When Leviticus twenty-three is broken into two equal lines of twenty-two verses in conjunction with the line of Christ where the spring feasts met their antitype, we can demonstrate a line that begins with the three steps of the Passover of Friday evening, unleavened bread of Sabbath and the first fruits on the first day of the week. This is one waymark, as represented by Christ’s baptism, but that one waymark has three steps.
Bu dëgg ci Levitik ñaar-fukk ak ñett bu ñu ko xàjj ñaari rëdd yu yem, ku nekk ak ñaar-fukk ak ñaar aaya, te ñu ko boole ak rëddub Almasi bi féete yi ci nooru bët setee seeni dëgguwaay, man nanu won ne am na benn rëdd bu tàmbalee ak ñetti jéego yu Bésub Jéggi ba ci ngoonu àjjuma, mburu mu amul lawal ci Bésub Noflaay, ak ñaari njóot yi njëkk ci bés bi njëkk ci ayu-bés bi. Loolu benn melo waaye-la, ni ko sóoraale ci sóobug Almasi, waaye benn melo waaye-loolu am na ñetti jéego.
When we begin at the resurrection and extend into the future forty days we come to a turning point, for it was then that Christ left off teaching face to face and ascended in the clouds. The one hundred and forty-four thousand also ascend in the clouds.
Su nu tàmbalee ci ndekkite gi te yokk ci kanam ñeent-fukk fan, dagnuy agsi ci ab jëfandikoo bu soppi, ndaxte foofa la Almasi wàccee di jàngale kanam ak kanam, te mu yéeg ci niir yi. Itam ñeenni téeméeri ak ñeent-fukk ak ñeenti junni yi yéeg nañu ci niir yi.
And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. Revelation 11:12–15.
Noonu dégg baat bu mag jógé ci asamaan, di leen wax ne: «Yéegleen fii.» Noonu ñu yéeg ca asamaan ci niir, te seen noon yi gis leen. Ca saa sa it am na woon suuf buy yëngu bu réy, te benn fukk ci dëkk ba daanu; te ci suuf buy yëngu ba nit ñaari junni ak juróom-ñaari téeméeri ñaar fukk ak juróom-ñaar (7,000) dee. Ñi des nag tiit lëj leen, ba ñu joxe ndam Yàlla ju asamaan. Musiba ñaareel bi wees na; te xool-leen, musiba ñatteel bi ngi ñëw gaaw. Noonu malaaka juróomeel ba wol; te am ay baat yu mag ca asamaan, yu naan: «Nguuru yu àddina si nekk nañu nguuri sunu Boroom ak Kiristamam, te dina nguur ba fàww ak ba fàww.» Peeñu 11:12–15.
The second and third woe are Islam, and the seventh angel is the third woe, which is once again, Islam. The third woe arrives quickly at the earthquake. The earthquake is the Sunday law in the United States; the United States is the earth beast of Revelation thirteen, and the Sunday law is the shaking, which is a quaking. The earth beast is the premier king of the ten kings, and when the United States is overthrown at the Sunday law, a tenth part of the city will have fallen. In the same hour of the Sunday law, the two witnesses represented by Elijah and Moses, the same two witnesses who appeared transfigured with Christ unto Peter, James and John, are lifted up to heaven in a cloud, and everyone sees, for their enemies beheld them.
Ñaareelu ñaareel ak ñetteel mooy Islam, te malaakam juróom-ñaar ba mooy ñetteel ñaareelu bi, te moom itam, benn yoonaat, mooy Islam. Ñetteel ñaareelu bi dafa ñëw gaaw ci suufe-jëy bi. Suufe-jëy bi mooy yoonu Dimaas bi ci États-Unis; États-Unis mooy rab wu suuf wi ci Peeñu Yàlla gi, sarax ci fukki at ak ñett, te yoonu Dimaas bi mooy yëngu-yëngu bi, moo xam ne mooy suufe-jëy. Rab wu suuf wi mooy buur bu jëkk bi ci fukki buur yi, te bu États-Unis daanuwee ci yoonu Dimaas bi, benn-fukk ci dëkk ba dana daanu. Ci saa si saxu yoonu Dimaas bi, ñaari seede yi ñuy tekki ci Ilyaas ak Muusaa, moom ñaari seede yi sax ñoo feeñoon ci ndammlu ak Almasi ci kanam Piyeer, Saag ak Yowaana, dees leen yékkati asamaan ci niir, te képp gis, ndaxte seeni noon daña leen gis.
Forty days after the resurrection Jesus “ascended” into the clouds and the ten days in the upper room began. The ascension is a visual test, as is the second of the three angels. At His ascension the angels stated that He would return with clouds, as He just ascended with clouds.
Ñent fukki fan ndekkite gi gannaaw, Yeesu “yéeg” ca niir yi, te fukki fan yi ca néeg bu kawe ba tàmbalee. Yéegam gi mooy seetlu buy gis, ni noonu itam ñaareelu malaaka bi ci ñetti malaaka yi. Ca yéegam ga, malaaka yi wax nañu ne dina dellu ak niir, ni Mu yéegee ak niir.
And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel; Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven. Acts 1:9–11.
Ba mu waxee loolu, bi ñuy xool, yékk na; te niir daldi ko jël, génne ko ci seen gis-gis. Bi ñuy xool bu wóor jëm asamaan, fekk mooy yéeg, ñaar nit taxaw ci seen wetu, sol yére yu weex; ñoom it wax ne: “Yéen nit ñi dëkk Galile, lu tax ngeen taxaw di xool jëm asamaan? Yesu bii, miñu jële leen ko, yóbbu ko asamaan, dina dellusi noonu rekk, ni ngeen ko gise mu dem asamaan.” Jëf ya 1:9–11.
His return at His Second Coming is in the “glory” of His kingdom.
Dellusi bi ci ñaareelu dikkam, mu ngi ci “ndam” gu nguuram.
Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels. Mark 8:38.
Ku neex ma di rus sama kanam ak sam wax yi ci xeetu nit ñi di naxte te ay bàkkaarkat bii; Doom-aadama itam dina rus ko, bu dee dikk ci ndamu Baayam ak malaaka yu sell yi. Mark 8:38.
