As we return to identify the hidden history of verse forty it seems prudent to first review the basics of the first four articles of this series. The first of four articles in this series presented a prophetic interpretation, portraying Christ as the Lion of the tribe of Judah (and Alpha and Omega) who unseals portions of Daniel chapter eleven at pivotal moments to direct the final reform movement of the 144,000. It identifies that the history of the first and second angels aligns with the history of the third angel’s message, thus identifying that in 1989, (126 years after the 1863 Adventist rebellion), the Lion unsealed Daniel 11:40–45. Those unsealed verses trace the papacy’s 1798 deadly wound, its healing through a threefold union of a dragon, beast, and false prophet leading on to Armageddon at “the glorious holy mountain” of verse forty-five. As the one hundred and forty-four thousand movement nears the soon coming Sunday law in the United States, the hidden history of verse 40 (spanning 1989 to that Sunday law) began to be unsealed in July, 2023.
Bi nuy dellusi ngir xàmmiwaat jaar-jaaru dëgg bu nëbbu baaraam ñent, dafa mel ni lu yënguul a ngir jëkk a xoolaat ndombo yi ci ñetti mbind mi njëkk ci séri bii. Mbind mi njëkk ci ñenti mbind yii ci séri bii indiwoon benn firnde gu yonent, di wone Kirist ni Mbaam mi cosaanu Yuda (ak Alfa ak Omega), mi di ubbi ay xaaj yu nekkoon tëj ci Daniel saar fukki benn ci ay waxtu yu am solo ngir jubal yëngu-yëngu yi mujj ci yeesalug 144,000 ñi. Mu xamale ne jaar-jaaru malaaka bu njëkk ak bu ñaareel ànd na ak jaar-jaaru yégleb malaaka bu ñetteel bi, ba tax na mu xamle ne ci atum 1989, (126 at gannaaw réerug Adventist gi ci 1863), Mbaam mi ubbiloon na Daniel 11:40–45. Saar yi ñu ubbi woon yooyu di topp bopp papaase gi ci yaram-woundam buy rey ci 1798, ak nummoomam jaarale ko ci benn booloo bu ñetti wall, mooy njàngat, rab wi, ak yonent wu dëggul wi, di jëm ba Armagedon ci “tundu sell bu ndam li” bu baaraam juróom-ñeent-fukk ak juróom benn. Bi yëngu-yëngub 144,000 ñi di jege ndigëlu Dibeer bu madaroon a ñëw ci Etazini, jaar-jaar bu nëbbu bu baaraam 40 (buy lëjje 1989 ba ci ndigëlu Dibeer boobu) tàmbalee nañu koy ubbi ci weeru Sulet 2023.
Drawing on Ellen White’s commentary that the portion of the unsealed book of Daniel which related to the last days produces an “increase of knowledge” that prepares a people to stand. “Oil” is identified as the Holy Spirit, divine messages and character in the ten virgin’s parable. The unsealing triggered the threefold testing process of Daniel 12:10, where many are “purified, made white, and tried.” The history represents several prophetic points when prophecy was unsealed beginning with 1989, September 11, 2001 and July, 2023. Those various unsealing’s represent a period from 1989 unto 9/11, the period of 9/11 unto the soon coming Sunday law, and the period of the tarrying time from July 18, 2020 unto December 31, 2023 when the Midnight Cry message is progressively unsealed unto the Sunday law.
Ci dal ci xalaat Ellen White ne, xaaj bi ci téere Daniel bi ñu ubbul woon te jëm ci fan yu mujj yi, mooy jur “yokku xam-xam” bu waajal nit ñi ngir ñu mana taxaw. “Diiw” dees ko xamle ne moo di Xel mu Sell mi, yégle yi jóge ci Yàlla ak jikko ji ci léeboonu fukki janq yi. Ubbite boobu daldi tàmbali jëfandikoo nattu ñetti wàll yi ci Daniel 12:10, fa ñu wax ne ñu bare “setal nañu leen, weexal nañu leen, te nattoo nañu leen.” Jaar-jaar bi diir na ay tomb yu bari ci waxi yonent yi, bi ñu ubbee waxi yonent yi, tàmbalee ci atum 1989, 11 Sàttumbar 2001 ak suwe 2023. Ubbite yu mel noonu diir nañu ci jamono ju tàmbalee ci 1989 ba 9/11, jamono ju tàmbalee ci 9/11 ba baati Dimaas bu bëgg a ñëw, ak jamono bi ñuy wax tarrying time, tàmbalee ci 18 Sulet 2020 ba 31 Desàmbar 2023, fa yégle Midnight Cry di ubbeeku ndànk-ndànk ba ci baati Dimaas bi.
