The subject of the sanctuary was the “key” that unlocked the disappointment of October 22, 1844 at the beginning of the third angel’s message, and it is the subject of the disappointment that is the “key” to unlock the sanctuary message of the temple test at the end of the third angel.
Mbirum kër giitu ga moo doon “caabi” bi ubbi woon nattu ñàkk yaakaaru 22 Oktoobar 1844 ca njàlbéenu yégleb malaaka bu ñetteel bi, te moom itam mooy mbirum nattu ñàkk yaakaaru bi di “caabi” bi ngir ubbi yégleb kër Yàlla gi ci nattu kër-kawe ga ca mujju malaaka bu ñetteel bi.
And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:19.
Te dinaa la caabi nguuru asamaan: te lépp lu nga lëj ci suuf dinañu ko lëj ci asamaan; te lépp lu nga yiwi ci suuf dinañu ko yiwi ci asamaan. Matthew 16:19.
The fact that September 11, 2001 is understood as “9/11” in agreement with “911” being the symbol of an emergency call in the United States, was designed by the One who designed all things. Understanding the disappointment of July 18, 2020 is what allows the movement of the one hundred and forty-four thousand to be recognized as such; but only by those who wish to see that Jesus represents the spiritual with the natural today no differently than He did two thousand years ago. “20/20” vision is the best you can have, and the disappointment of 2020 is the waymark that allows the temple to be recognized in the prophetic history of the ten virgins.
Li 11i Sàttumbar 2001 ñu xam ko ni “9/11” ngir mu méngoo ak “911” mi di màndarga wooteb xaalis ci Estados Unis, ka ko tëral mooy Ki tëral yépp mbir. Xam ni déggadi 18i Sulet 2020 mooy li may ñu xàmmee ne yëngu-yëngu gi ci téeméer ak ñeent-fukk ak ñeent-ñaar junni nit ñi mooy loolu; waaye ñi bëgg a gis rekk, ne Yeesu tey it di teg xelal gi ci kaw lu naturel, ni mu ko defee woon ñaari junni at yu weesu yi. Gis-gis “20/20” mooy li gën a baax nga mana am, te déggadi 2020 mooy màndargab yoon wi may kër Yàlla gi ñu xàmmee ci taarixu wax ju yëgleb ci fukki janq yi.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
«Léebu fukki janq yi nekk ci Macë 25 itam day wone xew-xewu askanu Adventiste yi.» The Great Controversy, 393.
Twenty 20 vision is even better when combined with the hindsight represented by the foundational truths. Paul teaches that “the spirits of the prophets are subject to the spirits of the prophets,” and Matthew’s virgins are therefore the same virgins that John identifies as the one hundred and forty-four thousand, and John identifies them as virgins in—Revelation 144.
Gis-gis bu leer ci 20 mooy gën a baax buñ ko boole ak xel mu dellu gannaaw, mi dëppoo ak dëgg yu njëkk yi. Pool jàngale ne «xel yu yonent yi, xel yu yonent yi lañu sujjetal», te kon janq yi ci Macë yooyu lañu di benn janq yi Yowaana santale ni ñoom a di téeméeri junni ak ñeent-fukk ak ñeent junni, te Yowaana sant leen ni ay janq ci—Apokalips 144.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
Ñoom ñooñu lañu, yi sobewul ak jigéen; ndaxte janq lañu. Ñoom ñooñu lañu, yi topp Mber mi fu mu jëm fépp. Ñoom ñooñu lañu jotee mucc ci biir nit ñi, te doon góob gu njëkk ngir Yàlla ak ngir Mber mi. Peeñu 14:4
The first fruits of the fall season are the virgins who follow the Lamb into the temple, and the “key” to understanding the temple is the disappointment of 2020.
Ñi jëkkëri meññeef yi ci waxtu bëgg-góor gi mooy janq yi topp Gàtt gi ba dugg ak moom ci kër Yàlla gi, te “caabi” ji ngir xam-xam bu leer ci kër Yàlla gi mooy naqaru atum 2020.
And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.
Te dinaaru kërug kërug waa kërug ci néegu Daawuda dinaa ko teg ci xtam; noonu dina ubbi, te kenn du tëj; dina tëj it, te kenn du ubbi. Esaayi 22:22.
If an Adventist is to be among the 144,000, they will of prophetic necessity have suffered a disappointment that was caused by the presentation of a public prediction that failed.
Bu am na ci nekk ci 144,000 ñi, ci lu war ci yooni waxi yonent bi, war nañu a jaar ci njëgëm gu am, ngir beneen yégleb bu ñu jébbale woon ci kanam mbooloo te mu amoon ab wax ju jëfandikoo ngànte bu bañ a am.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Lu ma maa di jëfandikoo yoon wu bari ci léeb bu fukki janq yi, juróom ñu am xel, te juróom ñi des ñu doyadi. Léeb bii am na, te dina am ba ci benn araf ba nekk, ndaxte moo am jëfandikoo wu bees ci jamono jii, te mel ni yégleb malaaka bu ñetteel bi, mu am na, te dina sax di nekk dëggu jamono jii ba keroog jamono jeexee.” Review and Herald, 19 Ut 1890.
The battle of Panium in verse fifteen of Daniel eleven is the battle that leads to verse sixteen, which identifies the Sunday law in the United States.
Xareb Paniyum bi ci benn-fukk ak juróomñaareelu aaya bu Danyeel fukki benn mooy xare bi jiite ci benn-fukk ak juróom-benn aaya, te mooy bi ñuy xamle yoonu Dibeer bi ci États-Unis.
So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Daniel 11:15.
Kon bu bëj-gànnaar gi dina ñëw, tabax mboot, te jël dëkk yi gëna ñu dëgërale; te loxo yi yu bëj-saalum gi duñu man a taxaw ci kanamam, mbaa ay nitam yu tànn; te doole du am it ngir taxaw ci kanamam. Daniel 11:15.
In this verse the United States defeats Russia, along with Russia’s chosen people. But in the next verse. No one can stand against the rise of Rome, which marks Judah and Jerusalem as the first step in its conquest of the world; as Rome rose up as the fourth kingdom of Bible prophecy. By standing in the literal glorious land in verse sixteen, the symbol of literal Rome’s authority was within the literal glorious land; thus, typifying verse forty-one, when the mark of spiritual Rome’s authority is enforced upon the spiritual glorious land of the United States.
Ci kàddu bii, États-Unis dafa daan Russi, ak itam askanu Russi yi mu tànn. Waaye ci kàddu bii ci topp, kenn mënu ko taxaw ci kanam ngir tere yéegub Room, mi di jëfandikoo Yuda ak Yerusalem ni jëf ju njëkk ci njuumteem ngir not àddina si; ndaxte Room jóg na ni ñetteelu nguur gi ci yóbbalu kàddu-yooni Bibil bi. Bi mu taxawee ci dëkk su tedd gi ci kàddu fukk ak juróom-benn, mandargay sañ-sañu Room gu leer ga nekkon na biir dëkk su tedd gu leer ga; noonu, muy misaal kàddu ñeent-fukk ak benn, ba marka sañ-sañu Room gu xelu giñ nañu koy doxal ci kaw dëkk su tedd gu xelu gi di États-Unis.
The two horns of the earth-beast of Revelation thirteen represent Republicanism and Protestantism. In verse fifteen of Daniel eleven Antiochus Magnus, known as Antiochus III and Antiochus the Great defeats the southern kingdom, represented by the Ptolemaic dynasty. Antiochus represents Donald Trump and the southern king represents Russia. The battle of Panium is the battle between the United States and Russia and Russia’s chosen people, a battle which Antiochus prevailed, but thereafter saw his kingdom conquered by literal Rome—the power of verse fourteen, that establishes the external vision of the Republican horn of the earth beast. The internal vision is represented by the Protestant horn of the earth beast. Both horns are at the battle of Panium, for Peter is there as a Protestant with his message from the book of Joel.
