Daniel chapter eleven verse sixteen and verse twenty-two both align with the soon coming Sunday law. Verse ten’s fulfillment in 1989 led to the Ukrainian War in 2014, as represented by the battle of Raphia’s fulfillment of verse eleven in 217 BC. Verse eleven unto verse sixteen is also verse eleven unto verse twenty-two; so, the hidden history of verse forty, as represented in verses eleven through sixteen is also represented as the history of verse eleven unto twenty-two. The hidden history of verse forty is represented by eleven through twenty-two.

Dañeel sapitër fukki ak benn, saar fukk ak juróom-benn ak saar ñaar-fukk ak ñaar, ñoom ñaar ñépp dëppoo nañu ak yoonu Dibeer buy ñëw lu gaaw. Matug saar fukk ci atum 1989 jur na xarey Ukreen ci 2014, ni ko xeetu xareb Rafiya tegtal matug saar fukk ak benn ci 217 B.K. Saar fukk ak benn ba saar fukk ak juróom-benn mooy itam saar fukk ak benn ba saar ñaar-fukk ak ñaar; noonu itam, jaar-jaaru nettali bu nëbbu bu saar ñent-fukk, ni ko tegtale ci saar yi fukk ak benn ba fukk ak juróom-benn, dees na ko itam tegtale ni muy jaar-jaaru saar fukk ak benn ba ñaar-fukk ak ñaar. Jaar-jaaru nettali bu nëbbu bu saar ñent-fukk dees na ko tegtale ci saar yi fukk ak benn ba ñaar-fukk ak ñaar.

Chapters Eleven through Twenty-two

Sàpp yi fukki ak benn ba fukki ak ñaar

That hidden history is also represented in chapters eleven through twenty-two of Genesis, Matthew, Revelation and The Desire of Ages. Those four witnesses of chapters “eleven through twenty-two” align with the hidden history, for the hidden history is verses eleven through twenty-two in Daniel eleven. The center of the four witnesses always identify the sign of the covenant, beginning with the covenant of death represented by Nimrod in chapter eleven in Genesis and ending with the whore of Rome in chapter seventeen of Revelation.

Jaar-jaar bu nëbbis itam itam feeñ na itam ci sarax yi fukki ak benn ba ñaar-fukk ak ñaar ci Génesis, Matthieu, Révélation ak The Desire of Ages. Ñeenti seede yu sarax “fukki ak benn ba ñaar-fukk ak ñaar” yooyu ànd nañu ak jaar-jaar bu nëbbis bi, ndaxte jaar-jaar bu nëbbis bi mooy ay aaya fukki ak benn ba ñaar-fukk ak ñaar ci Daniel fukki ak benn. Digg baat bu ñeenti seedey yooyu dafa mas a ngi xamle màndarga kóllëre gi, tàmbalee ak kóllëreg dee ga, gi Nimrod di tegtal ci sarax bi fukki ak benn ci Génesis, ba noppi ci jigéen ju moykat ju Room ci sarax bi fukki ak juróom-ñaar ci Révélation.

Seventeen

Fukk ak juróom-ñaar

With the exception of Matthew, the four witnesses identify chapter seventeen as the midpoint of the period they illustrate. The number seventeen is also found three times in the three two hundred and fifty-year prophecies that began at 457 BC, 64 and 1776. Two of those lines, (the first and the last) identify a midpoint when the first line of 457 BC ended in 207 BC and the last line of 1776 ends in 2026. 207 BC was between the battles of Raphia and Panium, and 2026 is the midterm of the final president of the United States.

Ndaxte ci Matye rekk, ñeenti seede yi jëfandikoo ay waajur gu nekk ngir wone ne saar 17 mooy diggu jamono ji ñuy mel. Nimero 17 feeñ na itam ñetti yoon ci ñetti waxi waxkat yu am ñaar téeméer ak juróom-fukk at yu tàmbalee ci 457 B.C., 64 ak 1776. Ñaari rëdd yooyu, (bu njëkk bi ak bu mujj bi) dañuy wone ab diggu-jamono bi ba rëdd bu njëkk bi ci 457 B.C. jeexee ci 207 B.C. te rëdd bu mujj bi ci 1776 di jeex ci 2026. 207 B.C. nekkoon na ci diggante xare yi Raphia ak Panium, te 2026 mooy waxtu diggante nguurug mujjaay bi ci President bu mujj bu États-Unis.

Within the three two-hundred and fifty year lines, Ptolemy reigned for seventeen years. There are seventeen years between 313 and 330 in Nero’s line and there was seventeen years between the battles of Raphia in 217 BC and the battle of Panium in 200 BC. Three of the four witnesses of chapters eleven unto twenty-two mark their exact midpoint as chapters seventeen. Therefore, the hidden history of verse forty is represented in verses eleven through twenty-two of the same chapter, and the four witnesses of chapters eleven through twenty-two align with those very same verses. The fulfillment of each of the three 250-year prophecies align with the very same history. The midpoint is emphasized as a waymark, and it is especially identified as the symbol of the covenant and seal of God’s people.

Ci biir ñaari téeméeri ak juróom-fukk at yi ñetti, Ptolemy nguur na fukk ak juróom-ñaari at. Am na fukk ak juróom-ñaari at diggante 313 ak 330 ci rëdd-u Nero, te amoon na itam fukk ak juróom-ñaari at diggante xareb Raphia ci atum 217 B.C. ak xareb Panium ci atum 200 B.C. Ñetti ci ñeenti seede yi nekk ci saar yi fukk ak benn ba ñaar-fukk ak ñaari, diisale nañu seen diggandoo bu wóor ci saar yi fukk ak juróom-ñaari. Kon nag, jaar-jaaru nettali bu nëbbu bu aaya juróom-ñeent-fukk bi, aji nañu ko ci aaya yi fukk ak benn ba ñaar-fukk ak ñaari ci benn saar boobu, te ñeenti seede yi ci saar yi fukk ak benn ba ñaar-fukk ak ñaari mengook nañu ak yooyu aaya yu mel ni. Matug kenn ku nekk ci ñetti waxi yonent yi ñaari téeméeri ak juróom-fukk at, mengook na ak benn jaar-jaar boobu sax. Digg bi lañuy fésal ni ab waymark, te rawatina dees na ko xàmmi ni mooy màndarga kóllëre gi ak màndargu tëj gi ci nit ñi Yàlla.

Daniel Twelve

Danyeel Fukk

Verses seven, eleven and twelve of Daniel chapter twelve identify the final period of the sealing of the one hundred and forty-four thousand. Verse seven identifies December 31, 2023, verse twelve identifies July 18, 2020. The scattering of verse seven that ended on December 31, 2023, which had begun on July 18, 2020 was represented in the alpha and omega of the three verses of prophetic time located in Daniel twelve. The middle verse of 1,290 years identifies the history of 1989 to the soon coming Sunday law as 30, and then 1,260 to the close of human probation. Thirty years representing the age of the priesthood of the one hundred and forty-four thousand and 1260 years typifying the symbolic forty-two months of Revelation thirteen.

