Since December 31, 2023, the Lion of the tribe of Judah has been unsealing prophetic truths in a specific order. The order can easily be ascertained by reviewing the articles that have been posted on the website of Future for America. Over the recent months the truths which have been unsealed are many, and profound! The order is not random, it is purposeful. The sequence clearly identifies a purposeful sequential process that Christ, as the Lion of the tribe of Judah accomplishes as He unseals the final testing messages to the church and thereafter to the world. In the book of Revelation, the Lion of the tribe of Judah takes the book that is sealed with seven seals and removes the seals one at a time—in order.
Li dale 31 Desàmbar 2023, Gaynde gi bokk ci xeetu Yuda di ubbi ay dëgg yu yonent yiñ tëj woon, ci njëg mu wéral. Njëg boobu manees na ko xam bu yomb, suñu seetaat mbind yi ñu yeesal ci kërgóorug Future for America. Ci weer yi weesu yi, dëgg yiñ ubbi dañoo bari te xóot lool! Njëg boobu du lu tekk rekk; am na njariñ bu mujje ci ko. Toppandoo googu dafay won leer ni am na jëfandikoo bu teg te toppante, bi Almasi bi, ni Gaynde gi bokk ci xeetu Yuda, di matal, bi muy ubbi yenn yégle yu mujj yu nattu, jëm ci kanam kërceek yépp, gannaaw gi ci àddina si. Ci téereb Peeñ mi, Gaynde gi bokk ci xeetu Yuda dafay jël téere biñ tëj ak juróom-ñaari màndarga yu tëj, ba noppi di dindi màndarga yi benn-benn — ci njëg.
Will be Disclosed in Their Order
Dinañu leen feeñal ci seen toftalinu bopp
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.
«Gannaaw juróom-ñaari dund yooyu waxee seen baat, ndigël bi dikk na ci Yowaana, ni mu dikkoon ci Danyeel ngir téere bu ndaw bi: “Teyal yeneen yi juróom-ñaari dund ya wax.” Loolu jëm na ci mbir yu ëllëg, yi ñuy feeñal ci seen waxtu ak seen toftale. Danyeel dina taxaw ci wàllam bu mu moom ca mujjug fan yi. Yowaana gis na téere bu ndaw bi gàdduwul. Noonu, kàdduy wax ci yëgle yi Danyeel jotale da ñuy fekk seen barab bu jub ci bataaxalu malaaka bi njëkk, ñaareel bi, ak ñetteel bi, yi war a jox àddina si. Ubbiw téere bu ndaw bi moo doon bataaxal bi jëm ci waxtu.»
“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.
“Téerey Danyeel ak Peeñ gi benn lañu. Benn ci mooy waxu neb, beneen bi mooy peel; benn mooy téere buñ tëj, beneen bi mooy téere buñ ubbi. Yowaana dégg na kumpay yi dënnax yi wax, waaye ndigal nañu ko mu bañ a bind leen.
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed. The first and second angels’ messages were to be proclaimed, but no further light was to be revealed before these messages had done their specific work. This is represented by the angel standing with one foot on the sea, proclaiming with a most solemn oath that time should be no longer.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Leer gu bees bi Yàlla joxoon Yowaana te feeñ ci juróom-ñaar ñiir yi, mooyoon melokaanu xew-xew yi di am ci suufu yëgle bu njëkk bi ak bu ñaareel bi, yu malaaka yi. Waaye nekkul woon li gën a baax ngir nit ñi xam yooyu mbir, ndax seen ngëm dafa war a jaar ci nattu. Ci tëralinu Yàlla, dëgg yu yéeme te kawe lool nag lañu war a yégle. Yëgleb malaaka bu njëkk bi ak bu ñaareel bi waroon nañu koy yégle; waaye waroonul ñu feeñal beneen leer bala yëgle yooyu di jëfandikoo seen liggéey bu leen jagleeloon. Loolu la misaalil malaaka ma taxaw ak benn tànk ci géej gi, benn tànk ci suuf si, di wax ak ngiñ gu màgg te sell ne waxtu du yàggatiwaat.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
The final revelation of the “seven thunders” was opened up post-2023, and it revealed that the “seven thunders” represent the first alpha disappointment unto the last omega disappointment. John was not allowed to define the seven thunders for the revelation of the “seven thunders” was not a singular fulfillment of history, but an illustration of a “delineation of events” that took place in Millerite history, that would take place again in the latter days. The perfect fulfillment was shown to illustrate the history of July 18, 2020 unto the soon-coming Sunday law. The Lion opened that light up to shine upon the history of the erection of the temple of the one hundred and forty-four thousand.
Revelasioŋ bu mujj “juróom-ñaari dënn-dënn” ubbeeku na gannaaw atum 2023, te mu wone ne “juróom-ñaari dënn-dënn” yi dafa tekki njëkk alfa bu ñàkk yaakaar ba ci mujj omega bu ñàkk yaakaar. Jaanuñu mayoon Yowaana mu faram-fàcce “juróom-ñaari dënn-dënn” yi, ndaxte revelasioŋ bu “juróom-ñaari dënn-dënn” yi nekkuwul benn rekk cëpp bu jaar ci taarix, waaye misaal la woon bu “tëralin bu xew-xew yi” yu amoon ci taarixu Millerite, te dinañu amaat ci fan yu mujj yi. Matug cëpp gi won nañu ko ngir misaalal taarix bi tàmbalee ci 18 Sulet 2020 ba ci sàrtu Dibéer bu jagleel a ñëw. Gaynde gi moo ubbi leer googu ngir mu leer ci kaw taarixu taxawal kër Yàlla gu ñetti-fukk ak ñeent-fukk ak ñeent-junni ñi.
In the Millerite history the “seven thunders” represented 1798 unto 1844, when the Millerite’s presented “most wonderful and advanced truths.” In prosecuting the work they were given, the Millerites were tested. They did not fully understand the message they were proclaiming, or the history they were fulfilling. The truths they proclaimed were what Sister White defines as “advanced truths,” that were not to be understood until after the messages of the first and second angels had accomplished their work.
Ci taarixu Millerite yi, “juróom-ñaari dënn-dënn yi” dafa doon mel ni 1798 ba 1844, bi Millerite yi jébbalee “dëgg-dëgg yu yéeme te gën a xóot.” Bi ñuy doxal liggéey bi ñu leen joxoon, nattoo nañu Millerite yi. Ñoom xamewuñu woon bu baax ndigël bi ñuy yégle, walla taarix bi ñuy matal. Dëgg-dëgg yi ñu yégle woon mooy yi Sister White tekki ne ay “dëgg-dëgg yu gën a xóot,” te waruñoo a xamiku ba kenn, lu dul gannaaw ba yégleb malaaka bu jëkk ak bu ñaareel yi matalee seen liggéey.
When the “seven thunders” reach their perfect fulfillment, those “future events” are represented by the messages of the three angels’ of Revelation fourteen in combination with the book of Daniel. The work of the one hundred and forty-four thousand, which is represented by the “future events” of the “seven thunders” is combining the book of Daniel with the three angels.
Bu “juróom-ñaari dënn” bu mat sëkk bi amee, yooyu “mbir yu ëllëg” dañu leen di tegtal ci yégle yi ñetti malaaka yi ci Peeñu 14, boole ak téereb Daniyel. Liggéeyu téeméeri junni ak ñent-fukk ak ñent-junni ñaar-fukk ñeent, mi “mbir yu ëllëg” yi ci “juróom-ñaari dënn” di tegtal, mooy boole téereb Daniyel ak ñetti malaaka yi.
“The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angels’ messages, is to be given to the world. This is to be the burden of our work.” The Seventh-day Adventist Bible Commentary, volume 7, 950.
“Boroom bi ngi nar a mbugal àddina ndax bàkkaaram. Mu ngi nar it a mbugal mboolooy diine yi ndax baña nangu leer gi ak dëgg gi ñu leen jox. Yégle bu mag bi, buy boole yégleb malaaka bu njëkk bi, bu ñaareel bi, ak bu ñetteel bi, war nañu koo jox àddina. Lii mooy doxalin bu taxaw ci sunu liggéey.” The Seventh-day Adventist Bible Commentary, volume 7, 950.
Since December 31, 2023 the Lion of the tribe of Judah has been unsealing prophetic truths in a specific “order.”
Li Dale ba 31 Sulet 2023, Ganaar gu gi xeetu Yuda dafa ubbi diirinu dëgg-yu wax ci kanam ci benn “njëriñ” wu wóor.
Millerite History
Jaar-jaariy Millérite yi
“There are those now living who, in studying the prophecies of Daniel and John, received great light from God as they passed over the ground where special prophecies were in process of fulfillment in their order. They bore the message of time to the people. The truth shone out clearly as the sun at noonday. Historical events, showing the direct fulfillment of prophecy, were set before the people, and the prophecy was seen to be a figurative delineation of events leading down to the close of this earth’s history.” Selected Messages, book 2, 101, 102.
“Am naa ñi fi nekk tey, ñi ci jang yonent yi Daniel ak Yowaana, jot nañu leer gu réy gu jóge ca Yàlla bi, bi ñuy jaar ci suuf si fan yoonent yu musamman ya nekkoon di mat seen toftale ci seen sistem. Yégle nañu nit ña bataaxalu jamono. Dëgg gi leer na bu baax ni jant bi ci diggante bëccëg. Lu xewoon ci taarix, te di won matug yoonent bi ci lu jub, teg nañu ko kanam nit ña, te gisees na ne yoonent bi melokaan la buy nataal ay xew-xew yi, di yóbbu ba ci jeexitalu jaar-jaari àddina sii.” Selected Messages, téere 2, 101, 102.
The “order” which Christ has been unsealing the message of the Midnight Cry represent “historical events” that show a “direct fulfillment of prophecy” that lead to the close of probation. The direct fulfillment of prophecy in the latter days is not a revelation of prophecies that are based upon time, but Palmoni still employs numbers to identify the direct fulfillments of prophecy. Time is no longer, and though the Millerite’s “bore the message of time” to their generation, the message of the third angel is stronger than “time.”
“Biðab” bi Kirist di ubbii woon ci yëgle gu Wootee Gudd-Gi dafa tektale “xew-xewi tarih” yu wone “matug yoon yàlla bu jub” buy yóbbu ba ci jeexitalu jamono jégg. Matu yoon yàlla bu jub ci fan yu mujj yi du kàddug yooni wax yu sukkandiku ci waxtu, waaye Palmoni day jëfandikoo ay lim ngir ràññee matug yoon yàlla bu jub yi. Waxtu amatul, te doonte Millerite yi “yébbone nañu yëgleb waxtu” ci seen maas, yëgleb malaaka bu ñetteel bi gëna dëgër “waxtu.”
“The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel’s message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness.” Experience and Views, 48.
«Boroom bi won na ma ne, ndigalu ñetteelu malaaka mi war na dem, te yégle ko ñi tasaaroo ci doom yi Yàlla; te waru ko ñu takk ci waxtu, ndaxte waxtu du seetluwaayati mukk. Gis naa ne ñenn dañuy am yëngu-yëngu bu dul dëgg, buy jóge ci waare waxtu; te ndigalu ñetteelu malaaka mi am na doole ju gën a kawe waxtu. Gis naa ne ndigal li man na taxaw ci yoonu dëgër bu boppam, te soxlaatu waxtu ngir dëgëral ko, te dina dem ak kàttan gu mag, te dina def liggéeyam, te dees na ko gaawloo ci njub.» Experience and Views, 48.
The sequential “order” of the unsealing of the prophetic truths identify a progressive history, but they also identify the development of the message. The “order” of the history represented and also the footsteps of how the Lion of the tribe of Judah has been unsealing the message since December 31, are both salvational to understand. In July of 2023, a voice in the wilderness began to prepare the way for the unsealing of December 31, 2023. Then the Lion of the tribe of Judah unsealed Revelation chapter one.
“Njàngat” bu jëfandikoo ci ubbiinu dëgg yu yonent yi di wone jaar-jaaru nettali yu yokkute, waaye itam di wone yokkute bu yégle bi. “Njàngat” bu nettali bi tegtal ak itam tànk-yi ci ni Gaynde gu xeetu Yuda di ubbi yégle bi dale ko ca 31 Desàmbar, ñoom ñépp ay mbir yu mucc ngir xam leen. Ci sulet 2023, ab baat ci màndiŋ mi tàmbalee waajal yoon wi ngir ubbiinu 31 Desàmbar 2023. Noonu Gaynde gu xeetu Yuda ubbi Apokalips saar bi njëkk.
Nothing Else
Amul Dara
“The solemn messages that have been given in their order in the Revelation are to occupy the first place in the minds of God’s people. Nothing else is to be allowed to engross our attention.” Testimonies, volume 8, 301, 302.
