I have reached the point in this introduction to the book of Joel to briefly summarize some of the points from the first eight articles and identify what we should expect from the book of Joel now that we take it up more directly, and then of course what does that have to do with the battles of Raphia and Panium of Daniel 11:11–16?

Damaa agsi na ci wetu bii ci téere Yowel, ba tax ma man a ñuñul ci lu gàtt ay xët yu am solo ci juróom-ñaari waxtaan yu njëkk ya, te firndeel li nu war a xaar ci téere Yowel léegi bi nu koy jël ci yoon wu gën a jub, te noonu itam, lan la loolu jëm ci xeex yi ñuy wax Raphia ak Panium ci Daniel 11:11–16?

We have placed an emphasis upon the song of the vineyard for “experience” is represented by a “song” prophetically. One of the characteristics of the one hundred and forty-four thousand as they sing the song of Moses and the Lamb, which is simply John’s way to represent Isaiah’s vineyard song. Every major prophet begins their books with condemnations against Israel for their rebellion, or you could say that every major prophet first sings the song of the vineyard. I contend that Joel’s song of the vineyard in chapter one is one of the most important revelations about the vineyard song. I could not say if I am correct or not, but the reason I am of this conviction is the prophetic connections that are symbolically represented in the book of Joel appear to be a key, or perhaps an axle for several spokes. Joel’s testimony not only connects with the other parallel lines, but it seems to set a point of reference, especially through the symbolism of the vineyard being destroyed in chapter one, and the next two chapters identifying both the image of the beast testing time in the United States and also the image of the beast testing time for the world. And it is all set within the context of a vineyard, and a vineyard isn’t a living vineyard—if it gets no rain.

Nuñu noñu bene woonna songu toolu reseñ bi ndaxte “xam-xam ci yitteef” ñi ngi koy tegtal ci “woy” ci yoon wu yonent. Benn ci jikko yi ñeel ñaari fukki ak ñeenti junni ñi mooy ne, bi ñuy woy woyu Muusaa ak Buur mi, loolu du lenn ludul yoonu Yowaana ngir tegtal woyu toolu reseñ bi ci Esayi. Bépp yonent bu mag di tàmbalee sa téere ci yedde yi muy jiiñeel Israyil ndax seen moytu; walla nga man a wax ne bépp yonent bu mag dafa jëkk a woy woyu toolu reseñ bi. Maa ngi sax ci xalaat ne woyu toolu reseñ bi ci Yowel, ci saar bu jëkk bi, mooy benn ci yëgle yi gën a am solo ci mbirum woyu toolu reseñ bi. Manuma wax ndax dëgg laa walla déedéet, waaye li tax maa ngi nekk ci gëm-gëm googu mooy ne jokkoo yu yonent yi, yi ñu tegtal ci misaal ci téereb Yowel, dañuy mel ni ab caabi, walla xeyna ab mboolem dëkkandoo bu ay réy yu bari di sàkku ci moom. Seede Yowel du rekk jokkoo ak yeneen rëdd yu dëppoo; waaye dafay mel ni day teg ab taxawaayu xamle, rawatina jaarale ko ci misaalu toolu reseñ bi ñu alag ci saar bu jëkk bi, ak ci ñaari saar yi topp di firndeel benn ci jamonoy nattu nataalu rab wi ci États-Unis, ak itam jamonoy nattu nataalu rab wi ci àddina si yépp. Te lépp am na ci biir waxtaanu ab toolu reseñ; te toolu reseñ du tool wu dund—bu amul taw.

We have also placed an emphasis on the prophetic period that is represented by the symbol of “how long?” I felt the necessity of reminding us of this previously established principle about “how long” to put an emphasis upon the “capstone” that was, and is also the foundation and corner stone. The final full development of the Midnight Cry message that is now under way is the “capstone.” Based upon the foundations that capstone is Miller’s jewels shining ten times brighter than in the beginning.

Nun itam sunu xalaat ci jamono ji ci waxu yonent yi, ji ñu tektale ci màndarga “ba kañ?” Maa ngi gisoon ne war nañu dellu fàttaliku sunu bopp dayo boobu ñu jëkk a samp ci mbirum “ba kañ?” ngir nu jëfandikoo ko ngir boole xel ci “doj wu njëkk mu kawe,” bi nekkoon te di itam fondasiyoŋ ak doj wu wet wi. Matug njariñ gu mujj gu yépp ci yégleb “Yuuxu Guddi” bi léegi tàmbali na dëppoo ak “doj wu njëkk mu kawe” woowu. Ci kaw fondasiyoŋ yooyu, doj woowu mu kawe mooy alxuranu Miller yi di leer fukki yoon gën a ràññee ci la ko doone woon ca njàlbéen ga.

Based upon God’s “marvelous works” the capstone is when His people transition from a Laodicean experience unto a Philadelphian experience, which is when those people become the 8th that is of the 7 and also when they transition from the church militant to the church triumphant. This transition is the capstone. The transition is accomplished when God’s people hear and see the “capstone” message and it is marvelous in their eyes. The capstone message is the climax for it brings together all of the symbolic “capstone” truths together. The message of “seven times” was Miller’s foundation stone, and it was to be the Millerite capstone. Pentecost was the capstone to the Pentecostal season, just as was the Midnight Cry the capstone of the Millerite movement of the first and second angels.

Ci kawoo ci “jëf yu yéeme” yi Yàlla, toppandoo bu gën a mag bi mooy bi ñoom ñi Yàlla di askanem dëppoo jële génn ci xam-xamu Laodicea, jëm ci xam-xamu Philadelphia; te loolu mooy itam bi ñoo doon ñetteelu juróom-ñaari bi jóge ci juróom-ñaari, ak bi ñuy jële génn ci kërceen gu xeex, tàbbi ci kërceen gu not. Genn gi mooy toppandoo bu gën a mag bi. Genn gi di ame su askanu Yàlla déggee te gis bataaxalu “toppandoo bu gën a mag bi”, te muy lu yéeme ci seen bët. Bataaxalu toppandoo bu gën a mag bi mooy njalbéenam njàngale bi, ndaxte moo di boole mboolem dëgg yu mel ni “toppandoo bu gën a mag bi” ci benn. Bataaxalu “juróom-ñaari yoon” mooy doon doj u sas wi Miller tabaxoon, te war na doon toppandoo bu gën a mag bi ci jëfandikoo Millerite bi. Pentecôte mooy toppandoo bu gën a mag bi ci jamonoy Pentecôtist bi, ni ko itam Woote gu Diggante Gudd ak Bët Setee mooy toppandoo bu gën a mag bi ci yëngu-yëngu Millerite bu malaaka bu njëkk ak bu ñaareel ba.

As the climax or capstone of the 46-year period in which Christ built the Millerite temple of the first and second angels, the capstone was to become the foundation stone for Christ’s work of building the temple of the one hundred and forty-four thousand. That foundation stone was set up in 1844 as the light to lighten the path to heaven, and for this reason God’s people at the end of the world are to return to the “old paths” in order to find rest. If and when they return to the pioneer history of the Millerites, they find that the message of the Midnight Cry was the climax of the foundational history. The Midnight Cry was a manifestation of the outpouring of the Holy Spirit. When a soul returns to the “old paths” and finds the “bright light” that was set up at the beginning or foundational point of the path he finds the Midnight Cry, which Jeremiah identifies as “rest.”