Ñaari xaasi yi ci mala su suuf si ci Peeñug Yóbbante fukki ñett waññi Réew mi ak Protestantis. Ci sarax fukk ak juróom-ñett bi ci Daniel fukk ak benn, Antiokus Magnus, mi ñuy xam itam ni Antiokus III ak Antiokus Mu Mag, dafa daan nguur gu bëj-gànnaar, gi askanu Ptolemaios di tegu. Antiokus mooy màndargaal Donald Trump, te buur bu bëj-gànnaar bi mooy màndargaal Russi. Xareb Panium mooy xare bi nekk diggante Etazini ak Russi ak nit ñi Russi tànn, xare bu Antiokus jël ndam, waaye gannaaw loolu dafa gis ne nguuram Room gu dëgg-gii dafa ko noot—dooley sarax fukk ak ñeent bi, buy taxaw seenug vision bu bitiig bu xaas bu Réew mi ci mala su suuf si. Vision bu biir bi mooy li xaas bu Protestantis ci mala su suuf si di tegu. Ñaari xaasi yi ñoom ñépp a ngi nekk ci xareb Panium, ndaxte Piyeer a nga fa nekk ni ab Protestant ak yégleem bi mu yore ci téereb Yoel.
250 Years
250 At
When we consider the two lines of the earth beast, we find that in 1776 the earth beast began its rise, and by 1798, (twenty-two years later) the sea beast of Revelation thirteen received its deadly wound, and the earth beast began its rule as the sixth kingdom of Bible prophecy. Two hundred and fifty years later, in 2026 we have awakened to the internal temple test that began May 8, 2025.
Bu nu xalaat ñaari rëdd yi ci rab wu suuf bi, danu gis ne ci 1776 rab wu suuf bi tàmbalee yokkuteem, te ba ci 1798, (ñaar-fukk ak ñaar at gannaaw loolu) rab wu géej gi ci Peeñu yi fukki benn ak ñett am na xaragam bu rey bi, te rab wu suuf bi tàmbalee nguuruam ni juróomeelu nguur gi ci waxi yonent yi ci Biibël bi. Ñaari téeméeri ak juróom-fukk at gannaaw loolu, ci 2026, danu yeewu ci nattu kër Yàlla gu biir gi, gi tàmbalee 8 Mee 2025.
Those “250” years are also connected with Antiochus Magnus. Beginning with the decree in 457 BC and projecting from that decree two hundred and fifty years we arrive at 207, seven years before the battle of Panium, and ten years after Ptolemy defeated Antiochus at the battle of Raphia, which is represented in verse eleven of Daniel eleven. Daniel 11:11 is of course the external line of the Republican horn that aligns with Revelation 11:11, which is the internal line of the Protestant horn. Daniel and the Revelation are the same book, and Revelation employs the seals as symbols of external prophecy and the churches as symbols of the parallel internal prophecy.
Ñaari “250” at yi itam ak Antiochus Magnus it. Su ñu tàmbalee ci ndigal li ñu joxe woon ci 457 BC, te jëfandikoo ndigal loolu ngir waajal ñaari téeméeri ak fukk fanweer at, danuy agsi ci 207, juróom-ñaari at laata xareb Panium, te fukk at gannaaw ba Ptolemy daaneel Antiochus ci xareb Raphia, mi ñuy teke ci saar wi fukk ak benn ci Daniel fukk ak benn. Daniel 11:11 mooy, ci dëgg-dëgg, rëdd wu bitiwu benn kañam bu Republican, bi méngoo ak Revelation 11:11, mi di rëdd wu biirwu benn kañam bu Protestant. Daniel ak Revelation benn téere lañu, te Revelation dafa jëfandikoo bunti yi muy màndarga yi ngir wax ci yeneen waxi yonent yu biti, ak mbooloy jaam yi muy màndarga yi ngir wax ci yonent wu biir wu méngoo ak moom.
Cyrus represents all three decrees, for you cannot have a third without a first and a second.
Siris dafa teew yi ñett yépp, ndaxte maneesul am ñetteel bi te amul njëkk bi ak ñaareel bi.
“In the seventh chapter of Ezra the decree is found. Verses 12–26. In its completest form it was issued by Artaxerxes, king of Persia, 457 BC. But in Ezra 6:14 the house of the Lord at Jerusalem is said to have been built ‘according to the commandment [“decree,” margin] of Cyrus, and Darius, and Artaxerxes king of Persia.’ These three kings, in originating, reaffirming, and completing the decree, brought it to the perfection required by the prophecy to mark the beginning of the 2300 years. Taking 457 BC, the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled.” The Great Controversy, 326.
“Ci njeeñaaru atum Esra lañu gis ndigalu bi. Aaya 12–26. Ci melokaanam gu mat sëkk, buur bu Përs yi, Artaxerxes, moo ko génne 457 moom laata ñu juddu Kirist. Waaye ci Esra 6:14 wax nañu ne kër Yàlla ga nekk Yerusalem, tabaxees na ko ‘jàppaleeku ndigalu [“digle,” ci wetu xët wi] Cyrus, ak Darius, ak Artaxerxes buur bu Përs yi.’ Ñetti buur yooyu, ci sos ndigalu bi, dëggal koat, ak matal ko, yóbbu nañu ko ba ci mat gu wax waxu yonent bi laajoon ngir màndarga mbooloom 2300 at yi tàmbali. Su ñu jàppee 457 moom laata ñu juddu Kirist, jamono ji ñu matale ndigalu bi, ne mooy bésub digle bi, kon gis nañu ne bépp faramfacceb waxu yonent bi ci 70 ay ayu-bés yi, am na yoon wu mu matale.” The Great Controversy, 326.
From the three decrees that are represented by Cyrus in 457 BC, “250” years concludes in the history between the battle of Raphia in 217 BC, when Ptolemy IV defeated Antiochus the Great and 200 BC when Antiochus then defeated Ptolemy at the battle of Panium in verse fifteen. The line aligns Antiochus Magnus with Donald Trump. At the beginning of the sixth kingdom of Bible prophecy in 1776 unto 1798 there is a period of “22” years that represent the rise of the sixth kingdom. Those “22” years also illustrate the history represented by the number “22” at the end of the history of the sixth kingdom from 2001 unto 2023. “22” is the symbol of the combination of Divinity with humanity which is accomplished within the history of the sixth kingdom of Bible prophecy, who is the earth beast with an external horn of Republicanism and an internal horn of Protestantism.
Ci digg yu ñetti ndigali yi Koorees di tegtal ci atum 457 BC, “250” at mooy jeexal ci jaar-jaaralu mboolem nettali gi nekk diggante xeexu Raphia ci 217 BC, ba Ptolemee IV daane Antiokhus Bu Mag gi, ak 200 BC bi Antiokhus gannaaw gi daane Ptolemee ci xeexu Panium ci saar fukk ak juróom. Rëdd wi di jëfandikoo Antiokhus Magnus ak Donald Trump. Ci ndoorteel buur-gu-juróom-benn gi ci waxu Yàlla buy wax ci jamono yi, nekk ci 1776 ba 1798, am na ab diir bu “22” at buy tegtal yéegug buur-gu-juróom-benn gi. Yooyu “22” at itam dañuy melal nettali gi lim bi “22” di tegtal ci mujju nettali buur-gu-juróom-benn gi, nekk ci 2001 ba 2023. “22” mooy màndargay booloo Yàlla ak nit, te loolu lañuy matal ci nettali buur-gu-juróom-benn gi ci waxu Yàlla buy wax ci jamono yi, moom mi di rab suuf si, bu am biddiw bi nekk ci biti buy tegtal Républicanisme ak biddiw bi nekk ci biir buy tegtal Protestantisme.
The work Christ accomplishes with the union represented by “22” is the final work of Christ in the Most Holy Place, that is represented by the blotting out of sin, which according to Joel accompanied with Peter’s inspired commentary takes place during the outpouring of the latter rain.
