We ended the last article with an unfinished consideration of the prophecies of Abram and Paul, that line upon line produce a 430-year period, made up of 30 years followed by 400 years. I suppose there are some out there in theology-land who may see the 30 years as a period that follows 400 years, but when generally addressed the thirty years are assigned to the beginning of the period. Is it 400 followed by 30, or 30 followed by 400? It is thirty followed by four hundred, for there are many witnesses, to establish a thirty-year period, connected to and followed by a second prophetic period.

Ñu jeexoon mbind mi mujj ci xalaat bu matuloon ci kàdduy wax yu Abram ak Pool waxoon, te kàddu ci kaw kàddu jur jamono ju 430 at, ju taxaw ci 30 at te toppu ci 400 at. Dama foog ne am na ay nit ci àddina njàngum yoonu Yàlla yu mën a gis 30 at yi ni jamono ju toppu 400 at, waaye bu ñuy ko wax ci anam gu yaatu, 30 at yi dañuy ko jox tàmbaliinu jamono ji. Ndax mooy 400 toppu ci 30, walla 30 toppu ci 400? Mooy 30 toppu ci 400, ndaxte am na barey seede ngir taxawal jamono ju 30 at, ju booleeku ak, te mu jiitu ci beneen jamono ju wax ci kanam.

Joseph was thirty years old when he began service for Pharaoh in Genesis 41:46. Then began seven years of plenty, that was followed by seven years of famine. Joseph, as a type Christ at thirty years old was followed by two periods of 2520 days. When Christ was thirty, there followed two periods of 1260, which together make up 2520; which in turn connects with seven times upon two kingdoms.

Yóosef am na juróom-ñett-fukk fanweeri at ba mu tàmbalee liggéeyal Firawna ci Génèse 41:46. Gannaaw loolu tàmbali na juróom-ñaar at yu bari ngóor, te loolu toppoon na ko juróom-ñaar at yu xiif. Yóosef, ni melokaanu Kirist ci ñett-fukk fanweeri atam, topp na ko ñaari jamono yu 2520 fan. Ba Kirist amee ñett-fukk fanweeri at, topp na ko ñaari jamono yu 1260, yu booloo di 2520; te loolu itam jokkoo na ak juróom-ñaar yoon ci kaw ñaari nguur.

David was thirty years old when he became king, and he reign for forty years as noted in 2 Samuel 5:4. David typifies Christ, and when Christ was thirty years old, He was baptized and then driven into the wilderness for forty days, and then after His resurrection which was typified by His baptism, He stayed and taught the disciples in person for forty days. At the cross, the destruction of Jerusalem was put off in mercy for forty years paralleling the forty years of dying in the wilderness at the beginning of their covenant history.

Daawuda amoon naari fukk ak ñett la woon ba mu nekk buur, te mu nguuru ñaar-fukk ak juróom-ñent at, ni ñu ko bindee ci 2 Samuel 5:4. Daawuda dafay misaal Kirist, te bi Kirist amee naari fukk ak ñett at, ñu sóob ko ci ndox, gannaaw loolu Xel bi yóbbu ko ca màndiŋ ma, fa mu nekk ñeent-fukk fan. Te gannaaw ndekkiteem, mi ñu misaaloon ci sóobam ci ndox, mu toog fa te jàngal taalibe yi ci boppam diirub ñeent-fukk fan. Ca bant ba, yàqug Yerusalem dañu ko yebal ak yërmande diirub ñeent-fukk at, muy méngoo ak ñeent-fukk at yi ñu dee ca màndiŋ ma ca njàlbéenu seeni jaar-jaari kóllëre.

Ezekiel was thirty years old when he was called to be a prophet in Ezekiel 1:1. I will not take time now to address the period that followed Ezekiel’s thirtieth year, but I will insert a brief AI-summary of established facts of how long his ministry was. “Ezekiel’s prophecies are among the most precisely dated in the Old Testament, with 13 specific dates provided throughout the book. These are all reckoned from the year of Jehoiachin’s exile (597 BCE as year 1), providing a clear chronological framework spanning about 22 years.”

Esekiyel amoon na ñett-fukk ak ñaar (30) at ba ko woowe ngir mu doon yonent ci Ezekiel 1:1. Léegi duma jël waxtu ngir wax ci jamono ji toppoon atam ñett-fukk, waaye dinaa dugal ab gàttal bu gàtt yu AI def ci dëgg yu ñu samp nekk ngir won fu tolloon diggante yoonam. “Yonent yi Esekiyel wax ay yonent, bokk nañu ci yi gëna leer ci bésal ci Biir Kóllëre Gu Yàgg ga, ndaxte téere bi joxe na fukk ak ñett (13) bés yu wóor ci biiram bépp. Lëpp li, dañuy ko xaymaale dale ko ci atum jaamug Yeoyakin (597 BCE muy at wu jëkk), te loolu joxe na ab tëraliin bu leer ci waxtu wu tolloo lu mat 22 at.”

Jesus was thirty years old when He was baptized and He then confirmed the covenant with many, for one week.

Yeesu am na ñetti fukki at baat bi ñu ko sóobee ci ndox, te gannaaw loolu mu dëggal kóllëre gi ak ñu bare, ci benn ayu-bés.

Antichrist is governed by the pattern of Christ prophetically, and just as Christ was thirty years in preparation to take up his work as Heavenly High Priest, the prophetic period of thirty years of preparation, identified for the antichrist was from the removal of the “daily” in 508, through to 538. When the papacy was empowered as a counterfeit high priest, just as Christ was anointed with power at His baptism, for the 1260 years of the papal darkness would parallel Christ’s 1260 days of pure light from His baptism unto the cross, which aligns with the papacy’s deadly wound in 1798.

Antikiris biir nañ ko ci misaalu Almasi bi ci yoonu waxi yonent yi, te ni Almasi nekkoon ñetti fukk at ci waajal ngir jël liggéeyam ni Saraxalekat bu Kowe bu Asamaan, noonu itam jamonoju waxi yonent yu ñetti fukk at yu waajal, yiñ jàppale ci antikiris bi, doon na dale ci dindi “bès bu nekk” bi ci 508 ba ci 538. Biñ meyé papaas bi kàttan ngir mu nekk saraxalekat bu fen, ni Almasi biñ ko diwal ak kàttan ci sóobam, ndaxte 1260 at yi ci lëndëmu papaas bi dinañu méngoo ak 1260 fan yu leer gu sellu yu Almasi, dale ci sóobam ba ci bant ba, te loolu méngoo na ak gaañu dee ga papaas bi jotoon ci 1798.

None of these previous twofold periods that begin with a thirty-year period, predate Abram’s first step in his three-step covenant process. Therefore, Abram’s is the first mentioned, though it could only be that way, after it was confirmed by Paul’s second testimony. When Paul wrote his words the 400-year prophecy became a 430-year prophecy, that has the first 30 years set apart from the last period of time.

Amul benn jamono yu ñaari wàll yi jiitu yii, te ñuy tàmbalee ak ab jamono bu ñetti-fukk at, jëkkuloo ak jéego bu njëkk bu Abram ci jàppandalam gu ñetti jéego. Moo tax, moom lañu njëkk a wax, doonte mën na doon noonu rek gannaaw bi ko seede bu ñaareel bu Paul dëggale. Bi Paul bindee kàddu yi mu wax, waxi yonent bi ci 400 at daldi nekk waxi yonent bu 430 at, bi ñu weesoo 30 at yu njëkk yi ci wàll, ba teqale leen ak jamono bu mujj bi.

I contend based upon Christ’s character, as represented as Alpha and Omega, that in the covenant process of the one hundred and forty-four thousand, who are the omega to Abram and Pauls’ twofold prophecy of thirty years—followed by four hundred years must have its counterpart in the omega of the covenant history, which is the history of the sealing of the one hundred and forty-four thousand. A period of thirty years, followed by another distinct period must be fulfilled in a fashion which does not apply time, but fulfills Abram’s foundational 430 year prophecy. It would be nice if you read that previous statement again, and then return to this point and continue on.

Maa ngi doxal xalaat bi ci tolluwaay Kirist, ni ñu ko tegtékk ci Alpha ak Omega, ne ci yoonu kóllëre gu ñaar fukk ak ñeent junni ñent téeméer ak ñeent-fukk ñaar, ñi di omega ci waxu yëgle bu ñaar wàll yu Abram ak Pool ci fanweer ñaar-fukk ak ñett—te gannaaw loolu ay at ñent téeméer—war na am moroomam ci omega bi ci jaar-jaaru kóllëre gi, mooy jaar-jaaru rëccalug ñaar fukk ak ñeent junni ñent téeméer ak ñeent-fukk ñaar. Ab jamono bu at ñaar-fukk ak ñett, te gannaaw loolu beneen jamono bu wér, war na mat ci anam wu jëfandikoo-ul waxtu, waaye mu matal waxu yëgleb Abram bu taxaw ci at 430. Dina rafetoon bu ngeen jàngaat waxtaan woowu weesu biat, te gannaaw loolu ngeen dellusi ci bérab bii ngir kontine.

Jesus, Joseph, David and Ezekiel were all thirty years in preparation for a work that would typify God’s people in the last days. Ezekiel the prophet, Joseph typifying Christ the priest and David the king. Four symbols, but one of the symbols representing the Heavenly High Priest has a human and Divine representative. Those four witnesses all agree with Abram’s 30 years followed by a prophetic period.

Yesu, Yuusufa, Daawuda ak Esikiyel ñoom ñépp amoon nañu fanweer-fukk i at ci waajal ngir njëf ju doon misaal nit ñi Yàlla ci bés yu mujj yi. Esikiyel, yonent bi; Yuusufa, mi doon misaal Almasi bi, Saraxalekat bu Kowe bi; ak Daawuda, buur bi. Ñeenti nataal, waaye benn ci nataal yooyu miy tegtal Saraxalekat bu Kowe bi ci Asamaan am na ku koy wuutu ci nit ak ku koy wuutu ci Yàlla. Ñeenti seede yooyu ñépp déggoo nañu ak fanweer-fukk i at yi Abràam amoon, te gannaaw loolu period bu yonent a topp.

Antichrist was thirty years in preparation, then empowered for 1260 years until she received her first death in 1798. She is the symbol of the second death, for she dies again when probation closes. The second death is eternal death. We serve a risen Savior, for Christ did not die for eternity, He did not die the second death. When the papacies’ deadly wound is healed, Revelation thirteen identifies that she will reign again for 42 months, which represents a prophetic period, without an element of time.

Antikrist bi nekkoon ñetti fukk ak ñaar ci waajal, ba noppi mayeefi kàttan ngir 1260 at ba ba mu jotee dee jëkkam ci 1798. Moom mooy màndarga dee ñaareel bi, ndaxte dee naat la bu waxtu xéewalu àtte jeexee. Dee ñaareel bi mooy dee gu fàww. Nun, di nañu jaamu Musalkat bu dekki, ndaxte Almasi bi deewuul ngir ba fàww; deewuul dee ñaareel bi. Su gaañu dee bi papasi yi amoon wérée, Peeñu gi 13 feeñal ne dina nguuratati ngir 42 weer, te loolu dafa tegtal ab jamono yeneen ci waxu yonent yi, waaye amul benn elementu waxtu.

When she is resurrected at the Sunday law, the army which opposes her work are those who were resurrected at the end of the three and a half days of Revelation eleven. Two resurrected powers, both of which are ensigns, one of the seventh-day Sabbath and one of the sun—become the point of reference for the entire world, as mankind makes its final choice for life or death.

Bu mu dekkee ci yoonu dimas bi, mbooloom xare bi di weddi liggéeyam mooy ñi dekkiwoon ci muj gu ñatti fan ak genn-wàll gi ci Peeñu yi fukk ak benn. Ñaari doole yu dekki, ñoom ñaar ñépp di ràññee, benn bu ndoorteel Noflaay bésub juróom-ñaareelu fan wa, ak benn bu jant bi — dañuy nekk taxawaayu xoolukaay bu àddina bépp, ba nit ñépp di def seeni tànn yu mujj ngir dund walla dee.