Ni Krist di jeexital walla taxawaayu kaw bi ci jamono ju tollu ci 46 at, bi mu tabaxee kër-u Yàlla gu Millerite gi ci bennel malaaka bu njëkk ak ñaareel bi, taxawaayu kaw boobu dafa wara nekk doj-u fondemaasiyoŋ bi ngir liggéeyu Kristu ci tabax kër-u Yàlla gu téeméer ak ñeent-fukk ak ñeent-ñaar. Doj-u fondemaasiyoŋ boobu dañu ko sampu ci 1844 ngir nekk leer gi di leeral yoon wi jëm asamaan, te moo tax nit ñi Yàlla ci mujjug àddina war a dellu ci “yoon yu yàgg ya” ngir gis noppaliku. Suñu delloo, te buñu delloo, ci jaar-jaaru mag ña yu njëkk yaa di Millerites, dinañu gis ne yégleb Buuxu Guddi ga mooy jeexital jaar-jaaru fondemaasiyoŋ ba. Buuxu Guddi ga nekkoon wonante tuuru Xel mu Sell mi. Bu nit delloo ci “yoon yu yàgg ya” te mu gis “leer gu xonq” ga ñu sampu woon ca njàlbéen ga walla buntu fondemaasiyoŋ bu yoon wi, dina gis Buuxu Guddi ga, ga Yeremi wax ne mooy “noppaliku.”

“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

«Ñoo am nañu leen benn leer gu xonq te weex ci ginnaawam ci njàlbéenu yoon wi, te malaaka mi waxoon na ma ne loolu mooy “yuuxu guddi gi.” Leer googu dafa leer ci bépp yoon wi, te dafa leen di may leer ngir seen tànk, ngir bañ a daanu.»

“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.

«Su ñu woon jàpp seen bët ci Yeesu, mi nekk woon ci seen kanam, di leen jiite jëm ca dëkk ba, dañoo nekkoon ci kaaraange. Waaye bëgga-bëgga ga yàggul, ñenn ci ñoom sonn, ne dëkk ba dafa sore lool, te dañoo yaakaaroon ne war nañu koo dugge woon bu njëkk. Noonu Yeesu daan leen dëgërël ci yékkati ay ndijooram yu tedd yi, te ci ndijooram la leer gu bawoo, buy yëngu ci kaw mbooloom aduwanis bi, ba ñu wax ca kaw: “Alleluia!” Ñeneen ñi, ak gaaw-gaaw, weddi nañu leer ga ca ginnaaw, ne du Yàlla moo leen gënne ba ci tollu noonu. Leer ga ca ginnaaw seey na, ba bàyyi seen tànk ci lëndëm gu mat sëkk; ñu daanu, te gisatul nañu jubluwaay bi ak Yeesu, te rot ci yoon wi, daldi daanu suuf ca àddina su lëndëm te bon, bi nekk ci suuf. » Christian Experience and Teachings of Ellen G. White, 57.

The capstone of Millerite history is the foundation stone for the history of the one hundred and forty-four thousand. From the beginning of the three angels in 1798 until the church triumphant is raised up in fulfillment of cleansing of the sanctuary at the Sunday law the path is illuminated with the message of the Midnight Cry, for the parable is about Adventism, and how God raises up a people to perfectly reflect His character as probation closes for mankind during the Sunday law crisis.

Doj bu ëpp ci jaar-jaar Millerite mooy doj ubbiku njàngat bi ngir jaar-jaaru ñaari téeméer ak ñeent-fukk ak ñeenti junni. Li dale ci tambali ñetti malaaka yi ca 1798 ba kerceen gu daan ndam ga taxaw, ci matug sellaay kër Yàlla gi ca yoonu Dibëer, yoon wi leer na ak yégle bu Yuuxu Guddi gi, ndax léebu bi jëm na ci Adventism, ak ni Yàlla di taxawal askan wi ngir ñu wonee ko ci mat sa melokaanam, ba waxtu jéemantu nit ñi jeexee ci crisisu yoonu Dibëer gi.

On the path, Jesus is leading and He continues to lighten the path by raising His glorious right arm. There is therefore a bright light at the beginning of the path and a bright light leading to the end of the path. Jesus as Alpha and Omega illustrates the end with the beginning, so the light at both ends of the path is the message of the Midnight Cry.

Ci yoon wi, Yeesu mooy jiite te mu ngi wéy di leeral yoon wi ci jëkkal loxoom ndeyjoor bu tedd bi. Kon am na leer gu xonq ci njàlbéenu yoon wi te itam am na leer gu xonq buy jiite ba ca njeexitu yoon wi. Yeesu, ni Muuy Alfa ak Omega, moo melal njeexit ak njàlbéen; noonu leer gi nekk ci ñaari boppu yoon wi mooy yégleb Waxtu Guddi.

The first angel arrived in 1798 and announced that the hour of His judgment had arrived, “Saying … the hour of his judgment is come.” The hour of judgment came in 1798 and when it began the marriage between Christ and His new bride—Philadelphian Millerite Adventism began. Christ was to be married on October 22, 1844 and from 1798 to 1844 the bride was made ready. The bride was Philadelphian, for there was no condemnation upon Christ’s bride, for she made herself ready—she was pure. The announcement of the judgment is the announcement of the marriage at the beginning in 1798 that arrived at the end in 1844.

Malaaka bu njëkk bi agsi na ci atum 1798 te yégle ne waxtu àtteem agsi na, “Waxan … waxtu àtteem agsi na.” Waxtu àtte bi agsi na ci 1798, te bi mu tàmbalee, séy bi nekk diggante Almasi ak jabaram bees bi—Adventisme Milerit bu Filadelfi bi—tàmbali na. Almasi waroon na séy ci 22 Oktobar 1844, te diggante 1798 ak 1844, waajur bi dañu ko defar ba mu jekk. Waajur boobu Filadelfi la woon, ndax amul woon benn daan ci kaw jabaru Almasi, ndax moom ci boppam moo defaru ba jekk—set na woon. Yégleb àtte bi mooy yégleb séy bi ca njàlbéen ga ci 1798, bi agsi ca mujja ga ci 1844.

The foundational light and the capstone light for the Millerite movement was the message announcing the marriage—the message of the Midnight Cry. The Midnight Cry was the foundation and capstone of the history of the first and second angels as well as Millerite history and the capstone of Millerite history is the foundation stone of the history of the one hundred and forty-four thousand as well as being the capstone. The temple construction is finished when the capstone is placed and the work of placing that final “marvelous” stone began in July 2023.

Leer gu një njàlbéen ak leer gu mujj ci yoonu Millerite mooy yégle nguur gi—ndegal bu Midnight Cry. Midnight Cry mooy njàlbéen ak mujj ci jaar-jaaru malaaka bu njëkk ak bu ñaareel, noonu itam ci jaar-jaaru Millerite; te mujj gi ci jaar-jaaru Millerite mooy doju njàlbéen ci jaar-jaaru ñi ñuy wax ñeenti fukki junni ak ñeenti junni, te noonu itam mooy doju mujj. Tabax kër Yàlla gi dafa mat su ñu teggee doju mujj ga, te liggéeyu teg doju mujj boobu “kuy yéemu” tambalee na ci weeru Sulet 2023.

There are various prophetic fulfillments that will make up the capstone, but the capstone also represents the climax of a message. Pentecost was the capstone of the message of the Pentecostal season, just as the light of the “seven times” that came through the pen of Hiram Edson in 1856, was the intended capstone to Miller’s message, for the first foundational truth Miller discovered was the “seven times.” In 1856, rejecting the new light of the capstone truth equated to choosing to die in the wilderness of Laodicea, as ancient Israel had done over a forty-year period. This identifies July of 2023 as 1856, the turning point from Philadelphia to Laodicea in Millerite history and the reversal from Laodicea unto Philadelphia in the history of the one hundred and forty-four thousand. Christ did not marry an impure woman in 1844, for she was Philadelphian and He will marry a bride from Philadelphia at the Sunday law. But first she must make herself ready. Are you ready?