This same “glory” is what Peter, James and John witnessed at the Mount of Transfiguration. The Mount of Transfiguration was also a second step, preceded and followed by Caesarea Philippi and Caesarea Maritima respectively. The second test is also the image of the beast test, a test which requires the prophetic recognition that the image of the beast is being formed. The second test is also Melzar inspecting Daniel and his friends to compare their countenances with those who did not eat pulse. It is a visual test. The second step in the three covenant steps of Abram’s covenant history was the “sign” of circumcision. The second step represents the sealing of God’s people as they are lifted up as an ensign. The second step is where “glory” is manifested, for the first angel’s three steps are fear, “glory” and judgment. The fortieth day of the Pentecostal season aligns with the Mount of Transfiguration. Remove your shoes, for you are on holy ground.
“Ndàm” boobu la Piyeer, Saag ak Yowaan gisoon ci Tundu Coppitegi Melokaan. Tundu Coppitegi Melokaan bi itam mooyoon ñaareelu jéego, te Kesare Filip la ko jiitu, te Kesare Maritima topp ko. Ñaareelu nattu bi itam mooy nattu nataalu rab wa, nattu bu soxla xam-xamu yonent ngir xàm ne nataalu rab wa dees na ko bind. Ñaareelu nattu bi itam mooy Melzar di seet Dañeel ak ay xaritam ngir mengale seen melokaan ak ñi lekkul woon pepp. Mooy nattu bu aju ci gis-gis. Ñaareelu jéego ci ñetti jéego yu kóllëre ci jaar-jaaru kóllëreg Abram mooy “mandarga” sarax-kàttaan gi. Ñaareelu jéego bi dafa tegu ci xéyug nit ñi Yàlla moom, bi ñu leen yékkatee ni ràññee. Ñaareelu jéego bi mooy fu “ndàm” feeñee, ndaxte ñetti jéego yu malaaka bu njëkk bi mooy ragal, “ndàm” ak àtte. Fanweer ak fukki fan baatub Pentekot bi méngoo ak Tundu Coppitegi Melokaan. Dindi leen sa ay dàll, ndaxte suuf su sell nga taxaw.
The ascension is a visual test, and in the line of the feasts, the ascension at the forty-day mark is preceded by five days with the feast of Trumpets. The feast of Trumpets identifies the warning of the seventh trumpet, which is the warning of Islam.
Yëg ga mooy seet bu ñuy gis, te ci tëralin màggal yi, yëg ga ci fanweer ñent fukk yi, juróom fan la ko jiitu ak màggalu Buux. Màggalu Buux mi di firndeel waareel bu juróom-ñaareel buux ba, mooy waareelu Islaam.
The ascension follows the trumpets by five days, and then five days after the ascension the Day of atonement marks judgment. The trumpet is the old paths, it is the Laodicean message, it is Islam and it is the foundational message of the first angel. Five days later, when the “face-to-face” instruction ends, the visual second test of the second angel is marked by the ascension. Five days after that, judgment marks the third angel.
Yéeg bi topp na trompët yi ci juróom-ñetti fan, te ginnaaw juróom-ñetti fan ci yéeg boobu, Bésub Njotgu mi di tënk àtte. Trompët bi mooy yoon yu yàgg ya, mooy bataaxalu Laodicea, mooy Islam, te mooy it bataaxal bu njëkk buy fondamaantal bu malaaka bu njëkk bi. Juróom-ñetti fan ginnaaw loolu, bu njàngum “kanam ak kanam” jeexee, seetlu ñaareel buy ñaareel nattu bu malaaka bu ñaareel bi dañu koy tënk ci yéeg ba. Juróom-ñetti fan ginnaaw loolu, àtte mooy tënk malaaka bu ñetteel bi.
Five days after judgment upon the house of God has finished, judgment comes on the United States as marked by the Day of Pentecost.
Juróom-benet fanweeri atte ci kër Yàlla jeexee, mbugal gi daldi ñëw ci Kowar Amerik, ni ko Bésub Pentekot maye.
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. Genesis 15:13, 14.
Mu ne Abram ne ko: “Xam bu wóor ne sa njaboot dina nekk doxandéem ci suuf su dul seen, te dinañu leen liggéeyal; te dinañu leen sonal diirub ñeenti téeméeri at. Te itam xeet woowu, yi ñuy liggéeyal, dinaa ko àtte; gannaaw loolu dinañu génn ak alal ju bare.” Génesis 15:13, 14.
The “great substance” the one hundred and forty-four thousand possess at the Sunday law, where the “nation” of the United States is judged, is Isaiah’s chapter six’s substance, representing Divinity. Abraham’s covenant prophecy says “also that nation,” thus identifying that God’s people are sealed before the Sunday law. Then at the Sunday law a period represented by the seven days of the feast of Tabernacles, the latter rain is poured out without measure as judgment is accomplished on the great multitude outside of God’s house.
“Alal ju mag” gi ñaar-fukk ak ñeent junni ñent téeméer ak ñeent-fukk ñaar yi am ci waxtu yoonu Dibéer bi, fa “réew mi” mooy États-Unis diñu ko àtte, mooy alal bi nekk ci saar wi juróom-benn ci Esayi, te muy melokaanu Yàlla. Kàddug kóllëre Ibraayma wax na ne “itam réew moomu,” ba tax mu wone ne nitug Yàlla yi da ñu leen séelal bala yoonu Dibéer bi. Gannaaw loolu, ci yoonu Dibéer bi, di ab jamono ju fanweeri màggalu Mbooloom Tànt yi di tegtal, tawte gu mujj gi dañuy sotti ko ak nataalul kenn, bi àtte bi di mat ci kaw mbooloo mu mag mi nekk bitim kër Yàlla.
On July 18, 2020 the two witnesses were slain in the streets of Sodom and Egypt. The two witnesses were Moses and Elijah, and William Miller was the Elijah of his history. In his dream he closed his eyes for a moment, and on July 18, 2020 he prophetically closed his eyes in death. When he opened his eyes, the room was empty, a door and the windows were open. When Miller then saw the work the dirt brush man was accomplishing, he pleaded with him to be careful, and the dirt brush man insured him all would be well.