Liggéey bi Kirist di matale ak booloo bi ñu tektal ak “22” mooy liggéeyu mujjug Kirist ci Bérëbu Gëna Sell bi, te loolu ñu ngi ko tektal ak fari bàkkaar yi, te ci ni Yoel waxe ak xalaat wuñ ko ci ndigal gu Sell gi Piyeer joxe, loolu dafa xew ci jamono ji tawub mujj gi di tuuru.
Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord. Acts 3:19.
Kon nag nagtuub seetam, te dellusi, ngir seen bàkkaar yi mën a far, bu jamono yi ci yeesalee ag màggal dee jógee ci kanamu Boroom bi. Jëf ya 3:19.
The blotting out of sin is the last work of the heavenly High Priest.
Far bàkkaaru bàkkaar yu bakkaar mooy liggéey bu mujj bi Saraxalekat Bu Kowe bi ci asamaan di def.
“As anciently the sins of the people were by faith placed upon the sin offering and through its blood transferred, in figure, to the earthly sanctuary, so in the new covenant the sins of the repentant are by faith placed upon Christ and transferred, in fact, to the heavenly sanctuary. And as the typical cleansing of the earthly was accomplished by the removal of the sins by which it had been polluted, so the actual cleansing of the heavenly is to be accomplished by the removal, or blotting out, of the sins which are there recorded. But before this can be accomplished, there must be an examination of the books of record to determine who, through repentance of sin and faith in Christ, are entitled to the benefits of His atonement. The cleansing of the sanctuary therefore involves a work of investigation—a work of judgment. This work must be performed prior to the coming of Christ to redeem His people; for when He comes, His reward is with Him to give to every man according to his works. Revelation 22:12.” The Great Controversy, 421.
“Ni ci jamono yu weesu nit ñi, ci ngëm, di yebb seeni bàkkaar ci saraxu bàkkaar ba, te jaarale ko ci deretam, ci misaal, ba ci këru sellug àddina si, noonu itam ci kóllëreg bu bees bi, bàkkaar yi réccukat yi di réccu, ci ngëm, dañuy yebbal ci Kirist te jaarale ko, ci dëgg, ba ci këru sellug asamaan si. Te ni setal gu misaal gi woon ci këru sellug àddina si matalee woon ko ci dindi bàkkaar yi ko sobe woon, noonu itam setalug dëgg gi ci këru sellug asamaan si dina matale ci dindi walla far bàkkaar yi ñu fa bind. Waaye bala loolu man a am, war nañu seet téerey bind yi ngir xam kan ñoo, jaarale ko ci tuub seeni bàkkaar ak ngëm ci Kirist, yelloo njariñi njotam. Kon nag, setalug këru sellug bi dafay boole liggéeyu seet—liggéeyu àtte. Te war nañu def liggéey boobu lu jiitu ñëwug Kirist ngir jotli ay nitam njot; ndaxte bu ñëwee, peyam ànd na ak moom ngir jox ku nekk ni ay jëfam di deme. Revelation 22:12.” The Great Controversy, 421.
The work that began on October 22, 1844, began at the climax of the Midnight Cry and the work is finished at the climax of the Midnight Cry, which Peter identifies as the period of the blotting out sin, which marks the period of the judgment of the living, when the “times of refreshing” arrives.
Liggéey bi tàmbalee ci 22 Oktoobar 1844, tàmbalee na ca njéexital waayu Yuuxu Gudd gi, te liggéey bi mat na ca njéexital waayu Yuuxu Gudd gi, moom mi Piyeer santale ni mooy jamono ji ñuy farat bàkkaar, te loolu mooy màndarga jamono kàtteb ñi dul dee, bi “waxtu yi ngir yeesal” agsee.
“The work of the investigative judgment and the blotting out of sins is to be accomplished before the second advent of the Lord. Since the dead are to be judged out of the things written in the books, it is impossible that the sins of men should be blotted out until after the judgment at which their cases are to be investigated. But the apostle Peter distinctly states that the sins of believers will be blotted out ‘when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus Christ.’ Acts 3:19, 20. When the investigative judgment closes, Christ will come, and His reward will be with Him to give to every man as his work shall be.” The Great Controversy, 485.
“Liggéeyu àtteb bis gu xoolaat ak far ba fàtte bàkkaar yi war nañu ko matal laata ñëwaatu Yàlla Boroom bi ñaareelu yoon. Gannaaw ñi dee dees na leen àtte ci liñu bind ci téere yi, kon manul ne bàkkaaru nit ñi dees na ko far ba fàtte ko laata àtte ba, bi ñuy xool ci seen mbir, jeex. Waaye ndaw li, yonent bi Piyeer wax na ko bu leer ne bàkkaaru ñi gëm dees na ko far ba fàtte ‘bu jamono yi yéexal ak yeesal agsiéee, jóge ci kanamu Boroom bi; te mu yónnee Yeesu Kirist.’ Jëf ya 3:19, 20. Bu àtteb xoolaat bi jeexee, Kirist dina ñëw, te peyam dina ànd ak moom ngir jox kenn ku nekk ni ay jëfam mel.” The Great Controversy, 485.
The “times of refreshing” are also the “times of the restitution of all things.”
“Jamono yeesal yi” itam mooy “jamono yi ñuy delloo lépp.”
Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. Acts 3:19–21.
Kon nag, tuubleen seet ci Yàlla, ngir seen bàkkaar ñu far leen; ba waxtu yi ci yeesal gu jóge ci kanamu Boroom bi agsi, te mu yónni Yeesu Kirist, mi ñu jëkk a yégle woon ci yéen; kooku nag, asamaan war na ko daldi jël ba kera ba waxtu yi ci delloo lépp ci njëgëm agsi, li Yàlla waxoon jaarale ko ci gémmiñi bépp yonentam yu sell yi, li dale ca ndoorteel àddina. Jëf ya 3:19–21.
The “times of refreshing” comes “from the presence of the Lord” that occurs when “Jesus Christ” is sent. When the angel of Revelation ten descended on August 11, 1840, Sister White identified that the angel “was no less a personage than Jesus Christ.” The work Christ began on October 22, 1844 was ushered in by the history of 1840 to 1844; a history which Sister White says was “a glorious manifestation of the power of God,” while aligning that very history with the Pentecostal season in the time of Peter, and then using those two lines of prophetic history to point forward to the descent of the angel of Revelation eighteen who lightens the earth with His glory.
“Jamono yu yeesal yi” jóge na “ci kanamu Boroom bi” te dafay am bu “Yeesu Almasi bi” ñëwee. Bi malaakam Kàddug Yàlla bu fukkeeñ descende woon 11 ut 1840, Sœur White wax na ne malaaka ma “du kenn ku gën a doon Yeesu Almasi bi.” Liggéey bi Almasi tàmbalee 22 oktoobar 1844, jaar na ci nettali 1840 ba 1844; nettali boobu la Sœur White wax ne moo nekkoon “wone gu màgg gu kàttanu Yàlla,” te di jàppale itam ne nettali boobu moo méngoo ak jamono Pentekot ci fanweeri Piyeer, ba noppi jëfandikoo ñaari réere yu waxu yonent yi ngir jublu ci kanam ci wàccug malaakam Kàddug Yàlla bu fukk ak juróom-ñett bi, miy leeral suuf si ak ndamam.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“Malaka mi booloo ci yégleb bu ñetteel malaka bi, mooy leerloo suuf sépp ak ndamamu. Fii dañuy wax lu jëm ci liggéey gu yaatu àddina bépp te ame doole ju ñàkk a gis. Yëngu-yëngu ñëwug Kirist bi ci at yii 1840–44, dafa doon wonante bu màgg bu dooley Yàlla; bataaxal bu njëkk bu malaka bi, yéglees na ko ci bépp wetu misaŋeer ci àddina si, te ci yenn réew amoon na fa cofeel gu réy ci mbirum diiné, gu dul a gis ci benn réew gannaaw Coppiteg atum fukk ak juróom benni xarnu bi; waaye loolu yépp dinañu ko sut ci yëngu-yëngu bu mag bi, ci suufu artu mujj bu ñetteel malaka bi.”
