The Mount of Transfiguration for Peter took place between Panium and the cross, and on another line, Peter is between Christ’s baptism at the beginning of His ministry and just after the triumphal entry at the ending of His ministry. Those three waymarks of the baptism, the mount and the conclusion of the triumphal entry are marked by the three times the heavenly Father spoke. The third time in John 12 is when the Greeks were seeking Jesus. The baptism is 9/11, the mount is in the history of Panium unto the Sunday law of verse sixteen. For Peter it was Panium, then the mount unto the conclusion of the triumphal entry, which was just before Christ would be glorified a second time.
Tundu Soppig Yeesu bi ci kanam Piyeer amoon na diggante Panium ak bant ba, te ci beneen rëdd, Piyeer nekk na diggante sóobug Kirist ci ndox mi ci tàmbale liggéeyam ak gannaaw dugg gu ndam gi ci jeexital liggéeyam. Ñetti waymark yooyu di sóobug ndox mi, tundu wi ak jeexital dugg gu ndam gi, ñu màndargaal leen ak ñetti yoon yi Baay bi ci asamaan waxe. Ñetteelu yoon wi ci Yowaana 12 mooy bi Gereg yi doon seet Yeesu. Sóobug ndox mi mooy 9/11, tundu wi nekk na ci jaar-jaaru Panium ba ci Sunday law bu saar 16 wax. Ci Piyeer, moo doon Panium, gannaaw ga tundu wi ba ci jeexital dugg gu ndam gi, te loolu nekkoon lu jiitu tuuti ngir Kirist ñu ka màggal ko ñaareel yoon.
Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again. The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him. Jesus answered and said, This voice came not because of me, but for your sakes. Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die. John 12:27–33.
Léegi sama xol a ngi sonnal; te lan laay wax? Baay, musal ma ci waxtu wii; waaye ndax loolu la tax ma ñëwsi ci waxtu wii. Baay, màggal sa tur. Noonu baat bu jóge asamaan daldi ñëw, naan: Màggal naa ko ba noppi, te dinaa ko dellusi màggal. Mbooloo ma taxawoon fa, te dégg ko, naan ne dënnu la woon; ñeneen naan ne malaaka la ko waxaloon. Yeesu tontu ne: Baat bii ñëwul ngir man, waaye ngir yéen. Léegi àtteb àddina sii jot na; léegi njiitu àddina sii dees na ko sànni biti. Te man, bu ñu ma yékkatee suuf, dinaa woo nit ñépp ci man. Loolu la waxoon ngir tegtal ban dee la wara dee. Yowaana 12:27–33.
The line that is framed by Leviticus twenty-three and the Pentecostal season has a beginning waymark of three steps followed by five days and an ending waymark with the identical characteristics. Between those waymarks thirty days represent the period of the priests, which ends at the feast of trumpets. The feast of trumpets, the ascension of Christ after forty days teaching His disciples face to face after His resurrection and the day of atonement represents the three steps of the ending of the line in Leviticus twenty-three. Those three steps are followed by five days unto both Pentecost and the feast of Tabernacles. The third time the heavenly Father spoke was just before the Greeks, representing those who are called out of Babylon at the Sunday law, were seeking an audience with Jesus. Just before the Sunday law Jesus identifies the lifting up of the ensign at the cross. The earth was lightened with His glory at 9/11 and it is lightened again at the Sunday law.
Rëdd bi ñu tàkk ci Leweetik ñaar-fukk ak ñett ak jamonoy Pentekot am na tërëlinu tàmbali buy am ñetti jéego yu topp ci juróom-ñetti fan, ak tërëlinu muj buy yor benn xeetu melokaan yooyu. Ci diggante tërëlin yooyu, fan yu ñett-fukk daan nañu tektal diiru saraxalekat yi, te mooy jeex ci màggalu buuxaay yi. Màggalu buuxaay yi, yéegug Kirist gannaaw ñeent-fukk fan yu Mu jàngalee ay taalibeem kanam ak kanam gannaaw ndekkiteem, ak bésub jéggal dafa tektal ñetti jéego yi ci muj gu sàrt bi nekk ci Leweetik ñaar-fukk ak ñett. Ñetti jéego yooyu topp na leen juróom-ñetti fan ba ci Pentekot ak ba ci màggalu Tabernakal yi. Ñatteelu yoon ba Baay bi ci asamaan waxee, nekkoon na tuuti bala Gereg yi, di tektal ñi ñu woo génne leen ci Babilon ca kàddu-bésub Dimaas, di seet ndajem ak Yeesu. Tuuti bala kàddu-bésub Dimaas, Yeesu santale yékkati raaya bi ca bant ba. Suuf si leeroon na ak ndamam ci 9/11 te dina dellu a leerat ca kàddu-bésub Dimaas.
Caesarea Philippi, which is Panium is the third hour and Caesarea Maritima is the ninth hour of the cross when the call to come out of Babylon is sounded. Before the cross, while in the prophetic history of Panium, Peter is at the mount, but still before the ending of the triumphal entry. Panium continues unto the cross of verse sixteen. Peter in Panium is just before the three-step history of Leviticus twenty-three’s feast of trumpets, ascension and atonement. Peter is in the thirty days of the priest’s special instruction.
Sesarea Filipi, bi ñuy wax Panium, mooy waxtu bu ñetteel bi, te Sesarea Maritima mooy waxtu bu juróomeel bi ci bant, bi ñu yégle woote gi ngir génne Babilon. Bala bant ba, bi ñu nekk ci taarixu yonent bi Panium, Piyeer mungi ci tundu waaye moom itam mungi bala jeexital dugge gu ndam li. Panium dafa wéy ba ci bant bi ci aaya juróom-benn. Piyeer ci Panium mungi tuuti bala taarixu ñetti jéego yi ci Léwítik ñaar-fukk ak ñett, maanaa màggalu bufta yi, yéeg ga ak njotaan ga. Piyeer mungi ci fanweeri ñaar-fukk yi ci njàngum gaawule bu bees bi ñu jagleel saraxalekat bi.
Simon becomes Peter at Panium, and has one step at the mount before the triumphal entry. The triumphal entry illustrates the parable of the ten virgins. Only five enter into the marriage, and the five days between the threefold waymark and Pentecost is the beginning of the triumphal entry. It begins at the feast of trumpets, but that waymark consists of a combination of three waymarks. As a single waymark they identify the attack upon Nashville with the feast of trumpets. The message of the Midnight Cry will have just been confirmed and the procession of the five wise virgins begins the process that leads to the death, burial and resurrection of the cross, which is the Sunday law.
Simóŋa nekk Piyeer ca Panium, te am na benn jéego ci tund wi bala dugg gu ndam li. Dugg gu ndam li day wone léebu fukki janq yi. Ñoom juróom rekk a dugg ci céet gi, te juróom fan yi nekk diggante mandarga ñetti yoon yi ak Pentekot mooy tàmbali dugg gu ndam li. Ci xew-xewu buum yi la tàmbalee, waaye mandarga boobu dafa jëfandikoo booloo benn ak ñetti mandarga. Ni mu doon benn mandarga rekk, ñoom dañuy xamale ne song bi ci Nashville ak xew-xewu buum yi la ànd. Baatu Yuuxu Guddi gi dees na ko fekkee ne ñu ko dëggal ba noppi, te yoon wi janq yu xel yi juróom di dox mooy tàmbali jëf jooju miy yóbbu ci dee, suul ak dekkiinu bant bi, muy yoonu dimanche bi.