Aayaat juróom-ñaareel, fukk ak bennel ak fukk ak ñaareel yi ci Daniel saar fukk ak ñaar dañuy won jamono ju mujj ji ci téjukaayu ñetti téeméeri ak ñeent fukki junni ak ñeenti junni. Ayaat juróom-ñaareel bi mooy xamle 31 Desàmbar 2023, ayaat fukk ak ñaareel bi mooy xamle 18 Sulet 2020. Tasare gi ci ayaat juróom-ñaareel bi, gi jeexee ci 31 Desàmbar 2023, te tàmbalee woon ci 18 Sulet 2020, dañu koo tektaloon ci alfa ak omega bi ci ñetti aaya yu waxtu-yonent yi nekk ci Daniel fukk ak ñaar. Ayaat bi ci digg, bu 1,290 at yi, mooy xamle jaar-jaaru 1989 ba ci yoonu dibeeri bésub Dimaas bi di ñëw léegi, ni 30, te topp 1,260 ba ci tëjub waxtu nattu nit ñi. Ñetti fukk at yi di tektal maggi sërinyag bi ci ñetti téeméeri ak ñeent fukki junni ak ñeenti junni, te 1260 at yi di misaalal ñeent fukk ak ñaari weer yu misaal yi ci Pexe bu bees 13.

The dual prophecy of 30 followed by twelve hundred and sixty years is a symbol of Abraham and Paul's dual covenant prophecy of 400 and 430 years. The midpoint of the three verses of time in Daniel twelve represents the rebellion of the thirteenth letter, while also emphasizing the covenant and sealing of the one hundred and forty-four thousand. The three verses also align with the hidden history, and add another witness of the emphasis of the midpoint being a symbol of the covenant.

Yëgle wax yu am 30 tegu ci toppu ak junni ak juróom-benn téeméer ak juróom-benn fukk at mooy màndargaal yëgle ñaar-jàmmu kóllëre bu Ibraayma ak Pool ci 400 ak 430 at. Diggante bi nekk ci ñetti aaya yu jamono yi ci Daniel fukk ak ñaar dafa teewlu ci njubëlu ñaareel-fukk ak ñettéel araf bi, te it di dëggal kóllëre gi ak téj ga ci kaw téeméeri ñeent fukk ak ñeent junni nit ñi. Ñetti aaya yooyu itam dëppook nañu ak jaar-jaaru nettali bu nëbbu bi, te yokk beneen seede ci nekk gu ndëgëm gu diggante bi di màndargaal kóllëre gi.

Spring and Fall

Nawet ak Lëgëy

With all these lines we must include the three witnesses of the spring and fall feasts located in Leviticus twenty-three aligned and combined with the Pentecostal season in the history of the cross. There the chapter is twenty-three, which is a symbol of Christ's work of atonement. The chapter is made up of forty-four verses, symbolically representing October 22, 1844. October 22 represents 22 days in October, beginning with the first day and ending on the twenty-second day, thus bearing the credentials of the Hebrew alphabet. October being the tenth month, when multiplied by the twenty-second day equals 220.

Ci kaw yépp, war nanu boole ñetti seede yi ci bëgg-bëggu noppalu gannaaw ak bëgg-bëggu waa kër gu njëkk yi nekk ci Leviticus ñaar-fukk ak ñett, te sukkandikoo leen ak boole leen ak jamonoy Pentecôte bi ci taarixu bant ba. Foofa sareet bi mooy ñaar-fukk ak ñett, te loolu mooy misaalu liggéeyu Almasi bi ci jotale. Sareet bi defoo ak ñeent-fukk ak ñeent aaya, te ci misaal mu ngi tekki 22 Oktoobar, 1844. 22 Oktoobar dafay tekki 22 fan ci Oktoobar, tambalee ak bés bu njëkk ba agsi ci bés bu ñaar-fukk ak ñaar, noonu di yëngu ak ndigal yi war a dëggal alifbe Ebrë. Oktoobar nag, ndaxte mooy weer wu fukk, bu ñu ko fësalee ak bés bu ñaar-fukk ak ñaar, mu yem ci 220.

In the Hebrew calendar the tenth day of the seventh month was the Day of Atonement, and ten times seven is seventy, a symbol of probationary time. The twenty-three hundred years ended in 1844 when the third angel arrived, as typified by the third decree that initiated the period. There was seventy weeks determined as probationary time then allotted to ancient literal Israel at the beginning of the 2,300 days, and at the ending of those days the probationary period for modern spiritual Israel was represented by the tenth day of the seventh month, which equates to seventy. October 22, 1844 typifies the soon coming Sunday law, and it is there that the symbolic seventy years of probationary time ends for Seventh-day Adventism, as it did for the Jews when Stephen was stoned.

Ci kalandare Ebraayik ba, fukki fanweeri ñaar-fukk ak benn ci weeru juróom-ñaareel bi mooy Bésu Njotugu Yàlla, te fukki yoon juróom-ñaari mooy juróom-ñaar-fukk, luy misaal waxtu nattu. Ñaari junni ak ñetti téeméeri at yi jeex nañu ci 1844 bi malaaka bu ñetteel bi agsee, ni ko misaale woon ndigal bu ñetteel bi tàmbale diggante bi. Fekk nañu woon juróom-ñaar-fukki ayu-bés yu ñu dogaloon muy waxtu nattu, ba noppi ñu jagleel ko Israeel gu mag gi ci njàlbéenu 2,300 fan yi, te ci jeexitalu fan yooyu, waxtu nattu bu Israeel gu xel bu jamonoy tey bi dafañu ko tegtal ci bés bu fukki fanweeri weeru juróom-ñaareel bi, te loolu yem na ak juróom-ñaar-fukk. 22 Oktoobar 1844 day misaal yoonu Dibéer bu bëgg a ñëw léegi, te foofa la juróom-ñaar-fukki at yu misaal yu waxtu nattu di jeexeel ci Adventism bu Bésub Noflaay bu Juróom-ñaareel bi, ni mu ko woon ci Yawut ya bi ñu sànniyoon Stefaan ay doj.

1844 represents a period when two angels arrived, the second at the first disappointment and the third at the great disappointment. “44” represents a twofold message as represented by verse forty-four of Daniel eleven’s tidings out of the east and the north. Leviticus twenty-three consists of forty-four verses that divide the sacred feasts into spring and fall. Those forty-four verses represent a twofold message. The two seasons are represented by twenty-two verses each, so both the spring and fall feasts represent the Hebrew calendar’s twenty-two letters. When those two witnesses of twenty-two verses are brought together along with the Pentecostal season they produce a framework of three steps.