The awakening of the candidates to be among the one hundred and forty-four thousand, represented by Ezekiel 37’s dry bones and Revelation eleven’s two witnesses who stand when filled with the Spirit is accomplished by the unsealing. If God’s people fail to awaken to this “precious light” showing perils like the papal power and Sunday law, heresies sift them (separating chaff from wheat). Earlier prophetic waymarks such as the 1888 Blair Bill and the Patriot Act are identified as prophetic warnings. The article identifies that all prior lines of prophetic history represented within Daniel chapter eleven repeats in verses 40-45. The article identifies that the image of the beast is formed first in the United States and then in the world as typified by 321 and the first Sunday law, followed by the global image of the beast typified by 538 as Michael stands up and probation closes.
Yëggo yi candidates yi di bokk ci ñaar-fukk ak ñeent junni ak ñeent téeméer ak ñeent-fukk ñent, ñi Esekiel 37 di melal ci yax yu wow te Peeñu 11 di leen wax ni ñaari seede yi taxaw bi ñu fees ak Xel mi, mooy li ñuy matale jaarale ko ci ubbi-seel yi. Bu askanu Yàlla di bañ a yëggo ci “leer gu am solo” gii, buy won musiba yi mel ni dooley baab bi ak yoonu dibeer, hérési yi di leen sift (di weesale mbus ci dugub). Tàkkute yu njëkk yi ci yonent yi, mel ni Blair Bill bu 1888 ak Patriot Act, dañu leen jàpp ni artu yonent lañu. Mbind mi wax ne mboolem rëddoo yi ci jaar-jaari yonent yi yu njëkk, yi nekk ci Daniel saar 11, dañuy dellusi ci aaya 40–45. Mbind mi wax ne nataalu rab wi mooy sosu njëkk ci United States, gannaaw ga àddina si, ni ko 321 ak jëkkër yoonu dibeer ji di misaalal, te gannaaw loolu ñëw nataalu rab gu àddina yépp, ni ko 538 di misaalal, bi Mikaayel taxawee te àtteb yërmandé tëj.
The second of the four articles continues the prophetic framework by identifying the Patriot Act of 2001 as the United States “speaking” in fulfillment of Revelation 13:11. The Patriot Act was the first of three constitutional repudiations that parallel the three waymarks at the beginning of the sixth kingdom of Bible prophecy; 1776 Declaration of Independence, 1789 Constitution, and 1798 Alien and Sedition Acts. 1888’s failed Blair Bill, a national Sunday-law attempt was withdrawn like unto Cestius’ siege in the year 66; both typifying 2001, when the Patriot Act initiated the image-of-the-beast testing period in the United States. The Patriot Act aligns with 1776, and replaced English “innocent until proven guilty” common law, with Roman “guilty until proven innocent” civil law. The middle waymark, represented by 1789—the Pelosi Trials beginning in January 2022—trampled procedural and substantive due process through political lawfare, false-flag operations, and agency corruption, openly denying fundamental rights. These three waymarks of speaking in the 2001 Patriot Act, 2022 Pelosi Trials, and the coming Sunday law progressively repudiate every principle of the U.S. Constitution.
Ñaareel ñaari ci ñeenti mbind yi di wéyal njëlbéen gu yonent ci jàngale ne Patriot Act bu 2001 mooy “wax” bu États-Unis bi, ngir matal Kàddug Yàlla gi nekk ci Révélation 13:11. Patriot Act mooy bu njëkk ci ñetti weddi yoonu sàrtu réew mi, yi dëppook ñetti màndargay yoon yi nekk ca tàmbali buur gu juróomeel benna bi ci yonent yi ci Biibël; Déclaration d’Independence bu 1776, Constitution bu 1789, ak Alien and Sedition Acts bu 1798. Blair Bill bu 1888 bi yàquoon, muy jéem gu yoonu Dibéer bu réew mi, dañu ko delloo woon ni séeg bu Cestius ca atum 66; ñoom ñépp ñuy misaal 2001, ba Patriot Act tàmbalee waxtu nattu nataalu rab wi ci États-Unis. Patriot Act méngook 1776, te mu wuutu yoonu àddina bu anglais bi ne “ku amul saafara duñu la jiiñ ba kàddu saafara wonees ko,” ak yoonu sivili bu Room bi ne “laa jiiñ ku tooñ ba kàddu saafaraal sa bopp.” Màndarga gu digg, gi 1789 di tektal—Pelosi Trials yi tàmbalee ci fanweeru sàq 2022—dañu dóor ci yoon yu jëfandikoo ak yoonu njub gu dëgër, jaarale ko ci lawfare bu politig, ay false-flag operations, ak yàquteefu agans yi, te dañuy weddi ak lu leer sañ-sañ yu njëkk yi. Ñetti màndargay wax yii ci Patriot Act bu 2001, Pelosi Trials yi ci 2022, ak yoonu Dibéer bi di ñëw, dañuy ndànk-ndànk weddi bépp piriñsip bu Constitution bu États-Unis.
