The last three Messianic fulfillments located within the Book of Matthew identify three elements of the Sunday law waymark; the scattering of God’s people at the Sunday law, as typified by the scattering of the little flock on October 22, 1844 and the scattering of the disciples at the cross. Both scatterings align with the Sunday law. In association with Galilee, which is a symbol of a prophetic turning point, the people who have been in darkness until the Sunday law are going to be called out of darkness. Those persons are God’s other flock, the eleventh-hour workers who are awakened to the issue of the Sabbath controversy as they are called out of Babylon. Their call out of Babylon is the second phase of the judgment, which begins at God’s house, and then at the Sunday law confronts those outside of Jerusalem.

Ñettiñ ñatt yi yokk ci matug Mesiya bi nekk ci Téereb Matyee mi dañuy xamle ñetti mbooleem ndombo waymark bu yoonu dibeer bi; tasaarug askanu Yàlla ca yoonu dibeer ba, ni ko misaaléeloo ci tasaarug ndaw mi juróom-benn wi ca 22 Oktoobar 1844 ak tasaarug taalibe yi ca bant ba. Ñaari tasaar yooyu ñoom ñépp dañuy méngoo ak yoonu dibeer bi. Ci jokkoo ak Galile, mi nekk màndarga ab wàccu gu soppeeku ci wax jëmm, nit ñi nekkoon ci lëndëm ba kera yoonu dibeer bi dinañu leen woo génn ci lëndëm gi. Nit ñooñu mooy juróom-ñaareelu jur gi Yàlla, liggéeykat yi ci waxtu fukk ak benn bi, ñi yëngu ci mbirum xulóo Sabbaat bi bi ñu leen di woo génn Babilon. Woo gu ñu génn Babilon googu mooy ñaareelu xaaju atte ba, mi tàmbalee ca kër Yàlla, te gannaaw ga ca yoonu dibeer ba dafay jëfeek ñi nekk biti Yerusalem.

The Tenth Messianic Waymark is The Sunday law Scattering

Tàmbali yoon yu Mesiya gu fukkeel mooy Tasaaru yoonu Dibeer bi

But all this was done, that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and fled. Matthew 26:56.

Waaye loolu lépp am na ngir Mbind mi ci yonent yi mat. Noonu taalibe yépp bàyyi ko, daw. Macë 26:56.

Prediction

Yëgleel

Awake, O sword, against my shepherd, and against the man that is my fellow, saith the Lord of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones. Zechariah 13:7.

Yeewu, yaw sabar, jëm ci sama sàmm, te ci nit ki nekk sama moroom, la Boroom mbooloom yi wax; dóor sàmm bi, te xar yi dinañu tasaaroo; te dinaa delloo sama loxo ci ndaw ñi. Zakariya 13:7.

“We are going to be greatly scattered before long, and what we do must be done quickly.” Fundamentals of Christian Education, 535.

«Dinañu nuuysi bu baaxul bu yàggul, te li nuy def war nañu ko def gaaw.» Fundamentals of Christian Education, 535.

“The time is coming when we shall be separated and scattered, and each one of us will have to stand without the privilege of communion with those of like precious faith; and how can you stand unless God is by your side, and you know that he is leading and guiding you?” Review and Herald, March 25, 1890.

“Jamono ji ñëw na bi nu dees na nu taxaale te tasaare, te kenn ku nekk ci nun war na taxaw te amul njariñu bokk ak ñi am genn ngëm gu am solo ni moom; te nan nga mana taxaw su fekkee Yàlla nekkul sa wet, te xam nga ne mooy jiite la te gindi la?” Review and Herald, 25 Mars 1890.

The Eleventh Messianic Waymark is the Calling of the Gentiles

Àndu Mesiyaan bu fukk ak benn bi mooy Woote gi ñu jox xeeti ñi dul Yawut.

That it might be fulfilled which was spoken by Esaias the prophet, saying, The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up. Matthew 4:14–16.

ngir mat li waxoon ci Esayas yonent bi am, naan: “Réewu Sabulon ak réewu Neftalim, ci yoonu géej gi, ca wet gu jàll dexu Yurdan, Galile gu xeeti xeet yi; nit ñi doon toog ci lëndëm gis nañu leer gu mag; te ñi doon toog ci réew mi ak ker gi deewee, leer fenk na leen.” Macë 4:14–16.

Prediction

Yëgle```

Nevertheless the dimness shall not be such as was in her vexation, when at the first he lightly afflicted the land of Zebulun and the land of Naphtali, and afterward did more grievously afflict her by the way of the sea, beyond Jordan, in Galilee of the nations. The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined. Isaiah 9:1, 2.

Waaye nag guddi gi du mel ni ba mu meloon ci seen tiis ga, ba ca njëkk mu sonal suuf siwuluŋ ak suuf Naftali ndank, te gannaaw gi mu gëna diisloo ko ci yoon wu géej gi, ca wet gu dëgër Yordaan, ca Galile gu xeeti xëti nit ñi. Nit ña doon dox ci lëndëm gis nañu leer gu réy; ña dëkk ci suuf su ker gi dee gi, ci ñoom la leer gi leer. Esayi 9:1, 2.

At the Sunday law the latter rain will be poured out without measure and the Gentiles will see great light. Persecution will scatter the faithful and spread the message.

Ci jamonoy Alxames bi, taw gu mujje gi dina ñàkkal dara, te xeeti xare yi dinañu gis leer gu mag. Fitna dina tas ñi sell yi, ba waxtaan wi law ci réew yi.

“‘They will deliver you up to councils, … yea and before governors and kings shall ye be brought for My sake, for a testimony to them and to the Gentiles.’ Matthew 10:17, 18, R. V. Persecution will spread the light. The servants of Christ will be brought before the great men of the world, who, but for this, might never hear the gospel. The truth has been misrepresented to these men. They have listened to false charges concerning the faith of Christ’s disciples. Often their only means of learning its real character is the testimony of those who are brought to trial for their faith. Under examination these are required to answer, and their judges to listen to the testimony borne. God’s grace will be dispensed to His servants to meet the emergency. ‘It shall be given you,’ says Jesus, ‘in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you.’ As the Spirit of God illuminates the minds of His servants, the truth will be presented in its divine power and preciousness. Those who reject the truth will stand to accuse and oppress the disciples. But under loss and suffering, even unto death, the Lord’s children are to reveal the meekness of their divine Example. Thus will be seen the contrast between Satan’s agents and the representatives of Christ. The Saviour will be lifted up before the rulers and the people.

“‘Dina leen jébbal ci kureel yi, … waaw, dinañu leen yóbbu itam kanam boroom-gox yi ak buur yi ndax sama tur, ngir ne seede la ci seen kanam ak ci kanam xeeti àddina yi.’ Macë 10:17, 18, R. V. Fitna dina lawal leer gi. Jaam yi Kirist dinañu leen yóbbu kanam nit ñi mag ñi ci àddina, ñoo xam ne bu dul lii, man nañu bañ a dégg xebaar bu baax bi mukk. Dëgg gi dañoo ko waxe woon lu jubadiwul ci kanam nit ñii. Dégg nañu jiiñ yu dul dëgg ci yoonu ngëmug taalibey Kirist. Yenn saa, benn yoon rekk ngir ñu xam dundin wu dëggam mooy seede gi ñiy jébbal ci àtte ndax seen ngëm. Bi ñu leen di seetlu, war nañu tontu, te seen àttekat yi war nañu déglu seede gi ñuy wax. Yërmandey Yàlla dina ko séddale ay jaamam ngir mu méngale ak jamono jooju. “Dees na leen ko jox,” la Yeesu wax, “ci waxtu woowu la ngeen wara wax. Ndax du yéen ngeen di wax, waaye Xelu seen Baay moo di wax ci yéen.” Naka la Xelum Yàlla di leeral xel i ay jaamam, noonu dees na wone dëgg gi ak kàttanam gu Yàlla ak njariñam ju am solo. Ñiy bañ dëgg gi dinañu taxaw ngir jiiñ taalibe yi ak sonal leen. Waaye ci biir ñàkk ak tiis, ba sax ci dee, doom yi Boroom bi war nañu wone lewet ak suufeel bu Seen Royukaay bu Yàlla. Noonu lañuy gis wuute gi nekk diggante ndawi Seytaane ak ñiy wuutu Kirist. Musalkat bi dinañu ko yékkati kanam boroom kilifay yi ak mbooloo mi.”

“The disciples were not endowed with the courage and fortitude of the martyrs until such grace was needed. Then the Saviour’s promise was fulfilled. When Peter and John testified before the Sanhedrin council, men ‘marveled; and they took knowledge of them, that they had been with Jesus.’ Acts 4:13. Of Stephen it is written that ‘all that sat in the council, looking steadfastly on him, saw his face as it had been the face of an angel.’ Men ‘were not able to resist the wisdom and the spirit by which he spake.’ Acts 6:15, 10. And Paul, writing of his own trial at the court of the Caesars, says, ‘At my first defense no one took my part, but all forsook me…. But the Lord stood by me, and strengthened me; that through me the message might be fully proclaimed, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion.’ 2 Timothy 4:16, 17, R. V.

“Ndongo yi kenn yaa jotul fitna ak doole yu ñuy a jël ci ay seede yu dee ba kera gëram googu soxla woon. Noonu la digeb Musalkat bi matée. Bi Piyeer ak Yowaana di seede kanam kureelu Sanedreen, nit ña ‘waar nañu; te xam nañu ne àndoon nañu ak Yeesu.’ Jëf ya 4:13. Ci Esitefanes ñu bind ne, ‘ñépp ñi toogoon ci kureel ga, bi ñu ko xool jàkk, gis nañu kanamam mel ni kanamu malaaka.’ Nit ña ‘mënuñu woon a taxaw ci kanam xel ma ak xel mu Sell mi mu doon waxe.’ Jëf ya 6:15, 10. Te Pool, bi muy bind ci ay nattu yamam ci àtteb buur yaayu Seesar, neena: ‘Ci samay jëfandikukat jëkk, kenn taxawul woon sama wetu, waaye ñépp bàyyi ma…. Waaye Boroom bi taxawoon na sama wetu, dooleel ma; ngir xebaar ba men a yégleeku ba mat, te xeeti ñi dul Yawut ñépp dégg ko: te musaloon na ma ci gémmiñu gaynde gi.’ 2 Timote 4:16, 17, R. V.”

