As a primary symbol of the one hundred and forty-four thousand, Peter is standing at Panium in 2026 working to correct the false prediction of July 18, 2020. His work in that regard aligns with the work of Josiah Litch’s correction of August 11, 1840 and Samuel Snow’s identification of October 22, 1844. Litch’s correction empowered the first angel’s message and Snow’s empowered the second angel’s message. The empowerment of the first and second angels’ messages typify the empowerment of the third angel’s message. The characteristics of the first and second are represented in the third as a combination of an external woe message and the internal message of the midnight cry of the parable of the ten virgins.
Ni Piyeer, muy sembol bu njëkk ci ñaar-fukk ak ñeenti junni ak ñent-fukk ak ñeent ñi, taxaw na ci Panium ci atum 2026 ngir liggéey ci yéexal wax ju dul dëgg ji ci fan wu 18 Sulet 2020. Liggéeyam boobu méngoo na ak liggéeyu Josiah Litch ci yéexal Agast 11, 1840, ak Samuël Snow ci xàmle fan wu 22 Oktoobar 1844. Yéexal Litch dafa dooleel bataaxalu malaaka bu njëkk bi, te li Snow xàmle it dafa dooleel bataaxalu malaaka bu ñaareel bi. Dooleel bataaxali malaaka bu njëkk bi ak bu ñaareel bi dafay roy ci dooleel bataaxalu malaaka bu ñetteel bi. Melo yi nekk ci bu njëkk bi ak bu ñaareel bi dañuy feeñ ci bu ñetteel bi ni benn booleb ndigalu musiba gu bitim-réew ak ndigalu biir bu yuxtu guddi gi nekk ci léebub fukki janq.
In a triple application of prophecy, the first and third, which are also the beginning and ending will possess parallel characteristics. Recently, a brother has uncovered several truths associated with the first woe of Revelation nine, which, when applied under the principle of Alpha and Omega identify another profound confirmation of Revelation eleven’s “earthquake.” The Sunday law in the United States is the “earthquake” that was first fulfilled in the French Revolution when France, who was one part of the ten nations that made up the prophetic structure of pagan Rome in the book of Daniel was overthrown. Thus, chapter eleven says a tenth part of the city fell.
Ci biir ci jëfandikooku yonent gu ñetti jëfandikoo, bu njëkk ak bu ñetteel bi, yi di itam tambali ak mujje, dinañu am melokaan yu dëppante. Yeesal na, ab mbokk ubbe na ay dëgg yu bari yu ànd ak njoor gi njëkk ci Peccëñ 9, te yooyu, bu ñu leen jëfe ci suufu mbirum Alfa ak Omega, dañuy ràññee beneen firnde gu xóot ngir “suyug suuf” gi ci Peccëñ 11. Yoonu dibeer bi ci Etazini mooy “suyug suuf” gi, bi njëkk a mat ca Réewum Farãs, ba Farãs, mi nekkoon benn cër ci fukki xeeti réew yi daan samp kërgaggu yonent waay-room bu yàgg ba noppi ci téereb Daniel, daanu. Kon nag, saar 11 nee na benn fukkéelu cërg ba daanu.
And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:13.
Te waxtu boobu am nekk woon yengu-yengu suuf bu réy, te benn fukki cër ci dëkk ba daanu, te ca yengu-yengu suuf ga ñaari junni ak juróom-ñaar ñu rey ci nit ñi; te ñi ci des tiit daldi leen, ñu jox ndam Yàlla asamaan ji. Peeñu Yóhaana 11:13.
Immediately after this verse Islam of the third woe arrives.
Ci gannaaw benn aaya bii, Islaam bu ñetteelu musiba bi dikk na.
The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:14.
Ñaare ñaareel bi weesu na; te gisleen, ñaareelu musiba gu ñetteel gi ngi ñëw gaaw. Apokalips 11:14.
The pioneers expected that “the third woe” would immediately follow the second woe, but the word translated as “quickly,” means suddenly and unexpectedly, which is the characteristic of Islam’s surprise attacks. The third woe wasn’t to arrive on October 22, 1844 as the pioneers conjectured, but when it arrived it would happen “suddenly and unexpectedly,” as it did at 9/11, thus marking the beginning of the sealing of the one hundred and forty-four thousand, which ends shortly before the earthquake of the Sunday law.
Ñi jëkkëryi yaa ngi yaakaar ne “ñetteelu ay” dina topp ci saa si ñaareelu ay; waaye baat bi ñu tekki ne “gaaw” tekki na ne, léegi ak ci lu kenn seetaanul, te loolu mooy melokaanu tasaaroo yiislaam ci seeni metit yu neexul. Ñetteelu ay warul a aksi 22 Oktoobar 1844, ni jëkkëryi yaa ko séentu woon; waaye bu aksi, dina am “léegi ak ci lu kenn seetaanul,” ni mu ame woon ci 9/11, noonu muy seede ne tàmbali na tëj miiru ñetti téeméeri ak ñeent-fukk ak ñeent junni, te loolu di jeex tuuti lu jiitu yëngu-yëngu bi yoonu Dibéer.
The “earthquake” of the Sunday law is the shaking of the “earth” beast, and when 9/11 arrived, Sister White identified that the Lord arose to “shake terribly the earth.” At the beginning of the sealing and the end, the earth beast is shaken, thus the “great earthquake.”
“Suuxu” bi ci yoonu dibeer mooy yëngu-yëngub rabu “suuf” ba, te ba 9/11 agsee, Sister White wax na ne Boroom bi jóg ngir “yëngal suuf si ak ragal gu tar.” Ca njàlbéenu màndarga gi ak ca mujjam, rab suuf bi yëngu na, moo tax “suuxu bu mag bi.”
“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.’” Review and Herald, July 5, 1906.
“Waxuma ma wax laa wax ma wax waxu maasul. Dama naa wax laa ne, bi maay xooloo kër yu mag yi di tabax fa, étage ci kaw étage, ‘Ay xew-xew yu tiis lool dina am bu Boroom bi jogee ngir yëngal suuf si ak doole ju metti! Noonu, baat yi nekk ci Révélation 18:1–3 dinañu mat.’” Review and Herald, 5 Sulet 1906.
The Lord “arises” when there is a change in His dispensational work, as was the case when Stephen was stoned on October 22, 1844, when the judgment of the dead commenced. When the judgment of the living began on 9/11, the Lord again arose, and then he shook the earth beast, as He will do at the end of the sealing of the one hundred and forty-four thousand, when He changes His dispensational work from His church to His other flock of those still in Babylon.
Boroom bi “jóg” bu amee coppite ci liggéeyam bu yoonam yu sell yi, ni mu ame woon ba ñu sànni Esteefan ay doj ca 22 Oktoobar 1844, ba attekatu ñi dee tàmbalee. Bi attekatu ñi dul dee tàmbalee 9/11, Boroom bi dellu jóg, te gannaaw loolu mu yëngal rab wu suuf wi, ni muy koy def ci njeexital tëj gi ñeel téeméeri ak ñeent fukk ak ñeenti junni ñi, bu muy coppite liggéeyam bu yoonam yu sell yi, jële ko ci mbooloom jaamam ba jëm ci baneen juróomam gi bokk ci ñi des tey ci Babilon.
What brother Daniel has discovered is the characteristics of the first woe, that align with the testimony of the “great earthquake” of chapter eleven in agreement with history and the pioneer’s understanding of the history that fulfilled the first woe.
Li mbokk Daniel gis mooy melokaani njeexital bu njëkk bi, yi méngoo ak seede si “yëngu-yëngu su mag si” ci saraxu fukki ak benn, ci juboo ak jaar-jaaru bind bi ak xam-xamu ñi jiitu ci jaar-jaar bi daan am ci matale njeexital bu njëkk bi.
And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:1–4.
Noonu malaaka bu juróom ba wol, te gis naa biddiw buy rot ci asamaan ba ñëw suuf: te jox nañu ko caabi bëti ku xóot te amul suuf. Mu ubbi bëti ku xóot te amul suuf ga; te saxaar ga génn ca bëti ga, ni saxaaru saafara bu mag; te jant bi ak jaww ji lëndëm ndax saxaaru bëti ga. Te ay mbalit génn ci saxaar ga, daldi wàcc ci suuf; te jox nañu leen kàttan, ni alaxeru suuf yi amee kàttan. Te digle nañu leen ne buñu lor ñaxu suuf si, mbaa benn luy greeñ, mbaa benn garab; waaye nit ñi rekk ñi amul màndargay Yàlla ci seen jë. Peeñu 9:1–4.
The pioneers correctly applied these verses to the history that introduced Mohammed, who was born in 570, unified the tribes in 606, received his first revelation in 610, migrated to Medina in 622, started his warfare in 624 and died in 632. The “bottomless pit” prophetically represents a new manifestation of Satan, but Mohammed began in Arabia, which is also known as the bottomless pit because of the vast deserts.