Peter is in Panium when he corrects the prediction of the fireballs of Nashville, and before the feast of trumpets is sounded at the fulfillment of the prediction. He must of prophetic necessity first go to the mount, for the mount was before the triumphal entry. Before Abraham went to the mount his name was changed, and Peter’s name was changed at Panium, before he went to the mount. The mount is Peter’s test before the prediction of the fireballs of Nashville is fulfilled. The fulfillment is the third and litmus test where character is manifested as either joy or shame.
Piyeer nekkoon na ci Paniyum ba mu jubal yéglebali ay bòllet yu safara yi ci Naaswil, te loolu mooy lu jiitu ndëppug tabax yi ci matug yégleb gi. Ci soxla gu yonent, war na jëkk a dem ca tundu ga, ndax tundu ga moo jiitu woon dugg gu dëggal ga. Bala Ibrahima dem ca tundu ga, turam soppi nañu ko woon, te turu Piyeer itam soppi nañu ko ca Paniyum, bala mu dem ca tundu ga. Tundu ga mooy nattu Piyeer bi jiitu matug yéglebali ay bòllet yu safara yi ci Naaswil. Matug gi mooy ñetteel bi ak nattu gu leer gi, fa xeetu nit di feeñ muy mbégte walla rus.
The line of 457 BC ends between Raphia and Panium, the covenant of chapter seventeen of Genesis aligns with Raphia and the covenant of chapter sixteen of Matthew sixteen aligns with Panium. From Panium, Peter goes to the mount, as Abraham went to the sacrifice of Isaac. The mount of Peter’s line aligns with the mount of Abraham’s time.
Sàrtu 457 BC jeex na diggante Raphia ak Panium; kóllëreg bésub Génèse saa-fukk ak juróom-ñaar (17) juboo na ak Raphia, te kóllëreg bésub Macë saa-fukk ak juróom-benn (16) juboo na ak Panium. Ci Panium la Piyeer dem ca tund wa, ni Ibraaima deme woon ca saraxal Isaaxa. Tundu sàrtu Piyeer mi juboo na ak tundu jamonoy Ibraaima.
Abraham’s waymark consisted of three days. At the triumphal entry, two disciples were sent to fetch an ass to carry Christ, and in Abraham’s line his three-day journey begins with his selection of two servants and an ass to carry the wood for the offering of Isaac. Peter’s eight- or six-day journey to the mount was three days for Abraham. Peter in Panium is before the mount and before the loosing of the ass beginning the entry into Jerusalem, which is where Abraham’s three days began. In the triumphal entry Christ stopped upon the Mount of Olives and wept for Jerusalem, thus marking the conclusion of the covenant relationship between God and ancient literal Israel. Peter’s mount is before the triumphal entry; Christ’s mount is during the triumphal entry and Abraham’s mount is at the conclusion of the entry.
Mandalu Ibraaima dafa am ñetti fan. Ca dugg bi ak ndam ci Yerusalem, yónni nañu ñaari taalibe ngir ñu indi mbaam mu gàddaay, ngir mu yóbbu Almasi bi; te ci jëfandikoo Ibraaima, doxantu ñetti fanam tàmbalee na ak tànnam ñaari surga ak mbaam mu yóbbu bant ya ngir saraxu Isaaxa. Doxantu Piyeer bu juróom-ñett fan walla juróom-benni fan ngir dem ca tundu ga, ci Ibraaima ñetti fan la woon. Piyeer ci Paaniyum mooy jiitu tundu ga te jiitu it yiwi mbaam mi, mi tàmbalee dugg bi ca Yerusalem, fa la ñetti fani Ibraaima tàmbalee. Ca dugg bi ak ndam, Almasi bi taxaw na ci kaw Tundu Oliif yi, jooyal Yerusalem, ba loolu tëral jeexital xiri gaawte gi nekkoon diggante Yàlla ak Israayil gu mag ga, gu leer te di sosoo. Tundu Piyeer mooy lu jiitu dugg bi ak ndam; tundu Almasi bi mooy bu nekk diirub dugg bi ak ndam; te tundu Ibraaima mooy bu nekk ca jeexital dugg bi.
2026 is the midterm elections when the two-hundred and fiftieth year of the sixth kingdom of Bible prophecy celebrates its glorious reign. That celebration as a prophetic midpoint aligns with Antiochus the Great in 207 BC, the midpoint between Raphia and Panium that marks the end of the two hundred and fifty years from 457 BC.
At 2026 mooy ñooy palat yi ci diggante àndandoo bi, ba atum juróom-ñaar fukk ak juróom benn ci juróom-benn nguur gi juróom-benni Kàddug Yàlla ci yëgleb baax bi di màggal nguuram gu tedd. Màggal googu, ni muy diggante bu yëgleb, méngoo na ak Antiochus the Great ci 207 BC, mooy diggante bi nekk ci seen diggante Raphia ak Panium te muy misaal njàlbéenug ñaari téeméeri at ak juróom-fukk ci 457 BC.
As we consider the four lines that consist of chapters eleven through unto chapter twenty-two that have been unsealed so far, (perhaps there are other examples) we now take up those chapters in The Desire of Ages. Chapter eleven is The Baptism, and chapter twenty-two is Imprisonment and Death of John. John is at the beginning and the ending, and chapter seventeen, the middle chapter is Nicodemus.
Bi nu xalaat ñenti rëdd yi boole ci ay sapit yi tambalee ci sapit juróom-benn fukk ba ca sapit ñaar-fukk ak ñaar, yi ñu ubbi ba léegi, (amaana am na yeneen misaal), léegi danuy jël sapit yooyu ci téere bi tudd The Desire of Ages. Sapit juróom-benn fukk mooy Sóobu ci ndox, te sapit ñaar-fukk ak ñaar mooy Tëj ak Deeŋu Yaxya. Yaxya nekk na ci tambali bi ak ci mujje bi, te sapit juróom-ñett fukk, sapit bi nekk ci diggante, mooy Nikodemus.
“Nicodemus had come to the Lord thinking to enter into a discussion with Him, but Jesus laid bare the foundation principles of truth. He said to Nicodemus, It is not theoretical knowledge you need so much as spiritual regeneration. You need not to have your curiosity satisfied, but to have a new heart. You must receive a new life from above before you can appreciate heavenly things. Until this change takes place, making all things new, it will result in no saving good for you to discuss with Me My authority or My mission.
«Nikodem dafa ñëw ci Boroom bi, yaakaar ne dina duggu ak Moom ci waxtaan; waaye Yeesu ubbi na ci kanamam jëfandikook yi njëkk yu dëgg. Mu ne Nikodem: Xam-xam bu yem ci njàngale rekk laoo soxla loolu, waaye yeesal gu xel mu sell. Du ne sa bëgg-bëggu xam dafa wara fees, waaye dangay soxla xol bu bees. Fàww nga jot ci dund gu bees gu jóge ci kaw, bala ngay mana xam solo mbir yu asamaan. Ba ker googu soppeeku jotul, ba muy yeesal lépp, du jural ci yaw benn njariñ mucc ngir nga waxtaan ak Man ci sama sañ-sañ walla ci sama ndawtal.»
“Nicodemus had heard the preaching of John the Baptist concerning repentance and baptism, and pointing the people to One who should baptize with the Holy Spirit. He himself had felt that there was a lack of spirituality among the Jews, that, to a great degree, they were controlled by bigotry and worldly ambition. He had hoped for a better state of things at the Messiah’s coming. Yet the heart-searching message of the Baptist had failed to work in him conviction of sin. He was a strict Pharisee, and prided himself on his good works. He was widely esteemed for his benevolence and his liberality in sustaining the temple service, and he felt secure of the favor of God. He was startled at the thought of a kingdom too pure for him to see in his present state.” The Desire of Ages, 171.
