and the beginning of the destruction of the cities. “Destruction” is a prophetic characteristic of Islam.

Lu tax Nashville? Laaj bi ba tey jàppandikooagul? Nashville mooy màndargu tàmbalig jamono ju gàtt ji ci yégleb waxu yu guddi digg, te day tàmbali ak bëgg-bëggul jéexital yu yàqute yu Islaam indi, te muy jeexaat noonu. Yoonu Dibeer bi ci mujjum jamono jooju dafay teewal sàrtug marku rab wi ca États-Unis, ak tàmbalig yàqub dëkk yi. “Yàqub” mooy benn melokaan bu yonent ci mbirum Islaam.

Destruction

Yàquteb

“The night before last a very impressive scene passed before me. I saw an immense ball of fire fall into the midst of some beautiful mansions, causing their instant destruction. I heard some say, ‘We knew that the judgments of God were coming upon the earth, but we did not know they would come so soon.’ Others said, ‘You knew! Why then did you not tell us? We did not know.’ On every side I heard such words spoken.” Letter 217, 1904.

“Guddi ci weesu bi, ab xew-xew bu yéeme te am solo lool moo ma feeñaloon. Gis naa ab bolu safara bu réy di daanu ci diggante ay kër yu rafet lool, ba tax seen alag sa saa si. Dégg naa ñenn naan: ‘Xamoon nanu ne attey Yàlla dañuy ñëw ci kow suuf, waaye xamunu woon ne dinañu ñëw nii gaaw.’ Ñeneen naan: ‘Yéen xamoon ngeen ko! Lu tax nag waxuleen ko nu? Nun xamunu woon.’ Ci bépp wet dégg naa baat yu mel noonu di waxeesi.” Letter 217, 1904.

Nine Eleven

Juróom Benn ak Fukkki Benn

Revelation “Nine Eleven” identifies the character of the kingdom of Islam as death and destruction, for a name in prophecy represents character.

Njàngum Yàlla “Juróom-ñeent ak benn fukk” mooy wone melokaanu nguuru Islaam ne mooy dee ak yàq, ndaxte tur ci kóoluteef mooy tegtal melokaan.

And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Revelation 9/11.

Te am nañu woon buur ci seen kaw, mooy malaakam xur wi amul pënd, mi tudd ci làkku Ebrë Abaddon, waaye ci làkku Gereg tudd na Apollyon. Peeñu Yàlla 9/11.

Abaddon means “destruction or place of destruction” and Apollyon means “the destroyer.”

Abaddon tekki “yàqule mbaa bérabu yàqule,” te Apollyon tekki “ki di yàq.”

“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

«Malaaka yi dafa jëfandikoo ñenti ngelaw yi, te ñu melni fas mu mer buy seet a rëcc ngir daw ba wees ci kanam suuf si yépp, di yóbbu mbundum ak dee ci yoonam.»

“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

“Ndax nanu bëgg a nelaw ci wetu àddina gu dul jeex gi sax? Ndax nanu war a nekk ñu yàgg te tàngoorul, di sedd, te mel ni ñu dee? Éy, yalla na nu am ci sunuy mbooloy gëm yi Xel ak noflaayu Yàlla, mu wol ci ay nitam, ngir ñu taxaw ci seeni tànk te dund. War na nu gis ne yoon wi xat na, te bunt bi suufe na. Waaye bu nuy jaar ci bunt bu suufe boobu, yaatuwaayam amul àpp.” Manuscript Releases, volume 20, 217.

The path of Islam of the third woe is the path of Balaam and the ass. The path of the angry horse of Islam, that is John’s four winds of strife, Isaiah’s rough wind and Ezekiel’s “wind” or “breath” that comes from the four winds, takes a path from 9/11 that leads to the “narrow” and “straight” gate. That narrow gate is the third waymark of Balaam and the ass.

Yoonu Islaam bu ñetteelu musiba bi mooy yoonu Balaam ak mbaam mi. Yoonu fas wu meru wu Islaam, maanaam ñeenti ngelaw yu xuloo yi Yowaana wax, ngelaw gu tar gi Esayi wax, ak “ngelaw” walla “noot” bi Esekiyel wax ne dafa jóge ci ñeenti ngelaw yi, dafay jàpp yoon bu tàmbalee ci 9/11 te di jëme ci bunt bu “xat” te “jub”. Bunt boobu xat mooy ñetteelu màndarga-yoonu Balaam ak mbaam mi.

