We closed the last article identifying that all three of the angels of Revelation fourteen have a message in their hands. The second and third angel are identified as having a “parchment,” with them as they descend with their message. Each angel represents a message, and the arrival of each message causes an effect. The first angel arrived in 1798. That message was unsealed and there was an increase of knowledge concerning the impending judgment. That increase of knowledge produced two classes of worshippers. When the second angel arrived the message of the Protestants’ fall was unsealed and there was an increase of knowledge and two classes were produced. When the Midnight Cry message arrived on October 22, 1844, it was unsealed at Exeter camp meeting and there was an increase of knowledge and two classes of virgins were produced. When the third angel arrived on October 22, 1844 the message of the third angel and all that it represents was unsealed and there was an increase of knowledge and two classes were produced.
Nu jeexal sunu maqaal bu mujj bi xamle ne, ñetti malaakam yi ñëw ci Peeñu gi, kapitaal fukk ak ñeent, ñépp am nañu benn yégle ci seen loxo. Ñaareelu malaaka ak ñetteelu malaaka dañu leen xamle ne ànd nañu ak “mbind mi ci xob,” bi ñuy wàcc ak seen yégle. Malaaka bu nekk dafa tegu ci benn yégle, te agsiwug yégle bu nekk di jur ab jëf. Malaaka bu njëkk bi agsi na ci atum 1798. Boobu yégle deñkootuloon, te xam-xam yap na ci mbirum atte bi mu ngi jëm ci kanam. Yokku googu ci xam-xam jur na ñaari xeeti jaamukat. Bi ñaareelu malaaka bi agsee, yégleb rotug Protestaŋ yi ubbeeku na, te xam-xam yokku na, ba ñaari xeet ñu sosu. Bi yégley Woote gi Diggante Guddi agsee ci 22 Oktoobar 1844, ubbeeku na ca Ndaje maŋ ma ca Exeter, te xam-xam yokku na, ba ñaari xeeti janq yu sell ñu sosu. Bi ñetteelu malaaka bi agsee ci 22 Oktoobar 1844, yégley ñetteelu malaaka bi ak lépp lu muy tekki ubbeeku na, te xam-xam yokku na, ba ñaari xeet ñu sosu.
Another characteristic that can be found in the angels has to do with the empowerment of the angel’s messages. The message of the second angel was empowered by the message of the Midnight Cry, as the previous article showed, but the Midnight Cry is not represented by a singular angel, it is represented by many angels. The history that corresponded to the second angel and the Midnight Cry shows that the second angel’s message was empowered when the Midnight cry joined with it. In the same book we are told:
Benn benn ci jikko yi ñu man a gis ci malaaka yi mooy dooleel buñ jox yéenekaayu malaaka bi. Yéenekaayu ñaareelu malaaka bi amoon na doole ci yéenekaayu Yuuxu Gudd gi, ni makkaanu wax ji weesu woon wonee ko, waaye Yuuxu Gudd gi duñu ko tegtal ci benn malaaka rekk; ay malaaka yu bari ñoo koy tegtal. Taariix bi méngoo woon ak ñaareelu malaaka bi ak Yuuxu Gudd gi wone na ne yéenekaayu ñaareelu malaaka bi am na doole ba Yuuxu Gudd gi boolee ak moom. Ci téere boobu sax, ñu wax na nu ne:
“I saw angels hurrying to and fro in heaven. They were descending to earth, and again ascending to heaven, preparing for the fulfillment of some important event. Then I saw another mighty angel commissioned to descend to earth, and unite his voice with the third angel, and give power and force to his message. Great power and glory were imparted to the angel, and as he descended, the earth was lightened with his glory. The light which went before and followed after this angel, penetrated everywhere, as he cried mightily, with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. The message of the fall of Babylon, as given by the second angel, is again given, with the addition of the corruptions which have been entering the churches since 1844. The work of this angel comes in at the right time, and joins in the last great work of the third angel’s message, as it swells into a loud cry. And the people of God are fitted up everywhere to stand in the hour of temptation which they are soon to meet. I saw a great light resting upon them, and they united in the message, and fearlessly proclaimed with great power the third angel’s message.