Ñi jëkkër yi jëfandikoo ay kàddu yooyu bu baax ci jaar-jaaru nettali bi indiwoon Mohammed, mi juddoo ca 570, booloo xeet yi ca 606, jot yëgleem bu njëkk ca 610, toxoo Medina ca 622, tàmbalee xareem ca 624 te dee ca 632. “Këru xootu’ul” gi ci waxu yonent yii dafay tegtal ci lu bees ci feeñug Seytaane, waaye Mohammed tàmbalee ca Arabi, bi ñuy itam wax ne mooy “këru xootu’ul” ndax ndox-dex yu yaatu yi.
Mohammed became the prophetic king, or as he was labelled, “the trustworthy one” in 606, when he resolved a dispute among the various tribes who were in a dilemma about who should be allowed to return the “black rock” cornerstone of the Kaaba. The Kaaba is a cube-shaped building (hence the name “Kaaba,” which means “cube” in Arabic) located in the center of the Great Mosque of Mecca in Saudi Arabia. It is approximately 43 feet high, eleven foot wide and 10 foot long, built of granite and marble, with a black silk and cotton cloth covering it. The Kaaba existed long before Muhammad and according to Islamic tradition, it was originally built by Abraham and his son Ishmael as a house of worship for the One God (Allah). Over the centuries, it became filled with idols and was used as a pagan shrine by the Arab tribes.
Mohammed nekk na buur buy yégle, walla ni ko tuddee, “ki war a wóor,” ci atum 606, ba mu dogalee jëf buy taxawal benn werante bu amoon diggante xeeti gi bare yi, yi nekkoon ci jafe-jafe ci ku war a delloo “doju ñuul” ji, maanaam doj wu njëkk wu Kaaba. Kaaba mooy kër gu mel ni kub, te looloo tax ñu tudde ko “Kaaba,” ndaxte ci araabik “Kaaba” tekki na “kub”; nekk na ci diggu Jàkka ju Mag gi ci Makka, ca Araabi Sawudi. Gataasam tollu na lu war a doon 43 tànk ci kaw, 11 tànk ci yaatuwaayam, ak 10 tànk ci guddaayam; tabaxees na ko ak granit ak marbar, te mbubb mu ñuul mi ñu def ci kawam dañu ko def ak soow wu ñuul ak kotóŋ. Kaaba amoon na lu jiitu Muhammad lool, te ci aada Islaam, dañuy wax ne Ibraaima ak doomam Ismaaciil ñoo ko tabaxoon njàlbéenam ngir muy kër gu ñu bokk di jaamu Yàlla kenn ki (Allah). Ci ay téeméeri at yu weesu yi, fees na ak xëram, te xeeti Araab yi daan nañu ko jëfandikoo ni kërug bokkaale buy jaamu ay tuur.
The Kaaba is the spiritual center of the Islamic world—a simple, ancient building that symbolizes monotheism, unity, and the connection between Abrahamic faith and Islam. Muslims do not consider it “God’s house” in a literal sense, but rather a divinely appointed focal point for worship. Mohammed’s actions during a period when the Kaaba had been destroyed and was then rebuilt are where his leadership began.
Kaaba bi mooy digg bu xelal bu àdduna Islaam—tabax bu yomb te yàgg, buy melal benn Yàlla, benn-doole, ak jokkoo gi nekk ci diggante ngëmug Ibraaima ak Islaam. Jullit yi duñu ko jàpp ne mooy “këru Yàlla” ci dëgg-dëggam bu tar, waaye dañuy ko jàpp ni ab njëlbéen bu Yàlla tànn ngir jaamu. Jëf yi Mohammed defoon ca jamono ja Kaaba daanu woon ba noppi ñu tabaxaat ko, foofa la njitteem tàmbalee.
A flash flood damaged the Kaaba and the Quraysh tribe rebuilt it. When it came time to place the Black Stone (Hajar al-Aswad) back in its corner, the different clans quarreled over who should have the honor. They agreed that the next person to enter the area would decide. Muhammad walked in, and he resolved the dispute wisely: He placed the Black Stone on a cloth, had a representative from each clan lift it together, carrying it together, and then he personally set it in place. This event earned him great respect and the title Al-Amin (“the Trustworthy”) among the people of Mecca. It is one of the key pre-prophetic events highlighted in many timelines. The “Black Stone” was the cornerstone that was placed by Mohammed, who is the prophetic king over Islam. The black cornerstone is an obvious counterfeit of Christ (the true cornerstone), and the corruption of the house of Kaaba after years of the introduction of idols was also resolved by Mohammed.
Ab ndox gu yàq Kaaba, te xeet wu Quraysh tabaxaat ko. Bi jotsee ngir delloo Doj wu Ñuul wa (Hajar al-Aswad) ca wetam, ay bànqaas yu wuute yi xuloo ci kan moo war a am teranga boobu. Ñu déggoo ne nit ku njëkk a dugg ci bérab ba mooy dogal. Muhammad duggsi, te mu faj xuloo ba ak xel mu rafet: mu teg Doj wu Ñuul wa ci benn mbubb, def ba kenn ku bokk ci bànqaas bu nekk yékkati ko ak ñoom ñépp benn, yóbbu ko ak benn, ba noppi mu boppam mu samp ko ci barabam. Xew-xew bii indil na ko kersa gu réy ak turu Al-Amin (“Ku Wóor Ki”) ci biir nit ñi ci Màkka. Moo bokk ci xew-xew yu mag yu jiitu yonent gi, yi ñuy fésal ci yeneen at-màndarga yu bare. “Doj wu Ñuul wa” moo doon doj wu cosaan wi Mohammed teg, moom mi di buur buy waxal ci yoonu Islam. Doj wu ñuul wu cosaan woowu mooy fenn gu leer buy weddi Kirist (moom mi di doj wu dëgg, wu cosaan), te yàqute kërug Kaaba bi ginnaaw at yu bare yu dugal ay xérëm, itam Mohammed moo ko lijjanti.
After the Quraysh broke the Treaty of Hudaybiyyah, Muhammad marched on Mecca with an army of about 10,000 Muslims. The city surrendered with very little fighting. Muhammad then entered the Kaaba, destroyed the 360 idols inside it, and rededicated the shrine to the worship of the one God (Allah). Thus, Mohammed the king of Islam, laid the cornerstone, and he cleansed the temple of idolatry.
Gannaaw gi Quraysh yàggaloon Kàddug Hudaybiyyah, Muhammad jëmm ci Màkka ak benn mbooloo xare buy tollu ci 10,000 ay Musulman. Dëkk ba jébbalu ak xare gu néew lool. Noonu Muhammad duggu ci Kaaba, yàq 360 xërëm yi nekkoon ci biiram, te delloo kër jaamu ji ci màggal Yàlla kenn ki (Allah). Noonu la Mohammed, buurub Islam, teg xeetu tabax ba, te moom moo setal kër Yàlla ga ci bokk-limal xërëm.
There are three powers that come from the bottomless pit in the book of Revelation, and each of the three represents a counterfeit Christ. Satan, the dragon seeks to be as the Most High, seated on His throne and His church.
Am naat yi jóge ci xóot bu amul pënd ci téereb Peeñ mi, te ku nekk ci ñetti na diir na Kirist bu fen. Seytaane, jinax ji, dafa bëgg a mel ni Kawe gi gën a kawe, toog ci gànguneem ak ci jàngaleem.
How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High. Yet thou shalt be brought down to hell, to the sides of the pit. Isaiah 14:12–15.
Noo nga ngay rotée asamaan, yaa Lusifeer, doomu suba si! Noo nga ngay dagge ba daanu suuf, yaw mi daan wàññi xeeti xeeti réew yi! Ndaxte wax nga ci sa xol ne: Dinaa yéeg asamaan, dinaa yékati sama nguur-gàddaay ca kaw biddéew yi Yàlla moom; itam dinaa toog ca tundu ndaje ma, ci wet yu bëj-gànnaar; dinaa yéeg ca kaw ndëndi yi; dinaa mel ni Kawe gi gën a Kowe. Waaye dees na la wàcce safara, ba ci suufu kàmb ga. Esayi 14:12–15.
The dragon of atheism came from the bottomless pit in Revelation eleven and the beast of Catholicism ascends out of the bottomless pit when her deadly wound is healed.
Jinaxu weddi-gëm, bi yonnee ci Kàddug Yàlla, jóge na ci xóot bu amul àdd ci Peeñu 11, te rabbu Katolisism bi di yéeg jóge ci xóot bu amul àdd ba ñu fajee jàngaaleem ju dee.
The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. Revelation 17:8.
