We have been setting forth the sequence of prophetic events that are identified by the hidden history of the seven thunders that is represented in Revelation chapters eleven through thirteen. We have not yet reached the point in the development of these events, where we will overlay the history of the horn of Protestantism and the horn of Republicanism. Nor have we yet prepared a platform of understanding to pinpoint the role of Islam in the message of the Midnight Cry. There is, though, a very important truth connected with these events, that identifies what a person must do when they understand the truths that are being unsealed. The blessing of Revelation includes the responsibility of “keeping” those things that are written.

Noonu woon a ngi doon wone yoon wi ak tegu gu xibaar yu yonent yi, yi ñu xamale ci jaar-jaaru nettali gu nëbbu gu juróom-ñaari yëg-yëg yi, ñi nga tegu ci Kàddug Yàlla bi ci Pexe chapter 11 ba 13. Bëggunu nu jotagum bés bi ci yokkute gii ngir nu boole jaar-jaaru ngelaw gu Protestantism ak ngelaw gu Republicanism. Te itam, jotagunu woon ngir waajal benn dalu xam-xam buy tax nu man a fésal wàllu Islam ci yégleb Woote gu Diggante Guddi. Waaye am na dëgg bu am solo lool buy ànd ak dhac yi, buy xamale li nit ku nekk war a def bu mu deggee dëgg yi ñuy ubbi. Barkeb Pexe bi dafa yor yit warugar “sàmm” yëf yi ñu bind.

The line of history that is being unsealed conveys the creative power of God to those who would hear, read and keep those things written therein. It is therefore time to break away from our consideration of Isaiah’s last prophetic narrative, and Revelation chapters eleven through thirteen in order to establish the significance of the “three and a half days” that Elijah and Moses were dead in the street of the information super highway, that runs through the valley of dead dry bones. What we will identify now, is the symbolism of “the wilderness.”

Rëddinu jaar-jaaru binduy yi ñuy ubbi jëfandikoo na doole ju bindkat juy jóge ci Yàlla ngir ñi bëgg a dégg, jàng te sàmm yiñu bind ci biir moom. Moo tax léegi jot na waxtu ngir nu génn sunu xalaat ci mujj gi ci nettali waxu-Isaaya, ak ci Pexe Mbind mi aji tàng yi fukk ak benn ba fukk ak ñett, ngir samp solo bu “ñetti fan ak genn-wàll waxtu” bi Éliya ak Moyis nekkon dee ci mbedd mi nekk ci yoon wu mag wu xibaar, wi daw ci xur wi fees dellu ak yax yu wow. Li nu bëgg a xamle léegi mooy misaalu “àll bu màndiŋ bi.”

In the last article we identified four prophetic witnesses of the sequence of events that are established by the hidden history of the seven thunders. The line of the image of Christ, the line of the two witnesses, the line of the image of the beast and the line of the counterfeit king of the north.

Ci mbind mi nujj ma, nun wone naari seede yu yëngu ci wax ju Yàlla jëm ci toftale xew-xew yi jaar ci nettali bu nëbbu bu juróom-ñaari dënnu-yob. Sàrtu melokaanu Kirist, sàrtu ñaari seede ya, sàrtu melokaanu rab wi ak sàrtu buur bu bëgg a doon dëggul bu bëj-gànnaar.

The second half of the line of the counterfeit king of the north, begins with the empowerment of the papacy in 538. Then the papacy, the spiritual counterfeit king of the north, trampled down spiritual Jerusalem and spiritual Israel for twelve hundred and sixty years.

Ñaare bu ñaareel ci rëddin buur bu bëgg a jóg ci kaw wa kaw, tàmbalee na ak dooleelug paab bi ci 538. Gannaaw loolu paab bi, moom buur bu bëgg a jóg ci kaw wa kaw ci mbirum ruu, daan na Yerusalem bu ruu ak Israel bu ruu diirub junni ak ñaar téeméer ak juróom bennoon fukk at.

And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

Te ñuy réer ci ñiir u sabla, te ñu yóbbu leen ay jaam ci xeeti xeet yépp; te Yerusalem dina nekk ci suufu tànki xeeti ndëyjoor yi, ba kera waxtu yi ñeel xeeti ndëyjoor yi mat. Luke 21:24.