“Nikodemus dafa déggoo waare Yaxya Miiso maa ci tuub ak sóobee, te di jublu nit ñi ci kenn ku war a sóobee ak Xel Mu Sell mi. Moom ci boppam, dafa yëggoon ne ñàkk na ruqiyatu xol ci biir Yawut yi, te ci lu bare, ñoom dañoo nekkoon ci suufu doggu bopp ak bëgg-bakkaay addina. Dafa yaakaaroon ne bu Masi bi ñëwee, xaalis yi di soppeeku ba gëna baax. Waaye yégleb bu Mbóotale bi, buy seet xol, manu woonul a jur ci moom dëggalug bàkkaar. Moom dafa doon woon Farisen bu dëgër, te dafa réy ci jëfam yu baax yi. Nit ñépp dafañu ko teral woon ndax yërmandeem ak yaatal ngëneelam ci jàppale liggéeyu kër Yàlla gi, te dafa yaakaaroon ne wóor na ci ngëneelu Yàlla. Xalaat bu ne am na nguur gu sell lool, te moom mënul koo gis ci xaalam fii mu nekkee, yéemal na ko.” The Desire of Ages, 171.
The midpoint in The Desire of Ages is found in the line of Nicodemus, who represents the last call to Adventism in the line of the sealing of the one hundred and forty-four thousand. He represents a class who heard the message of the forerunner of Christ, but who were unaware of their Laodicean condition.
Diggante bi ci nekk ci xët wii The Desire of Ages am na ci bindub Nikodèm, mi di taxawal woote gu mujj gi ci Adventism, ci sëriñu téereb ràññee giir ñi téeméeri juróom-ñeent-fukk ak ñeent-fukk ñaar. Moom dafa tegu ci benn mbooloo bu dégg yégleb jiitalkat Kirist, waaye ñoom xamuñu woon seen xaalis Laodise.
“In the interview with Nicodemus, Jesus unfolded the plan of salvation, and His mission to the world. In none of His subsequent discourses did He explain so fully, step by step, the work necessary to be done in the hearts of all who would inherit the kingdom of heaven. At the very beginning of His ministry He opened the truth to a member of the Sanhedrin, to the mind that was most receptive, and to an appointed teacher of the people. But the leaders of Israel did not welcome the light. Nicodemus hid the truth in his heart, and for three years there was little apparent fruit.” The Desire of Ages, 176.
“Ci waxtaan wi Yeesu amoon ak Nikodem, mu leeral pexe mucc gi ak ndawam ci àddina si. Ci benn ci waxtaanam yi mu def gannaaw, du fa meññeex wax ak lu ni mel, ndànk-ndànk, liggéey bi war a am ci xol yi ñépp ñi di jot nguurug asamaan. Ci tambalig liggéeyam la ubbi dëgg gi ci kanam kenn ku bokk ci Sanedren bi, ci xel mi gëna nangu, te ci jàngalekat bu ñu sàkkuwoon ngir nit ñi. Waaye njiit yi Israyil déggaluwuñu leer gi. Nikodem nëbb na dëgg gi ci xolam, te diiru ñetti at amuñu woon ay meññeef yu feeñ bu baax.” The Desire of Ages, 176.
John’s message and his baptism of Christ represented the first angel’s message of fearing God. John’s message was the Laodicean message of justification by faith and that message was empowered at Christ’s baptism, just as was the message of Jones and Waggoner was the message to Laodicea in 1888. The baptism of Christ and 1888 typified the arrival of the message to Laodicea at 9/11, which ends at the midpoint between Raphia and Panium.
Bataaxalu Yowaana ak batisiim bu Kirist moom dafa doonoon niki ndigalub malaaka bu njëkk bi di ragal Yàlla. Bataaxalu Yowaana mooyoon bataaxalu Laodise buy jàngale dëggal ngir ngëm, te bataaxal boobu dafa amoon doole ci batisiim bu Kirist, ni itam bataaxalu Jones ak Waggoner mooyoon bataaxal bi ñu yónnee Laodise ci atum 1888. Batisiim bu Kirist ak 1888 dafa mel ni misaal buy wone agsi gi bataaxalu Laodise agsee ci 9/11, te loolu jeex ci diggante bu nekk ci Raphia ak Panium.
Nicodemus means “victory of the people,” and justification by faith is the sealing message that arrived with the message of John, was empowered at the baptism and defined by Nicodemus midnight encounter with Christ. Chapter twenty-two describes the death of John producing a recognition by his disciples of the ensign that would be lifted up and draw all men to Himself. The baptism was both 9/11 and July 18, 2020 unto December 31, 2023, for the baptism illustrates death (2020), burial (three and a half days) and the resurrection (December 31, 2023). Then the midnight encounter where the victory of the people is illustrated as being born again, from the blindness of Laodicea unto the twenty-twenty vision of a Philadelphian. Then the works of Christ are set forth as the lifting up of the ensign.
Nikodem tekki “ndamug nit ñi,” te jubal ci ngëm mooy bataaxal bu ñu tëj, bi agsee ak bataaxalu Yowaana, te ñu ko dooleel ci sóobu ndox ma, te Nikodem ak Kiristee ci diggante guddi moo ko défini. Saar fukki-ñaar ak ñaar bi dafay melal ne deeug Yowaana jur na ngir ay taalibeem xam sañ-sañu ràkkaay bi ñuy yékkati te dina woo nit ñépp ci moom. Sóobu ndox ma doonoon benn 9/11 ak 18 Sulet 2020 ba 31 Desambar 2023, ndaxte sóobu ndox ma dafay misaal dee (2020), suul (ñetti fan ak genn guddi-wàll) ak ndekkite (31 Desambar 2023). Gannaaw loolu, am na jëfandikoo gu diggante guddi, fa ndamug nit ñi wonee ni mooy judduwaat, jóge ci gumbaagu Laodisee ba ci gis-gis gu ñaar-fukk ci ñaar-fukk gu waa Filadelfi. Noonu itam, jëfi Kiristee ñu leen teg fésal ne mooy yékkati ràkkaay bi.
For Abraham the works of Christ in the line of John aligns with the sacrifice of Isaac. For Peter the line ends at Caesarea by the sea, Caesarea Maritima at the ninth hour, where the cross calls all men to the victory of justification by faith, which is the message of the third angel. The message of the third angel is the message of the third woe of Islam that arrived at 9/11 in Balaam’s first encounter with the ass of Islam, then a doubling of strikes against the literal glorious land on October 7, 2023, and then the second strike at Nashville as Balaam navigates the ass of Islam through the vineyards of the ancient literal and modern spiritual glorious land. The third strike is the earthquake of the soon coming Sunday law. There Isaac is offered, there the disciples of John, a symbol of the great multitude who are given the white robes of martyrdom, heard and saw the works of the ensign. The midpoints of Genesis, Matthew and The Desire of Ages identify the sealing of the one hundred and forty-four thousand and the calling of the Gentiles.