Rabu ga nga gisoon nekkoon, te amul fi; dina yéeg ci xottu ku amul suuf, te dem ca alkande ga: te ñi dëkk ci kaw suuf dinañu waaru, ñoom ñi seen tur binduwul woon ci téereb dund gi li dale ci sosug àddina, bu ñu gis rab ba nga gisoon ne nekkoon, te amul fi, te moom la. Njàlbéen ga 17:8
The beast of Catholicism ascends to the throne of the earth at the Sunday law when the threefold union is put in place. Like unto the dragon, Catholicism claims to be God, as Paul so aptly identified.
Rabu Katolisism bi di yéeg ba ci gàngune suuf bi ci yoonu Dibeer bi, bu ñett-fànn gu boolee gi sampoo. Ni jirim buy mel ni ngor, Katolisism di bëgg a wax ne mooy Yàlla, ni Pool waxe ko bu leer te yàqu.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. 2 Thessalonians 2:3, 4.
Buleen kenn na leen nax ci benn anam: ndaxte bés boobu du ñëw, bu ñëkkul jëkk njëkkug dàggeeku ga, te nit ku bàkkaar ka feeñ, moom doomu alkande. Moom mooy aji-juboo, te mooy yékkati boppam ci kaw lépp lu ñuy wax Yàlla walla lu ñuy jaamu; ba tax mu toog ni Yàlla ci kër Yàlla ga, di wonne boppam ne mooy Yàlla. 2 Thessalonians 2:3, 4.
Like the dragon, the beast of Catholicism is antichrist, both profess to be God, and both have their final destruction associated with their biblical testimony, for the dragon is brought down to hell, and the beast is the son of perdition. Perdition being final destruction.
Ni mel nirogu, rabbu Katoligisme bi mooy antikiris, ñoom ñépp ña ngi wax ne Yàlla lañu, te seen alag gu mujj giit na ak seede buñu am ci Biibël bi, ndaxte mel nirogu bi dañu koy sànni ci safara, te rabbu bi mooy doomu alkunde. Alkundee mooy alag gu mujj.
“The determination of antichrist to carry out the rebellion he began in heaven will continue to work in the children of disobedience.” Testimonies, volume 9, 230.
“Dogalu antikiris bi am séq ngir amal rébelyoŋ bi mu tàmbalee woon ci asamaan dina wéy di liggéey ci doom yi dëggadiwul.” Testimonies, volume 9, 230.
“Through the pope of Rome the same work has been carried on here on earth as was carried on in the courts of heaven before the expulsion of the prince of darkness. Satan sought to correct the law of God in heaven, and to supply an amendment of his own. He exalted his own judgment above that of his Creator, and placed his will above the will of Jehovah, and in this way virtually declared God to be fallible. The pope also takes the same course and, claiming infallibility for himself, seeks to adjust the law of God to meet his own ideas, thinking himself able to correct the mistakes he thinks he sees in the statutes and commands of the Lord of heaven and earth. He virtually says to the world, I will give you better laws than those of Jehovah. What an insult is this to the God of heaven!” Signs of the Times, November 19, 1894.
“Ci biir Paap bu Room, benn liggéey boobu lañu ci yoon wi di defe fii ci suuf, ni ñu ko doon defe ci kër yu asamaan, bala ñu dàq boroom lëndëm gi. Seytaane dafa bëggoon yeesal yoonu Yàlla bi ci asamaan, te yokk ci ab soppi bu mu boppam. Moom dafa yékkatiwoon ay àtteem ci kaw àtteb Kiy ko Bind, te mu teg ay bëgg-bëggam ci kaw bëgg-bëggu Yowa; te ci noonu, lu ci dëgg mooy ne dafa wax ne Yàlla man naa juum. Paap bi itam jël na benn yoon boobu, te ndax li mu wax ne moom du juum, dafa di wut a sàmmal yoonu Yàlla ngir mu ànd ak ay xalaatam, di foog ne man na jubanti njuumte yi mu yaakaar ne gis na leen ci ay sart ak ndigal yi Boroom asamaan ak suuf bi. Ci dëgg-dëgg dafa ne àddina si, Man dinaa leen jox yeneen yoon yu gën a baax yu Yowa. Ana toroxalte bu réy bi mu di jëf ci Yàllay asamaan!” Signs of the Times, November 19, 1894.
Islam, represented by Mohammed in the history of the seventh century also came out of the bottomless pit when the key that was given to Mohammed was turned. When the pit was opened, “smoke” came out that darkened the sun and the air. The pioneers correctly identified that the “key” that opened the pit was the battle of Nineveh.
Islaam, miir ndaw yi di tegu ci Mohammed ci jaar-jaaru atum juróom-ñetteelu téeméeri at, moom itam jóge na ci kàngaay gu xóotul ba noppi bi caabi gi ñu joxoon Mohammed wërngaloo. Bi ñu ubbee kàngaay ga, “saxaar” génn na fa, lëndëmël jant bi ak asamaan si. Piyoneer yi dañoo xamoon bu baax ne “caabi” gi ubbiwoon kàngaay ga mooy xeexu Nineveh.
When we approach the first three verses on Revelation chapter nine from the pioneer understanding in the context of a triple application of prophecy, we find the prophetic characteristics of those verses that represent the first woe, typify the prophetic characteristics of the third woe that arrives “quickly” at the great earthquake. The Sunday law is represented by the battle of Nineveh.
Bu nuy jege ci ñetti aaya yu njëkk yi ci Pexe gu Yàlla saar 9, jëlee ci xam-xamu mag ñi jiitu, ci mbirum jëfandikoo yonent ci ñetti jëfandikoo, danuy gis ne melokaan yu yonent yi nekk ci aaya yooyu te di wone musiba bu njëkk bi, dañuy misaalal melokaan yu yonent yi ci ñetteel musiba bi, mi ñuy wax ne dina ñëw “gaaw” ci yëngu-yëngu su mag si. Yoonu Dibeer mooy lu ñu misaalale ak xareb Ninib.
Peter is responsible for correcting the false prediction of the fireballs of Nashville, and he recognizes that the correct application of Ellen White's warning of fireballs upon Nashville marks the beginning of “the destruction of thousands of cities almost fully given to idolatry.”
Piyeer dafa yebale ci jubanti wax ju dul dëgg ji ci mbind mi jëm ci ay bolu safara yu Nashville, te moom xam na ne jëfandikoo bu jub wi ci waxtu Ellen White ci bolu safara yi wër Nashville mooy tàmbali “sankug junniy dëkk yu bare, te lu ëpp ci ñoom joxees na leen ba noppi ci bokk-ci-xërëm.”
The fireballs of Nashville mark the beginning of a period of destruction upon the cities, and it also marks the beginning of the proclamation of the short midnight cry message. That message begins with an unexpected attack from Islam and the period ends with an unexpected attack from Islam at the great earthquake. The period of the proclamation of the midnight cry marks the end of the sealing time of the one hundred and forty-four thousand which began with the unexpected attack of Islam on 9/11.
Bol-la yu safara ci Nashville tektal na ndoorte jamono bu alag ci kaw dëkk yi, te itam tektal na ndoorte waareb yégleb bataaxal bu gàtt bi ci guddi digg. Baat boobu tambalee ak mbëkk mu ñàkk seet gu jóge ci Lislaam, te jamono boobu jeexee ak mbëkk mu ñàkk seet gu jóge ci Lislaam ci suuf-sanu bu mag ba. Jamonoy yégleb yuuxub guddi digg boobu tektal na jeexital waxtu tëj miirug ñaar-fukk ak ñeent junni ak ñeenti téeméer yi, mi tambalee ak mbëkk mu ñàkk seet gu Lislaam defoon ci 9/11.
The sealing of the one hundred and forty-four thousand then began in agreement with the line of Balaam and the ass, where there are three strikes that culminate at the Sunday law, but where the second unexpected attack includes October 7, 2023 upon the ancient glorious land and then at the fireballs of Nashville. All the lines agree, and Peter understands that the unsealing of these truths, which are represented as the dirt brush man gathering up the scattered jewels and casting them into the casket is the work of the Lion of the tribe of Judah.
Tàmmeelu téeméer ak ñeent fukk ak ñeent junni ñaar-ñeent ñi tàmbalee na bañeexoo ak rëddinu Balaam ak mbaam mi, fa nga am ñetti dóor yu mujje ci yoonu Dibéer, waaye fa ñaareelu xare bu ñépp séenul woon di boole 7 Oktoobar 2023 ci réew mi mag te tedd, te gannaaw loolu ci ay bòlóor yu safara ca Nashville. Lépp a ngi àndandoo, te Piyeer xam na ne ubbeeku gi ci dëgg yii, yu ñu wone ni nit ku yor boros buy dajale alxuraan yu tasaaroo yi di leen sànni ci kawetu dencukaay bi, mooy liggéeyu Gaynde gi cosaanoo ci xeetu Yuda.