«Maa gis malaaka yi, ñuy gaawantu ci asamaan, ñuy dem ak ñuy dikk. Ñu doon wàccsi ci suuf, te ba noppi yéegaat ci asamaan, di waajal matug benn mbir mu am solo lool. Noonu maa teg ci gis beneen malaaka bu am doole, ñu ko yónnee mu wàccsi ci suuf, ngir boole baatam ak bu ñetteel malaaka bi, te jox ndamam kàttan ak doole. Ñu jox malaaka bi kàttan gu réy ak ndam lu mag, te bi mu wàccee, suuf sépp leer na ak ndamam. Leer gi jiitu woon malaaka boobu te topp ko, dugg na fépp, bi mu yuuxee ak doole lool, ci baat bu réy, naan: Bàbbilon bu magbi daanu na, daanu na, te mu nekk kër rab yi, ak dajukaayu bépp ruu bu bon, ak cage bu bépp picc bu tilim te ñaaw. Baatu daanug Bàbbilon bi, ni ko ñaareel malaaka bi joxe, joxees na koaat, ak yokkug yàqute yi doon dugg ci kër yi ngëm desde 1844. Liggéeyu malaaka bii dikk na ci waxtu wu baax, te mu bokk ci mujj gu mag gu yégleb ñetteel malaaka bi, bi muy yaatu ba nekk yuuxu bu réy. Te nit ñi Yàlla moom waajal nañu leen fépp ngir taxaw ci waxtuw nattu gi ñuy bëgg a dajeek ci lu gaaw. Maa gis leer gu réy tàbbi ci seen kaw, te ñu booloo ci yégleb bi, te ñu yégle ak fit wu amul ragal, ak doole lool, yéglebu ñetteel malaaka bi.»
“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound every where, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message, and joined it, as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon, and calling upon God’s people to come out of her; that they might escape her fearful doom.” Spiritual Gifts, volume 1, 193, 194.
«Ñu yónnee malaaka yi ngir ñu dimbali malaaka bu mag ba jóge asamaan, te dégg naa ay baat yu mel ni dañuy riir fépp ne: “Génnleen ci moom, yéen samay nit, ngir ngeen bañ a bokk ci ay bàkkaaram, te ngir ngeen bañ a jot ci ay mbugalam; ndaxte ay bàkkaaram yeg nañu ba asamaan, te Yàlla fàttaliku na ay tooñam.” Bëgg-bëgg bii meloon ni mu doon yokk ci ñetteelu yégle bi, te mu booleek moom, ni yuuxu guddi gi boole woon ak yégle malaaka ñaareel bi ci atum 1844. Ndawlu Yàlla daldi dëkk ci kaw gaayi sell yi muñ te xaar, te ñu joxe ak fitnaàn waare bu mujj, bu tedd te am solo, di yégle ne Babilon dafa daanu, te di woo nit ñi Yàlla ngir ñu génn ci moom; ngir ñu man a rëcc ci mbugal mu tiit bi muy dajeek.» Spiritual Gifts, volume 1, 193, 194.
The Midnight Cry joined the second angel, and the angel of Revelation eighteen joins the third angel, and when he joins the third angel, he is repeating the joining of the Midnight Cry and the second angel in the beginning of Adventism. Based upon two witnesses, the second and third angel, every angel’s message has a secondary message that empowers it. These two witnesses teach that when the first angel’s message arrived in history, there had to come a point thereafter where that message was empowered by a secondary message. This was of course also true of the first angel. In the first paragraph of the long passage, we just set forth, Sister White identifies the same characteristics to the first angel as John assigns to the angel of Revelation eighteen when she states, “I was told that his mission was to lighten the earth with his glory, and warn man of the coming wrath of God.” It is clear in the passage she is referring to the first angel.
Yuuxu Géej gi booloo ak ñaareelu malaaka bi, te malaaka bu Apokalips 18 moom itam booloo ak ñetteelu malaaka bi; te bu mu booloo ak ñetteelu malaaka bi, dafay delloo wax biir benn mboolem gi Yuuxu Géej ak ñaareelu malaaka bi boole woon ca njàlbéenu Adventism. Ci kaw ñaari seede, ñaareelu malaaka bi ak ñetteelu malaaka bi, bataaxalu bépp malaaka am na benn bataaxal bu ñaareel buy ko may doole. Ñaari seede yooyu di jàngale ne, ba bataaxalu malaaka bu njëkk bi agsee ci taarix, war na am gannaaw loolu ab jamono bu bataaxal boobu deñoon ci doole ngir bataaxal bu ñaareel. Loolu, ci dëgg-dëgg, moo doon itam dëgg ci malaaka bu njëkk bi. Ci njëkk xët bu weesu bu gudd bi nu bëgg a joxe, Rakku Jigéen White mooy wax ne malaaka bu njëkk bi am na benn melokaan yu mel ni yi Yowaana jox malaaka bu Apokalips 18, ba mu ne: “Waxees na ma ne liggéeyam moo di leerël suuf si ak ndamam, te artu nit ci yoonu merug Yàlla miy ñëw.” Leer na ne ci xët boobu mooy wax ci malaaka bu njëkk bi.