1844 moo ngi di tegu beneen jamono bu ñaari malaaka ñëwée, ñaareel bi ca njëkk déception ba, ak ñetteel bi ca déception bu mag ba. “44” moo ngi tey tekki benn yégle gu ñaari wàll, ni ko aaya ñaar-fukk ak ñeent ci Daniel fukki benn di ko tegtal ci xibaar yi jóge penku ak bëj-gànnaar. Léwituik ñaar-fukk ak ñett am na ñeent-fukk ak ñeent aaya yu séddale màggal yu sell yi ci noor ak ngóob. Aaya yooyu ñeent-fukk ak ñeent dañuy tegtal benn yégle gu ñaari wàll. Ñaari waxtu yi dañu leen di tegtal ak ñaar-fukk ak ñaar aaya ku nekk, ba tax màggal yi ci noor ak ci ngóob ñoom ñépp dañuy tegtal ñaar-fukk ak ñaar araf yu kalandaryu Ebrë. Bu ñaari seede yooyu yu ñaar-fukk ak ñaar aaya booloo, boolees ko ak waxtu Pentekot bi, dañuy jur benn taxawaayu ñetti jéego.

The first step is a waymark made up of three parts followed by five days, as is the last of the three waymarks. The middle waymark is the thirty days of face-to-face instruction by Christ with those who are being anointed as priests for service in the church triumphant. Leviticus twenty-three aligns with the hidden history of verse forty.

Jëfandikook bu njëkk bi mooy ab màndarga yu ñetti xaaj toppoo ak juróom fan, ni ko mel nekk ci mujj gi ci ñetti màndarga yi. Màndarga bu digg ba mooy ñetti-fukk fan yi Kirist di jàngle kanam ak kanam ak ñi ñuy diiwal ngir ñuy saraxalekat ci liggéey bi ci kërce gu not. Leweer gu ñaar-fukk ak ñett bennoo na ak jaar-jaaru nettali bu nëbbu bu aaya gu ñeent-fukk.

Midpoints

Digg-dëpp yoo digg bi

The midpoint of the chapter eleven through chapter twenty-two line of Genesis is chapter seventeen, where the second step of the three-step covenant of Abraham and the sign of circumcision was instituted. The dead-center of all the verses located in chapter eleven unto twenty-two is Genesis 17:22:

Diggante bopp ñaar-fukk ak benn ba ci ay-benn-fukk ak ñaar ci Génèse mooy saraxu ay-benn-fukk ak juróom-ñett, fa ñaareelu jëfandikoo ci kóllëre bu ñetti xët yi ak Ibraam ak tektal xaraf bu jëfandikoo ngir xarafal ñaareelu bopp, maanaam xaraf gu ñu koy wax séggo, ñu dogale ko. Diggante bu dëgg-dëgg bu mboolem aaya yi nekk ci ay-benn-fukk ak benn ba ci ay-benn-fukk ak ñaar mooy Génèse 17:22:

But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year. And he left off talking with him, and God went up from Abraham. Genesis 17:22.

Waaye sama kóllëre dinaa ko taxawal ak Isaaxa, mi Saara di la ko jur ci jamono jii, ci at mi ñëw. Noonu mu bañ a wax ak moom, te Yàlla yéeg, bàyyi Ibraayma. Génèse 17:22.

God began speaking to Abraham in verse one and he ended his conversation in verse twenty-two, so the entire dialogue of the covenant of circumcision was placed within the prophetic context of the twenty-two letters of the Hebrew alphabet, while the theme of the twenty-two verses was the rite of circumcision, that was to be accomplished on the eighth day. The center or midpoint of the Genesis passage is God’s covenant relationship with the one hundred and forty-four thousand as represented by Abraham’s covenant of circumcision. The midpoint of Genesis’ line of chapters eleven unto twenty-two is chapter seventeen, and the absolute midpoint of the chapter is verse twenty-two where God ceases His conversation of the covenant with Abraham, thus placing the midpoint in the context of the Hebrew alphabet of twenty-two letters. The midpoint of those twenty-two verses, is of course, verse eleven.

Yàlla tàmbalee wax ak Ibraaima ca benn aaya ba, te Mu jeexal waxtaanam ca ñaar-fukk ak ñaar aaya ba; noonu nag, waxtaan wépp wu kóllëreg xaraf-góll gi ñu bëccëg dajale ci biir xaalis wàccu-yëngu gu yonent gu ñaar-fukk ak ñaar arafi alifbaa Héber, fekk wàllu mbir mi ci ñaar-fukk ak ñaar aaya yooyu mooy jëf ju xaraf-góll, bi war a am ca bés bu juróom-ñett ba. Diggante bi walla pegtalu bi ci pàccu Njàlbéen ga mooy jokkoo kóllëreg Yàlla ak ñi téeméer ak ñeent-fukk ak ñeent junni, ni ko xaraf-góllu Ibraaima teewloo. Diggante sàppeef yi ci Génèse, li jëme ci sarax bu ay sapit nekk ci sarax yu fukk ak benn ba jëm ci ñaar-fukk ak ñaar, mooy sarax bu fukk ak juróom-ñaar; te diggante bu mat sëkk ci sarax bi mooy aaya bi ñaar-fukk ak ñaar, fa Yàlla bàyyi waxtaanam gu kóllëreg ak Ibraaima, noonu di tënk diggante bi ci biir xaalis alifbaa Héber bu ñaar-fukk ak ñaar araf. Te diggante bu ñaar-fukk ak ñaar aaya yooyu, ci dëgg-dëgg, mooy aaya bu fukk ak benn.

And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. Genesis 17:11.

Te ngeen ngeen jëfandikoo yaramu seen maxa; te loolu dina doon màndargay kóllëre gi nekk ci sama diggante ak yeen. Njàlbéen 17:11.

The midpoints of the four passages of chapters eleven through twenty-two in the Bible involve three verses to complete the thought of the midpoint.

Diggante ñaari wàll yu ñent yi ci ay saar yu fukki benn ba fukki ñaar ñaari ci Biibël bi, dañuy ëmb ñetti aaya ngir matal xalaatu digg bi.

This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. Genesis 17:10–12.

Lii mooy sama kóllëre, li ngeen war a sàmm, ci sama diggante ak yéen ak sa askan wi lay topp: góor bu nekk ci seen biir dañu koy xaraf. Te ngeen war a xaraf yaramu seen boppu góor; te loolu dina doon màndarga kóllëre gi ci sama diggante ak yéen. Ku am juróom-ñaar fan ci yéen, dañu koy xaraf, góor bu nekk ci seen xeetu gi, ki juddoo ci kër gi, mbaa ki ñu jënd ak xaalis ci nit ku dëkk ci bitim-rew, kooku du ci sa askan. Génèse 17:10–12.