The Lion of Judah identifies Peter’s corrected message of Nashville as occurring in the final period of the sealing of the one hundred and forty-four thousand that is represented in the hidden history of verse forty of Daniel eleven, and more specifically in the portion of that hidden history represented in verses eleven through fifteen of the same chapter. In those verses, the battle of Raphia and the battle of Panium lead to the Sunday law of verse sixteen, which is represented by the battle of Actium. When the battle of Panium joins the battle of Actium at the Sunday law, the battle of Nineveh is also repeated.
Lionu Yuda mi ngi wax ne ndigal wuñuël bi Piyeer yégle ci Nashville amna ci jamono ju mujj ci sellalug ñaari téeméeri ñeent-fukki ñeent junni, te loolu mooy li ñu tegu ci jaar-jaaru mboolem bi nëbbu ci aaya ñeent-fukk bi ci Daniel benn-fukk ak benn, te gën a xóot ci wàll wi ci jaar-jaaru mboolem boobu nëbbu, wi aaya fukk ak benn ba fukk ak juróom ci benn sarxal boobu di tegu. Ci aaya yooyu, xarebu Raphia ak xarebu Panium ñooy yóbbu ba ci yoonu Dibeer bu aaya fukk ak juróom benn, bi ñu tegu ci xarebu Actium. Su xarebu Panium boolee ak xarebu Actium ci yoonu Dibeer, xarebu Nineveh itam delluñu ko.
The “key” given to Mohammed, the king of Islam, whose name is not only the character of Islam, but also the place of the destruction marked by the battle of Nineveh. The king’s name “in the Hebrew tongue is Abaddon,” and “in the Greek tongue hath his name Apollyon.” The Greek and Hebrew emphasize the Old and New Testaments and instruct us that Abaddon means “the place of destruction” and Apollyon means “the destroyer.” In verse eleven of Revelation nine the king over Islam is Mohammed, but it is also the “angel of the bottomless pit,” which is Satan. Just as the pope is the antichrist as Satan’s right-hand man on earth, Mohammed is also directly controlled by Satan, the angel of the bottomless pit.
“Caabi” biñ jox Mohammed, buurug Islaam, mi turam du rekk melokaanu Isilaam, waaye itam mooy bëriw yàq gi xareb Nineweh màndargeel. Turu buur bi, “ci làkku Ebrë, Abaddon la,” te “ci làkku Gereeg, turam mooy Apollyon.” Gereeg ak Ebrë dañuy dëggal Kóllëre Gu Yàgg ga ak Kóllëre Gu Bees ga, te di nu jàngal ne Abaddon tekki na “bëriw yàq,” te Apollyon tekki na “ki di yàq.” Ci aaya fukki ak benn ci Peeñu-yi juróom-ñeent, buur bi nekk ci kaw Isilaam mooy Mohammed, waaye itam mooy “malaka mu xur waadi bi amul pënd,” mi di Seytaane. Naka la paap bi di antikrist bi mel ni nit ku nekk ndeyjooru loxo Seytaane ci suuf, noonu itam Mohammed mi ngi nekk ci saytu gu jubgujubaloo bu Seytaane, malakamu xur waadi bi amul pënd.
At the Sunday law, the threefold union is forced upon the world and the deadly wound that was delivered to the papacy in 1798, thus marking the end of the Dark Ages is healed. When the deadly wound is healed, the second period of the Dark Ages arrives, and at the great earthquake that is the Sunday law, Islam turns the key and smoke as from a furnace blots out the sun and stars as darkness returns. The battle of Nineveh is repeated at the Sunday law, for it is the key that brings the second period of darkness. There national apostasy is followed by national ruin. There “active despotism” bears full sway, for the smoke of Islam that darkens the sun and stars at the battle of Nineveh is as a burning furnace. The “burning furnace” was an element of God’s covenant with Abraham.
Ca biir alxames bi, booloo bu ñetti wàll boobu dañuy ko daan ci kaw àddina si, te gaañu-dee ga ñu joxoon paap ak kàttanam ci 1798, ba muy màndargaal mujju Jamono yu Lëndëm yi, daldi wéral. Bu gaañu-dee googu wéreyee, ñaareelu jamonoji Jamono yu Lëndëm yi dikk, te ci yëngu-yëngu su mag si, mooy biir alxames bi, Islaam walbat na caabi ba, saxaar wu mel ni mu jóge cib furnaas mu lakk ba far su jant ak biddéew yi, ba lëndëm dellusi. Xareb Ninib dañu ko delloo ci biir alxames bi, ndaxte mooy caabi ji indi ñaareelu jamonoy lëndëm. Foofa, moytu-gàddu réew mi toppu na ko yàqute réew mi. Foofa, “nooteel guy dox” jot na sañ-sañam bu mat, ndaxte saxaaru Islaam, wi lëndëmal jant ak biddéew yi ci xareb Ninib, mel na ni furnaas buy lakk. “Furnaas buy lakk” nag, benn cër la woon ci kóllëre Yàlla ak Ibraayma.
And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. Genesis 15:17.
Te ba noppee, bi jant bi sowee, te lëndëm na, xoolal, ab furnaas buy sëq, ak ab làmp buy taal moo weesu ci diggante yaça yàqu ya. Genesis 15:17.
The smoking furnace that passed between Abram’s covenant offerings identified the bondage in Egypt represented in the passage in verse thirteen.
Jàll bi saxaar bi jaaroon ci diggante saraxi kóllëre yi Abràam joxe mooy wax ne jaamug Misra, ni ko màndargaal ci xibaar bi nekk ci ñaareelu-fukki at ak ñett.
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.
Te mu ne Abram ne ko: Xam ne wóor ne sa askan dina nekk gan ci réew wu dul seen te dinañu leen liggéeyal; te dinañu leen sonal diiru ñeenti téeméeri at. Génésis 15:13.
A “burning furnace,” such as Nebuchadnezzar’s furnace in chapter three of Daniel represents bondage and slavery, as was the condition of Shadrach, Meshach and Abednego.
“Jóor buy xat” bu mel ni, mel ni Nebukadnetsar mi jaar-jaar ci saraxam bi nekk ci yoon wu ñetteel bi ci Daniel, dafay tegtal jaamkat ak noot, ni ko doon meloon ci xaalis Sadrak, Mesak ak Abednego.
“But like the stars in the vast circuit of their appointed path, God’s purposes know no haste and no delay. Through the symbols of the great darkness and the smoking furnace, God had revealed to Abraham the bondage of Israel in Egypt, and had declared that the time of their sojourning should be four hundred years. “Afterward,” He said, “shall they come out with great substance.” Genesis 15:14.” The Desire of Ages, 33.
“Waaye ni biddéew yi ci yoon wu yaatu wi ñu leen digal, yëngu-yëngu yi Yàlla teg ci xelam amuñu gaawteefu mbaa yéex. Jaarale ko ci misaal yi ñuy tudde lëndëm gu réy ak forno buy saxaar, Yàlla wonoon Ibraaima ne Israyil dinañu nekk ci jaamug Misra, te waxoon na ne seen yokkute boobu dina am ñaari téeméeri at ak ñent. “Gannaaw loolu,” mu ne, “dinañu génn ak alal ju bare.” Génesis 15:14.” The Desire of Ages, 33.
But the Lord hath taken you, and brought you forth out of the iron furnace, even out of Egypt, to be unto him a people of inheritance, as ye are this day. Deuteronomy 4:20.
Waaye Boroom bi jël na leen, te génne leen ci furnoo bu weexug fer bi, maanaam Misra, ngir ngeen nekk ay nit ñu mu moom ci céram, ni ngeen mel tey jii. Deuteronom 4:20.
The smoke that darkens the sun and moon when the key of the battle of Nineveh is turned identifies the persecution that begins in earnest at the Sunday law. The persecution of the Dark Ages then is repeated. The pioneers correctly identified that the battle of Nineveh was the “key” that brought Islam into prophetic history as the first woe in 627. The battle was between Rome and Persia, and it represented a victory for Rome, but it was what is called a Pyrrhic victory. A victory that is actually detrimental to the victor. The phrase comes from a victory by king Pyrrhus of Epirus. After two battles against the Romans (Heraclea in 280 BC and Asculum in 279 BC), he defeated the Roman army but lost a huge portion of his own troops. According to legend, he then said, “One more such victory and we are lost.”
Saxaar bi lëndëm su jant ak weer bi bu ubbeeku bi ci xareb Ninive bindee, mooy màndargay fitna bi di tàmbali ci lu dëgg te réy ci yoonu dibeer bi. Noonu itam fitna ji ci Jamono yu Lëndëm yaa ngi dellu. Ñi jiitu woon siiw nañu ci njub, ne xareb Ninive moo nekkoon “caabi” bi jëfandikoo ngir dugal Islam ci tariixu kàddug waxyu ci anam wa jëkk, muy njàqareb mu jëkk, ci atum 627. Xare ba nekkoon na diggante Room ak Perse, te moo doon ndamlu Room; waaye ndam loolu moo doon li ñuy wax ndamlu Piris. Muy ndam luy yàq ki ko am. Wax jooju jóge na ci ndam lu buur Piris bu Epiir am. Gannaaw ñaari xare ak waa Room (Heraclea ci 280 BC ak Asculum ci 279 BC), mu daan mbooloom xarekat yu Room, waaye mu sànni benn cér bu réy ci ay askaram boppam. Ni mbind mi ko di nettalee, mu teg ca ne: “Su ma amee beneen ndam lu ni mel, dees na nu yàq.”