“The servants of Christ were to prepare no set speech to present when brought to trial. Their preparation was to be made day by day in treasuring up the precious truths of God’s word, and through prayer strengthening their faith. When they were brought into trial, the Holy Spirit would bring to their remembrance the very truths that would be needed.” The Desire of Ages, 354, 355.

“Jaamub Kirist yi war a waajal benn wax ju ñu tëral ngir wax ko bu ñu leen yóbbee ci àtte. Seen waajal war na doon bés bu nekk ci dajale ak aar dëgg yu am njariñ yu Kàddug Yàlla, te jaarale ko ci ñaan ngir dëgërël seen ngëm. Bu ñu leen yóbbee ci àtte nag, Xel mu Sell mi dina leen fàttali dëgg ya sax, yi waroon a nekk yi ñu soxlaoon ca jamono jooju.” The Desire of Ages, 354, 355.

Judgment begins with the house of God at 9/11 and ends at the Sunday law, when judgment then moves to God’s other flock outside of the house of God.

Àtte gu Yàlla tàmbalee ci kër Yàlla ci 9/11, te muy jeex ci yoonu Dibéer, ba noppi àtte ga dellu ci baneen juróom Yàlla yi nekk biti kër Yàlla.

The Twelfth Messianic Waymark is Judgment to the Gentiles

Màndarga Yoonu Mesiya bi mooy Àtteb gi ñeel xeeti ñi dul Yawut yi

That it might be fulfilled which was spoken by Esaias the prophet, saying, Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall bring judgment to the Gentiles. He shall not strive, nor cry; neither shall any man hear his voice in the streets. A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. And in his name shall the Gentiles trust. Matthew 12:17–21.

ngir mat li waxoon li Esayi yonent bi waxoon, ne: “Xoolleen sama jaam bi, ki ma tànn; sama soppe, ki sama xol bég ci moom. Dinaa teg sama Xel ci kawam, te dina yégle àtte bi ci xeeti xare yi. Du werante, du yuuxu, te kenn du dégg baatam ci mbedd yi. Du damm garab gu nooy, te du feyto meew mu saxar, ba kera mu génne àtte bi ngir ndam. Te ci turam la xeeti xare yi di yaakaar.” Matthew 12:17–21.

Prediction

Yëgleel

Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles. He shall not cry, nor lift up, nor cause his voice to be heard in the street. A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth. He shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for his law. Isaiah 42:1–4.

Xoolal sama jaamam bi, ki maay taxawal; sama tànn bi, ki sama bakkan bég ci moom. Teg naa sama Xel ci kawam; dina génne àtte ci xeeti askan yi. Du yuuxu, du yékkati baatam, te du def ba nit dégg baatam ci mbedd mi. Du damm garab gu lakk ba noppi, te du fey bul bu di saxaar; dina génne àtte ci dëgg. Du néew doole, du daldi yàqu ba noppi, ba kera mu samp àtte ci suuf si; te dun ya dinañu xaar ay yoonam. Isaiah 42:1–4.

The close of judgment for the house of God began in July of 2023, when a voice was heard in the streets where Moses and Elijah laid dead in a valley of dead dry bones. When the voice was heard, judgment began to close for the house of God, and proceeded towards the judgment of the Gentiles. There are twelve Messianic fulfillments in the book of Matthew which identify the major waymarks in the reform movement of the one hundred and forty-four thousand. Those twelve waymarks are typified by the Messiah. 1989; 1996; 9/11, 2001; July 18, 2020; July 2023; 2024; the Midnight Cry, the separation of the priests and the Sunday law are all identified, with 9/11 having an internal and external witness and the Sunday law having an internal witness of a scattering, and then two witnesses of the judgment period of the eleventh-hour workers. Nine waymarks of the reform movement of the one hundred and forty-four thousand directly identified in the book of Matthew.

Jeexital kërga yoonu Yàlla tàmbalee na ci weeru Sulet 2023, ba kàddu amee woon ci mbedd ya, fa Muuse ak Eliya dëkkandoo woon ni ñu dee, ci xuru yaxu yaxu yaram yu wow te wow. Bi kàddu ga amee, jeexital kërga yoonu Yàlla tàmbalee na, te mu jëmé kanam ci yoonu xeeti ndëkk yi. Am na fukk ak ñaar i matalinu Mesiyaa ci téereb Macë, yu dëggal yoon yu mag yi ci yëngu-yëngu yeesal bi bu ñaar-fukk ak ñeenti junni. Fukk ak ñaar yooyu yoon yu mag seetaan nañu leen ci Mesiyaa. 1989; 1996; 9/11, 2001; 18 Sulet 2020; Sulet 2023; 2024; Yuuxu Digg-bi-Guddi, tasaaroo saraxalekat yi ak sàrti Dibéeri, ñépp far nañu leen ak xamle, fekk 9/11 am na seede gu biir ak gu biti, te sàrti Dibéeri am na seede gu biir bu tasaaroo, te gannaaw loolu ñaar i seede yu jëm ci jamonoy yoon wi, ci mbirum liggéeykat yi ñëw ci waxtu wu fukki benn. Juróom-ñett i yoon yu mag ci yëngu-yëngu yeesal bi bu ñaar-fukk ak ñeenti junni, ci lu leer, Macë mooy xamle leen.

Matthew is the alpha of the New Testament and Revelation is the omega. Matthew is a prophetic masterpiece whose significance was sealed up until the latter days. It contains the omega twelve chapters, that correspond to the alpha of Genesis chapter eleven to twenty-two. As the alpha to Revelation, it parallels the inspired relationship of Daniel and Revelation. What is revealed of the books of Daniel and Revelation concerning their prophetic relationship, would hold true with the relationship of Matthew and Revelation. What we have been informed along those lines would equate to:

Matiye mooy alfa gi ci Kóllëre Gu Bees gi, te Peeñ gi mooy omega gi. Matiye mooy njël bu mag bu yonnee, te am soloom dañoo ko tëj ba ci fan yi mujj yi. Moom dafay ëmb ñaar-fukk ak ñaari saar yi di omega, yu méngoo ak alfa bu Njàlbéen gi, saar yu fukki benn ba ñaar-fukk ak ñaar. Ni mu doon alfa ci Peeñ gi, noonu itam dafay méngoo ak diggante gu wóor gu Yàlla solal diggante Danyeel ak Peeñ. Li ñu feeñal ci téerey Danyeel ak Peeñ lu jëm ci seen digganteg yonnee, loolu dina doon dëgg itam ci digganteg Matiye ak Peeñ. Li ñu nu xamal ci wàll woowu, dina yem ak lii:

In the book of Matthew, the same line of prophecy is taken up as in the book of Revelation.

Ci téereb Matie, benn doxalin bu benn ci waxu yonent bi lañu jàppaat ni ci téereb Peeñu gi.

“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

“Peñu xam-xamu Yàlla ab téere la buñu tëj, waaye itam ab téere la buñu ubbi. Mu ngi bind xew-xew yu yéeme yi war a am ci fan yu mujj yi ci jaar-jaaru suuf si. Jàngale yi nekk ci téere bii dëgg lañu te wóor, du ay mbir yu kumpa te bañ a manees a xam. Ci moom, benn rëddin wu njëkk wa ci waxi waxkat yu Yàlla yi nga gis ci Daniel lañu delloo. Yenn waxi waxkat yu Yàlla, Yàlla delloo na leen, noonu di won ne war nañu leen a jox solo bu mag. Boroom bi du delloo mbir yi amul njariñ wu mag.” Manuscript Releases, volume 9, 8.

The book of Matthew takes up the “same line of prophecy” as Revelation and Daniel, and it is brought to perfection in the book of Revelation, for the word “complement” means perfection.

Téereb Matye bi jël na “menn yoonu waxi yonent bi” ni Peeñu ak Danyeel, te matal nañu ko ba mu ag ci téereb Peeñu, ndaxte baat bi “complement” dafay tekki matug mat.

“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

“Ci Téereb Peeñ gi la téerey Biibël yépp daje te mujje. Fii la matale téereb Daniel nekk. Benn bi mooy ab yoonent; beneen bi mooy ab peeñ. Téere bi ñu tëj ak sellaa du Téereb Peeñ gi, waaye mooy wàll wu ci yoonent Daniel wi jëm ci fan yu mujj yi. Malaaka mi santaane ne: ‘Waaye yow, yaw Daniel, tëjël wax yi, te nga sellaa téere bi, ba ci jamono ju mujj ji.’ Daniel 12:4.” Jëf yu Apostool yi, 585.

Matthew, Daniel and Revelation are the same book.

Matye, Daniel ak Apokalips ñoo bokk benn téere.

“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

“Teer yi Daniel ak Teerug Peeñ gi benn lañu. Benn bi yégle la, beneen bi mooy peeñ; benn bi teer buñ ubbeeguul la, beneen bi mooy teer buñ ubbite. Yowaana dégg na kumpay yi dënn-dënn yi wax, waaye sant nañu ko mu bañ a bind leen.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

It seemed important to take time to place the book of Matthew in context which could emphasize the prophetic significance of Peter being in Caesarea Philippi before I turned the study back to the book of Joel. I will try to summarize my observations of the book of Matthew in an attempt to illustrate the tremendous prophetic significance of Peter at Caesarea Philippi, which is Panium of Daniel eleven verses thirteen to fifteen.

Dafa amoon na ma jariñu ngir jël waxtu teg téereb Matye ci yoonu méngaleem, ngir loolu man a fësal solo gu mag gu yonent ci li Piyeer nekkoon ci Cesarée Filipi, bala may dellu ci xam-xamu téereb Yoël. Dinaa jéem a gattal seetlu yi ma def ci téereb Matye, ngir wone solo gu rëy gu yonent gi am ci nekkug Piyeer ci Cesarée Filipi, mooy Panium bu Daniyel 11:13–15 wax.

The book of Matthew is structured upon three distinct prophetic lines. The first line is the first ten chapters; the second line is the next twelve chapters that are followed by the third line made up of six chapters. The first ten chapters represent the first angel of Revelation fourteen, the next twelve chapters represent the second angel of Revelation fourteen and the last six chapters represent the third angel of Revelation fourteen. I have not yet clearly proven this observation, but it can easily be accomplished. Before we do that, I wish to continue drawing some of the broader strokes upon the canvas that is the book of Matthew.