Am na am ay mat na ci mat na am ci nekk ci njëkk, waaye itam capstone mooy misaal bu taxawal njortu benn yégle. Pentecôte moo doon capstone bu yéglebu jamonoy Pentecôte, ni leerug “juróom-ñaari yoon” gi ñëwée jaarale ko ci xalam Hiram Edson ci 1856, doon na capstone bi ñu mébétaloon ngir yégleb Miller, ndax dëggu fondemaŋ bi njëkk bi Miller gis moo doon “juróom-ñaari yoon.” Ci 1856, bañ a nangu leer gu bees gu dëggu capstone ga dafa yem ak tànn dee ci màndiŋ maanu Laodicea, ni Israaël bu yàggoon defoon ci diiru ñeent-fukk at. Loolu mooy wone ne Sulet 2023 mooy 1856, di waxtu soppeeku gi, bu jëmée Philadelphia ba Laodicea ci taarixu Millerite, ak delluwaay gi, bu jóge Laodicea dem Philadelphia, ci taarixu ñaar-fukk ak ñeent junni ñaari téeméer ak ñeent-fukk ak ñeent. Kirist seetuloon jabar ju laqul ci 1844, ndax moom dafa doon waayu Philadelphia, te dina takk soxna su bokk ci Philadelphia ci yoonu Alxames bi. Waaye balaa loolu, war na waajal boppam. Ndax yaa ngi waajal?

Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom. Luke 12:32.

Buleen, yeen juróom-ñaar bu ndaw; ndaxte seen Baay bég na ci yéen jox leen nguur gi. Luke 12:32.

On October 22, 1844 the Lord married the bride He had made ready to follow Him into the history of the third angel, and all that the third angel represents, but by 1863 the history of the third angel was diverted into the wilderness of Laodicea. The history of 1844 unto 1863 represents the period of the third angel, thus providing an illustration of the foolish virgins in the time period of the sealing of the one hundred and forty-four thousand. The virgins are wheat and tares who are being separated by messages typified by angels—for it is the angels that do the work of separating.

Ci 22i Oktoobar 1844, Boroom bi takk na seet bi Mu waajaloon ngir topp ko ci jaar-jaari malaaka buy ñetteel ba, ak lépp lu malaaka buy ñetteel bi di tegtal; waaye ci 1863, jaar-jaari malaaka buy ñetteel bi jeng na, dugg ca màndiŋu Laodise. Jaar-jaari 1844 ba 1863 moo tegtal jamonoy malaaka buy ñetteel bi, noonu di joxe misaal bu janq yuy ñàkk xel ci jamonoy lakkalug téeméeri ñeent fukk ak ñeent junni. Janq yi ay dugub ak ay ñaxan lañu, ñuy séddaleeku jaarale ko ci yégle yi ñu misaale ak ay malaaka—ndaxte malaaka yi lañuy def liggéeyu séddale bi.

“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 ñetteel bi. Malaaka mi doon sama àndandoo wax ma ne: “Lu metti la liggéeyam. Lu ragal la ndawam. Moom moo di malaaka mi war a tànne dugub bi ci diggante dugub ak ñax mi, te mu teg màndarga, walla mu wéer, dugub bi ngir dencukaayu asamaan bi. Yëf yii war nañu jël xel mépp, ak sellal bu mat.”» Early Writings, 119.

The three angel’s messages of Revelation fourteen are the latter rain message that divides and binds the two classes.

Bataaxal yu ñetti malaaka yi ci Peeñu 14 mooy bataaxalu taw bu mujj bi, buy xàjjal te boole ñaari xeet yi.

“To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.

“Ñu ubbi nañu ci Yowaana ay gis-gis yu xóot te yéem ci mbirum jaar-jaaru kërceen gi. Mu gis taxawaayu, njàqare, xare yi, ak mucc gu mujju gu ñu bokk ci Yàlla. Mu bind bataaxal yu mujj yi, yu war a yàggal meññeefu ngóob gi ci suuf si, muy pepp yu ñuy dajale ca sàqub asamaan sa, walla muy say-gànnaay yu ñuy boole ngir safara alkàtti. Ay mbir yu am solo lool ñoo ko feeñal, rawatina ngir kërceen gu mujj ga, ngir ñi war a dëddoo ak juumté ba ag dëgg, ñu man a jàng ci mbirum njàqare yi ak xare yi nekk ci kanam seen. Kenn soxlaatu nekk ci lëndëm ci mbirum li di ñëw ci kaw suuf si.” The Great Controversy, 341.

It is “words of truth” which in this generation are “the closing messages which are to ripen the harvest,” and which separate the two classes. That work is also the work of the “dirt brush man” from Miller’s dream.

Ñoomu dëgg la yi ci jamono jii di “bataaxal yu mujj yi di maturé ngóob mi,” te ñuy weesoo ñaari xeet yi. Liggéey boobu itam mooy liggéeyu “nit ku yor brossu suuf bi” mi nekk ci géntug Miller.

“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

“‘Ku fanam am moom lay nekk, te dina setal bu baax suufam bu ñu di dajale pepp, te dina dajale dugubam ci saq bi.’ Matye 3:12. Loolu benn ci jamono yi ñuy setale. Jaarale ko ci kàdduy dëgg, ñu doon xecc pepp bi ak dugub bi. Ndaxte dañoo bare woon ci kañu bopp ak ci njubteb bopp ba ñu manul a nangu yedd, te dañoo bëgg addina lool ba ñu manul a nangu dund gu fees ak woyofal bopp, ñu bare dëddu woon Yeesu. Te ñu barey nit ñoo ngi ba tey di def noonu. Lépp luy xel nit, dafa diir nañu ko tey ni ñu doon nattu taalibeyoon ya ca jàngu Kafarnawum. Bu dëgg gi agsee ba ca xol ba, dañuy gis ne seen dund méngoo ak coobare Yàlla. Dañuy gis ne soxla nañu soppeku gu mat ci seen bopp; waaye bëgguñu yékkati liggéey bi di weddi bopp. Moo tax su seeni bàkkaar feeñee, dañuy mer. Dañuy dem, ñu mer ci lool, ni taalibe ya bàyyoon Yeesu, di xiin naan: ‘Wax jii dafa metti; kan mooy man a ko déglu?’” The Desire of Ages, 392.

Beginning at the great disappointment of 1844 the waymarks and transactions through to 1863 represent the history of 9/11 unto the Sunday law. Why is 1844 9/11 you ask?

Tambali ci mag ñàkk ya réy ca atum 1844, màndarga yi ak xew-xew yi ba ci 1863 dañuy teewal nettali 9/11 ba ci yoonu Dibéeri. Lu tax nga laaj ne 1844 mooy 9/11?

Sister White’s writings are clear that the third angel arrived on October 22, 1844, but also arrived in 1888 which typifies 9/11. More importantly all the prophets isolate the very history of 9/11 unto the Sunday law, so it is not the testimony of two or three, but the united testimony of every witness from God’s Word that 9/11 to the Sunday law is the period where “the effect of every vision” is accomplished.

Mbindum Sister White leer yu wone na malaaka bu ñetteel bi agsi na ci 22 Oktoobar 1844, waaye itam agsi na ci 1888, te loolu mooy misaal bu 9/11. Li gën a am solo mooy ne yépp yonent yi teddal nañu benn jamono bu 9/11 ba ci yoonu dimaas, ba taxul ne mooy seede su ñaar walla ñett rekk, waaye mooy benn seede gu boolooju bu bépp seede ci Kàddu Yàlla, ne 9/11 ba ci yoonu dimaas mooy jamono ji “njeexital bépp vision” di mat.

The history of the third angel’s arrival and conclusion was from 1844 to 1863 and represents the period of God’s marvelous works from 9/11 unto the Sunday law. That history is also represented by 1840 to 1844, and in that line 1840 is the alpha and 1844 the omega. In the line of 1844 to 1863, 1844 is the alpha and 1863 is the omega. 1844 is both alpha and omega.

