In order for there to be a voice in the wilderness, there must be a wilderness. In July of 2023, a voice began to sound identifying that the Lion of the tribe of Judah was then unsealing the revelation of Himself as set forth in chapter one of the book of Revelation. The disappointment of Sabbath, July 18, 2020, began the three and a half days of Revelation eleven that ended on Sabbath, December 30, 2023. That Sabbath, for the first time since July 2020, Future for America spoke publicly on a zoom meeting.
Ngir am mene baat ci màndiŋ mi, war na am màndiŋ. Ci weeru Sulet 2023, benn baat tàmbalee dégg, di wone ne Gaynde gi cosaanu Yuda moo doon téjji lépp lu sellal mbindum boppam ni ko nebbe ci saar bu njëkk bi ci Téereb Peeñ mi. Njaaxle gu Sabat, 18 Sulet 2020, moo tàmbalee ñetti fan ak genn-wàll gi ci Peeñ 11, yi jeexee ci Sabat, 30 Desàmbar 2023. Ca Sabat boobu, yoon bu jëkk gannaaw Sulet 2020, Future for America wax na ci kanam nit ñi ci benn ndaje Zoom.
From that point on, the Revelation of Jesus Christ has been opening progressively. It started with a revelation of the word “truth,” that was then seen to represent a framework of three steps outlined by the first, thirteenth and twenty-second letters of the Hebrew alphabet, when brought together form the word “truth.” The three steps represented in the framework of the word “truth” was an old truth, placed in a new setting.
Li dalee ba tey, xëtu Yeesu Kirist bi dafa doon ubbeeku ndank-ndank. Mu tàmbalee ak njëg xam-xamu baat bi ñuy wax “dëgg,” te gannaaw loolu ñu gis ne dafay tegtal ab ndombo ju am ñetti jéego, yi araf yu njëkk, ñatt-fukk ak ñett, ak ñaar-fukk ak ñaar ci alifbe Ebre bi tëral, te bu ñu leen boolee, dañuy sàkk baat bi ñuy wax “dëgg.” Ñetti jéego yi tegu ci ndombo mu baat bi “dëgg” diir, nekkoon nañu dëgg gu yàgg, ju ñu tëral ci ab taxawaay bu bees.
For years we have shown the three steps of the courtyard, holy place and Most Holy Place, were parallel to the three works of the Holy Spirit as He convicts of sin in the courtyard, manifests righteousness in the holy place and judges in the Most Holy Place. We have identified these three steps are manifested throughout God’s Word, but all those understandings were magnified with the framework of “truth,” as of 2023. Taking an old truth and placing it in a new framework of truth is what Christ does as He progressively unseals His Word. The “wilderness” that ended in 2023, represents a prophetic “time of the end,” when a prophecy is unsealed. That prophecy is the revelation of Jesus Christ, who is the “Truth.”
Ay at yu bari, nun nuy wone ne ñetti jéego yi di ëmb kër gi, barab bu sell bi ak Barab bu Gën a Sell bi, dañuy àndandoo ak ñetti liggéey yi Xelum Yàlla sell bi, ba mu di tegtal bàkkaar ci ëmb kër gi, feeñal njubte ci barab bu sell bi, tey àtte ci Barab bu Gën a Sell bi. Nangu nañu ne ñetti jéego yooyu feeñ nañu ci yépp Kàddu Yàlla, waaye xam-xam yooyu yépp gëna mag ak jumtukaayu “dëgg,” li dale ci atum 2023. Jël dëgg gu yàgg te teg ko ci ab jumtukaay bu bees bu dëgg mooy li Kirist di def, ndaxte mooy ci anam gu yokk di ubbi Kàddoom bi, mi mu daan tëj. “Màndiŋ” mi jeexoon ci 2023 dafay tekki ab “waxtu mujj” bu yonent ci mbirum wax, ba fa ab yonent yibbee. Yonent woowu mooy peeñug Yeesu Kirist, mi di “Dëgg gi.”
“In the time of the Savior, the Jews had so covered over the precious jewels of truth with the rubbish of tradition and fable, that it was impossible to distinguish the true from the false. The Savior came to clear away the rubbish of superstition and long-cherished errors, and to set the jewels of God’s word in the framework of truth. What would the Savior do if he should come to us now as he did to the Jews? He would have to do a similar work in clearing away the rubbish of tradition and ceremony. The Jews were greatly disturbed when he did this work. They had lost sight of the original truth of God, but Christ brought it again to view. It is our work to free the precious truths of God from superstition and error. What a work is committed to us in the gospel!” Review and Herald, June 4, 1889.