“Bataaxal yu am solo te ñu joxe leen ci seen toftale ci Kàddug Yàlla bi ñuy wax Révélation, dañoo war a jël bérab bu jëkk ci xel yi nit ñi Yàlla. Amul beneen luñu wara bàyyi mu yëngal sunu xel lépp.” Testimonies, volume 8, 301, 302.
The articles that began in 2023 are to “occupy the first place in the minds of God’s people.”
Mbind yi tambalee yi tàmbalee ci atum 2023 war nañu “jël bérab bu njëkk bi ci xel yi waa Yàlla.”
“All that God has in prophetic history specified to be fulfilled in the past has been, and all that is yet to come in its order will be. Daniel, God’s prophet, stands in his place. John stands in his place. In the Revelation the Lion of the tribe of Judah has opened to the students of prophecy the book of Daniel, and thus is Daniel standing in his place. He bears his testimony, that which the Lord revealed to him in vision of the great and solemn events which we must know as we stand on the very threshold of their fulfillment.
«Lépp lu Yàlla tënk ci jaar-jaari waxu yonent yi ne waroon a mat ci jamono ju weesu, mat na; te lépp lu des te di ñëw ci njëgëmam, dina mat it. Daniel, yonentu Yàlla, taxaw na ci bérabam. Yowaana taxaw na ci bérabam. Ci Kàdduug Peeñ mi, Gaynde gi jóge ci giir gu Yuda ubbi na téereb Daniel ci kanam njàngatkat yi di jàng waxi yonent yi; noonu Daniel mi ngi taxaw ci bérabam. Mu ngi yégle seedeem, maanaam li Boroom bi won ko ci peeñ ci mbir yu mag te tedd yi nu wara xam, nun miy taxaw ci wetu buntug matug yooyu.»
“In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated.” Selected Messages, book 2, 109.
«Ci jaar-jaar ak wax ci mbind mi, Kàddu Yàlla dafay wone xeex bu yàgg bi dox diggante dëgg ak njuumte. Xeex boobu dafa sax ci yoonam ba tey. Yëf yi xewoon, dinañu dellu xewat.» Selected Messages, téere 2, 109.
Thirty
Fanweer
The message of Daniel eleven verse forty was unsealed and formalized in 1996. Thirty years later, the hidden history of the very same verse is now being unsealed in connection with the formalization of the message of the Midnight Cry, a message that consists of a corrected external prediction of Islam in connection with a corrected internal message of the Midnight Cry. The message of the Midnight Cry is proclaimed before verse sixteen’s Sunday law, for it is at the Sunday law where the door closes in the parable.
Bataaxalu Daniel fukki ak benn ñent (11:40) dañu ko ubbi te samp ko ci anam wu resmi ci atum 1996. Ñetti fukk ak benn at gannaaw loolu, léebu nettali bu nëbbu bu benn benn aaya boobu mi ngi léegi ubbeeku ci jokkoo ak sampug bataaxalu Yuuxu Guddi gi ci anam wu resmi; bataaxal bu boobu di am ab yégle bu jubaatu ci bittim mbirum Islam, ci jokkoo ak ab yégle bu biir bu jubaatu ci Yuuxu Guddi gi. Bataaxalu Yuuxu Guddi gi dees na ko yégle balaa yoonu Dibéer bu aaya fukk ak juroom-benn bi (16), ndaxte ci yoonu Dibéer la bunt bi tëj ci léeb bi.
Peter
Piyeer
This places Peter in the history of the sealing of the one hundred and forty-four thousand. Peter had a message he proclaimed in the upper room, and a message he proclaimed in the temple. The upper room message is the parable’s Midnight Cry and the temple message is the loud cry of the third angel. In order for Peter to proclaim the upper room message of the Midnight Cry, Peter’s message would first be corrected and formalized. The correction and formalization are accomplished by bringing together the lines of prophecy the Lion of the tribe of Judah has been identifying since December 31, 2023.
Lii tax na Piyeer ci jaar-jaari bind bi ci màndargaatu ñaar-fukki junni ak ñeent-fukki ñeent. Piyeer amoon na benn yégle gu mu waxoon ci néegu kaw ga, ak beneen yégle gu mu waxoon ci kër Yàlla ga. Yégleg néegu kaw ga mooy Yuuxu Digg-biig bu léeb bi; te yégleg kër Yàlla ga mooy yuuxu kawe bi bu ñetteelu malaaka mi. Ngir Piyeer mana yégle yégleg néegu kaw ga, di Yuuxu Digg-biig bi, war nañu jëkk a jubbanti ak sampu yégleem ci anam gu seetlu ak gu taxaw. Jubbanti ak sampu yooyu am nañu ko ci boole benn ci benn sëriñi waxi yonent yi, yi Gaynde gi cosaanu Yuda di wone woon dale ci 31 Desambar 2023.
The work is now to formalize the message of the Midnight Cry. The formalization of the message has been typified by William Miller in 1831, and The Time of the End magazine in 1996. The correction of the message that produced the first disappointment on July 18, 2020 has been typified by both Josiah Litch and by Samuel Snow. The work they each performed ‘caused’ the ‘effect’ that followed in the wake of August 11, 1840, and the wake of the seventh-month movement. In 1840 the message was carried to every mission station in the world and in 1844 the message of the Midnight Cry swept over the eastern seaboard of the United States like a tidal wave. The work of men ‘caused’ the ‘effect’ of an outpouring of the Holy Spirit. 1840 went to the world, represented by the sea and 1844 went to the United States, represented by the earth. The symbol of 1840 was Christ standing upon the earth and sea in Revelation ten, and that very chapter identifies the history of 1840 unto 1844, and portrays Christ standing upon the earth and the sea.
Liggéey bi léegi mooy tëral ndigal yi ci yoon bu fés nekk ci xebaaru Yuuxu Gudd gi ci guddi. Tëralin xebaar boobu, William Miller dafa ko misaale ci atum 1831, ak jurnaal bi tudd The Time of the End ci 1996. Jubbanti xebaar bi mi ngi moo jur woon njëkku tiis bi ci 18 Sulet 2020, te loolu misaalees na ko ci ñaari nit ñi, Josiah Litch ak Samuel Snow. Liggéey bi kenn ku nekk ci ñoom defe woon, mooy li “waral” woon “mbir mi mu jur” bi topp ca gannaaw 11 Ut 1840, ak ca gannaawu yokkute weeru juróom-ñaareel wa. Ci 1840, xebaar bi yóbbu nañu ko ba ca bépp kër-misjon ci àddina si, te ci 1844 xebaaru Yuuxu Gudd gi ci guddi dafa dindiwul wetu géeju penku Mbootaayu Amerik ni mbëll mu réy buy daldi wall. Liggéeyu nit ñi “waral” na “mbir mi mu jur,” di tuuru Xelum Yàlla. 1840 demoon na ba àddina si, bi géej gi tegtal, te 1844 demoon na ca Mbootaayu Amerik, mi suuf si tegtal. Misaalu 1840 mooy Almasi mi taxaw ci kaw suuf ak géej ci Peeñu Yowaana fukki fan, te benn saar boobu sax mooy xamle jaar-jaaru 1840 ba 1844, tey wone Almasi mi taxaw ci kaw suuf ak géej.
In both 1840 and 1844, the adjustment to the prediction was an adjustment forward in time, to the perfect date. One was a prediction of Islam and the other a prediction of the parable of the ten virgins. One was external and one was internal. 1844 also included an error of misunderstanding the sanctuary. Was the sanctuary the earth, or was it the heavenly sanctuary? The misunderstanding was even deeper than simply the definition of the sanctuary, for it also represented a test as to whether a soul would follow Christ from the holy place to the Most Holy Place.
Ci at 1840 ak 1844, yaatal ci waxu yonent bi doon na yaatal yu jëm kanam ci jamono, ba ci bés bu mat. Benn ci ñoom doon waxu yonent bu jëm ci Islaam, te beneen bi doon waxu yonent bu jëm ci léebu fukki janq. Benn bi doon lu biti, te beneen bi doon lu biir. Atum 1844 itam ëmb na ab njuumte ci xamadiwug bérab bu sell ba. Ndax bérab bu sell ba mooy suuf si, walla mooy bérab bu sell ba ci asamaan? Xamadiw bi gën na xóot ndax du woon rekk tekkig bérab bu sell ba, ndaxte dafa itam doon teest bu jëm ci ndax bakkan dina topp Kirist ginnaaw mu jóge ci bérab bu sell bi, dem ba ca Bérab Bu Gën A Sell Ba.
“I saw the Father rise from the throne, and in a flaming chariot go into the holy of holies within the veil, and sit down. Then Jesus rose up from the throne, and the most of those who were bowed down arose with Him. I did not see one ray of light pass from Jesus to the careless multitude after He arose, and they were left in perfect darkness. Those who arose when Jesus did, kept their eyes fixed on Him as He left the throne and led them out a little way. Then He raised His right arm, and we heard His lovely voice saying, ‘Wait here; I am going to My Father to receive the kingdom; keep your garments spotless, and in a little while I will return from the wedding and receive you to Myself.’ Then a cloudy chariot, with wheels like flaming fire, surrounded by angels, came to where Jesus was. He stepped into the chariot and was borne to the holiest, where the Father sat. There I beheld Jesus, a great High Priest, standing before the Father. On the hem of His garment was a bell and a pomegranate, a bell and a pomegranate. Those who rose up with Jesus would send up their faith to Him in the holiest, and pray, ‘My Father, give us Thy Spirit.’ Then Jesus would breathe upon them the Holy Ghost. In that breath was light, power, and much love, joy, and peace.
«Gis naa Baay bi di jóg ci gàngune ga, te ci ab karóos buy taal muy dugg ci Bu Sell bi gën a Sell, bi nekk ci biir sëru ba, te toog fa. Noonu Yeesu itam jóg ci gàngune ga, te li ëpp ci ñi sukkandiku woon jóg ak Moom. Gisuma benn leeru leer gu jóge ci Yeesu jëm ca mbooloo ma wóorul woon dara, gannaaw ba Mu jógée, te ñoom bàyyikuñu leen ci lëndëm gu mat sëkk. Ñi jóg woon ba Yeesu jógée, saxaloon nañu seen bët ci Moom, bi Mu bayyee gàngune ga, te jiite leen tuuti. Noonu Mu yékkati loxoom ndeyjoor, te dégg nanu baatam bu neex buy wax ne: “Xaarleen fii; damay dem ca Sama Baay ngir jot nguur gi; sàmmleen seen yére yu set wecc, te ci benn tuuti dinaa delloogé ca céet ga, ba noppi maa ngi leen di jël ci Sama bopp.” Noonu ab karóos bu niir, buy am wëliis yu mel ni safara su taal, mi malaaka yi wër, ñëw fa Yeesu nekk. Mu dugg ci karóos ga, ñu yóbbu Ko ca Bu Sell bi gën a Sell, fa Baay bi toogoon. Foofa gis naa Yeesu, Saraxalekat bu Mag bu réy, taxaw ci kanam Baay bi. Ca wetu suuf yéreem ga amoon na tólluwaay ak garanat: tólluwaay ak garanat. Ñi jóg ak Yeesu dañuy yéeggal seen ngëm jëm ci Moom ca Bu Sell bi gën a Sell, di ñaan naan: “Sama Baay, may nu Sa Xel.” Noonu Yeesu di leen woofal Xel Mu Sell mi. Ca ngelaw googu amoon na leer, kàttan, ak mbëggeel gu bare, mbégte ak jàmm.»
“I turned to look at the company who were still bowed before the throne; they did not know that Jesus had left it. Satan appeared to be by the throne, trying to carry on the work of God. I saw them look up to the throne, and pray, ‘Father, give us Thy Spirit.’ Satan would then breathe upon them an unholy influence; in it there was light and much power, but no sweet love, joy, and peace. Satan’s object was to keep them deceived and to draw back and deceive God’s children.” Early Writings, 55, 56.
«Damaa dellu ngir xool mbooloo mi mujjoon a sujj ci kanamu gàngune gi; xamuñu woon ne Yeesu bàyyi na ko. Seytaane feeñ na nekk ci wetu gàngune gi, di jéem a yóbbu liggéeyu Yàlla ba ca kanam. Gis naa ñu yëkku seet gàngune gi, te ñaan naan: “Baay bi, jox nu Sa Xel bi.” Noonu Seytaane daldi wol leen ab dooley tasaar bu sellul; ci moom am na leer ak kàttan gu bare, waaye amul mbëggeel mu neex, mbégte ak jàmm. Li Seytaane bëgg mooy a tax ñu nekk ci nax, te dellu ginnaaw ngir nax doomi Yàlla yi.» Early Writings, 55, 56.