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
“Liggéey bi dina mel ni bu Bésub Pentekot ba. Naka noonu “taw bu njëkk bi” ñu ko joxee ci tuurug Xel Mu Sell mi ca ubbeeku xebaar bu baax ba, ngir loo tax peppu wi am solo bi sax ci suuf, noonu itam “taw bu mujj bi” dees na ko joxe ci njeexitalam ngir meññal ngóob mi. “Kon dinañu xam, su nu saxee ci xam Aji Sax ji: génnam waajal nañu ko ni suba; te dina ñëw ci nun ni taw, ni taw bu mujj ak taw bu njëkk ci suuf si.” Ose 6:3. “Kon nag, yéen doomi Siyon, bégleen te bég ci Aji Sax ji seen Yàlla: ndaxte moo leen jox taw bu njëkk bi ci pexe gu jub, te dina wàcceel ci yéen taw, taw bu njëkk bi ak taw bu mujj bi.” Yoel 2:23. “Ci fan yu mujj yi, Yàlla nee, dinaa tuur sama Xel ci kaw ñépp.” “Te dina am ne képp ku woo turu Boroom bi dina mucc.” Jëf ya 2:17, 21.
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
“Liggéey gu mag ci xibaar bu baax bi du jeex ak wone gu gën a néew doole Yàlla ju àndoon ak ubbi gi. Yëgle yi matoon ci tuurug taw bu njëkk ba, ca ubbi xibaar bu baax bi, dinañu dellu a mataat ci taw bu mujj ba, su ko jeexee. Fii la nekk ‘jamono yi ngir feral xol’ yi ndaw liitu Yàlla Piyeer doon xaar, bi mu waxee ne: ‘Tuubleen nag te dellu ci Yàlla, ngir seeni bàkkaar far, bu ko defee jamono yi ngir feral xol dinañu jóge ci kanamu Boroom bi; te dina yónni Yeesu.’ Jëf ya 3:19, 20.” The Great Controversy, 611.
The Advent movement of 1840 to 1844 was a glorious manifestation of the power of God that ushered in the opening of the work of Christ in cleansing His sanctuary. That history began when Jesus, represented as the first angel of Revelation fourteen, descended on August 11, 1840 as represented in chapter ten of Revelation. The manifestation of the power of God that then began escalated to the opening of the investigative judgment, and therefore typified a manifestation of the power of God which would escalate to the close of the investigative judgment. The period at the end began at 9/11, when Jesus again descended as the angel of Revelation eighteen when the great buildings of New York were brought down by the touch of God, and the work of the investigative judgment changed from the dead, unto the living. The rains arrive when Jesus is sent.
Yëngu Advent bi ci atum 1840 ba 1844 woon na sell xëtu bu ndawul ci doole Yàlla, te moo tàmbalee ubbi liggéeyu Almasi bi ci sellalu bérabam bu sell bi ngir setal ko. Jaar-jaaru nettali boobu tàmbalee bi Yeesu, mi ñu wone ni mooy malaaka bu jëkk bi ci Peeñu gis gi ñent fukk ak ñeent, wàccee 11 ut 1840, ni ñu ko wone ci saraxle 10 bu Peeñu gis bi. Sell xëtu doole Yàlla boobu mi tàmbalee ca jamono jooju yokku na ba ci ubbi àtteb seetkat bi, te moo tax muy misaalal sell xëtu doole Yàlla bu di yokku ba ci jeexital àtteb seetkat bi. Jamono ji ci mujj gi tàmbalee na ci 9/11, bi Yeesu delluwaat wàcce ni malaaka bu Peeñu gis gi fukk ak juróom ñaar, ba kër yu mag yaa New York daanu ndax laalug Yàlla, te liggéeyu àtteb seetkat bi soppeeku na jële ci ñi dee, jëm ci ñi dund. Taw yi ñëw bu Yeesu ñu ko yónnee.
Jesus taught that we are to ask in order to receive, and Zechariah says we are to ask for the latter rain, in the time of the latter rain. It is therefore evident you must know that you are in the time of the latter rain, in order to fulfill Zechariah’s direction.
Yeesu jàngale na nanu ñaan ngir jot, te Sakariya wax na ne war nañu ñaan ndoxum taw bu mujj, ci waxtu ndoxum taw bu mujj. Kon nag, bir bi leer na ne war nga xam ne yaa ngi nekk ci waxtu ndoxum taw bu mujj, ngir matal ndigalu Sakariya.
Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. Zechariah 10:1.
Ñaanleen ci Boroom bi taw ci jamonoy taw wu mujj wi; noonu Boroom bi dina sos niir yu leer te dina jox taw yu bari, di jox kenn ku nekk ñax mu nekk ci tool bi. Sakaraya 10:1.
At 9/11 Jesus descended as the angel of Revelation eighteen and the latter rain began to sprinkle, but it only falls on those who meet Zechariah’s command to “ask for the latter rain,” when you have the genuine understanding that “the times of refreshing” and restoration of all things has arrived. The soul must “recognize” that the prophetic period of the latter rain has arrived.
Ci 9/11, Yeesu wàcc na ni malaakum Pexe bu ñett-fukk ak juróom-ñaar (Révélation 18), te tawub mujj mi tàmbalee woyof; waaye dafa di dal rekk ci ñi matal ndigalu Sàkkariyaa bi ne, “ñaanleen ngir tawub mujj mi,” bu ngeen amee xam-xam bu dëgg ne “jamono yi ngir yeesal” ak dellusiin bépp mbir agsi na. Baken bi war na “xam” ne jamono yónent bi ci tawub mujj mi agsi na.
“We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
“Warunuñu muñ wara xaar ndox mu mujj mi. Mu ngi ñëw ci bépp ku xam te jëfandikoo nooy ak tawi yi ci yiw, yi nu di wàccal. Bu nu dajalee yàq-yàqu leer gi, bu nu wormaalée yërmëndey Yàlla yu wóor yi, moom mi bëgg nu wóolu ko, kon bépp digépp dina mat. [Isaiah 61:11 quoted.] Suuf sépp war na fees ak ndamu Yàlla.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
At 9/11 the times of refreshing began, and the blotting out of the sins of the living began. That judgment is aligned with the very first tenant of the three-step covenant of Abraham. That first tenant was that when the Lord brought Israel out of Egyptian bondage He would judge both His covenant people, and the nation where they had been living as pilgrims and strangers. The first covenant people typified the last covenant people who are the one hundred and forty-four thousand. Those prophetic people will be judged as the Protestant horn of the earth beast, while the Republican horn of the earth beast is simultaneously judged.
Ci 9/11, jamono yi ngëm yi tàmbalee, te far baaxug bàkkaaru ñi dund di tàmbalee itam. Àtte boobu méngoo na ak njëkk waajuru kóllëre gu ñetti jëf ya Ibraayma. Njeekk waajur woowu mooy ne bi Boroom bi génnee Israyil ci jaamug Misra, dina àtte ñoom ñaar: askanu kóllëram, ak réew ma ñu doon dundam ni gan ak doxandéem. Njeekk askanu kóllëre ga dafa melal askanu mujj gi ci waxu yonent, ñoom ñi di téeméer ak ñeent-fukk ak ñeent-junni. Ñooyu nit ñu yonent wax, dees na leen àtte ni xaacu Protestãaŋ bu rab wi ci suuf si, fekk xaacu Répiblikeen bu rab wi ci suuf si itam dees koy àtte ci benn yoon.
The judgment of the Republican horn comes at the end of its history, which is the Sunday law. The Sunday law is represented in verse sixteen’s fulfillment of Rome taking control of Judah in 63 BC—on the Day of Atonement according to some historians.