“Ci jamonoy Musalkat bi, Yude yi dañoo muur jawriñ yu am solo yu dëgg ak ñaaxum aadat ak léeb ba taxee ne maneesul woon a ràññee dëgg ak lu dul dëgg. Musalkat bi ñëw na ngir dindi ñaaxum gëm-gëmu xàmmee ak njuumte yu yàgg a tënk, te ngir samp jawriñ yi ci kàddu Yàlla bi ci tërëlinu dëgg. Lu Musalkat bi di def bu nu ñëwee tey, ni mu ko defee ca Yude ya? War na woon a def benn liggéey bu ni mel ci dindi ñaaxum aadat ak ceremoni. Yude yi sonn nañu lool ndax bi mu doon def liggéey boobu. Dañoo fàtte woon dëggu Yàlla bu njëkk bi, waaye Kirist delloo na ko ci kanam. Sunu liggéey mooy goreel dëgg yu am solo yu Yàlla yi ci gëm-gëmu xàmmee ak njuumte. Ana liggéey bu réy bi ñu dénk ci xebaar bu baax bi!” Review and Herald, June 4, 1889.
It “is our work to free the precious truths of God from superstition and error,” and “set the jewels of God’s Word in the framework of truth.” In 2023 the Lord introduced the framework of truth, in the structure represented by the word “truth.” That framework brings to view the “original” truths “of God.”
Li “mooy sunu liggéey ngir gore dëgg yu wert yi Yàlla ci bàkkaaru gëm-gëm gu réy ak njuumte,” te “teg xarala yi ci Kàddug Yàlla bi ci ndëkkitu dëgg.” Ci atum 2023, Boroom bi indi na ndëkkitu dëgg bi, ci tabax wi kàddug “dëgg” di tegtal. Ndëkkitu boobu mooy feeñal dëgg yu “njëkk” yi “yu Yàlla.”
“The dust and rubbish of error have buried the precious jewels of truth, but the Lord’s workers can uncover these treasures, so that thousands will look upon them with delight and awe. Angels of God will be beside the humble worker, giving grace and divine enlightenment, and thousands will be led to pray with David, ‘Open thou mine eyes that I may behold wondrous things out of thy law.’ Truths that have been for ages unseen and unheeded, will blaze forth from the illuminated pages of God’s holy word. The churches generally that have heard, refused, and trampled upon the truth, will do more wickedly; but ‘the wise,’ those who are honest, will understand. The book is open, and the words of God reach the hearts of those who desire to know his will. At the loud cry of the angel from heaven who joins the third angel, thousands will awake from the stupor that has held the world for ages, and will see the beauty and value of the truth.” Review and Herald, December 15, 1885.
“Pënd ak mbind mii ngir njub yi ci njubóogu àtte yi dañoo suul xonq yu tedd yi ci dëgg gi, waaye liggéeykat yi Boroom bi man nañu feeñal alal yooyu, ba ñaari junni yi dinañu leen xool ak bànneex ak ragal. Malaaka Yàlla yi dinañu nekk wet yu liggéeykat bu woyof bi, di ko jox yiw ak leerug Yàlla, te ñaari junni yi dinañuñu yor ci ñaan ak Daawuda naan: ‘Ubbi samay bët ngir ma gis ay mbir yu yéeme ci sa yoon wi.’ Dëgg yu nekkon ay jamono yu bare di seenu bañ a gis ak bañ a yëg, dinañu leer lool ci xëti Kàddu Yàlla ju sell ji ñu leeral. Mbooloo yi ci ëpp, yi dégg, bañ, te taccu dëgg gi ci suuf, dinañu gën a bon; waaye ‘ñi xam,’ ñi dëggu te jub, dinañu xam. Téere bi ubbeeku na, te waxi Yàlla yi dajal nañu xol yi bëgg a xam coobareem. Ci xaacu bu kawe bi bu malaaka bi jóge asamaan yékkati, mi ànd ak ñetteelu malaaka bi, ñaari junni yi dinañu yeewu ci nelaw gu metti gi jàppoon àddina si ay jamono yu bare, te dinañu gis rafetlu ak njariñu dëgg gi.” Review and Herald, December 15, 1885.
The “Lord’s workers” who are “the wise” and “who are honest” “will understand,” and will “uncover” “treasures, so that thousands will look upon them with delight and awe.” Unfortunately for Laodicean Adventism it is not they who wake up from their stupor at the loud cry of the third angel, for that is the Sunday law, and that is much too late for Adventism to awaken. The eleventh-hour workers awaken from their “stupor” “at the loud cry of the angel who joins the third angel” at the soon-coming Sunday law. Since 2024, “Truths that have been for ages unseen and unheeded,” have been blazing “forth from the illuminated pages of God’s holy word.”