The sanctuary was identified as the “key” that explained all of the misunderstandings that were engendered by the misunderstanding of the sanctuary. It was the “key” that explained the disappointment. In the latter days, the “key” is the disappointment, which explains the misunderstanding of the temple.
Buur bu sellaloon a ngi ko xamale ni mooy “caabi” bi leeral mboolem jàqle yi ñu jurale ci ñàkk xam-xam bu sellaloon bi. Mooy “caabi” bi leeral naxaru xol ba. Ci fan yu mujj yi, “caabi” bi mooy naxaru xol ba, bi leeral ñàkk xam-xam bu kër Yàlla gi.
As of October 22, 1844 “time is no longer,” and the error of the disappointment of July 18, 2020 must now be corrected, but not in terms of time, for time is no longer.
Li dale 22 Oktoobar 1844, “waxtu amulati,” te njuumte ga ci njeexital 18 Sulet 2020 war na ñu léppatal ko léegi, waaye du ci mbirum waxtu, ndaxte waxtu amulati.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:5–7.
Te malaaka maa ma gis taxaw ci kaw géej gi ak ci suuf si, yékkati na loxoom jëm asamaan, te giñ ci Kooku dund ba fàww ak ba fàww, Mi bind asamaan ak li nekk ci biiram, ak suuf si ak li nekk ci biiram, ak géej gi ak li nekk ci biiram, ne waxtu du yàggatul: Waaye ci fan yi baatu juróom-ñaareel malaaka ma di tàmbali di liit, kumpu Yàlla dina mat, ni ko mu yégle woon ay jaamam yonent yi. Peeñu Yuhanna 10:5–7.
The location of the prediction that must be corrected is Nashville, Tennessee, and the location cannot be changed, for it is identified not by Future for America, but by Ellen White, and the Spirit of Prophecy never fails.
Bérab yu war a ñu wara yéppal mooy Nashville, Tennessee, te bérab boobu mënul a soppeeku, ndax dees na ko xamle du ci Future for America, waaye ci Ellen White, te Xel mu Yees wax ci Kàddug Yàlla masul a juum.
“When I was in Nashville, I had been speaking to the people, and in the night season, there was an immense ball of fire that came right from heaven and settled in Nashville. There were flames going out like arrows from that ball; houses were being consumed; houses were tottering and falling. Some of our people were standing there. ‘It is just as we expected,’ they said, ‘we expected this.’ Others were wringing their hands in agony and crying unto God for mercy. ‘You knew it,’ said they ‘you knew that this was coming, and never said a word to warn us!’ They seemed as though they would almost tear them to pieces, to think they had never told them or given them any warning at all.” Manuscript 188, 1905.
«Ba ma nekkoon Nashville, daa maa doon wax ak nit ña, te ci guddi ga, am na woon benn rëbbu safara bu réy lool, mu jóge ci asamaan yépp, daldi wàcci te toog ci Nashville. Safara yaa ngi génn ci moom ni suuf yuy daw; kër yaa ngi lakk, kër yaa ngi di yëngatu te daanu. Yenn sunu nit ñaa ngi doon taxaw fa. “Lii mooy la nu yaakaaroon rekk,” lañu wax, “yaakaaroon na nu lii.” Ñeneen ñaa ngi doon tàllal seen loxo ci metit, di jooyel Yàlla ngir yërmande. “Yow xam nga ko,” lañu wax, “xam nga ne lii dina ñëw, te waxoowoo benn baat ngir waare nu!” Mel na ni dañuy bëgga xàccaat leen ngir xalaat ne mënuloonu leen wax mbaa jox leen benn artu sax.» Manuscript 188, 1905.
The internal issue of the fireballs upon Nashville is that it identifies that Laodicean Seventh-day Adventism knew of the Nashville warning message, but kept silent. This is the point in prophetic history where the “shame” or “joy” of the message of the Midnight Cry is manifested. This is the point that those who are to become the ensign begin to be lifted up in distinction with those who then being shamed by those in the world who are exasperated and angry that Laodicean Seventh-day Adventism gave no Nashville warning. This same prophetic distinction was represented at Mount Carmel between Elijah and the prophets of Baal, and in the history of the second angel of Millerite history, when the Protestants changed to apostate Protestants and began their role as the false prophet, becoming the daughters of Rome. In 1989, the political horn through Reagan did the very same thing, only Reagan did not become the daughters of Rome, he became Ahab and Clovis the first, paramours of Rome.
Mbir mi ëmb ci bólé yi ci kaw Nashville mooy ne mu fésal ne Adventis yi juróom-ñaar fan yu mujj yi Laodice moom dañoo xamoon yéglebinu artu Nashville bi, waaye ñu noppi. Lii mooy taxawaayu jamono ci jaar-jaaru waxu yonent bi, fa “rus” walla “mbégte” bu yéglebinu Yuuxu Diggante Guddi bi di feeñ. Lii mooy saxab ba ñi war a nekk bënd bi tàmbalee yékku ngir seetlu leen ci wuuteg ak ña, ci jamono jooju, ñi nit ñi ci àddina bi di rusloo, ndaxte ñoom dañoo sonn te mer ne Adventis yi juróom-ñaar fan yu mujj yi Laodice joxewul artu Nashville. Benn wuuteg wu yonent bii lañu ko tekkoon ci Tundu Karmel diggante Eliya ak yonent yi Baal, ak itam ci jaar-jaaru malaaka ñaareel bi ci nettali Millerite, ba Protestaŋ yi soppeeku ba nekk Protestaŋ yu ngànt te tàmbali seen wàllu yonent wu dëggul wi, daldi nekk doom yu jigéen yi Room. Ci atum 1989, bëj-góor gu politig gi jaarale ko ci Reagan def na woon benn la, waaye Reagan nekkul doom yu jigéen yi Room; mu nekk Ahab ak Clovis ki njëkk, soppe yi Room.
“There was a scene presented to me. It was the night before the Sabbath. That is when that scene was presented. I looked out of the window, and there was an immense ball of fire that had come from heaven, and it fell where they were casting buildings with pillars, especially the pillars were presented to me. And it seemed as if the ball came right to the building and crushed it, and they saw that it was branching out, branching out, enlarging, and they began to cry and mourn and mourn, and wring their hands; and I thought some of our people stood by there, saying, ‘Well, it is just what we have been expecting; it is just what we have been talking about; it is just what we have been talking about.’ ‘You knew it?’ said the people. ‘You knew it, and never told us about it?’ I thought there was such an agony in their face, such an agony in their appearance.’” Manuscript 152; 1904.
«Ñu ma wonna benn gis-gis. Moo doon guddi gu jiitu Bésub Noflaay. Foofa la ñu ma wonee loolu. Xool naa ci buntub palanteer bi, te amoon na benn rëdd gu mag lool buy tàkk, gu jóge asamaan, te mu daanu fa ñuy tabax ay kër yu am ay kolon, rawatina kolon yi lañu ma feeñal. Te meloon ni rëdd ga dikk na ba ci yoon wi ngir dóor kër ga ba tas ko, te ñoom gis ne muy laloo, laloo, yaatu di gëna yaatu, te ñu tàmbalee yuuxu ak jooy, di jooyaat, di xacc seen loxo; te xalaat naa ne am na ñenn ci sunuy nit ñu taxaw fa, di wax ne: “Waaw, loolu rekk la nu doon seentu; loolu rekk la nu doon wax; loolu rekk la nu doon wax.” “Yeen xamoon ngeen ko?” la nit ña wax. “Xamoon ngeen ko, te musu ngeen nu ko wax?” Xalaat naa ne metit bu tar a ngi woon ci seen kanam, metit bu tar ci seenu melokaan.» Manuscript 152; 1904.
The disappointment of July 18, 2020 is the “key” to identify the temple that is to be lifted up as an ensign. The distinction of two classes of Adventists is a major theme of biblical prophecy. Jeremiah refused to join with the “assembly of mockers,” and the churches of Smyrna and Philadelphia were both contrasted with the synagogue of Satan, who claimed they were Jews, but were not. The distinction between the two classes of professed Adventists is represented by the methodology they employ to study the Bible. It is the distinction between true education and “higher education, so-called” as Sister White calls it.
Yàqu bu 18 Sulet 2020 mooy “caabi” bi ñuy xàmmee kër Yàlla gi war a yékkat ngir doon ràññeef. Wuuteg ñaari xeet yu Adventist yi mooy benn mbir bu mag ci waxi yonent yi ci Biibël bi. Yeremi dafa bañ a booloo ak “mbooloom ñiy ñaawal,” te jàngu Smurna ak Filadelfi ñooñu ñaar ñépp ñuñu leen wuutale ak jàngug Seytaane, ñiy wax ne Yawut lañu, waaye duñu ko woon. Wuuteg ñaari xeet yu Adventist yi di wax ne ñooy Adventist, dañuy ko wone ci yoonu njàng mi ñuy jëfandikoo ngir seet Biibël bi. Mooy wuuteg diggante njàng mu dëgg ak “njàng mu kawe, bi ñuy wax ne mooy njàng mu kawe,” ni ko Jigéen-jaangalekat White waxe.
Nashville is known as the “Athens of the South,” and the most famous building that represents Greece in Nashville is the Parthenon in Centennial Park, built in 1897 as a full-scale replica of the ancient Greek Parthenon. It was built to celebrate the centennial of Tennessee’s entrance into statehood in 1796, and was intended to be torn down after the celebration. Instead, the land was turned into a park in 1903 and the Parthenon was rebuilt permanently from 1920 unto 1931.
Nashville ñu xam ko ni moo di “Athènes bu Bëj-gànnaar gi,” te tabax bu gën a siiw bi di wone Gres ci Nashville mooy Parthenon bi nekk ci Centennial Park, bi ñu tabaxoon ci atum 1897 ngir mu nekk benn royukaayu matale bu tollook Parthenon bu Gres gu yàgg ga. Ñu tabax ko ngir màggal téeméeri at yi Tennessee duggé ci nguurug state ci atum 1796, te xalaat bi nekkoon mooy ne, gannaaw màggal ga, dañu koy yàq. Waaye, ci atum 1903, suuf sa ñu soppi ko mu doon park, te Parthenon bi ñu delloo ko tabax bu sax diggante atum 1920 ak 1931.
The name “Parthenon” derives from the Greek word parthénos, meaning “virgin” or “maiden,” referring to Athena in her aspect as the untouched, wise, and warlike goddess of wisdom, strategy, arts, crafts, and civilization. Built between 447–432 BC on the Acropolis in Athens, it housed a massive chryselephantine (gold and ivory) statue of Athena by the sculptor Phidias—essentially serving as her “house” or divine residence, where she was believed to be present.
Tur “Parthenon” jóge ci baat gu Gereg bi ñuy waxe parthénos, te mu tekki “janq” walla “ndaw jigéen”, di jëme ci Athena ci meloom bu dul laal, bu am xel mu tar, te di yàqute, muy yàlla ju jëfandikook xam-xam, pexe, ay far, liggéey yu loxo, ak sosete. Ñu tabax ko diggante at 447 ak 432 laata Aji Kirist feeñ, ci kaw Acropolis bi nekk Athens, te mu daldi dalal benn rëy nataalu Athena bu ñu defare woon ak wurus ak ñey (chryselephantine), mi escultor Phidias bind—ci lu mat a wax, di taxawaay ni kërëm walla dëkkandoom buy ànd ak yàlla, fa ñu doon gëm ne mungi dëkk.
The Western educational system’s emphasis on broad knowledge, critical inquiry, civic preparation, and the liberal arts framework is fundamentally rooted in ancient Greek philosophy and practice. Without Plato’s Academy, Aristotle’s Lyceum, or the Athenian paideia, modern schooling as we know it would look very different.
Xibaaru njàng mi ci réew yu sowwu yi, ci li muy dooleel xam-xam yu yaatu, seetlu gu xóot ak xel mu wóor, waajal nit ñi ngir dund gu bokk ci askan wi, ak taxawaayu liberal arts, ci dëgg-dëgg mooy lu affe ak philosophie ak jëf yu Gereg ya ca jamono jii weesu. Su fekkee ne amuloon Academy bu Plato, wala Lyceum bu Aristotle, wala paideia bu Athènes, njàng mu bees mi nu ko xam tey, dina mel ni lu wuute lool.
In 1904, the Madison School was founded nine miles outside of Nashville. Ellen White was a charter board member of the original Madison School (formally the Nashville Agricultural and Normal Institute, and later known as Madison College). She served as a charter member of the board of directors from its inception in 1904. She remained on the board until around 1914 (the year before her death in 1915).