Àtteb ga buuru Républicain bi di ñëw ci mujju ay jaar-jaaram, te mooy yoonu Dibeer. Yoonu Dibeer bi mooy li ñu wone ci matug saar bi fukki juróom-benn ci nangu Room nekk boroom Yuda ca atum 63 bala Krista juddu—ci Bésub Jéggalu, ni ko yenn istoriyen waxe.
Antiochus Magnus, represents the United States in verses ten through fifteen. Ronald Reagan prevailed in the battle of verse ten, that typified verse forty’s collapse of the Soviet Union. Isaiah 8:8 identifies the same battle represented in verses ten and forty of Daniel eleven, and those three parallel verses allow Russia to be identified as the victor in verse eleven’s battle of Raphia.
Antiochus Magnus, moom Amerig bu Bennoo bokk ci ay saar fukk ba juróom-ñeent. Ronald Reagan dafa not ci xare ba nekk ci saar fukk, te loolu dafa mel ni li wàccoon ci saar ñent-fukk, mooy yàqug Mbooloom Soviet bi. Esayi 8:8 dafay wax ci benn xare boobu itam, bi ñu tegtal ci ay saar fukk ak ñent-fukk yu Daniel fukk ak benn, te ñetti saar yu mel noonu dañuy may ñu xam ne Rusia mooy nitt ki notoon ci xareb Rafia bi nekk ci saar fukk ak benn.
The battle of Raphia in verse eleven prefigured the war in Ukraine between the king of the south (Russia) and the papacy’s proxy power (the Ukraine). The war was initiated by the Obama Administration in the time of the first pope from the southern hemisphere, who was also the first pope from the America’s, though it was south America. “South” is a symbol of globalism, spiritualism and communism, and the first southern pope from the America’s aligned with the globalist president Obama, when the war of verse eleven arrived. Reagan as the United States in verse ten entered into a secret alliance with a conservative pope; then the Nazi’s of Ukraine were employed by a globalist president in a period of a globalist pope. The United States under Trump, is now in an open relationship with the first north American, and so-called conservative pope.
Xareb Rafa bi ci saar fukk ak benn dafa jëkkëréel xare bi nekk ci Ukraine diggante buur bu bëj-gànnaar bi (Russia) ak dooleb wottukatub papauté bi (Ukraine). Xare boobu, Administrasioŋu Obama moo ko tambaliwoon ci jamono ji njëkk aji-pàppa bu jóge ci hemisphère bu bëj-gànnaar, te itam mooyoon njëkk aji-pàppa bu jóge ci Amerique yi, doonte sax America bëj-gànnaar la woon. “Bëj-gànnaar” mooy misaal u globalism, spiritualism ak communism, te njëkk aji-pàppa bu bëj-gànnaar bu jóge ci Amerique yi dafa déggoo ak president bu globalist Obama, ba xareb saar fukk ak benn agsi. Reagan, muy États-Unis ci saar fukk, dugg na woon ci benn kumpa bu nëbbu ak ab aji-pàppa bu conservateur; gannaaw loolu, Nazi yi nekk ci Ukraine dañoo leen jëfandikoo woon ci loxob ab president bu globalist ci ab jamono ju aji-pàppa bu globalist. Léegi, États-Unis bi nekk ci suufu Trump, nekk na ci ab diggante buy feeñ ak njëkk aji-pàppa bu Jóge ci Amérique bëj-gànnaar, te ñuy wooye aji-pàppa bu conservateur.
Reagan had a secret alliance with the antichrist of Bible prophecy in the battle of verse ten, and Obama initiated the battle of verse eleven, in a period when the pope was also a globalist, like unto Obama. Trump is now in an open relationship with a parallel pope to Reagan, with the exception that the initial secret alliance, is now an open alliance. The three popes, and the three presidents, align with the three battles of verses ten, eleven and fifteen.
Reagan amoon na ak antikiris bi ci wax ci waxi Yàlla bi, ci xareb aaya fukk; te Obama moo tàmbali xareb aaya fukk ak benn, ci jamono ju baab bi itam doon ab mondiyalist, ni mu mel ni Obama. Léegi Trump nekk na ci jëfandikoo bu ubbiku ak ab baab bu ànd ak Reagan, ndaxte li wuute mooy ne booloo gu kumpa gu njëkk ga, léegi dafa doon booloo gu ubbiku. Ñetti baab yi ak ñetti president yi dajoo nañu ak ñetti xare yi ci aaya fukk, fukk ak benn, ak fukk ak juróom.
“Marvelous in her shrewdness and cunning is the Roman Church. She can read what is to be. She bides her time, seeing that the Protestant churches are paying her homage in their acceptance of the false sabbath and that they are preparing to enforce it by the very means which she herself employed in bygone days. Those who reject the light of truth will yet seek the aid of this self-styled infallible power to exalt an institution that originated with her. How readily she will come to the help of Protestants in this work it is not difficult to conjecture. Who understands better than the papal leaders how to deal with those who are disobedient to the church?
“Bés gu doy ci ay xelam ak ay pexeem la Kërgu Room. Moom man na jàng li di ñëw. Mu ngi muñ di xaar jamono ji, ndaxte gis na ne yeneen kërguy Protestã bi di ko wone teral ci seen nangu ga ñu def ci bésub Noflaay bu dul dëgg, te dañuy waajal a ko fexe ngir ñu gaawal ko ak mbooloo yi very means yi moom boppam daan jëfandikoo ca jamonoy wees ya. Ñi bañ leerug dëgg, dañuy sëkkat ndimbalub dooley bii buy wax ne moom du juum, ngir yékkati benn àtte gu tambalee woon ci moom. Neexal gi mu leen di dimbali ci liggéey bii, jafe-jafe amul ci koo xalaat. Kan moo gën a xam boroomi pap ya ci ni ñuy doxale ak ñi déggulul kër gi?”
“The Roman Catholic Church, with all its ramifications throughout the world, forms one vast organization under the control, and designed to serve the interests, of the papal see. Its millions of communicants, in every country on the globe, are instructed to hold themselves as bound in allegiance to the pope. Whatever their nationality or their government, they are to regard the authority of the church as above all other. Though they may take the oath pledging their loyalty to the state, yet back of this lies the vow of obedience to Rome, absolving them from every pledge inimical to her interests.
“Ekkaleesiya Katolig bu Room, ak mboolem ay cëramam yépp ci addina si, dafay def benn mànggaale gu yaatu te nekk ci suufu nguurug sièey bi ci Paap bi, te sos ngir toppatoo njariñi toogu Paap ba. Ay miliyoŋam yu barey way bokk ci moom, ci réew yépp ci kaw suuf, dañu leen di jàngal ngir ñu jàpp seen bopp ni ñu lëkkaloo ci sàmmug déggaloo ak Paap bi. Lu mu doon seen xeet walla seen nguur, war nañu jàpp sañ-sañu ekkaleesiya bi ne mu ëpp lépp. Ndaxte doonte dinañu man a giñ, di dig seen takku ci réew mi, waaye gannaaw loolu am na ngiñ gu leen boole ci déggaloo Room, buy leen goreel ci bépp dig bu jëm ci xeex ak njariñam.”
“History testifies of her artful and persistent efforts to insinuate herself into the affairs of nations; and having gained a foothold, to further her own aims, even at the ruin of princes and people. In the year 1204, Pope Innocent III extracted from Peter II, king of Arragon, the following extraordinary oath: ‘I, Peter, king of Arragonians, profess and promise to be ever faithful and obedient to my lord, Pope Innocent, to his Catholic successors, and the Roman Church, and faithfully to preserve my kingdom in his obedience, defending the Catholic faith, and persecuting heretical pravity.’—John Dowling, The History of Romanism, b. 5, ch. 6, sec. 55. This is in harmony with the claims regarding the power of the Roman pontiff ‘that it is lawful for him to depose emperors’ and ‘that he can absolve subjects from their allegiance to unrighteous rulers.’—Mosheim, b. 3, cent. 11, pt. 2, ch. 2, sec. 9, note 17.