Then Protestantism joins hands with popery and spiritualism in the threefold union, at which point the United States speaks as a dragon, fully forms the image of the beast, fills its cup of probation, and ceases as the sixth kingdom. National apostasy is then followed by national ruin. The speaking at the Sunday law is typified by the beginning and first Sunday law of Constantine in 321 and then the ending and last Sunday law is represented by 538.
Kon gannaaw, Protestantism boole loxo ak popery ak spiritualism ci benn booloo gu ñetti wàll, te ci booba États-Unis wax na ni benn dragon, di matal bu baax nataalu rab wi, feesal na koppam gu nattu, te mu noppi nekk nguur gu juróom-benn. Kon, ngàtte réew mi ci yoonu ngëm topp na ko sànkute réew mi. Wax gi ci yoonu Dibéer gi, misalal nañu ko ci tambali ak jëfandikoo yoonu Dibéer gu njëkk ga Constantine defoon ci 321, te noflaay ak yoonu Dibéer gu mujj gi ñu koy tekki ci 538.
All of these events are hidden within the prophetic history of Daniel 11:40, which runs parallel to the Millerite and also Christ-to-cross lines. Revelation 12:15–16 portrays the Constitution as the “earth” that once swallowed the dragon’s flood of persecution, that ultimately speaks as the dragon at the soon coming Sunday law. Ellen White’s warning in Testimonies, volume 5 (pages 711 and 451, 452) that any religious legislation that concedes to the papacy, and that the Sunday law will reveal the dragon’s spirit; confirms the three steps of 1776, 1789, and 1798 are waymarks that typify the final three-step testing process that concludes at the final test and the testing process is what prepares God’s people to stand.
Lépp yii xew-xew yu nekk nañu dëxë ci biir jaar-jaaru yonent bu Daniel 11:40, bi doxandoo ak seet yu Millerite yi ak itam ak rëddoo Christ ba ci bant ba. Peeñu 12:15–16 dafay wone Constitution bi ni mooy “suuf” si benn yoon miir ndox mu bari mu dragon bi, maanaam toroxte gi, te ci mujj dina wax ni dragon bi ci yoonu dimbalu dibeer bu agsi ci lu gaaw. Artu Ellen White ci Testimonies, volume 5 (xët 711 ak 451, 452) ne benn yoon wu diine wu jébbalu papauté bi, ak ne yoonu dibeer bi dina feeñal xel mu dragon bi; loolu mooy dëggal ne ñetti jéego yi ci 1776, 1789, ak 1798 ay waymarks lañu yu mel ni nattu bu mujj bi ak doxalin wu nattu bu ñetti jéego, bi di jeex ci nattu bu mujj bi, te doxalin wu nattu mooy li waajal askanu Yàlla ngir ñu mana taxaw.
The third article elaborates further on Ellen White’s warnings in Testimonies, volume 5, pages 451, 452, asserting that the soon coming Sunday law in the United States marks the decisive moment when the nation fully disconnects from righteousness, accomplishes the threefold union (Protestantism grasping Romanism and spiritualism). The United States then repudiates every constitutional principle as a Protestant and republican government, and propagates papal delusions. This is the signal that the limit of God’s forbearance has been reached, thus filling up the nation’s cup of iniquity, prompting the angel of mercy’s departure and initiating national ruin. Then the answer to the martyrs’ cry from the fifth seal of, “How long?” arrives as a second group of papal martyrs is made up. The dragon’s spirit is revealed when the “Sunday movement” speaks—serving as the modern “abomination of desolation” (spoken of by Daniel and referenced by Christ) as a sign to flee the cities before destruction. The Sunday law is the conclusion of the progressive repudiation of the Constitution that began in 2001 with the Patriot Act (typified by the 1888 Blair Bills, Cestius’s 66 AD siege, Christ’s baptism, August 11, 1840 and The Declaration of Independence).