Ci atum 1904, ñu sos Mbindum Madison juróom-ñentiy mile di weesu Nashville. Ellen White nekkoon kenn ci ñi njëkk a nekk ci kuréelu yore jiiru Mbindum Madison bu njëkk ba (mi tuddoon ci anam yu resmi Nashville Agricultural and Normal Institute, te gannaaw gi ñu xamee ko ni Madison College). Moom dafa doon itam kenn ci ñi njëkk a nekk ci kuréelu njiit yi dès ba ñu ko tambalee ci atum 1904. Mu des ci kuréel ga ba lu tollu ci atum 1914 (mooy at mi jiitu dee gi amoon ci moom ci 1915).
This was the only college or institutional board she ever agreed to join or serve on. She deliberately limited such formal positions in other Adventist organizations, but made an exception for Madison because of its alignment with her educational counsels (self-supporting, farm-based, missionary-focused training emphasizing Bible, manual labor, and practical preparation for service in the South and beyond). The Nashville messages from Sister White came in 1904 and 1905, the same time period Madison School was beginning, and the Parthenon exhibit was being changed into a permanent fixture at permanent park. The symbol of Greek education and heavenly education both marking their beginnings in the same short period of time, which was the same period of time the visions of Nashville’s fireballs were given.
Lii mooy benn kolees wala benn kuréelu instituwaaŋ bu mu mas a nanguwoon a dugg ci moom walla a liggéey ci kawam. Teey na boppam ci ni muy jël ay yëf yu mel ni yii ci yeneen mboolooy Adventiste yi, waaye def na ci Madison ndax déggoo na ak ay ndigalam ci mbirum njàng mi (mu aju ci doxal boppam, mu sukkandiku ci bey, mu jéem ci waare misiyoŋ, di jëfandikoo Biibël bi, liggéeyu loxo, ak waajal gu jariñ ngir liggéey ci Déeddu ak fu ko gën a yaa). Baat yi jóge Nashville yu Sister White waxoon ñëw nañu ci 1904 ak 1905, moom la jamono ji njëkk School bu Madison doon tàmbali, te itam woneb Parthenon bi dañuy soppi ko ngir mu nekk yëf wu sax ci permanent park. Nataalu njàngum Gereg ak njàngum asamaan, ñoom ñaar ñuy màndarga seen tàmbali ci benn jamono bu gàtt lool, te moom la itam jamono ji ñu joxe woon ay peeñu fireballs yu Nashville.
“Last night a scene was presented before me. I may never feel free to reveal all of it, but I will reveal a little.
“Gudi guddi, am na ma wonnaa benn xew-xew bu ñu ma won. Amaana du ma mas a dund ag yéene ngir feeñal lépp li ci nekk, waaye dinaa feeñal tuuti ci.”
“It seemed that an immense ball of fire came down upon the world and crushed large houses. From place to place rose the cry, ‘The Lord has come! The Lord has come!’ Many were unprepared to meet Him, but a few were saying, ‘Praise the Lord!’
“Dafa mel ni ab mbooloo bu réy buy tàkk jóg wàccsi ci kaw àddina bi, daldi tas kër yu mag yi. Fu nekk, ay jooy ak xaacu di yéeg naan: ‘Boroom bi agsi na! Boroom bi agsi na!’ Ñu bare nekkuñu woon waajal ngir dajeek moom, waaye amoon na ñu néew ñuy wax naan: ‘Sant Yàlla!’”
“‘Why are you praising the Lord?’ enquired those upon whom was coming sudden destruction.
« “Lu tax ngeen di màggal Boroom bi?” la ñi gaaw a teg alag gu tëj ci seen kaw laaj. »
“’Because we now see what we have been looking for.’
«Ndaxte léegi gis nañu li nu doon seet.»
“‘If you believed that these things were coming, why did you not tell us?’ was the terrible response. ‘We did not know about these things. Why did you leave us in ignorance? Again and again you have seen us; why did you not become acquainted with us and tell us of the judgment to come, and that we must serve God, lest we perish? Now we are lost!’” Manuscript 102, 1904.
“‘Bu ngeen gëmoon ne yëf yii dinañu ñëw, lu tax waxuleen nu ko?’ loolu moo doon tontu bu tiisoon lool. ‘Xamunu woon dara ci yëf yii. Lu tax bàyyi ngeen nu ci ñàkk xam-xam? Yoon ak yoon gis ngeen nu; lu tax xamantewuleen ak nun te wax nu atte biy ñëw, ak ne war nañu jaamu Yàlla, ngir bañ a sànku? Léegi, réer nanu!’” Manuscript 102, 1904.
The context of the Nashville messages was geographically placed into a spiritual setting of true or false education. An education that prepares a soul to be a citizen of either heaven or earth. There is no reference to Islam in Sister White’s Nashville visions, so what would be the justification to attach Islam to the vision of fireballs on Nashville? How would a correction of the Nashville message of 2020 align with the work of Josiah Litch and Samuel Snow? Their corrections were made when they recognized that the same evidence that had led to the first prediction, was the evidence that established the corrected prediction.
Tekki bi ñu waxee ci yégle yi Nashville, dafa tëjjeeku ci bérab gu aju ci suuf, waaye ñu ko boole ak taxawaayu ruu ci jàngu gu dëgg walla gu dul dëgg. Jàngu ju wara waajal ruu ngir muy waa kër ga nekk ci asamaan walla ci suuf. Amul benn wax ci Islam ci ay peeñu Sister White yu Nashville, kon lan moo man a nekk ndigël walla sabab ngir taqale Islam ak peeñu ay balu safara yi ci Nashville? Naka la njubbanteg yégle Nashville bu atum 2020 mën a méngoo ak liggéeyu Josiah Litch ak Samuel Snow? Seeni njubbante dafa amoon ba ñu xam ne benn seede ba leen yonnee woon ci jëkk ba ngir yëgle bu njëkk bi, mooy itam seede bi taxawaloon yëgle bu ñu njubbal.
The evidence of Islam was established long before it was connected with the warning message of Nashville. The message of Islam is directly attached to the message of the third angel. This fact is illustrated upon several biblical witnesses. The warning of the third angel represents a warning about the mark of the king of the north’s authority, and the warning of Islam is represented by the warning of the children of the east.
Layu-Islaam bi ñu tabaxoon seedeem dafa njëkk a am yàgg lool bala ñu ko boole ak yégleb waare bu Nashville. Baatu-Islaam bi dafa lëkkalook yégleb malaaka bu ñetteel bi ci yoon wu jub. Dëgg bi mi ngi leer ci kaw juróom-benn seede yu njàngum xel mu sell yi. Waare bu malaaka bu ñetteel bi diir na waare ci mbirum màndarga buurub bëj-gànnaar bi ak sañ-sañam, te waarey-Islaam bi mi ngi tegtal ci waareb doomi penku yi.
But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. Daniel 11:44.
Waaye xibaar yu jóge penku ak bërëb gu bëj-gànnaar dinañu ko jaxasoo; moo tax dina génn ak mer mu réy ngir alag, te ngir far ba fàww nit ñu bare. Daniel 11:44.
The third angel arrived into history on October 22, 1844 when the seventh trumpet began to sound. The seventh trumpet is also the third woe of Islam. The rebellion of 1863 silenced the sounding of the seventh trumpet until 9/11, when the third angel descended in Revelation chapter eighteen as the great buildings of New York were brought down by a touch of God’s power.
Ñetteelu malaaka moo agsi ci taarix bi bésub 22 Oktoobar 1844, ba bi trompet bu juróom-ñaareel ba tàmbalee riir. Trompet bu juróom-ñaareel boobu mooy itam ñetteelu ay. Islam moo ko moom. Bunt bi amoon ci 1863 taxul ba riiru trompet bu juróom-ñaareel ba noppi, ba keroog 9/11, ba ñetteelu malaaka moo wàcce ci Peeñu gi, Saar wi fukki juróom-ñeent, bi kër yu mag yi nekk New York daanuwee ndax laalug kàttanu Yàlla.
9/11 was the alpha or beginning of the sealing time, which ends at the omega or ending of the sealing of the one hundred and forty-four thousand at the soon-coming Sunday law.
9/11 moo doon alfa walla tambali jamonoy tëj gi la woon, te moo jeex ci omega walla mujjug tëju nit ñi ñaari téeméer ak ñeent-fukk ak ñeent-junni ci yoonu Dibéer bu dëgër bi di ñëw léegi.
9/11 is the alpha of the image of the beast testing time in the United States, which ends at the omega of the image of the beast testing time in the United States, which occurs when the mark of the beast is enforced in the United States.
9/11 mooy alfa bu waxtu nattu nataalu rab wi ci États-Unis, te mu jeex ci omega bu waxtu nattu nataalu rab wi ci États-Unis, bi di am suñu saxal màndarga rab wi ci États-Unis.
9/11 is the alpha or beginning of the judgment of the living upon the earth beast, including its Republican and Protestant horns, which ends at the soon-coming Sunday law.
9/11 mooy alfa walla njàlbéenu àtteb ñi dund ci kaw rabu suuf bi, boole ci ko ay xañam yu Républicain ak Protestant, te mu jeex ci yoonu dundub dibeer bu bëgg-a ñëw.
9/11 is the alpha of “the day of the Lord’s preparation,” which ends at the test over the day of the Lord’s Sabbath.
9/11 mooy alfa bu nekk ci “bësu waajalug Boroom bi,” te mu jeex ci nattu bi ci mbiru bësu Noflay Boroom bi.
9/11 is the alpha of the temple erection represented by the foundation stone which ends when the omega capstone is placed upon the temple.
9/11 mooy alfa bu tabax kër Yàlla ji, te mi ngi mel ni doj wu njëkk wi ñu tënk ci fondaasiyoŋ bi; loolu di jeex bu omeega, maanaam doj wu mujj wi, ñu ko teg ci kaw kër Yàlla gi.
9/11 is the alpha of the third woe in the United States, which ends at the earthquake of Revelation eleven, which is the soon-coming Sunday law. At that earthquake the third woe cometh quickly. The history of the Nashville fireballs is before probation closes at the Sunday law, in spite of the proclamation of those who condemn the Laodicean Adventists claiming, “Now we are lost.”
9/11 mooy alfa bu ñetteelu ay ci Réewum Etazuni, te mu jeex ci suuf-sànni bi nekk ci Peeñug Yàlla fukk ak benn, muy yoonu Dibeer bu di ñëw lu gaaw. Ca suuf-sànni boobu la ñetteelu ay di ñëw bu gaaw. Jaar-jaaru ay bolle yu tàkk ci Nashville am na balaa màndargay jébbalu gi tëje ci yoonu Dibeer, fekk waxiinug ñiy daan Adventiste yi ci Laodise te di wax ne: “Léegi, sànku nanu.”
The book of Joel and its fulfillment at Pentecost set forth the debate of the message of the Midnight Cry when one class who cannot understand the increase of knowledge accuses those who understand of being drunk. The confrontation of the drunkards of Ephraim and the wise is a subject that is often addressed in God’s prophetic Word. One element of the truth is that the message is a two-step message, as illustrated by Peter in the upper room and thereafter in the temple. It is represented by judgment beginning upon God’s house and then followed by those outside of God’s house. The judgment process is also represented by the two voices of Revelation eighteen, where the first voice is 9/11 unto the Sunday law, and then the second voice of verse four marks the Sunday law. The distinction of the true and false prophetic message of the latter rain is also illustrated by Elijah, who Malachi identifies as returning just before the close of probation.
Téere Yowel ak njëllëmteemam ci Pentekot dafa wone weranteb yégleb Yuuxu Digg-Bi, ba ci benn kuréel ñi mënuñu xam yokkute xam-xam di jiiñ ñi ko xam ne da ñàkk sago. Jëfandikoo ak jëfandikoo bu ci diggante naanakat yi Efrayim ak boroom xel yi, mooy mbir mi kàddu Yàlla gu yonent bi faral di jëfandikoo. Benn cër ci dëgg mooy ne yégle bi dafay am ñaari jéego, ni Piyeer wone ko ci néegu kaw ga, te gannaaw loolu ci kër Yàlla ga. Te it dees na ko tegtal ci àtte mi tàmbalee ci kër Yàlla, te gannaaw gi mu topp ñi nekk biti kër Yàlla. Njëgute àtte bi itam dees na ko tegtal ci ñaari baat yi nekk ci Peeñu 18, fu baat bu njëkk bi di 9/11 ba ci sàrtu Dibéer, te gannaaw loolu ñaareelu baat bu nekk ci saar 4 mooy màndargaal sàrtu Dibéer. Sëral gi nekk ci diggante yégleb yonent bu dëgg ak bu dëggul ci taw gu mujj ga, itam Eliya moo ko wone, mi Malasi tudde ne dina dellusi tuuti laata xeetu yërmandey Yàlla tëj.