«Liggéeykat Boroom bi» yi nekk «ñi xam-xam yi» te «ñu jub lañu» «dinañu déggoo», te dinañu «feddali» «alal yu njëg», «ngir junniy nit xool leen ak bànneex ak ragal.» Waaye ndax Laodise Adventisme, du ñoom ñiy yeewu seen «nelaw gu tar» bi ci «xaacu réy» bu malaaka bu ñetteel ba, ndax loolu mooy yoonu Dibeer, te loolu dafa gëna tarde lool ngir Adventisme mana yeewu. Liggéeykat yi ñëw ci «waxtu bu fukk ak benn» bi, ñoom dañuy yeewu seen «nelaw gu tar» bi «ci xaacu réy bu malaaka bi booleek malaaka bu ñetteel ba» ci yoonu Dibeer bi di ñëw léegi. Li dale 2024, «Dëgg yu nekkoon ay jamono yu bare te gisukoo woon te sàgganukoo woon,» dañuy leer lool «jëmsi génn ci xëti Kàddu Yàlla ju sell ji ñu leeral.»
In Isaiah 22:22 Eliakim is given a key, and in Matthew 16 Peter is given the keys to the kingdom.
Ci Esayi 22:22, ñu jox Eliyaakim ab caabi, te ci Macë 16, ñu jox Piyeer i caabi yu nguuru gi.
And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.
Te dina këru këru këru Dawuda dinaa ko teg ci ab bokkam; noonu mu ubbi, kenn du tëj; te mu tëj, kenn du ubbi. Isaaya 22:22.
The “key” is given to Philadelphia, for that is the only other place in the Scriptures the key of opening and shutting is referenced.
“Caabi bi” dees na ko jox Filadelfi, ndaxte loolu rekk mooy beneen barab bi ci Mbind mi, fuñu waxe caabi buy ubbi te buy tëj.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.
Bindal ci malaaka mbooloom ñi ci Filadelfi: Lii mooy wax mi Sell mi, mi Dëgg mi, mi yor caabi Daawuda, ki ubbi te kenn manula tëj, te ki tëj te kenn manula ubbi: Xam naa sa jëf yi; xoolal, teg naa sa kanam bunt bu ubbeeku, te kenn manula ko tëj; ndaxte am nga doole bu néew, te sàmm nga samay wax, te weddiwuloo sama tur. Peeñu 3:7, 8.
At the last interaction with the quibbling Jews, Christ raised a question that the Jews could not answer.
Ci mujj gu mujj ak Yawut yi di xuloo ak laaj yu ndaw, Kirist dafa yékkati benn laaj bu Yawut yi mënuñoo tontu.
While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?
Bi Farisen ya dajaloo benn, Yeesu laaj leen ne: «Lu ngeen xalaat ci Almasi bi? Doomu kan la?» Ñu tontu ko ne: «Doomu Daawuda la.» Mu ne leen: «Kon naka la Daawuda, ci Xel mi, di ko wax Sang bi, ne: “Sang bi wax na sama Sang bi: ‘Toogal ci sama ndeyjoor, ba kera ma def say noon ñuy sa ndëggu tànk.’” Bu Dee Daawuda di ko wax Sang bi, naka kon mu mana nekk doomam?»
And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.
Kenn ku koon woon a man benn baat, te kenn jëmul woon a ko laaj daraat benn laaj bu bees bu dale ca bés booba ba ci kanam. Matthew 22:41–46.
The Jews were unable to understand the prophetic relationship of David and Christ, for they lacked the prophetic keys to understand the biblical language of line upon line. Christ ended His interaction with the Jews by identifying their blindness was based upon their inability to correctly divide the Word of truth. He had identified that if you understood Moses, you would understand Christ, but they did not understand the Scriptures they claimed to uphold and defend.
Yawut yi mënuñoo xam njaxlafteb yoonent bi nekk ci diggante Daawuda ak Almasi bi, ndaxte amuñu caabi yoonent yi ngir xam waxi Mbind mi, mi dëppoo ak “rëdd ci kaw rëdd.” Almasi bi jeexal na ay waxam ak Yawut yi ci won ne seeni gumbay dafa sukkandiku ci seen mënuñoo séddale Buurug dëgg bi ba baax. Mu wonoon na ne su ngeen xamee Musaa, dingeen xam it Almasi bi; waaye xamuñu Mbind yi ñuy wax ne ñoom ñoo koy taxawu te di ko aar.