A token is a sign, which represents an ensign. The passage is about the ensign who are the one hundred and forty-four thousand. The man child were to be circumcised at eight days old, just as the covenant of Noah was with the eight souls in the ark, thus employing the number eight to tie the Noachian covenant together with the Abrahamic covenant. They are to be Philadelphians, for the are to be circumcised which Paul identifies as the symbol of the crucifixion of the flesh. When the flesh is crucified Christ’s Divinity is within, and that combination is the ensign; for as Sister White states, “When Christ character is perfectly reproduced in His children, He will return for them.”

Màndargaay bi mooy màndargaal, te muy tekki ab bannera. Waxtaan wi aju na ci bannera bi, mooy ñi ñaar-fukk ak ñeent ci junni. Góor-gune gi waroon nañu ko xarafal ko ci juróom-ñetti fan, ni kóllëre Noy ak juróom-ñetti bakkan ya nekk ci gaal ga, noonu lañuy jëfandikoo limub juróom-ñett ngir boole kóllëre Noy ak kóllëre Ibraayma. War nañu nekk Filadelfiyaankat, ndaxte dees na leen xarafal, te Pool moom mooy wone ne loolu mooy màndargay daajub yaram wi ci bant ba. Bu ñu daajee yaram wi ci bant ba, Yàllaay Kirist nekk na ci biir, te boole boobu mooy bannera bi; ndax ni Sœur White waxe ne, “Bu melokaanu Kirist feeñee mat ci ay doomam, kon dina dellusi ngir ñoom.”

“Human nature is depraved, and is justly condemned by a holy God. But provision is made for the repenting sinner, so that by faith in the atonement of the only begotten Son of God, he may receive forgiveness of sin, find justification, receive adoption into the heavenly family, and become an inheritor of the kingdom of God. Transformation of character is wrought through the operation of the Holy Spirit, which works upon the human agent, implanting in him, according to his desire and consent to have it done, a new nature. The image of God is restored to the soul, and day by day he is strengthened and renewed by grace, and is enabled more and more perfectly to reflect the character of Christ in righteousness and true holiness.

“Jikko nit ku nit ñàkk te ñaaw na, te Yàlla ju sell ji àtte ko ci njub. Waaye, defees na waajal ngir bàkkaarakat bu tuub, ba mu man a jote baalug bàkkaar ci ngëm gi mu am ci jébbale jotale bi Doom ju amul moroomu Yàlla ji def, te mu gis yoonal, jote nangu ci njabootu asamaan, te nekk ndonoy nguurug Yàlla. Coppiteg jikko mooy lu Xel Mu Sell mi di def, di liggéey ci nit ki, di dugal ci moom, mel ni mu ko bëgg te nangu ñu ko ko defal, benn nature bu bees. Nataalu Yàlla dellu ci bakkan bi, te bés bu nekk yiw moo koy dooleel te yeesal ko, ba mu man, gën a matal bés bu nekk, wone jikkoy Kirist ci njub ak sellaay gu dëgg.”

“The oil so much needed by those who are represented as foolish virgins, is not something to be put on the outside. They need to bring the truth into the sanctuary of the soul, that it may cleanse, refine, and sanctify. It is not theory that they need; it is the sacred teachings of the Bible, which are not uncertain, disconnected doctrines, but are living truths, that involve eternal interests that center in Christ. In him is the complete system of divine truth. The salvation of the soul, through faith in Christ, is the ground and pillar of the truth. Those who exercise true faith in Christ make it manifest by holiness of character, by obedience to the law of God. They realize that the truth as it is in Jesus reaches heaven, and compasses eternity. They understand that the Christian’s character should represent the character of Christ, and be full of grace and truth. To them is imparted the oil of grace, which sustains a never-failing light. The Holy Spirit in the heart of the believer, makes him complete in Christ. It is not a decided evidence that a man or a woman is a Christian because he manifests deep emotion when under exciting circumstances. He who is Christlike has a deep, determined, persevering element in his soul, and yet has a sense of his own weakness, and is not deceived and misled by the Devil, and made to trust in himself. He has a knowledge of the word of God, and knows that he is safe only as he places his hand in the hand of Jesus Christ, and keeps firm hold upon him.

“Diw bu ñu soxla lool te ñiy wone ni ay jànq yu ñàkk xel lañu, du dara juñuy solo ci biti. War nañu yóbbu dëgg bi ca bérabu sellu xol ba, ngir mu setal ko, sellal ko, te tàggat ko. Du xalaat-rek lañu soxla; li ñu soxla mooy njàngale yu sell yu Injil bi, yi dul ay njàngale yu wóorul walla yu tasaaroo, waaye ay dëgg yu dund, yu jëm ci njariñ yu ba fàww, yu féete ci Kirist. Ci moom la tënk bépp tëralin wu mat sëkk wu dëggu Yàlla. Muccug bakkan bi, jaarale ko ci ngëm ci Kirist, mooy suuf ak kenkeñu dëgg bi. Ñi di jëfe ngëm gu dëgg ci Kirist di ko wone ci sellug jikko, ci déggal yoonu Yàlla. Xam nañu ne dëgg bi ni mu nekke ci Yeesu dafay jot asamaan te pegu ba fàww. Degg nañu ne jikkoy Kiristen bi war na màndargaal jikkoy Kirist, te fees ak yiw ak dëgg. Ñoom lañu di jox diw gu yiw, guy dundal leer gu dul fey mukk. Xel mu Sell mi nekk ci xolu gëmkat bi, daf koy matal ci Kirist. Du firnde gu wér ne góor walla jigéen nekk na Kiristen ndax dafa wone yëg-yëg yu xóot bu nekk ci xaalis yu yëngu. Ki mel ni Kirist am na ci bakkanam benn mbir mu xóot, mu dëggu, tey sax ci muñ; waaye itam am na xam-xam ci ay néewam, te du nax boppam mbaa Seytaane réerloo ko, ba tax mu wéeru ci boppam. Am na xam-xam bu baax ci Kàddug Yàlla, te xam na ne mu wóor rekk su fekkee mu jox loxoom ci loxoy Yeesu Kirist, te sax ci téye ko bu baax.

“Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.

“Jikko feeñ na ci jamono ju metti. Bi baat bu dëgg te jëkkëré jàppandoo ci guddi génn ba waxee ne: ‘Xoolleen, boroom séy bi ngi ñëw; génnleen ngir daje ak moom,’ janq yu nelaw ya yéewuñu ci séen nelaw, te feeñ na kan moo defaroon boppam ngir xew-xew boobu. Ñoom ñépp ñaar ñi jàpp na leen ci lu ñu seetewul, waaye kenn dafa woon waajal ngir jafe-jafe ja, te ki ci des fekk nañu ko ne waajalul woon dara. Jikko feeñ na ci xaalis yi. Jafe-jafe yi dañuy génne li jikko gi dëgg-dëgg di. Benn musiba bu gaaw te kenn seetewul, walla deewu ku jege, walla benn jamono ju metti, benn feebar bu ñu yaakaarul walla metit bu xol, mbaa dara lu tax bàkkan bi di daje ak dee jëm kanam-ak-kanam, loolu dina génne li nekk ci biir jikko gi dëgg-dëgg. Dina feeñ ndax am na mbëggeel gu dëgg ci diggante digeb Kàddug Yàlla ak bàkkan bi. Dina feeñ ndax bàkkan bi yéeg na ci yiw, ndax am na diw ci ndab li ak lamp bi.”

“Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals. It cannot be transferred to another, even if the possessor were willing to make the sacrifice. There is much we can do for each other while mercy still lingers. We can represent the character of Christ. We can give faithful warnings to the erring. We can reprove, rebuke, with all long-suffering and doctrine, bringing the doctrines of Holy Writ home to the heart. We can give heartfelt sympathy. We can pray with and for one another. By living a circumspect life, by maintaining a holy conversation, we may give an example of what a Christian should be; but no person can give to another his own mold of character. Let us duly consider the fact that we are to be saved, not as companies, but as individuals. We shall be judged according to the character we have formed. It is perilous to neglect to prepare the soul for eternity, and to put off making our peace with God until upon a dying bed. It is by the daily transactions of life, by the spirit we manifest, that we determine our eternal destiny. He who is faithful in that which is least, is faithful also in much. If we have made Christ our pattern, if we have walked and worked as he has given us an example in his own life, we shall be able to meet the solemn surprises that will come upon us in our experience, and say from our heart, ‘Not my will, but thine, be done.’

“Njàngat yu metti ñëw na ci ñépp. Nan lanu wara doxale sunu bopp ci biir nattu ak seetlu yu Yàlla? Ndax sunuy lamp dinañu fey, walla ndax danuy sax di leen taal? Ndax nu waajal nañu sunu bopp ngir bépp mbir mu xaw a am, jaarale ko ci sunu jokkoo ak Kooku fees dell ak yiw ak dëgg? Juróomi jigéen yu xel yi mënulñu woon jox juróomi jigéen yu ñàkk xel yi seen jikko. Jikko war nañu koo sos nu nekkenn ci sunu bopp. Mënul jàll ci keneen, doonte boroom bi nekk naa sax di bëgg a def sarax boobu. Am na lu bare lu nu man a def ngir sunu moroom yi, fekk yërmande sax na di yàgg. Mën nañu tegtal jikko Kris. Mën nañu jox artu yu takku ci ñiy réer. Mën nañu yedd, mbugal, ak muñ gu yàgg ak njàngale mépp, di yebal xol bi njàngale yi Mbind mu Sell mi. Mën nañu wone yërmande gu jóge ci xol. Mën nañu ñaanandoo te ñaanalante. Ci dund gu wóor te xoolat, ci sax ci wax ju sell, mën nañu joxe misaal bu wone ni Kiristaan war a doon; waaye kenn mënul jox keneen melokaanam ci jikko. Na nu xalaat bu baax ne dees na nu musal, du ni kurél wala mbooloo, waaye ni nit ku nekk. Dees na nu àtte ci jikko ji nu sos. Lu wérul la bàyyi waajal bakkan bi ngir ba fàww, te di yéexal a def jàmm ak Yàlla ba ker gi nit di dee. Ci mboolem jëfandikoo yi guddi ak bëccëg ci dund, ci xel mi nu di won, lañuy dogale sunu àtte bu fàww. Kooku mat a takku ci lu gën a tuuti, mat na it ci lu bare. Su fekkee ne def nañu Kris muy sunu royukaay, su nu doxoon te liggéey ni mu nu won misaal ci dundam moom ci bopp, dinañu man a daje ak yéemu yu màgg te ragalukaay yi dinañu dikk ci sunuy xew-xew, te wax ci sunu xol: ‘Du sama coobare, waaye sa bos la na am.’”

“It is in probationary time, the time in which we are living, that we should calmly contemplate the terms of salvation, and live according to the conditions laid down in the word of God. We should educate and train ourselves, hour by hour and day by day, by careful discipline, to perform every duty. We should become acquainted with God and with Jesus Christ whom he has sent. In every trial it is our privilege to draw upon him who has said, ‘Let him take hold of my strength, that he may make peace with me; and he shall make peace with me.’ The Lord says he is more willing to give us the Holy Spirit than parents are to give bread to their children. Then let us have the oil of grace in our vessels with our lamps, that we may not be found among those who are represented as foolish virgins, who were not prepared to go forth to meet the bridegroom.” Review and Herald, September 17, 1895.

“Ci jamonoy yoon wi nuy dund la, mooy jamonoy nattu gi, la war a nekk ak xel mu dal te xalaat bu baax ci sart yi jëm ci mucc, te dund ci ni ko kàddu Yàlla teggee. War nañu jàngal sunu bopp te yore ko ci melo mu jub, waxtu bu nekk ak bés bu nekk, ci yar gu teey ngir matal bépp wareef. War nañu xam Yàlla ak Yeesu Kirist mi mu yónni. Ci bépp nattu, sunu ndam la nu mana wut ci moom mi wax ne: ‘Na ku ko bëgg jàpp sama doole, ngir mu def jàmm ak man; waaye dina def jàmm ak man.’ Boroom bi nee na ne gëna bëgg a nu may Xel mu Sell mi, lu ëpp ni wayjur yi bëgg a jox mburu seen doom yi. Kon nag nañu am diwlinu yiw ci sunu ndab ak sunu lamp, ngir bañ a fekk ne bokk nanu ci ñi ñuy wone ne ay janq yu ñàkk xel lañu, yi waajaluwul woon ngir génn ne jëmeet boroom céet bi.” Review and Herald, September 17, 1895.

The ensign of the one hundred and forty-four thousand who were typified by Abraham’s circumcision and the eight souls upon the ark, are the wise virgins in the parable who perfectly reflect the character of Christ in the soon coming crisis. It is only fitting that Sister White closed out the passage by citing Isaiah, for it is a passage that directly refers to the sealing time of the one hundred and forty-four thousand.

Sàndarey téeméer ak ñeent fukki junni ñett-fukk ak ñeent, ñi ñu misaale woon ci xarafug Ibraaima ak juróom-ñaar ci nit ñi nekkoon ci gaal ga, mooy janq yu xelu yi ci léebu ba, ñi di wone bu mat sikkitug Kirist ci jafe-jafe ju di ñëw lu yàggul. Loolu moo tax mu yemu ne Sœur White jeexal bind bi ci wax ji mu jëlee ci Esayi, ndaxte mooy benn xel wu jëm ci jamono ji ñuy tëj ci ñi téeméer ak ñeent fukki junni ñett-fukk ak ñeent.

In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. Isaiah 27:2–11.