The symbols of the wise and foolish on Mount Carmel was ‘Elijah the wise” and the foolish prophets of Baal. Elijah is Peter and the prophets of Baal are the drunkards of Ephraim. Once the foolish drunkards are manifested as the false prophets of Baal, through the outpouring of fire; the people finally answer that, “the Lord He is God.” Laodicean Seventh-day Adventists are manifested as such, at the fulfillment of the Nashville prediction. Those outside of Adventism who are then awakened to the unfaithfulness of the foolish are brought under conviction, but their probation has not yet closed. The illustration of the manifestation of the wise and foolish virgins represented by the Nashville warning message is a waymark in the final perfect fulfillment of the parable of the ten virgins.
Nataal yi ci nit ñi am xel ak ñi amul xel ci tundu Karmel mooy “Iliyaas mi am xel” ak yonent yi ñuul yu Baal yi amul xel. Iliyaas mooy Piyeer, te yonent yu Baal yi mooy naan-kat yi Efrayim. Bu naan-kat yu amul xel ya feeñee ne ñooy yonent yu falso yu Baal, jaarale ko ci tuurug safara; su ñu ko defee, mbooloo mi tontu ci mujj ne, “Boroom bi mooy Yàlla.” Mbooloom Adwentist yi ci jamono Laodise ñu feeñu noonu, ci matug yeneen wax yi ñu waxoon ci Nashville. Ñi nekk ci biti Adwentism bi, te ñu xàmmi ci kaw loolu ne ñi amul xel ya ñoo amul kóllëre, ñu dugg ci yëg-yëgu xel, waaye seen waxtu nattu xéy naagul. Nataal wi ci feeñug ñi am xel ak ñi amul xel, yu jigéen yu sell yi diiru, te bataaxal waare wa Nashville di ko tegtal, mooy benn màndarga-yoon ci matug mujj, mat gu mat sëkk, ci léebu fukki jigéen yu sell ya.
The disappointment of July 18, 2020 defines the message which must be corrected, and the manifestation of those within Adventism who have the oil, and those who don’t. Those who lacked the message of oil that warns Nashville are then contrasted with those who do possess the oil. Of the two classes that either do or do not have the oil of the message, one class has experienced a disappointment that was represented by the first disappointment of Millerite history, the other does not have that experience. Without the disappointment typified by the Millerites there is no correction to be made to any failed prediction. The fact that the Nashville prediction of 2020 was identifying Islam is consistent with an element of a failed message which needs to be corrected.
Yépp gi 18 Sulet 2020 mooy jiite wax ji war a jubbanti, ak feeñug ñi nekk ci biir Adventisme te am nañu diwlin bi, ak ñi ko amul. Kon nag, ñi ñàkkoon waxu diwlin wi di artu Nashville, dañuy leen jàppale ak ñi moom am nañu diwlin bi. Ci ñaari mbooloo yii di ñi am walla ñi amul diwlinu yégle bi, am na benn mbooloo bu jaaroon ci benn yépp gu mel ni yépp gëna njëkk ci jaar-jaaru Millerite yi, waaye beneen bi amul xexperience boobu. Su amul yépp ga Millerite yi doon misaalal, amul jubbanti bu war a am ci benn wax-u-jëme bu lajj. Dëgg bi ne wax-u-jëme Nashville bu 2020 doon jox tànk ci Islam, méngoo na ak benn cër ci benn yégle bu lajj te war a jubbanti.
An evidence of this is found in the fact that the history where the fireballs of Nashville arrive is not only that it agrees with the history of the Millerites first disappointment, and the correction of the message thereafter, but also because it occurs within a history that begins with the arrival of the third angel on 9/11, marking the arrival of Islam of the third woe, and that Islam arrives prophetically again at the Sunday law earthquake of Revelation eleven. Retaining Islam in the message without any direct reference by Sister White to Islam and the Nashville warning is based upon the theme of the history, being Islam.
Abir bu ñu man a gis ci mooy ne, jaar-jaar bi ay bolle safara yu Nashville agsi nekkul rekk ci ne mu mën a ànd ak jaar-jaaru njëkk a naqaru Millerites yi, ak jubbanti yégle bi gannaaw loolu, waaye itam ndaxte muy xew ci biir ab jaar-jaar buy tàmbalee ak agsigu ñetteelu malaaka bi ci 9/11, di màndargaal agsigu Islaam bu ñetteelu musiba bi, te Islaam moomu dellusi ci yoon wu yonent ci yëngu-yëngu suuf bu Sunday law bi ci Révélation fukk ak benn. Denc Islaam ci biir yégle bi, fekk ne Sister White waxul dara bu jub ci Islaam ak artu Nashville, daldi sukkandiku ci wàll wi jaar-jaar boobu di yóbbu, mooy Islaam.
In the one hundredth and fifty-third article of the series titled The Book of Daniel we identified that in agreement with the testimony of Balaam and the ass Islam, represented by the ass would have three primary interactions with the United States in the history of 9/11 unto the Sunday law. We identified 9/11 as the first, then October 7, 2022 as the second. We noted that the first attack was on the spiritual glorious land and the second attack was upon the literal glorious land of Israel, and that the third attack would be the attack at the earthquake of the Sunday law. We pointed out that the history of Balaam at this prophetic level bore the signature of truth, for the first and last attack was upon the spiritual glorious land and the middle attack was upon the literal glorious land, which is a symbol of rebellion. We now see that a fourth strike which marks the beginning of the Midnight Cry message will take place in the spiritual glorious land when Nashville’s fireballs are fulfilled. This means that the second strike of Balaam and his ass is double with the first of two strikes upon the literal and the second upon the spiritual glorious land.
Ci artikle bu ñeenti téeméeri ak juróom-ñett ci séri bi tudd The Book of Daniel, nu fësaloon na ne, déggoo ak seede Balaam ak mbaam ma, Islaam, mi mbaam mi diir, dina am ñetti jëfandikoo yu mag ak États-Unis ci jaar-jaaru 9/11 ba ca yoonu Dibeer. Nu wonoon ne 9/11 mooy njëkk bi, gannaaw loolu 7 Oktoobar 2022 mooy ñaareel bi. Nu fàttalikoon ne njëkkub xare bi dafa doon ci suuf su tedd sañ-sañ ci xel, te ñaareel xare bi dafa doon ci suuf su tedd dëgg-dëggu Israayil, te ñetteel xare bi dina doon xare ba ci yëngu-yëngu suuf ba ci yoonu Dibeer. Nu tegtaloon ne jaar-jaaru Balaam ci tolluwaay gu yonnee guii dafa yor màndarga dëgg, ndaxte xare bu njëkk ak bu mujj bi dafa doon ci suuf su tedd sañ-sañ ci xel, waaye xare bu digg ba dafa doon ci suuf su tedd dëgg-dëgg, te loolu mooy misaalu ñàkk dégg-dëgg. Léegi gis nanu ne beneen ñetteel xacc, buy màndargaal tàmbali yégle Buumug Guddi gi, dina am ci suuf su tedd sañ-sañ ci xel bu fireballs yi Nashville mattee. Loolu tekki na ne ñaareelu xaccu Balaam ak mbaamam bi dafa ñaar, ak bu njëkk ci ñaari xacc yi ci suuf su tedd dëgg-dëgg, ak bu ñaareel bi ci suuf su tedd sañ-sañ ci xel.
The article presented an incomplete truth which the Lion of the tribe of Judah has now revealed as another witness of the prophetic connection of Islam to the fireballs of Nashville. Another argument to support the association of Islam with the fireballs is found within the reform lines of sacred history. Every reform movement has its own peculiar theme unto itself that permeates the entire reform movement. In the reform movement of Moses, it was about entering into covenant with a chosen people. With Christ’s reform line it was about the Messiah. With the reform line of David, it was about the Ten Commandments and the sanctuary. With the Millerites the theme was prophetic time, for the Millerites bore the “message of time.” With the arrival of the third angel at 9/11 the theme for the reform line of the one hundred and forty-four thousand was identified as Islam of the third woe, the children of the east, the ass of Bible prophecy, the war horses of Revelation nine, the east wind, the locusts, and the angering of the nations.
Mbind mi joxe njàngale woon na dëgg gu matul, te Léebu gi bokk ci xeet wu Yuda feeñal na léegi loolu ni seede su bees ci jokkoo gu yonent bi nekk ci diggante Islaam ak ay boléef yu tàkk yu Nashville. Benn argument bu nekk ngir dëgëral booleb Islaam ak ay boléef yu tàkk bi, ñu gis ko ci yooni reform yu jaar ci taarix bu sell bi. Bépp yëngu-yëngu reform am na wér-gu-yaramam bu koy moom ci boppam, te moom la dajale yëngu-yëngu reform bi bépp. Ci yëngu-yëngu reformu Musa, mbir mi moo doon dugg ci kóllëre ak askan wu tànn. Ak xët wu reformu Kirist, mbir mi moo doon Almasi bi. Ak xët wu reformu Daawuda, mbir mi moo doon Fukk yi ndigël ak kër-yàlla gi. Ak Milerit yi, wér-gu-yaram bi moo doon waxtu yonent bi, ndaxte Milerit yi yeboon nañu “bataaxal bu waxtu bi.” Ak agsiwóom malaaka wu ñetteel bi ca 9/11, wér-gu-yaram bu xët wu reform wu ñaar-fukk ak ñeent junni bi ñetti téemeer ak ñeent-fukk ak ñeent ñu gis ko ni muy Islaam bu ñetteel musiba bi, doom yi dëkk penku, mbaam mi ci yonenti Bibil bi, fas yi ngir xare yi ci Peeñu Yowaana juróom-ñent, ngelaw lu jóge penku, njéeréer yi, ak merloo xeeti àddina yi.
The earthquake of Revelation eleven marks Islam of the third woe, while also representing the conclusion of the message of the Midnight Cry. The Midnight Cry was typified by the triumphal entry of Christ into Jerusalem, which began with the releasing of the ass. The beginning of the Midnight Cry in Millerite history was the arrival of Samuel Snow on horseback at the Exeter camp meeting. The beginning of the period of the Midnight Cry is marked by symbols of Islam. There is abundant witnesses to confirm that the corrected message of July 18, 2020 includes Islam as part of the warning message. There is not a date identified, but Nashville’s fireballs identify the controversy of “new wine” in the latter days, so Nashville’s fireballs include Islam, but what about the identification of the fireballs as nuclear weapons?
Sëyismu Révélation fukk ak benn moom mooy melokaanu Islam ci ñetteelu musiba, te itam muy tegtalu yëgleb Buuxu Guddi. Buuxu Guddi bi dañu ko misaale ak duggug jàmmu Kirist ca Yerusalem, te loolu tambalee ak bàyyi mbaam ma. Tambaleg Buuxu Guddi bi ci jaar-jaari Milerit mooy agsi Samuel Snow, muy war fas, ca ndaje màkkaan bu Exeter. Tambaleg jamonoju Buuxu Guddi bi dañu ko màndargaal ak ay seeni Islam. Am na seede yu bare lool ngir dëggal ne bataaxal buñ jubbanti 18 Sulet 2020 dafay boole Islam ci bataaxalu artu bi. Amul bés buñ jële ndigal ci wàllu loolu, waaye ay mbëjji safara Nashville dañuy wone werante gi ci “biiñ bu bees” ci fan yu mujj yi, ba tax ay mbëjji safara Nashville yooyu dañuy boole Islam; waaye naka ci ngëneel gi di ràññee mbëjji safara yooyu ne ay jumtukaayi niyukleer lañu?
The message must retain the designation of Islam as the antagonist in the attack based upon many witnesses. The error of time-setting which needs to be corrected is typified by both 1840 and 1844. Time is no longer to be part of the prophetic message, though numbers still are. The error represented by the sanctuary misunderstanding must also be resolved, but before it can be resolved and incorporated into the corrected message, the error which was typified by the sanctuary misunderstanding must be identified. What did that sanctuary misunderstanding represent in the July 18 Nashville warning?
Bataaxal bi warag yi war ci Islam ne mooy noon bi ci xare ba, ndax seede yu bari dëggal nañu ko. Njuumte ji aju ci tëral waxtu, te war nañu koo jubal, 1840 ak 1844 ñoo ko misaalal ñoom ñaar. Léegi, waxtu waratul nekk benn cér ci bataaxalu waxu yonent bi, doonte lim yi sax dañuy nekk. Njuumte ji seen biir misaal ci xamul bu jubuloon ci kër Yàlla gi itam war nañu koo saafara, waaye bala ñu mana ko saafara te boole ko ci bataaxal bi ñu jubal, war nañu xam bu leer njuumte ji xamul bu jubuloon ci kër Yàlla gi doon misaalal. Lan la xamul bu jubuloon ci kër Yàlla gi doon teke ci waare gi Nashville 18 Sulet?