And the angel of the Lord went further, and stood in a narrow place, where was no way to turn either to the right hand or to the left. And when the ass saw the angel of the Lord, she fell down under Balaam: and Balaam’s anger was kindled, and he smote the ass with a staff. And the Lord opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? Numbers 22:26–28.

Te malaakam Aji Sax jiituwaat, taxaw ci benn bërr bu xat, fa fu ñu mënu woon a wël ba ca ndeyjooram walla ca càmmoñam. Bi mbaam ma gisée malaakam Aji Sax ji, mu daanu ci suufu Balam; noonu merum Balam tàkk, mu dóor mbaam ma ak yedd. Te Aji Sax ji ubbi gémmiñu mbaam ma, mu ne Balam: Lan laa la def, ba nga maa dóor ñetti yoon yii? Nombres 22:26–28.

The path of the third woe of Islam's destruction began at 9/11 when Revelation 18:1–3 was fulfilled.

Yoonu ñetteelu musibaayub Yislaam ci ay alagoom dafa tàmbalee ci 11 Sàttumbar, bi Peeñu gi 18:1–3 mattee.

“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

“Xanaa agsi kàddu gi ma waxoon ne New York dinañu ko far ak benn gumb gu mag? Lii muskuma ko wax. Li ma wax mooy, ba ma doon xool kër yu mag ya ñuy tabax foofa, étage ci kaw étage, ma ne: ‘Anaa lu mel ni ay xew-xew yu tiis yu metti di am bu Boroom bi jógée ngir yëngal suuf si ak buum gu réy!’ Su boobaa, kàddu yi nekk ci Révélation 18:1–3 dinañu mat. Benn fanteru xel mooy, pàccu Révélation ci ñetteel-fukk ak juróom-ñett gépp mooy artu ci li di ñëw ci kaw suuf si. Waaye amuma leer gu matale ci lu jëm ci li di ñëw ci New York, ludul ne xam naa ne benn bés kër yu mag yooyu fa nekk dinañu daanu ndax yëngu-yëngu ak tasarey dooley Yàlla. Ci leer gi ma jot, xam naa ne yàqute am na ci àddina si. Benn wax rekk gu jóge ca Boroom bi, benn laal rekk ci dooleem ju mag, te tabax yu rëy yooyu dinañu daanu. Ay xew-xew dinañu am, te ragal gi nekk ci seen biir manunu koo xalaat sax.” Review and Herald, July 5, 1906.

The question remains: Why Nashville? The fireballs of Nashville represent a prophetic scenario where one class of Adventism is ashamed and according to Joel, “cut off.” The other class is represented as never being ashamed, and filled with joy. The prophetic joy is not for the judgment brought upon Nashville and the United States, but for the vindication that is represented between those in the parable who have the oil and those who do not have the oil. The oil has many symbolic meanings attached to it, but a primary meaning of the oil is the message of the midnight cry. That message began to be progressively unsealed at the end of 2023, and it represented the increase of knowledge that is either rejected or accepted. Hosea is clear that those who reject the knowledge are rejected as God’s priests. Peter is located in the middle of the structure of Leviticus twenty-three when he understands the fireballs of Nashville, and the number thirty is a symbol of the priests.

Lii laaj bi des na ciw: Lu tax Nashville? Doj yi mel ni safara yu Nashville diir nañu benn xaalis bu wax ci kanam yàlla, fu benn xeetu Adventism di rus te, ci ni Joel waxe, “dagg nañu ko.” Xeetu keneen bi moom, dañu ko firndeel ne duñu rus mukk, te fees ak mbégte. Mbégte gu kanam yàlla gi du ngir àtte bi ñu indi ci Nashville ak États-Unis, waaye ngir sellal gi ñuy firndeel ci diggante ñi ci léeb bi am diwlin ak ñi amuñu diwlin. Diwlin ji am na lu bare lu muy firndeel, waaye benn ci maanaam yu gën a am solo mooy yégle butu guddi gi. Boppam yégle boobu tàmbalee ubbiku ndànk-ndànk ci mujjum atum 2023, te muy firndeel yokkute xam-xam bi ñuy bàyyi walla ñuy nangu. Oze moom leer na ne ñi bàyyi xam-xam boobu, dañu leen bàyyi ni saraxalekat yu Yàlla. Piyeer nekk na ci diggante tabaxu Léwítik ñaar-fukk ak ñett bi ba mu xam doj yi mel ni safara yu Nashville, te limu fanweer mooy firndeel saraxalekat yi.