Jaar-jaar bu ñetteelu malaaka bi agsi ak mujjam dafa nekkoon diggante 1844 ak 1863, te muy tegtal jamonoji jëf yu yéeme yu Yàlla yi, dale ci 9/11 ba ci yoonu Dimaas. Jaar-jaar jooju itam dafa ñu koy tegtal ci 1840 ba 1844, te ci rëdd boobu 1840 mooy alfa bi, 1844 mooy omega bi. Ci rëdd bi nekk diggante 1844 ak 1863, 1844 mooy alfa bi, te 1863 mooy omega bi. 1844 mooy alfa ak omega.

The cross aligns with 1844, and the Alpha and Omega shed His blood at the cross. From 9/11 (1840) we find Revelation ten setting forth the history that begins with John eating the little book in 1840 and then the disappointment in his stomach in 1844. The eating is the beginning; the stomach marks the end. The last verse of chapter ten represents the history being repeated in the history of the one hundred and forty-four thousand.

Bant bi méngoo ak 1844, te Alfa ak Omega tuur na deram ci bant bi. Buñu tàmbalee ci 9/11 (1840), dañuy gis ne Peeñu Yàlla fukk day wax jaar-jaaru nettali bi tàmbalee ak Yaxya di lekk téere bu ndaw bi ci 1840, te gannaaw loolu am na naqar ga ci biiram ci 1844. Lekk gi mooy njàlbéen gi; biir gi mooy màndarga jeexital gi. Aaya bu mujj bu sàcc fukk day tegtal ne nettali boobu dañuyaat ko ci jaar-jaaru téeméeri ak ñeent fukki junni ak ñeenti junni.

And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:10, 11.

Noonu ma jël téeré bu ndaw ba ci loxob malaaka ba, lekk ko; te mu neexoon ci sama gémmiñ ni lew; waaye bi ma ko lekkee rekk, sama biir daldi wex. Mu ne ma: “War nga dellu waxati ci kanam nit ñu bare, ak xeet yi, ak làkk yi, ak buur yi.” Peeñu Yàlla 10:10, 11.

Revelation chapter ten and Habakkuk chapter two represent two chapters that provide witness to the prophetic period of 1840 unto 1844. The history of 1844 unto 1863 begins at a waymark of disappointment, followed by a scattering that is followed by a gathering. In that period the prophetic history of Habakkuk’s two tables concludes when the second table was printed in 1849 and published abroad in 1850. The period of Habakkuk’s tables was from May of 1842 when the 1843 chart was published and the prophetic period ended where it began with the publication of one of Habakkuk’s two tables. The 1843 chart is the alpha and the 1850 chart is the omega.

Peeñu Kàddug Yàlla sarax fukki benn ak Téere Habakuk sarax ñaar dañuy teewal ñaari sarax yi di seede ci jamono ji waxee ci waxug yonent, maanaam 1840 ba 1844. Jaar-jaaru 1844 ba 1863 tàmbalee ci benn màndarga yéemu ak naqar, te gannaaw loolu tasaaroo, te gannaaw tasaaroo boobu am dajale. Ci jamono jooju, jaar-jaaru waxug yonent bu ñaari xàjjaayu Habakuk mat na ba noppi bi ñaareelu xàjjaay bi ñu móol ko ci 1849 te siiwal ko ci bitim-réew ci 1850. Jamonoy xàjjaayi Habakuk moo doon dale ci weeru Mee 1842, ba xàjjaay bu 1843 génnee, te jamonoy waxug yonent bi jeex na fa mu tàmbee woon, maanaam ci génneel benn ci ñaari xàjjaayi Habakuk. Xàjjaay bu 1843 mooy alfa, te xàjjaay bu 1850 mooy omega.

In 1856 Hiram Edson wrote a series of articles which took William Miller’s understanding of the “seven times” to a new level. Edson’s work was the omega of Miller’s work bringing Miller’s foundation truth to the position of a capstone which was intended to empower God’s people. Miller’s light on the “seven times” was the alpha and Edson’s light on the “seven times” was the omega.

Ci atum 1856, Hiram Edson bind na ab lim yu yoon yu yépp te jëfandikoo xam-xamu William Miller ci mbirum “juróom-ñaari waxtu yi” ngir yokk ko ba mu agsi ci beneen toftal gu gën a kawe. Liggéeyu Edson mooy omega bu liggéeyu Miller, di yóbbu dëggu fondasiyoŋ bi Miller tabaxoon ba ci taxawaayu doj wu njeexital, wi ñu jagleeloon ngir jox doole askanu Yàlla. Leer gi Miller amoon ci “juróom-ñaari waxtu yi” mooy alpha, te leer gi Edson amoon ci “juróom-ñaari waxtu yi” mooy omega.

In 1863 the movement changed into the church which would ultimately bring about a movement from its own body, the same way that the Millerites came from Protestants, and just as the disciples came out of Judaism to Christianity and just as Joshua and Caleb came from the former covenant people who were destined to die in the wilderness.

Ci atum 1863, mbooloo mi soppi jëm ci kër gi, gi mujj di jur beneen mbooloo buy génn ci boppam, ni Millerite yi génne woon ci Protestan yi, te ni taalibey Yeesu yi génne woon ci Yawut yi jëm ci Kiristaan, te it ni Yosuwa ak Kaleb génne woon ci nit ñi bokkoon ci kóllëre gu jëkk, ñi ñu dogaloon ngir dee ci màndiŋ ma.

In the very same history, (1844 to 1863) the Republican horn of the earth beast is going through a parallel struggle that ultimately breaks out into the Civil War which all historians agree reached its midpoint in 1863 with Lincoln’s Emancipation Proclamation. Lincoln represents the first Republican president, who took the oath of Presidency following the worst Democratic President in history up to that point. He was later assassinated. All these prophetic characteristics and others are repeated with the last Republican president.

Ci biir jëfandikoo gu benn, (1844 ba 1863) bët bu Républicain bu rab wu suuf wi dafa jaar ci benn xare buy àndandoo, te mu mujje feeñ ci Xare bi Ciwilyaal bi, bi ñépp aji bindkat yi deggoo ne dafa àgg ci diggam ci atum 1863 ak Kàddug Goreel gi Lincoln bind ci Boppal Yépp. Lincoln dafay teewal njiitu Républicain bu njëkk, mi jël naathalu Njiitug Réew mi gannaaw njiit bu Démocrate ba ñaaw ci jaar-jaar ba ba tax ba keroog googu. Gannaaw loolu, rey nañu ko. Yeneen cëru-yonnee yii ak yeneen itam, ñu ngi dellusi ci mujjug njiitu Républicain bi mujj.

1844 unto 1863 included a scattering and gathering. 1863 represents the Sunday law, so the scattering that took place in 1844 is the only scattering until 1863 when the Laodicean Seventh-day Adventists were scattered unto the wilderness of Laodicea. 1844 produced a scattering and 1863 produced a scattering, thus witnessing to the fact that the history is an identified prophetic symbol, for it begins with an alpha scattering in 1844 and ends with an omega scattering in 1863. The first scattering arrived on July 18, 2020 and the final omega scattering is fulfilled at the Sunday law.

Diggante 1844 ba 1863 am na tasaaroo ak dajale. 1863 mooy bàkku Dibéer bi, ba tax tasaaroo bi amoon ci 1844 mooy rekk tasaaroo bi ba 1863, ba keroog Adayntist yu juróom-ñaareel fan ci Laodisee dajaleesulwoon, waaye tasaaroo nañu ba àll baayu Laodisee. 1844 jur na tasaaroo te 1863 itam jur na tasaaroo; loolu di seede ne jaar-jaar bi mooy màndarga gu matale ci waxu yonent yi, ndaxte mu tàmbalee ak tasaaroo bu alfa ci 1844 te mu jeexee ak tasaaroo bu omega ci 1863. Tasaaroo bu njëkk bi agsi na ci 18 Sulet 2020, te tasaaroo bu mujj, di omega bi, mat na ci bàkku Dibéer bi.