Ñetteelu ñetteel bi yokk na ci kanam ci yëgle yi Ellen White joxe ci Testimonies, volim 5, xëtu 451, 452, di wóor ne yoonu Dibéer bu dëgmal a ngi ñëw ci États-Unis mooy waxtu wu mat te am ndigal bi réew mi di daggante bu mat ak njub, di matal booloo bi ñetti wàll yi (Protestantism di jàpp Romanism ak spiritualism). Noonu États-Unis di weddi bépp pànc bu dëkkal Konstitusiyoonam ni nguur gu Protestant te republikeen, te di tasaare naxari paapal yi. Loolu mooy màndarga bi ne diggante muñug Yàlla jot na kem-kàccoom, ba tax mu feesal koppu tooñam réew mi, di yóbbu malaaka yërmande bi mu dem, te di tàmbali yàqub réew mi. Noonu itam tontu bi ci jooytu seede yi dee ndax seen ngëm, ci juróomeelu xàrtu bi, ne: “Ba kañ?” di ñëw bi kurél gu ñaareelu ci seede yi dee ndax ngëm, yu paapal, matale. Xelu njiit mi feeñ na bi “yëngu-yëngu Dibéer” bi waxee—di liggéey ni “yàqute bu bon buy yàq” bu jamono jii (bi Daniel waxoon te Kirist dëggal ko) ni màndarga ngir daw génn ci dëkk yi bala ñu alag. Yoonu Dibéer mooy jeexital weddi Konstitusiyoon bi ndànk-ndànk mi tàmbalee ci 2001 ak Patriot Act bi (te ñu koy misaal ci Blair Bills yi ci 1888, wër gi Cestius defoon ci atum 66 AD, sóobu Krist ci ndox, 11 Aoot 1840 ak The Declaration of Independence).
The period of the formation of the image of the beast in the United States includes a complicated dual line, involving parallel Republican (political) and Protestant (religious) “horns” that ultimately unite in church-state enforcement of Sunday laws. The relationship mirrors the papal beast’s woman-over-beast control and is fully manifested at the overturning of the Constitution’s core principle of the separation of church and state.
Jamono sosal nataalu rabu mala ga am Réewum Etazini dafay ëmb xarala yu ñaaw ñaar yu lëkkante, te ci biiram am na ñaari “wéef” yu andandoo: Répiblika (politig) ak Protestaŋ (diine), yu mujj di booloo ci dëggal ndigali dibéer ci booloo giir ak nguur. Lëkkalookam mel na ak noonu mala pap bi jigéen ji di ko yilifé, te loolu di fees ci yéppam ba ñu dindi pexe bu mag bu Sàrtu Réew mi, maanaam tasale gi nekk diggante kërceen ak nguur.
Internally, the image of the beast testing time tests character formation (Christ’s image versus Satan’s beast image) among all people, separating wise and foolish virgins, while externally identifying the latter days political struggles, alliances and broken treaties. The 2001 unto the Sunday law period initiates the sprinkling of the latter rain (beginning when the Revelation 18 angel descended on September 11, 2001, lightening the earth via the fall of New York’s great buildings). 9/11 begins the sifting of Laodicean Seventh-day Adventism through acceptance or rejection of the “little book” message that is to be eaten as in Revelation 10. The wheat and tares remain together until their separation at the Sunday law, when the one hundred and forty-four thousand are lifted up as the ensign and the arrival of the full outpouring of the latter rain during the worldwide image-of-the-beast formation, typified by 321 to 538. Then the gathering of the great multitude from Babylon commences until Michael stands up and probation closes. This aligns with judgment beginning first with God’s house from 9/11, then to the eleventh-hour workers post-Sunday law.