At the Sunday law, the antichrist, who is also the beast, will represent the threefold union of the dragon, herself (the beast), and the false prophet. Those three powers will unite against God’s church, that is to be lifted up above all the mountains. God’s church triumphant is thirty years in preparation, not thirty literal years, but an established prophetic period which has thirty attached to it, and is still in force as a prophecy after the command in 1844, identifying that the application of prophetic time was no longer valid. It is simple to see that the thirty years represents a period of preparation for prophet, priest and king who as the church triumphant will represent the kingdom of glory. The four witnesses of Ezekiel, Christ, Joseph, and David represent the authority of God’s kingdom in the same period of time the papacy and the threefold union are leading the world to Armageddon.

Ca biir alxames, antikirist bi, mi mooy itam rab wi, dina teewal booloo bu ñett wall: njaay mi, moom ci boppam (rab wi), ak yonent bu dëggul bi. Ñetti doole yooyu dinañu boole seen bopp ngir jéem ci kanam mbooloom Yàlla, maanaam gi war a yékkat ci kaw bépp tund. Mbooloom Yàlla gu daan ndam ngi nekk ci waajal gu juróom-ñett-fukk at, du juróom-ñett-fukk at yu dëgg-dëgg, waaye ab diir bu yonent la bu am juróom-ñett-fukk taq ci moom, te ba tey mu ngi dox ni ab yonent gannaaw ndigal gi ci atum 1844, miy fésal ne jëfandikoo waxtu yonent wi dafa woon ba noppi. Yomb na gis ne juróom-ñett-fukk at yi dafa teewal ab diir bu waajal ngir yonent, saraxalekat ak buur, kooku mi, ni mbooloom Yàlla gu daan ndam, dina teewal nguurug ndam li. Ñenti seede yi ci Ezekiel, Kirist, Yuusufa, ak Daawuda, dañuy teewal sañ-sañu nguurug Yàlla ci benn diirub jamono bi papaas bi ak booloo bu ñett wall bi di jiite àddina jëm Armageddon.

The church triumphant is lifted up at the Sunday law in the United States and according to the testimony of the Old and New Testaments the covenant people who are the one hundred and forty-four thousand are to become a kingdom of priests.

Mbooloom gu jàll ci ndam ñi dees na ko yékkati baatub dogalu Dibéer bi ci États-Unis, te mel ni seede gi ci Kóllëre bu Yàgg ba ak bu Bees di wone, nit ñi nekk xeetu kóllëre gi, mooy ñaar-fukki junni ak ñent-fukki junni, dañuy nekk nguuru saraxalekat.

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 2:5.

Yéen itam, ni doj yu dund, ñu ngi leen di tabax ngir ngeen nekk kër gu xelu, buurale bu sell, ngir jébbal sarax yu xelu, yu Yàlla nangu ci Yeesu Kirist. 1 Piyeer 2:5.

The priests were to be thirty years old when they began to serve in the temple, so there is a period of time before the Sunday law where a priesthood is prepared to serve as the first fruit wave offering. The priests, who are the one hundred and forty-four thousand, are represented as Levites in the purification process accomplished by the Messenger of the Covenant. There is a prophetic period that leads to the Sunday law, in which a purification process prepares a sanctified ministry for the latter rain time period. The preparation ends at the Sunday law, so the period of thirty represents the preparation of the priests, thus corresponding to the required age for a priest. Christ as High Priest began His ministry at 30, and because Joseph typifies Christ, he also began his service at thirty. The counterfeit Christ was 30 years in preparation, so we have three witnesses that a 30-year period represents the preparation of a priesthood.

Saraxalekat yi dafa am juróom-ñett fukki at lañu waroon a am ba noppi ngir tàmbali seen liggéey ci kër Yàlla gi; moo tax am na ab diir bu jiitu ndigëlu dimaas, biir bi saraxalekat gu ñu waajal ngir ñu di saraxu yëf yu jëkk yi ñuy yëngal. Saraxalekat yi, ñoom ñi di téeméer ak ñeent-fukki ñeent junni, dañu leen di wone ni ñoom aay Lewi ci yoonu sellal gi Yonnente Kóllëre gi matal. Am na ab waxtu wu yonent buy yóbbu ba ci ndigëlu dimaas, ci biir bu yoonu sellal di waajal ab ngëwël gu sellaleku ngir jamonoy tawb yu mujj yi. Waajal gi jeex na ci ndigëlu dimaas; moo tax limub ñett fukk di teg seen waajalug saraxalekat yi, te noonu méngook at miñu laaj ci saraxalekat. Kirist, nekk Saraxalekat bu Kowe bi, tàmbalee na ay liggéeyam ci 30 at; te ndaxte Yuusufa mel ni Kirist, moom itam tàmbalee na ay liggéeyam ci ñett fukk at. Kirist gu dëggul gi nekkoon na ci waajal bu 30 at; kon nag, am nanu ñetti seede yuy wone ne waxtuw 30 at mooy tegtal waajalug benn saraxalekat.

“The great issue near at hand will weed out those whom God has not appointed and He will have a pure, true, sanctified ministry prepared for the latter rain.” Selected Messages, book 3, 385.

“Jafe-jafe bu mag ci ñëw dina séddale ñi Yàlla sampul, te dina am ay ndawam yu sell, yu dëgg, yu ñu santalaat ngir taw bi mujj mi.” Selected Messages, téere 3, 385.

Sister White teaches directly that whenever the church is pure, the Spirit of Prophecy is active. When the great issue weeds out the tares, you will have a sanctified ministry made up of Jesus and Joseph the priest who is both Divine and human, Jesus and Ezekiel the prophet, Jesus and David the king. Those who are prepared over a period symbolized by thirty years, are to be among the one-hundred and forty-four thousand and are represented as prophets, priests and kings. All three humans are biblical symbols of Christ’s work as prophet, priest and king, so the number thirty allows us to deduce that in each of these three categories that are produced by biblical symbols who were prepared for thirty years when brought together with Christ represent the combination of Divinity with humanity. Thus, those priests who are prepared over the symbolic thirty-year period are represented as the ensign of Divinity combined with humanity.

Rakk White jàngale bu leer ne saa su jàngug mbooloo mi setee, Noowug Yeneen yi dafa di liggéey. Bu mbirum mag ma tànnee garab yu bon yi, dinga am ay jawriñ yu sell, yu ñuy sàkkale ci Yeesu ak Yuusug saraxalekat bi, mi doon ci benn yoon Yàlla te nit, Yeesu ak Esekieel yeneenkat bi, Yeesu ak Daawuda buur bi. Ñi ñu waajal diir bu ñu misaale ak fanweer fukk, dañoo war a bokk ci ñaar-fukk ak ñeent-fukki junni nit ñi, te ñu ngi leen tekki ni yeneenkat, saraxalekat ak buur. Ñetti nit ñii ñépp ay misaal yu Biibël lañu ci liggéeyu Almasi bi ni yeneenkat, saraxalekat ak buur; moo tax limub fanweer fukk may nu jële ne ci ku nekk ci ñetti wàll yii, yi ñuy jurale jaarale ko ci ay misaal yu Biibël, ñi ñu waajaloon fanweer fukk at, bu ñu booloo ak Almasi, dañuy tegu ni boolooy Yàlla ak nit. Kon nag, saraxalekat ñi ñu waajal jaarale ci diiru fanweer fukk bu misaal la, ñu ngi leen tekki ni rakku booleek Yàlla ak nit.

The 42 months of the final papal blood bath takes place while Christ walks among men for 42 months in the person of His disciples. 42 months of bondage and oppression ending with deliverance, as represented by the 430 years of Abram’s twofold prophecy. Abram’s four hundred years ends at the Red Sea deliverance which is a classic biblical illustration of the close of probation, at the end of the pope’s symbolic 42 months.

42 weeri yu mujju deret bu mujj gu pap ba mujj gi am doon bi ci biir nit ñi di am, fekk Kirist di dox ci seen biir diirub 42 weer ci nit ki ñuy wax ay taalibeem. 42 weer yu jaamono ak sonaliku, di jeex ci musal, ni ko diirub 430 at yu waxe ci kàddug yonent bu ñaari wàll yu Abràm di tegtal. Ñeenti téeméeri at yu Abràm di jeex ca musal ga ca Géeju Xonq ba, te loolu mooy misaal bu xereñ ci Biibël buy wone tëj gu gàddaay gi, ca njeexital 42 weer yu misaal yu pap bi.

The forty-two months represent the testing time from the Sunday law in the United States until human probation closes. Yet in those 42 months, following a thirty-year period of preparation, Christ is confirming the covenant in the person of the remnant. The antichrist counterfeit priest comes to his final end, right where Christ died in his line, which is right where Pharaoh, king of Egypt, died in his line. At Mount Carmel the prophets of Baal were slain, thus identifying the death of the false prophet at the Sunday law. At the Sunday law, you have a false prophet who is then slain, the dragon represented by Pharaoh, and the beast represented by the papacy. These are all represented at the Sunday law in conflict with God’s priests, kings and prophets. The church is purified just before the Sunday law and the gift of prophecy is restored—right where the false prophet dies. From then on, the battle is over the true or false prophetic message.

Ñaar-fukk yi diir nañu waxtu nattu bi tàmbalee ci yoonu Dibeer bi ci États-Unis ba kera mujjug jébbale nit ñi. Waaye ci biir 42 weer yooyu, gannaaw jamono ju tollu ci fanweer-fukk ak ñett yu waajal, Almasi mi ngi dëggal kóllëre gi ci nit ki nekk desit bi. Saraxalekat gu fen gu antikrist bi dikk na ci mujjam gu mujj, fa Almasi deewee ci sëtam; te mooyu itam fa Firawna, buur bu Misra, deewee ci sëtam. Ca Tundu Karmel, yonent yaal Baal yi ñu rey leen, ba loolu màndargaale deegu yonent bu fen bi ci yoonu Dibeer bi. Ci yoonu Dibeer bi, am nga yonent bu fen bu ñu rey gannaaw loolu, nago wi Firawna di tegtal, ak rab wi papote bi di tegtal. Ñoom ñépp a ngi ñu tegtal ci yoonu Dibeer bi ci juuyoo ak saraxalekat, buur ak yonent yu Yàlla. Mbooloo mi ñu sellal ko tuuti laata yoonu Dibeer bi, te mayu yonent bi dellu—fa yonent bu fen bi deeye. Bu baaxee, xare bi mu ngi aju ci yégleb yonent gu dëgg walla gu fen.

The symbolic 30-year period represents a period which precedes the Sunday law. The period is a preparation period for the priests, for Christ is their example in all things, for these are they who follow the Lamb. Within the first 30 years of Abram’s prophecy, the covenant was put in place, thus identifying that whatever the period of preparation for the priests represents it is the period where the Lord renews His covenant with the one hundred and forty-four thousand as typified by the alpha history of Abram. That period is a time of preparation for the priests who begin to serve at the Sunday law, at age thirty, when they are anointed with the Holy Spirit as was Christ at His baptism. One other truth that can be deduced from the alpha history of Abram, is that whatever the period represents that leads to the Sunday law, it has to be momentous, for the omega is always more powerful than the alpha. The Sunday law is the omega represented by October 22, 1844, the cross, Passover in Egypt and on and on.