“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 ngir nu doyoo te tasaaroo, te ku nekk ci nun dina wara taxaw ci boppam, fekk amul waxtaan ak booloo ak ñi am genn ngëm gu am solo ni moom; kon naka nga man a taxaw su fekkee Yàlla nekkul sa wet, te nga xam ne mooy la jiite tey gindi la?” Review and Herald, 25 Mars 1890.

Its not enough for God to stand “by your side,” you must also “know that he is leading and guiding you.” This fact is a subject of prophecy represented by the various phrases based upon when “ye shall know the Lord.”

Dara doyul Yàlla nekk rekk “ci sa wet,” war nga itam “xam ne mooy jiite la te di la gindi.” Dëgg gii mooy mbir mu ci yonent yi, te ñu ko tegtal ci ay wax yu wuute, yu aju ci bi “ye shall know the Lord.”

And ye shall eat in plenty, and be satisfied, and praise the name of the Lord your God, that hath dealt wondrously with you: and my people shall never be ashamed. And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed. … So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more. Joel 2:26, 27, 3:17.

Te ngeen lekk ba fees, ba suur, te sant turu Aji-Sax ji seen Yàlla, mi leen defal jëf yu yéeme; te sama askan du ñàkk màggat mukk. Te ngeen xam ne maa ngi ci biir Israyil, te man maa di Aji-Sax ji seen Yàlla, te amul beneen; te sama askan du ñàkk màggat mukk. … Noonu ngeen xam ne man maa di Aji-Sax ji seen Yàlla, di dëkk ci Siyon, sama tundu sell; noonu Yerusalem dina sell, te doxandéem yu dëkkuwul foofa duñu ci jaarati mukk. Yoel 2:26, 27, 3:17.

When Jerusalem is holy, she is the church triumphant, for the church militant is defined is a church made up of wheat and tares, and when “no strangers pass through” “Jerusalem” “anymore” God’s people “shall know” “that he is leading and guiding.” They know, for they are those who have fulfilled the prayer of “seven times,” which includes confessing that God had not been leading you as a Laodicean, but when your change to a Philadelphian you will know “that he is leading and guiding” and that God is “in the midst of Israel.”

Bu Yerusalem sell, moo dii jaam ju góor-gu-noppal, ndaxte jàngoro gi di xare mooy kanam gu ñu faral di tekki ni ab mbooloo bu àpp ak garab yu bon ñu jaxase, te bu “ay doxandéem” demee “Yerusalem” “atiit”ul, nit ñi Yàlla “dinañu xam” ne “moom moo leen di jiite ak di gindee.” Xam nañu ko, ndaxte ñoom ñoo di ñi matal ñaan gu “juróom-ñaari yoon,” gi ëmb nangu ne Yàlla nekkoonul woon di la jiite ni nga doon waaye ab Laodise, waaye bu sa soppi jëmoon ab Filadelfiya, dinga xam ne “moom moo leen di jiite ak di gindee” te ne Yàlla nekk na “ci biir Israayil.”

The alpha scattering (disappointment) of April 19 and the omega scattering (disappointment) of October 22 is marked by the first official publication after the great disappointment of October 22. Publishing is a prophetic marker in Millerite history and the prophetic history of the United States, so the first thing officially published after 1844 is a waymark of that history, and the waymark identifies a scattering.

Tasaru alfa bi (naqari xol) ci 19 Awril ak tasaru omeega bi (naqari xol) ci 22 Oktoobar, bindu bu njëkk bu ñu siiwal ci yoon gu ofisiyel gannaaw naqari xol bu mag bi ci 22 Oktoobar mooy seedeel ko. Siwal mooy màndarga wax yu ñëw ci jaar-jaaru Millerite ak ci jaar-jaaru wax yu ñëw bu États-Unis, ba tax li njëkk lañu siiwal ci yoon gu ofisiyel gannaaw 1844 mooy ab màndargay yoon ci jaar-jaar boobu, te màndargay yoon boobu di jox xamle ne am na tasaru.

1847—The Remnant Scattered Abroad

1847—Des nit yu faratoon ci bitim réew mi

“A Word to the ‘Little Flock.’

“Baat bu jëm ci ‘Juróom-ñaar yu Ndaw yi.’”

“The following articles were written for The Day-Dawn, which has been published at Canandaigua, New York, by O. R. L. Crosier. But as that paper is not now published, and as we do not know as it will be published again, it is thought best by some of us in Maine, to have them given in this form. I wish to call the attention of the ‘little flock’ to those things which will very soon take place on this earth. . . .

“Mbiri yi ci topp nañu ko ngir The Day-Dawn, mi O. R. L. Crosier di génne ca Canandaigua, New York. Waaye ndax xët boobu du génn léegi, te xamunu ndax dina génnati, yenn ci nun nekk Maine dañu defe ne gën na ñu joxe leen ci melokaan bii. Bëgg naa woo xel “juróom-ñaarat mi ndaw mi” ci yëf yi di bëgg a xew léegi-léegi ci suuf sii....”

“The reader will have observed that three communications from the pen of Mrs. E. G. White were included in A Word to the ‘Little Flock.’ . . .

“Ki di jangat bi dina gis na nekkoon ñetti yégle yi jóge ci xalamu Sñora E. G. White, te bindoon nañu leen ci A Word to the ‘Little Flock.’...”

“The second communication from Mrs. White, found on pages 14–18, is an account of her first vision under the title, To the Remnant Scattered Abroad. This was written December 20, 1845, as a personal letter to Enoch Jacobs, and was first published by the recipient in The Day-Star of January 24, 1846. Then on April 6, 1846, it was reprinted in broadside form by James White and H. S. Gurney. The statement as it appears in A Word to the ‘Little Flock,’ with the exception of minor editorial changes and added scripture references, is identical with the full account of the vision as first printed.” James White, A Word to the ‘Little Flock’, 25.

“Njàngale bu ñaareel bi jóge ci Misiz White, bi nekk ci xët 14–18, mooy nettali gis-gisam gu jëkk gi, ci téereb turam: To the Remnant Scattered Abroad. Li ñu bindoon 20 Desambar 1845 la, muy bataaxal bu boppam ngir Enoch Jacobs, te ki ko jot mo ko njëkk a féppale ci The Day-Star, ci 24 Sànwiyee 1846. Gannaaw loolu, 6 Awril 1846, James White ak H. S. Gurney dellu nañu ko móol ci melokaanu broadside. Wax ji, ni mu feeñee ci A Word to the ‘Little Flock,’ bu ñu bàyyi genn ay coppite yu ndaw ci redaksiyoŋ ak yokkut ay màndargay Mbind mi Sell, dafa yamale ak nettali gu mat sëkk gu gis-gis gi, ni ñu ko njëkk a móol.” James White, A Word to the ‘Little Flock’, 25.

1844 marks the arrival of an angel and a disappointment. In 1845 the first vision is written and it is published in 1846. The first vision is to “the remnant scattered abroad.” I doubt that the unmarried teenage prophetess knew when she wrote out her first vision that a prophetic characteristic of the “remnant” is that the remnant would of prophetic necessity need to be “scattered abroad,” as one of the characteristics of the one hundred and forty-four thousand. In 1846 the Whites were married, thus changing Ellen’s last name to White. In the same year the Whites began to keep the seventh-day Sabbath. In 1846 the covenant is marked as finalized, the prophetic marriage that began in 1844 was consummated in 1846, and in 1847 the first official publication is printed and mailed.