I contend that the answers are to be found in the light that has been being unsealed since the end of 2023. The three parallel lines of eleven chapters, beginning with chapters eleven and ending with chapter twenty-two in Genesis, Matthew and Revelation are the renewal of God’s covenant with the one hundred and forty-four thousand. Do we reject His offer of mercy by acting as if we did not hear His call, or do we bow down and proclaim in our human strength, “all that He commands, I will do?” Or do we allow the Holy Spirit to write His law upon our hearts and minds?
Maa ngi wax ne tontu yi dañuy fekk ci leer gi ñuy ubbi ndànk ndànk li dale ci mujjug atum 2023. Ñetti rëdd yu yem, bu nekk ak fukki ay saar ak benn, di tàmbalee ca saar wa fukk ak benn ba egg ca saar wa ñaar-fukk ak ñaar, ci Génèse, Matthieu ak Apocalypse, mooy yeesal kóllëreg Yàlla ak ñaar-fukk ak ñeent junniy nit ak ñeent junni. Ndax da nuy bañe yoonam yërëme ngir nu def mel ni déggunu woon wooteem, walla ndax da nuy sujjóot te yégle ci dooley sunu nit-ki, “lépp lu mu santaane, dinaa ko def?” Walla ndax da nuy may Xelum Sell mi mu bind ay yoonam ci sunuy xol ak sunuy xel?
The answers are also found in Daniel chapter twelve’s unsealing of the three verses that present time as the first, second and third angels’ messages. Those three verses also mark December 31, 2023 in verse seven, July 18, 2020 in verse twelve and then 1989 unto the Sunday law and on to the close of probation is represented in verse eleven. Those three truths, within those three verses are located in the very passage of Scripture where the threefold testing process that always occurs when a prophecy is unsealed is set forth!
Tontu gi am nañu itam ci ubbiw Ñetti aaya yi nekk ci saaru fukki ak ñaaru Daniel, yi di wone jamono ni ndigalu malaaka bu jëkk, bu ñaareel ak bu ñetteel. Ñetti aaya yooyu itam di firndeel Desambar 31, 2023 ci aaya bu juróom-ñaareel bi, Sulet 18, 2020 ci aaya fukki ak ñaar bi, te noonu itam 1989 ba ca yoonu Dibéeri dund ak ba ca tëjgi mayu mucc mi, ñoom dafa mel niñu ko tegtal ci aaya fukki ak benn bi. Ñetti dëgg yooyu, ci biir ñetti aaya yooyu, dañuy nekk ci benn pasaasu Mbind mi sax, fa xeetu nattu gu ñetteel gi di xew maslaa bu nekk bu ab waxu yonent bi ubbeeku, joxe nañu ko fa!
Christ didn’t simply unseal Daniel twelves’ threefold test, but He also identified those tests as a foundational test, followed by a temple test, followed by a litmus test. He further identified the foundational test began on December 31, 2023 and was based upon the foundational test of the Millerite movement, as represented by the antichrist being the symbol that establishes the external vision.
Kirist du ubbeeku rekk ñetti nattu yu Daniel 12 wax, waaye itam mo leen xamle ne dañoo doon nattu yu njëkk ngir sas, topp ci nattu kër Yàlla gi, te mujj ci nattu bu leeral dëgg walla fen. Mu yokk na ne nattu bu njëkk ngir sas bi tambalee na 31 Desambar 2023, te dafa sukkandiku woon ci nattu bu njëkk ngir sas bu yëngu-yëngu Millerite bi, ni ko antikirist bi di misaal bi taxaw, ngir samp peeñ gu biti.
He then identified the second and temple test as represented by Daniel’s vision of Christ in the temple in chapter ten. That test is currently under way. Daniel twelves unsealing of the dates of 1989, July 18, 2020, December 31, 2023, and the Sunday law includes the vision of Rome and the vision of Christ. Both visions are set forth in the very same vision where the unsealing of chapter twelve is found. The three chapters are one vision, and the vision of Christ is the temple test in chapter ten, the vision of antichrist is the foundation test in chapter eleven and the waymarks of the one hundred and forty-four thousand in chapter twelve represent the third and litmus test where the foolish are separated from the wise as many are purified, made white and tried.
Mu xàmmeel test bu ñaareel bi ak testu kër Yàlla bi nekk ci gis-gisu Daniyel ci lu jëm ci Kirist ci kër Yàlla gi ci sarax bu fukki. Test boobu moo ngi léegi dox. Ubbiteb sarax bu fukki ñaaru Daniyel ci bés yi di 1989, 18 Sulet 2020, 31 Desàmbar 2023, ak yoonu Dibeer bi, dafay boole gis-gisu Room ak gis-gisu Kirist. Ñaari gis-gis yooyu ñépp dañu leen tegu ci benn gis-gis bi sax, fa ñu gise ubbiteb sarax bu fukki ñaar bi. Ñetti sarax yooyu benn gis-gis lañu, te gis-gisu Kirist mooy testu kër Yàlla bi ci sarax bu fukki; gis-gisu anti-Kirist mooy testu fondaasiyoŋ bi ci sarax bu fukki benn; te waymark yi ñeel ñaar-fukk ak ñeent-fukki junni ñaar téeméer ak ñeent-fukk ak ñeent yi ci sarax bu fukki ñaar, dañuy teewal ñetteelu test bi ak test bu gën a wóor bi, fa ñuy tas ñi réy yi ak ñi xel yi, bi ñu bare di sellal, di weexal, di nattu.
The temple test opened the light of Leviticus twenty-three, which was the light of the ark of the covenant, which is the alpha light of the seventh-day Sabbath and the omega light of the seventh-year Sabbath. The light of the alpha and omega Sabbaths identify the light of the incarnation. That light identifies God taking human flesh for the purpose of restoring the combination of Divinity with humanity, which is the work which Christ began on October 22, 1844; the work He is now concluding in the judgment of the living.
Nattu màndargay kër gu yóbbu Leer wi ñuy wax Levitik fanweeri ñett, te leer woowu mooy leeru géttug kóllëre gi, te mooy leeru alfa bu Noflaayu bésub juróom-ñaareel bi ak leeru omega bu Noflaayu atum juróom-ñaareel bi. Leeru Noflaay yu alfa ak omega yi moo xamale leeru yaram-wàcc gi. Leer woowu moo xamale ne Yàlla jël na yaramu nit ngir delloo boole gi nekk ci seen diggante Divinité ak nit ñi, te loolu mooy liggéey bi Kirist tàmbalee 22 Oktoobar 1844; liggéey bi muy léegi jeexal ci àtteb ñi dul dee.
The light of Leviticus twenty-three brought together the alpha spring feasts with the omega fall feasts to produce the very history of December 31, 2023 through to the close of human probation. Within the line, the foundational test is marked as arriving on December 31, 2023, and the temple test is identified as beginning in 2025, which continues until the litmus test of the feast of trumpets. The voice in the wilderness that began in July of 2023 is marked by the feast of unleavened bread that ended five days after the waymark of three parts. Then a thirty-day period which was followed by a waymark of three parts that was followed by five days, thus illustrating the three steps of the everlasting gospel. The alpha waymark of three parts followed by five days being the first angel, the thirty days being the second angel and the omega waymark of three parts followed by five days to the Sunday law of Pentecost is the third angel.
Leeru Levitikus ñaar-fukk ak ñett bi dajale na bés yu mbëggeel yu alfa ci nooru at mi ak bés yu mbëggeel yu omega ci weeru ngone yi, ngir jur jaar-jaaru nettali boppam bu 31 Desàmbar 2023 ba ci tëje nattu nit ñi. Ci biir rëdd bi, nattu ndomboot biñu tabax ci kaw mooy liñu màndargaal ne dina agsi 31 Desàmbar 2023, te nattu kër Yàlla gi mooy liñu jëfandikoo ngir xam ne dafay tàmbali ci 2025, te mu wéy ba ci nattu leerukaay bu bésu mbëggeelu buxus yi. Baatu ji ci màndiŋ mi tàmbalee ci Sulet 2023, dañu ko màndargaal ak bésu mbëggeelu mburu mu amul lawiir, bi jeexee juróom-ñent fan gannaaw màndarga gu ñetti wàll. Gannaaw loolu am na ab diir bu fanweer, te mu toppoo ak ab màndarga gu ñetti wàll, te gannaaw loolu juróom fan, noonu la muy wone ñetti jéego yi ci xebaar bu baax bu sax dàkk. Màndarga gu alfa gu ñetti wàll, te gannaaw loolu juróom fan, mooy malaaka bi jëkk; fanweer yi mooy malaaka bi ñaareel; te màndarga gu omega gu ñetti wàll, te gannaaw loolu juróom fan ba ca yoonu Dibeeru Pentekot, mooy malaaka bi ñetteel.
Christ also opened the light of Leviticus twenty-three constructing the ark of the covenant in the temple testing time. The message or angel of the seventh-day Sabbath on one side of the ark, and the angel of the seventh-year Sabbath on the other side of the ark represent the covering cherubs looking into the ark. In the history of the sealing of the one hundred and forty-four thousand, the dual light of those two angels represent the seventh-day Sabbath and the doctrine of the incarnation represent a subject that will be studied for eternity.
Kirist itammi ubbi leeru Léwítik 23, ci jamono jéemug kër Yàlla, ci tabax gaala gi gu dëgg giy fasanteek Yàlla. Baat bi walla malaaka bu Dibéer bu juróom-ñaar a ci benn wetu gaala ga, te malaaka bu noflaay bu atum juróom-ñaar a ci beneen wetu gaala ga, ñoom dañuy tey ci kerub yu muur yi di xool ci biir gaala ga. Ci jaar-jaaru tàggatug téeméeri junni ak ñeent-fukki ñeent ñaar ñi, leer gu ñaari malaaka yooyu di firndeel Dibéer bu juróom-ñaar ak njàngalem jëmmalikug Kirist, te loolu mooy wàllu bu ñuy jang ba fàww.
Of course, if you aren’t able to see the seven times as the symbol of the jubilee, the spiritual Emancipation Proclamation of 1863, then you will not see that the alpha and omega prophecies of William Miller were the seven times and the twenty-three hundred days. Not being able to see the significance of those two related time prophecies prevents any recognition that 1798 represents the seven times, and 1844 represents the twenty-three hundred days. With that lack of knowledge it would be virtually impossible to see that when Leviticus twenty-three is brought together line upon line, placing its first twenty-two verses that set forth the spring feasts with the last twenty-two verses of the fall feasts; that the line begins with the seventh-day Sabbath represented by 1844, and the Sabbath that ends the line of forty-four verses is the Sabbath of the land represented by 1798.
Wóor na, su fekkee ne yërmandey juróom-ñaari yoon yi nekk nañu melokaanu jubilee bi, mooy Spiritual Emancipation Proclamation bu 1863, kon doo gis ne kàdduy wax ji ñu jébbale ci alpha ak omega yu William Miller waxoon, mooy juróom-ñaari yoon yi ak ñaar-fukk ak ñetti téeméeri fan ak benn téeméeri fan yi. Su fekkee ne manulo gis solo ñaari waxi waxtu yu dëppoo yii, loolu dina tere ngeen xam ne 1798 dafay tegtal juróom-ñaari yoon yi, te 1844 dafay tegtal ñaar-fukk ak ñetti téeméeri fan yi. Ci ñàkk xam-xam boobu, dana mett lool ba maneesa gis ne bu Leviticus ñaar-fukk ak ñett bi boolee benn rëdd ci kaw benn rëdd, nga teg ñaari-fukk ak ñaar aayaam yu njëkk yi di wax ci fêtesu bëgg-gannaaw yi ak ñaari-fukk ak ñaar aayaam yu mujj yi ci fêtesu naan yi; ne rëdd mi tambalee ak Noflaayu bés bu juróom-ñaareel bi, bi 1844 di tegtal, te Noflaay bi jëkk ci mujju rëdd mi, mi am ñeent-fukk ak ñeent aaya, mooy Noflaayu suuf si 1798 di tegtal.
The inability to see the relation of the two Sabbaths represents the inability to see that the seven times of 1798 is humanity and the twenty-three hundred days of 1844 is Divinity. With a blindness that deep, it would seem virtually impossible to recognize that the alpha light of the seventh-day Sabbath and the omega light of the doctrine of the incarnation is identifying the work of Christ in combining His Divinity with fallen man’s humanity. The work of Christ in combining His Divinity with our humanity is the work of combining 1798 with 1844, for 1798 represents human flesh and 1844 represents Divinity.
Li ñàkk a gis njokkoo gi nekk ci diggante ñaari Sabat yi dafay teyji ñàkk a xam ne juróom-ñaari yoon yi ci 1798 mooy nit ñi, te ñaar-fukk ak ñetti téeméeri fan yi ci 1844 mooy Yàllaay. Ak gumba gu xóot loolu, dafa mel ni xam ne leeru alfa bu Sabat bésub juróomeel bi ak leeru omega bu xam-xamu yaram wàcc gi dañuy tegtal liggéeyu Kirist ci boole Yàllaayam ak nitug nit ku daanu. Liggéeyu Kirist ci boole Yàllaayam ak sunu nitug nit mooy liggéeyu boole 1798 ak 1844, ndaxte 1798 dafay tegtal yaramu nit, te 1844 dafay tegtal Yàllaay.