Ngir Ibraaima, jëf yi Kirist ci sàrtu Yowaana dajaloo na ak saraxu Isaaxa. Ngir Piyeer, sàrt bi jeex na ca Sesaree gu nekk ci géej ga, Sesaree Maritime, ca waxtu juróom-ñent ba, fa bant ba woo nit ñépp ci ndam li jébbale gi ngëm di indi, te loolu mooy yégleb malaaka bu ñetteel bi. Yégleb malaaka bu ñetteel bi mooy yéglebu ñetteelu musibaam Islaam, bi agsiwoon ca 9/11 ci njëkk a daje Baalaam ak mbaamum Islaam, teg ci benn yokkute yu ñaar ci xare yi gën a metti ci suuf su tedd te màgg sañ-sañ gi ci 7 Oktoobar 2023, te gannaaw loolu ñaareelu xare ba ca Naaswil, bi Baalaam di jaarale mbaamum Islaam ci diggante tooli reseñ yi ci suuf su màgg te tedd waaye di seen ci gis-gis bu xelu ci jamono jii. Ñetteelu xare ba mooy yëngu-yëngu suuf su àtteb Dibalante ga di agsi ci lu gaaw. Fa la Isaaxa joxeeku, fa it taalibey Yowaana, te ñoom di misaalu mbooloo mu mag mi ñu may mbubb yu weex yu njàll, déggoon te gis jëfi ràññee bi. Diggantey Génèse, Mataa ak The Desire of Ages dañuy firndeel tëj gi ñeel téeméeri junni ak ñeent-fukk ak ñeent ak woote gi ñeel xeeti ñi dul Yawut.
The explanation given by Christ to Nicodemus was the work of the wind, though its work is unseen.
Leeral bi Kirist ci Nikodem moo mel ni liggéeyu ngelaw, doonte sax seenul liggéeyam.
“Nicodemus was still perplexed, and Jesus used the wind to illustrate His meaning: ‘The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is everyone that is born of the Spirit.”
“Nikodem dafa toogoon na lëj, te Yeesu jëfandikoo ngelaw ngir leeral li Mu bëgg a wax: “Ngelaw dafay wol fu ko neex, te yow dégg nga ayriwam, waaye mënuloo xam fan la jóge ak fan la jëm: noonu la nekku képp ku juddoo ci Xel mi.”
“The wind is heard among the branches of the trees, rustling the leaves and flowers; yet it is invisible, and no man knows whence it comes or whither it goes. So with the work of the Holy Spirit upon the heart. It can no more be explained than can the movements of the wind. A person may not be able to tell the exact time or place, or to trace all the circumstances in the process of conversion; but this does not prove him to be unconverted. By an agency as unseen as the wind, Christ is constantly working upon the heart. Little by little, perhaps unconsciously to the receiver, impressions are made that tend to draw the soul to Christ. These may be received through meditating upon Him, through reading the Scriptures, or through hearing the word from the living preacher. Suddenly, as the Spirit comes with more direct appeal, the soul gladly surrenders itself to Jesus. By many this is called sudden conversion; but it is the result of long wooing by the Spirit of God,—a patient, protracted process.
“Ngëlaw li deggu ci biir car yi ak garab yi, di yëngal xob yi ak tóor-tóor yi; waaye kenn mënu ko gis, te nit kenn xamul fu mu jóge mbaa fu mu jëm. Noonu la nekk ak jëfandoo Xel Mu Sell mi ci kaw xol nit. Mëneesuko leeral nañ ko noonee ni ñu manul a leeral yëngu-yëngu ngëlaw li. Nit mënul xaw ci waxtu walla bérab bu dëgg bi, mbaa topp lépp lu am ci yoonu soppeeku gi; waaye loolu du firnde ne soppeesul. Ci jëf ju kenn gisul, ni ngëlaw li, Kirist mooy liggéey saa su nekk ci xol nit. Ndànk-ndànk, xeyna te ki ko jot xamu ko, dees na def ci xolam tànk yu koy gindi ci Kirist. Tànk yooyu mën nañu ñëw jaarale ko ci xalaat ci Moom, ci jàng Mbind mi, walla ci dégg kàddu gi ci gémmiñu waarekat wu wéy. Ci saa si, bu Xel mi ñëwee ak woo gu gën a jub ci nit ki, bakkan bi di bég a jébbalu Yeesu. Ñu bare tudde nañu loolu soppeeku bu gaaw; waaye mooy njeexital woo yu barey yoon yu Xelu Yàlla doon woo bakkan bi,—ab yoon wu muñ, wu yàgg.”
“While the wind is itself invisible, it produces effects that are seen and felt. So the work of the Spirit upon the soul will reveal itself in every act of him who has felt its saving power. When the Spirit of God takes possession of the heart, it transforms the life. Sinful thoughts are put away, evil deeds are renounced; love, humility, and peace take the place of anger, envy, and strife. Joy takes the place of sadness, and the countenance reflects the light of heaven. No one sees the hand that lifts the burden, or beholds the light descend from the courts above. The blessing comes when by faith the soul surrenders itself to God. Then that power which no human eye can see creates a new being in the image of God.” The Desire of Ages, 172, 173.
“Bi ngelaw miis boppam du gisiku, waaye mu jur ay njeexital yu ñuy gis te ñuy yëg. Noonu itam liggéeyu Xelum Yàlla ci kaw bakkan bi dina feeñ ci bépp jëf juy génn ci ki mos a yëg dooleem buy musal. Bu Xelum Yàlla jël xol bi ci moom, mu soppi dund gi. Xalaat yu bàkkaar ñi ngi leen dëddu; jëf yu bon ñi ngi leen bàyyi; mbëggeel, woyof ak jàmm ñoo wuutu mer, kiñaan ak xuloo. Mbégte moo wuutu naqar, te kanam gi di wone leeru asamaan. Kenn du gis loxo liy yékkati yéex bi, mbaa mu seet leer gi di wàccéy dëkkukaayi kaw. Barkel gi dafa ñëw bu bakkan bi jébbale boppam Yàlla ci ngëm. Kon doole jooju, ji bëtub nit mënul a gis, di bind mbind mu bees ci niiru Yàlla.” The Desire of Ages, 172, 173.
At 9/11 the latter rain began to sprinkle. At 9/11 Islam, represented as the “east wind” in Bible prophecy arrived as the sealing of the one hundred and forty-four thousand began. The latter rain, which is a message represented as the “golden oil” that descends from Zechariah’s two golden pipes, began the calling of Laodicean Seventh-day Adventists unto repentance. The wind of the Holy Spirit began its work of teaching all things that are written, and employing the message of Jeremiah’s old paths to speak to the hearts of blind Laodiceans. The work of the Holy Spirit represented to Nicodemus explained more fully, the “step by step,” “work necessary to be done in the hearts of all who would inherit the kingdom of heaven.” The process was compared to the work of the wind by Christ, and the process occurs during the period of “the east wind,” that arrived at 9/11. Isaiah addresses this same period in terms of the rough wind.
Ci 9/11 la taw ngir gu mujj ga tàmbalee wërsëg. Ci 9/11, Lislaam, miñu teewal ni “ngëlaw lu penku” ci yëgleb Bibli bi, agsi na ba jamono ji tëjéef giir ñent-fukki junni ak ñent téeméeri nit ña tàmbalee. Taw ngir gu mujj ga, giy yëgleb, te ñu ko teewal ni “diwlin wurus wi” wuy wàccee jaarale ko ci ñaari tubi wurus yi ci Sakariya, tàmbalee woo ñi bokk ci Laodise, te di Adventiste juróom-ñaareelu fan yu juróom-ñaareel, ngir ñu tuub seeni bàkkaar. Ngëlaw Xelum Yàlla ga tàmbalee liggéeyam ngir jàngale lépp lu bind, te di jëfandikoo yëgleb yoon yu mag ya ci Yeremi ngir wax ak xol yi gumb yu Laodise. Liggéeyu Xelum Yàlla, miñu teewal Nikodem ni, te ñu ko leeral bu gëna mat, mooy “jéego ci jéego,” “liggéey li war a am ci xol yi ñépp ñiy jot ci nguurug asamaan.” Kirist dafa méngale woon boobu yoonu liggéey ak liggéeyu ngëlaw, te boobu yoonu liggéey am na ci biir jamono ji ñuy wax “ngëlaw lu penku,” mi agsi woon ci 9/11. Isaya itam wax na ci boobu jamono ci baat yu jëm ci ngëlaw lu metti.