Diirub 30 at mi jëfandikoo dafay tegtal ab diir bu jiitu yoonu Dibeer bi. Diir boobu mooy diirub waajal ngir saraxalekat yi, ndaxte Kirist mooy seen royukaay ci lépp, ndax ñooy ñi topp Gàtt gi. Ci biir 30 at yu jëkk yi ci kàddug waxu Abram, kóllëre gi sampoon na, noonu muy firndeel ne lu mën a doon maanaam diirub waajal ngir saraxalekat yi, mooy diir bi Boroom bi yeesalaat ay kóllëreem ak junni ak ñeent-fukki ñeent war ak ñeent-fukki ñaar ñi, ni ko taqale woon jaar-jaaru alfa bi ci taarixu Abram. Diir boobu mooy jamonoy waajal ngir saraxalekat yi ñiy tàmbali liggéey ci yoonu Dibeer bi, bu ñu tolloo ci atum ñett-fukk, ba ñu di leen diiñale ak Xelum Sell mi, ni ko Kirist fekk woon ci ay sóobu ndox. Benn yeneen dëgg itam, bu ñu man a jële ci taarixu alfa bi ci Abram, mooy ne, lu mën a doon maanaam diir bi jiite yoonu Dibeer bi, fàww mu doon lu màgg te am solo lool, ndaxte omega mas naa gëna am kàttan alfa. Yoonu Dibeer bi mooy omega bi October 22, 1844 di tegtal, kurwaa bi, Bésub Jéggi ba ca Misra, ak noonu ba tey.

The Sunday law represents the end of the period represented by the thirty-year period. It has been prefigured by virtually every major salvational story, and it is also the end of the covenant history of a chosen people that began with Abram. With that type of prophetic weight of evidence concerning the end of the period, and the serious purpose of the period itself, what would be the starting point?

Yoonu Dibéer bi moo tegtal jeexital jamono ji ñu firndeel ak fanweeri at yi. Ñu ko jëkk a misaal ci lu ëpp ci bépp nettali bu mag bu jëm ci mucc, te itam mooy jeexital jaar-jaaru kóllëre gi ci mbirum xeet wu tànn wu tàmbalee ak Abram. Gannaaw loolu, ak misaalu dëggal gu yéeme bu mel noonu ci wàllu firnde yu yonent yu jëm ci jeexital jamono ji, ak itam njariñu diis bi jamono jooju boppam am, lan moo war a doon tambaliukaay ba?

There is a prophetic period represented by thirty years that upon a multitude of witnesses ends at the Sunday law. At that point there is a period that follows that is represented in various numerical values, and each of those periods set forth a testimony of a line of prophetic history that follows the Sunday law. Some of those periods are representing the internal line of church history, and some the external line of the world marching to Armageddon.

Am naat bu yàgg, te ñu koy tektal ci ñetti fukk at, moo am; ci gëstu ga yëngu ci ay seede yu bare, mu jeex ci yoonu Dibeer. Foofa nag, am na beneen waxtu wu toppu, te ñu koy tektal ci ay lim yu wuute, te bu nekk ci jamono yooyu di joxe seede bu aju ci benn rëdd gu jaaral jaaralu waxu Yàlla, te muy toppu yoonu Dibeer. Yenn ci jamono yooyu di tektal rëdd gu biir gu jaaralu màndargay jaar-jaaru kërceen gi, te yeneen di tektal rëdd gu bitim-réew gi, bi àddina di dox jëm Armageddoon.

It is probably good at this juncture to remind ourselves that we reject the application of any time prophecies in the last days in terms of representing any identifiable dates, until the day and hour is announced at the end of the plagues. I will use Daniel chapter twelve to illustrate my point of no longer applying prophetic time. In chapter twelve there are three verses that identify prophetic time.

Ama xawna, baax na nu fàttaliku ne dañuy bañ jëfandikoo benn ci kàddu-y waxi jamono yi ci mujjug àddina ngir taxawal benn fan walla waxtu wuñ man a xam, ba kera mu fan ak waxtu gi yégleeku ci mujju mboolem musiba yi. Dinaa jëfandikoo Yàllaay Daniel saraxale 12 ngir leeral sama taxawaay bi ci neesul a jëfandikooati jamono ju waxees ci kàddug wax. Ci saraxale 12, am na ñetti aaya yu wone jamono ju waxees ci kàddug wax.

And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.

Ma dégg naa góor ga sol yére wu weex wi, mi nekkoon ci kaw ndoxi dex gi, ba mu yékkati loxoom ndeyjoor ak loxoom càmmoo ca asamaan, daldi waat ci turu Ki dund ba fàww ne: dina doon ab waxtu, ay waxtu ak genn xaaj bu ci des; te bu fekkee ne mu matale na tas doole gi Yàlla mayee xeet wu sell wi, kon lépp li ñii diisoon dina jeex. Daniel 12:7.

And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:11.

Te bu bés ba ñu dindi saraxu bisubis, ba teg ci kaw njub, njub ga di def bànneex, dina am junni ak ñaari téeméer ak juróom-ñent-fukk fan. Daniel 12:11.

Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:12.

Yeer na ki muñ muñ ngir xaar te agsi ci junni ñettéem ak ñaar téem ak juróom-ñett fukki fan yi. Daniel 12:12.

The Millerites had the correct understanding of each of these three verses. These three prophecies are part of the truths that represent the foundations. Yet the Millerite understanding of these verses was based upon applying the day for a year principle. Since “time is no longer,” these verses must possess another application, for all of the prophecies are speaking of the time period of the latter rain. These verses must have a latter rain understanding that does not employ time to create a message, and does not disagree with Millerite understanding of the verses. The correct Millerite view of the center verse of the three verses, (verse eleven), is that it represents a twofold period, which begins with a thirty-year period, followed by 1260 years. Verse eleven is identifying the thirty-year-period that precedes the Sunday law, as represented by the setting up of the abomination of desolation.

Millerit yi amoon nañ xam-xam wu jub ci ku nekk ci ñetti aaya yii. Ñetti waxi yonent yii bokk nañu ci dëgg yi di tegtal yi di fondasiyoŋ. Waaye xam-xamu Millerit ci aaya yii dafa sukkandikoo woon ci jëfandikoo pexe bu bëss di at. Ndaxte “waxtu amulati,” kon aaya yii war nañoo yor beneen jëfandikoo, ndax yépp ci waxi yonent yi dañuy wax ci diir bi jot ci taw bu mujj bi. Aaya yii war nañoo am xam-xam bu taw bu mujj bi te du jëfandikoo waxtu ngir sos ab yégle, te du juuyoo ak xam-xamu Millerit ci aaya yi. Gis-gisu Millerit bu jub ci aaya bi nekk ci diggante ñetti aaya yi, (aaya fukki ak benn), mooy ne dafay tegtal ab diir bu ñaar-fasoŋ, buy tambalee ak diirub fanweer yu ñetti-fukk, te gannaaw loolu 1260 at. Aaya fukki ak benn mooy wax diirub fanweer yu ñetti-fukk bi jiitu yoonu Dibeer bi, ni ko taxawalug ñaawteef, bi indi yàqule, di tegtale.

Daniel twelve is the chapter in God’s Word that sets forth the purification process of God’s people which occurs in the last days at the time of the end when a prophecy from the book of Daniel is unsealed. In verse eleven we find a prophecy that the pioneers correctly understood as a thirty-year period that leads into a 1260-year period. In chapter twelve, the three prophecies of verses seven, eleven and twelve are all sealed up until the time of the end. At the time of the end those three prophecies must be unsealed, for God’s Word never fails. In that very chapter, the clearest representation of the close of human probation in the Bible is set forth, so chapter twelve, is most certainly and more specifically identifying the end of Adventism, than the beginning of Adventism.

Daniel fukki ñaar ak benn mooy saraxal bi ci Kàddu Yàlla ji di wone yoonu setalug askanu Yàlla, mi di am ci fan yu mujj yi, ci waxtu mujj ga, bi ab waxu yàgg bu nekk ci téereb Daniel ubbee. Ci aaya fukk ak benn, dañuy gis ab waxu yàgg bi ñi jiitu dëgg-dëgg déggoon ni mooy jamono ju ñetti fukki at, buy yóbbu ci ab jamono ju junni ak ñaar téeméeri juróom benn-fukk at. Ci saraxal fukki ñaar ak benn, ñetti waxi yàgg yi nekk ci aaya juróom ñaar, fukk ak benn, ak fukk ak ñaar, yépp dañu leen tëj ba ci waxtu mujj ga. Ci waxtu mujj ga, war nañu ubbi ñetti waxi yàgg yooyu, ndaxte Kàddu Yàlla masul a bàyyiku. Ci benn saraxal boobu sax, biir Biibël bi, melokaan bi gëna leer ngir jeexital bu sa nit ñi ci séen jamono jot na ca. Kon saraxal fukki ñaar ak benn mooy, ci lu wóor te gëna mat sëkk, di jox xamle mujjug Adventism, lu dul njàlbéenug Adventism.

Three prophecies in Daniel twelve were sealed up in the very passage of Scripture where sealing and unsealing finds its primary prophetic definition. Those three prophecies get unsealed in the history of the one hundred and forty-four thousand, for Alpha and Omega always illustrates the end of a thing, with the beginning of a thing. What is unsealed in chapter twelve’s three prophetic periods represents the final unsealing of God’s prophetic Word. That unsealing is set forth in Revelation chapter one when the Revelation of Jesus Christ is unsealed, just before the close of probation. Verse eleven of Daniel twelve is the counterpart to Abram and Paul’s first representation of a twofold prophecy that began with a thirty-year period.

Ñetti yëgle ci Daniel fukk ak ñaar dañu ko tëj ci boppam ci benn xaaj bu Mbind mi, fa kërug tëj ak ubbi di am seen njàngat gu mag ci waxu yoon wi. Ñetti yëgle yooyu dañuy ubbiku ci taarixu ñaar-fukki junni ak ñent téeméeri junni ñaari fukk ak ñent, ndaxte Alfa ak Omega dafa mas a won mujjug mbir ak njalbéenu mbir. Li ñu ubbi ci ñetti jamono yu yëgle yi nekk ci saar fukk ak ñaar mooy teg ci kanam ubbi gu mujjug Kàddug yëgle Yàlla. Ubbig boobu dañu ko wone ci Peeñu saar benn, ba Peeñug Yeesu Kirist di ubbiku, tuuti lu jiitu tëjug waxtu ngërëm. Aaya fukk ak benn ci Daniel fukk ak ñaar mooy liy delloo ci Abram ak Pol seen njëkk teyel bu yëgle gu ñaar wàll, ga tambalee ak benn jamono ju ñetti fukk at.

The three prophecies in Daniel twelve are symbolic periods that are unsealed at the final time of the end, and the unsealing leads to the final purification of God’s people. The first of those three prophecies is given by Christ Himself, and when He sets forth the prophecy He is standing on the water dressed in linen, identifying the end of a prophetic period represented as 1260 years, and defining the end of that period as the end of the scattering of the power of God’s people. God’s people in the latter days are the one hundred and forty-four thousand, and they have been scattered.

Ñetti yenni kàddug wax yi nekk ci Daniel fukk ak ñaar ay jamono yu misaal lañu, te dees na leen ubbi ci jamono mu mujj ci jeexital bi, te ubbigoo googu di indi setal gu mujj gi ci askanu Yàlla. Ki jëkk ci ñetti yenn yooyu ci Almasi bi ci boppam moo ko wax, te bi Muy taxawal wax jii, Mu ngi taxaw ci kaw ndox mi sol yére yu weex yu rëy, di wone jeexitu ab jamono ju wax ci yonent bu ñu feeñal ni 1260 at, te di tekki jeexitu jamono jooju ne mooy jeexitu tasaaru dooley askanu Yàlla. Askani Yàlla ci fan yu mujj yi mooy téeméeri junni ak ñeent-fukk ak ñeent ñaar-fukk, te dañu leen tasaar.

Not only is Christ standing on the water answering a question, the question begins with the words “How long?”. “How long?” is a prophetic symbol that is also asked of Jesus when in verse thirteen, of Daniel eight, the question is asked, “How long?”

Du Kirist rekk a tax ci kaw ndox mi di tontu ab laajul, waaye laaj bi tamit mi ngi tàmbalee ak baat yi ne: « Ba kaña? » « Ba kaña? » mooy màndarga bu yonent bi laajit Yeesu itam, ba ci sarax fukki ñett ci Daniel juróom-ñett, laaj bi nekk: « Ba kaña? »

And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?

Noonu kenn nekk ci góob yu weex ya, mi taxaw ci kaw ndoxi dex gi, ne ko: “Ba kañ la mu yegge ba jeexital jëf yu yéemu yii?”