1844 màggal na melokaanu benn ngelaw ak benn nattu yéene bu metti. Ci 1845, bindees na jëfandikookat gu njëkk, te siiwal na ko ci 1846. Jëfandikookat gu njëkk gi ñeel na “desit yi tasaaroo fu nekk.” Damaa am xel ne waxkat gu ndaw gu jigéen, gu dul jabar, xamoonul ba mu doon bind jëfandikookatam gu njëkk ne benn jikko ju wax-u-yàlla bu “desit” mooy ne desit bi, ci soxla gu wax-u-yàlla, war na woon a nekk “tasaaroo fu nekk,” ni benn ci jikko yi ñeel ñaari fukki junni ak ñeenti fukk ak ñeent. Ci 1846, Whites yi seetaan nañu, te loolu soppi turu mujjug Ellen ba muy White. Ci at mu mel noonu, Whites yi tàmbalee sàmm Noflaayu bésub juróom-ñaareel ba. Ci 1846, kóllëre gi markees na ne mat na, séy gu wax-u-yàlla ga tàmbalee ci 1844 mat na ci 1846, te ci 1847, mbooloom bind bu njëkk bu ofisyeel móol nañu ko te yónnee ko.

May, 1850

Mee, 1850

“DEAR READER—My object in this review has been to expose error by the light of sacred truth. . . .

“Jàngatkat bu tedd bi—li ma doon ci bii xelal mooy feeñal juumte ci leeru dëgg gu sell....”

“In presenting this little work to the scattered flock, I have discharged my duty to them, in this respect, and may God add his blessing. Amen.” James White, The Seventh-day Sabbath not Abolished, 2.

“Bi may jëbbal liggéey gu ndaw gii ci juróom-ñett mi tasaaroo, def naa sama warugar ci seen wàll wi ci mbir mii, te Yàlla na dolli ci ay barkeem. Amiin.” James White, The Seventh-day Sabbath not Abolished, 2.

The publication by James White is identifying that his audience was still a scattered flock, but it is also the defense of the seventh-day Sabbath. This is the message of the third angel in its infancy in terms of Millerite Adventism understanding of the Sabbath and the third angel. It is published the same year the 1850 chart is published and together they represent the raising up of the Lord’s army for the approaching Sunday law crisis. Jesus always illustrates the end with the beginning and those who presented the message in 1844 who employed the 1843 chart, were typifying those who would present the message employing the 1850 chart. The beginning of the period of Habakkuk’s two tables, men were proclaiming the message of the hour in conjunction with Habakkuk’s table and in 1850 James White is presenting the message of the third angel along with the 1850 chart. The chart was made by Brother Nichols in the 1849 time period, a period of time when James and Ellen White were living with Brother Nichols. James White was directly associated with the 1850 chart’s production and in that year he began to proclaim the third angel’s message.

Mbindi mi James White mooy xamle ne ñi mu doon waxal dañoo nekkoon ba tey mel ni juróomi gàtt gu tasaaroo, waaye itam mooy aarub bésub noflaay bu juróomeel ba. Lii mooy yégleb malaaka bu ñetteel bi ci jamono yu njëkkam, ci wàllu ni Aawentist yi jóge ci Miller dañoo déggee noflaay bi ak malaaka bu ñetteel bi. Ñu ko siiwaloon ci at mu njëkk ak bi ñu siiwalee tángaay 1850 ba, te ñoom ñaar benn lañuy tektal ci yékkati xaritu Boroom bi ngir jafe-jafe yoonu Dibéeri bésub Dimaas bi di ñëw. Yeesu dafa mas a màndargaal mujje gi ak njàlbéen gi, te ñi yéglewoon message bi ci 1844, ñi jëfandikooon tángaay 1843 ba, dañoo nekkoon misaal ñeel ñi di yégle message bi te di jëfandikoo tángaay 1850 ba. Ca njàlbéenu jamono bi ñaari taabal yi Habakkuk di wax tambalee, góor ña doon yégle message bu waxtu woowu ànd ak taabalub Habakkuk; te ci 1850 James White mooy yégle message malaaka bu ñetteel bi ànd ak tángaay 1850 ba. Tángaay ba, Brother Nichols moo ko defoon ci jamono 1849, jamono ji James ak Ellen White nekkoon ak Brother Nichols. James White boolewoon na bu baax ci sosug tángaay 1850 ba, te ci at woowu la tambalee yégle message malaaka bu ñetteel bi.

“September 23d, [1850] the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.” Review and Herald, November 1, 1850.

“23 Septàmbàr [1850] Boroom bi won ma ne moo yóbbat na loxoom ñaareel yoon ngir delloo bàkk yi ci ay nitam, te war nañu yokk taalibe yi ci jamono ju dajale ji. Ci jamono ju tasaaroo, Israayil dafañu ko dóor te xar; waaye léegi ci jamono ju dajale ji Yàlla dina faj te tëj ay gaayam. Ci jamono ju tasaaroo, jéego yi ñu defoon ngir siiwal dëgg gi amoon nañu lu néew rekk ci njariñ, te àgguñu woon dara walla lu néew lool; waaye ci jamono ju dajale ji bi Yàlla tegée loxoom ngir dajale nitam, jéego yi ñuy def ngir siiwal dëgg gi dinañu am seen njariñ ji ñu leen jagleel. Ñépp war nañu bokk benn te farlu ci liggéey bi. Gis naa ne rus la ci kenn ku di jëfandikoo jamono ju tasaaroo ngir joxe ay misaal yu nu wara topp léegi ci jamono ju dajale ji; ndaxte su Yàlla deful nu léegi lu gën a bare li mu defoon booba, kon mukk Israayil du dajale. Noonu itam, a soxla la lool ne dëgg gi ñu ko siiwal ci ab xët ni ñuy ko waare.” Review and Herald, November 1, 1850.

“The view that the Lord ‘had stretched out His hand the second time to recover the remnant of His people,’ on page 74, refers only to the union and strength once existing among those looking for Christ, and to the fact that He had begun to unite and to raise up His people again.” Early Writings, 86.

“Xalaat bi ne Boroom bi ‘joxaatoon na loxoom ñaareel bi ngir delloo desitu askanam,’ ci xët 74, mooy wax rekk ci booloo ak doole ba nekkoon benn yoon ci biir ñi doon xaar Kirist, ak itam ci ne tàmbalee woon na booleewaat ak yékkatiwaat askanam.” Early Writings, 86.

Sister White in Early Writings is commenting upon the passage from Review and Herald in connection with her employing the prophet Isaiah’s words when she said, “the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people.” He stretched out His hand in 1850. When He gathered those people into the Most Holy Place on October 22, 1844 it was at the conclusion of the scattering from 677 BC until October 22, 1844. Literal Judah residing in the literal glorious land were scattered for 2520 years in agreement with the “seven times” of Leviticus twenty-six in 677 BC. At the conclusion of the 2520 years spiritual Israel was gathered on October 22, 1844 and they were immediately scattered and the scattering concluded when the Lord stretches forth His hand a second time. He gathers them the second time in the passage to accomplish two things; to “bind up his people” and to “raise up” His people.

Sœur White, ci Early Writings, dafay wax ci pasaj bi nekk ci Review and Herald, ci jokkoo ak ni mu jëfandikoo kàddu yonent Yàlla Esayi bi, ba mu waxee ne: “Boroom bi won na ma ne mu tàllal na loxoom ñaareel yoon ngir jël dellusi desitub askanam.” Mu tàllal na loxoom ci atum 1850. Bi Mu dajalee nit ñooñu ci Bérëb bu Sell bi gën a Sell ci 22 Oktoobar 1844, loolu nekkoon na ci mujje gu tasaaroo ga dale 677 bala Krista ba àgg 22 Oktoobar 1844. Yuda gu dëgg, gi dëkk ci suuf su tedd si dëgg, tasaaroo nañu ko diiru 2520 at, méngoo ak “juróom-ñaari yoon” yi nekk ci Lawiitik ñaar-fukk ak juróom-benn ci atum 677 bala Krista. Ci mujje ga 2520 at yooyu, Israyil gu ruu dajalees na ci 22 Oktoobar 1844, te ci saa si rekk tasaaroo nañu, te tasaaroo ga agsi na ci mujjam bi Boroom bi tàllalee loxoom ñaareel yoon. Mu dajale nañu ñaareel yoon ci pasaj bi ngir matal ñaari mbir: “tàbbal ay gaañoom askanam” ak “yékkati askanam.”