Bés bu 18 fanweeriye 2020, ñaari seede yi dañu leen rey ci mbedd yi Sodom ak Ejipt. Ñaari seede yi mooyoon Muse ak Eli, te William Miller mooyoon Eli ci jamonoam. Ci ay géntam, mu tëj ay bëtam ab diir bu gàtt, te bés bu 18 fanweeriye 2020 mu tëj ay bëtam ci yonent bu jëm ci dee. Ba mu ubbee ay bëtam, néegu bi dafa nekkowul kenn, bunt bi ak palanteer yi ubbeeku woon nañu. Gannaaw loolu, bi Miller gisée liggéey bi góor guy balay suuf ji di matal, mu ñaan ko bu baax mu moytu, te góor guy balay suuf ji dafa ko wóorloo ne lépp dina baax.
When Miller awoke in the wilderness, in July of 2023, the feast of unleavened bread arrived, just in advance of the resurrection on December 31, 2023. At that point—the prophetic message of the true Midnight Cry, the “cry” that every other prophetic message that had ever been unsealed typified, began to be unsealed, for the end of the three and a half days identifies a “time of the end,” and at the “time of the end” there is always a prophetic unsealing. This is always the case, for Christ is the same yesterday, today and forever. His dealings with men are ever the same, for He works on the same “lines” now as He ever has. At the end of the three and a half days the Revelation of Jesus Christ was unsealed.
Bi Miller yeewu ca àll bi ci màndiŋ ma, ci weeru sulet 2023, màggalu mburu bu amul lawiir agsi na, lu jiitu ndekkite gi ci 31 Desàmbar 2023. Ca jamono jooju—bataaxalu yonent bi dëgg, di “yuuxu” bi, bi bépp bataaxalu yonent bu ñu mas a ubbi woon daan misaalal, tàmbali nañu koo ubbi, ndaxte mujju ñetti fan ak genn-wàll bi mooy xamle ab “waxtu mujj”; te ci “waxtu mujj” am na saa yu nekk ubbitug yonent. Lii dafa mel noonu saa su nekk, ndaxte Almasi bi moom rekk la démb, tey ak ba fàww. Ndamam ak nit ñi du soppiku mukk, ndaxte liggéey na tey ci benn “rëkk” yi mu masoon a liggéey. Ci mujju ñetti fan ak genn-wàll bi, Peeñug Yeesu Kirist dafa ubbeeku.
The resurrected body had been typified by Adam, who was first formed, and then breathed upon with the breath of life. The dead dry bones of Ezekiel 37, were also first formed by one prophecy, and thereafter brought to life by a second prophecy that brought the breath of life to the lifeless body with a message of the four winds, which is the sealing message. In both illustrations the prophecy that is unsealed is two parts, which are presented in a variety of ways. They are the internal and the external, they are the vision of the Ulai and Hiddekel rivers; they are the chazon and mareh visions; they are the two witnesses, the two golden pipes and on and on.
Yaram dekki bi ñu dekkaloon woon, Adama moo ko tegtaloon, moom mi ñu njëkk a bind, te gannaaw gi ñu wol ko noflaayu dund. Yarami yax wu wow yi ci Ezekiel 37, itam, njëkk nañu leen a sos ak benn yégle, te gannaaw loolu ñu dundal leen ak ñaareelu yégle gu indiw noflaayu dund ci yaram wi amul woon dund, jaarale ko ci kàddu gu jëm ci ñeenti ngelaw yi, te loolu mooy bataaxalu màndarga bi. Ci ñaari misaal yooyu ñépp, yégle bi ñu ubbite mooy ñaar ñetti xaaj, te ñu ko di wone ci anam yu bare. Ñoom mooy biir ak biti; ñoom mooy peeñ mi jëm ci dexu Ulai ak Hiddekel; ñoom mooy peeñu chazon ak mareh; ñoom mooy ñaari seede yi, ñaari tuub yu wurus yi, ak noonu ba fàww.
In Millerite history, the Midnight Cry was the prophecy that joined with the prophecy of the second angel. A two-step prophecy. When the dead dry bones were resurrected in 2023, they would of prophetic necessity need to be tested, for the unsealing of a prophecy always begins a three-step testing process. The first two tests, would be the foundational test and then the test of the temple.
Ci cosaanu Millerite, Yuuxu Guddi gi moo doon yégle gu ànd ak yégle bu ñaareelu malaaka bi. Benn yégle gu am ñaari xaaj. Bi yax yu wow yi dekkeeaatoon ci atum 2023, ci lu waral ci yégle lañu waroon a nattu leen, ndaxte ubbiwaay bu nekk ci yégle dafa tàmbalee sax benn jëfandikoo gu nattu gu am ñetti jéego. Ñaari natt yi njëkk, dinañu doon natt bu tënk wi ak gannaaw loolu natt bu kër Yàlla gi.
Five days after the resurrection—the voice in the wilderness, represented by the period of unleavened bread ends, for Elijah, represented by Miller and John the Baptist both prepared the way for the One who shoes they were unworthy to bear. At the resurrection, Jesus begins His period of teaching “face to face” for forty days. That “face to face” teaching began on the twenty-second day for Daniel in chapter ten. It is there represented as three steps and three touches, along with a doubling of being strong.
Juróom fan yuubal gi—baat bi ci màndiŋ mi, mi ñu tekkal ci jamono jooju buy mburu mu amul lawiir, mat na; ndax Eliya, mi ñu tekkal ci Miller ak Yahya miy Sóobikat bi, ñoom ñaar ñépp sàkkal nañu yoon wi ngir Ki ñu nekku woon yu mu yékkatu sax. Ci bésub dekki ba, Yeesu tàmbali na jamonoomu jàngale “kanam ak kanam” diirub ñeenti-fukk fan. Jàngale jooju “kanam ak kanam” tàmbalee woon na ci bés ñaar-fukk ak ñaar ngir Daniyel ci saar 10. Foofa lañu ko fésal ni ñetti jéego ak ñetti laal, boole ca ñaari yoon yu doole ji ñu doon dooleel.
Five days before the forty days conclude, the warning of the trumpet of Islam is sounded. The warning of Islam was represented by the ass which Christ rode in His triumphal entry into Jerusalem. Before He descended the slopes of the Mount of Olives into Jerusalem, He first commanded His disciples to go and loose the ass.