And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:6, 7.

Noonu maangi góor gi soloon yére wu weex wi, mi nekkoon ci kaw ndoxi dex gi, ba mu yékkati loxoom ndijjoor ak loxoom càmmoñ jëm asamaan, te giñoon ci Kiy Dund ba fàww ne, dina doon ab waxtu, ak ay waxtu, ak genn-wàllu waxtu; te bu mu matalee tas dooley xeet wu sell wi, kon lëpp yii dinañu jeex. Daniel 12:6, 7.

The question presented to Jesus, represented as the man in linen, in the vision of the Hiddekel river is, “How long shall it be to the end of these wonders?,” and in the vision of the Ulai river Jesus, represented as Palmoni (that certain saint) is asked, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?”

Laaj biñ jox Yeesu, miñuy wone ni mooy góor gi sol yére bu weex ci gis-gisu dexu Hiddekel, mooy ne: «Ba kaña lay jot ba mujji kéemaan yii?»; te ci gis-gisu dexu Ulai, Yeesu, miñuy wone ni mooy Palmoni (saint boobu), dañu ko laaj ne: «Ba kaña la gisu gi di doon ci mbirum sarax su bés bu nekk, ak tooñ gu indi yàqule, ngir jox benn santuaire bi ak mbooloo mi ñu doxal ci suuf?»

Sister White states that the visions given to Daniel by the banks of the great rivers of Shinar are now in the process of fulfillment, and in connection with both river visions, Jesus is asked the prophetic ‘question,’ which always produces the Sunday law as the ‘answer.’ Yet both answers are presented within the context of prophetic time, which ended in 1844. The pioneers correctly identified the answer to the question of chapter eight and the Ulai river vision, and they understood 1798 was when the scattering of the power of God’s people ended. But after 1844, when ‘time application’ of God’s prophetic Word ended, the prophetic question of “How long?” restates the pioneer understanding as ‘unto 2300 days then shall the sanctuary be cleansed at the soon-coming Sunday law’ and “all” the “marvels” in Daniel’s final vision will be accomplished, when the scattering of the holy people for three and a half symbolic days, ends.

Rakk bu Jigéen White wax ne gis-gis yi ñu joxoon Daniel ci weti dex yu mag ya ca Shinar, léegi dañu nekk ci yoonu mataliku; te ci jokkoo ak ñaar ñi gis-gis yu dex yi, ñu laajees Yeesu laaj bu yonent bi, te laaj boobu dafay jur saa su nekk yoonu Dibeer bi nekk tontu bi. Waaye ñaar ñi tontu yi itam dañu leen wone ci biir jumtukaayu waxtu wu yonent, wi jeexoon ci atum 1844. Ñi jiitu woon ci liggéey bi seetaan nañu bu baax tontu bi ci laaju saar 8 ak gis-gisu dexu Ulai, te dañu xamoon ne 1798 mooy bi tasaaroo dooley xeetu Yàlla jeexee. Waaye gannaaw 1844, ba “jëfandikoo waxtu” Kàddu yonent Yàlla jeexee, laaj bu yonent bi ne “Ba kàddug fan?” dafay dellu wax xam-xamu ñi jiitu woon ne “ba 2300 fan, ndaxte kër Yàlla dinañu ko sellal ci yoonu Dibéer bu ñëw lu gaaw,” te “lépp” ci “kém-kàcc” yi nekk ci gis-gisu mujj gu Daniel dinañu mat, bu tasaaroo gaayi gaayi yi sell yi diir ñetti fan ak genn-wàll ci misaal jeexee.

The Hiddekel river vision of the last three chapters of Daniel and the Ulai river vision of chapters seven through nine are identified by Sister White as the “great rivers of Shinar.” All historical and biblical scholars identify that there are only two rivers, and they are both great rivers, that are associated with Shinar. Those two rivers are the Tigris (Hiddekel) and the Euphrates. The Ulai river is not the Euphrates of Shinar, it is a small man-made channel river in Persia, not Shinar. The Ulai river in the vision that contains the foundation and central pillar of Adventism is not located in Shinar, yet the prophetess identifies the Ulai as the Euphrates, one of the great rivers of Shinar.

Peñu dexu ci dexug Hiddekel bi nekk ci ñetti xaaj yu mujj yi ci Daniel ak peñu dexu Ulai bi nekk ci xaaj yu juróom-ñaari ba juróom-ñetti, Sister White mooy wax ne ñoomooy “dex yu mag yi ci Shinar.” Bépp xam-xamkat ci mbind mi ak ci tariixu Bíbbil ànd na ci ne am na ñaari dex rekk yu bokk ak Shinar, te ñoom ñaar ñépp ay dex yu mag lañu. Ñaari dex yooyu mooy Tigre (Hiddekel) ak Efrat. Dexu Ulai du Efratu Shinar; mooy ab ndoxu yoon wu góor-góorlu def ci Pers, waaye du ci Shinar. Dexu Ulai bi ci peñu mi ëmb fondasiyoŋ ak kenug doxalin gu diggu gi ci Adventism nekkul ci Shinar, teewul yonent bu jigéen bi xàttee na Ulai ni mooy Efrat, kenn ci dex yu mag yi ci Shinar.

The Hiddekel vision presents the external history of the dragon, the beast and the false prophet leading the world to Armageddon, and the Ulai vision represents the work of Christ in combining His Divinity with man’s humanity. Prophetically inspiration uses the Ulai river as a second witness with the Euphrates River to identify the work that is accomplished by Christ in joining His Divinity with humanity.

Pexe bu Hiddekel mi ngi wone jaar-jaaru bitim-réew bu njaay, rab wi ak yonent bu dëggul bi, ñu ngi jiite àddina si jëm Armageddon; te pexe bu Ulai mi ngi tegtal liggéeyu Almasi bi ci boole Yàllaam ak nit ña nitug doom-aadama. Ci yoon wu yonent, waxi ndigël ji dafa jëfandikoo dexu Ulai ni seede bu ñaareel ak dexu Euphrates ngir xamle liggéey bi Almasi di matale ci boole Yàllaam ak nitug doom-aadama.

The Euphrates and Tigris both began in Eden and run through the length of covenant history. When they flow into the central pillar of Adventism on October 22, 1844, the Euphrates is combined with the man-made Ulai canal to represent the combination of Divinity with humanity, that is accomplished by the exercise of faith in those represented as the one hundred and forty-four thousand. The Ulai represents a test upon the authority of God’s prophetic Word, for it places the authority of Ellen White identifying the Persian Ulai river as one of the great rivers of Shinar in contradiction with the world’s experts.

Dëkk yu mag yi Efrat ak Tigre ñoom ñaar ñoo tambalee ci Eden te daw ci guddi mbind mi yépp ci jaar-jaaru tarih bu kóllëre bi. Bi ñuy dugg ci tabax bu digg ba ci Adventisme ci 22 Oktoobar 1844, Efrat dafa boolees ak kanàl bu nit ñi def, maanaam Ulai, ngir tegtal booloo Yàlla ak nit, maanaam li mataloo ci jëfandikoo ngëm ci ñi ñuy tegtal ni ñaari téeméeri ak ñeent-fukk ak ñeent junni. Ulai dafay tegtal nattu ci sañ-sañu Kàddug Yàlla gu wax ci kanam, ndaxte mu di teg sañ-sañu Ellen White, mi wax ne dexu Perse bi di Ulai mooy benn ci dex yu mag yi ci Shinar, ci juuyoo ak xam-xamkat yu àddina si.

The symbol of the Ulai river represents a test over man’s word or God’s Word. Are men correct, or are the words set forth by Sister White, correct? Does the Ulai river represent a single river in Persia, or does it represent a prophetic river which consists of waters from Eden mingled with waters from men?

Misaalu dexu Ulai mooy tegtal gu jëm ci kàddu nit walla Kàddu Yàlla. Ndax nit ñi ñoo jub, walla ndax ay wax yi Sister White joxe, ñoo jub? Ndax dexu Ulai day tegtal benn dex rekk ci Persia, walla ndax day tegtal dex gu yëgle buy sosoo ci ndoxum Eden yu jaxasook ndox yu bawoo ci nit ñi?

There may be many options to this dilemma I have raised, but I will lay out some thoughts so you see my point. Are the worldly historians and theologians correct and Sister White is wrong? No one disputes that the “great rivers of Shinar” are the Tigris and Euphrates. So, when Sister White identifies the river Ulai in Persia as a great river of Shinar is she a false prophet? Or, is she a true prophet, who made a mistake? How many mistakes can a true prophet make before they cross the line and become a false prophet? Or, are the historians wrong? Or, is she actually correct? Or are the historians and Sister White both correct? I raised this dilemma for the purpose of using the explanation of the dilemma as an added point to the man who is in linen, standing upon the river, who is asked, “How long?” in both the vision of the Hiddekel and Ulai rivers.

Mën na am ay jëfandikoo yu bari ngir jëlboob wi ma yégle, waaye dinaa tëral ay xalaat ngir nga gis sama poñ. Ndax istoriyankat ak teologiyankat yu àddina bi am nañu njubte te Sœur White def na njuumte? Kenn du weddi ne “dex yu mag yu Shinar” mooy Tigre ak Euphrates. Kon, bu Sœur White santale dexu Ulai ci Perse ne mooy benn dex bu mag bu Shinar, ndax moom ab yonent bu dëggul la? Wala, ndax mooy ab yonent bu dëgg, te mu def njuumte? Ñaata njuumte la yonent bu dëgg man a def bala mu jàll wàll ba nekk yonent bu dëggul? Wala, ndax istoriyankat yi ñoo juum? Wala, ndax moom moo dëgg dëgg? Wala ndax istoriyankat yi ak Sœur White ñoom ñépp a ngi ci dëgg? Yëgële naa jëlboob wi ngir màggal njàngaleem, ngir muy nekk benn tomb bu yokku ci mbirum góor gi sol yére wu lino, mi taxaw ci kaw dex mi, te ñu ko laaj, “Ba kaña?” ci ñaari peeñ yi ci dexu Hiddekel ak Ulai.

In Daniel chapter eight, Daniel is at Susa, in Persia, and Susa is on the river Ulai that due to the agriculture industry includes the natural river and also a series of man-made aqueducts. As the Ulai flows down another one hundred and fifty miles or so, it connects with the confluence of the Tigris and Euphrates rivers. The Tigris and Euphrates that began in Eden eventually join, and when they do merge, the Ulai River from Persia connects at the same point. When the Ulai River meets the marsh system of the Tigris at the confluence of the Tigris and Euphrates, the Ulai becomes part of the water that makes up the great rivers of Shinar. The historians are correct, and so too, is Sister White.

Ci saarey Daniel 8, Daniel nekk na ci Susa, ci Perse, te Susa nekk na ci dexu Ulai, mi gëna am njariñ ndax liggéeyu bey, ba tax mu ànd ak dexu naturël bi ak itam ay yooni ndox yu nit tabax. Bu Ulai wéyee di daw suuf ci benn téeméer ak juróom-fukk mile ak lu ko tollu, mu booleeku ak béppoo gi dex yu Tigris ak Euphrates. Tigris ak Euphrates, yi tambalee woon ci Eden, ci mujj dañuy booloo, te bu ñu boolee, dexu Ulai bu jóge Perse di booleeku itam ci bérab boobu. Bu dexu Ulai dajee ak sistemu banxaasu dexu Tigris ci béppoo gi Tigris ak Euphrates, Ulai di nekk cér ci ndox mi tax ay dex yu mag yi Shinar di am. Taariixkat yi wax dëgg, te itam Noonu la Sister White waxe.

When Sister White identifies the vision of the Ulai in chapter eight, she is identifying a river that is known for its man-made aqueduct system that joins the Tigris and Euphrates rivers, which represent two periods’ of 2520 years, that concluded in 1798 and 1844.

Bi ñu Sister White tëddale peeñug Ulai bi nekk ci saar ñetteel-fukk ak juróom-ñaar, mooy muy tëddale dex bu ñu xam ne am na ci sistemu kanali ndox yu nit ñi tabax te boole dexu Tigre ak dexu Efrat, yi tegtal ñaari jamono yu 2520 at, yi jeexee ci 1798 ak 1844.