My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

Sama nit dañoo nañu ndax amuñu xam-xam; ndaxte yaw danga bañ xam-xam, man itam dinaa la bañ, ba dootuloo ma saraxalekat; gannaaw fateliku nga yoonu sa Yàlla, man itam dinaa fateliku sa ñiir. Ose 4:6.

The issue of “knowledge” or the lack thereof, is one of the truths associated with the arrival of the fireballs of Nashville. Prophetic “knowledge” or the lack thereof, marks the beginning of the proclamation of the midnight cry, and that period ends with the issue of obedience to God’s Word, as represented by the Sabbath and Sunday issue. Christ always illustrates the end with the beginning, and in the beginning obedience to God’s Word was the warning message given to Adam and Eve in the garden.

Wàllu “xam-xam” walla ñàkkam, mooy benn ci dëgg yi ànd ak agsi gi bu bolle-y safara yi Nashville. “Xam-xam” bu yëgleb, walla ñàkkam, mooy màndargaug tàmbali gi ci waare gi bu yuuxu guddi digg; te jamono jooju mujje na ci wàllu déggal Kàddu Yàlla, ni ko mbirum Sabat ak Dibéer di tegtal. Almasi dafa sax di won ne mujj gi ànd ak tàmbali gi, te ca tàmbali ga déggal Kàddu Yàlla mooy yonentaanu artu bi ñu joxoon Aadam ak Awa ca tool ba.

The issue of obedience at the end cannot be restricted to a single garden if “every nation will be involved,” as Sister White says. The Sabbath and Sunday issue is the repetition of the beginning test of Adam and Eve in the garden, that is repeated in the entire world at the end. That test begins at the Sunday law in the United States, which is also the end of the period of the proclamation of the midnight cry.

Wërum yëngu ndigal ci mujju ga maneesul a taxawal ci benn tool rekk bu fekkee ne “xeet yépp dinañu ci bokk,” ni ko Sœur White waxe. Mbiran Besub Noflaay ak Dibéer mooy dellusi nattu ndoorte bi ñu joxoon Adam ak Eve ci tool ba, te mu dellusi ci àddina bépp ci mujju ga. Nattu boobu tambali na ci yoonu Dibéer bi ci États-Unis, te loolu itam mooy mujju jamono ji ñuy yéglee xaacu guddi digg bi.

The proclamation of the warning message that Christ is coming is only given by those who have accepted the increase of knowledge from the unsealing of the message of the revelation of Jesus Christ that began at the end of 2023. A test of knowledge or the lack thereof, is finalized at the Nashville attack. The litmus test, of the three tests that began at the unsealing in 2023 is based upon the oil, which is “knowledge” contained within the prophetic message that was then unsealed.

Yégle bataaxalub waar bi ne Almasi ngi ñëw, ñi ko jot rekk mooy ñi nangu yokkute xam-xam bi jóg ci ubbiwaayu bataaxalub peeñug Yeesu Kirist mi tambalee ci mujjug atum 2023. Nattu xam-xam, walla ñàkkam, mat na ci xareb Nashville bi. Natt bu leer bi, ci biir ñetti natt yi tambalee ca ubbiwaay ba ca 2023, dafa sukkandiku ci diwlin bi, moom mi di “xam-xam” bi nekk ci biir bataaxal gu yonent gi ñu ubbiwoon booba.