The first angel’s message arrived in 1798, and it was thereafter empowered on August 11, 1840, when the Ottoman supremacy ceased. At that point the mighty angel of Revelation ten came down out of heaven and placed one foot on the land and one on the sea. He represents the empowerment of the first angel, and this is what identifies the work of the first angel as the same work as the angel of Revelation eighteen. Both were to lighten the earth with their glory, but the angel of Revelation eighteen joins the third angel, just as the Midnight Cry joined the second angel and just as the angel that descended in Revelation ten joined the first angel.
Bataaxal bu njëkk ba agsiwoon na ci 1798, te gannaaw loolu mu jot doole ci 11 At 1840, bi nguurug Otomaan bàyyiwone kàttanam. Ca jamono jooju malaaka mu màgg mi nekk ci Peeñug Yowaana fukki, wàcce na bàyyikoo asamaan te mu teg benn tànk ci suuf, benn ci géej. Moo di mandargaalu dooleelug bataaxal bu njëkk bi, te loolu mooy li xamale ne liggéeyu malaaka bu njëkk bi mooy benn liggéey ak bu malaaka bi nekk ci Peeñug Yowaana fukk ak juróom-ñett. Ñoom ñaar ñépp war nañoo leerloo suuf si ak seen ndam, waaye malaaka bi nekk ci Peeñug Yowaana fukk ak juróom-ñett, boole na boppam ak ñetteelu malaaka bi, ni Yuuxu Digg-Bi-Guddi boole woon ak ñaareelu malaaka bi, te ni it malaaka mi wàcce woon ci Peeñug Yowaana fukki boole woon ak malaaka bu njëkk bi.
Therefore, when the first angel arrived, a message was unsealed that produced two classes of worshippers. When the first angel’s message was empowered by the angel of Revelation ten, he had in his hand a little book that he commanded John to eat, identifying that he brought a message, unsealed it and it produced two classes of worshippers. When the second angel, Midnight Cry and third angel arrived there was a message unsealed that tested and produced two classes of worshippers.
Kon bi, bi malaaka bu njëkk bi agsee, am na beneen ndigal buñ ubbi woon mu jur ñaari xeeti jaamookat. Bi ndigalu malaaka bu njëkk bi amee kàttan ci malaakab Peeñu Yàlla fukk, dafa yoroon ci loxoom téere bu ndaw, bi mu digal Yowaana mu lekk ko, te loolu wone ne dafa indiwoon ab ndigal, ubbi ko, te mu jur ñaari xeeti jaamookat. Bi malaaka bu ñaareel bi, Yuuxu Diggante Guddi, ak malaaka bu ñetteel bi agsee, am na beneen ndigal buñ ubbi woon bu nattu te jur ñaari xeeti jaamookat.
The passage we are addressing emphasizes by comparing the history of Christ with the history of the Millerites that the sequential testing process that took place in the Millerite history also took place in the days of Christ, which was the end of ancient Israel. If a sequential testing process took place at the beginning of spiritual Israel and at the end of ancient Israel, then there will be a sequential testing process at the end of spiritual Israel, as there was at the beginning of ancient Israel.
Wàll wi nuy wax ci moom di wone, ci jëfandikoo njàngale ci diggante jaar-jaaru Almasi ak jaar-jaaru waa Millérite yi, ne yoonu nattu yu toppante yi xewoon ci jaar-jaaru waa Millérite yi xewoon na itam ci fan yi Almasi nekkoon, te loolu mooyoon mujjug Israayil gu yàgg ga. Su fekkee ne amoon na yoonu nattu yu toppante ci tambale Israayil gu xelu gi ak ci mujjug Israayil gu yàgg ga, kon dina am itam yoonu nattu yu toppante ci mujjug Israayil gu xelu gi, ni mu amee woon ci tambale Israayil gu yàgg ga.