An ancient name for the Tigris is the Hiddekel, and in relation to the Euphrates both rivers have been specifically located prophetically as being associated with Assyria and Babylon, who are also identified as two lions that were to chastise God’s sheep. Those two desolating powers prefigured the two desolating powers of pagan Rome and papal Rome, which are symbols of a man and a woman, or a church and a state. Pagan Rome was the man representing statecraft, and papal Rome is the impure woman of churchcraft. Assyria was the man and Babylon the woman in their prophetic relationship, thus identifying the Tigris as the man and the Euphrates as the woman.

Tur antik bi ci dexub Tigre moo di Hiddekel, te ci mbirum Euphrates, ñaari dex yi dañu leen bàyyi bu baax ci yoon wu yonent bi ni dañuy ànd ak Assyria ak Babilon, ñoom itam ñu xam leen ni ñaari gaynde yu war a yaralu xar yu Yàlla. Ñaari kàttan yu yàq yu nag dañu jiitu woon ñaari kàttan yu yàq yu Room gu bokkoon ci ñaareel ak Room gu paapal, yi di misaal yu góor ak jigéen, walla ab jàngu ak ab réew. Room gu bokkoon ci ñaareel mooy góor gi di tegtal yoonu nguur, te Room gu paapal mooy jigéen ju sellul juy tegtal yoonu jàngu. Assyria moo doon góor gi te Babilon jigéen ji ci seen jokkoo ju yonent bi, noonu miy wone ne Tigre mooy góor gi te Euphrates jigéen ji.

The Tigris River is the river of statecraft that reached to 1798, and the Euphrates of churchcraft reached to 1844. The Euphrates had to reach to 1844, for the message of 1844 was about Babylon, (the Euphrates) which fell again in 1844. As the Euphrates produced a waterfall in 1844, the Ulai river, which had also joined the confluence as a symbol of human works, combined with the other river’s water. The river of statecraft was damned up in 1798, when the civil authority was removed from the papal power. In that same year the United States begins to reign as the earth beast and sixth kingdom of Bible prophecy. The Tigris River is damned up in 1798, exactly where the state will eventually force the entire world to break down the dam, which now holds back the floods of papal persecution about to sweep over the world as an overwhelming flood. That wall, or dam is the wall of separation of church and state.

Dexu Tigre mooy dexu nguur gi jot ba ci 1798, te Ewfiraat, mi di dexu kilifa ak yoonu mbooloom diine, jot na ba ci 1844. Ewfiraat waroon na jot ba ci 1844, ndaxte bataaxalu 1844 ci Babilon la doon wax, (Ewfiraat), mi daanuwaat ci 1844. Naka la Ewfiraat juré mbëpp mu xëy ci 1844, noonu itam dexu Ulai, mi bokkoon it ci booleb dex yi ngir doon misaalu jëfey nit, dajaloo na ak ndoxum beneen dex bi. Dexu nguur gi ñu téj na ko ci 1798, ba ñu jëlee sañ-sañu réew mi ci dooley paap bi. Ci at mooma, Ëtazuni tambali na nguuru ni rab wu suuf si ak juróomeel buur buy wax ci kàdduy waxi Biibël. Dexu Tigre ñu téj na ko ci 1798, ca bérab ba dëgg-dëgg fan wu dem-jëm ci jamono ji nguur gi di tax àddina bépp damm ab téjukaay ba, bi léegi di tere mbëpp mu rey mi coxoroo fitnay paap bi, muy li nar a daldi xàbbi àddina ni ab mbëpp mu dajal. Miir moomu, walla téjukaay boobu, mooy miiru weesanteb kilifag mbooloom diine ak nguur.

In 1844, both the Euphrates and Ulai identify the message of 1844 as the fall of Babylon, and also as the very work which Christ began in 1844, when, as the Messenger of the Covenant He purged the waters of Babylon and human works out of a people who were to enter into His sanctuary—a people who needed to be cleansed before they entered into the Most Holy Place. The final cleansing of those people was accomplished with the rain which poured out under the message of the Midnight Cry, and those rain drops of the Midnight Cry message were distilled from the waters of the Tigris, as the Millerites identified papal Rome and 1798, and as they identified the fall of Babylon and were cleansed in advance of the closed door by the message, or you might say—cleansed by the rain that came from the distilled waters of the Ulai, the Tigris and the Euphrates rivers, as they presented the message of Daniel 8:14, and fulfilled the message of the Midnight Cry in advance of the opening of the antitypical Day of Atonement.

Ci atum 1844, benn Ewrat ak Ulai dañuy waxu ne bataaxal 1844 mooy daanu Babilon, te itam ne mooy sax jëf ju Kirist tàmbalee ci 1844, ba mu nekkee Yonnent bi ci Kóllëre gi, mu sellal ndoxi Babilon ak jëf yu nit ñi génne leen ci askan wi war a dugg ci Kër Yàllaam—askan wu soxla woon a laabal laata muy dugg ci Bu Sell Bi Gën a Sell. Sellal gu mujjug askan woowu am na mat ak taw bi tuuruwoon ci suufu bataaxal jooyu Yu Guddi, te tànk yu taw yooyu ci bataaxal jooyu Yu Guddi dañoo jóg ci ndoxi Tigir, ni Millerite yi xamalee Room bu paapal bi ak 1798, ak ni ñuy xamalee daanu Babilon te ñu sellu laata bunt bu tëj bi nekk ndax bataaxal bi, walla nga wax ne—ñu sellu ndax taw bi jóge ci ndox yu ñu sàcc seeni càmmoñ ci Ulai, Tigir ak dexu Ewrat, bi ñuy jëfandikoo yonentug Daniel 8:14, te matal bataaxal jooyu Yu Guddi laata Besub Njotugu Jéggal bu mel ni moom bi ubbee.

When Christ is standing upon the waters of the Hiddekel in verse seven of chapter twelve of Daniel, He is standing on the waters of the Tigris, the waters of statecraft in the vision that outlines the final movements of human statecraft leading to the close of probation. He is standing there answering the question of the previous verse, just as in the vision of the Ulai River, the man in linen, who there is Palmoni, the Wonderful Numberer, provides an answer, to a question of the previous verse. In both instances the dialogue is heavenly dialogue between angels and Christ, and in both instances the question is, “How long?”

Ba Kirist di taxaw ci kaw ndoxi Hiddekel ci wërsëg 7 bu xaaj 12 bu Daniel, Mu ngi taxaw ci kaw ndoxi Tigre, ndoxi yooni nguur ak politig ci peeñ mi nga xam ne moo melal yëngu‑yëngu yu mujj yi ci yooni nguur ak politig yu nit ñi, yiy jëm ci tëjugo waxtu jébbalu yoon. Mu ngi taxaw foofa di tontu laaj bi nekk ci wërsëg wi ko jiitu, ni noonu it ci peeñu dexu Ulai, góor gi sol yére wu lin, mi fa doon Palmoni, Ki di Waa Kërale Bu Yéeme, di joxe tontu ci laaj bu nekk ci wërsëg wi ko jiitu. Ci ñaari fan yii, wax‑jàngat bi wax‑jàngatu asamaan la diggante malaaka yi ak Kirist, te ci ñaari fan yii it laaj bi mooy: “Ba kañ?”

The answer is unto 2300 days, in chapter eight and chapter twelve it is “a time, times, and an half.” The answer is understood as 2300 years and 1260 years, but in 1844 God placed a prohibition on the application of time within the prophetic message, for time is no longer. What is Palmoni the man clothed in linen’s answer for His final generation? The question of “How long?” has been shown upon many witnesses to identify the Sunday law as the answer to the question, so is the sanctuary cleansed at the Sunday law, and are “all these wonders” finished at the Sunday law? What are the “wonders” that are finished at the Sunday law, and when did those “wonders” start?

Tontu bi mooy 2300 fan, te ci sarax 8 ak sarax 12 mi mooy “ab waxtu, ay waxtu, ak genn-wall.” Degg nañu tontu bi ni mooy 2300 at ak 1260 at, waaye ci 1844 Yàlla teg na tere ci jëfandikoo waxtu bi ci yégleg yonent bi, ndaxte waxtu amulati. Lan mooy tontu Palmoni, góor ga sol mbubb mu weex mi, ngir maas gu mujj gi? Laaj bi ne “Ba kàn?” wonees na ko ci seede yu bare ngir xamale ne yoonu Dibér bi mooy tontu bi ci laaj bi; kon ndax kër Yàlla gi setees na ci yoonu Dibér bi, te ndax “képp kuy” yi yépp jeex nañu ci yoonu Dibér bi? Lan mooy “képp kuy” yi di yi jeex ci yoonu Dibér bi, te kañ la “képp kuy” yooyu tàmbalee?

Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?

Noonu man Danyeel xool naa, te gis naa ñaar yu des, kenn ci biir wetu dex gi, keneen ci beneen wetu biir dex gi. Kenn ci ñoom ne nit ki sol yére wu weex wi, mi nekkoon ci kaw ndoxu dex gi: “Ba kañ la muy jot ba jeex ngir kéemaan yii?”

And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:5–7.

Noonu maale mi soloo lino bi, mi nekkoon ci kaw ndox yu dex gi, ba mu yékkati loxoom ndeyjoor ak loxoom càmmoo jëm asamaan, te mu giñ ci Kiy Dund ba fàww ne, dina doon ab waxtu, ay waxtu, ak genn-wàll waxtu; te bu mu matalee tas dooley xeet bu sell bi, kon lëpp yii dinañu jeex. Daniel 12:5–7.

The symbolic question of “How long?” marks the Sunday law, and the angel asked not when was the Sunday law, but when was the end of the wonders. The “wonders” end at the Sunday law, so what are the wonders that lead to the Sunday law? Or to be more specific what are the “wonders” represented in the vision given by the Hiddekel, represented in chapters ten through twelve? If we can determine what the “wonders” are, we may find when the “wonders” start. In Daniel ten Gabriel specifically identifies what his purpose was in his interaction with Daniel during the vision.

Laaj wone “Bañaata fan?” moo màndarga waajug dibeer bi, te malaaka ma laajul kañ la waajug dibeer bi nekk, waaye kañ la jeexital kéemaan yi nekk. “Kéemaan yi” dafa jeex ci waajug dibeer bi; kon lan la kéemaan yooyu di, yi jëmé ci waajug dibeer bi? Wala ngir wax ko gëna leer, lan la “kéemaan yi” di, yi ñu tekki ci peeñ gi ñu joxoon ca Hiddekel, yi ñu tekki ci saraxale yu fukk ak benn ba fukk ak ñaar? Su nu manee xam lan la “kéemaan yi” di, amaana nu gis kañ la “kéemaan yi” tambalee. Ci Daniel fukk, Gabriyel moo leen xamle bu leer ne lan mooy njariñam ci jëfandikoom ak Daniel biir peeñ ga.

Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

Léegi nag, ñëw naa ngir may la mu leer ci li dina dal sa xeet ci fan yu mujj yi; ndaxte gisi bi, ci fan yu bare la jëm. Daniel 10:14.

Gabriel came to make God’s people understand what shall befall them in the latter days. To assume that the prophecies in Daniel twelve which were correctly understood by the Millerites, but to use that acknowledgement to deny the application of the chapter to the last days—is to defeat Gabriel’s stated purpose. Once Gabriel begins the prophetic narrative in verse one of chapter eleven on through to the third verse of chapter twelve, the history represented is the external prophetic details of how the dragon, the beast and the false prophet lead the world to Armageddon. There are passages within the chapter that describe God’s people being persecuted, but the history of chapter eleven is primarily an external revelation. This means that chapter ten and chapter twelve represent an alpha and an omega within Daniel’s final vision, for unlike chapter eleven they both describe an internal message identifying the sealing of the one-hundred and forty-four thousand. The middle chapter is the rebellion of mankind as represented by the king of the north, the pope of Rome, and the alpha chapter ten, along with the omega chapter twelve identify the internal experience of the one hundred and forty-four thousand in the latter days. All three chapters lead to the close of probation, the alpha chapter begins with the fear of God that separates two classes of worshippers, and by the end of the chapter Daniel is given a doubling of power, thus identifying the first and second angels’ messages. Chapter twelve is the omega chapter and it identifies the judgment message of the third angel.