Bés bu nekk, woyleen ko ne: Toftalu bii buy meññ bii xonq. Man, Aji Sax ji, maa ngi koy sàmm; di naa ko noppal saa su nekk. Ngir kenn bañ koo lor, di naa ko sàmm guddi ak bëccëg. Mer amul ci man; kan moo man a tax ñax ak xeer yi di ma daje ci xare? Dinaa jaar ci seen biir, di naa leen lakk benn. Walla na ku ko bëgg jàpp sama kàttan, ngir mu def jàmm ak man; waaw, dina def jàmm ak man. Moo tax ñi bawoo ci Yàqoob dinañu sax, Israa’el dina saxar te meññ, ba feesal kanamu àddina ak meññam. Ndax dafa ko dóor ni mu dóoroon ñi ko dóor? Walla ndax dafa ko rey ni ñi mu reyñu, ñoom lañu rey? Ci natt, bu mu saxee, yaa ngi koy yëngal ak yoon; mu taxawal ngelawam bu tar bésub ngelaw gu penku. Moo tax tooñu Yàqoob dinañu sellal; te lii mooy bépp meññu dindi ay bàkkaaram: bu mu defee bépp doj yu sarxalukaay bi mel ni doj yu xonq yu ñu dóor ba tas, xeeru garab yi ak nataal yi duñu taxawati. Waaye dëkk ba ñu bëroon taar dina ne xàll, kër gi di dëkkukaay dinañu ko bàyyi, ba mu mel ni màndiŋ; fa la wëru bi di lekk, fa la di nelaw, te lekk ay cari garabam. Bu ay car ya wowee, dinañu leen dagg; jigéen ñi dinañu ñëw, lakk leen ak safara; ndaxte mooy xeet wu amul xam-xam. Moo tax ki leen bindul du leen yërëm, te ki leen sàkke du leen won ngërëm. Esayi 27:2–11.

The “day of the east wind,” when the iniquity of Jacob is being purged, and the other class of “people of no understanding” are being gathered and burned is the sealing time of the one hundred and forty-four thousand. In that period, he who desires to make peace with Christ can do so, but the final movements are rapid ones.

“Bésu ngelawaaru penku bi,” bi ñu di setal tooñu Yàqub, te beneen xeetu “nit ñi amul xam-xam” di ñu dajale leen te lakk leen, mooy waxtu téj biir giir ñaari fukki junni ak ñeenti junni. Ci jamono jooju, ku bëgg a def jàmm ak Almasi bi, man naa ko def; waaye yëngu-yëngu yu mujj yi gaaw nañu lool.

The priests were to be thirty years old when they began to serve, and the one-hundred and forty-four thousand are Peter’s kingdom of priests who renew the covenant with God in the last days.

Saraxalekat yi dañoo war a am ñetti-fukk at ci seen tàmbali liggéey, te ñetti-fukk ak ñeent junni yi ak ñeent téeméer ñent-fukk ñeent yi mooy buurug saraxalekat yu Piyeer, yi di yeesal kóllëreg ak Yàlla ci fan yu mujj yi.

Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 1:5.

Yeen itam, ni ay doj yu yaram, ñu ngi leen tabax muy kër gu xel, di saraxalekat yu sell, ngir jébbal saraxi xel yu neex Yàlla ci Yeesu Kirist. 1 Piyeer 1:5.

The priests were prepared to serve over an eight-day anointing service; thus, the number eight is a symbol of the anointed priesthood that are within the ark.

Saraxalekat yañu leen waajaloon ngir ñu liggéey ci biir benn saraxu diiw gu juróom-ñaari fan; moo tax limu juróom-ñaari fan nekk màndarga ci saraxalekat yu ñu diiw, yi nekk ci biir gaal gi.

Aaron’s Rod

Yetu Aaron

The anointed priesthood of the one hundred and forty-four thousand are represented within the ark of the covenant as Aaron’s rod that budded. When Aaron’s rod budded it provided a distinction between Aaron and the other rods of the tribes of Israel which did not bud. In the Scriptures it is rain that produces the budding of the plants.

Saraxale bu ñaari-fukki ñeent ak ñeent junni ñent-fukk ak ñeent junni ñiñul ci diine, dañu leen tektal ci biir gàkkug kóllëre gi ni yett Aaróona bi saxoon. Ba yett Aaróona bi saxee, mu indi wuutal ci diggante Aaróona ak yeneen yette yi yu xeeti Israyil yi, yi saxul woon. Ci Mbind mi, taw la jural saxug garab yi.

All the prophets address the latter days, so Aaron’s rod of priesthood, represents the anointing of the one hundred and forty-four thousand in a situation that aligns with Elijah at Carmel and the Millerites in 1844. It addresses the point when there is a clear distinction between the true and false messages of the latter rain. That distinction is made by Joel when he identifies the “new wine” being cut off from one class. The class who has the new wine cut off from their mouths are Isaiah’s drunkards of Ephraim. They are also those who accused the disciples of being drunk at Pentecost and they are the rebels of 1888, who followed their fathers, who were the rebels of 1863. All those lines of prophecy align with the line which Sister White identifies as occurring when the world realizes Adventism has known about the fireballs of Nashville for roughly one hundred and twenty-five years and has said nothing.

Yépp yonnéebkat yi yépp dañuy wax ci fan yi mujj, ba tax na yaru sërin Aaróŋ mi di tektal njabbara gi ñeel téeméeri ñeent fukki ñeent ñaari junni ñaar fukki ñeent, ci benn xaalis bu méngook Eliya ca Karmel ak Millerite yi atum 1844. Mu jëm ci jamono ji am na wér-wér gu leer diggante yégle gu dëgg ak yégle gu dul dëgg ci tawte gu mujj ga. Wér-wér googu Yowel mooy ko def bu mu xamle ne “biiñ bu bees” dogg nañu ko ci benn xeetu nit. Xeetu nit ñi ñu dogge biiñ bu bees bi ci seen gémmiñ, ñoom ñoo di màndarga yi Esayi wax ci Efrayim. Ñoom itam ñoo doon ñi jiiñ taalibe yi ne da ña màndi ca Pentekot. Te ñoom itam ñoo di ñi bunt, ñi 1888, ñi topp seen baay yi, ñi doon ñi bunt ñi 1863. Lépp linii yonnee yii méngoo nañu ak linii bi Soeur White wax ne moo am ba àddina xam ne Adventism xamoon na lu jëm ci boli taal yi Nashville lu tollu ci benn téeméeri at ak ñaar fukki at ak juróom, te waxul dara.