Téereb Matye am na ci ñetti xeetu séen yu wuutoo te di yégle. Rëddoo bu jëkk bi mooy fukk ay saar yu jëkk yi; rëddoo bu ñaareel bi mooy fukki ak ñaar ay saar yi ci topp; te rëddoo bu ñetteel bi dañoo ko defare ci juróom-benn ay saar. Fukk ay saar yu jëkk yi dañuy teewal malaaka bu jëkk bi ci Peeñug Yàlla fukki ak ñeent; fukki ak ñaar ay saar yi ci topp dañuy teewal malaaka bu ñaareel bi ci Peeñug Yàlla fukki ak ñeent; te juróom-benn ay saar yu mujj yi dañuy teewal malaaka bu ñetteel bi ci Peeñug Yàlla fukki ak ñeent. Ba léegi, wonegu ma lii ci anam wu leer te mat, waaye manees na ko sëf yomb. Bala nu ko def, bëgg naa wéy di rëññee ay rëdd yu gëna yaatu ci canvàs bi di téereb Matye.

The second line of chapters eleven through twenty-two are represented by the second angel, and the second angel always identifies a doubling, for Babylon is fallen, is fallen. Chapters eleven through twenty-two of Genesis set forth the promise and then the three-step covenant of God with a chosen people through the patriarch Abram. The very center verse of those twelve chapters identifies “circumcision” as the sign of the covenant, and it was established in the second of three steps. The very center verse of Matthew’s parallel covenant line is when Simon Barjona’s name is changed to Peter.

Ñaareelu ñaareel bu sariif yu fukk ak benn ba fukk ak ñaar, malaaka ñaareel moo ko firndeel, te malaaka ñaareel dafay wone saa yu nekk ñaari yoon, ndaxte Babilon dafa daanu, dafa daanu. Sariif yu fukk ak benn ba fukk ak ñaar ci Génèse di taxawal digeb Yàlla, te gannaaw loolu kóllëre gu am ñetti jéego ak nit ñu tànn, jaarale ko ci maam baat Abram. Aaya bi nekk ci digganteel bu dëgg bu fukki sariif yooyu ñaar fukk mooy xamle ne “yaru” mooy màndarga kóllëre ga, te tabb na ko ci ñaareelu jéego bi ci ñetti jéego yi. Aaya bi nekk ci digganteel bu dëgg bu rëddante kóllëre gi ci Macë moo di bi ñu soppie turu Simon Barjona ne ko Piyeer.

And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. Matthew 16:18.

Te itam it ci yaw, Yaw yaay Piyeer, te ci doj woowu laay tabax samay mbooloom; te bunti safara du ko man a not. Matthew 16:18.

Peter’s name represents the one hundred and forty-four thousand, and he is representing the class who base their faith upon hearing the message of Christ. Not simply the message about Jesus, but the message which Jesus identified as having been given to Peter by the Lord Himself.

Turu Piyeer daf tegtale ñetti fukki junni ak ñeenti junni, te mooy wone kuréelu ñi samp seen ngëm ci dégg yégleb Kirist. Du rekk yégleb bu jëm ci Yeesu, waaye yégleb bi Yeesu ci boppam wax ne Boroom bi mo ko jox Piyeer.

He saith unto them, But whom say ye that I am?

Mu ne leen: Waaye yéen, kan ngeen wax ne man maa ngi doon?

And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him,

Simóŋ Piyeer tontu ne ko: Yaw yaay Almasi bi, Doom ju Yàlla dund. Noonu Yeesu tontu ne ko,

Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. Matthew 16:15–17.

Yow a barkeel, Simon Barjona; ndaxte yaram ak deret moomul la ko xamal, waaye sama Baay bi nekk ci asamaan moo la ko xamal. Macë 16:15–17.

Peter’s faith is based upon Jesus becoming the Christ—the Messiah. Peter’s name is changed, as was Abram’s to mark a covenant relationship, and his name equates to 144,000, and in that very verse, the great controversy is identified as a Rock who is the foundation of a church, that would prevail against the churches of hell. The one hundred and forty-four thousand are the final manifestation of a chosen covenant people, and Peter represents that group.

ngëmug Piyeer moo tax ci Yeesu mi nekk Kirist bi—Masiyaa bi. Sopp nañu turam, ni ñu soppee woon turu Abràam ngir màggal jëfandikook kóllëre, te turam jokkoo na ak 144,000, te ci benn wax jooju sax, xuloo gu mag gi feeñ na, mooy Doj wi di fondamaŋu jàngoro gu sell, gi dina not ay jàngoroyi safara. Téeméeri ñent fukk ak ñeent junni ñi, ñooy feeñug mujj gu askan wi Yàlla tànn ci kóllëre, te Piyeer dafay teewal mbooloo moomu.

Peter also simultaneously represents the first Christian church, the church of the disciples, for that is the history where Christ placed the foundation of His church. Christ is the foundation and He is also the capstone, and Peter is a symbol of the first Christian bride and the last Christian bride. Therefore, Peter is both an alpha and an omega symbol in one verse.

Piyeer moom itam dafay tegtal benn yoon ci benn yoon mbooloom Kiristaan yu jëkk ya, mooy kanamug jaambur yi, ndax loolu mooy jaar-jaar bi Kirist tabaxee fondaasiyongu mbooloomam. Kirist mooy fondaasiyoŋ bi te moom itam mooy doj wu njëkk mi ci kaw tabax bi, te Piyeer mooy màndarga jabaru Kiristaan bu jëkk bi ak jabaru Kiristaan bu mujj bi. Moo tax Piyeer mooy benn màndarga alfa ak omega ci benn aaya.

That one verse is the center verse of twelve chapters that represent the second angel’s message, and Peter “doubles” as the first bride and the last bride. The last bride will be in a war with the synagogue of Satan, and the last bride will be made up of two groups. One group, the one hundred and forty-four thousand, the other group are the great multitude. The great multitude are represented by Smyrna and the one hundred and forty-four thousand by Philadelphia.

Benn benn saar la mooy saar bu digg bi ci fukki ñaar ay xaaj yu mel ni ñaareelu ndawli malaaka bi, te Piyeer “ñaaral” na boppam ni jëkkër ju njëkk ak jëkkër ju mujj. Jëkkër ju mujj ji dina nekk ci xare ak jàngoroog Seytaane bi, te jëkkër ju mujj ji dina am ñaari kuréel. Benn kuréel mooy ñeen fukk ak ñeent junni, te beneen kuréel mooy mbooloo mu réy mi. Mbooloo mu réy mi, Smyrna moo leen melal, te ñeen fukk ak ñeent junni, Philadelphia moo leen melal.

The one hundred and forty-four thousand are Philadelphians and Peter’s name change in verse eighteen represents the sealing of the one hundred and forty-four thousand. He is the symbol of those who are sealed, and in the verse, the very center verse of the twelve covenant chapters, he aligns with the very center verse in the twelve chapters of Genesis, where circumcision is identified as the sign. Revelation chapters eleven through twenty-two provide the third line to the twelve chapters of covenant testimony, and the center verse of those twelve chapters identifies the marriage of the whore of Revelation seventeen with the kings of the earth.

Ñaari fukk ak ñeent-fukk ak ñeent junni ñi, ñooy waa Filadelfi; te soppi turu Piyeer bi nekk ci wax jii ñett-fukk ak juróom-ñaar, dafay tegtal màndarga gi ñu fas ci kaw ñaari fukk ak ñeent-fukk ak ñeent junni ñi. Moom mooy misaalu ñi ñu fas ci kaw; te ci wax ji, moom miy wax ju nekk ci diggëntu ndajeel yi fukk ak ñaar yu kóllëre, dafay méngoo ak wax ji nekk ci diggëntu ndajeel yi fukk ak ñaar ci Génèse, fa ñu jàngale xaraf bi nekk muy màndarga. Peeñu gi, saar yi fukk ak benn ba fukk ak ñaar, jox na ñetteel rëdd bi ci ñaari fukk ak ñaar yu seede kóllëre; te wax ji nekk ci diggëntu saar yooyu fukk ak ñaar, mooy jëfandikoo céetug sëy bi nekk ci diggëntu jigéen ju ñaaw ji ci Peeñu 17 ak buur yaa ci suuf.

And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:11.

Te rabu ga woon, te amul léegi, moom itam mooy ñetteelu juróom-ñaareel bi, te mu bokk ci juróom-ñaari ña, te muy dem ca alkande ga. Révélation 17:11.

This verse is involved with identifying the final fall of Babylon the great, and the first fall of Babel was in the first chapter of Genesis’ twelve-chapter covenant line. Peter is representing the one hundred and forty-four thousand in the center verse, that aligns with the center verse of Genesis. In the center verse of Revelation, the fall of Babylon the great, brings to the conclusion the story of Nimrod the great hunter of Babel.

Aaya bii mooy wone ndëgëmug mujj gu Babilon bu mag bi di daanu, te njëkk a daanu Babel am na woon ci njëkk a saraxu Génèse, ci dënn-dënn bu kóllëre gi am fukki ñeent a sàpp. Piyeer dafa teyji taxawal ñaari téeméer ak ñeenti fukki junni ñent, ci aaya bu digg ba, te loolu méngoo na ak aaya bu digg bu Génèse. Ci aaya bu digg bu Révélation, daanug Babilon bu mag bi di tëj nettali Nimrod, jëkkër ju mag ji di rëbbkat bu mag bu Babel.

The center verses of each of these three prophetic lines identify either the seal of God or the mark of the beast. The beginning Babylonian covenant of death in Genesis reaches its end in Revelation. In doing so it places a beginning and an ending upon all three lines, when they are brought together, line upon line. Where Peter is employed as a symbol of the great controversy between the Rock and the gates of Hell is the second angel’s message, for the second angel’s message is Babylon is fallen (Nimrod) is fallen (the whore of Rome). The second line in Matthew’s three lines is the second angel’s message for it identifies two falls of Babylon. It presents a counterfeit marriage right where the true marriage in consummated, at the Sunday law. It represents the number “8” as counterfeit of God’s people who are the true eight. The papacy is also portrayed as counterfeiting God, for it was, and yet is, and shall ascend. It ascends, right where the ensign ascends—the Sunday law.