“I then saw the third angel. Said my accompanying angel, ‘Fearful is his word, 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 engage the whole mind, the whole attention. Again I was shown the necessity of those who believe we are having the last message of mercy, being separate from those who are daily receiving or imbibing new error. I saw that neither young nor old should attend the assemblies of those who are in error and darkness. Said the angel, ‘Let the mind cease to dwell on things of no profit.’” Manuscript Releases, volume 5, 425.

“Gannaaw ma gis malaaka ñetteel bi. Malaaka mi doon ànd ak man ne: “Lu tiit mooy ay waxam, te lu ragal mooy liggéeyam. Moom la doon malaaka mi di tànn pepp mi ci digg mboq mi ak garab yi bon, te moom la di màndargaale walla bund pepp mi ngir dëkkuwaay bi asamaan.” Yëf yii war nañu jàpp xel mépp, ak attention bépp. Te itam ñu wone maaat soxla bu am ci ñiy gëm ne nu ngi am bataaxal bu mujj bu yërmande, ñu weesu ci ñiy jot bés bu nekk walla naan ay njuumte yu bees. Gis naa ne du yaakaar ndaw mbaa mag ne dañuy teew ci ndaje yi ñi nekk ci njuumte ak ci lëndëm di def. Malaaka mi ne: “Na xel bi bàyyi di dal ci yëf yu amul njariñ.”” Manuscript Releases, volume 5, 425.

The second gathering that began in 1850 typified the sealing (binding) of God’s people as they are lifted up “raised” as an ensign. 1850 identifies when the Lord gathers the one hundred and forty-four thousand. Of prophetic necessity they must have been scattered prior to being gathered. Thus, “the three and a half days” of Revelation 11:11 which symbolize 1260, which is half of 2520 and represents the scattering that followed July 18, 2020. Revelation 11:11 is representing the second gathering of those who are to be the one hundred and forty-four thousand and the ensign that is lifted up to the nations as set forth in Isaiah 11:11!

Ndaje gu ñaareel gi tàmbalee ci atum 1850 dafa mel ni seal bi (bind bi) Yàlla di def ci ay nitam, bi ñu leen yékkati “yékkal” ni banneexu ràññee. Atum 1850 mooy wone kañ la Boroom bi di dajale téeméeri junni ak ñeent-fukk ak ñeent-junni. Ci soxlawu waxu yonent bi, war nañu woon a tasaaroo laata ñu dajale leen. Kon nag, “ñetti fan ak genn-wàll” yi nekk ci Apocalipse 11:11, yi feeñal 1260, te mooy genn-wàllu 2520, te di tektal tasaare ga topp 18 Sulet 2020. Apocalipse 11:11 mi ngi tektal ndaje gu ñaareel gu ñi war a nekk téeméeri junni ak ñeent-fukk ak ñeent-junni, ak banneex bi ñu yékkati ci kanamu xeeti àddina yi, ni ñu ko tëral ci Esaïe 11:11!

And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

Te bés boobu, dina am reen Yese, buy taxaw ni bannu xeetu nit ñi; ko mooy li xeeti réew yi di seet; te noflaayam dina am ndamlu buy leer.

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.

Te bés bu am fan la, Boroom bi dina yokkati ay loxoom ñaareelu yoon ngir jële dellusi ndëggalu ay nitam yi des, yu bawoo Asiri, ak Misra, ak Patros, ak Kuus, ak Elam, ak Sinar, ak Hamat, ak duni géej gi.

And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10, 11, 12.

Te dina taxawal ab ràññeel bu ñeel xeeti àddina yi, te dina dajale ñi ñu dàqee ci Israayil, te dina dajale it ñi tasaaroo ci Yuda, jële leen ci ñeenti catu suuf si. Esayi 11:10, 11, 12.

In 1850 the Lord stretched forth His hand a second time to gather the people who were presenting the third angel’s message in conjunction with the message of the Midnight Cry as represented by Habakkuk’s two tables. In July of 2023 the Lord stretched forth His hand a second time to gather the people who were presenting the third angel’s message in conjunction with the message of the Midnight Cry as represented by Habakkuk’s two tables. Both 1850 and July 2023 identify the gathering of “the remnant of his people” as Isaiah states in verse 11 of chapter 11. Verse 11 is sandwiched between verses ten and twelve, and both those verses identify the lifting up of the ensign to the world.

Ci atum 1850 Boroom bi joxaat ay loxoom ñaareel yoon ngir dajale nit ñi doon yégle yégleb malaaka bu ñetteel bi ànd ak yégleb Yuuxug Guddi gi, ni ko teewale ñaari xàjjaay yu Habakuk yi. Ci weeru sulet 2023 itam Boroom bi joxaat ay loxoom ñaareel yoon ngir dajale nit ñi doon yégle yégleb malaaka bu ñetteel bi ànd ak yégleb Yuuxug Guddi gi, ni ko teewale ñaari xàjjaay yu Habakuk yi. Ñoom ñaar, atum 1850 ak weeru sulet 2023, dañuy won dajaleb “desitug askanam” gi, ni Esayi waxe ko ci aaya 11 ci saar 11. Aaya 11 dafa nekk diggante aaya 10 ak 12, te ñaar ñooñu itam dañuy won yékkaat raaya-baand bi ngir àddina si.

Each of the three verses are identifying the ensign, though the middle verse identifies them as the “remnant.” The remnant there is gathered a second time and the number of tribes who they are gathered from is eight. “8” represents not only those in the Noah’s ark that went from old world to the new world without seeing death, but “8” also represents those who are the 8th church that is of the seven. The two witnesses of Revelation 11:11 are those who have been resurrected. The number “8” is the symbol of the resurrection, a symbol of the one hundred and forty-four thousand, a symbol of baptism and a symbol of those who transition from Laodicea unto Philadelphia and become Isaiah’s ensign to the nations. The Lord stretches forth His hand a second time in 1850 to 1865 and again in July of 2023.

Benn benn ñetti aaya yi di won rakkukaay bi, doonte aaya bu nekk ci digg bi di leen tudde ne ñoom ñooy “desit bi.” Desit boobu, dafa ñu dajaleeti ñaareel yoon, te limu xeeti gi ñu leen dajalee mooy juróom-ñett. “8” moom di tegtal du rekk ñi nekkoon ci gaalug Noowe ba jóge àddina bu yàgg ba dugg ci àddina bu bees te gisulñu dee, waaye “8” itam di tegtal ñi di kërgëm gu juróom-ñaaral, gi bokk ci juróom-ñaari kërgëm yi. Ñaari seede yi ci Peeñu 11:11 mooy ñi dekkaloo baat. Lim “8” mooy tegtalu ndekkite, tegtalu ñaar-fukki junni ak ñeenti-fukki junni ñaar-ñett yi, tegtalu sóob, ak tegtalu ñi jàll ginnaaw Laodise ba agsi Filadelfi, daldi nekk rakkukaayu Isaaya ci xeet yi. Boroom bi yóbbuwaat ay loxoom ñaareel yoon diggante 1850 ak 1865, te delluwaat ci weeru Sulet 2023.

In 2023, there was new light upon the seven times just as there had been in 1856. The period of 1856 unto 1863 is representing the history of the one hundred and forty-four thousand when the Lord raises up His remnant people as an army.

Ci atum 2023, am na leer bu bees ci mbirum juróom-ñaari waxtu, ni mu ame woon itam ci atum 1856. Jànt bi tambalee ci 1856 ba ci 1863 dafay tegtal jaar-jaaru ñaar-fukki junni ak ñeent-fukki junni ak ñeent ñaar-fukki junni, ba mu nekk jaar-jaaru ñi Mu Yàlla di yékkati ay nitam yu des ngir ñu nekk mbooloom xarit bu mel ni njëng.