In Millerite history this would represent five unsealing’s that tested and produced two classes of worshippers from 1798 until October 22, 1844. The passage clearly teaches that if you fail a test, you will not pass the next test, for you wont even try. It is also clear that in the time of Christ the testing process concludes with the former chosen covenant people being in total darkness in regards to the plan of salvation. Daniel and John represent those who listen to the voice behind them, those who passed through a progressive testing process that required individual investigation of each new truth that was unsealed.
Ci jaar-jaari Millérite, loolu dafay tektal juróom ñaari ubbi yiñ tëj woon, yi jéemee te jur ñaari xeetu way-jaamu yi, gannaaw 1798 ba bésub 22 Oktoobar 1844. Wax ji leer na bu baax ne su fekkee ne nga laab ci benn nattu, doo mujj ci bi ci topp, ndax sañu ko jéema sax du am. Leer na itam ne ci jamonoy Almasi bi, yoonu natt wi dafa jeex ak ne ñi nekkoon nit ñi ñu tànn woon ca njëkk ngir kóllëre gi, dañuy nekk ci lëndëm gu mat sëkk ci lu jëm ci pexe mucc gi. Dañeel ak Yaxya ñooy tektal ñi dégg baat bi nekk ca seen gannaaw, mooy ñi romb yoonu natt wu yokkute wi, wi laajoon saytu bopp bu kenn ku nekk ci wàllu dëgg gu bees gu ne ñu ubbi.
The books of Daniel and Revelation are one book, and Daniel and John are the two witnesses of that one book. One witness is the beginning of the book, and the other witness is the end of the book. Both witnesses suffered death and resurrection symbolically; one was persecuted by the Medo-Persian kingdom, (typifying the United States) and the other persecuted by Rome, (typifying the papacy). John is being persecuted because he is a Sabbath-keeper in agreement with Daniel being persecuted for refusing to change his worship practices. Together they represent those at the end of the world who are persecuted for refusing to accept the worship of Sunday in place of the seventh-day Sabbath.
Téere yi ñuy wax Daniel ak Peeñu yi benn téer lañu, te Daniel ak Yowaana ñoo di ñaari seede yu téer boobu benn bi. Benn seede mooy njàlbéenu téer bi, te beneen seede mooy mujju téer bi. Ñoom ñaar ñépp dañoo sonn dee ak dekki ci misaal; kenn ku nekk dafa jaar ci fitna gi nguurug Medo-Perse def ko, (muy misaalal États-Unis), te keneen ki jaar ci fitna gi Rooma def ko, (muy misaalal baapóor bi). Yowaana ñu ngi koy fitnaal ndaxte mooy aji sàmm bésub Noflaay, ci déggoo ak Daniel mi ñu fitnaal ngir bañ a soppi ay doxalinam ci jaamu. Bu ñu booloo, dañuy tegtal ñi nekk ci mujjug àddina, ñi ñuy fitnaal ngir bañ a nangu jaamu Dibéer, mu wuutu bésub Noflaay bu juróom-ñaareel ba.
The people represented by Daniel and John have been or will be those that are sealed, for when Daniel was placed in the lion’s den for not obeying the king’s “decree,” the king sealed the stone, in order that the purpose might not be changed. Daniel was sealed for eternity, because the king’s decree and also the authority of his seal could not be changed, according to the laws of the Medes and Persians. The king’s seal was placed upon a stone and the door was shut. The door is shut at the Sunday law, and no man can open that door, just as the door was shut on October 22, 1844. This was a simple illustration of the importance of considering not only the prophetic events that are set forth in a prophecy, but also the importance of applying the circumstances surrounding the prophet when he is illustrated within the story.
Nit ñiir yi Daniel ak John di wone ñooy wala dinañu doon ñiñuy màndargaal ak sëf, ndax bi ñu sànnee Daniel ci kàrcey gaynde yi ngir mu bañ a topp buur bi ci ay “ndigal”, buur bi dafa tëj doj wi ak moom sëf ko, ngir ndigël ma bañ a soppeeku. Daniel ñu ko sëf ngir ba fàww, ndax ndigëlu buur bi ak itam sañ-sañu sëfam manula woon a soppeeku, ni ko yooni Med ak Perse yi waxe. Sëfu buur bi ñu ko teg ci doj, te bunt bi tëju. Bunt bi day tëj bu yoonu Dibeer gi aksee, te kenn manula ubbi bunt boobu, ni bunt bi tëjee woon 22 Oktoobar 1844. Lii nekk na misaal yu leer yu wone solooy xalaat du ñu ci xammbat rekk xew-xewu yonent yi ñu joxe ci ab waxu wax ju yonent, waaye itam solooy jëfandikoo xaalis yi wër yonent bi, bu ñu ko wonee ci nettali bi.