Humanity was created in the image of God, possessing a higher and lower nature. The higher nature of man is carnal and sold to sin. Christ gives a converted soul His mind at the moment of conversion, for conversion is where justification takes place, and to be justified is to be made righteous. The lower nature cannot be redeemed instantaneously, and the gospel promise of the lower nature is that we receive a glorified body at Christ’s return. The higher nature is the mind and the lower nature is the flesh. The higher nature is the prophecy of seven times that concluded on October 22, 1844 on the Day of Atonement when the seventh trumpet and the jubilee trumpet both began to sound. The seven times of the lower nature ended in 1798, for it cannot be renewed until the Second Coming of Christ.
Nit ku ñu bind ci melo Yàlla, te moom dafa am benn xeet bu kawe ak benn xeet bu suufe. Xeel bu kawe bu nit mooy kawral te ñu ko jaay bàkkaar. Kirist di jox ruu bu ñu soppi xel xelam ci saa si ñuy soppi xel, ndaxte fa la ñuy bàyyi nit ku jub, te ñu jubal nit mooy def ko ku jub. Xeel bu suufe mënul a jot njot buy yégg ci benn saa, te digeb xibaar bu baax bi ci xeet bu suufe mooy ne dañuy jot yaram wu sellal buy taaru bu Kirist dellusee. Xeel bu kawe mooy xel, te xeet bu suufe mooy yaram. Xeel bu kawe mooy waxu yonent wi ci juróom-ñaar-i yoon yi jeexoon ci 22 Oktoobar 1844 ca Bésu Njotlu ba, ba bu burom juróom-ñaareel bi ak burom jubili bi ñaari tambaliwoon a wol. Juróom-ñaar-i yoon yi ci xeet bu suufe jeex nañu ci 1798, ndaxte mënul a yeesaat ba ker ba Ñaareelu Ñëwug Kirist.
The seven times of 1798, the seven times of 1844 and the twenty-three hundred years of 1844 represent the work of Christ that began on October 22, 1844. That work was to combine His Divinity with humanity, but when the temple that is made up of humanity and Divinity was to be united in 1844, 1798 was not to be included, for it represents the courtyard of the Gentiles.
Juróom-ñaari yoon yi ci 1798, juróom-ñaari yoon yi ci 1844, ak ñaari junni ak ñetti téeméeri at yi ci 1844 dañuy tegu ci liggéeyu Kirist bi tambalee 22 Oktoobar 1844. Liggéey boobu mooyoon boole Yàllaam ak nitam, waaye ba kër Yàlla gi ñuy defare ak nit ak Yàllaam waroon a booloo ci 1844, waruloon a boole 1798, ndaxte mooy melal kër gu biti gi ñeel xeeti Gentiles yi.
The temple test includes the measuring of the temple, and early in the history of the unsealing that began in 2023, the unsealing of the seven thunders identified the history of the first disappointment to the great disappointment as the final and perfect manifestation of the history represented by the seven thunders, which inspiration says represent the events that transpired during the history of the first and second angels, and also of future events that would be disclosed in their order. The perfect fulfillment was placed within the framework of truth that was one of the first revelations that came in 2023. The disappointment at the beginning represented the omega disappointment, and in the middle was the Exeter camp meeting where the wise and foolish were separated based upon the “oil” of the message.
Seetlu kër gi dafay boole nattug njëkk te àddina bi ci 2023 mooy nattug kër gi, te ci njàlbéenug nettali gi ñu ubbe woon mi tambalee ci 2023, ubbiteg juróom-ñaari dëgg-dëgg yi wonnee ne jaar-jaaru njëkk aajoog naan bi ba ci mag aajoog naan bi mooy feeñug mujj te mat sëkk bu matale jaar-jaaru bi juróom-ñaari dëgg-dëgg yi di tegtal, te waxinug xel mu sell mi ne ñoom dañuy tegtal mbir yi xewoon ci biir jaar-jaarug malaaka bu njëkk ak ñaareel bi, te itam mbir yu ëllëg yi ñuy feeñal ci seen tënk. Matug sëkk bu matal bi ñu ko tëral woon ci biir tënku dëgg bi, mi nekkoon kenn ci yeneen feeñal yi njëkk a dikk ci 2023. Aajoog naan bi nekk ci tàmbali gi dafa doon tegtal omega aajoog naan bi, te ci digg ba amoon na ndaje maakañu Exeter bi, fa ñu séddoo boroom xel ak boroom ñàkk xel, sukkandiku ci “diwlin” bu yégle bi.
The temple of the Millerites was erected from disappointment to disappointment, thus identifying the temple of the one hundred and forty-four thousand is erected from July 18, 2020 unto the soon-coming Sunday law where the door closes in the parable, just as it did on October 22, 1844. The history represented by the seven thunders is the same history represented in the light of Daniel twelve. The light of Daniel twelve’s twelve hundred and ninety days directly connects to the thirty year period that is represented in verse eleven. It is also connected in the thirty years that are distinguished by the first representative of the covenant with a chosen people and the prophet who was raised up to identify the change of covenant relationship of literal Israel to spiritual Israel. The 30-days in the middle of the framework of Leviticus twenty-three is the same thirty years of the first step of Abraham’s threefold covenant with God. The thirty years from 508 to 538 in verse eleven is a symbol of the priesthood of the one hundred and forty-four thousand.
Tempalu Millerites yi ñu tabaxee moo jóg ci yéemu ba ci yéemu, te loolu mooy wone ne tempalu ñaar-fukk ak ñeent junni ñent-fukk ak ñeent yi ñu tabaxee moo jóg dale ko 18 Sulet 2020 ba ca soon-ñëw yoonu Dimas bi, fa bunt bi tëjje ci léebu bi, ni mu nekkoon itam ci 22 Oktoobar 1844. Jaar-jaaru màggat mi ñu tegtal ci juróom-ñaar yuux yi mooy benn jaar-jaar bi ñu tegtal ci leeru Daniel fukk ak ñaar. Leeru Daniel fukk ak ñaar ci ñaari téeméeri fan ak juróom-ñeent-fukk fan yi ak juróom-benn-fukk fan yi dafay jokkoo bu jub ak diirub fanweeri at yi ñu tegtal ci aar 11. Dafa yokk a jokkoo itam ak fanweeri at yi ñu seddale ci ki jëkk ki doon tegtal kóllëre gi ak xeet wu tànn, ak yonent bi Yàlla taxawal ngir wone coppite diggante kóllëre gi ak Israyil gu dëgg-dëgg ba ca Israyil gu xel mu sell. Fanweeri fan yi ci diggante tëralinu Léwítig fukk ak ñett yi mooy noonu itam fanweeri at yi nekk jéego bu njëkk ci kóllëreg Ibraaima gu ñett-faan ak Yàlla. Fanweeri at yi diggante 508 ak 538 ci aar 11 nekk nañu misaal bu saraxalekatu ñaar-fukk ak ñeent junni ñent-fukk ak ñeent yi.
The 30-days in the Leviticus twenty-three structure are part of the forty days Christ taught His disciples face to face until He ascended. Thirty is a symbol of the priests who would begin to serve at thirty years of age. The thirty years of 508 unto 538 identify the transition of pagan Rome unto papal Rome, and in doing so they identify the transition of the Laodicean priesthood of the one hundred and forty-four thousand unto the Philadelphian priesthood of the one hundred and forty-four thousand. The transition takes place in three steps as represented by 508 when the “daily” was taken away, the decree of Justinian in 533, followed by the Sunday law of 538, as the transition was finalized.
Fanweeri 30 yu nekk ci ndencalug Levitik ñaar-fukk ak ñett bokk nañu ci ñeent-fukk fan yi Kirist jàngale ay taalibeem kanam ak kanam ba mu yéeg asamaan. Fanweeru 30 mooy màndargay saraxalekat yi doon tàmbali séen liggéey bu ñu aggée 30 at. Ñetti-fukk at yi nekk diggante 508 ak 538 dañuy xamle jéggi Rom bu bokkoon ci jaamono yéefar ba Rom bu pap ya, te ci loolu dañuy itam xamle jéggi saraxalekaayu Laodise bu téeméeri ak ñeent-fukk ak ñeent junni ñi dem ca saraxalekaayu Filadelfi bu téeméeri ak ñeent-fukk ak ñeent junni ñi. Jéggib jël na boppam ci ñetti jéego, ni ko 508 di firndeel bi “bés bu nekk” jëlees ko, ak ndigalu Justinien ci 533, te topp ca yoonu Dibeeru 538, ba jéggib mat sëkk.
Those thirty years represent 1989 unto the Sunday law, where God’s sealed Philadelphian people, will as His temple, be lifted up for all the world to see. The world will then judge between Christ who is represented by His people, who are seated in heavenly places with Christ and therefore are in the temple of God; or with the man of sin who is seated in the temple of God showing himself that he is God. At the soon-coming Sunday law the eleventh-hour workers, who are also the great multitude will be confronted with a foundational test. Is the seventh-day Sabbath God’s Sabbath or is the day of the sun, God’s Sabbath.
Ñetti at miy juróom represent na 1989 ba ba ci yoonu Dimiŋs, fa nit ñi Yàlla tëral te bokk ci Philadelphiaam, dinañu, ni kër Yàllaam, yékkati ngir àddina bépp gis leen. Noonu àddina dina àtte diggante Almasi bi teewlu ci ay nitam, ñoom ñi toog ci barab yu asamaan ak Almasi te moo tax ne ñungi ci kër Yàlla; walla ak nit ku bàkkaar bi toog ci kër Yàlla, di won boppam ne mooy Yàlla. Ci yoonu Dimiŋs bu jagleel bi ngay ñëw, liggéeykat yi ci waxtu wa fukk ak benn, ñoom itam ñi di mbooloo mu bare mi, dinañu jànkoonte ak nattu bu njëkk te saxal. Ndax Tabaski bésub juróom-ñaareelu fan bi mooy bésub noflaay bu Yàlla, walla bésu jant bi mooy bésub noflaay bu Yàlla.
“And now another scene passed before him. He had been shown the work of Satan in leading the Jews to reject Christ, while they professed to honor His Father’s law. He now saw the Christian world under a similar deception in professing to accept Christ while they rejected God’s law. He had heard from the priests and elders the frenzied cry, ‘Away with Him!’ ‘Crucify Him, crucify Him!’ and now he heard from professedly Christian teachers the cry, ‘Away with the law!’ He saw the Sabbath trodden under foot, and a spurious institution established in its place. Again Moses was filled with astonishment and horror. How could those who believed in Christ reject the law spoken by His own voice upon the sacred mount? How could any that feared God set aside the law which is the foundation of His government in heaven and earth? With joy Moses saw the law of God still honored and exalted by a faithful few. He saw the last great struggle of earthly powers to destroy those who keep God’s law. He looked forward to the time when God shall arise to punish the inhabitants of the earth for their iniquity, and those who have feared His name shall be covered and hid in the day of His anger. He heard God’s covenant of peace with those who have kept His law, as He utters His voice from His holy habitation and the heavens and the earth do shake. He saw the second coming of Christ in glory, the righteous dead raised to immortal life, and the living saints translated without seeing death, and together ascending with songs of gladness to the City of God.” Patriarchs and Prophets, 476.
«Te léegi beneen xàll bi romb ko. Wonoon nañu ko liggéeyu Seytaane ci ni mu jiite Yawut yi ngir bañ Kirist, fekk di naañ ne ñoom dañuy màggal yoonu Baayam. Léegi gis na àddina gu tudd sa bopp ne Kiristaan ne mu nekk ci noonu genn naxari, di naañ ne dañuy nangoo Kirist fekk dañuy bañ yoonu Yàlla. Deggoon na ci saraxalekat ya ak mag yi yuux gu dof gi ne: “Dindi leen ko!” “Daaj ko bant, daaj ko bant!” te léegi it deg na ci jàngalekat yu tudd sa bopp ne Kiristaan yuux gi ne: “Dindi leen yoon wi!” Gis na ne dañuy dóor Sabbaat bi ci suufu tànk, te sampu nañu ci bérabam ab sàkkug fenn. Yeneen yoon Musaa feesaat na ci kemaan ak tiit bu réy. Naka la ñi gëm Kirist mënee bañ yoon wi mu waxe woon ak baatam bopp ci tundu sell wi? Naka la kenn ku ragal Yàlla mënee wacc yoon wi di tënkug nguuram ci asamaan ak suuf? Ci mbégte Musaa gis na ne yoonu Yàlla am na ay nit ñu néew waaye ñu takku ci yoon wi, di ko teral tey yékkati ko. Gis na xeex bu mag bu mujj bi ay kàttanu suuf di koor a jéem a alag ñi sàmm yoonu Yàlla. Xool na ba jëm ci waxtu wi Yàlla di jóg ngir mbugal waa suuf si ndax seeni tooñ, te ñi ragal turam diñu leen muur te nëbb ci bésub meram. Deg na kóllëreg jàmmu Yàlla ak ñi sàmm yoonam, bi muy génne baatam ca dëkkandoom ju sell ja, ba asamaan ak suuf yëngu. Gis na ñaareel ñëwug Kirist ci ndam, ñi jub dee ba dees leen dekkal ngir dund gu amul jeex, ak ñi sell ñi di dund ñu soppi leen te duñu gis dee, te ñoom ñépp ànd ak ay woy yu fees ak mbégte yéeg ca Dëkku Yàlla.» Patriarchs and Prophets, 476.