John was told to measure both the sanctuary and the host, but he was also told to leave out the courtyard, for it had been given to the Gentiles for twelve hundred and sixty years.

Ñu wax Yowaana mu natt benn ci bëj-góor bi ak mbooloom nit ñi, waaye itam ñu sant ko mu bàyyi kër gu biti gi, ndaxte joxees na ko xeet yi dul Yawut ngir junni ak ñaar téeméeri ak juróom-benn-fukk at.

And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

Ñu may ma benn garab gu mel ni yat; te malaaka mi taxaw ne: “Jógël, nga natt kër Yàlla gi, ak saraxalukaay bi, ak ñi fay jaamu. Waaye ëttu bi nekk biti kër gi, bàyyi ko; bul ko natt, ndax dees na ko jox xeeti ñi dul Yawut; te dëkk bu sell bi dinañu ko doxal ci seen tànk diiru ñaar-fukk ak ñaari weer.” Peeñu 11:1, 2

John and Luke testify that the Gentiles “tread under foot” “Jerusalem,” for “forty and two months.” John identifies the duration, and Luke marks the conclusion of the history. These two witnesses are addressing the question of Daniel chapter eight, and verse thirteen.

Yowaana ak Luug seede ne xeet yi ne dañuy “jéggi ci suufu tànk” “Yerusalem” diirub “ñeent-fukk ak ñaari weer.” Yowaana mooy wax diir bi, te Luug moo xàmme jeexital jaar-jaar boobu. Ñaari seede yii dañuy wax ci laaj bi nekk ci Daniyel saar 8, aaya 13.

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

Noonu ma dégg benn aji-sell buy wax, te beneen aji-sell wax ak moomu aji-sell mi doon wax ne ko: “Ba kaña lay nekk peeñ mi jëm ci sarax su bés bu nekk, ak tooñ gu yóbbu àll ba ñàkk, ngir jébbal bérab bu sell bi ak mbooloo mi, bañu leen dëpp ci suuf?” Daniel 8:13.

The question about the duration that the sanctuary and host were to be trodden under foot, identifies two desolating powers that would accomplish the act of treading down Jerusalem, which in Daniel is represented as the “sanctuary” and also the “host.” The correct foundational understanding of this verse, as expressed by J. N. Andrews, is that the verse identifies two desolating powers, which trampled down both the sanctuary and the host. The first desolating power identified in the verse is paganism, and the second is papalism. The word “host,” is Daniel’s expression for what John identifies as the “worshippers” in the temple, that is in Jerusalem.

Laaj bi nekk ci yàgg gi kër yàlla ak mbooloo mi war a nekk ci suufu tànk, moo xamale ñaari doole yu yàquyoo yi di def jëf ju tànk‑ci‑suuf‑gi ci Yerusalem, gi ci Daniel feeñe ne mooy “kër yàlla” te itam “mbooloo mi.” Xam-xam bu njëkk bu jub ci aaya bii, ni ko J. N. Andrews waxe, mooy ne aaya bi xamale na ñaari doole yu yàquyoo yi, yu tàbbaloon ci suuf kër yàlla ak mbooloo mi ñoom ñaar. Doole bu njëkk bu yàquyoo bi aaya bi xamale mooy paganism, te bu ñaareel bi mooy papalism. Kàddu gi “mbooloo mi,” mooy waxin Daniel ngir li Yowaana tudde “way jaamu yi” ci biir kër yàlla ga, maanaam ci Yerusalem.

“THERE ARE TWO ‘DESOLATIONS’ IN DANIEL 8.—This fact is made so plain by Josiah Litch that we present his words:

“AM ÑAARI «YOBBUTE» NEKK CI DANIEL 8.— Josiah Litch leerale na dëgg bii bu baax lool, moo tax nu joxe ay waxam:

“‘The daily sacrifice’ is the present reading of the English text. But no such thing as sacrifice is found in the original. This is acknowledged on all hands. It is a gloss or construction put on it by the translators. The true reading is, ‘the daily and the transgression of desolation,’ daily and transgression being connected together by “and;” the daily desolation and the transgression of desolation. They are two desolating powers, which were to desolate the sanctuary and the host.’—Prophetic Expositions, Volume 1, page 127.