Gabriyel ñëw na nit Yàlla yi xam li leen di dal ci fan yu mujj yi. Jàpp ne waxi waxu Yàlla yi nekk ci Daniel fukki bennaar ak ñaar, yi Milerit yi déggoon bu baax, te jëfandikoo nangu googu ngir weddi ne saar wi jëm na ci fan yu mujj yi—mooy yàq njariñ li Gabriyel waxoon ne moo tax mu ñëw. Bu Gabriyel tàmbalee nettali waxu Yàlla gi ci aaya benn bu Daniel fukki bennaar, ba àgg ci aaya ñetti bu Daniel fukki ñaar, taarix bi fa mel mooy ay leeral yu biti ci waxu Yàlla, yu wone ni njaay mi, rab wi ak yonent bu dëggul ji jiite àddina si ba Armageddon. Am na ay xëtu kàddu ci biir saar wi yu mel ne nit Yàlla yi dañuy sonnal, waaye taarixu saar bu fukki bennaar bi, li ko gën a doon mooy révélasyon bu biti. Loolu mooy ne saar bu fukki ak saar bu fukki ñaar dañuy tegu ni alfa ak omega ci vision bu mujj bu Daniel, ndaxte wuute nañu ak saar bu fukki bennaar bi, te ñoom ñaar dañuy melal yégle gu biir guy jàngale xeexalug junni téeméeri ak ñeent-fukki ak ñeent. Saar bu digg ba mooy ñàkk déggadi nit ñi, ni ko buur bu bëj-gànnaar bi di tegtal, mooy baab bu Room, te alfa bi, mooy saar bu fukki, ak omega bi, mooy saar bu fukki ñaar, dañuy firndeel xew-xewu biir bu junni téeméeri ak ñeent-fukki ak ñeent ñi ci fan yu mujj yi. Ñetti saar yépp di jëme ci tëj goxu yërmande bi; saar bu alfa bi tàmbalee ak ragal Yàlla gi tàqale ñaari xeetu way jaamu, te ci mujjug saar bi ñu yokk Daniel doole ñaari yoon, noonu di ràññee yégleb malaaka bu jëkk bi ak bu ñaareel bi. Saar bu fukki ñaar mooy saar bu omega bi, te moo di ràññee yégleb àtteb malaaka bu ñetteel bi.

Chapter eleven details mankind’s rebellion from the destruction of Jerusalem unto the close of probation, which according to Sister White is an illustration of the close of probation at the end of the world. Daniel eleven starts at the destruction of Jerusalem, for Daniel is one of those who were taken to Babylon in the threefold destruction of Jerusalem that typified the destruction of the same city in 70 AD, and then again in the latter days as represented by the world.

Saar fukki ak benn ci ay pexe yu nit ñi jéggi Yàlla, daldi tàmbalee ca yàqute Yerusalem ba àgg ci jeexital dogalu yërmande bi, te loolu, ni ko Sœur White waxe, mooy misaal buy won jeexital dogalu yërmande bi ci mujjug àddina. Daniel fukki ak benn tàmbalee na ca yàqute Yerusalem, ndaxte Daniel bokk na ci ñi ñu nàbb ca Babilon ci ñetti yàqute yi dañu def Yerusalem, yi doon misaal yàqute dëkk boobu benn bi ci atum 70 AD, te ba noppiat ci fan yi mujj yi, ni ko àddina siiwal.

Two literal destructions of Jerusalem that took place on the same day of the year six hundred and sixty-five years apart. Those two destructions were of the city where the Ark was supposed to be located. Shilo possessed the same prophetic characteristics and represents the first destruction of a city where God’s presence was located, or was supposed to be located. When Sister White employs the destruction of Jerusalem as a symbol of the destruction of the latter days, she is commenting on Christ’s sermon on the destruction of Jerusalem.

Ñaari yàggi dëñu yàggoo benn bés ci at mi, te séqoo ak jàmm ak juróom-ñeent téeméer ak juróom-benn fukk ak juróom at. Ñaari alag yooyu amoon nañu ci dëkk ba fa Wàllu Kóllëre bi waroon a nekk. Silo moom itam amoon na benn melokaan yu yonent, te mu ngi tegtal alag bu njëkk bu benn dëkk ba fa nekkoon ndamlu Yàlla, walla fa mu waroon a nekk. Bi Rakk-ju-góor White di jëfandikoo alag Yerusalem muy misaal bu alag yi ci fan yu mujj yi, dafa wax ci waare ji Kirist jàngale woon ci alag Yerusalem.

Shilo, the destruction of Jerusalem under Nebuchadnezzar and Titus are three witnesses of the latter days as represented by the destruction of God’s city. Shilo is the first angel’s message which teaches to fear God, something Eli did not do, and give Him glory, something Eli did not do, for the hour of His judgment is come. The second angel’s message is where we find a doubling as represented by Nebuchadnezzar and Titus. The third destruction of Jerusalem, in the latter days is at the close of probation, which is the close of judgment.

Silo ak mbëjgu Yerusalem bi ci suufu Nebukadnesar ak Titus dañuy ñetti seede yu fan yu mujj yi, ni ko taxawaleey mbëjgu dëkk Yàlla. Silo mooy yëgleb malaaka bu njëkk bi, biy jàngale ragal Yàlla, luy li Eli deful, ak jox Ko ndam, luy li Eli itam deful, ndax waxtu àtteem agsi na. Yëgleb malaaka bu ñaareel bi mooy fu nu gis benn ñaariis, ni ko taxawale Nebukadnesar ak Titus. Ñetteelu mbëjgu Yerusalem bi, ci fan yu mujj yi, mooy ci jeexital jéggalug waxtu mën a jot, te loolu mooy jeexital àtte bi.

Chapter eleven is the external history of the three angel’s messages. It is sandwiched between chapter ten’s vision of separation and three empowering touches that takes place on the twenty-second day of Daniel’s vision. This means that chapter twelve will also be about the internal story of what befalls God’s people in the latter days. It also means that the light within chapter twelve is twenty-two times more brilliant than the light in chapter ten.

Saar fukki ak benn jaaraf ñetti malaaka yi. Mu nekk ci diggante gisug saar fukki, di gise xàjjal, ak ñetti laal yu dëggal doole, yi xew ci fanweeru ñaar-fukk ak ñaar ba ci gisu Danyeel. Loolu di tekki ne saar fukk ak ñaar itam dina aju ci nettali biir bi ci lu dal askanu Yàlla ci fan yu mujj yi. Te itam di tekki ne leer gi nekk ci biir saar fukk ak ñaar, ñaar-fukk ak ñaar yoon la gën a xonq leer gi nekk ci saar fukk.

In the vision of the Ulai, Christ was also asked “How long?” The previous twelve verses leading to the question in verse thirteen, were identifying external prophetic history representing important details about the powers of Bible prophecy. Those twelve verses were simply repeating and enlarging upon the history represented in chapter seven. The prophetic history set forth in those verses is repeated and enlarged upon in chapter eleven beginning in the time of the Medes and Persians. The last half of chapter eight and all of chapter nine is the representation of God’s last day people by the prophet Daniel. The vision of prophetic history found in the vision of the Ulai rivers three chapters, along with the representation of God’s people in the chapters by Daniel’s interaction with Gabriel, is the alpha to the omega of chapters ten through twelve.

Ci njàppandikoo Ulai, ñu laaj na it Krist ne: “Ba kàddu yàgg?” Fukk ak ñaar aaya yi jiitu laaj gi nekk ci aaya fukk ak ñett, dañuy wone jaar-jaaru waxu Yàlla bu ci biti, buy tegtal xëtu-xëtu yu am solo ci mbirum kàttani waxu Yàlla yi nekk ci Biibël. Fukk ak ñaar aaya yooyu dafa nekkoon rekk di delloo ak yaatal jaar-jaaru waxu Yàlla wi tegtaloon ci saar wi juróom ñaar. Jaar-jaaru waxu Yàlla wi ñu génne ci aaya yooyu, ñu delloo ko te yaatal ko ci saar fukk ak benn, tàmbalee ak jamonoy Med ak Perse yi. Gëstu gu mujj ci saar juróom ñett ak bépp saar juróom ñent mooy wone nit ñi Yàlla ci bés yu mujj yi jaarale ko ci yonent bi Danyeel. Njàppandikoo jaar-jaaru waxu Yàlla wi nekk ci njàppandikoom dex yu Ulai ci ñetti saar yi, ak it wone nit ñi Yàlla ci saar yooyu jaarale ko ci jëfandikookam Danyeel ak Gabariyel, mooy alfa ba omega bu saari fukk, fukk ak benn, ak fukk ak ñaar.

Because the Hiddekel is the omega and the Ulai the alpha, the power represented by the light that is unsealed in chapter twelve, when the time of the end is reached, is twenty-two times brighter than the vision which is the central pillar and foundation of Adventism. This being the case; the light of Daniel’s last vision is directly identified as light associated with God’s people in the latter days. When the angel asks the man clothed in linen, “How long?” to the end of these wonders, the wonders are those who shine as the stars forever and ever as Abram’s covenant history echoes of a command for Abram to look to the stars. The wonders in Daniel twelve is the transformation of human beings into the ensign of the one hundred and forty-four thousand.

Ndaxte Hiddekel mooy omega te Ulai mooy alpha, dooley bi leer gi di teq ci ay mbind yu ubbeeku ci saar bi fukki ñaar, bu waxtu mujj gi agsee, gëna leer peññ ay ñaar-fukk ak ñaar yoon ci gis-gis bi nekk tànk bu digg ak fondemaŋu Adventisme. Su loolu dee, leeru gis-gis bu mujj bu Daniel dañuy ko ràññee bu jub ak leer gi jëm ci nit ñi Yàlla ci fan yi mujj. Bi malaaka bi laajee góor gi sol yéré lin, ne ko: “Ba kañ?” ngir mujjug njàqare yii, njàqare yi mooy ñi leer ni biddéew yi ba fàww ak fàww, ni taariixu kóllëreg Abram di dellu xumb ndigal lu jëm ci Abram ñu xool biddéew yi. Njàqare yi ci Daniel fukki ñaar mooy soppi nit ñi, ñu nekk màndarga gi wone junni ak ñeent-fukk ak ñeent.

In an earlier point we identified that verse eleven of Daniel twelve identifies a prophetic period that consist of two periods, the first of which is thirty years. In order to place the proper emphasis on verse eleven, I went to verse seven; to show Christ’s direct involvement with the wonders He accomplishes among His people in the latter days.

Ci një jëfandikoo bu njëkk, nu won ne saar bi fukk ak benn ci Daniel fukk ak ñaar di tënk ab jamono bu yoonent, bi am ñaari jamono, te ki jëkk ci ñoom mooy fanweer fukk. Ngir teg njafaan li war ci saar bi fukk ak benn, dem naa ci saar bi juróom ñaareel; ngir won bokk gu jubuug Kirist ak kéemaan yi Mu di def ci biir askanam ci fan yu mujj yi.

In returning to verse eleven I wish to remind you that chapter twelve is directly called the “latter days” by Gabriel. In the days of the one hundred and forty-four thousand, the days in which they are sealed and enter into covenant with God; according to the book of Daniel, there will be a message unsealed that will swell into a loud cry. That message is represented in chapter twelve by three distinct prophetic periods, that have already been defined by the Millerites, and thereafter endorsed by the Spirit of Prophecy. Those three periods do not represent time, for the very same angel who holds up both hands to heaven in chapter twelve, held up one hand to heaven in Revelation ten, and swore there would be time no longer. That pronouncement in 1844 means that the three prophetic periods in Daniel twelve are symbolic periods that are not meant to represent time.