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. Isaiah 27:8, 9.
Ci biir, bu génn, Yàlla di ko tere; ci bésu ngelaw lu jafe-jafe, mu taxawal ngelawam lu tar. Moo tax nag, ñaawtéefu Yàqóoba dinañu ko setal; te lii mooy bépp meññent mi ngir dindi bàkkaaram; bu mu defee wépp doj yu sarxal bi mel ni doj-xees yu ñu dóor ba tas, kër-yàlla yi ak nataal yi duñu taxawati. Isaaya 27:8, 9.
All the prophets align with one another in the latter days, and Isaiah’s “rough wind” is John’s winds of strife that are held in check during the sealing of the one hundred and forty-four thousand. Isaiah’s rough wind is the east wind that is “stayed” in Isaiah’s testimony, and held in check in John’s. John’s winds of strife are held while God’s people are sealed, and Isaiah’s east wind is identified as the period when “the iniquity of Jacob” is “purged.” The Hebrew word “purged” means atoned for. John’s sealing is the same as Ezekiel chapter nine and is the same as the purging of Jacob’s iniquity. The angel who goes through Jerusalem placing a mark upon those that sigh and cry is the angel who ascends from the “east.”
Yépp yonent yi ñépp bokk nañu ci benn xalaat ci fan yu mujj yi, te “ngélaw gu metti” gi Esayi wax, mooy ngélaw yu xulóo yi Yowaana wax te ñu téy ci waxtu bi ñuy rëyale téere gi ci téeméer ak ñeent-fukk ak ñeent. Ngélaw gu metti gi ci Esayi, mooy ngélaw bu penku bi ñu “taxawal” ci seedeem Esayi, te ñu téy ko ci Yowaana. Ngélaw yu xulóo yi Yowaana wax, ñu téy na leen fekk gaay Yàlla diñuy rëyale; te ngélaw bu penku bi Esayi wax, ñu xamale ko ne mooy jamono ji “tooñu Yàqóoba” di “joxe set.” Kàddu Ebrë bu ñu tekki ne “joxe set,” maanaam mooy def yéexal ngir bàyyi bàkkaar. Rëyal gi Yowaana wax, mooy benn ak Esekiyel saar 9, te mooy itam benn ak joxe setu tooñu Yàqóoba. Malaaka mi di jaar ci Yerusalem di teg màndarga ci kaw ñi di jooy te di yuuxu, mooy malaaka mi yéeg jógé “penku.”
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.
Gannaaw loolu ma gis ñeenti malaaka yu taxaw ci ñeenti weti suuf si, te ñu téye ñeenti ngelawi suuf si, ngir ngelaw bañ a wol ci suuf si, mbaa ci géej gi, mbaa ci benn garab. Te ma gis beneen malaaka mu jógé ca penku, yor màndargu Yàlla ju dund ji; mu woo ca kaw ak baat bu réy ñeenti malaaka ya, ñi ñu mayoon sañ-sañu lor suuf si ak géej gi, naan: “Buleen lor suuf si, mbaa géej gi, mbaa garab yi, ba kera nu téye màndargu jaam yi sunu Yàlla ci seen jë.” Peeñu Yowaana 7:1–3.
The angel is Christ and He ascended at the end of forty days of teaching the disciples face to face in the Pentecostal season, and He ascends at the feast of trumpets in Leviticus twenty-three at the end of the thirty days of face-to-face teaching with the priests who are represented by the number thirty.
Malaaka mi mooy Almasi bi te Moom yéeg na ci mujju ñent-fukk ak juróom ñaari fan yi Mu di jàngal taalibe yi kanam ak kanam ci jamono Pentekot bi, te yéegam mi ame na ci màggalu bufta yi ci Lewiitik ñaar-fukk ak ñett, ci mujju fan yu ñett-fukk yi Mu di jàngal kanam ak kanam ak saraxalekat yi, ñi limbu ñett-fukk di leen tegtal.
2026 is the midterm elections, and the elections have already been confirmed as prophetic waymarks. Without the Democrats stealing the election of 2020 Trump would not have fulfilled the enigma of Rome. The enigma of Rome being that it is eighth and is of the seven. That enigma identifies Trump as the representative of the image of the beast, who always comes up eighth, yet is of the seven. In Daniel seven, three of pagan Rome’s ten horns needed to be removed for the little horn to ascend. There papal Rome came up as the eighth among seven other horns, yet it came forth from pagan Rome, for it was to be of the seven. In Daniel eight the Medo-Persian empire was represented by two horns, then Greece was a single horn, that when broken produced four horns, thus before Rome arrives there have been seven horns, and the little horn of Rome is the eighth. There are other witnesses to the fact that Rome always comes up eighth and is of the seven, but the enigma’s primary point of reference is Revelation chapter seventeen.
Atum 2026 mooy déggoo ci diggante nguur yi, te déggoo yi sax dëggal nañu leen ba noppi ni ay màndarga yu ci waxu yonent yi. Su fekkee ne Déemokaraat yi sàcculwoon déggoo bu 2020 bi, Trump du woon matal kumpag Room. Kumpag Room mooy ne moom mooy juróom-ñettal bi, te bokk na ci juróom-ñaari. Kumpag googu mooy wone ne Trump mooy ki di wuutu natarab rab wi, mi daan feeñ juróom-ñettal, waaye teewul bokk na ci juróom-ñaari. Ci Daniel juróom-ñaari, ñetti bakkani Room bu pagan bi ci fukki bakkaniam dañoo war a nees ngir bakkani ndaw bi yéeg. Foofa Room bu paapal bi feeñee na ni juróom-ñettal bi ci biir juróom-ñaari yeneen bakkani, waaye mu génn ci Room bu pagan bi, ndaxte waroon na bokk ci juróom-ñaari. Ci Daniel juróom-ñett, nguurug Medo-Perse mooñu ko wone ak ñaari bakkani, gannaaw loolu Gres mooy benn bakkani, te bi mu dammee mu juróom-ñeenti bakkani, kon laata Room agsi am na juróom-ñaari bakkani, te bakkani ndaw bu Room mooy juróom-ñettal bi. Am na yeneen seede yu firndeel ne Room dafa daan feeñ juróom-ñettal te bokk ci juróom-ñaari, waaye punt bu njëkk bu kumpag gi di jëfandikoo mooy Peeñu Yàlla saar 17.
And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:9–11.
Te fii mooy xel mi am xam-xam. Juróom-ñaari bopp yi mooy juróom-ñaari tund yi, yi jigéen ji toog ca kaw. Te am na juróom-ñaari buur: juróom ñu daanu, kenn a ngi fi, ka ca desul musi dikk; te bu dikkee, war na nekk ab diir bu gàtt. Te rab wi nekkoon te nekkatul, moom it mooy ñetteel baat, te bokk na ci juróom-ñaari yi, te dem na jëm ci alkati yàqu. Peeñu 17:9–11.