Juróom fan yu ñett-fukki fan yi jeex, waxtaanu artu bu trompetu Islaam di jolli. Artu Islaam moom dafa amoon misaal ci mbaam ma Kirist war ci bi Mu duggee Yerusalem ak ndam. Bala Mu wàccey tundu Tundu Olib ya jëm Yerusalem, Mu njëkk santaane taalibeem yi ñu dem yiwi mbaam ma.
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Jëfandikoo bii amoon na ci atum 1847 baat bi nekk na ne amoon na ay doomu mbokk yu néew lool yu bokk ci Advent yi di sàmm bésub Noflaay bi, te ci ñoom itam ay néew rekk a doon xalaat ne sàmmam am na solo bu doy ngir rëddale xeetu nit ñi Yàlla ak ñi dul gëm. Léegi, matug jëfandikoo boobu mi ngi tàmbalee gisiku. ‘Njëlbéenu jamono jooju nag bu metti,’ bi ñu wax fii, du jublu ci jamono ji musiba yi di tàmbalee ñu sotti leen, waaye ci ab waxtu bu gàtt balaa ñu leen di sotti, bi Kirist nekk ci kër Yàlla gi. Ci waxtu woowu, bi liggéeyu mucc gi di jeex, metit dina dikk ci kaw suuf, te xeet yi dinañu mer, waaye dinañu leen téy ngir bañ a tere liggéeyu ñetteelu malaaka ma. Ci waxtu woowu ‘taw bu mujj bi,’ walla yeesal gu jóge fa Boroom bi nekk, dina ñëw ngir jox doole baatu kawe ga ñetteelu malaaka ma, te waajal gaayi Yàlla yi ngir ñu man a taxaw ci jamono ji ñaari-fukk ak juróom-ñaar yi musiba yu mujj yi di sotti.” Early Writings, 85.
At 9/11 He commanded His angels to loosen the ass and then George Bush the lesser restrained the ass. Cyrus typifies the first angel, for he proclaimed the first decree. He therefore represents both August 11, 1840 and 9/11, and at 9/11 Islam, as represented by the “angering of the nations,” was released and then held in check. At that time the latter rain began to fall. Cyrus represents both waymarks of Islam on August 11, 1840 and 9/11.
Ci 9/11, Yàlla santaane na ay malaakam muñ ñu yiwe mbaam mi; gannaaw loolu George Bush ndaw li tere mbaam mi. Cyrus mooy misaal bu jëkkër bi, ndaxte moom moo yégle woon ndigal gu njëkk gi. Kon nag, moom dafay tegtal benn ci ñaari mbir: 11 Ut 1840 ak 9/11; te ci 9/11, Islam, ni ko “merum xeeti yi” tegtale, yiwee nañu ko, ba noppi ñu téye ko. Ca jamono jooju taw bu mujj bi tambalee wàcc. Cyrus dafay tegtal ñaari waymark yu Islam ci 11 Ut 1840 ak 9/11.
“For three weeks Gabriel wrestled with the powers of darkness, seeking to counteract the influences at work on the mind of Cyrus; and before the contest closed, Christ Himself came to Gabriel’s aid. ‘The prince of the kingdom of Persia withstood me one and twenty days,’ Gabriel declares; ‘but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.’ Daniel 10:13. All that heaven could do in behalf of the people of God was done. The victory was finally gained; the forces of the enemy were held in check all the days of Cyrus, and all the days of his son Cambyses, who reigned about seven and a half years.” Prophets and Kings, 571.
“Diirub ayu-bés ak juróom-ñatt, Jibril xeexoon na ak dooley lëndëm yi, di wut a fegal yëf yi doon jëfandikoo ci xel Cyrus; te bala xare ba jeex, Kirist moom ci boppam dikk na dimbali Jibril. ‘Boroom nguurug Perse dafa ma tere woon benn fan ak ñaar-fukk ak benn,’ la Jibril wax; ‘waaye xoolal, Mixael, kenn ci kilifa yi gën a màgg, dikk na ngir dimbali ma; te des naa fa ak buur yi yu Perse.’ Daniel 10:13. Lépp lu asamaan manoon a def ngir askanu Yàlla, defees na ko. Ci mujj, ndam li am na; mbooloom noon yi téyees na leen, ba tey ci bépp fan yu Cyrus, ak bépp fan yu doomam Cambyses, mi nguuroon lu tollook juróom-ñaari at ak genn-wàll.” Prophets and Kings, 571.
Cyrus, August 11, 1840 when the Ottoman supremacy ceased, as the pioneers expressed it, Islam of the second woe was held in check. The restraint marked the conclusion of the time prophecy of three hundred and ninety-one years and fifteen days, which began when the four angels, representing four Islamic sultans were loosed by the sixth angel, who represented the second woe of Islam’s three woes. On 9/11 Islam struck and then was restrained, as represented by the restraining in the history of Cyrus and of 1840. All three of those witnesses identify restraint or loosing of Islam, and at the beginning of Christ’s triumphal entry, the ass was loosed.
Sirus, 11 ut 1840 bi, ba nguurug Otoomaan dafa jeexee, ni ko jamono yi jiitu woon waxe, Islaam, muy ñaareelu musiba ba, dafa nekk ci kuñug. Kuñug googu mooy mandargaal jeexital yeneen wax jàmmu waxtu bi tollu ci ñetti téeméeri ak juróom-benn fukki at ak fukki fan ak juróom-ñett, mi tàmbalee ba ñeenti malaaka ya, yi tegtaloon ñeenti sultaŋ yu Islaam, ñu leen bàyyi ci loxo juróomeelu malaaka ba, mi doon tegtalu ñaareelu musiba bi ci ñetti musiba yu Islaam. Ci 9/11 Islaam dafa dóor, te gannaaw loolu ñu ko kuñe, ni ko wonee ci kuñug gi ci jaar-jaaru Sirus ak ci 1840. Ñetti seede yooyu yépp dañuy jox xamle kuñug walla bàyyi ci mbirum Islaam, te ci njàlbéenu duggu njàmbaaralug Almasi bi, mbaam ma dañu ko bàyyi.
The loosing of the ass in advance of His triumphal entry identifies the trumpet message that arrives five days before the ascension. The message of Islam being again released, as it was at 9/11, and as it will again be released fifteen days later at the Sunday law, which is Pentecost, is the message that marks the beginning of the Midnight Cry. The ass being released marks the beginning or alpha of the proclamation of the message of the Midnight Cry and at the Sunday law, where the Midnight Cry changes to the loud cry, Islam strikes the earth beast again.