Bi ñuy dellu ci wax juroom-benn bi, bëgg naa fàttali leen ne kapitle fukk ak ñaar bi, Gabriel moo ko tudde bu baax ne mooy “fan yu mujj yi.” Ci fani ñaar-fukk ak ñeenti junni nit ñi, fan yi ñuy tàmpalee séel leen te ñu dugg ci kóllëre ak Yàlla; ni ko téere Daniel waxe, am na bataaxal bu ñu ubbiwoon te dina màgg ba nekk yuuxu bu réy. Baatu xibaar boobu, ci kapitle fukk ak ñaar bi, ñetti jamono yu wuute lañu koy tektale ci kàddug yonent, te Millerite yi dañu leen faral di firndeel ba noppi, te Noowug Kàddug Yonent bi itam dëggal ko gannaaw ga. Ñetti jamono yooyu duñu tektale jamono ci dëgg-dëgg, ndax malaaka mi yokk na ñaar i loxoom jëm ci asamaan ci kapitle fukk ak ñaar bi, moomu la woon mi yokk benn loxoom jëm ci asamaan ci Peeñu fukki téeméeri fan ak benn, te giñ ne jamono du amati. Kàddu googu ci atum 1844 tekki na ne ñetti jamono yi ci Daniel fukk ak ñaar, ay jamono yu misaal lañu te duñu ñu faral di tektale jamono.

Therefore, when the middle symbolic prophetic period in Daniel twelve is a twofold period that begins with thirty years in the very chapter that Michael stands up, then you know that the twofold period beginning with thirty years is the perfect fulfillment of Abram’s alpha prophecy. The omega of the time prophecy which begins covenant history in terms of a chosen people, reaches its perfect fulfillment in the same chapter which is the climax of Daniel’s testimony of what will befall God’s people in the last days.

Kon nag, bu diggante jamono yonnentukaay bu xarala bi ci Daniel fukk ak ñaar, su fekkee ne mooy ab jamono ñaari yoon boo xam ne tàmbalee ak ñett-fukk at ci bopp saar boobu bi Mikaayel di taxaw, kon xam nga ne jamono ñaari yoon boobu buy tàmbalee ak ñett-fukk at mooy matal gu mat sëkk yonnentu Alfa Abram. Omega bu yonnentu jamono bi, bi tambalee jaar-jaaru kóllëre gi ci anam wu askan wi Yàlla tànn, dafa agsi ci matal gu mat sëkk ci benn saar boobu, te mooy njollëre bi gën a kawe ci seede Daniel ci mbir mi di dal Yàlla ay nit ci fan yu mujj.

At the time of the end, the book of Daniel is unsealed and the light produced seals God’s people. At the time of the end, the book of Daniel is unsealed and the light produced is represented by three prophetic periods within Daniel’s last chapter. That chapter is the omega of the three chapters that make up the Hiddekel vision, and the Hiddekel vision is the omega to the three chapters that represent the alpha of the river visions of Daniel. The rivers that began in Eden finally ended up with Daniel, and then God’s prophetic Word brought them to the Millerite movement of the first and second angel, the alpha movement of the three angels’ two movements. The 1290 years of verse eleven are the omega to Abram and Pauls’ 430-year prophecy.

Ci jamono mujj, téereb Daaniyeel ubbeeku na, te leer gi mu jur di màndargaal nit ñi Yàlla. Ci jamono mujj, téereb Daaniyeel ubbeeku na, te leer gi mu jur dafañu koy tektal ci ñetti diir yu yonent yi nekk ci saar bu mujj bu Daaniyeel. Saar boobu mooy omega bu ñetti saar yi di sampag gis-gisug Hiddekel, te gis-gisug Hiddekel mooy omega bu ñetti saar yi di tektal alpha bu gis-gis yi ci dex yi nekk ci Daaniyeel. Dex ya tàmbalee nañu ca Eden, ba mujj ci Daaniyeel, te ba noppi Kàddug yonent bu Yàlla indi leen ci yëngu-yëngu Millerit bu malaaka bu njëkk ak bu ñaareel, di yëngu-yëngu alpha bu ñaari yëngu-yëngu yi ci ñetti malaaka yi. 1290 at yi nekk ci aaya 11 mooy omega bu yonenteg 430 at yi Abraham ak Pool.

Before we continue on in Daniel twelve and its connection to Abram’s prophecy it is good to remember who Paul was. Paul was not only the apostle to the Gentiles, but just as importantly he presented his message through God’s prophetic Word. More importantly than that, is that Paul was a dispensational prophet. A dispensational prophet is a prophet raised up to guide God’s people from one dispensation to another like unto Moses, from altar worship to sanctuary worship; John the Baptist; from the earthly sanctuary to the Heavenly Sanctuary. Paul recorded more information and rules of the application of the literal to the spiritual than all the other Bible authors combined, by far! He was raised up to explain the transition of literal to spiritual in the context of God’s covenant people.

Bala nuy jëkk ngir wéyal ci Daniel fukki ñaar ak jokkoo bi muy am ak yëgleb Abram, baax na nu fàttaliku kan mooyoon Pool. Pool doonul woon rekk ndaw li ñu yónni ca xeeti ñi dul Yawut ya, waaye li ëpp solo mooy ne moo joxe bataaxalam jaarale ko ci Kàddu Yàlla buy wax lu jëm kanam. Te li gën a am solo mooy ne Pool doon na yonent buy jëm ci jamono yi Yàlla setal. Yonent buy jëm ci jamono yi Yàlla setal mooy yonent bu Yàlla taxawal ngir jiite askanam, jële leen ci benn jamono gu Yàlla dogal, yóbbu leen ci beneen, ni Muusaa, ci jaamu ci sarxalukaay ba ca jaamu ci kër Yàlla ga; ak Yaxya Miy Sóob, jële leen ci kër Yàlla gu suuf gi ba ca Kër Yàlla gu Asamaan ga. Pool bind na lu ëpp solo ci xibaar ak sàrt yi jëm ci ni ñuy jëfandikoo lu dëgg-dëgg ga ngir àgg ca lu xel mu sell ga, ba suturaale ko ci ñeneen bindkat yu téereb Biibël bi bépp, loolu sax fu sore! Yàlla taxawal na ko ngir muy leeral jëmmalin bi nekk diggante lu dëgg-dëgg ak lu xel mu sell ci bir askanu kóllëreg Yàlla.

Paul is the connecting link between the covenant promises of Abraham’s chosen people, when that chosen people transitioned from literal to spiritual. If you are not settled into the role of who Paul was in covenant history, then you might not see how divinely fitting it is, that the first-time prophecy of God’s covenant people is a twofold time prophecy that begins with a 30-year period. One prophecy put in place by the father of the chosen people, and when they transition to a spiritual chosen people, a dispensational prophet was raised up to identify and explain that transition, and also to ratify Abram’s time-prophecy with a second witness from the New Testament aligned with the first witness from the Old Testament. Abram at the start, then Paul at the end typify the significance of the 1290 of the latter days.

Pool mooy lëkkale bi ci diggante yéenekaay kóllëre yi ñu digoon askanu Ibraaima bi Yàlla tànn, ba askan woowu tànn di jóg ci lu sax ci yaram, jëm ci lu sax ci xel. Su fekkee ne gënoo taxaw bu baax ci wàllu li Pool doon ci jaar-jaaru kóllëre, mën nga bañ a gis ni mu yëgë te yéeme ci yoonu Yàlla ne waxi wax ci bés bu njëkk ci mbiri askanu kóllëre gi Yàlla moom mooy waxu yoon wi am ñaari taxawaay te muy tàmbalee ak ab weeru 30 at. Benn waxu yonent la baay bi ci askan wi tànn samp, te bi ñuy jëlee jëm ci nekku askan wu xel, ñu yékkati ab yonent bu jamono yi ngir mu xamale te leeral soppe boobu, te it mu dëggal waxu waxtu Abràam ak ñaareelu seede gu jógge ci Kóllëre Gu Bees, wërngal ak njëkkal seede gi jógge ci Kóllëre Gu Yàgg. Abràam ca njàlbéen ga, gannaaw ga Pool, dañuy misaal li 1290 yi aju ci fan yu mujj yi di tekki.

We will continue in the next article.

Danu waraat ci beneen waxtaan bi ci jëleef.

“Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement. The remnant church will then be brought into great trial and distress. Those who keep the commandments of God and the faith of Jesus will feel the ire of the dragon and his hosts. Satan numbers the world as his subjects; he has gained control even of many professing Christians. But here is a little company who are resisting his supremacy. If he could blot them from the earth, his triumph would be complete. As he influenced the heathen nations to destroy Israel, so in the near future he will stir up the wicked powers of earth to destroy the people of God. Men will be required to render obedience to human edicts in violation of the divine law.

“Peesug Sàkkariyaa ci Yosuwe ak Malaaka mi jëm ci xew-xewu nit ñi Yàlla ci doole gu xëcc ci xew-xewu mujj yu bés bu mag bu jéggal gi. Kërceeb ga des dinañu ko dugal ci nattu gu tar ak tiis gu réy. Ñi sàmm ndigali Yàlla ak ngëmug Yeesu dinañu yëg merum njaay mi ak mbooloom. Seytaane dafa jàpp àddina si muy ay wayam; man na jot nguur ci sax ci ci ñu bare ñuy wax ne ay Kiristaan lañu. Waaye fii am na ab mbooloo bu tuuti buy bañ nguuram. Su ko manoon a far ci kaw suuf, ndam li dina mat sëkk. Naka la jëfandikoo xeeti xew-xew yu dul Yawut ngir alag Israayil, noonu it ci jamono ji jigeen, dina yëngu dooley suuf yu bon ngir alag nit ñi Yàlla. Dañuy laaj nit ñi ñu déggal ndigali nit ñi, te muy jéggi yoonu Yàlla.”

“Those who are true to God will be menaced, denounced, proscribed. They will be ‘betrayed both by parents, and brethren, and kinsfolks, and friends,’ even unto death. Luke 21:16. Their only hope is in the mercy of God; their only defense will be prayer. As Joshua pleaded before the Angel, so the remnant church, with brokenness of heart and unfaltering faith, will plead for pardon and deliverance through Jesus, their Advocate. They are fully conscious of the sinfulness of their lives, they see their weakness and unworthiness; and they are ready to despair.

“Ñi ñooñu dëggu ci Yàlla, dees na leen tiitaal, wax ci seen kaw ngir yàq leen, tere leen. Dees na leen ‘worale sax ci ndey ak baay, ak bokk-deret, ak xarit yi,’ ba ci dee. Luug 21:16. Seen benn yaakaar mooy yërmëndey Yàlla; seen benn aaray mooy ñaan. Ni Yosuwe ñaane woon ca kanam Malaaka bi, noonu it mbooloom ja des, ak xol bu damm te ak ngëm gu sax te du sànku, dinañu ñaan ngir jéggal ak mucc jaarale ko ci Yeesu, seen Aji-Àndkat. Xam nañu bu baax bàkkaarug seen dund, gis nañu seen néew doole ak seen yéqadi; te jekk nañu ba noppi ci bëgg a noppi yaakaar.”

“The tempter stands by to accuse them, as he stood by to resist Joshua. He points to their filthy garments, their defective characters. He presents their weakness and folly, their sins of ingratitude, their unlikeness to Christ, which has dishonored their Redeemer. He endeavors to affright them with the thought that their case is hopeless, that the stain of their defilement will never be washed away. He hopes so to destroy their faith that they will yield to his temptations, and turn from their allegiance to God.

“Njiitalkat bi taxaw ngir jiiñ leen, ni mu taxawee woon ngir bëgg a tere Yosuwe. Mu jëfandikoo seen yére yu xasaw ya, ak seen jikko yu amul mat. Mu wone seen néew doole ak seen ñàkk xel, seeni bàkkaar yu amul ngërëm, ak seen niñu melul Kirist, li toroxal Seen Boroom Buy Fàggu. Mu koy jéem a ragal leen ak xalaat ne seen mbir amul yaakaar, ne tànk bu seeni sobé wacc ci seen kaw du fàtte ba fàww. Mu yaakaar ne noonu lay yàq seen ngëm, ba ñuy joxe seen bopp ci ay nattuam, te dëddu seen takku ci Yàlla.