The stolen election of 2020 identified an election as a prophetic waymark. A second witness to this fact is with President Carter. Reagan was the first of the presidents that lead to Trump being the eighth that is of the seven, as he forms an image of Rome. Reagan was the first of the line of eight presidents since the time of the end in 1989. 1989 was fulfilled in Daniel eleven, verses one through four, and it sets forth the testimony of the richest president. Reagan was preceded by the worst President in history up to that point. Carter left office with a crisis of Islam unresolved. Forty-seven years later and Trump is currently resolving the problem left to Reagan by the Democrat Carter. Because the first and alpha Reagan was a Republican typifying a Republican at the ending and omega, Trump would also need to inherit a crisis of Islam created by the previous Democrat president, who would of prophetic necessity be the worst president in history up to that point. Obama, of course fulfilled all those prophetic characteristics, and so did Biden. In order for Reagan to typify the last, he also had to typify not only the eighth, but also the sixth. In doing so the Lion of the tribe of Judah had to control the elections to secure a progression of failed presidencies that preceded Trump in both instances. The elections are a prophetic waymark, and 2026 is the midterms for the president that is the eighth that is of the seven.
Njàngat buñ sàcc ci atum 2020 moo firndeel ne njàngat mooy màndarga gu yonent. Ñaareelu seede ci dëgg googu am na ak President Carter. Reagan mooy ki jëkk ci njiitu réew yi jëm ci Trump, mi di juróom-ñaareelu bi bokk ci juróom-ñaari, ndax dafa sos nataalu Room. Reagan mooy ki jëkk ci rëy-rëyu juróom-ñaareel yi ginnaaw jamono ji mujj, ci 1989. Atum 1989 am na matale ci Daniel fukki benn, aaya yi njëkk ba ñeent, te muy joxe seede sañ-sañu njiitu réew bi gëna bare alal. Lu jiitu Reagan mooyoon President bi gëna bon ci taarix ba ci booba. Carter bàyyi na ndomboom ak yëngu-yëngub Islaam bu saafaraagul. Juróom-ñeent-fukk ak juróom-ñaari at ginnaaw loolu, Trump mi ngi léegi saafaraal jafe-jafe bi Demokrat Carter bàyyoon Reagan. Ndaxte Reagan, mi di ki jëkk ak alfa, doon Republikëñ buy royukaay ab Republikëñ ci mujj ak omega, Trump itam waroon na dono jafe-jafeb Islaam bu njiitu réewu Demokrat bi jiitu sos, te ci soxlayu yonent waroon na doon President bi gëna bon ci taarix ba ba ci booba. Obama, ci lu wóor, matal na mbooleem melokaan yu yonent yooyu, te Biden itam noonu. Ngir Reagan man a royukaay ki mujj, waroon na itam royukaay duñu rekk juróom-ñaareelu bi, waaye itam juróom-bennelu bi. Ci def loolu, Gaynde gi cosaanu Yuda waroon na yore njàngat yi ngir wóoral yokkute gu presidans yu ànd ak récc yi jiitu Trump ci ñaari misaal yi. Njàngat yi ay màndarga yu yonent lañu, te 2026 mooy njàngat yu digg-dóor ngir president bi di juróom-ñaareelu bi bokk ci juróom-ñaari.
The two-hundred and fifty year line of the United States began in 1776 and culminates in 2026. The two-hundred and fifty year line of 457 BC culminated in 207 BC, between verses eleven and fifteen, the battles of Raphia and Panium. Raphia is prophetically aligned with Genesis seventeen covenant of circumcision, and Panium is prophetically aligned with Matthew sixteen’s covenant of the one hundred and forty-four thousand. 2026, aligns with 207 BC, between verses eleven and fifteen—between Raphia and Panium, which is also between God’s first covenant with a chosen people and God’s last covenant with a chosen people.
Rëddu at ak juróom-fukk ak ñaar-fukk at yu États-Unis tambalee na ci 1776 te mu mat ci 2026. Rëddu at ak juróom-fukk ak ñaar-fukk at bu 457 BC mat na ci 207 BC, diggante aaya yu fukk ak benn ak fukk ak juróom, mooy xarey Raphia ak Panium. Ci waxu yonent, Raphia dafa méngoo ak kóllëre gu njekk ga nekk ci Génesis 17, mooy kóllëre gu xarafal, te Panium dafa méngoo ci waxu yonent ak kóllëre gi nekk ci Matthieu 16, mooy kóllëre gu téeméeri ñent-fukk ak ñeent-fukk ak ñeent ñi. 2026 dafa méngoo ak 207 BC, diggante aaya yu fukk ak benn ak fukk ak juróom—diggante Raphia ak Panium, te loolu itam mooy diggante kóllëre gu njekk gi Yàlla def ak benn xeet bu ñu tànn ak kóllëre gu mujj gi Yàlla def ak benn xeet bu ñu tànn.
The two-hundred and fifty year lines that end at the midpoint of 207 BC and 2026 align with the two-hundred and fifty year line of persecution that began when the city of Rome burned in the year 64. Beginning there, seven years of warning of the coming destruction, by a strange man were proclaimed to the inhabitants of Jerusalem. When the year seventy arrived and Jerusalem was destroyed God’s church was scattered and they spread the gospel to the entire world. At the same time that the church of Ephesus was proclaiming the Pentecostal message of the resurrection, the persecution represented by the church of Smyrna began, for the two churches of prophetic necessity would run parallel for a period of time. Paul was a leader of the prophetic church of Ephesus, yet he penned of both histories.
Ñaari at ak juróom-benn-fukk ak juróom-ñaari at yi jeex ci diggante atum 207 bala Kirist ak 2026, dajaloo nañu ak rëddat ak juróom-benn-fukk ak juróom-ñaari at bu fitna, bi tàmbalee ba kër gu mag gu Room lakk ci atum 64. Foofa lañu tàmbalee yégle juróom-ñaari at yu moytu ngir alag bi di ñëw, jaarale ko nit ku doy waar, ci kanam dëkkkat Yerusalem. Ba atum juróom-fukk ag ñentwaay bi ak ñaar ag juróom ñëw, te Yerusalem alag, kër Yàlla gi dafa tasaaroo, ñu tasaare xebaar bu baax bi ci addina bépp. Ci jamono jooju itam, bi kanam mbooloom Efes di yégle bataaxalu Pàntkot gu ndekkite gi, fitna bi mbooloom Simirna di fésal tàmbali na, ndaxte ñaari mbooloo yi, ci soxlaayu kàddug wax ci kanam, war nañoo doon dawandoo ci benn yoon diirub jamono. Pool moo nekkoon kilifag mbooloom wax ci kanam bu Efes, waaye bind na ci ñaari jaar-jaar yooyu ñépp.
Persecutions, afflictions, which came unto me at Antioch, at Iconium, at Lystra; what persecutions I endured: but out of them all the Lord delivered me. Yea, and all that will live godly in Christ Jesus shall suffer persecution. 2 Timothy 3:11, 12.
Fitna ak tiis yi daloon ma ca Antioch, ca Iconium ak ca Lystra; fitna yu bari laa muñ, waaye Boroom bi musal na ma ci yépp. Déedéet, ñépp ñi bëgg a dund ci ragal Yàlla ci Kirist Yeesu, dinañu sonn ci fitna. 2 Timothy 3:11, 12.