Ci biir, nataalu rab wu rëy ji di nattu jamono dafay nattu tabaxu jikko ci nit ñépp, te di xàjjal janq yu xam ak janq yu xamul (nataalu Almasi bi ak nataalu rab wu rëy bu Seytaane), fekk ci biti di firndeel xeex yu politig ci fan yu mujj yi, mbootaay yi ak kóllëre yu ñu tas. Diggante atum 2001 ak jamonoy yoonu Dimaas bi mooy tàmbali weesu tawub ndox mujj gi (mi tàmbalee ba malaak bu Apokalips 18 wàcce ci 11 Suwe 2001, te leerloo suuf si jaarale ko ci mbëj gu mag yi New York daanu). 9/11 mooy tàmbali siftëg Adventis bu juróom-ñaari bés gu Laodise, jaarale ko ci nangu walla bañ “téere bu ndaw bi” nga wara lekk ni ko Apokalips 10 waxe. Ble ak gàjj yi dañuy desandoo benn ba ker séddoo gi ci yoonu Dimaas bi, ba noppi ñetti fukki junni ak ñeenti junni yi yékkati leen mel ni ràññee, ak agsiwug tuuru gu mat sëkk gu tawub ndox mujj gi, bi ñuy sos nataalu rab wu rëy ji ci addina sépp, te 321 ba 538 mooy misaal. Noonu dajale mbooloo mu bare mi jóge Babilon tàmbali, ba ker Mikel taxaw, te jamonoy yiwi yépp tëj. Loolu méngook atte mi tàmbalee jëkk ca kër Yàlla ci 9/11, gannaaw loolu dem ca liggéeykat yu waxtu fukki benni waxtu yi gannaaw yoonu Dimaas bi.
The third article emphasizes that surviving the period when celestial glory and past persecutions are blended and repeated requires prior mastery of prophecy, via line-upon-line methodology of Isaiah 28. The methodology is exemplified by Daniel’s worthies, Christ’s disciples pre-Pentecost, and Shadrach, Meshach, and Abednego at the furnace who are typify as those who are prepared to stand securely on “It is written,” amid Satan’s marvelous workings and counterfeits.
Ñetteelu ñetteel bi di wone ne ngir mucc ci jamono ji ndamu asamaan ak fitna yi weesuñu dañuy booloo te dellu, dafa soxla jàngoro kàddu-yëgle yi bu njëkk, jaarale ko ci yoonu “rëdd ci kaw rëdd” mi nekk ci Esayi 28. Yoon wi dañu ko feeñal ci nit ñu jub ñi Daniel, taalibe yi Kirist bala Pentekot, ak Sàddarak, Mesak ak Abednego ca forno ba, ñi ñuy misaalal ni ñi waajaloon ngir taxaw bu dëgër ci ne, “Bind nañu ko,” biir jaloorey Seytaane ak ay royukaayam.
The fourth article explains that the prophetic testing process of the formation of the image of the beast in the United States runs parallel to and is intertwined with the three constitutional waymarks (Patriot Act in 2001 as the initial “speaking,” Pelosi Trials in 2022 as the middle, and the Sunday law as the final). The testing process prepares the wise virgins (the 144,000) to endure the crowning trial of persecution that begins at the Sunday law, when national apostasy leads to ruin. Satan then unleashes marvelous counterfeits (claiming to be God with miracles), and celestial glory blends with repeated past persecutions, allowing God’s people to walk unmoved in the light proceeding from God’s throne. This preparation mirrors Christ’s strategy in John six (as commented on in The Desire of Ages, 394), where He permitted a severe test to weed out self-seeking followers early, strengthening the true disciples for their ultimate trial (Gethsemane, betrayal, crucifixion) by His presence. Similarly, the image-of-the-beast test—encompassing the internal character formation (Christ’s image vs. Satan’s beast image) and external church-state union overturning separation of church and state—sifts Laodicean Adventism. The test purifies the wise through acceptance of the unsealed message via the line-upon-line methodology of, Isaiah 28.