Aaya bu diggante yu ñaari nettali yoon yu wax ci waxi yonent yi, benn ci ay béréb yu digg-dëkk yi dafay xamle walla mujj “selo Yàlla,” walla “marku rab wi.” Kàddu dundadi dee bu Babilon tàmbali ci Genesis, dafa agsi ci mujjam ci Revelation. Noonu la di teg benn tàmbali ak benn mujj ci ñetti rëdd yi yépp, suñu leen booloo, rëdd ci kaw rëdd. Bérab ba ñu jëfandikoo Piyeer ngir muy misaal xuloo gu mag gi nekk diggante Doj wi ak bunti Safara, mooy yëgle bu ñaareel malaaka bi, ndaxte yëgle bu ñaareel malaaka bi mooy: “Babilon dafa daanu” (Nimrod), “dafa daanu” (jeeg bu Room). Ñaareelu rëdd bi ci ñetti rëddi Macë, mooy yëgle bu ñaareel malaaka bi, ndaxte mooy xamle ñaari daanu yu Babilon. Mu ngi wone benn sey gu naaféq bérab booba la sey gu dëgg gi matalee, ci yoonu dibeer. Mu ngi tegtal limu “8” ni naaféqu nit ñi Yàlla moom, ñoom ñooy juróom-ñaar ñu dëgg ñi. Baamtu bi itam, ñu ngi ko wone muy naaféqal Yàlla, ndaxte “nekkoon na, te moo ngi nekk, te dina yéeg.” Mu ngi yéeg, ca bérab booba la bannéer bi di yéeg—ci yoonu dibeer.

In Matthew there are twelve Messianic fulfillments, and there is between three hundred to five hundred prophecies of the Messiah in the Old Testament. Matthew contains twelve directly identified fulfillments, far and above any of the other three gospels. Those twelve fulfillments align with nine distinct waymarks in the reformatory movement of the one hundred and forty-four thousand. Nine symbolizes completeness, for there is no number beyond “nine,” for every other amount following “nine,” employs only the nine digits of one through nine, and the zero. Nine is fullness. Of those nine waymarks, two have more than one of Matthew’s fulfillments. 9/11 has two, and the Sunday law has three.

Ci téereb Maatiye am na fukki ak ñaar (12) yomb yu Mesi bi matale, te am na ci Kóllëre Gu Yàgg gi téeméeri ñett ba téeméeri juróom (300–500) waxyu Yàlla yu jëm ci Mesi bi. Téereb Maatiye mooy bi ëpp ci ñetti xibaar yu baax yi ci yeesal yuñ koy wax ci lu leer ne mat na, fukki ak ñaar (12), te mu gën a ëpp yeneen ñetti xibaar yu baax yi. Yeneen fukki ak ñaar yooyu dañuy méngoo ak juróom-ñeent (9) màndargay yoon yu beral ci yëngu-yëngu yeesalug ñetti fukki junni ak ñent téeméer ñent-fukk ak ñent (144,000) ña. Juróom-ñeent (9) dafay misaal matug lëpp, ndaxte amul benn lim bu weesu “juróom-ñeent”; ndax bépp lim bu topp “juróom-ñeent” dafa di jëfandikoo rekk juróom-ñeent ciy lim 1 ba 9, ak tussu. Juróom-ñeent mooy feesug lëpp. Ci yooyu juróom-ñeent (9) màndargay yoon, ñaar ci ñoom ame nañu lu ëpp benn ci yeesalu Maatiye yi. 9/11 am na ñaar, te yoonu Dibeer am na ñett.

The time of the end in 1989, the formalization of the message in 1996, followed by 9/11, followed by the disappointment of July 18, 2020, followed by the voice in the wilderness in July of 2023, which led to the resurrection of 2024, which leads to the Midnight Cry, followed by the separation of the priests, that culminates at the Sunday law. Nine waymarks, one which has two witnesses and one that has three witnesses; 9/11 has two and the Sunday law three. This means that in the reform line of the one hundred and forty-four thousand, 9/11’s two witnesses unto the Sunday law’s three witnesses—marks the sealing time of the one hundred and forty-four thousand. The twelve waymarks align with every reformatory movement, and in doing so, they emphasize and identify the sealing time of the one hundred and forty-four thousand from 9/11 unto the Sunday law.

Jamono mujje ci mujj ci 1989, ak saxaleb yégle bi ci 1996, toppoo ko 9/11, toppoo ko naqarlu 18 Sulet 2020, toppoo ko baat bi ci màndiŋ mi ci Sulet 2023, mi indi ndekkitelu 2024, mi jëm ci Yuuxu Guddi, toppoo ko séddale saraxalekat yi, te loolu mat ci yoonu Dibeer bi. Juróom-ñett waymark, benn ci yi am ñaari seede ak benn ci yi am ñetti seede; 9/11 am na ñaar, te yoonu Dibeer bi am ñett. Lii tekki ne, ci reform line bu ñaari fukk ak ñeenti junni yi, ñaari seede yi ci 9/11 ba ñetti seede yi ci yoonu Dibeer bi—moy bàyyi màndarga jamono jàllale bu ñaari fukk ak ñeenti junni yi. Fukk ak ñaari waymark yi dëppoo ak bépp yëngu-yënguy coppite, te ci loolu dañuy xoj ak xamale jamono jàllale bu ñaari fukk ak ñeenti junni yi dale ci 9/11 ba ci yoonu Dibeer bi.

In doing so, it identifies two witnesses at 9/11, and three witnesses at the Sunday law. The two witnesses at 9/11 are the second angel’s message and the three witnesses at the Sunday law are the third angel’s message. Therefore, the line produced with Matthew’s fulfillments of Messianic prophecies isolates and magnifies the sealing time, while identifying the second angel as the alpha to the history of the sealing time, and the third angel as the omega. That means the sealing time is bookended between a number two and a number three, thus placing twenty-three, a symbol of the atonement—over the entire history of the sealing.

Ci def, mu ngi jox ay dëgg-dëgg ci ñaari seede yi ca 9/11, ak ñetti seede yi ca yoonu Dibéeri. Ñaari seede yi ca 9/11 mooy yégleb malaaka ñaareel bi, te ñetti seede yi ca yoonu Dibéeri mooy yégleb malaaka ñetteel bi. Kon nag, rëdd wi génneeku ci matug yonentiy Mesiya bi ci Mata jëlal di wutale te yokk jamono jiir bi, fekk muy màndargaal malaaka ñaareel bi ni alfa bu jaaraloo ak jaar-jaaru jamono jiir bi, ak malaaka ñetteel bi ni omega. Loolu nag dafay tekki ne jamono jiir bi dañu ko tëj ci diggante limu ñaar ak limu ñett; ba noonu mu teg fanweeri ak ñett, te mooy màndarga njot gu jàppale jëfandikukat gi — ci kaw mboolem jaar-jaaru jiir bi.

In the book of Matthew there are three prophetic lines, that represent the first, second and third angels respectively, and that the twelve chapters in the second line of Matthew represents the covenant with the one hundred and forty-four thousand, for it is the omega to Genesis’ alpha covenant with Abram. This also means that as the second angel, when Peter represents both the first and last Christian bride, Peter’s doubling establishes the prophetic requirement of a doubling in the second angel. Upon three witnesses the number twelve is the rope that binds the three lines of twelve chapters together, so when we find another representation of the number twelve in the book of Matthew, it must be aligned with the other twelve in the book of Matthew.

Ci téereb Macë yo am na ñetti xetu waxu yonent yi, yu mel ni malaaka bu njëkk, bu ñaareel ak bu ñetteel; te fukki benn ci ñaari sarax yi nekk ci xetu ñaareelu Macë dañuy tegtal kóllëre gi ak téeméeri ñeent-fukk ak ñeenti junni nit, ndaxte mooy omega bi ci kóllëreu alfa bu Genesis ak Abram. Loolu itam dafay tekki ne, ci ni malaaka bu ñaareel, bi Piyeer di tegtal jabaru Kiristaan bu njëkk ak bu mujj, ñaareelu Piyeer mooy samp liy soxla ci yonent yi, mooy am na ñaareel ci malaaka bu ñaareel. Ci kaw ñetti seede, limu fukki ñaar mooy buum bi lëmbëtal ñetti xet yi yu am fukki ñaari sarax; noonu, bu nu gisee beneen tegtalu limu fukki ñaar ci téereb Macë, war na méngoo ak yeneen fukki ñaar yi nekk ci téereb Macë.

The twelve chapters of Matthew, that begin with the symbolic number eleven and end with its symbolic counterpart, number twenty-two, align with the reform line of the one hundred and forty-four thousand represented by the twelve Messianic fulfillments, thus manifesting a second “doubling” in the line of the second angel. The twelve Messianic fulfillments, together with the twelve chapters are the “doubling” of the second angel, but when multiplied they represent 144,000. Peter is doubled, and the number twelve is also doubled. Those doublings fulfill the doubling of Babylon falling twice.

Fukki saptaar yu nekk ci Macë, yi tambalee ak lim wu am solo ci misaal, mooy fukk ak benn, te jeexee ak moroomam ci misaal, mooy ñaar-fukk ak ñaar, déggoo nañu ak saraxu reforme bu ñaar téeméeri junni ak ñeent-fukk ak ñeent-junni, mi teewal ci fukk ak ñaar yëngu-Yàlla-yoonu-Masiya yi mat, ba tax muy woneaat ñaareelu “ñaaral” ci saraxu malaaka ñaareel bi. Fukk ak ñaar yëngu-Yàlla-yoonu-Masiya yi mat, booleek fukk ak ñaar saptaar yi, ñooy “ñaaral” bu malaaka ñaareel bi; waaye bu ñu leen multiplication, dañuy teewal 144,000. Piyeer ñaaral na, te lim bu fukk ak ñaar itam ñaaral na. Ñaari ñaaral yooyu mooy matal ñaaral bi mu doon Babilon daanu ñaari yoon.

Chapters eleven through twenty-two represent the second angel of Revelation fourteen. Ten is symbolic of a test, and the first of three tests, is the first ten chapters of Matthew. “Ten” symbolizes a test. Because Matthew is the alpha to Revelations omega, chapter one of either book begins with a revelation of Jesus Christ. In chapter one Joseph is tested over believing the angel or not. His counterpart was John the Baptist’s father Zechariah, who disbelieved and failed the same test. One accepted a providential birth, the other doubted.