A.T. Jones identifies the two-hundred and fifty year period that begins in the year 64 and ends at the Edict of Milan in 313. For those years persecution against God’s people was carried on by pagan Rome, but the message to the church in Smyrna identified ten days, that represent the very worst persecution of that period.
A.T. Jones soppi jamono ñaari téeméeri ak juróom-fukk at yi tambalee ci atum 64 ba mujje ci Edict of Milan bi ci 313. Ci at yooyu, fitna ak bundxatal ci kaw askanu Yàlla dafa yoree by Roma ju pagan, waaye bataaxal bi ñeel kërceen ga nekk ci Smyrna dafa jox xamle fukki fan yu tegtal bundxatal bu gëna metti ci jamono jooju.
Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:10.
Buleen dara lu ngeen di sonn: xool-leen, Seytaane dina sànni ñenn ci yeen ci kaso ngir ñu nattu leen; te dangeen di am tiis fukki fan. Nekkal ku takku ba ci dee, te dinaa la may kaala gu dund. Peeñu 2:10
That period of persecution represented by the Emperor Diocletian was for ten years, beginning in 303 and ending in 313, when the Emperor Constantine the Great was ruling, as he would be at the first Sunday law of 321, and when he divided Rome into east and west in 330. 313 was prophetically marked by the diplomatic marriage in Milan when Emperor Constantine (ruler of the West) arranged the marriage of his half-sister, Flavia Julia Constantia to Licinius, the emperor who controlled the eastern (or soon-to-be eastern) part of the Roman Empire. The marriage was symbolically ended when Constantine divided the kingdom into east and west in 330.
Jamono yooyu fitna, bi buur Diocletian di tegtal, amoon na fukki at, tambalee ci 303 ba jeex ci 313, ba buur Constantine the Great di nguuru, ni mu ko doon nekke ci njëkk alxamesu dibeer bu 321, te itam ba mu séddoo Rooma ci penku ak sowwu ci 330. Atum 313 dañu ko màndargaal ci yoonu waxante ak séy ci Milan, bi buur Constantine (ki doon nguuru sowwu) taxawal séyu rakkam ju ndaw ci ndey, Flavia Julia Constantia, ak Licinius, buur bi daan yor wàll wa penku (walla bi nekkoon ci wetu nekk penku) ci Mbooloom Nguuru Rooma. Séy boobu am na jeexital gu màndarga, bi Constantine séddoo nguuru gi ci penku ak sowwu ci 330.
Nero’s 250-year period begins with a seven-year period that begins and ends with a siege that typifies the end of the world. At the end of the period there was a distinct ten years of persecution. The period began in the time of Ephesus, then covered the history of Smyrna until Constantine’s church of compromise, when the church of Pergamos arrived in 313.
Jamono Nero bu 250 at mi ngi tambalee ak jamono juróom-ñaari at, te jamono jooju dafa tambalee te jeex ak wërgu-yoon wu mel ni mu ngi misaale mujug àddina. Ci mujugu jamono jooju amoon na fukki at yu wóor te xamle ci fitna ak bugal. Jamono jooju dafa tambalee ca waxtu Efes, ba noppi mu muur jaar-jaaru taarixu Simirna ba ci kërgag mbooloom gëmkat yu jëfandikookat ak booleb ak seen yoon bu Konstantin, bi kerceen Pergamós dikkée ci atum 313.
Those seventeen years from 313 to 330 find their counterpoint in the history of Raphia and Panium, where the battle of 217 BC and the battle of 200 BC are separated by seventeen years. At the battle of Raphia, Ptolemy prevailed, but he would be dead and gone before the battle of Panium. Yet he reigned for seventeen years from 221 BC unto 204 BC. Three lines of 250 years tied together by three seventeens force the consideration that 313 aligns with 2026.
Fukki at ak juróom-ñaari atii fanweeri 313 ba 330 am nañu seen xarala ci jaar-jaaru Raphia ak Panium, fa xeexu atum 217 bala Kirist ak xeexu atum 200 bala Kirist ñu taxawal seen diggante ci juróom-ñaari at. Ca xeexu Raphia, Ptolemy moo notoon; waaye dina dee te weesu laata xeexu Panium. Teewul, moo nguuruwoon juróom-ñaari at, daldi tàmbalee ci atum 221 bala Kirist ba àgg ci atum 204 bala Kirist. Ñetti rëdd yu 250 at yu ñu boole ak ñetti juróom-ñaari at dañuy jébbale fàttali ne 313 mengoo na ak 2026.
313 was a distinct transition from persecution unto compromise, thus marking 313 as a symbol of a change of some prophetic nature that was typified by the change from Smyrna to Pergamos. The first step was represented by a diplomatic marriage that ended in divorce seventeen years later. The second step was the first Sunday law. Inspiration informs us that the Sunday law is preceded by a progressive step by step process that includes Sunday laws that precede the Sunday law defined as forcing you to observe Sunday and also persecuting you for observing God’s seventh-day Sabbath.
313 doonoon na jëfandikoo bu leer moo jóg ci fitna jëm ci déggoo, ba tax 313 nekk mandarga soppi gu am mbir mu ci waxi yonent yi, te soppi boobu dafa mel ni soppi gi jóg ci Smyrna ba ci Pergamos. Jëf ju njëkk ji, séy bu diplomasi moo ko tektaloon, te séy boobu mujje ci tasaare fukki at ak juróom-ñaareelu at gannaaw. Jëf ju ñaareel ji mooy yoonu dibeer bu njëkk bi. Xel mu Sell mi xibaaral na nu ne, yoonu dibeer bi, am na lu ko jiitu: doxalin buy deme ndànk-ndànk, waat ci yeneen yooni dibeer yu jiitu yoonu dibeer bi mi ñuy tekki ni daan lañu la ci sàkku nga sàmm dibeer, te itam daan lañu la fitnaal ndax sa sàmm Noflaayub Yàlla bu juróom-ñaareel bés bi.
“If the reader would understand the agencies to be employed in the soon-coming contest, he has but to trace the record of the means which Rome employed for the same object in ages past. If he would know how papists and Protestants united will deal with those who reject their dogmas, let him see the spirit which Rome manifested toward the Sabbath and its defenders.
“Bu jàngat bi bëgg a xam mbir yi ñuy jëfandikoo ci xeex bi di ñëw léegi, war na rekk topp jaar-jaaru bind bi ci yoon yi Rooma jëfandikoo woon ngir benn bopp boobu ca jamono yu weesu ya. Bu mu bëgg a xam ni katolig yi ak protestaaŋ yi boole seen bopp dinañu doxale ak ñi bañ seen dogma yi, na gis xel mi Rooma wone woon ci Sabat bi ak ñi ko doon aar.”
“Royal edicts, general councils, and church ordinances sustained by secular power were the steps by which the pagan festival attained its position of honor in the Christian world. The first public measure enforcing Sunday observance was the law enacted by Constantine. (A.D. 321.) This edict required townspeople to rest on ‘the venerable day of the sun,’ but permitted countrymen to continue their agricultural pursuits. Though virtually a heathen statute, it was enforced by the emperor after his nominal acceptance of Christianity.” The Great Controversy, 573, 574.