The great multitude, who are Gentiles and one-hour laborers are tested by a foundational test, that is immediately followed by a temple test. Is the human temple of Rome with the man of sin going to be the rock or the sand which you build your faith upon? Or is it the temple of the incarnation, which is Divinity and humanity combined, which is the temple of the one hundred and forty-four thousand that Peter calls “a spiritual house?” In that period of testing of the foundation and temple the persecution will accomplish the litmus test of the third step and then human probation will close.
Mbooloom bu mag, ñoom ñi dul Yawut te di liggéeykat yu benn waxtu, dañuy jaar ci nattu bu njëkk buy teg fondamaa, te ci saa si mu des nattu kër Yàlla topp ko. Ndax kër nit gu Room ak nit ku bàkkaar ba mooy doj walla suuf, bi ngeen di tabax seen ngëm? Am ndax du kër gi ci jëmmalin ga, mooy Njalbeen ak nit ñoo booloo, mooy kër gi ñetti fukki junni ak ñent-fukki junni ñaar ñi, gi Piyeer wax ne “këru xel la?” Ci jamono jooju ju nattu fondamaa ak kër Yàlla, fitna bi dina matal nattu bu leer bu ñetteelu jéego ba, te noonu diine nit dina tëj.
The Lion of the tribe of Judah is now filling in the hidden history of verse forty, and has introduced even more light with the three, two hundred and fifty-year prophecies of Cyrus, Nero and Trump; and he did so in the very time when He had emphasized the work of proclaiming the corrected message of Nashville. Nero’s line provides the framework of the final setting up of the image of the beast in the United States and then the world. Cyrus’ line of 457 BC identifies the history between Raphia and Panium, the history between the Ukrainian War and the Third World War that begins as Panium combines with Actium at the soon-coming Sunday law. Trump’s line ends this year on July 4th.
Lewu gi ci xeetu Yuda mi ngi leegi feesal jaar-jaaru cosaan bi nëbbu ci saar fukki ñent, te mu yokk ci leer gu gën a bare ak ñetti waxi ci jamono yu ñaar téeméer ak juróom-fukk at, yu Cyrus, Nero ak Trump; te def na ko ci waxtu wi very màggale woon liggéeyu yégle bataaxal bu Nashville bu ñu jubbanti. Rëddinu Nero mooy jox doxalin wu mujj ci taxawal naataxu rab wi ci États-Unis, te gannaaw loolu ci àddina si. Rëddinu Cyrus ci 457 BC mooy ràññee jaar-jaaru diggante Raphia ak Panium, jaar-jaaru diggante Xareb Ukraine ak Ñetteelu Xareb Àddina bi tàmbali bu Panium boolee ak Actium ci yoonu dibeer bu bëgg a ñëw. Rëddinu Trump di jeex at mi ci 4 Fanweer.
Nero is a symbol of persecution; the church of Smyrna identifies the history that continues until persecution ends 250 years later at the church of Pergamos and compromise. The line identifies the setting up of the image, and therefore aligns with the history when the image of Christ is being set up in His temple. The “edict” is the starting point that leads to the first Sunday law that is followed by the closed door of division between east and west, wise and foolish, wheat and tares and the saved or lost. The “edict” that begins the period is also the “edict” that begins the same testing period for the world. The “edict” is therefore the first and the last. Every waymark of Nero’s seventeen-year line is identifying the escalating persecution of the Sunday law crisis that begins with an “edict,” something of the order of a presidential “executive order.”
Nero mooy misaalu fitna la; jàngu Esmirina day tegtal jaar-jaaru taariix bi di wéy ba ker fitna jeexee 250 at gannaaw gi ci jàngu Pergamos ak dégg-déggoo. Rëdd bi day tegtal sampug nataal bi, te moo tax mu ànd ak taariix bi nataalu Kirist di sampu ci templam. “Edict” bi mooy ndoorte bi di yóbbu ci njëlbéen yoonu Dibéer bi, te gannaaw loolu buntu bu tëj buy xàjjal penku ak sowwu, ñi xam ak ñi xamul, pepp ak garab, ak ñi mucc walla ñi sànku. “Edict” bi di tàmbali jamono ji mooy itam “edict” bi di tàmbali benn jamonoy nattu boobu ngir àddina si. Kon nag “edict” bi mooy ki jëkk te mooy itam ki mujj. Bépp màndargay yoon ci rëddu Nero bu fukk ak juróom-ñaari at day tegtal fitna biy gëna tar ci jafe-jafe yoonu Dibéer bi, bi di tàmbali ak ab “edict,” lu mel ni santaane bu “executive order” bu njiitu réew mi.
Cyrus’s three decrees of 457 BC identify a seventeen-year period with three waymarks at the end, as does Nero’s line and as does Cyrus’s other line, that ended with the arrival of the first, second and third angels from 1798 unto 1844. Cyrus’s three steps are the battle of Raphia, then ten years to the second step, and then seven years to the battle of Panium. The beginning and ending are both battles, thus bear the signature of the Alpha and Omega. The first period of ten years represents a period of testing that began in 2014 with the Ukrainian War and the second period ends seven years later at the battle of Panium.
Ñetti yoon yi Kiris ci atum 457 BC dañuy wone benn jamono bu fukk ak juróom-ñaari at, te am na ci ñetti waymark ci mujjam, ni ko rëddinu Nero di ko defee, te itam ni ko beneen rëddinu Kiris di ko defe, mi jeexee ak ñëwug malaaka bi njëkk, ñaareel ak ñetteel dale ko ci 1798 ba ci 1844. Ñetti jéegooy Kiris mooy xareb Raphia, ba noppi fukk at ba ca ñaareelu jéego ba, te gannaaw loolu juróom-ñaari at ba ca xareb Panium. Ndoorteek mujj gi ñoom ñaar xare lañu, ba tax ñuy yëngu ak màndarga Alpha ak Omega. Jëfandikook jamono ji njëkk ji di fukk at dafay tekki benn jamono bu nattu, bi tàmbalee ci 2014 ak Xareb Ukraine, te ñaareelu jamono ji dafa jeex juróom-ñaari at gannaaw ga ca xareb Panium.
Palmoni
Palmoni
Palmoni unsealed the message of time to the Millerites of the first and second angels’ history, and He unseals the message of numbers in the history of the one hundred and forty-four thousand, which is the history of the third angel.
Palmoni ubbi nañu xibaaru waxtu bi ci Millerite yi ci jaar-jaaru malaaka bu njëkk ak bu ñaareel bi, te mooy itam ubbi xibaaru lim yi ci jaar-jaaru ñaar-fukk ak ñeent junni ak ñeent téeméer ak ñeent-fukk ak ñeent ñaar-fukk yi, moo xam ne mooy jaar-jaaru malaaka bu ñetteel bi.
The symbolic prophetic histories, such as the twenty-two years from 1776 unto 1798 represented by the Maccabean revolt identify the cause of the sixth kingdom’s beginning, and the cause of the fifth kingdom’s ending. The twenty-second president, Grover Cleveland was the alpha of presidents typifying the omega president of Donald Trump, as the only two presidents that served two non-consecutive terms. Trump is the twenty-second president to win a second term, when counting the other presidents who took over in a previous president’s term, together with the presidents that won a second term for themselves. The sixth kingdom of Bible prophecy began in 1798, after the twenty-two years from the Declaration of Independence. 1798 unto 2026 is represented by 22 at the alpha date and 22 at the omega date.
Jàngoro yonent yu am nañu càmmoñ ngir wax lu siiw ci waxu Yàlla, mel ni ñaari-fukk ak ñaar at yi nekk ci diggante 1776 ba 1798, yi màggal njàqare Makkabi ya, dañuy wone li waral tàmbaliwaayu juróomeel buur gi, ak li waral jeexitalu juróomeel buur gi. Njiitu réew mi di ñaar-fukk ak ñaar, Grover Cleveland, mooy alfa bu njiit yi, buy misaal omega njiit bi di Donald Trump, ndaxte ñoom ñaar rekk lañu doon njiiti réew yu xizmat ñaari saa yi tëjeeku ci ay yoon yu dul yokk ci kawante. Trump mooy njiitu réew mi di ñaar-fukk ak ñaar ngir jëleaat ñaareelu mandaa, bu ñu jàngee itam yeneen njiiti réew yi jël boppu liggéey bi ci biir mandate beneen njiit, boole ko ak njiiti réew yi jëleel seen bopp ñaareelu mandaa. Juróomeelu buur gi ci waxu Yàlla gu sell gi tàmbalee na ci 1798, gannaaw ñaari-fukk ak ñaar at yi dale ci Bëgg-bëggu Moomeelug Bopp. 1798 ba 2026 dañu ko tegtal ci 22 ci bésu alfa bi ak 22 ci bésu omega bi.
Three lines of eleven chapters that begin with the eleventh chapter and end in the twenty-second chapter. Each of the three eleven chapter lines contain an exact middle point represented by three verses. Genesis identifies when “circumcision” was given as the symbol of a covenant relationship with a chosen people. It was the first time a chosen people were given a sign representing a covenant people, and in Matthew the center three verses identify the Rock on which Christ would build His church. Those verses identify when Simon Barjona’s name was changed to Peter, which equates to one hundred and forty-four thousand. The middle of the line in Revelation identifies the covenant of death as it identifies the papacy as the eighth head that is of the seven. What do you suppose the implications are that chapter eleven in the Desire of Ages identifies the message of John the Baptist, and that chapter twenty-two identifies John’s death?
Ñetti xët yu am fukki benn ay xaaj yu tàmbalee ci xaaj bu fukki benn te jeex ci xaaj bu ñaar-fukk ak ñaar. Kenn ku nekk ci ñetti xët yi, bu amee fukki benn ay xaaj, dafay am digg wu mat sëkk, te digg boobu dañuy ko wone ci ñetti aaya. Génèse dafay xamle kañ la ñu joxe “yaru ndaw si” muy màndarga ab kóllëre ak xeet wu tànn. Loolu moo nekkoon yoon wu njëkk bi ñu joxee xeet wu tànn màndarga muy tegtal nit ñi nekk xeetu kóllëre; te ci Mathieu, ñetti aaya yu nekk ci digg bi dañuy xamle Doj wi Kirist di tabaxee ci moom mbooloom. Aaya yooyu dañuy xamle kañ la ñu soppee turu Simóŋ Barjona ne ko Piyeer, te loolu yamaleek junni téeméeri ak ñeent-fukk ak ñeent-junni. Diggu xët wi nekk ci Révélation dafay xamle kóllëreg dee, ndaxte dafay xamle papauté bi ne mooy bopp bu juróom-ñett ba, bi bokk ci juróom-ñaar yi. Lan nga jàpp ne ay tegtal la am ci ne xaaj bu fukki benn ci Désiré des Ages dafay xamle yégleg Yaxya Mëndi-kat bi, te xaaj bu ñaar-fukk ak ñaar dafay xamle dee gi Yaxya?
The middle of those chapters takes you to page 168, where the chapter titled Nicodemus begins. Chapter eleven is titled The Baptism and chapter twenty-two is titled Imprisonment and Death of John. Chapter eleven is a symbol of death, burial and resurrection, as is chapter seventeen and Nicodemus, and as is the death of John.
Diggante bi ci ay sarxet yooyu dafa leen yóbbu ci xët 168, fa xeetu téere bi tudd Nicodemus di tambalee. Sarxet fukk ak benn bi tudd Njàngum Sóob, te sarxet ñaar fukk ak ñaar bi tudd Tëjji ak Dee gu Yaxya. Sarxet fukk ak benn bi mooy misaal u dee, suul ak dekki, ni noonu it sarxet fukk ak juróom ñaar bi ak Nicodemus, ak ni noonu it dee gu Yaxya.
We will continue these things in the next article.
Dina nu jëkk dinañu kontine mbir yii ci bind bu ci topp.