The battle of Nineveh was a strategic victory for Rome, but when finished neither Rome or Persia had the power to thereafter effectively resist the onslaught of Islam. Persia is the United States and Rome is the papacy in the modern fulfillment of the battle of Nineveh. Medo-Persia as a two-horned power represent the two-horned power of the United States. At the Sunday law the United States is simply one horn, for leading to the Sunday law the image of the beast has been formed, and that formation consists of combining both horns into one. In Daniel eight, there are two horns representing the Medo-Persian Empire, and the Persian horn came up last.
Xareb Nineveh mooyoon ndam gu am solo ci xeetu xare ngir Room, waaye bi mu jeexee, Room ak Fers yépp ñàkk nañu doole ju tax ñu man a taxawal bu baax coono ju réy jooju Islaam di wàcce. Fers mooy Etats-Unis, te Room mooy baap bi ci matug jamono jii ci xarebu Nineveh. Medo-Fers, ni mbooloo mi am ñaari bëñ, dafay teewal mbooloo mi am ñaari bëñ moomu Etats-Unis. Ca yoonu Dimas bu Dibeer ba, Etats-Unis benn bëñ rekk la, ndaxte li jiitu yoonu Dimas boobu, naataange rab wa sàkk nañu ko, te sàkkug mooma mooy boole ñaari bëñ yi nekk benn. Ci Daniel juróom-ñaar, am na ñaari bëñ yu di teewal nguurug Medo-Fers, te bëñu Fers moo gën a yéeg ca mujj.
Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.
Noonu maa yékkati sama bët, ma gis, te xool, amoon na fa kanam dex ba, xar gu góor gu am ñaari weñ; te ñaari weñ ya yéegoon nañu; waaye benn moo gën a yéeg beneen bi, te bi gën a yéeg dellu woon na ci mujj. Daniel 8:3.
The United States’ two horns of Republicanism and Protestantism join into one when church and state come together to form the image of the beast. That formation is fully consummated when the mark of the beast is enforced at the Sunday law. This identifies the United States as simply Persia at the Sunday law. Persia was defeated by Rome at the battle of Nineveh. How Rome defeated Persia is of historical significance, because of the maneuvers of Heraclius, the Roman Emperor.
Ñaari Yuuniit dëkkaandoo ñaari bët yu Republikaanis ak Protestantis bokk-benn lañu nekk bu kerceen ak réew booloo ngir sos nataalu rab wi. Sos googu mat na ba noppi bu màndargay rab wiñ koy dalde ci yoonu Dibéer. Loolu mooy xamle ne Ñaari Yuuniit dafa nekk rekk Perse ci yoonu Dibéer. Perse dafa daanu ci kanam Room ci xareb Ninib. Naka la Room daane Perse am na solo ci taarix, ndax i pexe yu Eraakliyus, Buurub Room.
Simply put Heraclius accomplished a surprise attack, as opposed to a straight forward advancing attack. His efforts to accomplish the surprise are noted in history. The surprise included his decision to attack in winter, which was uncommon during those historic times, but it did not stop there. Heraclius started his invasion in mid-September 627 from the north (Armenian highlands). Instead of taking the expected route southward directly toward the Persian capital Ctesiphon, he made a wide arc, moving southeast along the border regions (roughly modern Turkey-Iran border). He then turned south and west, crossing the Great Zab River on December 1, 627. This placed his army on the Nineveh Plateau (east bank of the Tigris River), near the ruins of ancient Nineveh. This movement was from south to north relative to the Persian forces—the opposite of what the Persians anticipated. They expected him to continue pushing south toward Ctesiphon. It caught the Persian commander Rhahzadh off guard and forced him to chase Heraclius into unfavorable terrain. It allowed the Romans to choose the battlefield on the plains near Nineveh. The maneuver prevented the Romans from being trapped between Persian forces and gave them an escape route if needed. Combined with the fog on the day of battle and a feigned retreat tactic during the actual fighting, there were multiple layers of surprise. This bold winter invasion and flanking route deep into Persian territory is considered one of Heraclius’s greatest military achievements. It helped shatter Persian confidence and contributed heavily to the eventual Roman victory in the long war.
Ci wax neex, Heraclius defoon naxeeku bu yëggoon, wu wuutu ak dajale bu jub te jëm kanam. Jëfandikoom ngir am nax seetlu nañu ko ci taariix. Nax boobu dafa bokkoon ci ne mu tànn ngir song ci nooru jamono, te loolu lu nekkul woon ci jamonoy taariix yooyu, waaye foofu rekk la jaarul. Heraclius tàmbalee ay dugubam ci diggante weeru Sàttumbar 627, jóge fa bëj-gànnaar (tundu Armeeni). Bés bu ñu yaakaar woon, mu jaar yoon wu jub jëm bëj-saalum ngir tàkk ci péeyub Fars bi di Ctesiphon, waaye mu def benn doxalin wu yaatu, di dem bëj-penku, jaar ci suuf yi ci wetug diggante réew yi (lu tollook diggante Turki ak Iraŋ tey). Gannaaw loolu, mu walbatiku jëm bëj-saalum ak sowu, te jàll Dexu Great Zab ci 1 Desàmbar 627. Loolu tax ay xareem daldi nekk ci Tundub Nineveh (bànk bu penku bu Dexu Tigris), jege yàqute Nineveh gu yàgg ga. Doxalin boobu, ci mbirum xerem Fars yi, dafa doon jóge bëj-saalum jëm gànnaar — mooy lu toppandoowul ak li Fars yi yaakaar woon. Ñoom yaakaar nañu woon ne dina wéyal di bëm bëj-saalum jëm Ctesiphon. Loolu jàpp na kilifag xareb Fars bi, Rhahzadh, ci mbetteel, ba mu war a topp Heraclius ba dugg ko ci suuf su baaxul ci moom. Loolu may na Romain yi ñu tànn pexe xare bi ci mbànda yi nekk jege Nineveh. Doxalin boobu tere na it Romain yi ñu tëjante seen bopp diggante mbooloom xareb Fars yi, te may leen yoonu rawante bu fekkee ne soxla am na. Boo yokkee ci noonu njaxlaf gi nekkoon bésub xare ba ak pexe bu mel ni ñuy daw ci biir xeex bi sax, am na ay xeetu nax yu bare. Dugub bu dëgër boobu ci nooru jamono ak yoon wu wër te dugg bu xóot ci suufu Fars, ñu ngi ko jàppe ni mooy benn ci gënaam jëfandikoo yu mag yu xare yi Heraclius amoon. Mu dimbali woon lool ci tas kóoluteb Fars yi, te am cër gu réy ci ndam li Romain yi mujjee am ci xare bu gudd boobu.
“In the battle of Nineveh, which was fiercely fought from daybreak to the eleventh hour, twenty-eight standards, besides those which might be broken or torn, were taken from the Persians; the greatest part of their army was cut in pieces, and the victors (the Romans), concealing their own loss, passed the night on the field. The cities and palaces of Assyria were opened for the first time to the Romans.
“Ci xarebu Ninees, bi ñu xeexee bu tar dale ci fajar ba ci waxtu fukk ak benn, ñaar-fukk ak juróom-ñett i raaya, lu moy yi manoon a damm walla xar, jëlees nañu ci Pers yi; li ëpp ci seen mboolem xarekat daggees na ko ay xàjjaat, te ñi daan (Roomain yi), daan nañu tëj seen yàqu-yaram bopp, te ñu yendu guddi gi ci bétt ba. Dëkk yi ak kër yu mag yi Assiri jubbanti nañu ngir Roomain yi ci yoon wi njëkk.”
“The Roman emperor was not strengthened by the conquests which he achieved; and a way was prepared at the same time, and by the same means, for the multitudes of Saracens from Arabia, like locusts from the same region, who, propagating in their course the dark and delusive Mohammedan creed, speedily overspread both the Persian and the Roman empire.
“Buur Roomaa bi gindi yu mu amee doolewul; te benn yoon sax ñu xàllaloon ci benn jamono boobu, ak ci ay ndimbal yu mel noonu, ngir mbooloom Sarasen yi jóge Arabii, ni tànk yu bari jóge ci réew moomu, ñuy tasaaroo ci seen doxalin këréed gu lëndëm te naxuk Mohammedaan, ba ñu gaaw lakk mbooloom nguurug Fars ak nguurug Rooma.”