“Ndigal bu buur yi, kuréel yu mag yi, ak sàrtu kilifa yu mbooloom gëmkat yi te doole àddina di leen taxawal, ñoo nekkoon ay yoon yu màgge ngir màggal gu boppam gu màgg ga xewu jaamu xarekat yi jot ci àddina Kirisaan yi. Jëf ju njëkk ju ñu siiwal ngir gañaay nangu bésub Dibeer moo doon yoon wi Constantine sàmm. (A.D. 321.) Ndigal boobu dafa santa woon ne waa dëkk yi noppalu ci ‘bés bu tedd bi jant bi,’ waaye mu may waa tool yi ñuy wéyal seen liggéeyu bey. Doonte ne ci dëgg-dëgg ab sàrtu xarekat la woon, waaye buur bi dafa ko daan defal ngir mu dox gannaaw nangu gu mel ni yaram rekk gi mu nangu Kirisaanug.” The Great Controversy, 573, 574.
The Edict of Milan in 313, was the “royal edict” that was followed by “general councils and church ordinances sustained by secular power were the steps.” These were progressive steps which led to the first Sunday law in 321. One of those steps is “church ordinances,” such as Sunday observance, “sustained by secular power.” The period of 1888 identifies a series of Sunday laws introduced into the Senate by Senator Blair that never went anywhere, but during the same history several states were passing state enforced Sunday laws. These two witnesses identify 313 as a waymark where “royal edicts,” such as an executive order would mark a transition in the history of the earth beast, who is destined to speak as a dragon.
Ndigal Miilan ci atum 313, mooy “ndigal bu buur bi,” te mu toppoo ak “ndaje yu mag yi ak yooni kërce yi, yu kàddug askan wi jàppale.” Loolu nekkoon ay jéego yu yokkute, yu indi ci njëkk yoonu Dibéer bi ci atum 321. Benn ci yooyu jéego mooy “yooni kërce yi,” mel ni sàmm Dibéer, yu “kàddug askan wi jàppale.” Jamonoju 1888 mi dafay won ab sàppeb yooni Dibéer yu Senatëër Blair indiwoon ci Senegaal bi, waaye ñoom yépp duñu dem fenn; waaye ci benn waaxtu woowu it, barab yu barey etaa yi dañu doon jox ay yoonu Dibéer yu etaa di dëggal. Ñaari seede yii dañuy won 313 ne mooy ab bàyyima, fu “ay ndigal yu buur,” mel ni ndigal bu ndaw yiiy joxe, di màndargaal benn soppi ci jaar-jaaru béreb bu suuf bi, mi war a wax ni ajdana.
When the United States speaks as a dragon it ends as the sixth kingdom of Bible prophecy, and it does by speaking the same as it did in the beginning of its reign as the sixth kingdom. In 1798, the United States passed the Alien and Sedition Acts, that typified the Sunday law. The Alien and Sedition Acts of 1798 were the third of three steps that began in 1776 with the Declaration of Independence followed by the Constitution in 1789. Those three steps align with 313, 321 and 330.
Bu États-Unis bi waxee ni dragon, mu mujj ci nekk buurug juróom-beneel bi ci waxi kàddu yonent yi ci Biibël bi; te daf koy defe ci wax ju mel ni li mu waxoon ca njàlbéenam, bi mu tàmbalee nguuram ni buurug juróom-beneel bi. Ci 1798, États-Unis jël lépp ngir jëfandikoo yoon yi ñuy wax Alien and Sedition Acts, yu nekkoon misaal bu jëme ci yoonu Dimaas bi. Alien and Sedition Acts yi ci 1798 ñoo doon ñetteelu jéego bi ci ñetti jéego yi tàmbalee ci 1776 ak Déclaration d’Indépendance bi, te Constitution bi topp ca ci 1789. Ñetti jéego yooyu méngoo nañu ak 313, 321 ak 330.
1776, 1789 and 1798 were all actions that are defined as speaking, for inspiration informs us that the “speaking of the nation is the action of its legislative and judicial authorities.” 313, 321 and 330 are all waymarks associated with Constantine the Great. The ending of ancient literal Israel, both the northern and southern kingdoms, is symbolized as a divorce, which is what is represented by 330. A divorce between east and west in a marriage that began seventeen years before, at the marriage of the Edict of Milan. At the Sunday law the United States will have filled up its cup of probationary time and it will be divorced from God in terms of its prophetic purpose, as typified by the land flowing with milk and honey for ancient Israel. Inspiration says national apostasy is followed by national ruin. That happens when God divorces the glorious land as represented by the year 330. From the marriage of 313 unto the first in a series of escalating Sunday laws in 321 unto the divorce of 330. 1776 aligns with 313, and 1789 aligns with 321 and 1798 aligns with 330.
1776, 1789 ak 1798 ñépp dañoo woon jëf yu ñuy tekki ni wax lañu, ndax xel mu sell mi xamal na nu ne “waxu réew mi mooy jëf yi boroom sàrtu yi ak boroom àtte yi di def.” 313, 321 ak 330 ñépp ay màndarga-yoon lañu yu ànd ak Konstantin Bu Mag. Jeexitalu Israayil bu yàgg ba te dëgg, benn ci nguurug bëj-gànnaaram ak nguurug bëj-saaloom, ñu koy misaal ni tasug séy, te loolu mooy li 330 di fésal. Tasug séy diggante penku ak sowwu ci benn séy bu tàmbalee fukki at ak juróom-ñaari at lu jiitu, ci séyu Edict of Milan. Bu sàrtu Dibéer bi agsee, Etazini dina feesal koppam ci waxtuw yéyamu ngir seetlu, te dina tas ak Yàlla ci mbirum jëfam ci waxi yonent yi, ni ko réew mi di daw meew ak leñ gu neex doon misaalal ngir Israayil bu yàgg ba te dëgg. Xel mu sell mi wax na ne ngàntug réew mi ci pexeem di toppandoo ak alkub réew mi. Loolu mooy xew bu Yàlla tasée ak suuf su màgg si, ni atum 330 di ko fésal. Dale ci séyub 313 ba ci njëkk ci ab sérii sàrti Dibéer yu gën a tar ci 321, ba ci tasug séyub 330. 1776 dafa méngoo ak 313, te 1789 dafa méngoo ak 321, ak 1798 dafa méngoo ak 330.
330 is also the fulfillment of the 360 years since the battle of Actium in 31 BC. Actium was Rome’s third obstacle and thus typifies the Sunday law where modern Rome conquers its second and third obstacles. At the waymark of 330 the battle of Panium joins the battle of Actium. The battle of Raphia in 217 BC aligns with the Ukrainian war in 2014, then in 2015 Trump launched his first presidential campaign, 2020 both horns of the earth beast were slain, 2023 they were both resurrected. 2024 the test of the foundations began and in 2025 the prophetic alliance of the eighth president and his papal counterpart were marked by their mutual inaugurations.
330 itam mooy mataliku 360 at yi jaaroon ginnaaw xarebu Actium ci 31 BC. Actium mooy ñetteelu tereb Room, te moo tax muy misaalal yoonu Dibeer bi, fa nga xam ne Room bu bees bi daan na fa ñaareel ak ñetteel i terebam. Ci waymark bu 330, xarebu Panium dajalook xarebu Actium. Xarebu Raphia ci 217 BC méngook xarebu Ukraine ci 2014; ba noppi ci 2015 Trump tàmbalee wooteb nguuram gu njëkk; ci 2020 ñaari mbañ mi ci rabu suuf bi rees na leen; ci 2023 dekkal na leen ñoom ñaar ñépp. Ci 2024 nattu fondemaŋ yi tàmbali na, te ci 2025 booloo gu yonent neexaloon diggante juróomeelu njiit bi ak moroomam bu paapal bi feesaloon na ko ci seen ubbi nguur yu bokk.
We will continue these things in the next article.
Dina nuuy dina fippu yeneen mbir yii ci maqaal bi di ñëw.