The “key” of the “house of David” was given to the Millerites, who were the church of Philadelphia. The “key” was a reformatory movement that was represented by open and shut doors. From 1798 unto 1863 the Millerite movement went from the experience of Philadelphia unto the experience of Laodicea, while going from a movement unto a church. A door opened and a door closed on April 19, 1844, as a door opened and a door closed on October 22, 1844, as a door opened and a door closed in 1863.
“Caabi” kërgu “këru Daawuda” joxees na Millerit yi, ñoom ñoo doon jàngoro Filadelfi. “Caabi” googu nekkoon na yëngu-yëngu yu yeesal, te ubbi ak tëj bunt yi lañu ko melaloon. Li dale ci 1798 ba ci 1863, yëngu-yëngu Millerit gi jóge na ci xew-xewu Filadelfi, dem ci xew-xewu Laodise, fekk muy jóge ci yëngu-yëngu, dem ci jàngoro. Bunt ubbiku na te bunt tëju na ci 19 Awril 1844, ni bunt ubbikoo te bunt tëjoo ci 22 Oktoobar 1844, ni itam bunt ubbikoo te bunt tëjoo ci 1863.
Eliakim had a key, but Peter was given “keys.” The key in the singular was the shut door of 1844.
Eliakim amoon na ab caabi, waaye Piyeer dees na ko jox “caabi yi.” Caabi bi ci benn mi mooy bunt bu tëj ba 1844.
“The subject of the sanctuary was the key which unlocked the mystery of the disappointment of 1844. It opened to view a complete system of truth, connected and harmonious, showing that God’s hand had directed the great advent movement and revealing present duty as it brought to light the position and work of His people.” The Great Controversy, 423.
“Mbiri yépp bu Sell miy moo nekkoon caabi bi ubbi kumpag ñàkk yaakaar ba ca atum 1844. Mu ubbi ci kanam nit ñépp ab sistemu dëgg gu mat sëkk, te lëkkaloo ak a yem, di won ne loxob Yàlla moo jiite woon yëngu-yëngu mag bi ci mbirum dikkam, te di feeñal warugar tey gi, ndaxte mu indi leer ci taxawe ak liggéeyu ay nitam.” The Great Controversy, 423.
The subject of the sanctuary was the key that unlocked the shut door of 1844, but Peter was also given the keys of the kingdom.
Mbiri bu xew-xewu baat bi ci kaw kër yàlla ga moo doon caabi bi ubbi bunt biñ tëj ci atum 1844, waaye Piyeer itam ñu ko jox nañu caabi yi nguur gi.
And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:17–19.
Te Yeesu tontu ko ne ko: «Yow, Simoŋ Barjona, barkeel nga; ndaxte du suux ak deret a la ko xamal, waaye sama Baay bi nekk ci asamaan. Te maa ngi wax it ci yaw ne, yow yaa di Piyeer, te ci doj wii laay tabax sama kërgëm gi; te bunt yu safara suuf du ko man a not. Te dinaa la jox caabi yu nguurug asamaan; te lépp loo yeew ci suuf, dees na ko yeew ci asamaan; te lépp loo bàyyi ci suuf, dees na ko bàyyi ci asamaan.» Macë 16:17–19.
Line upon line, Philadelphia, the last covenant bride as represented by Peter, is given the key of the house of David as well as the keys to the kingdom of heaven. The key of the house of David is the last subject Jesus interacted with the Pharisees over.
Sàrt ci sàrt, Filadelfi, jabar ju gëna mujj ci kóllëre gi, ni Piyeer di ko tegtal, ñu ko jox caabi kërug Daawuda ak itam caabiyi nguurug asamaan. Caabi kërug Daawuda mooy mbir mujj mi Yeesu waxante woon ak Farisen ya.
While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?
Bi Farisen ya dajalee, Yeesu laaj na leen ne: «Lan ngeen xalaat ci Kirist? Doom kan la?» Ñu ne ko: «Doomu Daawuda la.» Mu ne leen: «Kon nag, naka la Daawuda, ci Xelum Yàlla, di ko wax Boroomam, ne: “Boroom bi wax na sama Boroom ne: Toogal ci sama ndeyjoor, ba kera ma def sa noon ñu nekk sa bërabu taccu.” Bu fekkee ne Daawuda wax na ko Boroomam, naka la man a doon doomam?»
And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.
Kenn ku nekk mëna tontu ko benn kàddu; te kenn it doxuloon dara ci bés booba ba ca kanam ngir laaj koat ay laaj yiy yokku. Macë 22:41–46.
The subject of David and his Lord is exactly where Peter begins at Pentecost in the upper room at the third hour. The subject that closed the door of interaction between the Pharisees and Christ is the key Peter used to open the door of the upper room at Pentecost.