“More complete illustration of this fact could not be desired than is supplied in the concluding words of the chapter from Gibbon, from which the preceding extracts are taken. ‘Although a victorious army had been formed under the standard of Heraclius, the unnatural effort seems to have exhausted rather than exercised their strength. While the emperor triumphed at Constantinople or Jerusalem, an obscure town on the confines of Syria was pillaged by the Saracens, and they cut in pieces some troops who advanced to its relief,—an ordinary and trifling occurrence, had it not been the prelude of a mighty revolution. These robbers were the apostles of Mohammed; their frantic valor had emerged from the desert; and in the last eight years of his reign, Heraclius lost to the Arabs the same provinces which he had rescued from the Persians.
“Leneen li gën mat set ci wone ne dëgg boobu amul luñu man a bëgg, lu dul li ñu joxe ci baat yi mujje yu kër gi, ci Gibbon, fu ñu jële wax yu jiitu yi. ‘Doonte daan naa sos benn mbooloom xare bu daan ci suufu rakkalug Heraclius, jëf ju dul yaram te di lu ñàkk yar mel na ne dafa jeexal seen doole gën a ko yëngal. Bi buur ba di am ndam ca Constantinople walla ca Jerusalem, benn dëkk bu suufe bu kenn xamul bu nekk ca weti diggante Syria dañu ko sàccal ko te Saracènes yi dagg ay xarit-xare yu demoon ngir wallu ko,—lu doon lu bes te tuuti, bu dul ne moo doon njël lu jiitu ci benn yëngu-yëngu bu mag. Sàcc yii, ñoo doon ndaw yi Mohammed; seen fit bu dof bu am kersa génn na ca màndiŋ ma; te ci juróom-ñaaru at yu mujj yu nguuruam, Heraclius ñàkkaloon Arab yi yeen-wàll yi benn yi muccaloon ci Perses yi.”
“‘The spirit of fraud and enthusiasm, whose abode is not in the heavens,’ was let loose on earth. The bottomless pit needed but a key to open it, and that key was the fall of Chosroes. He had contemptuously torn the letter of an obscure citizen of Mecca. But when from his ‘blaze of glory’ he sunk into the ‘tower of darkness’ which no eye could penetrate, the name of Chosroes was suddenly to pass into oblivion before that of Mohammed; and the crescent seemed but to wait its rising till the falling of the star. Chosroes, after his entire discomfiture and loss of empire, was murdered in the year 628; and the year 629 is marked by ‘the conquest of Arabia,’ and ‘the first war of the Mohammedans against the Roman empire.’ ‘And the fifth angel sounded, and I saw a star fall from heaven unto the earth; and to him was given the key of the bottomless pit. And he opened the bottomless pit.’ He fell unto the earth. When the strength of the Roman empire was exhausted, and the great king of the East lay dead in his tower of darkness, the pillage of an obscure town on the borders of Syria was ‘the prelude of a mighty revolution.’ ‘The robbers were the apostles of Mohammed, and their frantic valor emerged from the desert.’” Uriah Smith, Daniel and the Revelation, 495–497.
“‘Xelinu nax ak coow ak bëgg-bëgg, mi dëkkuwaayem nekkul ca asamaan ya,’ ñu bàyyi ko mu génn ci suuf. Kër gu xóot te amul pënd ma, ab caabi rekk moo ko war a ubbil, te caabi boobu mooy doon bërebu Chosroes. Moom dafa xaste ak toroxal bataaxal bu jëme woon ci moom, bi ko nit ku ñàkk turu dëkk Mecca bindee. Waaye ba mu jógee ci ‘leeram gu tàng te am ndam’ daldi suux ci ‘kër gu kawe gi lëndëm’ ga benn bët mënul a dugg, turu Chosroes dafa gaaw a dem ci fàttewaay balaa turu Mohammed; te weeru-wex buy màgg mi mel ni dafa doon xaar rekk ba biddiw bi rot ngir mu fenk. Chosroes, gannaaw ay yàquleem yu mat sëkk ak ñàkk gi mu ñàkk ay nguuram, ñu rey ko ci atum 628; te atum 629 màndarga ne mooy ‘not gu Arabia,’ ak ‘njiital xarey Mohammedaan yi ak nguurug Rooma.’ ‘Noonu malaaka juróomeel bi wol, te gis naa biddiw bu rot joge asamaan ba dikk ci suuf; te ñu jox ko caabi kër gu xóot te amul pënd ma. Te mu ubbil kër gu xóot te amul pënd ma.’ Mu rot ba dikk ci suuf. Bi doole nguurug Rooma jeexee, te buur bu mag bu Penku gi tëdd dee ci këram gu kawe gi lëndëm, sàccug benn dëkk bu ñàkk tur ci kemtaanu Siri moo doon ‘jiitu gu ab yëngu-yëngu gu mag.’ ‘Sàcc yi ñooyoon yonnent yi Mohammed, te seen fit gu dof génn na ca màndiŋ ma.’” Uriah Smith, Daniel and the Revelation, 495–497.
The battle of Nineveh represents modern Rome conquering the United States at the Sunday law, but it is a pyrrhic victory, for a progressive judgment upon Rome begins at the Sunday law.
Xareb Ninee bi dafay tegtal Room bu tay jii bi di nootaat États-Unis ci yoonu Dibeer bi, waaye ndam la bu yàqul boppam, ndaxte àtte gu jëm kanam ci Room tàmbali na ca yoonu Dibeer bi.
Chosroes, was the head of the Persian empire, so Persia representing the United States’ fall at the Sunday law is the key that opens the bottomless pit at the fall of the sixth kingdom of Bible prophecy. It represents the Sunday law of verses sixteen, thirty-one, and forty-one of Daniel eleven, as well as, Revelation thirteen verse eleven.
Chosroes mooy njiitu nguurug Perse; noonu itam, Perse mi di tekki bërebu États-Unis ci suuxatam ci yoonu Dibéer mooy caabi ji ubbite xur wi amul suuf bi ci suuxatu juróom-benn nguur gi ci yeneeni waxi Bibal. Mu ngi tekki yoonu Dibéer bi nekk ci sarax 16, 31 ak 41 yu Daniel 11, ak itam Apokalips 13:11.
Notice the pioneer Stephen Haskell’s comments on the same verses and history:
Seetal xalaat yi mujj ma ñuy wax ci benn ay aaya ak taarix boobu, ci li pioneer Stephen Haskell wax:
“The Arabs, or the Saracens, had never exercised any influence in the earth. In the history of nations, these free men of the desert had passed with scarcely a notice. Mohammedanism united the scattered tribes, and sent them forth as the conquerors of nations. The rapid progress which attended the Saracen arms was due, in great measure, to the strife between the Romans and Chosroes, the head of the modern Persian empire. This strife resulted in the fall of the latter. Modern Persia had stood as a barrier wall, keeping in check the power of Mohammed; but when that power fell, the barrier was gone, the ‘bottomless pit’ opened, and the Saracens deluged the world. When the 'bottomless pit was opened, there arose a smoke which hid the face of the sun.' The figure is a strong one, representing the darkening effect of Mohammedanism, as it spread over the face of the earth.” Stephen Haskell, The Story of the Seer of Patmos, 164, 165.
“Arab yi, walla Sarasen yi, kennuñu mas a am benn jëfandikoo ci suuf si. Ci jaar-jaaru xeet yi, nit ñi yor seen bopp te dëkk ca màndiŋ ma, jaar nañu fa ak tuuti xamle rekk. Moometism booloo na xeet yi tasaaroo woon, yónni leen ñu dem nekk nitu nott gu xeet yi. Gaawug yokk gu andoon ak loxo Sarasen yi, ci lu bare, jóge na ci xulóo bi nekkoon diggante Roman yi ak Chosroes, boppu embaaru Pers gu bees gi. Xulóo boobu indi na mbëggeelu kii mujj. Pers gu bees gi doonoon miir wu taxaw ngir tere doole Moomet; waaye bi doole boobu daanee, miir ma neenal na, “kër gu amul suuf” gi ubbi na, te Sarasen yi féey addina si. Bi “kër gu amul suuf” gi ubbee, sax na saa si genn saxaar bu nëbb kanamu jant bi. Niru wax jii am na doole lool, di wone lu Moometism di lëndëmël, bi muy tas ci kaw suuf si.” Stephen Haskell, The Story of the Seer of Patmos, 164, 165.
That barrier wall in Rome’s history is the wall of separation of church and state that is removed at the Sunday law. There is another layer to the pyrrhic victory of Rome over Persia in the battle of Nineveh, for there was a previous battle of Nineveh, representing an Alpha and the battle of 627 representing the Omega. The battle was in 612 BC, roughly twelve hundred years apart. In that battle Assyria was defeated by a threefold confederacy and marked the end of the Assyrian Empire.