Sàr yi fukk ak benn ba fukk ak ñaar dafay teewal ñaareelu malaaka bi ci Peeñu yi fukk ak ñeent. Fukk mooy misaalu nattu, te njëlbeenu ñetti nattu yi mooy ñaari cér yu njëkk yi ci Macë. “Fukk” dafay misaalal nattu. Ndaxte Macë mooy alfa bi ci omega Peeñu yi, cér bu njëkk ci téere bu nekk dafay tambalee ak peeñug Yeesu Kirist. Ci cér bu njëkk bi, Yuusufa dafa jaar ci nattu ngir gëm malaaka bi walla bañ koo gëm. Ki mu mel ni moom mooy Sakariya, baayu Yahya mi Sòobkat bi, mi gëmul te daanu ci benn nattu boobu. Kenn nangoo juddu gu Providence jagleel, ka ca des dafa sikki-sakka.

In chapter two Herod feared the birth of a new king, and Joseph and Mary fled into Egypt. John the Baptist brought the first test in chapter three, a first test which Sister White identifies as a life or death test, for she wrote that “those who rejected the message of John could not be benefitted by Jesus.” The first angel is a testing message that calls on men, as did John to fear God, for the hour of God’s judgment is coming. This is represented by John when he asked “who hath warned you to flee from the wrath to come?”

Ci xaaj ñaareelu sarax bi, Erood dafa ragal juddu buur bu bees, te Yosef ak Mariya daw ca Misra. Yaxya mi di Sóobalkat bi indi na jëfekaay bu jëkk ci ñetteelu sarax bi, jëfekaay bu jëkk boobu mi Sœur White faral di xamle ne mooy jëfekaay buy dogal dund mbaa dee, ndaxte moom bind na ne “ñi bañee yégleb Yaxya, Yeesu mënu leen a jariñal.” Malaaka bu jëkk bi mooy yégleb buy nattu nit ñi, ni Yaxya defee, ngir ñu ragal Yàlla, ndax waxtu attey Yàlla ji ngi ñëw. Loolu Yaxya moo ko melaloon ba mu laajee ne: “kan moo leen artu ngir ngeen daw ci merum bi di ñëw?”

Then in chapter four, Jesus is fasting for forty days that culminate with three distinct tests, for the three tests are always represented in the first angel’s message. Then Jesus began to build the foundations by selecting His disciples, for with Ezra and Nehemiah the foundations of the temple were laid in the history of the first decree, and with the Millerite’s, the foundations were laid in the history of the first angel. The foundations are the beatitudes, followed by His miracles that led to His sending out the twelve disciples to end chapter ten. The twelve disciples were then in place, and inspiration identifies the disciples were the foundation of the Christian church. By chapter eleven the foundations were finished.

Noonu ci sarax 4, Yeesu dafa wara koor ñeenti-fukki fan yu jeexee ci ñetti nattu yu wuute, ndaxte ñetti nattuy yooyu dañuy feeñ saa su ne ci yégleb malaaka bu njëkk bi. Gannaaw loolu Yeesu tàmbalee tabax fondimaa yi ci tànn taalibeem yi, ndaxte ak Esra ak Neemi, fondimaa kër Yàlla ga ñu samp ci jaar-jaaru ndigël bu njëkk bi, te ak Millerite yi, fondimaa yi ñu samp ci jaar-jaaru yégleb malaaka bu njëkk bi. Fondimaa yi mooy njàngale yu barkeel yi, te gannaaw loolu ay kéemaanam yi, yu tax mu yónnee fukki-ñaari taalibe yi ba mu jeexal sarax 10. Kon fukki-ñaari taalibe yi sampu woon nañu, te waxi wax ju soloo ji fësal ne taalibe yi ñooy fondimaa kërgëm Kristaan yi. Bi ci sarax 11, fondimaa yi matoon nañu.

In chapter eleven the disciples are ministering on their own, Jesus is alone identifying a distinct break between chapter ten and eleven. Chapters one through ten are the first angel’s message, that ended at the arrival of the second. The second angel produces a division, a separation as with the Millerites and the Protestants. Chapter ten ends with Jesus separating from the disciples, and in chapter eleven He is alone.

Ci njeentelu 11, taalibe yaa ngi di liggéey seen bopp, te Yeesu mi ngi doomam, loolu di won bu leer ne am na benn xaaj bu xëy ci diggante njeentelu 10 ak 11. Njeentelu 1 ba 10 mooy yégleb malaaka bu njëkk bi, te loolu jeex na ba ci ñëwug ñaareel bi. Ñaareel malaaka bi indi na xaajoo ak tas, ni ko deme ak Millerites yi ak Protestants yi. Njeentelu 10 jeex na ci Yeesu miy tasoo ak taalibe yi, te ci njeentelu 11 moomam rekk la nekk.

Chapter eleven through twenty-two represents the second angel, leading to chapter twenty-three through to twenty-eight, as the third line of the third angel. Of course the third angel arrives at the Sunday law, which is what the Passover of chapters twenty-six through twenty-eight represents. “23” is the symbol of the atonement, and the first of those six chapters represent the first angel’s message and the last three chapters represent the third angel’s message. The two chapters in the middle (24 & 25) represent the second angel. The last three chapters contain “23” specific waymarks aligning chapter “23,” as the first angel or the beginning and chapters twenty-six through twenty-eight as the third, with “23” waymarks. Chapter 23 is the first angel, and the next two chapters are the second angel and the last three chapters are the third angel.

Saar ñoom fukk ak benn ba ñaar-fukk ak ñaar dafay tegtal malaaka ñaareel bi, di jëm ba ci saar ñaar-fukk ak ñett ba ñaar-fukk ak juróom-ñett, ni mooy ñetteelu xëtteb ñetteelu malaaka bi. Lu wóor la ne ñetteelu malaaka bi dugg ci yoonu dimaasu, te loolu la Bésub Jéggi ba ci saar ñaar-fukk ak juróom-benn ba ñaar-fukk ak juróom-ñett di tegtal. “23” mooy màndarga njotaanu bépp bàkkaar, te bu njëkk ci yooyu juróom-benn saar dafay tegtal yégleb malaaka bu njëkk bi, te ñetti saar yu mujj ya dafay tegtal yégleb ñetteelu malaaka bi. Ñaari saar yi ci digg bi (24 ak 25) dafay tegtal malaaka ñaareel bi. Ñetti saar yu mujj ya am nañu “23” màndarga-yoon yu xóot yu méngoo ak saar “23,” ni malaaka bu njëkk walla tambale bi, ak saar ñaar-fukk ak juróom-benn ba ñaar-fukk ak juróom-ñett, ni ñetteelu bi, ak “23” màndarga-yoon. Saar 23 mooy malaaka bu njëkk bi, te ñaari saar yi ko topp mooy malaaka ñaareel bi, te ñetti saar yu mujj ya mooy ñetteelu bi.

The third line in Matthew represents the third angel, and it is divided into three steps. Chapter 23 is the first step, and the first angel. Chapters 24 and 25 are the second step, and the second angel. Chapters 26, 27, and 28 are the third step and the third angel. One chapter for the first angel, two chapters for the second angel and three chapters for the third. The third, which is Passover, which represents the cross, which in turn aligns with the Sunday law, is also represented by Pentecost.

Rëdd wu weesu ci Macë bi dafay tegtal ñetteelu malaaka bi, te ñu xar ko ci ñetti jéego. Saar 23 mooy jéego bu njëkk bi, te mooy malaaka bu njëkk bi. Saar yi 24 ak 25 mooy ñaareelu jéego bi, te mooy ñaareelu malaaka bi. Saar yi 26, 27 ak 28 mooy ñetteelu jéego bi ak ñetteelu malaaka bi. Benn saar ngir malaaka bu njëkk bi, ñaari saar ngir ñaareelu malaaka bi, ak ñetti saar ngir ñetteelu malaaka bi. Ñetteel bi, mi di Bésu Jéggi ba, mi tegtal bant bi, te mi àndale it ak yoonu Dibeer bi, Pentecôte it moo koy tegtal.

Pentecost is the number 50, and 50 is the symbol of the Jubilee. The Jubilee contains a forty-ninth year, the end of the seventh cycle of seven years. The number 49 precedes the number 50, but is directly connected to it. The third line in Matthew begins with chapter 23, it is then followed by two chapters (24, 25) that add up to 49, just before the third angel that represents the number 50.

Pàntikót mooy limu 50, te 50 mooy màndargay Jubile. Jubile bi dafay ëmb atum ñeent-fukk ak juróom-ñeent, mooy mujju gàllankooru juróom-ñaari at yu juróom-ñaari. Limu 49 ji jiitu limu 50, waaye dafay jokkoo ak moom ci yoon wu xóot. Rëdd wu ñetteel wi ci Matye tàmbalee ak saar 23; gannaaw loolu ñaari saar la ko topp (24, 25), te yooyu da ñuy tolloo ci 49, bu njëkk malaaka wu ñetteel wi di tegu ci limu 50.

The beginning of the line of six chapters is “23” and the end is “23” waymarks and the amount that is derived from adding chapter 26, with 27 and 28 equals “81,” which is a symbol of the priests embedded in the very verses that identify the shedding of the blood that the Heavenly High Priest would use in His high priestly ministry. For this reason, the title of chapter “81” in The Desire of Ages is based upon Matthew 28.

Ndorteel gi ci rëdd gu juróom-benn ay xaaj mooy “23” te mujj gi itam mooy ay màndarga-yoon “23”; te lim biñuy génne ci yokk xaaj 26 ak 27 ak 28 mooy “81,” te loolu mooy màndargab saraxalekat yi, ñu dugal ko ci biir sax yi di wax ci tuurug deret ji Saraxalekatu Mag bu Asamaan bi war a jëfandikoo ci liggéeyam gu magu saraxalekat. Looloo tax turu xaaj “81” ci The Desire of Ages sukkandiku na ci Matthew 28.

“Chapter 81— ‘The Lord Is Risen’

«Saar 81 — “Boroom bi dekki na”»

“This chapter is based on Matthew 28:2–4, 11–15.” The Desire of Ages, 780.

«Bàyyi sarxal bii aju ci Macë 28:2–4, 11–15.» The Desire of Ages, 780.