Mbiri Daawuda ak Sangam moom la Piyeer tàmbalee bu baax ci Pentekot, ci néeg gu kawe ga, ci ñetteelu waxtu. Mbiri mi tëj buntug jokkoo bi nekkoon diggante Farisen yi ak Almasi bi, mooy caabi bi Piyeer jëfandikoo ngir ubbi buntug néeg gu kawe ga ci Pentekot.
For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand, Until I make thy foes thy footstool. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.
Ndaxte Daawuda yéegul ci asamaan yi; waaye moom ci boppam mu ne: “Boroom bi wax na sama Sang bi: Toogal ci sama ndeyjoor, ba kera ma def say noon nekk sa jalukaay tànk.” Kon nag na kërug Israyil gépp xam bu wóor ne, Yàlla def na Yeesu jii ngeen daajoon ca bant ba nekk Boroom ak Almasi bi.
Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?
Bi ñu déggee loolu nag, seen xol metti na lool, ba ñu ne Piyeer ak yeneen ndaw ya ne: «Yéen góor yi ak sunuy mbokk, lan lanu war a def?»
Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. Acts 2:34–41.
Noonu Piyeer ne leen wax ne: “Tuubleen, te ku nekk ci yéen nangu sóob ci turu Yeesu Kirist ngir njéggal bàkkaar yi, te dangeen di jot mayu Xelum Sell mi. Ndaxte dig bi mooy yéen ak seen doom yi, ak ñépp ñi féetee, ba ci ñépp ñi Boroom bi sunu Yàlla dina woo.” Te ak yeneen wax yu bari mu seede te dénk leen ne: “Musalleen seen bopp ci maas gu jubadi gii.” Noonu ñi daldi nangu ay waxam ak mbégte, sóob nañu leen; te bés boobu ñu yokk ca ñoom lu tollu ci ñetti junniy bakkan. Jëf ya 2:34–41.
Peter had the keys to bind or loose, and when he did so, heaven was in agreement with Peter’s action. Peter represents Divinity and humanity working together to unseal the truths of God’s Word. When those truths are unsealed, they are represented as knowledge.
Piyeer amoon na caabi yi ngir lëj walla yiwi, te bi mu ko defee, asamaan dafa déggoo ak jëfandikoo Piyeer boobu. Piyeer dafay tektal Yàllaay ak nit ak doxandoo benn ngir ubbi dëgg-yu Kàddug Yàlla yi. Bu ñu ubbee dëgg yooyu, dañuy leen tektale ni xam-xam.
“The key of knowledge in Christ’s day had been taken away by those who should have held it to unlock the treasure house of wisdom in the Old Testament Scriptures. The rabbis and teachers had virtually shut up the kingdom of heaven from the poor and the afflicted, and left them to perish. In His discourses Christ did not bring many things before them at once, lest He might confuse their minds. He made every point clear and distinct. He did not disdain the repetition of old and familiar truths in prophecies if they would serve His purpose to inculcate ideas.
“Caabi xam-xam ci bésu Kirist bi, ñi waroon a ko yor ngir ubbi kërug alalu xel mu xóot bi nekk ci Mbind mi Bu Yàgg bi, jël nañu ko. Rabbi yi ak jàngalekat yi, daan nañu téj nguurug asamaan gi ci kanamu ñi néew ak ñi sonn, te bàyyi leen ngir ñu sànku. Ci waxtaanam yi, Kirist indiwul leen yeneen mbir yu bari benn yoon, ngir bañ a jaaxal seen xel. Def na ba bépp poñk fees ak leer te wéy. Xastewul a delloo wax dëgg yu yàgg te xam-xamoo ci kàddug yoonent yi, su fekkee ne dinañu jariñ ko ngir saxal xalaat yi ci seen xel.”
“Christ was the originator of all the ancient gems of truth. Through the work of the enemy these truths had been displaced. They had been disconnected from their true position, and placed in the framework of error. Christ’s work was to readjust and establish the precious gems in the framework of truth. The principles of truth which had been given by Himself to bless the world had, through Satan’s agency, been buried and had apparently become extinct. Christ rescued them from the rubbish of error, gave them a new, vital force, and commanded them to shine as precious jewels, and stand fast forever.
“Kirist moo nekkoon ki sos lépp lu jëm ci xonq yu yàgg yaayoo ci dëgg. Jaar ci liggéeyu noon bi, dëgg yooyu dañoo leen toxaloo. Dañoo leen dogale woon ak seen dëkkuwaay ju dëgg, te samp leen ci kërgaayu njumte. Liggéeyu Kirist mooy delloo yoonal ak taxawal xonq yu am solo yooyu ci kërgaayu dëgg. Tànk yu dëgg yi mu boppam joxoon ngir barkeel àddina, jaar ci doxalinu Seytaane, dañoo leen suuloon te mel ni dee nañu. Kirist musal na leen ci mbalitu njumte, jox leen doole bu bees, bu dund, te santaane leen ñu leer ni xonq yu am solo, te taxaw ba fàww.”