«“Sarax bu bees” mooy li ñuy jàng léegi ci mbind mi ci làkku Àngale. Waaye dara yu mel ni sarax amul ci mbind mu njëkk mi. Loolu ñépp nangoo nañu ko. Dafa nekk wax ju ñu dolli walla tekkiin wu tekki-kat yi teg ci moom. Jàng gu dëgg gi mooy: ‘bu bees bi ak moytu gu yàqu,’ ndaxte bu bees ak moytu ñoo lëkkale ak “ak”; yàqu gu bu bees gi ak moytu gu yàqu. Ñoom ñaar lañu, ay doole yu yàqu, yu wara yàq kërug sell gi ak mbooloom soldaar yi.” —Prophetic Expositions, Volume 1, page 127.

“It is plain that the sanctuary and the host were to be trodden under foot by the daily and the transgression of desolation. The careful reading of verse 13 settles this point. And this fact establishes another, viz.: that these two desolations are the two grand forms under which Satan has attempted to overthrow the worship and the cause of Jehovah. Mr. Miller’s remarks on the meaning of these two terms, and the course pursued by himself in ascertaining that meaning, is presented under the following head:

“Leer na ne, barab bu sell bi ak mbooloo mi waroon añu leen tacc ci suuf ndax sarax bu bes bu nekk bi ak tooñu yàqu bi. Jàngum wàll wi yaram te baax ci aar 13 tax na yoonu bii leer. Te dëgg-boobu saxal na beneen, maanaam ne: ñaari yàqu yooyu mooy ñaari melokaan yu mag ya ngir seen yiisoo, yi Seytaane jéemee a tasaare jaamu ak mbirum Yexowa. Kàddu yu M. Miller wax ci tekkiinu ñaari baat yooyu, ak yoon wi mu topp ngir xam seen tekkiin, dañuy feeñ ci bopp bi di topp:”

“THE TWO DESOLATIONS ARE PAGANISM AND PAPACY

“ÑAARI YÀQUTE YI MOY BÀKKANU JAAMU YÀLLA YI AK PAPAAS”

“‘I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take way;’ he shall take away, ‘the daily;’ ‘from the time the daily shall be taken away’, etc. I read on, and thought I should find no light on the text; finally, I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, oh! how clear and glorious the truth appeared! There it is! That is ‘the daily!’ Well now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ popery is meant. Well, what is it which hinders popery from being revealed? Why, it is paganism; well, then, ‘the daily’ must mean paganism.’—Second Advent Manual, page 66.” J. N. Andrews, The Sanctuary and the 2300 Days, 33, 34.

“«Jàng naa ci kanam, te mënuma gis benn yeneen fukki mbir fu ñu ko [bës bu nekk bi] gis, lu dul ci Daniyel. Noonu ma [ak ndimbalug ab teereb méngale] jël wax yi taxaw ak moom, “jàllee”; dina jëlée, “bës bu nekk bi;” “bu tolloo ca jamono ji ñuy jële bës bu nekk bi”, ak yeneen. Jàng naa ci kanam, te defe naa ni duma fekk leer ci kàddu ga; mujj ma agsi ci 2 Thessaloniciens 2:7, 8. “Ndaxte kumpag njubadi baangi liggéey ba noppi; waaye ki ko tere léegi dina ko tere, ba kera mu ñu ko jële ci yoon, te bu boobaa aji bon ja dina feeñ,” ak yeneen. Te bi ma agsee ca kàddu ga, ay! naka la dëgg ga feeñee bu leer te bu màgg! Fii la nekk! Loolu mooy “bës bu nekk bi!” Kon léegi, lan la Pool di tekki ci “ki koy tere léegi,” walla di ko yàq? Ci “nit ku bàkkaar bi,” ak “aji bon ji,” moom lañuy wax ci poperi. Kon nag, lan mooy li di tere poperi ngir mu bañ a feeñ? Du dara ludul pagaanism. Kon nag, “bës bu nekk bi” war na tekki pagaanism.»—Second Advent Manual, xët 66.” J. N. Andrews, The Sanctuary and the 2300 Days, 33, 34.