Ñetteel bi ñeente bi day leeral ne yoonu nattu gu jaar ci bindug melokaanu rab wi ci Etats-Unis dafa demandoo ak yoonam, te lëkkaloo na ak ñetti màndarga yu mag yi aju ci destuur bi (Patriot Act bi ci atum 2001 muy wax ji njëkk, Pelosi Trials yi ci atum 2022 muy digg ba, ak yoonu Dimaas bi muy mujj ga). Yoonu nattu boobu day waajal janqandiy xel yi (144,000 yi) ngir man a muñ nattu fitna gu kawe gi di tàmbalee ci yoonu Dimaas bi, ba xam ne tasgoy réew mi di jébbale yàqule. Noonu nag, Seytaane day génne ay naaféq yu yéeme (di wax ne mooy Yàlla ak kéemaan yi), te ndamlu asamaan di booleek fitna yi ñu baaxuloon te ñu baaxaat ba noppi, ngir may askanu Yàlla dox te duñu yëngu ci leer gi jóge ci gàngunaay Yàlla. Waajal woowu day mel ni pexe Almasi bi ci Yowaana juróom-benn fukk ak benn, ni ñu ko waxe ci The Desire of Ages, 394, fa mu bàyyiwoon nattu wu tar ngir seetaan te génne toppkat yu wut seen bopp ndànk-ndànk, di dëgëral taalibe yu dëgg yi ngir seen nattu mujj, mooy Gesemane, worug jëbbaleb nit, ak daajug bant bi, jaarale ko ci saxawaayam. Noonu itam, nattu melokaanu rab wi—mi ëmb bindug melokaanu bi ci biir (melokaanu Almasi bi ak melokaanu rabu Seytaane bi) ak booloo gi ci bitiir diggante kerk ak nguur mi di tas tasinug séddoo kerk ak nguur—day séddoo Adventisme Laodise bi. Nattu boobu day sellal janqandiy xel yi jaarale ko ci nangu xibaar bi ñu sealagul, jaarale ko ci yoonu rëdd-rëdd ci kaw rëdd, bu, Esayi 28.
The unsealed light is the light of the seventh seal (Revelation 8:1–5), manifested as fire cast to earth in answer to the saints’ prayers, as typified by the tongues of fire at Pentecost’s outpouring. The unsealed light was also represented by the Millerite midnight cry (which prepared entry by faith into the Most Holy Place), and which will be fulfilled in the modern midnight cry unsealed in July 2023, within Daniel 11:40’s hidden history.
Leer biir buy ubbiwul mooy leerug ñaareelu juróom-ñaari sello bi (Revelation 8:1–5), mi feeñ ni safara su ñu sànni ci suuf ndax tontu ñaanu gaayi Yàlla yi, ni ko melokaan xeetu làmmiñi safara yi ci xëyub Pentekot bi. Leer biir buy ubbiwul boobu itam dafañu ko teewal woon ci yuuxu guddi gi bu Millerite yi, (mi waajaloon dugg gu jaar ci ngëm ci Bérab bu Gëna Sell ba), te moom lay mat ci yuuxu guddi gi bu jamonoy tey, biñ ubbiwaloon ci suwe 2023, ci biir taarixu nëbb gi bu Daniel 11:40.
The message of the latter rain sprinkling since 9/11, along with the increase of knowledge on the papacy and the Sunday law, accompanied with the unsealing of the seven thunders, the hidden history of verse forty are all encompassed in the unsealing of the Revelation of Jesus Christ. The detailed prophetic illumination of the image-of-the-beast formation; including both the Republican and Protestant horns’ struggles, political parties, Laodicean Adventism, 144,000 emergence, Islam’s third woe, Russia, UN, papal power, and Hasmonaean parallels equips the wise to recognize and appropriate God’s leading without forgetting past guidance (Testimonies to Ministers, 31).
Bataaxal bu taw ci ndox mu mujj bi li dale ca 9/11, ak yokkute xam-xam ci papaas bi ak yoonu Dimas, te ànd ak ubbiwaayu juróom-ñaari dënn yu mag yi, ak jaar-jaari nettali bi nëbb ci baat ba ñent-fukk, yépp dañu bokk ci ubbiwaayu Peeñu Yeesu Kirist. Leer gi sell te xóot ci kàllaama yonent ci sosu nataalu rab wi; boole ci njàqare yu ñaari wej Republican ak Protestant yi, mboolooy politig yi, Adventism bu Laodise, feeñug 144,000 ñi, ñetteelu ay bi ci Lislaam, Rusi, ONU, kàttanu papaas bi, ak méngale yu Hasmonean yi, mooy yar ñi am xel ngir xàm ak jëfandikoo njubalu Yàlla ci njëlam, te bañ a fàtte njubalu yu weesu yi (Testimonies to Ministers, 31).