“Christ Himself could use any of these old truths without borrowing the smallest particle, for He had originated them all. He had cast them into the minds and thoughts of each generation, and when He came to our world He rearranged and vitalized the truths which had become dead, making them more forcible for the benefit of future generations. It was Jesus Christ who had the power of rescuing the truths from the rubbish, and again giving them to the world with more than their original freshness and power.” Manuscript Releases, volume 13, 240, 241.
“Kirist moom ci boppam manoon na jëfandikoo benn ci yooyu dëgg yu yàgg ya, te du boroom jël sax tuuti pexe gu ci nekk, ndaxte moom moo leen sosoon yépp. Moo leen sànni woon ci xel ak ci bëgg-bëggi xalaati xeet wu nekk ak jamono wu nekk, te bi Mu ñëwee ci sunu àddina, Mu dellu takkatoo ak Mu dundalaat dëgg yi doon ñàkk doole ba mel ni ñu dee, def leen ñu gën a am doole ngir njariñu maas yi di ñëw. Yeesu Kirist la woon ki amoon kàttanu musal dëgg yi ci mbuuru mbindeef ya, te delloo leen àddinaat ak yeesu gu gën a xonq seen njalbeen ak seen doole yu njëkk.” Manuscript Releases, volim 13, 240, 241.
Peter’s keys were to bind and to loose, and Peter represents the last Christian bride, who are the one hundred and forty-four thousand. The binding message of Peter represented in the witness of the one hundred and forty-four thousand is the sealing. The loosing message of Peter in the witness of the one hundred and forty-four thousand is Islam of the third woe.
Ab caabi Piyeer dañoo nekkoon ngir lëj te bàyyi; te Piyeer dafa teg seenub misaal ci jabaru Kiristaan bu mujj bi, mooy ñi tollu ci téeméer ak ñeent-fukki junni ak ñeent-fukk. Baatu lëj gi gu Piyeer, ni ko seede bu ñi tollu ci téeméer ak ñeent-fukki junni ak ñeent-fukk di wone, mooy ràññee gi. Baatu bàyyi gi gu Piyeer ci seede bu ñi tollu ci téeméer ak ñeent-fukki junni ak ñeent-fukk mooy Islaam bu ñetteelu alkand.
“I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 119.
«Noonu ma gis malaaka bu ñetteel ba. Malaaka bi may ànd ak moom ne: “Yërmandeey la liggéeyam; tiitay la ndawte ndawte misionam. Moom mooy malaaka bi war a tànn dugub gi ci diggante dugub ak ñax mu bon, te moo war a rëdd mbaa takk dugub gi ngir dencukaay asamaan. Yeneen yi war nañu a yékkati xel mépp, attention gépp.”» Early Writings, 119.
The wheat that are bound are represented by the first fruit wheat offering of Pentecost, that as a wave offering would represent the lifting up of the ensign of the one hundred and forty-four thousand. The sealing of God’s people is Peter’s internal message, that occurs during the history of Islam of the third woe that is progressively loosed from 9/11 onward.
Bligg yi ñu yiw ci li ñuy bind ci saraxu mburu bu njëkk bu Pentekot, te li, niki saraxu yu ñuy yëngal, di tegtal yékkati raayaayu téereb benn téeméer ak ñeent-fukk ak ñeent junni. Tàggatug askanu Yàlla mooy bataaxalu biir bu Piyeer, te loolu mooy am ci biir nettali jàmmu Islaam ci ñetteelu ay, bi ñuy sumbte ndànk-ndànk dale ci 9/11 jëm kanam.
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.
Gannaaw loolu gis naa ñenti malaaka yu taxaw ci ñenti wetu suuf si, di téye ñenti ngelaw yi ci suuf si, ngir ngelaw bañ a wol ci suuf si, mbaa ci géej gi, mbaa ci genn garab. Te gis naa beneen malaaka mu yéeg di jóge ca penku ga, yor màndarga Yàlla ju dund ji; mu woo ak baat bu réy ñenti malaaka ya, ñiñu mayoon ngir lor suuf si ak géej gi, ne: Buleen lor suuf si, mbaa géej gi, mbaa garab yi, ba ker nu màndargaal jaamuy sunu Yàlla ci seen jë. Peeñu Yowaana 7:1–3.