Ñiirug mbaam mi ñëw ngir dugg ci ndam lool ci Yerusalem day wone waxu buubaal bi di ñëw juróom-ñetti fan laata yéegam. Wax ji ne Islaam dees na ko bàyyi baatamati, ni ko nekkoon ci 9/11, te ni dees na ko bàyyiwaat fukki fan ak juróom-benn fan gannaaw ca yoonu Dibéer ba, muy Pentekot, mooy wax ji di màndargaal tàmbaliwaayu Yuuxu Guddi. Mbaam mi ñu yiwi day màndargaal tàmbali gi walla alfa bi ci yégleb xebaaru Yuuxu Guddi, te ca yoonu Dibéer ba, fa Yuuxu Guddi soppeeku di yuuxu kawe, Islaam daldi dóorati mala bu suuf bi.
The period of the Midnight Cry begins with an alpha strike from Islam and it ends with a omega strike from Islam. Islam’s strikes upon the United States are represented in the testimony of Balaam and his ass, which of course is set forth in Numbers chapter twenty-two. The fate of the Laodicean Seventh-day Adventist church as the Protestant horn of the earth beast is represented in Isaiah 22:22 (internal) and the fate of the Republican horn is set forth in Numbers 22:22 (external) and onward.
Jamono Buy Guddi bi tàmbalee ak jëfandikoo alfa bu Islam, te mu jeexee ak jëfandikoo omega bu Islam. Jëfandikoo yi Islam def ci kaw États-Unis ñu ngiñ ko teew ci seede Balaam ak mbaamam, te loolu moom, ci dëgg-dëgg, ñu ko wone ci Nimero yu ñaar-fukk ak ñaar. Yàlla yiirug kanam mbooloom Adventiste du Juróom-ñaareel Bés bu Laodicee, ni mu di geñu protestaŋ bu rab wu suuf si, ñu ngi ko teew ci Isaïe 22:22 (biir), te yàlla yiirug geñu Républicain bi ñu ngi ko wone ci Nimero 22:22 (bitim-réew) ak li topp.
And God’s anger was kindled because he went: and the angel of the Lord stood in the way for an adversary against him. Now he was riding upon his ass, and his two servants were with him.
Te mer Yàlla tàkk na ndax mu demoon; te malaakam Boroom bi taxawoon ci yoon wi ngir doon noonam. Fekk mu waroon ci mbaamam, te ñaari surgaam ya ànd ak moom.
And the ass saw the angel of the Lord standing in the way, and his sword drawn in his hand: and the ass turned aside out of the way, and went into the field: and Balaam smote the ass, to turn her into the way. Numbers 22:22, 23.
Baamtu bi gis malaakam Boroom bi taxaw ci yoon wi, di yor saafaraam bu roŋŋ ci loxoom; baamtu bi daldi weng yoon wi, dugg ci tool bi. Noonu Balaam daldi dóor baamtu bi ngir delloo ko ci yoon wi. Mbind mi 22:22, 23.
At 9/11, Balaam the false prophet, representing the United States and George Bush the lesser was seeking to finish the work his father George Bush the first had begun in the globalist’s attempt to overthrow the United States and implementing what he called “a new world order.” The biblical motivation of the globalists is to kill God’s remnant people, and George Bush the lesser represents the end of his father’s prophetic legacy of ushering in a “new world order” as he called it. Bush’s “new world order” arrives at the threefold union of the dragon, the beast and false prophet at the Sunday law, and George Bush the lesser marks the beginning of the period that culminates at the Sunday law, which is the sealing time, the image of the beast testing time, the period represented by the first voice of Revelation eighteen and so much more. Balaam’s ass turned the globalist agenda aside until the one hundred and forty-four thousand are sealed in their foreheads.
Ci 9/11, Balaam, yonent bu fen diis, miiy te diiru États-Unis ak George Bush ndaw li, dafa doon seet a jeexal liggéey bi baayam George Bush bu jëkk tàmbalee woon ci jéego gu globalist yi ngir daaneel États-Unis te samp li mu woowe “ndigal àddina bu bees.” Taxawaayu globalist yi ci Biibël mooy rey askanu Yàlla yi ci desit, te George Bush ndaw li miiy tektal mujjug cosaanu kàddug yonent gu baayam, ci duggale “ndigal àddina bu bees,” ni ko baayam woowe woon. “Ndigal àddina bu bees” bu Bush dikk na ba ci boole gu ñetti wàll yu ajana, rab wi, rabu màndarga bi ak yonent bu fen diis bi, ci yoonu Dimaas, te George Bush ndaw li mooy màndarga tàmbali jàmmu jamono ji di àgg ba ci yoonu Dimaas, moom miy waxtu sellal bi, waxtu nattu nataalu rabu màndarga bi, jamono ji baat bu jëkk bi ci Peeñu xaatim 18 di tektal, ak yeneen lu bare. mbaamum Balaam wall na ajandaa globalist yi ba beneen wàll ba keroog ñaar-fukki junni ak ñent-fukki junni yi ak ñent-ñaar-fukki junni ñi ñu téj ci seen kanam.
A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. For they have consulted together with one consent: they are confederate against thee. Psalms 83:1–5.
Woyu wala Ayu Asaf. Yàlla, bul nekk ci noppi; bul nekk ci jàmm, te bul nekk ci dal, Yàlla. Ndaxte, xoolal, sa noon yi taxaw ci riir; ñi lay bañ jël nañu kaw gi. Ñoom dafañu fas pexe yu sutura ngir say nit, te di gisebante ci sa ñi nga nëbb. Ñoom ne nañu: “Ñëwleen, nu dagg leen, ba duñu nekk xeet; ngir turu Israayil duati xasu ci fàttaliku.” Ndaxte ñoom gisebante nañu ci benn xel; ñoom bokk nañu ngir taxawu ci sa wàll. Sabóor 83:1–5.
Verses six and onward identify the “enemies” as “ten” nations, who are represented as ten kings in Revelation seventeen. There the ten kings are of one mind, but Asaph says, “they have consulted together with one consent: they are confederate against thee.” The ten kings are the globalist evil confederacy of the latter days, who have determined to “cut off” “Israel” “thy hidden ones” from “being a nation.” The work of the confederacy of ten kings who “lift up” the papal power as the “head” of the threefold union is to eliminate spiritual “Israel,” who are hidden in the “secret place of the Most High.”