“Jàngoro seedeel na ci ay jéef-jëfam yu xel muus ak yu sax ngir duggu ci mbirum xeeti réew yi; te bu mu ci amee taxawaay, mu yokk ay mébetam boppam, sax ci yàqub buur yi ak xeet yi. Ci atum 1204, Pàppa Innocent III jële na ci Pierre II, buur Aragon, ngi ci juróom-benneel gi gën a yéeme bii: ‘Man, Pierre, buur Aragon yi, maa ngi wax ak digoon ne dinaa ba fàww sàmm kóllëre ak déggal sama sang, Pàppa Innocent, ak ñi koy wuutu ci ngëmam Katolig, ak Kërug Room; te dinaa sàmm sama nguur ci ay yoonam ak kóllëre gu dëgg, di aar ngëmu Katolig, ak di fitnaal ay réer yu heretik.’—John Dowling, The History of Romanism, b. 5, ch. 6, sec. 55. Lii dëppook na ak ay daan yi jëm ci kàttanu pontif Room ‘ne yoon na ci moom mu wàcce emperer yi’ ak ‘ne man na bàyyi ñi nekk ci suufu kilifteefu boroom yi ci seen warug takkoo ak ay kilifteef yu jubulul.’—Mosheim, b. 3, cent. 11, pt. 2, ch. 2, sec. 9, note 17.”
“And let it be remembered, it is the boast of Rome that she never changes. The principles of Gregory VII and Innocent III are still the principles of the Roman Catholic Church. And had she but the power, she would put them in practice with as much vigor now as in past centuries. Protestants little know what they are doing when they propose to accept the aid of Rome in the work of Sunday exaltation. While they are bent upon the accomplishment of their purpose, Rome is aiming to re-establish her power, to recover her lost supremacy. Let the principle once be established in the United States that the church may employ or control the power of the state; that religious observances may be enforced by secular laws; in short, that the authority of church and state is to dominate the conscience, and the triumph of Rome in this country is assured.
«Te nañu fàttaliku ne, Roma day màggloo ne moom du soppiku mukk. Pàcc yi Gregory VII ak Innocent III doon jëfandikoo ba tey sax ñoo di pàcc yu Egliz Katolik Romaan bi. Te bu amoon rekk kàttan gi, dina leen jëfe tey ak doole ju mel ni ju màgg ci at yu weesu yi. Protestaŋ yi xamutuñu lu ñuy def bu ñuy digle nangu ndimbalug Roma ci liggéeyu yëkkati bésu Dibéer. Bi ñuy sax ci yëngoo ngir am li ñu bëgg, Roma mi ngi mébét ngir delloo ay kàttanam, ngir delloo njéggalam la mu ñàkk. Bu benn yoonu njubte rekk taxaw ci Etazini ne, Egliz man na jëfandikoo walla saytu kàttanu réew mi; ne man nañu teg yooni àddina yi ngir gaawlu àddina ci yëngu-yënguy diiné; ci gàttal, ne sañ-sañu Egliz ak réew mooy not xel ak yéene nit, kon ndamug Roma ci réew mii ànd na ak wóor.»
“God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 580, 581.
“Kàddu Yàlla joxe na artu ci musiba buy ñëw; bu ñu ko bañee déglu, suufug Protestaaŋ bi dina xam li njiiti Room dëgg-dëgg di, waaye ndaxte dina yagg ba bañees a génn ci fiir gi. Moom, ci lu neexul xel, muy yokku ci doole. Ay njàngaleem dañuy am seen doole ci kër yu bëre-léegi yi, ci kërkàng yi, ak ci xolu nit ñi. Muy dajale ay tabaxam yu kawe te réy, te ci biir ay bérab yu nëbbu yooyu la ay fitnaam yu njëkk yaa di dellusi. Ci sutura, te kenn xamul ko, muy dëgëral ay dooleem ngir yombal ay mébetam boppam, bu waxtu jotee ngir mu dóor. Li mu bëgg rekk mooy bérab bu ko taxawal ci kanamam, te loolu sax dañu ko koy may ba noppi. Danu bëgg a gis te danu koy yëg ci laata lu yàggul li njiiti Room di bëgg. Képp ku gëm te topp Kàddu Yàlla, loolu dina ko indil xeeb ak fitna.” The Great Controversy, 580, 581.
In 2016 Trump was elected, then the globalists represented by Biden stole the election of 2020, but that is only recognized by those who have 20/20 vision. In verse thirteen Donald Trump “returns” in 2024, with more power than ever, and begins his preparation for the golden age as well as the battle of Panium in verse fifteen. Then Leo the pope arrived to establish the vision in 2025, the third pope associated with the three battles of verses ten through fifteen, and also with the three presidents of those battles. The first and third popes and presidents are considered conservative, and the middle pope and president were globalists. The first alliance was secret, the last is open, for it is represented in verse fourteen as the symbol that establishes the external vision of the prophecies of the latter days.
Ci atum 2016, Trump tanneef nañu ko, gannaaw ga ñi ñuy wax globalists, ñi Biden di teewal, sacc nañu ndamalu atum 2020; waaye loolu kenn du ko nangu ludul ñi am gis-gis gu 20/20. Ci saar fukk ak ñett, Donald Trump “dellusi” na ci atum 2024, ak kàttan gu gën a réy lu mu mas a am, te mu tàmbali waajal jamono jàmm ju wurus ji ak it xareb Panium bi ci saar fukk ak juróom. Noonu itam, Leo, baab bu mag bi, agsi na ngir sampu peeñ ma ci atum 2025, mooy ñetteelu baab bu mag bi ci ñetti xare yi ci saar fukk ba fukk ak juróom, te itam ci ñetti president yi ñu ak xare yooyu bokk. Baab bu mag bu njëkk ak bu ñetteel, ak president bu njëkk ak bu ñetteel, dañuy leen jàpp ni ñu dëgër ci wàllug yëngu-yëngu yu cosaan; waaye baab bu mag bu digg ak president bu digg, globalists lañu woon. Jëfandoo bu njëkk bi kumpa la woon; bu mujj bi feeñ na, ndaxte ci saar fukk ak ñeent dees na ko tektal ni muy màndarga mi samp peeñ gu biti gi ci kàddu-yëgle yu mujjug fan yi.
On December 31, 2023 the work of the first angel, as typified by the work of the first decree began laying the foundation. The foundational test was over whether William Miller was correct or incorrect in his identification that it was Rome that establishes the vision in verse fourteen. Miller’s identification of Rome as the symbol that established the prophetic vision of the latter days is in some aspects the most significant of all of Miller’s foundational truths. How Miller arrived at certain understandings can only be derived from applying sanctified logic to his time and circumstances, but with some of his prophetic discoveries there is very specific testimony as to why he came to his understandings. The most fundamental of his understandings was his identification that it is Rome that establishes the vision.
Ci 31 Desàmbar 2023, liggéeyu malaaka bu njëkk bi, ni ko liggéeyu ndigël bu njëkk bi melal, tàmbalee sampu dëkkandoo bi. Nattu bu njëkk bi dafa doon ci ne, ndax William Miller amoon na dëgg walla amuloon ci sellalëm ne Room mooy taxawal gis-gis bi ci aaya fukk ak ñeent bi. Sellalu Miller ne Room mooy màndarga mi taxawaloon gis-gisu yégleb fan yu mujj yi, ci yenn anam mooy li gën a am solo ci mbooleem dëgg-yu dëkkandoo yi mu sos. Naka la Miller agsee ci yenn xam-xam, loolu manees na koo génne rekk ci jëfandikoo xalaat gu sell ci jamonoom ak xaalisam, waaye ci yenn ci ay fésalu yonentam yi am na seede bu leer lool ngir lu tax mu agsee ci xam-xamam yi. Li gën a doon cosaan ci xam-xamam yi mooy sellalëm ne Room mooy taxawal gis-gis bi.