Those four winds that are restrained during the binding of God’s people were released at 9/11, and then restrained by George Bush the lesser. The external message of Peter is Islam, and the loosening and the restraining if Islam is the external message that runs through the sealing time. Peter’s humanity is connected with Divinity, for the keys given to him represent agreement between heaven and earth.
Ñetti juroom-ñent yi ñu téye woon bi ñuy moor nit ñi Yàlla, ñu bàyyi leen ci 9/11, te gannaaw ga George Bush bu ndaw bi dellu leen di téye. Baatu biti bi ci mbirum Piyeer mooy Islaam, te bàyyi gi ak téye gi ci Islaam mooy bataaxal bu biti bi di daw jaar ci waxtu mooraange bi. Boppu nitug Piyeer boolees na ak Yàllaayte, ndaxte caabi yi ñu ko jox mooy melow déggoo gi nekk diggante asamaan ak suuf.
We will continue this study in the next article.
Nunuyat sunu jàng mi ci bind bii di ñëw.
“The darkness of the evil one encloses those who neglect to pray. The whispered temptations of the enemy entice them to sin; and it is all because they do not make use of the privileges that God has given them in the divine appointment of prayer. Why should the sons and daughters of God be reluctant to pray, when prayer is the key in the hand of faith to unlock heaven’s storehouse, where are treasured the boundless resources of Omnipotence? Without unceasing prayer and diligent watching we are in danger of growing careless and of deviating from the right path. The adversary seeks continually to obstruct the way to the mercy seat, that we may not by earnest supplication and faith obtain grace and power to resist temptation.
“Lëndëm sañ-sañu bi tëggkat bi dafa ëmb ñi bañ a ñaan. Nattu yi noon bi di wax ci sutura, da ñuy nax leen ba ñuy bàkkaar; te loolu lépp ndax dañu jëfandikoo wul njariñ yi Yàlla jox leen ci sasal gu sell gu ñaan. Lu tax doomi Yàlla yu góor ak yu jigéen di ñeme bañ a ñaan, fekk ñaan mooy caabi ci loxo ngëm ngir ubbi kërgu dencukaay asamaan, fa ñu denc mën-mën yu amul àppu yu Boroom Kàttan gu Mat Sëkk? Su ñu amul ñaan gu dul taxaw ak wottu gu far, nu ngi ci nguy gaaw a sàggan te sore yoon wu jub wi. Noon bi dafa sax di wut a tere yoon wi jëm ca gangunaayu yërmande ga, ngir bañ nu ci ñaan bu xér ak ngëm jot yërmande ak doole ngir man a taxawu ci nattu.”
“There are certain conditions upon which we may expect that God will hear and answer our prayers. One of the first of these is that we feel our need of help from Him. He has promised, ‘I will pour water upon him that is thirsty, and floods upon the dry ground.’ Isaiah 44:3. Those who hunger and thirst after righteousness, who long after God, may be sure that they will be filled. The heart must be open to the Spirit’s influence, or God’s blessing cannot be received.
“Am na ay xaalis yu nu man a yaakaar ne Yàlla dina dégg te tontu sunuy ñaan. Benn ci yi njëkk ci ñoom mooy ne dafa war nu yég sunu soxla ndimbal ci Moom. Moom santaane na ne, ‘Dinaa tuur ndox ci ki mar, te diwal yu bare ci suuf su wow.’ Esayi 44:3. Ñi xiif te mar ngir njub, ñi di bëgg Yàlla ak xol seen, man nañu wóor ne dees na leen feesal. Xol bi war na ubbiku ngir dooley Xelum Yàlla jëf ci moom, ndaxte bu ko deful, barkeb Yàlla maneesu ko jël.”
“Our great need is itself an argument and pleads most eloquently in our behalf. But the Lord is to be sought unto to do these things for us. He says, ‘Ask, and it shall be given you.’ And ‘He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?’ Matthew 7:7; Romans 8:32.
“Sunu soxla bu mag moo tax nekk te mooy layu bu mag, te muuy ñaan ak wax ju gën a xel ngir sunu njariñ. Waaye Yàlla war nañu koo seet ba mu defal nu yëf yii. Moom nee na: ‘Ñaanleen, te dees na leen ko jox.’ Te: ‘Ki bañul a jébbalu Doomam sax boppam, waaye jébbale Ko ngir nun ñépp, naka la dul ànd ak Moom may nu ci kaw mbëggeelam yëf yépp?’ Matthew 7:7; Romans 8:32.”