Aayaat juróom-benni ak yi ci topp jëfandikoo “noon yi” nekk “fukk” xeeti réew, ñooñu lañuy tey mel ni fukk buur ci Peeñu 17. Foofa, fukk buur ya bokk benn xel lañu, waaye Asaf nee na: “ñoom da ñoo gisebóo ci benn xel; dañuy booloo na ci sa kaw.” Fukk buur yooyu mooy mbooloom ñaawtéefu mondiyaalis bu fanweeri jamono ji mujje, ñi dogal ne dañuy “dagg” “Israyil,” “sa ñi nga nëbb,” ngir mu bañ a nekk “xeet.” Liggéeyu mbooloom fukk buur yi di ñi “yékkati” kàttanu paap bi muy “bopp” bu booloo bu ñetti wàll, mooy faral di faratale “Israyil” bu xel, mi nëbbu ci “bérabu kumpa bu Kawe ji gën a Kawe.”
At 9/11 the ass of Islam turned the dragon’s agenda out of its path, for the mighty angel of Revelation 18 descended with a sword in His hand. The internal test then was to return to the old paths. At that point the repetition of the Millerite histories of both the first and the second angels began to repeat as set forth in the history of Revelation eighteen’s first three verses. Those first three verses, being the verses Sister White stated would be fulfilled when the great buildings of New York City were brought down.
Ci fanweeru 9/11, mbaamug Islaam indi yoonu ajjanu ji, ndaxte malaaka bu mag bi nekk ci Peeñu 18 wàcc na ak saafara ci loxoom. Njàngat gu biir ga ci jamono jooju moo doon dellu ci yoon yi yàgg. Ci boobu la baatub jaar-jaar yi ci jaar-jaaru Millerite, ñeel bennal malaaka bu njëkk ak ñaareel bi, tàmbalee dellusi, ni ko ñu tëral ci jaar-jaaru ñetti aaya yu njëkk yi ci Peeñu 18. Ñetti aaya yu njëkk yooyu, di aaya yi Sœur White waxoon ne dinañu mat saa su kër yu mag yaa ca New York City ñu daaneel.
At 9/11 Revelation 18:1–3 was fulfilled, and the parallel of the first angel descending to lighten the earth with its glory on August 11, 1840 was then joined by the second angel who announced the fall of Babylon. Balaam was a symbol of the first angel, and Balaam was accompanied by his two servants, representing the second angel.
Ci 9/11, Révélation 18:1–3 am nañ ko matal, te li mu méngook ak li malaaka bu njëkk bi wàccoon ngir leeral suuf si ak ndamam ci 11 Awoot 1840, boobu nag malaaka bu ñaareel bi moo ko booleeku, moom mi yéglewoon ne Babilon dafa daanu. Balaam dafa nekkoon misaal bu malaaka bu njëkk bi, te Balaam àndoon na ak ñaari surgaam, yu doon tegtal malaaka bu ñaareel bi.
In Balaam’s illustration of the Republican horn of the false prophet, Balaam would have two more confrontations with the ass of Islam. At the third confrontation the ass would “speak,” and the speaking of prophecy marks the Sunday law. On October 7, 2023 the ass struck again, but not the spiritual modern glorious land. It struck the literal ancient glorious land, and Balaam and his ass was now in its second confrontation.
Ci misaal bu Balaam joxe ci bët bu Républicain bu yonent bu fen bi, Balaam dina amaat ñaari jàppante ak mbaamum Islaam. Ci ñetteel jàppante ba, mbaam ma dina “wax,” te waxug yoonent mi moo màndargaal yoonu Dibeer bi. Ci 7 Oktobar 2023, mbaam ma dóoratiwaat na, waaye du suuf su màggat su jamono jii ci wàllu ruu. Dafa dóor suuf su màggat su yàgg ba tey ci wàllu dëgg, te léegi Balaam ak mbaamam agsi nañu ci ñaareelu jàppante bi.
But the angel of the Lord stood in a path of the vineyards, a wall being on this side, and a wall on that side. And when the ass saw the angel of the Lord, she thrust herself unto the wall, and crushed Balaam’s foot against the wall: and he smote her again. Numbers 22:24, 25.
Waaye malaakab Boroom bi taxawoon ci yoon wu kër ya, miir nekk ci wet gu nekk, ak miir ci beneen wet. Bi mbaam ba gisee malaakab Boroom bi, mu jéem a dugg ca miir ma, te daan tànku Balaam ci miir ma; noonu mu dellu koo dóor. Nombres 22:24, 25.
The vineyard of ancient Israel, illustrates the vineyard of Laodicean Seventh-day Adventism. They are both the covenant people that were given responsibility to be the depositaries of God’s Law, which is symbolized as a “wall,” and is one of the elements that make up the vineyard.
Toolub reseñ gu Israyil bu mag mooy misaal toolub reseñ gu Adayantis ñeel fanweer ñaareel jamono yi yu Laodise. Ñoom ñaar ñépp ay nit ñi Yàlla fas kóllëre ak ñoom lañu, te jox na leen sas ngir ñu doon way denc Yoonu Yàlla, miñu misaale ni “tata,” te moom itam bokk na ci mbir yi dajale toolub reseñ bi.
What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down. Isaiah 5:4, 5.
Lan laa man na defalatiwoon ci sama toli reseñ bi, te duma ko def ci moom? Lu tax, bi ma yaakaaroon ne mu meññ doom-i-reseñ, mu meññ reseñ yu àll? Léegi nag, na ngeen déglu li ma bëgg a def sama toli reseñ bi: dinaa dindi mbagum, te dees na ko lekk; dinaa yàq miiram, te dees na ko jéggi. Esayi 5:4, 5.
Ancient literal and modern spiritual Israel both rebelled and rejected their sacred responsibilities. From 9/11 unto the Sunday law a prophetic issue is represented by a “wall.” The prophetic issue is the destruction of the “wall” of separation of church and state within the Constitution of the United States. At 9/11 Bush implemented the Patriot Act which was a major step in overturning the Constitution, for it was there that the philosophy that guided the Constitution was turned upside down, when the principles of Roman law, that claims a person is guilty until proven innocent was accepted, above the principle of English law that upholds that a person is innocent until proven guilty.