The number “81” represents the priesthood and in Leviticus 8 the seven days of consecration of the priests is set forth. In Numbers chapter 8, the purification of the Levites is set forth. In 2 Chronicles, “81” priests oppose king Uzziah, and the passage directly contributes to establishing the sealing message of the one hundred and forty-four thousand.

Limu “81” dafay tegtal sërign bi, te ci Levitik 8 am na juróom-ñaari fan yi ñu sellalee sërign yi. Te ci limub Nambar 8, ñu fésal na fa setalug Lewit yi. Te ci 2 Kronik, “81” sërign yi daan nañu buuru Osiya, te xibaar boobu dafay yokk ci yoonu tënkale mbindum téereb tëj gi ci ay téeméer ak ñeent-fukk ak ñeent-junni.

But when he was strong, his heart was lifted up to his destruction: for he transgressed against the Lord his God, and went into the temple of the Lord to burn incense upon the altar of incense. And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God.

Waaye bi mu amee doole, xolam réy na ba ci sa texe ngir yàqam boppam; ndaxte moy na Boroom bi Yàllaam, daldi dugg ci kër Yàlla ji ngir taal cuuraay ci sarxalub cuuraay ba. Noonu Asarya sarxalkat ba dugg topp ko, ak juróom-ñent-fukk sarxalkati Boroom bi ak juróom ñaar-fukk, ñuy nit ñu am fit. Ñoom daldi taxaw ci kanam Oosiya buur bi, ne ko: “Yow Oosiya, du sa war a taal cuuraay ci Boroom bi; waaye sarxalkat yi rekk, doom Aaróon yi ñu sellal ngir taal cuuraay, ñoo ko yelloo. Génnël ci bérab bu sell bi; ndaxte jéggi nga sa kem-kàttan, te loolu du la doon ndam ci Boroom Yàlla.”

Then Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the Lord, from beside the incense altar. And Azariah the chief priest, and all the priests, looked upon him, and, behold, he was leprous in his forehead, and they thrust him out from thence; yea, himself hasted also to go out, because the Lord had smitten him. And Uzziah the king was a leper unto the day of his death, and dwelt in a several house, being a leper; for he was cut off from the house of the Lord: and Jotham his son was over the king’s house, judging the people of the land. 2 Chronicles 26:16–21.

Noonu Osiyas mer na lool, te moom yor ndoxu taal ci loxoom ngir taal tuur; te bi mu doon mer ci saraxalekat yi, gaana ga sax feeñ ci jëemam fa kanam saraxalekat yi ci kër Yàlla gi, ca wetu altar bu tuur ba. Te Asarya, saraxalekat bu mag ba, ak ñépp saraxalekat yi, xool ko; te gis, gaana nekk na ci jëemam, te ñu génne ko fa gaaw; waaw, moom ci boppam daldi gaaw a génn, ndaxte Aji Sax ji dóor na ko. Te buur bi Osiyas nekkoon waa gaana ba bésu deejaam, te dëkk ci kër gu boppam, ndax waa gaana la woon; ndaxte ñu dagg ko woon ci kër Aji Sax ji; te doomam Yotam moom mooy doon saytu kër buur bi, di àtte nit ñi ci réew mi. 2 Tariix 26:16–21.

Eighty-one as a symbol is associated with the priests who opposed Uzziah’s efforts to offer sacrifices in the sanctuary. The prophetic structure of the passage of Uzziah aligns with the prophetic structure of Daniel eleven verses eleven and twelve. Both passages identify a southern king, whose heart is lifted up from military victories, and especially the recent victory over a king of the north. When verse eleven of Daniel eleven was fulfilled by Ptolemy at the battle of Raphia, he, as did Uzziah, sought to offer a sacrifice in the sanctuary at Jerusalem, but was resisted by the priests. Line upon line the two witnesses identify the Ukrainian war that is almost ended.

Juróom-benn ak benn melax bi, ñu koy boole ak saraxalekat yi, yi weddi woon ko Uziya ci ñi mu doon jéem a jébbale sarax ci kër Yàlla gi. Tëralin gu yonent gi ci xaaj bu Uziya méngoo na ak tëralin gu yonent gi ci Danyeel benn-fukki benn, ayë 11 ak 12. Ñaari xaaj yi ñoom ñépp dañuy tektale buur bu bëj-gànnaar, ki xolam yékk ndax ndam yu mu am ci xare, rawatina ndam bi mu bees a am ci kow buur bu bëj-saalum. Bi ayë 11 ci Danyeel benn-fukki benn matalee ci Ptolemee ca xareb Rafia, moom itam, ni ko Uziya defee, dafa doon wut a jébbale sarax ci kër Yàlla ga Yerusalem, waaye saraxalekat yi dañu ko weddi. Sàr ci kaw sàr, ñaari seede yi dañuy tektale xareb Ukrain bi xaj na ngir jeex.

Chapter eighty-one of The Desire of Ages, is based upon Matthew 28, and identifies Christ ascending to begin His work as the Heavenly High Priest.

Saari juróom-ñett fukk ak benn ci The Desire of Ages, mi aju ci Matthew 28, day won ne Kirist yéeg ngir tàmbali liggéeyam ni Saraxalekat bu Kowe bu Asamaan.

Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens. Hebrews 8:1.

Lii mooy mbooleem li nu waxoon: am nanu noonu Saraxalekat bu Kowe bi, mi toog ci ndeyjooru gàngune gu Kawe gi ca asamaan yi. Hébreux 8:1.

The number “81” is a symbol of the priests, and chapters 26, 27, 28; the third step of the third line in Matthew adds up to 81. The second step adds up to 49 and the first step is 23. Eighty-one represents 80 priests and a high priest in the testimony of Uzziah. At this level the 80 priests are human, and the high priest is Divine. 81 represents the combination of Divinity with humanity. The number one in the number eighty-one represents Divinity.

Limbu “81” mooy màndargu saraxalekat yi, te saraxalekat yiy nekk ci ay sàcc 26, 27, 28; ñetteelu jéego bu ñetteelu rëdd ci Macë wuñu boole daldi mat 81. Ñaareelu jéego bi mat na 49 te njëkk jéego bi mooy 23. Juróom-ñett-fukk ak benn dafa tektal 80 saraxalekat ak benn Saraxalekat Bu Mag ci seede Usiya. Ci boobu tolluwaay, 80 saraxalekat yi nit lañu, te Saraxalekat Bu Mag bi Yàlla la. 81 dafa tektal booloo nguurug Yàlla ak nit. Limbu benn bi nekk ci juróom-ñett-fukk ak benn mooy tektal nguurug Yàlla.

The number one in eleven represents humanity and also Divinity. The number one in the number twenty-one represents Divinity, and twenty humanity. The two and one combination can be seen in the disciples on the road to Emmaus.

Nimero benn bi ci fukki ak benn mooy tey nit ak itam Yàllaay. Benn bi ci nimero ñaar-fukk ak benn mooy tey Yàllaay, te ñaar-fukk mooy nit. Mbooloom ñaar ak benn bii manees na koo gis ci taalibey Yeesu yi nekkoon ci yoon wi jëmma Emayus.

The three and one combination is humanity and Divinity as represented by the fiery furnace of Shadrach, Meshach and Abednego.

Benno ak benn benn bi mooy nit ak Yàllaag, ni ko lal bi safara woon teeru Shadrach, Meshach ak Abednego di firndeel.

The four and one combination identifies that the combination of Divinity with humanity is accomplished in the fourth generation.

Booñ ak benn benn mi day wone ne bokkug Yàlla ak nit ñi am na matale ci maas bu ñeenteel bi.

The five and one combination identifies the five virgins waiting for the bridegroom.

Boole juróom ak benn benn mi ngi tektal juróomi janq yi, yi doon xaar góor-góoralu séet bi.

The six and one combination represents man’s relation to the seventh-day Sabbath, of which Divinity is the Lord of. The number “six” is a symbol of man, and the one is Christ.

Jëflante juróom-benn ak benn bi mooy melokaan nit ak Sabbaatub bésub juróom-ñaareel bi, bi Yàlla mooy Boroom. Lim bi “juróom-benn” mooy màndargay nit, te benn bi mooy Almasi bi.

The seven and one combination represents the transition of the seventh church of Laodicea into the Philadelphian experience.

Jokko juróom ak benn mi mooy tegtal jàllug jàngat bu juróomeel bi, maanaam kanamug Laodise, dugg ci xew-xewu Filadelfi.

81 is a symbol of the priests and their relation to the high priest.

81 mooy mandarga yu sell yi ak seen diggante ak Saraxalekat bu Mag bi.

The nine and one combination identifies completion. Pregnancy is nine months. There were 9 generations leading to Noah, and nine generations after which led to the covenant. Jesus gave up the ghost at the ninth hour. The nine and one combination is identifying the finishing of the work of sealing His people.

Boole juróom-ñeent ak benn di xamale matug yëf. Ndeyjoor am na juróom-ñeent weer. Amoon na 9 maas yu jiite ba ca Nówe, te amaat na 9 maas ginnaaw loolu yu jëm ci kóllëre ga. Yeesu joxe na ruumam ca waxtu wu juróom-ñeenteel ba. Boole juróom-ñeent ak benn mi di xamale jeexital liggéeyu màndargaal yi Muuy tëjé ay nitam.

In this context, one is the combination of humanity and Divinity, number two is the Divine teacher, teaching humanity. Number three is the three angel’s message, which is the message they are taught in number two. Number four identifies the fourth generation, thus identifying the prophetic history when the five wise virgins are manifested, and recreated as represented by the sixth creation day. Then the seventh step identifies the transition to Philadelphia and the enigma of the eight being of the seven. At which point the covenant is accomplished and the priesthood of “81” is lifted up to finish the work represented by the number nine. At each step number one is the Lion of the tribe of Judah, who is also Palmoni, the Wonderful Numberer. 81 is a symbol of the priests. Palmoni created all the numbers.