Yet this is also an illustration of the power of considering the beginning (the book of Daniel) with the end (the book of Revelation) together as two witnesses of the same prophecy, for two witnesses are what is required to establish a biblical fact. The predicted events and the illustration of the prophets’ activities in connection with the prophecy are both inspired.
Waaye lii itam mooy benn misaal bu wone dooley xalaatandoo njàlbéen bi (téeréb Daniel) ak mujje bi (téeréb Peeñu gi) benn ci benn, ni ñaari seede yu benn yonent lañu, ndaxte ñaari seede lañu soxla ngir taxawal dëgg-bibël bu wér. Xew-xew yi ñu jébbalu woon ak nataalu yëngu-yëngu yonent yi ci wàllu yonent bi, ñoom ñépp a ngi bawoo ci xel mu Sell mi.
All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works. 2 Timothy 3:16, 17.
Mbind mi Mbind mépp am na cosaan gu jóge ca Yàlla, te am njariñ ngir jàngale, ngir yedd, ngir jubal, ngir yar ci njub; ngir nit ku Yàlla nekk mat, waajal bu baax ci bépp jëf ju baax. 2 Timote 3:16, 17.
If the predicted events of the Bible are illustrating the end of the world, then the illustration of the prophet and his surroundings when he receives and testifies of the prediction are an illustration of the end of the world. Therefore, when a prophet’s surroundings and activities are prophetically illustrated—the prophet is an illustration of God’s people at the end of the world. With that understanding in place, when we bring the line of Malachi’s Elijah prediction together with the lines of Revelation fourteen and eighteen, they all testify of the history of the final warning message—but their testimony is two-fold.
Bu xew-xew yi Biibël waxoon, su fekkee ne dañuy melal jeexital àddina, kon itam misaalu yonent bi ak ay mbëggeelam ba muy jot ci wax ji te di seedeel ko, misaalu jeexital àddina la. Moo tax, bu ñu waxee ci anam yonent bi ak li muy def ci yoonu wax ju yonent, yonent bi mooy misaalu nit ñi Yàlla ci jeexital àddina. Su nu tëjjee xel ci xam-xam boobu, bu nu boolee sàrtu Eliya bu Malasi waxoon ak sàrt yi nekk ci Révélation 14 ak 18, ñoom ñépp dañuy seedeel jaar-jaaru yégle bu mujj bi ñuy artu; waaye seen seede ñaar-a-ñar la.
The message consists of predicted events that are external to God’s people and a secondary testimony consists of the prophet’s experience while receiving and proclaiming the message. The prophetic concept of two prophetic lines representing the external and internal of the same history was recognized and put into the public record by the pioneers of Adventism. The classic example of this application by the pioneers, in my mind, is when they identify that the seven churches of Revelation and the seven seals of Revelation are parallel histories that identify the internal and external history of the church. The seals represent the external history the churches the internal.
Bataaxal bi dajalee ci ay xew-xew yu ñu waxoon lu jiitu, yu nekk ci biti askanu Yàlla, te benn seede bu ñaareel di ànd ak moom, moo di njàngum yonent bi ci bi mu doon jot bataaxal bi ak yégle ko. Xalaatu yonent bi ci ñaari rëdd yu yonent yu tegtal biti ak biir benn yeneen jaar-jaar ci benn mboolem nettali gi, mag ñi sosoon Adventisme xam nañu ko te bind ko ci mbind mi ñépp man a gis. Ci sama xel, misaal mi gëna siiw ci jëfandikoo boobu lu mag ñi def, mooy bi ñuy wone ne juróom-ñaari màggal yu Kàddu gi ci Peeñu ak juróom-ñaari taalibe yu Peeñu yi ay jaar-jaar yu ànd lañu, yu tegtal jaar-jaaru kanam ak jaar-jaaru biirug mbooloom gëmkat yi. Taalibe yi dañuy tegtal jaar-jaaru biti, màggal yi jaar-jaaru biir.