Miller directly testifies how he searched to understand what it was that was “taken away” in the book of Daniel. He not only identifies where he found his answer, but he speaks of his excitement when he discovered the jewel, he had been searching for. Apollos Hale records a commentary upon Miller’s own writings, and in the following passage Hale is identifying how Miller became a student of prophecy. Miller, as the messenger of the light which was unsealed in 1798, is a sacred example of those who Daniel called the “wise” who “understand” when the book is “unsealed.” Miller’s testimony of how he was led into studying the Bible is a purposeful example by the One who controls all things. Pay attention to Miller’s development, for he is the example of the wise who understand the increase of knowledge, even if they, as Miller, come out from the darkness of error.
Miller seede seede dëggal ne naka la seetoon ngir xam li nekk woon “li ñu dindi” ci téereb Daniel. Du sax rekk mu xamale fan la gis tontoom, waaye itam mu wax na ci mbégteem bi mu am ba mu gise alalu njariñ wa mu doon wut. Apollos Hale bind na ab kàddu ci kaw mbindum Miller ci boppam, te ci xàll wi topp, Hale mingiy wone naka la Miller nekk jàngatuk kàddug waxi yonent. Miller, ni ndawsi yeneen ci leer gi ñu ubbiwoon mucc ci 1798, mooy misaal bu sell ci ñi Daniel tudde “boroom xel yi” ñiy “dégg” bu téere bi “ubbeeku.” Seede Miller ci naka lañu ko yóbbuwoon ci njàngum Biibël bi mooy misaal bu am njariñ te Muy ki yor yëpp a ko sampu. Seetluleen bu baax ci yokkute Miller, ndaxte mooy misaal bi ci boroom xel yi ñiy dégg yokkute xam-xam bi, doon sax ñoom, ni Miller, génn ci lëndëmu réer.
“‘In the month of May, 1816, I was brought under conviction, and O, what horror filled my soul! I forgot to eat. The heavens appeared like brass, and the earth like iron. Thus I continued till October, when God opened my eyes; and O, my soul, what a Saviour I discovered Jesus to be! My sins fell like a burden from my soul: and then how plain the Bible seemed to me! It all spoke of Jesus; he was in every page and every line. O, that was a happy day! I wanted to go right home to heaven; Jesus was all to me, and I thought I could make everybody else see him as I saw him, but I was mistaken.
“‘Ci weeru Mee, atum 1816, dugal na ma ci xel bu metti ngir sama bàkkaar, te yàlla, aka tiit mu réy feeñ ci sama ruu! Maa fàtte lekk. Asamaan mel ni xànjar bu ràññee, suuf si it mel ni weñ bu dëgër. Noonu laa nekkee ba ci weeru Oktoobar, bi Yàlla ubbee sama bët; te yàlla, sama ruu, aka Musalkat bu màgg laa gis ne Yeesu mooy! Sama bàkkaar daanu nañu ni yëf yu diis, génn ci sama ruu; ba noppi, aka Biibël bi leer ma! Lépp dafa waxoon ci Yeesu; moom moo nekkoon ci xët wu ne ak ci rëdd wu ne. Yàlla, bés booba dafa bànneexoon! Damaa bëggoon dem gaaw ci sama kër gu nekk ci asamaan; Yeesu mooyoon lépp ci man, te dama xalaatoon ne man naa tax ñépp gis ko ni ma ko gisee, waaye maa naxaru.”
“‘During, the twelve years I was a deist, I read all histories I could find; but now I loved the Bible. It taught of Jesus! But still there was a good deal of the Bible that was dark to me. In 1818 or 19, while conversing with a friend! To whom I made a visit, and who had known and heard me talk while I was a deist, he inquired, in rather a significant manner, “What do you think of this text, and that?” referring to the old texts I objected to while a deist. I understood what he was about, and replied—If you will give me time, I will tell you what they mean. “How long time do you want?” I don’t know, but I will tell you, I replied, for I could not believe that God had given a revelation that could not be understood. I then resolved to study my Bible, believing I could find out what the Holy Spirit meant. But as soon as I had formed this resolution the thought came to me—“Suppose you find a passage that you cannot understand, what will you do?”
“‘Bi ma doon deist diiru fukki at ak ñaar, dama jàng mboolem téere yu ma manoon a gis ci nettali at yi; waaye léegi dama bëgg Biibël bi. Moo ma jàngaloon ci Yeesu! Waaye tey itam amoon na ci Biibël bi lu bari lu ma nekkaloon lëndëm. Ci atum 1818 walla 19, bi ma doon wax ak benn xarit bi ma seetiwoon, te moom dafa xamoon ma, dégg ma maa ngi wax ba ma nekkoon deist, mu laaj ma ak anam wu am solo: “Lan nga xalaat ci bind bii, ak beneen bi?” di jëfandikoo bind yu mag ya ma daan weddi ba ma nekkoon deist. Xamoon naa li mu doon jëfandikoo, te tontu naa ne—Su ma mayee waxtu, dinaa la wax li ñu tekki. “Ñaata waxtu nga bëgg?” Xamu ma, waaye dinaa la ko wax, laa tontu, ndaxte manuma woon gëm ne Yàlla joxe na ab xamle gu maneesul a déggoo. Noonu nag, fas naa yéene jàng sama Biibël, di gëm ne dinaa gis li Xelum Sell mi tekki. Waaye bu fekkee ne ma diirul woon dara gannaaw bi ma fas yéene boobu, xalaat bi dikkal ma ne—“Bu fekkee ne nga gis benn kàddu gu nga manul a xam, lan nga def?””
“This mode of studying the Bible then came to my mind:—I will take the words of such passages, and trace them through the Bible, and find out their meaning in this way. I had Cruden’s Concordance, [purchased in 1798] which I think is the best in the world; so I took that and my Bible, and set down to my desk, and read nothing else, except the newspapers a little, for I was determined to know what my Bible meant. I began at Genesis, and read on slowly; and when I came to a text that I could not understand, I searched through the Bible to find out what it meant. After I had gone through the Bible in this way, O, how bright and glorious the truth appeared! I found what I have been preaching to you. I was satisfied that the seven times terminated in 1843. Then I came to the 2300 days; they brought me to the same conclusion; but I had no thought of finding out when the Saviour was coming, and I could not believe it; but the light struck me so forcibly I did not know what to do. Now, I thought, I must put on spurs and breeching; I will not go faster than the Bible, and I will not fall behind it. Whatever the Bible teaches, I will hold on to it. But still there were some texts that I could nor understand.”
«Noonu yoonu jang Xel mu Sell mi laa xalaat noonu: — Dinaa jël baat yi nekk ci ay xët yu mel noonu, te topp leen ci Biibël bi yépp, ngir gis seen tekkiin ci yoon wii. Am naa woon Concordance bu Cruden, [ma jënd ko ci atum 1798], te maa ngi xalaat ne mooy bi gën a baax ci addina si; noonu ma jël ko ak sama Biibël, toog ci sama biro, te du maa jàng dara genn, lu dul tuuti ci xibaar yu bés yi, ndaxte dogal naa woon xam li sama Biibël di wax. Tambali naa ci Génèse, te jàng baaxankat; te bu ma agsee ci benn kàddu bu ma mënu woon a dégg, daan naa seet ci Biibël bi yépp ngir xam li mu tekki. Gannaaw bi ma jaarée Biibël bi yépp ci yoon woowu, ee, ana ni dëgg gi feeñee leer te ndam! Gis naa li ma ngeen di waareel. Seddoo naa ne juróom-ñaari waxtu ya jeex nañu ci 1843. Gannaaw loolu ma agsi ci 2300 fan yi; yóbbu ma ñu ci benn pas-pas bi; waaye xalaatuma woon sax ne dinaa xam kañ la Musalkat bi di ñëw, te mënu ma koo gëm; waaye leer gi dóor ma ak doole ba xamuma woon lu ma war a def. Léegi ma nee ci sama xel: war naa soléen takk ak yérey fas; du maa dem gaawlu lu weesu Biibël bi, te du maa des ci ginnaawam. Lii mu Biibël bi di jàngale, dinaa ci sax. Waaye ba tey amoon na ay kàddu yu ma mënu woon a dégg.»