8, Eighty and 81

8, Juróom-ñaari fukk ak benn}

The number thirty and the number eight are symbols of the priesthood of the one hundred and forty-four thousand who are the ensign of the latter days which represents the combination of Divinity and humanity. The number eight is a tithe of the number eighty, which is the number of the eighty valiant priests who with the high priest withstood king Uzziah, who attempted to offer incense in the holy place. Eighty-one represents Divinity combined with humanity in the context of the priesthood of the church triumphant. The history of Uzziah’s rebellion connects that priesthood of eighty-one in the very crisis that aligns with the rebellion of Ptolemy just after the battle of Raphia. All the prophets identify the latter days, so the priesthood of Divinity combined with humanity, which is the priesthood of the church triumphant made up of eighty human priests and one Divine High Priest are identified in the history that began in 2014 when the Ukrainian War was initiated.

Limbu fukk ak juróom-ñett ak limbu juróom-ñaar dañuy mel ni ay ràññee ci sarxalkatug ñaar-fukk ak ñeent-fukk ak ñeent-junni ñi, ñoom ñi di saañu jamono yu mujj yi, te loolu dafay tektale booloo Yàllaay ak nit. Limbu juróom-ñaar mooy cër gu nekk ci limbu fukk ak juróom-ñett, mi di limbu sarxalkat yu xam-xam yi fukk ak juróom-ñett ñi, ñi bokk ak Sarxalkat bu Kowe bi, te ñu taxaw a xeex buur Ujiya, mi doon jéem a rendi cuuraay ci bërëb bu sell bi. Fukk ak juróom-benn dafay tektale Yàllaay gu boolook nit ci wàllu sarxalkatug kanisa gu nangu ndam. Jaar-jaaru ug Ujiya moo boolee sarxalkat boobu bu fukk ak juróom-benn ci ndogal bu tar boobu sax, mi méngook rebelliyoŋu Tolome ba noppee xeexu Rafia. Yonent yépp dañuy jëfandikoo jamono yu mujj yi, ba noonu sarxalkatu Yàllaay gu boolook nit, mi di sarxalkatug kanisa gu nangu ndam, gu ñu defaree ak fukk ak juróom-ñett sarxalkati nit ak benn Sarxalkat bu Kowe bu Yàllaay, dañu ko ràññee ci jaar-jaar boobu tambalee woon ci atum 2014 bi ñu tàmbalee xareb Ukreen.

The middle chapter of Genesis’ twelve-chapter line is chapter seventeen. The middle verse of the twelve-chapter line is verse twenty-two. Verse twenty-two marks a distinct end of a conversation between God and Abraham that began in verse one, thus identifying verse twenty-two as the end of a prophetic line which bears the signature of the Hebrew alphabet’s twenty-two letters. The middle verse of the line of twenty-two verses is verse eleven, which in turn is the middle of three verses that identify the ensign of the one hundred and forty-four thousand. Verse eleven is therefore the middle of three distinct verses, and verse eleven conveys the primary truth of not only the twenty-two verses, but also of the three verses it is within, thus identifying verse eleven and twenty-two as a beginning and ending of the primary thought. Thus, verse eleven through twenty-two in chapter seventeen is the primary theme of chapters eleven through twenty-two.

Saaru mbooloom Génesis bu fukk ak ñaar ay xaaj, xaaj bi ci digg mooy xaaj fukk ak juróom-ñaari. Aaya bi ci digg ci mbooloom fukk ak ñaar ay xaaj mooy aaya fukk ak ñaar. Aaya fukk ak ñaar mooy mandarga wu leer bu wane jeexital waxtaan wi ci diggante Yàlla ak Ibraaima, bi tàmbalee woon ci aaya benn; noonu mu wone ne aaya fukk ak ñaar mooy jeexital réewu kàddu gu yonent te yor màndarga alifbe Héber bi am fukk ak ñaar araf. Aaya bi ci digg ci réewu aaya yu fukk ak ñaar mooy aaya fukk ak benn, te moom itam mooy ci digg ci ñetti aaya yi di jëfandikoo ngir xamale ràññee bu téeméeri ñeent-fukk ak ñeenti junni ñi. Kon nag, aaya fukk ak benn mooy ci digg ci ñetti aaya yu wuute, te aaya fukk ak benn mooy yóbbu dëgg gu mag gi dul rekk ci ñaari-fukk ak ñaar aaya yi, waaye itam ci ñetti aaya yi mu nekk ci seen biir; noonu mu wone ne aaya fukk ak benn ak fukk ak ñaar ñooy njàlbéen ak jeexital xalaat bu mag bi. Noonu, ci xaaj fukk ak juróom-ñaari, aaya fukk ak benn ba fukk ak ñaar mooy téeméer bu mag bu xaaj yi fukk ak benn ba fukk ak ñaar.

The middle of chapters eleven unto twenty-two in the book of Matthew is chapter sixteen.

Diggante bàyyi ci ay sarax yu fukki ak benn ba fukki ak ñaar ci téereb Mataay mooy sarax su fukki ak juroom-benn.

Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:20.

Noonu mu sant ay taalibeem ne bu xamle kenn ne mooy Yeesu Almasi bi. Matye 16:20.

As with Genesis’ midpoint, verse twenty marks the end of a specific conversation that began in verse thirteen when Christ and the disciples arrived at Caesarea Philippi.

Ni ci diggante bi téere Génesis, saraxeer ñaar-fukk bi màndarga mujjug waxtaan wu jëm ci benn mbir bu tàmbalee ci saraxeer fukk ak ñett, ba Kirist ak taalibe yi agsee Caesarea Philippi.

When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:13–20.

Bi Yeesu agsee ci weti Sesarë Filib, mu laaj ay taalibeem ne leen: Kan la nit ñi naan maa di, man Doom-aadama bi? Ñu tontu ko ne: Ñenn ñi naan yaa di Yaxya mi sóob; ñeneen ñi, Eli; te ñeneen it, Yeremiya walla kenn ci yonent yi. Mu ne leen: Waaye yéen, kan ngeen naan maa di? Simoŋ Piyeer tontu ne ko: Yaa di Almasi bi, Doom Yàlla ju dund ji. Yeesu tontu ne ko: Barkeel nga, Simoŋ Barjona; ndaxte du soxna ak deret a la ko xamal, waaye sama Baay bi nekk ci asamaan. Te maa ngi ne it la: yaw yaa di Piyeer, te ci doj wii laay tabax sama kërgëmm gi; te bunti safara du ko man a not. Te dinaa la jox caabi nguuru asamaan; te lépp loo lëj ci suuf, dinañu ko lëj ci asamaan; te lépp loo yiwi ci suuf, dinañu ko yiwi ci asamaan. Noonu mu sant ay taalibeem bu wóor ne buñu wax kenn ne moom mooy Yeesu Almasi bi. Macë 16:13–20.

Raphia and Panium

Raphia ak Panium

Not only does Matthew’s middle passage represent a distinct conversation and subject, but just as the covenant symbolism of Genesis’ testimony aligns with the battle of Raphia, Matthew’s conversation takes place in Caesarea Philippi, which is Panium. Panium of verse fifteen of Daniel eleven is the midpoint in Matthew’s twelve-chapter line and Raphia of verse eleven of Daniel eleven, is the midpoint of Genesis’ twelve-chapter line.