“Satan has an accurate knowledge of the sins that he has tempted God’s people to commit, and he urges his accusations against them, declaring, that by their sins they have forfeited divine protection, and claiming that he has the right to destroy them. He pronounces them just as deserving as himself of exclusion from the favor of God. ‘Are these,’ he says, ‘the people who are to take my place in heaven, and the place of the angels who united with me? They profess to obey the law of God; but have they kept its precepts? Have they not been lovers of self more than lovers of God? Have they not placed their own interests above His service? Have they not loved the things of the world? Look at the sins that have marked their lives. Behold their selfishness, their malice, their hatred of one another. Will God banish me and my angels from His presence, and yet reward those who have been guilty of the same sins? Thou canst not do this, O Lord, in justice. Justice demands that sentence be pronounced against them.’

«Seytaane am na xam-xam bu wér ci bàkkaar yi mu yóbbu askanu Yàlla ngir ñu def, te mu saxal ay jiiñam ci seen kaw, di wax ne, ndax seeni bàkkaar dañoo ñàkkal seen sàmmu gu sell, te di bëgg a firndeel ne am na sañ-sañu alag leen. Mu di leen yégle ne, noonu lañuy yelloo, ni moom ci boppam, ngir génn ci yiw Yàlla. “Ñii,” la wax, “ndax ñoom lañuy took sama bérab ca asamaan, ak bérabu malaaka yi booloo woon ak man? Ñuy wax ne ñu ngi déggal yoonu Yàlla; waaye ndax sàmm nañu ay ndigalam? Ndax bëgguñu seen bopp lu ëpp bëgg Yàlla? Ndax tegwuñu seen bopp ak seen njariñ ju bopp ci kaw liggéeyam? Ndax bëgguñu mbiri àddina? Xoolleen bàkkaar yi ràññee seen dund. Seetleen seen bopp-sa-bopp, seen mébét, seen bañante ak seen i moroom. Ndax Yàlla dina dàq man ak sama i malaaka jële leen ci kanamam, te ba noppi fey ñi tooñoon ci benn bàkkaar yooyu? Yow, Boroom bi, mënuloo def loolu ci njub. Njub mooy laaj ñu yégle àtteb mbugal ci seen kaw.”»

“But while the followers of Christ have sinned, they have not given themselves up to be controlled by the satanic agencies. They have repented of their sins and have sought the Lord in humility and contrition, and the divine Advocate pleads in their behalf. He who has been most abused by their ingratitude, who knows their sin and also their penitence, declares: ‘The Lord rebuke thee, O Satan. I gave My life for these souls. They are graven upon the palms of My hands. They may have imperfections of character; they may have failed in their endeavors; but they have repented, and I have forgiven and accepted them.’

“Waaye toppkat yi Kirist dañu bàkkaar, waaye jébbaluñu seen bopp ngir ñu saytu leen kilifay Seytaane yi. Tuub nañu seeni bàkkaar te seet nañu Boroom bi ak woyof ak réccu xol, te Dimbalikat bu Yàlla bi di wax ci seen wàll. Ki gën a ñu tooñoo ak seen ñàkk sant, ki xam seen bàkkaar te xam it seen tuub, mooy wax ne: “Na Boroom bi yedd la, yaa Seytaane. Joxe naa sama bakkan ngir ñoom. Ñu ngi bindu ci tàngg yu sama loxo. Man nañu am ay matadi ci seen jikko; man nañu lajj ci seeni jéego; waaye tuub nañu, te baal naa leen, te nangu naa leen.”

“The assaults of Satan are strong, his delusions are subtle; but the Lord’s eye is upon His people. Their affliction is great, the flames of the furnace seem about to consume them; but Jesus will bring them forth as gold tried in the fire. Their earthliness will be removed, that through them the image of Christ may be perfectly revealed.

Nattu Seytaane am solo na ñu bare na, te ay naxamteem yu suturaat lañu; waaye bëtub Boroom bi ci kaw ay nitam la nekk. Seen tiis bi réy na, te safara ga ca furnaas ba mel ni mu ngi bëgg leen a yàq; waaye Yeesu dina leen génne ni wurus wu ñu nattu ci safara. Seen soppikook su àddina dina ñàkk, ngir ci ñoom meloow Almasi bi feeñ ba mat sëkk.

“At times the Lord may seem to have forgotten the perils of His church and the injury done her by her enemies. But God has not forgotten. Nothing in this world is so dear to the heart of God as His church. It is not His will that worldly policy shall corrupt her record. He does not leave His people to be overcome by Satan’s temptations. He will punish those who misrepresent Him, but He will be gracious to all who sincerely repent. To those who call upon Him for strength for the development of Christian character, He will give all needed help.

“Yenn saa yi, Boroom bi man naa mel ni fàtte na lor yi diis yi nekk ci kaw mbooloom, ak tooñ yi noonam yi def ci moom. Waaye Yàlla fàttewul. Amul dara ci àddina bii lu gën a jafe-jafe ci xol Yàlla mel ni mbooloom. Du coobareem ba politig àddina bii yaxal seedeem. Du bàyyi ay nitam ngir ñu daan leen ci nattu Seytaane yi. Dina mbugal ñi koy wone baat bu ñaaw, waaye dina wone yiw ñépp ñi tuub bu dëgg. Ñi koy woote ngir am doole ci yokkute jikko yu Kiristaan, dina leen jox ndimbal li ñu soxla lépp.

“In the time of the end the people of God will sigh and cry for the abominations done in the land. With tears they will warn the wicked of their danger in trampling upon the divine law, and with unutterable sorrow they will humble themselves before the Lord in penitence. The wicked will mock their sorrow and ridicule their solemn appeals. But the anguish and humiliation of God’s people is unmistakable evidence that they are regaining the strength and nobility of character lost in consequence of sin. It is because they are drawing nearer to Christ, because their eyes are fixed on His perfect purity, that they discern so clearly the exceeding sinfulness of sin. Meekness and lowliness are the conditions of success and victory. A crown of glory awaits those who bow at the foot of the cross.

“Ci jamono mujj, nit Yàlla yi dinañu metti te jooy ndax ñaawtéef yi ñuy def ci réew mi. Ak rangooñ, dinañu artu ñi bon ne ñu ngi ci njàqare bu réy ndax seen dëppoo wàllu yoonu Yàlla, te ak tiis bu kenn mënul wax, dinañu toroxlu seen bopp kanam Boroom bi ci tuub gu dëgg. Ñi bon dinañu ñaawal seen metit te rey seen woote yu tedd yi. Waaye tiis ak toroxteem nit Yàlla yi mooy firnde gu leer ne dañuy dellooat doole ak ngorug jikko gi ñu réerale woon ndax bàkkaar. Ndaxte dañuy gëna jege Kirist, ndaxte seen bët taxaw na ci sellam gu mat sëkk, moo tax ñuy gis bu leer lool ni bàkkaar di lu bon lool. Lewet ak suufeel bopp mooy xaalis yi war ngir am ndam ak njël. Kaala gu tedd ngi xaar ñi suufeel seen bopp ca suufu bant ba.”

“God’s faithful, praying ones are, as it were, shut in with Him. They themselves know not how securely they are shielded. Urged on by Satan, the rulers of this world are seeking to destroy them; but could the eyes of God’s children be opened as were the eyes of Elisha’s servant at Dothan, they would see angels of God encamped about them, holding in check the hosts of darkness.

“Ñi gëmñu yi te di ñaanal Yàlla, mel na ni ñu tëj leen ak Moom. Seen bopp sax xamuñu ni ñuy aar bu wóor. Ci ndigalu Seytaane, kilifay àddina sii dañuy wut a leeral leen; waaye su bët yi doomi Yàlla ubbeeku woon, ni ñu ko ubbeeye woon jaamub Elizee ca Dotan, kon dinañu gis malaakayi Yàlla ñu daldi wër leen, di tere mbooloom lëndëm gi.”

“As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments,’ and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ Zechariah 3:4. The spotless robe of Christ’s righteousness is placed upon the tried, tempted, faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. A ‘fair miter’ is set upon their heads.

“Ni nit ñi Yàlla di toroxal seen bakan ci kanamam, di ko ñaan ngir sellug xol, digle bi joxe na ne: ‘Teqleen yére yu sobe yi,’ te waxi dëgërloo yii waxees na leen: ‘Xoolal, damaa dindi sa tooñ ci yaw, te dinaa la solal yére yu bees.’ Sakarja 3:4. Robe bu set weccug njubte Kirist mooy ñu solal ci kaw doom yu Yàlla yu jaar ci nattu, ci nattuug yéefar, te di ku takku ci ngëm. Desiit bi ñu xeebal, ñu solal ko yére yu ndam, ba duñu mas a indi ay sobe ak yàqute yu àddina si. Seen tur sax na ci téereb dundug Xar mi, bindees na leen bokk ci ñi takku ci ngëm ci jamono yépp. Ñoom daan nañu daan pexe yi nay; xumbitu Njàngat bi mënu leen a dëdd ci seen takku. Léegi nag, ñu nekk nañu ci kaaraange gu sax ba fàww jëkk ci pexe yi Nattu bi. Seen bàkkaar yépp yóbbu nañu ko ci ki sos bàkkaar. Ñu teg na ci seen bopp ab ‘kaala bu rafet.’”

“While Satan has been urging his accusations, holy angels, unseen, have been passing to and fro, placing upon the faithful ones the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’ Revelation 14:4, 5.

“Bi Seytaane di yóbb ay accusaasioŋam, malaaka yu sell yi, te kenn gisul leen, dañuy romb di dellu, di teg ci ñi takku yi sàkkub Yàlla miy Dund. Ñooñu lañu nekk ñiy taxaw ci Tundu Siyoŋ ak Xar mu ndaw mi, ñu bind turu Baay bi ci seen jë. Ñuy woy woyu bees wi kanam gàngune gi, moom woy woowu kenn mënul ko jàng ludul téeméer ak ñeent fukki junni ak ñeent junni ña ñu jotoon ci suuf si. ‘Ñooñu lañu nekk ñiy topp Xar mu ndaw mi fu Mu dem fépp. Ñooñu lañu jotoon ci biir nit ñi, di njéggatal yi ñeel Yàlla ak Xar mu ndaw mi. Te ca seen gémmiñ amul fenn wor; ndaxte amuñu benn sikk kanam gàngune Yàlla gi.’ Peeñu Yowaana 14:4, 5.”

“Now is reached the complete fulfillment of the words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My Servant the Branch.’ Zechariah 3:8. Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.’ Isaiah 4:2, 3.” Prophets and Kings 587–592.

“Léegi jotug baat yi ñëw ci waxi Malaaka ma mat na bu baax: ‘Déglu léegi, yaw Yosuwee, saraxalekat bu mag bi, yaw ak sa àndandoo yi toog ci sa kanam; ndaxte ñoom ay nit ñu nit ñi di yéemu ci; ndaxte xool-leen, dinaa génne Sama Jaamu bi, Kërg gi.’ Sakaraya 3:8. Kirist mi feeñ na ni Moo di Musalkat ak Aralkatug ay nitam. Léegi nak deskat ña dëgg-dëgg ñoo di ‘nit ñu nit ñi di yéemu ci,’ ndaxte rangoo ak toroxteb seen tukki adina joxe nañu bérab ci mbégte ak teral ci kanam Yàlla ak Gàtt gi. ‘Ca bés boobu sax kërg Aji Sax ji dina rafet te am ndam, te meññent suuf si dina baax te tàllal ngir ñi rëcc ci Israyeel. Te dina xew ne, ku des ci Siyoŋ ak ku sax ci Yerusalem, dees na ko wax ne sell na, moom ku nekk ku bindees ci biir ñiy dund ci Yerusalem.’ Esayi 4:2, 3.” Yonent yi ak Buur yi 587–592.