Benn miir bu taxawaayu ci jaar-jaaru Room moo di miir mi waral xeetale gi nekk ci diggante kërce ak réew, te dees ko yàq ci yoonu Dibeer. Am na beneen xët bu yokk ci ndam lu metti te ne amul njariñ bu Room am ci kaw Perse ci xareb Nineveh, ndaxte amoon na beneen xareb Nineveh bu jiitu, miy tegtal Alfa, te xareb atum 627 di tegtaalu Omega. Xare ba ame woon na ci 612 baat mu jiitu Kirist, te diggante ñaari xare yooyu tollu na lu ni melni junni ak ñaar téeméeri at. Ci xare boobu, Asiri dañoo ko daan ndax booloo gu ñetti wàll, te loolu màndarga woon na jeexital nguurug Asiri.
A. T. Jones comments on the alpha battle of Nineveh:
A. T. Jones wax ci xeetu alfa bu xareb Ninive bi:
“Affairs in the government of Assyria went from bad to worse, so that in 612 BC there was another grand revolt on the part of the same three countries, led this time by Nabopolassar himself. This one was completely successful: Nineveh was made a heap of ruins; and the Assyrian Empire was divided into three great divisions,—Media, holding the northeast and the extreme north, Babylon holding Elam and all the plain and valleys of the Euphrates and the Tigris, and Egypt holding all the country west of the Euphrates. The seal of this alliance between Babylon and Media was the marriage of the daughter of the king of Media to Nebuchadnezzar, son of Nabopolassar. It was in the performance of his part in the alliance against Assyria, that Pharaoh-Necho king of Egypt went up against the king of Assyria to fight against Carchemish by Euphrates when King Josiah of Judah went out to fight with him, and was slain at Megiddo. Then as all this western territory pertained to the king of Egypt, it was in exercise of his legitimate sovereignty, gained by conquest, that he removed Shallum, the son of Josiah, from being king of Judah, and appointed Eliakim king of Judah in his stead, changing his name to Jehoiakim, and laid a tax upon the land.” 1 Chronicles 3:15; 2 Kings 23:31–35.” A. T. Jones, Review and Herald, March 15, 1898.
“Njalo yi ci nguuru Asiri dañoo dem ba gëna bon, ba tax ci atum 612 b.c. amaat na beneen réewlu gu mag ci wàllu ñetti réew yi laata, te ci yoon wii Nabopolassar ci boppam moo ko jiite. Lii nag am na ndam gu mat sëkk: Nineveh nekk na heapu yàquute; te Mbooloom Asiri séddoo na ñetti xaaj yu mag,—Media moom jàpp penku bëj-gànnaar ak bëj-gànnaaru kaw, Babilon jàpp Elam ak bépp plain ak xur yi Euphrates ak Tigre, te Misra jàpp bépp réew mi nekk ci sowwu Euphrates. Sellu booloo bii diggante Babilon ak Media mooy séyud doom ju jigéen ji bu buurub Media ak Nebukadneccar, doomu Nabopolassar. Ci ngir amal wàllam ci booloo bi jëm ci daj Asiri la Firaw-Neko buurub Misra yéegoon ngir xeex ak buurub Asiri ci Carchemish ca Euphrates, ba buur Yosiya bu Yuda génn ngir xeex ak moom, te ñu rey ko ca Megiddo. Noonu nag, ndaxte bépp suuf su sowwu woowu moomoon na buurub Misra, ci jëfandikoo sañ-sañam ju yoon, bi mu ame ci ndamu xare, la dindi Shallum doomu Yosiya ci nguurug Yuda, teg Eliakim muy buurub Yuda ci wuutam, soppi turam ba nekk Jehoiakim, te teg wareef ci suuf si.” 1 Chronicles 3:15; 2 Kings 23:31–35.” A. T. Jones, Review and Herald, March 15, 1898.
In the alpha battle of Nineveh of 612 BC, the Assyrian Empire came to an end, just as the sixth kingdom of Bible prophecy ends at the Sunday law. The victor in the battle was a threefold union of Babylon, Egypt and Media. In the warfare of that period King Josiah dies at Megiddo, thus typifying Armageddon. In the omega battle of Nineveh in 627, Islam of the third woe is released as the wall of protection in the Constitution is removed as typified, as Haskell noted of Persia as the “barrier wall” of protection being removed with the defeat of Persia. King Josiah’s death at Megiddo identifies the first battle of Nineveh as being the second battle in the last days. The last of the two battles of Nineveh in 627, when the key is turned and the pit is opened is the first in the last days, for the first will be last. The first battle of Nineveh between Assyria and the threefold union leads to Armageddon. The period of the second Dark Ages begins with the battle of Nineveh and ends with the battle of Nineveh.
Ci xare alfa bu Ninevée ci atum 612 BC, nguuru Asiri gi jeex, ni nguur gu juróom-benni bu waxi Bibil bi di jeex ci yoonu alxames bi. Ki notoon ci xare bi mooy benn booloo bu ñetti cër yu am Babilon, Ejipt ak Med. Ci xareyi jamono jooju, buur Yosiya dee ci Megiddo, noonu di misaal Armageddon. Ci xare omega bu Ninevée ci 627, lislaam bu ñetteel musiba mi ñuy yiwi, bi muurug aar bi nekk ci Constitution bi di dekkaliku, ni ko misaal bi wonee, na Haskell seetale ko ci Pers bi muy “muurug diggante” bu aar, bi ñu ko jële woon bi Pers daanoo. Dee Yosiya ci Megiddo di xamle ne xare bu njëkk bu Ninevée mooy ñaareel xare bi ci fan yu mujj yi. Muju ñaari xare yi Ninevée ci 627, bu caaf bi walbatiku te kànga ba ubbiku, mooy bu njëkk bi ci fan yu mujj yi, ndaxte bu njëkk bi moo di mujj. Xare bu njëkk bu Ninevée diggante Asiri ak booloo bu ñetti cër bi di yóbbu ba ci Armageddon. Jamono ja ñuy wax Ñaareel Jamonoy Lëndëm li tàmbalee ak xare bu Ninevée te jeex ak xare bu Ninevée.
The facts of the fifth trumpet which is the first woe of Revelation chapter nine is what the pioneers understood to be the clearest historical witness of any passage in the book of Revelation. Uriah Smith expresses that fact as follows:
Dëgg-dëgg bu jur ci trompet bu juróomeel bi, miy njàqare bu njëkk ci Pexe gu Yàlla saar 9, mooy li ñi jiitu woon xam ni mooy seede bu gëna leer ci taarix ci bépp xaaj bu nekk ci téereb Pexe gu Yàlla. Uriah Smith wax na dëgg googu nii:
“‘VERSE 1. And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit.’
“‘AAYAAT 1. Te malaaka bu juróoméelu li wol, te gis naa biddiiw buy rot ci asamaan ba ca suuf; te jox nañu ko caabi biiru kàmb gu xóotul jeex.’”
“For an exposition of this trumpet, we shall again draw from the writings of Mr. Keith. This writer truthfully says: ‘There is scarcely so uniform an agreement among interpreters concerning any other part of the Apocalypse as respecting the application of the fifth and sixth trumpets, or the first and second woes, to the Saracens and Turks. It is so obvious that it can scarcely be misunderstood. Instead of a verse or two designating each, the whole of the ninth chapter of the Revelation in equal portions, is occupied with a description of both.” Uriah Smith, Daniel and the Revelation, 495.
«Ngir njëri ay waxtu ci leerali bu trompet bii, dinañu delluati ci mbind yi yu Móom Keith. Bindkat bii wax na dëgg ne: “Amul lu bare ci yeneen xaaj yu Apocalypse yi ñuy firnde, bu ñu ci gis jëfandikoo gu ni mel te ànd bu baax noonu, ni ci jëfandikoo trompet bu juróomeel bi ak bu juróom-benn ba, walla njàqare bu njëkk bi ak bu ñaareel bi, ci Sarasen yi ak Turki yi. Loolu leer na ba tax manees na ko lu yomb a xamul mbaa a déggul. Bërab bu nekk ci ñaari aaya yu rekk ñuy teg benn bu nekk, yépp a xaaj bu juróomeel bi ci Teereb Peeñ mi, ci ay xaaj yu yam, jël na bésub melokaanug ñoom ñaar.” Uriah Smith, Daniel and the Revelation, 495.»
Peter is at Panium with the responsibility to correct the message of the fireballs of Nashville, and it is seen for the first time that the elements of the first woe perfectly align with the elements of the soon-coming Sunday law. The Lion of the tribe of Judah unsealed this understanding in agreement with other lines of prophecy that He had already put in place. The historians will testify to the significance of the surprise attack accomplished by Rome upon the Persians in 627, and when they do so, they noted Heraclius’ maneuvering around and behind Persia in the winter time as a ploy to keep hidden until the time of the attack.