Du amul li cër bu digg bi ci Macë ak mooy waxtaan wu wér te aju ci benn mbir bu wér, waaye itam ni misaal yi aju ci kóllëre te seede bi Génèse di wax méngoo ak xarebu Raphia, noonu itam waxtaanu Macë am na fa mu njëkkale ci Césarée Philippe, mooy Panium. Panium bi nekk ci aaya fukki ak juróom-ñett bi ci Daniel benn fukki ak benn, mooy digganteb sàrtu Macë bu am fukk ak ñaar ay sarax, te Raphia bi nekk ci aaya fukki ak benn bi ci Daniel benn fukki ak benn, mooy digganteb sàrtu Génèse bu am fukk ak ñaar ay sarax.

The 250 years that began in 457 BC concluded at 207 BC, the midpoint between Raphia of verse eleven and Panium of verse fifteen, which is where the sign of Abraham’s circumcision and Peter’s confession of the Messiah converge. In the book of Matthew’s line, Peter is testifying to his recognition of Christ, the Son of God at His baptism.

250 at mi tàmbalee ci 457 BC jeex na ci 207 BC, mooy diggante Raphia bu aaya fukk ak benn ba ak Panium bu aaya fukk ak juróom, fa la màndargaal xaraf bésug Yàlla bi Abraham jël ci xaraf guddi ak waxin Piyeer ci Almasi bi booloo. Ci téere Matye ci rëdd bi, Piyeer dafa seede ne xam na Kirist, Doomu Yàlla, ci Batisemam.

Simon means “one who hears” and Barjona means “son of the dove.” Simon was one who heard the message of Christ baptism, when the Holy Spirit descended in the form of a dove. Christ’s baptism typified August 11, 1840, when the mighty angel of Revelation ten descended. The same angel descended on 9/11. Peter represents those who recognize 9/11 as the testing message of the generation of the one hundred and forty-four thousand.

Simon mooy “ki dégg”, te Barjona mooy “doomu xalam.” Simon moo nekkoon ku dégg yégleb sóobug Kirist, ba Xel Mu Sell mi wàcce ci melow xalam. Sóobug Kirist dafa doon misaal bu August 11, 1840, ba malaka mu mag mi ci Peeñu fukki wàcc. Benn malaka boobu moom itam wàcc na ci 9/11. Piyeer dafa tegtal ñi xam ne 9/11 mooy yégleb nattu gi ci xeetu nit ñi ñuy wax ñeenti fukki ak ñeenti junni.

Peter represents those who employ the methodology of line upon line. He is the “son” of the dove, so as a son he symbolically represents the last generation. Peter is a symbol of the last generation, and with the symbolic numbering of his name he represents the one hundred and forty-four thousand. Peter represents the final generation who hear the message of the empowerment when Christ appears in the prophetic line. Peter recognized the message associated with Christ’s baptism, and thus Peter could identify Jesus as the anointed one, which is Messiah in the Hebrew and Christ in the Greek. Peter represents those who understand that the angel of Revelation eighteen who descended at 9/11, had also descended on August 11, 1840. Peter represents those who understand 9/11 as a waymark that is only established by the testimony of two or three lines.

Piyeer dafay tegu ñi di jëfandikoo yoonu “rëdd ci kaw rëdd.” Moom mooy “doom” bu pitax bi; noonu nag, ndaxte doom la, ci njàngat bu misaal mi, dafay tegu xeetu maas bu mujj bi. Piyeer mooy misaal bu maas bu mujj bi, te ak limu turam ci misaal, dafay tegu ñoom ñi di téeméer ak ñent-fukk ak ñeent junni. Piyeer dafay tegu xeetu maas bu mujj bi ñiy dégg yégleb kàttan ga bi Kirist feeñee ci rëdd gu yonent bi. Piyeer xamoon na yégleb ga bokk ak sóobu Yeesu ci ndox, te moo tax mu man a xàmmi Yeesu ni moom mooy Ki ñu diiñal, maanaam Almasi bi ci Ebraayik, ak Kirist ci Gereg. Piyeer dafay tegu ñi xam ne malaakam Peeñu gi 18 bi wàccoon ca 9/11, wàccoon na itam ci 11 Awoot 1840. Piyeer dafay tegu ñi xam ne 9/11 mooy màndarga yoon wu ñuy taxawal rekk ci seede su ñaari wala ñetti rëdd.

Peter’s confession is that 9/11 identifies the arrival of the third woe, which is the testing message for the final generation. That confession is where the name changes. Abraham is at Raphia and Peter is at Panium, just before the cross. Between Panium and the cross Peter is going to visit the Mount of Transfiguration. It is at Panium where Simon is changed unto Peter when he gave his confession of the testing message for his generation. For the one hundred and forty-four thousand that testing message is Islam of the third woe which arrived in prophetic history at 9/11.

Wàkku Pexe mooy ne 9/11 mooy màndarga ne ñetteelu ayuub bi agsi na, te loolu mooy yégleb nattu bi ngir ñàkkare ji mujj. Fekkug waxu dëgg boobu la tur wi di soppi. Ibraayma nekk na ca Raphia, te Piyeer nekk na ca Panium, tuuti lu jiitu bant ba. Diggante Panium ak bant ba, Piyeer dina seeti Tundu Soppikuw Melokaan wi. Ca Panium la Simeyon soppi ba nekk Piyeer, ba mu joxeee wàkku wax dëggam ci yégleb nattu bi ngir jamonoam. Ci ñent fukki junni ak ñent-fukki ñaar ñi, yégleb nattu boobu mooy Islaam bu ñetteelu ayuub bi, bi agsi ci jaar-jaari yonent ci 9/11.

The beginning of the testing of Adventism began at 9/11, and at the end of the testing of Adventism the message of Islam of the third woe identifies when and where Simon’s name is changed. The message Peter understands at the end, which was typified by the message of 9/11 at the beginning, is the corrected message of the fireballs of Nashville. There the feast of trumpets arrives in conjunction with the ascension of the ensign and the closed door of the Day of Atonement.

Ndàqareb Adventism tàmbalee na 9/11, te ci mujju nattu Adventism, yégleb Islaam bu ñetteelu musibaa moo xamle kañ ak fan la turu Simon soppeeku. Yégleb bi Piyeer dégge ci mujjaat, bi ñu melaloon ak yéglebu 9/11 ca ndoortel ga, mooy yégleb gu jubbantal gu ay ballu safara Nashville. Foofa la bésu màndarga yi di agsi, ànd ak yékkati ràññee bi ak bunt bu tëj bu Bésub Jotale.

We will continue these things in the next article.

Dina nu war ci yeneen mbir yii ci bind bi ci topp.