Isaiah 11:11 aligns perfectly with Revelation 11:11 which aligns perfectly with Daniel 11:11. Isaiah and John are portraying an internal history and Daniel an external history. Daniel’s external line of 11:11 runs parallel with John’s internal line of 11:11 and Isaiah’s 11:11 presents the ensign of the internal line who calls God’s other flock out of the external line. Palmoni has tied these passages together into a nice bundle that could only be accomplished by the One who is Creator of all things.

Isaaya 11:11 méngoo na bu baax ak Apokalips 11:11, te Apokalips 11:11 itam méngoo na bu baax ak Daniyel 11:11. Isaaya ak Yowaana dañuy wone jaar-jaaru biir, waaye Daniyel mooy wone jaar-jaaru biti. Sàrtu biti bi nekk ci Daniyel 11:11 dafa àndandoo ak sàrtu biir bi nekk ci Yowaana 11:11, te Isaaya 11:11 dafay indil rakkalub sàrtu biir bi, mi woo gàllankooru Yàlla yeneen génne ci sàrtu biti bi. Palmoni dafa boole ñetti xàjjaat yii, def leen benn mbubb mu rafet, lu kenn mënul def ludul Ki mooy Bindkat lépp.

We will continue these things in the next article.

Dinanu jot yeneen mbir yii ci bind bi ci topp.

Dialogue with Artificial Information:

Waxtaan ak Xibaar yu Bind ak Masin:

Does the math world find any significance in the number “11”?

Ndax àdduna xayma gis na benn solo ci nimero “11”?

Yes, the number 11 holds several points of genuine mathematical interest and significance (beyond just being a prime number). Here are the main ones that mathematicians and math enthusiasts often highlight:

Waaw, limu 11 am na ay njariñ yu bare ci xam-xamu lim ak solo (du rekk ne mooy limu prime). Li ci topp mooy njariñ yi gën a am solo yi way xam-xamu lim ak ñi bëgg xam-xamu lim di faral di fësal:

11 is fifth prime number, the smallest two-digit prime and the first prime that is a palindrome in base 10. “11” is the smallest repunit (a number consisting of repeated units that is a prime. It is the only two-digit prime where the two digits are the same. 11, 22, 33, 44 ect. Only works with “11.” “11” is a Mersenne prime exponent. The decimal expansion of 1/11 = 0.090909… has a repeating period of just 2, but 1/11 is famous in another way: the sequence of primes 11, 101, 1009, 10007, 100003, etc., shows up in discussions of primes in arithmetic progression. The dihedral group of order 22 (symmetries of a regular 11-gon) is notable because “11” is the smallest prime for which the dihedral group has a non-abelian center-free structure of interest in group theory. In theoretical physics (string theory / M-theory), the universe is often modeled in 11 spacetime dimensions, and physicists and mathematicians who work in that area frequently remark on 11’s appearance. “11” is the only palindromic prime with an even number of digits (all others with even digits greater than 2 are divisible by 11 and hence composite). This is a theorem in recreational number theory.

11 mooy juróom-ñeenteelu lim bu njëkk, mooy lim bu njëkk bi gëna ndaw ci ñaari ayif, te mooy lim bu njëkk bi ñu bind ci dayo 10 te di palindroom. “11” mooy repunit bi gëna ndaw (mooy lim bu am ay benn yu jëfandikoo ci yoon wu am njëgg) te di lim bu njëkk. Moom rekk moo di lim bu njëkk ci ñaari ayif bi nga xam ne ñaari ayif yi benn lañu. 11, 22, 33, 44, etc. Loolu “11” rekk la doxal. “11” mooy eksipooñ bu lim bu njëkk bu Mersenne. Yaatal bu desimalu 1/11 = 0.090909… am na ab àddinaat bu dellu ci boppam buy tollu ci 2 rekk, waaye 1/11 siiw na it ci baneen anam: toftale lim yu njëkk yi 11, 101, 1009, 10007, 100003, etc., feeñ na ci waxtaani lim yu njëkk ci yokkute gu aritmetik. Kurup bu dihedral bu am ndaaŋ 22 (simetri yi ci poligoon bu 11 wet wu yegg) am na solo ndaxte “11” mooy lim bu njëkk bi gëna ndaw bi kurup bu dihedral di am ab melokaan bu non-abelian te amul sentar, te loolu am na njariñ ci teori bu kurup yi. Ci fisig bu xalaat rek (string theory / M-theory), àddina si dañu koy melal yoon yu tollu ci 11 dimaasioŋ yu waxtu-ak-barab, te fisiseŋ ak matematisyeŋ yi di liggéey ci wàll woowu dañuy faral di wax ci ni 11 di feeñ. “11” mooy lim bu njëkk bu palindroom bi am limu ayif yu even te moom rekk (bépp beneen bu am ayif yu even yu ëpp 2, ñu mana xaam ne dafay wottu ci 11, ba tax muy lim bu kompoose). Lii ab teoreem la ci teoriy lim yu neex-a-xam.

Bottom line:

Wax ju gëna am solo:

While “11” doesn’t have the same superstar status as π, e, or the golden ratio, it pops up repeatedly as the smallest or first example of many phenomena (first repunit prime, only even-digit palindromic prime, early appearance in many proofs and counterexamples, 11 dimensions in M-theory, etc.). So yes—the math world does consider 11 a significant number.

Bi “11” amul yëguwul ni muy xam-xamu weesare bu mel ni π, e, walla golden ratio, waaye dafay feeñaat ci ay yoon yu bari ni mooy misaal bi gën a ndaw walla bu njëkk ci bari mbir (jëkk ci repunit prime, moom rekk ci palindromic prime buy am limu nimer yu paar, feeñ gu gaaw ci bari lay proof ak counterexample, 11 dimensions ci M-theory, ak yeneen). Kon waaw—àdduna matematik bi degg-degg jàpp na ne 11 lim bu am solo la.

“He who inspired the Word was the true expositor of the Word. Christ illustrated his teachings by calling the attention of his hearers to the simple laws of nature, and to the familiar objects which they daily saw and handled. Thus he led their minds from the natural to the spiritual. Many failed of grasping at once the meaning of his parables; but as they day by day came in contact with the objects with which the Great Teacher had associated spiritual truths, some discerned the lessons of divine truth he had sought to impress, and these were convinced of the truth of his mission and converted to the gospel.” Sabbath School Worker, December 1, 1909.

“Ki yënguoon Kàddu gi moo doon ki firnde Kàddu gi ci dëgg. Almasi dafa leeral ay njàngaleem, di woo xel i déglukatam ci yoon yu yomb yu bindoo ci mbindum Yàlla, ak ci yëf yi ñuy gis te di jëfandikoo bés bu nekk. Noonu la leen doon jiite, jële seen xel ci lu ci mbindum Yàlla mel ni lu yàgg, ba ci lu xel mu sell te ruu. Ñu bare mënul woon a nangu ci saa si li ay léebam tekki; waaye bi ñuy bés bu nekk daje ak yëf ya, yi Jàngalekat bu Mag ba boole ak dëgg yu ruu, am na ci ñoom ñi gis njàng mi dëggu Yàlla mi mu bëggoon a dëpp ci seen xol, te ñoom ñii dafa leen tax ñu gëm dëggug ndawam te soppeeku ci xibaaru jàmm bi.” Sabbath School Worker, 1 Desàmbar 1909.

“Leading thus from the natural to the spiritual kingdom, Christ’s parables are links in the chain of truth that unites man with God, and earth with heaven.” Christ’s Object Lessons, 17.

« Noonu ni mujj ci yoon wu jëmée ci nguur gu naturel ba ci nguur gu xelam, léeb yi Kirist di wax ay buum yu nekk ci jëfandikukat gu dëgg gi boole nit ak Yàlla, te suuf ak asamaan. » Christ’s Object Lessons, 17.