Ci wàllu bii, benn mooy booloo nit ak Yàllaay; ñaar mooy Jàngalekat bu Yàlla, di jàngal nit ñi. Ñett mooy yégleb ñetti malaaka yi, te loolu mooy yégleb bi ñu leen di jàngal ci ñaar. Ñent mi ngi màndargaal xeetu maas gu ñeenteel gi, noonu di màndargaal jaar-jaaru waxu Yàlla gi ñaari fukki janq yu xel yi di feeñee, te ñu soppiwaat leen, ni ko besub bind bu juróom-benneelee bi di tegtal. Gannaaw loolu, juróom-ñaareel baat bi di màndargaal jóge ci Philadelphia ak kumpag juróom-ñettaak benn miy bokk ci juróom-ñaari. Foofa la kóllëre gi mat, te saraxalekatug “81” yékkat nañu ko ngir mottali liggéey bi lim wu juróom-ñent di tegtal. Ci bépp wet, lim wu benn mooy Gaynde gi cosaanu Yuda, mi itam di Palmoni, Ki di Aji Lim bu Yéeme. 81 mooy màndargay saraxalekat yi. Palmoni mooy ki bindoon bépp lim.

The number eleven represents half of twenty-two, and they both represent the combination of Divinity with humanity. In a recent article I included two statements that address the beginning and ending.

Lambaaru fukk ak benn ñaari fukk ñaar, te ñoom ñaar ñépp di firnde jokkoo Yàlla ak nit. Ci ab mbind mu bees ma boole woon ñaari wax yu jëm ci njàlbéen ak muj gi.

The first statement identified that when Ellen White had her initial visions of the sanctuary, she was shown that the Sabbath commandment shown brighter than the other commandments. She was also shown that in the latter days the “doctrine of the incarnation” was invested with a soft radiance. The Sabbath was a light at the beginning that typified the doctrine of the incarnation at the end. The combination of Divinity with humanity is the doctrine of the incarnation, for it is the doctrine of Christ taking upon Himself human flesh, and thus setting the example that Divinity combined with humanity does not sin.

Wax jëfandikook bi njëkk mi feeñaloon ne bi Ellen White amee ay gis-gisam yu njëkk ci bérabu sell ba, ñu won ko ne ndigalu Sabbaat bi feeñoon gën a leer ca yeneen ndigal ya. Te itam ñu won ko ne ci fan yu mujj ya, “jàngale mbind mi” dafa soloon leer gu nooy. Sabbaat bi doon na leer gu nekk ca njàlbéen ga, te muy royukaay buy misaalal jàngale mbind mi ca mujj ga. Booleb Yàlla ak nit ñooy jàngale mbind mi, ndaxte mooy jàngale Kirist di yeb ci boppam yaramu nit, te noonu di teg misaal ne Yàlla booleek nit du bàkkaar.

Eleven plus eleven equals twenty-two, and the number eleven begins each of the twelve-chapter covenant lines, and each end with twenty-two. The chapters elevens and verse elevens within the Scriptures represent waymarks of the one hundred and forty-four thousand.

Fukk ak fukk mooy ñaar-fukk ak ñaar, te limu fukk ak benn moo tambalee benn ku nekk ci ñaari-fukk ak ñaar i rëdd yu kóllëre yi ci ay saar yi, te kenn ku nekk dëggaloo ak ñaar-fukk ak ñaar. Saar yu fukk ak benn yi ak aaya yu fukk ak benn yi ci Mbind mi di jëfandikoo ni ay màndarga yu xamale ci mbiri téeméer ak ñeent-fukk ak ñeent junni.

2014

2014

The Ukrainian war began in 2014, and is the external line of the sealing time of the one hundred and forty–four thousand.

Xare Ukrain bi tàmbalee ci atum 2014, te mooy rëdd wu biti waxtu tëj gi ñeel téeméer fukk ak ñeent fukk ak ñeent junni nit.

And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. Daniel 11:11.

Buuru bëj-saal bi dina mer lool, dina génn, xare ak moom, maanaam ak buurub bëj-gànnaar bi; te dina daldi teg genn mbooloo mu réy; waaye mbooloo mi dees na ko jébbal ci loxoom. Daniel 11:11.

July 18, 2020

18 Sulet 2020

The first disappointment was Jesus’ tarrying to go to raise Lazarus, the crowning miracle and the seal of God. Jesus waited four days before resurrecting Lazarus. The verse in John is identifying the last of seven miracles that are directly identified in the gospel of John. The first was changing water to wine. There is much light in considering the seven miracles that culminate with John 11:11, and all the theologians agree that there are only seven miracles in John, based upon those miracles being directly identified. For this reason, they do not include Christ’s resurrection as the eighth sign, but it was a miracle, and His resurrection is the sign of the covenant, so the resurrection in the book of John is the eighth miracle, that is of the seven, for each of the previous seven miracles was accomplished through the power of His resurrection.

Njàqare bu njëkk bi moo doon yàgg gi Yeesu yàggoon ngir dem dekkal Laasar, kéemaan gu gën a mag, te mooy càmmoñu Yàlla. Yeesu xaar na ñeenti fan bala muy dekkal Laasar. Aaya bi nekk ci Yowaana dafay jox xamle kéemaan bu mujj ci juróom-ñaari kéemaan yi ñuy wax bu wér ci xibaaru Yowaana. Bu njëkk bi mooy soppi ndox mu nekk biiñ. Leer gu bare am na ci seet juróom-ñaari kéemaan yi, yi jeexee ci Yowaana 11:11, te boroom xam-xamu yoon yépp déggoo nañu ne am na rekk juróom-ñaari kéemaan ci Yowaana, ndax dafa sukkandiku ci ne kéemaan yooyu dañu leen wax bu wér. Loolu moo tax duñu boole ndekkite Kirist ji muy juróom-ñettelu màndarga; waaye kéemaan la woon, te ndekkitam mooy màndargay kóllëre gi, ba tax ndekkite gi ci téereb Yowaana mooy juróom-ñettelu kéemaan bi, maanaam bi bawoo ci juróom-ñaari bi, ndaxte ku nekk ci juróom-ñaari kéemaan yi jiitu woon, amaloon nañu ko jaarale ko ci dooley ndekkitam.

These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. John 11:11.

Mu wax ne leen loolu; gannaaw loolu mu ne leen: Sunu xarit Lasaar nelaw na; waaye maa ngi dem ngir yee ko ci nelaw gi. Yowaana 11:11.

July, 2023

Sulet, 2023

In July 2023, the voice in the wilderness began to cry out a message that possesses the Spirit of life.

Ci weeru 2023, baat bi nekk ci màndiŋ mi tàmbalee a yuux benn yégle gu yor Xelum dund.

And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.

Gannaaw fan ak genn-wàll, Xelum dund gu jóge ca Yàlla daldi dugg ci ñoom, te ñu taxaw ci seen tànk; ba noppi tiit bu réy dal ci ñi leen gis. Ndàngane 11:11.

John is born eight days before the Sunday law, for it is at the Sunday law that his father Zechariah speaks. John’s name is changed from Zechariah unto John at the Sunday law, when his name change identifies a covenant relationship. The birth typifies the resurrection of those slain in the streets on July 18, 2020.

Yowaana juddu na juróom-ñett fan bala yoonu Dibeer bi, ndaxte ci yoonu Dibeer bi la baayam Sàkkariya waxe. Turu Yowaana soppeeku na, génn ci Sàkkariya ba nekk Yowaana, ci yoonu Dibeer bi, bi coppiteem di xamle jëfandikook benn kóllëre. Juddoom day misaal ndekkiteg ñi rey ci mbedd yi ci 18 Sulet 2020.

Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. Matthew 11:11.

Dëgg-dëgg maa ngi leen koy wax, ci ñi jigéen jur, amul ku gëna mag Yaxya Miyërekat bi; waaye ki gëna suufe ci nguuru asamaan, moo ko gëna mag. Macë 11:11.

2024

2024

Isaiah identifies the second gathering that was fulfilled in 1849. The second gathering began in July of 2023, and ends when God’s people are sealed.

Esayi waxale ndaje ñaareelu dajale ji mat na ci atum 1849. Ñaareelu dajale ji tàmbalee na ci weeru Sulet 2023, te muy jeex ba kera Yàlla séye askanam.

And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. Isaiah 11:11.

Te bés na ca jamono jooju ne, Boroom bi dina yokkatiy loxoom ñaareel yoon ngir jotaat desitu askanam, yi ciy des, ci Asiri, ak ci Misra, ak ci Patros, ak ci Kuus, ak ci Elam, ak ci Sinar, ak ci Hamat, ak ci duni géej gi. Esayi 11:11.

Just Before the Sunday law

Tuuti mbindu digeelu Allaaxeeru Dibeer bi Sunday

Jesus just finished the triumphal entry, thus identifying the transition from the Midnight Cry to the Sunday law, He has the twelve disciples with Him, for they are already chosen before the Sunday law.

Yeesu dafa yeesal taxawaayu dugg gi ci ndam, noonu mooy wone jëfandikoo jàll gi jóg ci Woote bu Guddi ba ci yoonu Dibeer bi; am na fukki taalibe ak ñaar yi ànd ak Moom, ndaxte tànn nañu leen ba noppi lu jiitu yoonu Dibeer bi.

And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve. Mark 11:11.

Te Yeesu dugg Yerusalem, te dugg itam bu sell bi itam: ba mu xoolee lépp lu nekk fa, te ngoon jot na woon, mu génn dem Betani ànd ak fukk ak ñaar ña. Mark 11:11.

When the sealing is accomplished upon the one hundred and forty-four thousand, just before the Sunday law, the joining together of the husband of Divinity with the wife of humanity is finished, and the two are eternally one, for the atonement is finished.

Bi ñu matalee tëj ci kaw téeméer ñent-fukk ak ñent war junni ña, tuuti lu jiitu yoonu Dibéer bi, boole kërgóorug Yàlla ak jabaru nit ñi mat na, te ñoom ñaar ñi nekk benn ba fàww, ndaxte jotale ba jeex na.

Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord. 1 Corinthians 11:11.

Waaye nag góor amul solo te jigéenul, te jigéen itam amul solo te góorul, ci Boroom bi. 1 Corinthians 11:11.

The miracle birth of Sarah, a birth long overdue since the rebellion of 1863, is accomplished when the woman of Revelation twelve gives birth to twins. The first child arrives at the Midnight Cry and the second child at the Sunday law. The child who came out second, had the scarlet thread that represents the sign of Rahab at Jericho.