The Elijah message of Malachi, Revelation chapters fourteen and eighteen identify the same final warning message that is also addressed as “the Revelation of Jesus Christ” in chapter one of Revelation. In chapter one God the Father gave the message to Christ, who then gave it to Gabriel, who then gave it to John who then sent it to the churches. Elijah’s message, as well as the messages represented in Revelation chapters one, fourteen and eighteen are the very same message.
Bataaxalu Eliya bi ci Malasi, ak Apokalips saar ya ñeent-fukk ak ñeent ak fukk ak juróom-ñett, dañuy wone benn bataaxal jëfandikoo muy artu bu mujj bi, te itam ñu ko woowe ci Apokalips saar bi njëkk ne mooy “Peesug Yeesu Kirist.” Ci saar bu njëkk bi, Yàlla Baay bi jox na bataaxal bi Kirist; mu jox ko Jibraayil; mu jox ko Yowaana; te mu yónnee ko mbooloy kërce yi. Bataaxalu Eliya, ak itam bataaxal yi ñuy tegtal ci Apokalips saar bi njëkk, ak saar ya ñeent-fukk ak ñeent ak fukk ak juróom-ñett, ñoom ñépp benn bataaxal lañu sax.
And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.
Te xel yi yëglekat yi itam, dañu nekk ci suufu yëglekat yi. Ndaxte Yàlla du Boroom jaxasoo, waaye mooy Boroom jàmm, ni ko mel ci bépp mbooloom gaayi Yàlla yu sell yi. 1 Korent 14:32, 33.
It is always the same message, for the “prophets are subject to the prophets.” The word translated as “subject” in the verses means, “to subordinate; reflexively to obey: – be under obedience (obedient), put under, subdue unto, (be, make) subject (to, unto), be (put) in subjection (to, under), submit self unto.” All the prophets agree with each other and are in subjection to one another or the message they gave would produce confusion.
Mbes moo mel ni benn yoon rekk, ndaxte « yonent yi dañuy toppante ak yonent yi. » Kàddu gi ñu tekki ni « toppante » ci ay saar yooyu dafay tekki: « suufeel; te bu ñu ko jëfandikoo ci boppam, déggal: – nekk ci déggal (déggal), teg ci suuf, noot ba, (nekk, def) ci suufeel (ci, ba ci), nekk (tegu) ci toppante (ci, suuf), jébbalu boppam ci. » Yonent yépp dañuy ànd ak seen moroom, te dañuy nekk ci toppante ak seen moroom walla ak ndigël gi ñu waxoon; te bu loolu amul, ndigël gi ñu joxe dina jur jaxasoo.
All the prophetic illustrations of the final warning message represent the same message. It is the Lord’s design that those who are considered the “wise” in the parable of the ten virgins, who are also called the “wise” that “understand” “the increase of knowledge” when the book of Daniel is unsealed; it is the Lord’s will that the “wise” recognize the special message when it is unsealed. That recognition is accomplished by applying the methodology of biblical study that is specifically identified within the Bible itself. That methodology is accomplished in agreement with Isaiah twenty-eight through the process of bringing the various prophetic lines that address a biblical subject together in parallel to one another in order to establish the correct prophetic events.
Lépp yépp ci misaal yu yonent yi ci bataaxal artu mujj mi, dañuy tegtal benn bataaxal rekk. Xew-xewu Boroom bi mooy ne ñi ñuy wax ne ñooy “boroom xam-xam” ci léebu fukki janq ya, te it ñooy “boroom xam-xam” ñi “dégg” “yokkuteg xam-xam” bi ba téereb Danyeel ubbeeku; coobare Boroom bi mooy ne “boroom xam-xam” yi xàmmee bataaxal wu mag wi bu ñu ko ubbeee. Xammee googu dafa am ci jëfandikoo yoonu njàngum Biibël bi ñu waxal bu leer ci Biibël bi boppam. Yoonu jàng woowu diineesu ko ci déggoo ak Esayi ñaar-fukk ak juróom-ñaareel, jaarale ko ci yoonu boole ci benn wàll ligne yu bare yu yonent yi di wax ci benn mbirum Biibël, te teg leen ci wëtante ngir saxal xew-xewu yonent yi jub.
I solicit your patience as we conclude this article here and will continue these thoughts in the next article.
Maa ngi leen di ñaan ngeen muñ, ndaxte fii la nuy jeexale mbind mi, te dinañu yeggale xalaat yii ci bind bu ci topp.