The unsealed “knowledge” tests and ultimately is manifested, as the oil that is the third and litmus test. That test begins the period of the proclamation of the message of the midnight cry that ends at the test of obedience. That test of obedience is accomplished upon Eve, who represents the church and Adam, who represents the state. The combination of those two entities is finalized when the mark of the beast is enforced. The test in the garden is the test at the end. It is a test for men and women, that involves the combination of church and state, that are a man and a woman. The warning message that is unsealed leading to the final test of obedience is represented by the tree of the “knowledge” of good and evil.

“Xam-xam” bi ñu ubbiwul woon, mooy nattu te ci mujj feeñ, ni diwlin bi di ñetteelu nattu ak nattu bu wone dëgg. Nattu boobu mooy tàmbalee jamono ji ñuy yégle bataaxal bu yuuxu guddi gi, te mu jeex ci nattu dégg-degg. Nattu boobu ci dégg-degg, ci Eew lañu ko matale, moom mi di naataange kër-cee-Kristen gi, ak ci Aadama, moom mi di naataange réew mi. Booloo googu ñaari mbir yooyu, dees na ko matal bu baax bu marku rab wi ñu koy gaawale. Nattu bi nekk ci tool bi, mooy nattu bi ci mujj. Nattu la ngir góor ak jigéen, te dafay boole kër-cee-Kristen gi ak réew mi, ñoom ñi di góor ak jigéen. Bataaxal bu artu bi, bi ñu ubbi te muy jiitu jëmu ci nattu mujj ci dégg-degg, garab gu “xam-xam” gu baax ak lu bon la ko naataange.

Nashville is the symbol of Greek education in the land of the earth beast. Greek education is false education, it is evil knowledge, and the good knowledge is true education. The only corporate board Ellen White ever agreed to participate in was Madison College, located in Nashville, which is called “Athens of the South.” Nashville is the symbol of Greek, or false education. False education is false knowledge. The significance of Nashville parallels the symbolism of New York City and the Pentagon.

Nasville moo diirub njàngum Girig ci réewum rab wu suuf wi. Njàngum Girig mooy njàng mu dul dëgg, xam-xam bu bon la, te xam-xam bu baax mooy njàng mu dëgg. Benn saxaalu doxalin bu booloo xëy bu Ellen White mas a nangu ca bokk mooy Madison College, mi nekk Nashville, bi ñuy wooye “Athènes du Sud.” Nashville moo diirub Girig, walla njàng mu dul dëgg. Njàng mu dul dëgg mooy xam-xam mu dul dëgg. Solo si Nashville am dafa tollook misaalu New York City ak Pentagon.

We will continue these things in the next article.

Danu wéyal ci mbir yii ci artik bi ci topp.

Manuscript 188, 1905

Baat 188, 1905

“When I was at Nashville, I had been speaking to the people, and in the night season, there was an immense ball of fire that came right from heaven and settled in Nashville. There were flames going out like arrows from that ball; houses were being consumed; houses were tottering and falling. Some of our people were standing there. ‘It is just as we expected,’ they said, ‘we expected this.’ Others were wringing their hands in agony and crying unto God for mercy. ‘You knew it,’ said they, ‘you knew that this was coming, and never said a word to warn us!’ They seemed as though they would almost tear them to pieces, to think they had never told them or given them any warning at all.” Manuscript 188, 1905.

«Bi ma nekkoon Nashville, dama doon wax ak nit ñi, te ci guddi ga, am naoon benn réy bòlóŋu safara bu jóge woon ci asamaan, wàcc ba daldi tëdd ci Nashville. Safara yaa ngi génn ci moom nii bàyyi xare yu mel ni bàyyi xaleef; kër yaa ngi lakk, kër yaa ngi yëngatu te daanu. Yenn sunuy nit taxawoon fa. “Lii mooy li nu yaakaaroon rekk,” la ñu wax, “yaakaaroon na nu lii.” Ñeneen ñaa ngi tëj seen loxo ci metit gu tar, di jooyu ca Yàlla ngir yërmande. “Xam ngeen ko,” la ñu wax, “xam ngeen ne lii dafa doon ñëw, te waxuleen benn baat ngir moytul nu!” Mel na ni dañuy bëgg a xar seen yaram, ndaxte waxuñu woon leen dara, walla joxuñu leen benn artu ci dara.» Manuscript 188, 1905.