Juddu kaaw Saarah, mi yàgg lool ba noppi ndax njublaŋu 1863, amna ba jigéen ji ci Peeñu Yàlla fukki ñaar jur na ñaari doom yu góor. Doom ji njëkk dikk ci Yuuxu Guddi, te ñaareel doom ji ci yoonu Dimaas. Doom ji génn ñaareel bi, moo yoroon buum buy xonq, bi di melokaanu tegtalu Rahab ca Yeriko.

Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised. Hebrews 11:11.

Ci kaw ngëm itam, Sara tamit moo jot doole ngir man a ëmb peñ, te mu jur doom biir waxtu bi mu weesu woon atam, ndaxte dafa jàppoon ne Ki ko digoon ku takku la. Hébreux 11:11.

The Sunday law for Laodicea

Yoonu Dib-Di-Bés bu Laodisee

Jeremiah identifies the judgment of the Laodicean Seventh-day Adventist church.

Yeremiya day wax jàppale àtteb kërkëngoo Yàlla gu ñaareelu fan yu juróom-ñaar-fukk gi di Laodise.

Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:11.

Kon nag, nii la Boroom bi wax: Gisleen, dinaa leen indi musiba, bu ñuy mana rëccu ci; te doonte dinañu ma woo, duma leen déglu. Yeremi 11:11.

Ezekiel agrees with Jeremiah’s judgment upon Adventism.

Esekiyel moom na ak àtte àtte ak yoonu Yeremi ci kaw àtteb Adventism bi.

This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.

Dëkk bii du seen cin, te yéen itam dungeen nekk yàpp wi ci biiram; waaye maa leen di àtte ci digganteb Israyil. Ezekiel 11:11.

The passing by of ancient Israel as God’s covenant people includes God provoking the former covenant people to jealousy over what they threw away. This is repeated upon Adventism at the Sunday law.

Wuccug Israayil gu njëkk ni ñi Yàlla fas kóllëre ak ñoom, dafa boole Yàlla di yëngal ña bokkoon ci kóllëreg njëkk ga ngir ñu mer ci li ñu sànni woon. Loolu dina dellu ci Aduwantis bu yoonu Dibeer bi agsee.

I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy. Romans 11:11.

Noonu nag, ndax dañoo tëb ba daanu? Yàlla tere na ko; waaye ginnaaw seen tëb rekk la mucc gi agsi ci xeeti ñi dul Yawut, ngir taxawal leen ci kañ. Room 11:11.

Adventism, based upon the work of William Miller, which they reject, is still the movement that built the temple; but as with Solomon, who also built the temple, they broke the covenant and their kingdom will be taken from them, and given to a people who will manage God’s vineyard as He directs.

Adventisme, mi aju ci liggéeyu William Miller, bi ñu bañ, moom la ba tey di yëngu-yëngu bi tabax kër Yàlla gi; waaye ni ko deme woon ak Solomon itam, mi tabaxoon kër Yàlla gi, dañu yàq kóllëreg bi, te seen nguur dinañu ko jële ci ñoom, jox ko nit ñi dinañu saytu toolub reseñu Yàlla ji ni Mu ko sant.

Wherefore the Lord said unto Solomon, Forasmuch as this is done of thee, and thou hast not kept my covenant and my statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant. 1 Kings 11:11.

Moo tax na ci Suleymaan ne: “Ndaxte def nga lii, te wóoroo sa bopp ci sama kóllëre ak sama sàrt yi ma la santoon, dinaa la dindi nguuru gi wóor, te may ko sa jaam.” 1 Buur yi 11:11.

The Sunday law for Philadelphia

Yoonu Dib‑u‑Noflaay bi ñeel Filadelfi

At the Sunday law the church triumphant is placed into its own land, according to the prophets, and that land is a land that is abundant with the message of the latter rain. Jericho was rebuilt in 1863, and at the Sunday law Jericho comes down.

Ci jamono Alxames bi, mbooloo gu noot gi ñu ko teg ci suufam boppam, ni yonent yi waxe ko, te suuf woowu mooy suuf su fees ak yégle gu taw bi mujj gi. Jéricho ñu ko tabaxaat na ci 1863, te ci jamono Alxames bi Jéricho dina daanu.

But the land, whither ye go to possess it, is a land of hills and valleys, and drinketh water of the rain of heaven. Deuteronomy 11:11.

Waaye suuf, bi ngeen dem ngir moom ko, mooy suuf su am tund ak xur yi, te naan na ndox mu jóge ci tawub asamaan. Deuteronomy 11:11.

A city is a kingdom, and the church triumphant represents Christ’s kingdom of glory. That kingdom of the church triumphant, begins at the Sunday law, when His church is lifted up and exalted above all the mountains and hills.

Dëkk bi mooy buur-guur, te mbooloom gëmkat yi dafa not moo taxaw ci nguuru ndamalu Kirist. Nguuru googu, moom nguuru mbooloom gëmkat yi dafa not, dafay tàmbali ci yoonu Dibeer bi, bu Kër Yàllaam yékkatee te kaweel ci kaw bépp tund ak bépp col.

By the blessing of the upright the city is exalted: but it is overthrown by the mouth of the wicked. Proverbs 11:11.

Ndax ci barkeb ñu jub dëkk bi di yéeg; waaye ci gémmiñu ñu bon ñi la daanu. Kàddu Yu Xelu yi 11:11.

It was at the ninth hour that the angel came to Cornelious instructing him to send for Peter, thus identifying when the gospel goes to the Gentiles at the Sunday law. When Peter was instructed by God to go, it was in the context of a vision of eating unclean animals. This is fulfilled at the Sunday law. The ninth hour aligns with the ninth hour, when Christ died. The ninth hour represents the end of a period that begins at the third hour, when Jesus was crucified, dying six hours later. It is the same period of Peter who is in the upper room at the third hour, then in the temple at the ninth hour. One ninth hour ends at the death of Christ, the next ninth hour Peter is in the temple proclaiming the message of Joel. Christ death ended the covenant relation with Israel, and opened the door for the Gentiles, represented by Cornelious.

Mu ngi ci waxtu juróom-ñeenti, malaaka ma ñëw ci Cornelious te sant ko mu yónnee ñaan Piyeer, noonu muy firndeel waxtu bi xebaar bu baax bi di dem ci xeeti ñi dul Yawut yi ci yoonu dibeer bi. Ba Yàlla joxee Piyeer ndigal mu dem, loolu nekkoon ci xeetu peeñu gu aju ci lekk jur gi setul. Loolu mooy mat ci yoonu dibeer bi. Waxtu juróom-ñeenti boobu dëppoo na ak waxtu juróom-ñeenti ba Kirist deewee. Waxtu juróom-ñeenti mooy tegu njàlbéenug ab jamono ju tambalee ci waxtu ñett, ba ñu daajee Yeesu ci bant ba, te mu dee juróom-benn waxtu gannaaw ga. Mooy itam benn jamono boobu ci mbirum Piyeer mi nekk ci kër ga ca kaw ci waxtu ñett, te gannaaw loolu mu nekk ci kër Yàlla ga ci waxtu juróom-ñeenti. Benn waxtu juróom-ñeenti mujjee ci deeug Kirist; ci beneen waxtu juróom-ñeenti bi, Piyeer mungi ci kër Yàlla ga di waare xebaaru Yoel. Deeug Kirist taxawaloon na njàppandoo kóllëre bi ak Israyil, te ubbil bunt bi ngir xeeti ñi dul Yawut yi, ñi Cornelious di tegtal.

And, behold, immediately there were three men already come unto the house where I was, sent from Caesarea unto me. Acts 11:11.

Te xool, ci saa si daldi am ñetti góor ñu agsi woon ba noppi ci kër ga ma nekkoon, ñu yónnee leen ci sama wet jóge Caesarea. Acts 11:11.

They shall be even an abomination unto you; ye shall not eat of their flesh, but ye shall have their carcases in abomination. Leviticus 11:11.

Ñu doon yeneen lu bon ci seen kanam; buleen lekk seen yàpp, waaye seen néew yi nañu doon lu seen bañ. Léewitik 11:11.

We will continue this study in the next article.

Dina yokk ci njàngum bii ci bind bi ci topp.

“I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun. …

“Ma naa nga Yàlla, ak loxoo gu kenn gisul, yónnee ma njëgu alal bu ñu defee ci yéeme, guddam lu tollu ci fukki tombi, waayeem ak yaatuwaayam juróom-benn tombi ci wet gu nekk, te def ko ak ebèn ak per bu ñu ràbbale ci yéeme. Ca njëg ga amoon na ab caabi bu ci taqale woon. Ci saa si ma jël caabi ga, ubbi njëg ga; ba ma koy ubbi, ci sama yéemu ak sama waaru-xol, ma fekk ne fees na ak xeeti xon yu bare ak rëyaay yu bare, dayama, doj yu tedd, xaalis wurus ak xaalis xaalis ci bépp melokaan ak bépp njariñ, te ñu samp leen bu rafet ci seen bérab yu séq ci biir njëg ga; te noonu lañu sampoon ba ñuy wone leer ak ndam lu kenn mënul yamale ludul jant bi. …”

“I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.

“Xool naa ca bii, waaye sama bët yéexul woon ci li ma gis. Ñu leeroon fukki yoon gën a màgg seen ndamte ju njëkk. Maa ngi xalaat ne set nañu leen ci suuf si, ndax tànki nit ña bon ña nga xam ne ñoo leen tasaaroo te dox ci seen kaw ba tàbbal leen ci pënd mi. Ñu teggoon nañu leen ci wàll bu rafet bi nekk ca bii ba, ku nekk ci barabam, te kenn gisul benn loru wala coono ci liggéeyu góor ga leen sànni fa. Dama xaacu woon ak mbég mu réy, te xaacu boobu yëgël ma.” Early Writings, 81–83.

“You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.

“Yeen ngi jëfandikoo ñëwug Boroom bi ba sori lool. Gis naa ne taw gu mujj ga doon ñëw [ci mbëggeel gu gaaw ni] yuuxu guddi, te ak doole fukki yoon ci kaw.” Spalding and Magan, 5.

And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:18–20.

Te ci lépp lu jëm ci xam-xam ak dégg-dégg bi buur bi laajee ci seen mbir, mu fekk ne ñoo gën fukki yoon ñépp ñi doon naxkat ak ñi xam biddéew yi nekk ci mboolem réewam. Daniel 1:18–20.