“If we regard iniquity in our hearts, if we cling to any known sin, the Lord will not hear us; but the prayer of the penitent, contrite soul is always accepted. When all known wrongs are righted, we may believe that God will answer our petitions. Our own merit will never commend us to the favor of God; it is the worthiness of Jesus that will save us, His blood that will cleanse us; yet we have a work to do in complying with the conditions of acceptance.
“Bu nu xool noon bàkkaar ci sunu xol, bu nu sax ci benn bàkkaar bu nu xam, Boroom bi du nu dégg; waaye ñaanu bakkan bu réccu, bu suufeel boppam, mooy benn bi ñuy nangu saa su ne. Bu ñu jubbanti lépp lu bon lu nu xam, man nañu gëm ne Yàlla dina tontu sunuy ñaan. Sunu yoon wi ci sunu bopp du tax Yàlla yiw nu; yellaay Yeesu rekk moo nuy musal, deretam moo nuy setal; teewul nag am na liggéey bu nu war a def ci toppandoo ak sart yi ñuy nangoo.”
“Another element of prevailing prayer is faith. ‘He that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him.’ Hebrews 11:6. Jesus said to His disciples, ‘What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.’ Mark 11:24. Do we take Him at His word?” Steps to Christ, 94–96.
“Beneen mbir yu bokk ci ñaan gu am ndam mooy ngëm. ‘Ku ñëw ci Yàlla war na gëm ne moom am na, te ne mooy kiy fey ñi koy wut ak farlu.’ Hébreux 11:6. Yeesu waxoon ay taalibeem ne: ‘Lépp lu ngeen bëgg, bu ngeen di ñaan, gëmleen ne jote ngeen ko, te dingeen ko am.’ Mark 11:24. Ndax nangu nanu kàddug Yàlla?” Steps to Christ, 94–96.
“Here is a lesson for young men who profess to be servants of God, bearing His message, who are exalted in their own estimation. They can trace nothing remarkable in their experience, as could Elijah, yet they feel above performing duties which to them appear menial. They will not come down from their ministerial dignity to do needful service, fearing that they will be doing the work of a servant. All such should learn from the example of Elijah. His word locked the treasures of heaven, the dew and rain, from the earth three years. His word alone was the key to unlock heaven and bring showers of rain. He was honored of God as he offered his simple prayer in the presence of the king and the thousands of Israel, in answer to which fire flashed from heaven and kindled the fire upon the altar of sacrifice. His hand executed the judgment of God in slaying eight hundred and fifty priests of Baal; and yet, after the exhausting toil and most signal triumph of the day, he who could bring clouds and rain and fire from heaven was willing to perform the service of a menial and run before the chariot of Ahab in the darkness and in the wind and rain to serve the sovereign whom he had not feared to rebuke to his face because of his sins and crimes. The king passed within the gates. Elijah wrapped himself in his mantle and lay upon the bare earth.” Testimonies, volume 3, 287.
“Li mooy njàngat bu ñu war a jàngal góor yu ndaw yi di wax ne ñoom ay jaamu Yàlla lañu, te yor ndawtalam, te ñu kaweel seen bopp ci seen bëgg-bopp. Duñu man a won dara lu bees walla lu am solo ci seen xam-xamug dund, ni ko Ilyaas manoon a def, waaye moona ñu nangul def jëf yu seen bët gise ne yu suufe lañu. Duñu wàcc seen màggalug sarxalkat ngir def liggéey bu am solo bu war, ndaxte dañuy ragal ne dañuy def liggéeyu surga. Bépp ñu mel noonu war nañu jàng ci misaalu Ilyaas. Ay waxam tëj nañu alalu asamaan, dew ak taw, ba dëkk si nekk ñetti at. Waxam rekk moo doon caabi bi ubbi asamaan te yóbbu ndoxum taw. Yàlla teraloon na ko, ba muy julli ak xol bu dal ci kanamu buur bi ak junniy Israyil, te ci tontoom safara melaxee jóge asamaan taale safara si nekk ci sarxalukaay bu sarax bi. Loxoom jëfe na àttey Yàlla ci rey juróom-ñett téeméer ak fukk sarxalkati Baal; te moonte nag, gannaaw liggéey bu sonn lool ak ndam li gën a réy bu bés booba, kooku mi manoon indi niir ak taw ak safara jóge asamaan, nangu na def liggéeyu ku suufe te daw jiitu woto Axaab ci lëndëm gi ak ngelaw li ak taw bi ngir toppatoo buur bi, kooku mi mu ragalul a yedd ci kanamam ndax bàkkaar ak jëfam yu bon. Buur bi jaar ba ca bunti dëkk ba. Ilyaas dumaale na mbubbam, daldi tëdd ci suuf su neen.” Testimonies, volume 3, 287.