Piyeer nekk na ci Panium ak yëfandikoo ngir jubal ndawtal ba ñu waxoon ci ay mbind mi mel ni ay bólleer yu Nashville, te foofa la ñu gis ngir yoon wu njëkk ne mboolem cér yi ci njëkk waayu toroxte bi dañuy méngoo bu baax ak mboolem cér yi ci yoonu dibeer bu agsi lu gaaw. Gaynde gi bokk ci xeetu Yuda moo ubbi xam-xam boobu ci dëppook ay yeneen rëddi yoonu wax ci kanam yi Mu masoon a tëral ba noppi. Boroom bindu taarix yi dinañu seede solo jéggi-jëf ju réy ji Room defe ci kow Pers yi ci 627, te bu ñu ko defee, dañuy fàttali ne Heraclius dafa doon wër te jaar ca gannaaw Persia ci waxtu noflaay gu sedd, muy pexe ngir nëbbu ba ker cee waxtu jëfandikoo xare ba.
Sister White informs us that Rome is simply waiting for “vantage ground,” and then she will strike.
Rakku White xamal na nu ne Room dafa xaar rekk ngir am “vantage ground,” te bu ko amee dina door.
“God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.
“Waxu Yàlla bi artu na ci musiba gu bëgg a ñëw; bu ñu ko bañee déglu, àddina Protestaŋ bi dina xam li ñaari yooni Room dëgg-dëgg di, waaye su weesu la ba mënatul rëcc ci fiir bi. Moom dafa di màgg ci kàttan ci sutura. Jàngaleem yi dañuy am seen doole ci kër yu wàccey yoon, ci jàngu yi, ak ci xolu nit ñi. Mu ngi dajale ay tabax yu kawe te réy, te ci biir ay barab yu nëbbu yooyu, dinañu delloo fitnaam yi mu daan def yàgg. Ci naxar te kenn seetuwul ko, mu ngi dëgërël ay dooleem ngir yokk seen bopp ba waxtu wi di agsi ngir mu dóor. Lépp lu mu bëgg mooy barab bu ko gën a faydaal, te loolu dees ko jagleel ba noppi. Fi ak yàggul dinañu gis te dinañu yëg li mbirum elementu Room bi di. Ku gëm te topp Kàddug Yàlla, loolu dina ko indil xaste ak fitna.” The Great Controversy, 581.
As with the Emperor Heraclius, the papacy has been moving toward her goal “stealthily and unexpectedly” in fulfillment of Isaiah chapter twenty-three, where the whore of Tyre is forgotten for the history of the sixth kingdom of Bible prophecy. The secret surprise attack of Heraclius is the world forgetting the papacy from 1798 unto the Sunday law. Line upon line the first woe represents the third and last woe. In the first woe a pronouncement is made that also aligns with the history of Islam and the period of the sealing of the one hundred and forty-four thousand.
Ni mu mel ni ak Imbëratër Erakliyus, papasé bi dajal jëm ci yoonam “ci kumpa ak ci lu ñu seetulwoon” ngir matal kàddu Esayi saar ñaar-fukk ak ñett, fa jigéenu ndaw Tir dëgmalu, ngir jaaral jaar-jaari buur bu juróom-benni bu yonent yoonu Biibël. Bërebu kumpa bu Erakliyus doon a daldi bëre ci mbetteel mooy àddina fàtte papasé gi dale ci 1798 ba àgg ci yoonu Dibal. Rëdd ci kaw rëdd, ñetteelu musiba bu njëkk mi ngi tektal ñetteelu musiba bu ñetteel bi te mujj. Ci ñetteelu musiba bu njëkk, am na yégle bu ñu wax, te loolu itam ànd na ak jaar-jaari Islaam ak jamono ju ñu tëjé téere gi ci téeméeri ak ñeent-fukk ak ñeent ñi.
And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man. And in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them. Revelation 9:4–6.
Te it leen nañu leen ne buñu yàq suuf si geeyam, mbaa benn lu verd, mbaa benn garab; waaye ñoom rekk, mooy nit ñi seen bopp yi amul màndargay Yàlla ci seeni jë. Te it may nañu leen, duñu leen rey, waaye ñu metital leen diirub juróom-weer; te seeni metit mel ni metitub jiit bu yaxe nit. Te ca fan yooyu nit ñi dinañu wut dee, waaye duñu ko gis; te dinañu bëgg a dee, waaye dee dina daw leen. Peeñu 9:4–6.
Before the key is turned at the battle of Nineveh, which is the soon-coming Sunday law the one hundred and forty-four thousand are already sealed. At the Sunday law the destruction of the cities which is initiated with the fireballs of Nashville is represented as a period of “five months,” when warfare rages and the second papal blood bath is initiated in fulfillment of the answer given to the martyrs of the Dark Ages in the fifth seal.
Bala caabi wiññu ko ca xeetu Nineeve, te loolu mooy yoonu dibeer bu di ñëw ci lu gaaw, ñaar-fukk ak ñeent-junni nit ñi ñu leen bañaase ba noppi. Ca yoonu dibeer ba, alagug dëkk yi, gi ñuy tàmbalee ak boloy safara yi ca Nashville, dafa tegtal ab jamono ju ñuy wax “juróom weer,” bi xare di metti, te ñaareelu sangu deretu baap bu papa bi di tàmbali, ngir matale tont bi ñu joxe sañse yi ca Jamonoy Lëndëm ga, ca juróomeelu tëj ba.
And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellow servants also and their brethren, that should be killed as they were, should be fulfilled. Revelation 6:9–11.
Bi mu ubbeeñee màndarga gu juróomeel ga, gis naa ci suufu saraxal ba ñiiru ña ñu rey ndax Kàddug Yàlla ak ndax seede si ñu yoroon. Noonu ñu yuuxu ak baat bu réy, naan: “Ba kañ, Boroom bi, yaa sell te dëgg, doo àtte te fey sunu deret ci kaw ñi dëkk ci suuf si?” Te ku nekk ci ñoom ñu jox ko mbubb mu weex; te waxees na leen ne, ñu noppaluwaat ab diir bu gàtt, ba kera ñi seen moroomi jaam ak seen bokk yi, ñiy war a reyee ni ñoom, matalee. Peeñu 6:9–11.
The martyrs of the Dark Ages are the first group that typify the martyrs of Modern Rome during the Sunday law crisis. Before that crisis arrives the one hundred and forty-four thousand are sealed, and that sealing process began at 9/11 with the arrival of Islam of the third woe, and the sprinkling of the latter rain. When the martyrs of the first Dark Ages asked when the papacy would be judged, they were told there will be a second group of martyrs when the Dark Ages are repeated, which is when the key of the battle of Nineveh is fulfilled at the soon-coming Sunday law. Before the second group of martyrs are made up the one hundred and forty-four thousand are sealed, and the period of the sealing that began on 9/11 is identified in the fifth seal, for the conversation there set forth is found in Revelation chapter six, verses NINE through ELEVEN, thus marking the beginning and ending of the sealing with 9/11. The ending introduces the destruction of Islam as set forth in Revelation NINE, ELEVEN, and those who are sealed will have fulfilled the experience of Daniel represented in Daniel NINE, ELEVEN.
Ñi falu Yàlla yi ci Jamono yu Lëndëm yi mooy njàngale bu njëkk bi di misaalal ñi falu Yàlla yi ci Room bu Bees bi ci jamono yoonu Dibeer bi. Bala jafe-jafe boobu agsi, téeméeri ak ñeent-fukk ak ñeent-ñaar ñi dañuy tëj, te jëfandikoo boobu tëj tambalee na ci 9/11 ak ñëwug Islaam bu ñetteelu musiba bi, ak sarsari tawub mujj ba. Bi ñi falu Yàlla yi ci njëkk Jamono yu Lëndëm yi laajee kañ lañuy àtte papaat bi, waxees na leen ne am na beneen mbooloom ñi falu Yàlla yi bu ñuy am bu Jamono yu Lëndëm yi dellusee, te loolu mooy bi caabi xarebu Niniw bi mataloo ci yoonu Dibeer bi buy ñëw gaaw. Bala ñu dajale ñaareelu mbooloom ñi falu Yàlla yi, téeméeri ak ñeent-fukk ak ñeent-ñaar ñi dañuy tëj, te jamonoy tëj boobu mi tambalee ci 9/11, dañu ko xamle ci juróomeelu màndarga bi, ndax waxtaan wi fa tekki nekk na ci Peeñu ma, saar bi juróom-benn, aaya YURÓOM-ÑAAREEL ba FUKKI AK BENN, noonu muy màndargaal tambali ak jeexitalu tëj boobu ak 9/11. Jeexital boobu indi na alagug Islaam ni ko Peeñu ma YURÓOM-ÑAAREELI benn ak FUKKI AK BENN waxe, te ñi ñu tëj dinañu matal xew-xewu Daniyel, miñu misaalal ci Daniyel YURÓOM-ÑAAREELI benn ak FUKKI AK BENN.
We will continue these things in the next article.
Dina nu ëpe ci mbir yii ci bind bi ci topp.