By eating the “little book” (Revelation 10), internalizing the history in advance through Berean study, the one hundred and forty-four thousand gain discernment to stand securely on, “It is written,” amid Satan’s deceptions. Their preparation allows them to avoid drawing back to perdition (Hebrews 10:37–39; Habakkuk 2:4), and they are thereafter manifested as tried-and-tested overcomers who keep God’s commandments (especially the fourth) and the faith of Jesus. They are those who navigate the final crisis where the just live by faith, protected by angels, while the foolish (who reject the methodology and message) face strong delusion and are without hope. This aligns with Testimonies, volume 9’s chapter For the Coming of the King, (beginning at page 11) with its 9/11 symbolism, thus identifying the period of 9/11 to the Sunday law as the sealing time where the wise understand Daniel eleven’s completion and fear nothing except forgetting God’s leading in past sacred histories.
Ci lekk “teere bu ndaw bi” (Peñc mi 10), te dugal ci seen xol limu jaar-jaar yi lu jiitu jaare ko ci njàngum Bere, ñaar-fukki junni ak ñeenti junni ñi jot xam-xamu xel ngir taxaw bu wóor ci ne: “Bind na ko,” ci biir naxari Seytaane yi. Seen waajal moo leen may ñu bañ delluwaat gannaaw ngir sànku (Ebrë 10:37–39; Abakuk 2:4), te gannaaw loolu feeñ nañu ni ay nootkat yu jaar ci nattu te seedees na leen, yu sàmm ndigali Yàlla yi (rawatina ñeenteel bi) ak ngëmug Yeesu. Ñoom ñooy ñi jaar ci jafe-jafe bu mujj ba, fa ñi jub di dund ci ngëm, malaaka yi di leen aar, fekk ñi ñàkk xel yi (ñi bañ yoonu liggéey bi ak yégle bi) daanu ci réer gu tar te amuñu yaakaar. Loolu méngoo na ak Testimonies, wolum 9, ayu-baat bi tudd For the Coming of the King, (doore ci xët 11), ak simbólam 9/11 bi ci nekkam; noonu mu jëfandikoo jamono 9/11 ba ci yoonu Dibéer bi ni mooy waxtuw màndarga bi, fa boroom xel yi di xam ne Daniel fukk ak benn jeex na, te ragaluñu dara ludul fàtte ne Yàlla jiitu woon na leen ci jaar-jaar yu sell yu weesu yi.
The four articles collectively present a prophetic interpretation of Christ, as the Lion of the tribe of Judah, and the Alpha and the Omega who unseals portions of Daniel chapter eleven at key moments to guide the final reform movement of the one hundred and forty-four thousand. In 1989, 126 years after the 1863 Adventist “rebellion,” the Lion unsealed Daniel 11:40–45, revealing the papacy’s 1798 deadly wound healing at the threefold union (dragon, beast, and false prophet) of verse forty-one and leading to Armageddon, “the glorious holy mountain” where the papacy receives her final judgment in verse forty-five. The unsealing initiates the movement’s beginning, producing an “increase of knowledge” (Selected Messages, book 2) on “the papacy and Sunday law”, triggering the threefold testing of being “purified, made white, and tried” as represented in Daniel 12:10.
Ñetti mbind yi, bu ñu xool leen ci benn, dañuy wone tekkiinu yonent bu jëm ci Kirist, mel ni Gaynde gi cosaanu Yuda, ak Alfa ak Omega bi di ubbi ay xaaj yu nekk ci Daniel saar 11 ci jamono yu am solo ngir gindi yëngu-yëngub yeesal bu mujj bi ci ñaar-fukki-ñeent junni ak ñeenti. Ci atum 1989, gannaaw 126 at yi weesoo ca “fippu” Adventiste bu 1863 ba, Gaynde gi ubbi na Daniel 11:40–45, te feeñal nanu ci ne jaar-jaaru baabuur bi bu rey ba ca 1798 am na weranteem ci booloo bi ñetti wàll yu nekk ci benn, maanaam njaay mi, rab wi, ak yonent wu dëggul wi, ci aaya 41, te muy jiite ba Armageddon, “tundu sell bu tedd bi” fa baabuur bi di jot àtteem bu mujj ci aaya 45. Ubbikoo boobu mooy tàmbali yëngu-yëngu bi, di jur “yokkute xam-xam” (Selected Messages, téere 2) ci “baabuur bi ak yoonu Dimaas”, te di indi nattu bu ñetti wàll, maanaam ne ñu “setal leen, def leen ñu weex, di leen nat”, ni ñu ko teke ci Daniel 12:10.
We will continue these thoughts in the next article.
Dina yokkute xalaat yii ci bind bi di ñëw.