“So much for his general mode of studying the Bible. On another occasion he stated his mode of settling the meaning of the text before us—the meaning of ‘the daily.’ ‘I read on,’ said he, ‘And could find no other case in which it was found, but in Daniel. I then took those words which stood in connection with it, “take away.” “He shall take away the daily,” “from the time the daily shall be taken away,” etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work, only he who now letteth, will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! that is “the daily!” Well, now, what does Paul mean by “he who now letteth,” or hindereth? By “the man of sin,” and “the wicked,” Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, “the daily” must mean Paganism.’” Apollos Hale, The Second Advent Manual, 66.
«Loolu rekk la woon ci anamam gu mag gu mu daan jàngée Biibël bi. Ci beneen yoon itam mu waxee anam wi mu daan sàkku maana tekst bi nu nekk fii—maana “bés bu nekk bi.” “Damaa jàng ba dem,” la wax, “te gisuma beneen fànn wu ci mel ni moom feeñ, lu dul ci Daniel. Noonu ma jël baat yi taxawoon ci jokkoo ak moom, ‘dindi.’ ‘Moo di dina dindi bés bu nekk bi,’ ‘li dale ci jamono ji dees di dindi bés bu nekk bi,’ ak yeneen. Damaa jàng ba dem, te xalaat naa ne duma gis leerug tekst bi; mujj ma àgg ca 2 Thessalonians 2:7, 8. ‘Ndaxte kumpagub ñaawtef gi di na liggéey ba noppi fii tey; waaye ki ko téye leegi dina téye, ba kera mu nekk dindi ko ci yoonam, te noonu ku bon ka dina feeñ,’ ak yeneen. Te ba ma àggee ca tekst boobu, éy, naka la dëgg gi leer te màggatoon! Foofa la nekk! looloo di “bés bu nekk bi!” Waaw nag, léegi, lan la Pool bëgg a wax ci “ki leegi di téye,” walla di yàq? Ci “nit ku bàkkaar bi,” ak “ku bon ka,” Mbootaayu Room la muy wax. Waaw nag, lan mooy li tere Mbootaayu Room feeñ? Lu tax? Bokk na ci Yàquteg xamul Yàlla; kon nag, “bés bu nekk bi” war na tekki Yàquteg xamul Yàlla.’” Apollos Hale, The Second Advent Manual, 66.
The Providential guidance of Miller’s study by both human and Divine is in the record. His old friend pushed him, and the thoughts which came to him were the voice of the angel Gabriel, who Sister White identifies “line upon line” as the angel who repeatedly visited Miller. He identifies the seven times as his first discovery and then identifies the 2,300 as the second witness to the seven times, for they both ended in 1843, (he initially believed). Those two prophecies are his alpha and omega discoveries, and within the prophetic relationship to Miller they identify the mistake that would be corrected by Samuel Snow with the message of the Midnight Cry that initiated the “seventh-month movement.” The movement of the Midnight Cry was the “seventh-month movement” when it left the Exeter camp meeting, for it was identifying the coming of the Lord on the tenth day of the seventh month, which in 1844 fell on October 22.
Njubte gu Yàlla ji ak nit ñi ñaar ci njàngum Miller am na bind ci téereb yëgle. Xaritam bu yàgg bi doon ko xiir, te xalaat yi daan dikk ci moom nekkoon baatu malaaka Gabriyel, mi Rakku White màggal ne “rëdd ci rëdd” mooy malaaka mi daan dellaat seeti Miller yoon yu bari. Moom mi ngi jëfandikoo juróom-ñaari waxtu yi ni njàngum bu njëkkam, ba noppi mu teg 2,300 yi ne ay seede su ñaareel lañu ci juróom-ñaari waxtu yi, ndaxte ñoom ñaar ñépp da ñu jeexee ci 1843, (ci njàlbéenam moo ko gëm woon). Yeneen ñaari yoonent yii mooy njàngum alpha ak omega ci gis-gisam, te ci biir jokkoo yoonent bi ak Miller, ñoom lañuy wone njuumte ba Samuel Snow di ko jubbanti ak yégleb Yuuxub Diggante Guddi gi taxawal “doxalin weeru juróom-ñaareel bi.” Doxalin Yuuxub Diggante Guddi gi mooy “doxalin weeru juróom-ñaareel bi” ba muy génne ndaje màkkaanu Exeter, ndaxte dafa doon xamle ñëwug Boroom bi ci bésub fukk ba ci weeru juróom-ñaareel bi, mi daan daje ci 22 Oktoobar ci atum 1844.
The mistake that produces the empowerment of the second angel is represented by Miller’s initial understanding that the seven times and the 2,300 years concluded together in 1843. In the passage the next doctrine that is discussed is how Miller came to identify Rome as the symbol that establishes the vision. The Adventist history teachers identify that all of William Miller’s prophetic understandings were based upon his identifying two desolating powers. He understood those two desolating powers to be pagan and papal Rome, and he saw those two powers in 2 Thessalonians when he came to understand that the “daily” in the book of Daniel is pagan Rome. Every prophetic model set forth by Miller, who Sister White informs us was repeatedly visited by angels, was based upon his understanding that Rome establishes the vision. Every one!
Njuumte gi waral dooleb malaakam ñaareel bi dañu koy tegt ci xam-xam bu njëkk bu Miller ne juróom-ñaari waxtu yi ak 2,300 at yi dafa jeex benn fan ci 1843. Ci wax ji, jàngale gu topp gi ñuy waxtaan mooy ni Miller agsiwoon na ci xam ne Room mooy misaal mi samp vision bi. Jàngalekat yi di jàngale nettali Adventist yi dañuy wone ne xam-xamu kaawtéef yu William Miller yépp dañu sukkandikuwoon ci ni mu raññee ñaari kàttan yu yàqu. Mu xamoon ne ñaari kàttan yu yàqu yooyu mooy Room gu bokk ci jaamono yu xare ak Room gu baapal; te gisoon na ñaari kàttan yooyu ci 2 Thessalonians bi mu agsee ci xam ne “daily” bi nekk ci téereb Daniel mooy Room gu bokk ci jaamono yu xare. Bépp modèle bu kaawtéef bu Miller di settal, kooku mi Sister White xamal nu ne malaaka yi dañu ko doon seeti ba pare, dafa sukkandikuwoon ci xam-xamam ne Room moo samp vision bi. Benn benn rekk!
From December 31, 2023 the Lion of the tribe of Judah has been unsealing the Revelation of Jesus Christ. From that point the foundational test had begun, and it reached its conclusion when the first pope from the United States began his reign on May 8, 2025. At that point, the temple test began.
Li dale 31 Desàmbar 2023, Gaynde gi nekk ci xeetu Yuda dafa doon ubbi ci benn-benn Révélationu Yeesu Kirist. Dale foofu, nattu gu njëkk gu saxaloon tàmbalee woon, te jot na ci njeexitalam bi ba paap bu njëkk bu joge États-Unis tàmbalee nguuram ci 8 Mee 2025. Ca jamono jooju, nattu kër Yàlla gi tàmbalee.
We will continue these things in the next article and employ the “250” years as a witness to uphold our identification that the foundational test ended with the current pope.
Dina nu wara jëfandikoo 250 at yi ni seede ngir dëgëral sunu xamle ne nattu cosaan bi jeex na ak paap bu fi nekk léegi.