Israeel bu yàgg ba tey ci lu yëngu ci xel ñoom ñépp ñaar dañoo bëggul woon te bañ seeni yëf yu sell yi ñu war a doxal. Dale ci 9/11 ba ci yoonu Dibéer bi, am na ab mbir bu yonent yi wax te mel ni “miir.” Mbir moomu ci waxu yonent mooy tasug “miir” mi may wàññante diggante kerk ak nguur ci biir Sàrtu Amerik bi. Ci 9/11, Bush jëfe Patriot Act, te loolu nekkoon jéego ju mag ci wàññi dooley Sàrtu Amerik bi, ndaxte foofa la xel ma doon jiite Sàrt bi ñu ko dindi ba walbati ko, bi ñu nanguyoon yoonu xel bu Roma, biy wax ne nit ku am tooñ la ba keroog ñu firndeel ne du am tooñ, te ñu ko teg ci kaw pexe yu yoonu Àngalteer, yi di saxal ne nit du am tooñ ba keroog ñu firndeel ne am na tooñ.
The period from 9/11 unto the Sunday law contains prophetic references of “walls.” Islam crashing the walls as Balaam’s ass, identifies that it is the issue of Islam that will provide the misguided logic to overturn the principles within the Constitution. In this prophetic sense Islam, a biblical false prophet, is what deceives the United States during the image of the beast testing time, as does the false prophet of the United States deceive the entire world during the world’s image of the beast testing time.
Jamono jëm ci 11/9 ba ci yoonu dimaas bi, am na ay referaas bu wax ci “miir yi” ci waxi yonent yi. Lislaam, bi mu daaneel miir yi ni mbaam-u Balaam, day won ne mbirum Lislaam moo di lu jox xel mu réer ngir wërët pexe yi nekk ci biir Konstitisyoŋ bi. Ci xam-xamu yonent bii, Lislaam, yonentu fen bu Biibël bi wax, mooy li nax Mbooloom Etaasu-Ünis yi ci waxtu nattu nataalu rab wa; ni itam yonentu fen bu Etaasu-Ünis yi di naxe àddina bépp ci waxtu nattu nataalu rab wa bu àddina si.
October 7, 2023 the ass of Islam attacked the ancient literal glorious land, and when the ass is loosed before the proclamation of the Midnight Cry Islam will again strike the United States, the modern spiritual glorious land as it did at 9/11. The second time Balaam strikes the ass it is the second angel, and the second angel always produces a doubling as represented by “a path of vineyards” with two walls.
7 Oktoobar 2023, mburum Islaam dafa song suuf réew mi yàgg te buuru ndam, te bu mburum bi muccee balaa yégle Buum Guddi gi, Islaam dina dóoraat États-Unis, réew buuru ndam bu bees, ci naqarin ruux, ni mu ko defee ci 9/11. Ñaareelu yoon bi Balaam dóoree mburum bi, mooy malaaka ñaareel bi, te malaaka ñaareel bi dafa jur saa su ne benn ñaari yoon walla yokkute gu ñaari yoon, ni ko “yoon wu ñaari toolu reseñ” teewal ak ñaari tata yu ko wër.
And the angel of the Lord went further, and stood in a narrow place, where was no way to turn either to the right hand or to the left. And when the ass saw the angel of the Lord, she fell down under Balaam: and Balaam’s anger was kindled, and he smote the ass with a staff. And the Lord opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? Numbers 22:26–28.
Te malaakam Boroom bi demaat ca kanam, taxaw ci benn bëreb bu xat, fu amul yoon wuñu man a dëppoo mbaa càmmoo ndeyjoor wala càmmoo ndeycam. Te bi mbaam ma gisee malaakam Boroom bi, mu daanu ci suufu Balaam; noonu merum Balaam tàkk, mu dóor mbaam ma ak bant. Te Boroom bi ubbi gémmiñu mbaam ma, mu wax ak Balaam ne: Lan laa la def, ba nga ma dóor nii ñetti yoon? Numbers 22:26–28.
When we consider verses twenty-two and three more closely, we find that it is actually verse twenty-three where the ass is struck the first time.
Bu nu xoolee aaya 22 ak ñetti yeneen yi gën a wér, dinañu gis ne, ci dëgg-dëgg, ci aaya 23 lañu dóor mbaam bi yoon wi njëkk.
And God’s anger was kindled because he went: and the angel of the Lord stood in the way for an adversary against him. Now he was riding upon his ass, and his two servants were with him.
Te mer Yàlla tas na ndax mu dem; te malaakam Boroom bi taxaw ci yoon wi ngir nekk noonam. Te moom dafa waroon ci kaw mbaamam, te ñaari surgaam àndoon nañu ak moom.
And the ass saw the angel of the Lord standing in the way, and his sword drawn in his hand: and the ass turned aside out of the way, and went into the field: and Balaam smote the ass, to turn her into the way. Numbers 22:22, 23.
Te mburu ga gis malaaka Boroom bi taxaw ci yoon wi, ak saafaraam buy leer ci loxoom; te mburu ga wëlbëti bàyyi yoon wi, dugg ci tool bi; ba noonu Balaam dóor mburu ga ngir delloo ko ci yoon wi. Nombres 22:22, 23.
God’s anger at Balaam for accepting the request to be a false prophet was a parallel to Christ ending His dialogue with the quibbling Jews in the last verse of Matthew 22. Verse twenty-three of Numbers twenty-two aligns with Matthew chapter twenty-three, and verses twenty-four and twenty-five of Numbers aligns with chapters twenty-four and twenty-five of Matthew. Verses twenty-six, twenty-seven and twenty-eight align with Matthew chapters 26, 27, 28.
Meru Yàlla ci Balaam ngir nangu ndigalu nekk yonent bu dul dëgg, dafa méngoo ak Kirist buy jeexal waxtaanam ak Yawut ya buy werante ci aaya bu mujj bu Macë 22. Aaya ñaar-fukk ak ñett bu Nombres ñaar-fukk ak ñaar, dafa méngoo ak Macë saar ñaar-fukk ak ñett, te aaya ñaar-fukk ak ñeent ak ñaar-fukk ak juróom dafa méngoo ak saar ya ñaar-fukk ak ñeent ak ñaar-fukk ak juróom bu Macë. Aaya ñaar-fukk ak juróom-benn, ñaar-fukk ak juróom-ñaar ak ñaar-fukk ak juróom-ñett dafañu méngoo ak saar ya 26, 27, 28 bu Macë.
Matthew 23 is the first angel, 24 and 25 are the second angel and 26, 27 and 28 are the third angel. In Numbers 22, verse 23 is the first angel, verses 24 and 25 are the second angel and verses 26, 27, and 28 are the third angel. Matthew is addressing the covenant people, old and new: Numbers is identifying the role of Islam as God’s tool of chastisement upon the Sunday worship that begins in the United States and thereafter the world. After the third strike, when the ass speaks, Balaam is enlightened to what had just happened.
Macë 23 mooy malaaka bu njëkk bi, 24 ak 25 ñooy ñaareelu malaaka bi, te 26, 27 ak 28 ñooy ñetteelu malaaka bi. Ci Mbind mi, Nombres 22, sarax 23 mooy malaaka bu njëkk bi, sarax 24 ak 25 ñooy ñaareelu malaaka bi, te sarax 26, 27 ak 28 ñooy ñetteelu malaaka bi. Macë dafa wax ak nit ñi ci kóllëre gi, yàgg ak bees; Nombres mooy wone wér-gi-yaramu Islaam ni mu nekk jumtukaayu Yàlla ci mbugal bi muy wàcc ci kawe jaamu Dibeer gi tambalee ci États-Unis, te gannaaw loolu ci adina si. Gannaaw ñetteel xàcc ba, ba mbaam ma waxee, Balaam leeral na ko li fekkoon am.
Then the Lord opened the eyes of Balaam, and he saw the angel of the Lord standing in the way, and his sword drawn in his hand: and he bowed down his head, and fell flat on his face. And the angel of the Lord said unto him, Wherefore hast thou smitten thine ass these three times? behold, I went out to withstand thee, because thy way is perverse before me: And the ass saw me, and turned from me these three times: unless she had turned from me, surely now also I had slain thee, and saved her alive. And Balaam said unto the angel of the Lord, I have sinned; for I knew not that thou stoodest in the way against me: now therefore, if it displease thee, I will get me back again. Numbers 22:31–34.
Ba ci kaw bi Yàlla ubbi na bët yu Balaam, mu gis malaakam Aji Sax ji taxaw ci yoon wi, di yore saafaraam gu rocc ci loxoom. Noonu mu suul boppam, daanu ci suuf ba jëkkër. Te malaakam Aji Sax ji ne ko: Lu tax nga dóor sa mbaam mi ñetti yoon yii? Xoolal, man maa génn ngir tere la, ndax sa yoon a ngi jubulul ci sama kanam. Te mbaam mi gis na ma, ba dellu wàcc ci sama kanam ñetti yoon yii; bu dul ne mu dellu wàccoon ci sama kanam, kon léegi sax daan naa la rey, waaye bàyyi ko mu dund. Noonu Balaam ne malaakam Aji Sax ji: Bàkkaar naa, ndax xamuma woon ne yaa taxaw ci yoon wi ngir jëfe ma. Léegi nag, su la neexul, dinaa dellu gannaaw. Nombres 22:31–34.
Balaam represents the false prophet, who is the United States who speaks as a dragon at the Sunday law. At the Sunday law, when he is enlightened he represents those who are still in Babylon, who are then awakened to the issue of the Sunday law and are called out of Babylon.
Balak mi ngiir yonent bu dëggul, mooy Etazini, bi di wax ni jànj la ci yoonu dibeer bi. Ci yoonu dibeer boobu, bu mu leer, mu ngiir ñi nekk tey ci Babilon, ñi noppi di yeewu ci mbirum yoonu dibeer bi te wootees leen ñu génn Babilon.
Five days of teaching a message of unleavened bread from Miller, then thirty days of Christ teaching His priests, represented by the thirty, that leads to the trumpet warning message of the loosing of the ass, that precedes by five days the lifting up of the ensign, that precedes by five days the closed door in the parable of the ten virgins, that precedes by five days the Pentecostal Sunday law, which ushers in the seven-day period of Tabernacles, which is the full outpouring of the latter rain during the Sunday law crisis, for the test of that period is over the seventh day.
Juróom-ñetti fan ngénteb sa waxu mburu mu amul lawiir ci Miller, ba noppi fan yu ñetti-fukk yu Kirist di jàngal ay saraxalekam, ñi ñaar-fukk ñetti yi di tegtal, loolu moo jëme ci bataaxalu artu bu trompet bi ci bàyyi mbaam bi, te mooy jiitu ci juróom-ñetti fan yékkati raaya bi; te loolu itam jiitu ci juróom-ñetti fan bunt bu tëj bi ci léebu fukki janq yi; te loolu itam jiitu ci juróom-ñetti fan yoonu Dibéeru Pentekot bi, bi duggal diiru juróom-ñaar fan yu Màggalu Tabaskiy Ndajje bi, mooy tuuru gu mat sëkk gu taw bu mujj ba di ñëw ci biir jafe-jafe yoonu Dibéer bi, ndaxte nattu diiru boobu mi ngi aju ci bés bu juróom-ñaareel bi.
The number five is a symbol of the virgins, whether wise or foolish. The number thirty is a symbol of the priests, which is what the name Leviticus identifies. The number seven is the Sabbath. Leviticus twenty-three illustrates the history of the priests, the Levites of Malachi three, the wise virgins and the one hundred and forty-four thousand during the Sabbath testing time.
Limu juróom mooy màndargay janq yi, muy yi am xel walla yi amul xel. Limu ñett-fukk mooy màndargay saraxalekat yi, te loolu la tur wi Levitik di wone. Limu juróom-ñaari mooy Sabbaat bi. Levitik ñaar-fukk ak ñett day leeral jaar-jaari doxalin saraxalekat yi, Lewiit yi ci Malasi ñett, janq yu am xel yi, ak téeméer ak ñeent-fukk ak ñeent-junni yi ci jamono nattu Sabbaat bi.
We will continue these things in the next article.
Dina ñu wéyal mbir yii ci article bi ci topp.