In fulfillment of the “seven times” of Leviticus twenty-six, paganism trampled down the sanctuary and host for twelve hundred and sixty years, and then papalism did the same work for an additional twelve hundred and sixty years. The papacy had trampled down Jerusalem for twelve hundred and sixty years according to Luke and John, until the papacy received its deadly wound in 1798. Subtracting twelve hundred and sixty years from 1798, arrives at 538. Subtracting twelve hundred and sixty years from 538, arrives at 723 BC, when Assyria, the literal king of the north at that time, took the northern kingdom of Israel into slavery.

Ngir matale “juróom-ñaari yoon yi” ci Leviticus ñaar-fukk ak juróom-benn, xuróom-bu réew yi dafa ëpp santuar bi ak mbooloom nit ñi diiru junni ak ñaar téeméer ak juróom-benn-fukk at, te gannaaw loolu papalisma def na noonu itam diiru beneen junni ak ñaar téeméer ak juróom-benn-fukk at. Pap bi dafa ëpp Yerusalem diiru junni ak ñaar téeméer ak juróom-benn-fukk at, ni ko Luke ak John waxe, ba keroog papalisma jotee ci ay gaaw bu dee ci atum 1798. Su ngeen wàññee junni ak ñaar téeméer ak juróom-benn-fukk at ci 1798, dinga agsi ci 538. Su ngeen wàññee junni ak ñaar téeméer ak juróom-benn-fukk at ci 538, dinga agsi ci 723 BC, bi Assiriya, buur bu dëggu bu bët set bu bëj-gànnaar ba ca jamono jooju, yóbboo nguur gu bëj-gànnaar gu Israyil ca njàmbur ga.

John only refers to the twelve hundred and sixty years that the papacy trampled down the sanctuary and the host, but Luke addresses both periods of twelve hundred and sixty years that paganism and papalism trampled down Jerusalem, for he states “until the times of the Gentiles be fulfilled.” Luke identifies the trampling down of Jerusalem as more than a single “time”, for he calls it the fulfillment of the “times” of the Gentiles.

Yowaana moom rekk la wax ci juróom-ñetti téeméeri at ak juróom-benn-fukk yi ak juróom-benn yi ak juróom-benn yi ak juróom-benn yi ak juróom-benn yi ak juróom-benn yi ak juróom-benn yi ak juróom-benn yi ak juróom-benn yi ak juróom-benn yi ak juróom-benn yi ak juróom-benn yi ak juróom-benn yi ak juróom-benn yi ak juróom-benn yi ak juróom-benn yi ak juróom-benn yi ak juróom-benn yi ak juróom-benn yi ak juróom-benn yi ak juróom-benn yi ak juróom-benn yi ak juróom-benn yi ak juróom-benn yi ak juróom-benn yi ak juróom-benn yi ak juróom-benn yi ak juróom-benn yi ak juróom-benn yi ak juróom-benn yi ak juróom-benn yi ak juróom-benn yi ak juróom-benn yi ak juróom-benn yi ak juróom-benn yi ak juróom-benn yi ak juróom-benn yi ak juróom-benn yi ak juróom-benn yi ak juróom-benn yi ak juróom-benn yi ak juróom-benn yi ak juróom-benn yi ak juróom-benn yi ngir màggug paap bi daan tooñ bérab bu sell ba ak mbooloom; waaye Luug dafay jëm ci ñaari jamono yu juróom-ñetti téeméeri at ak juróom-benn-fukk yi ngir njuumteef ak paapalism daan tooñ Yerusalem, ndaxte moom nee na: “ba ker yooni xeeti ñi dul Yawut mat.” Luug dafay wone ne tooñug Yerusalem mooy lu gën a nekk benn rekk “waxtu”, ndaxte tudde na ko matug “waxtuyi” xeeti ñi dul Yawut.

Of course, in 1856, Millerite Adventism became Laodicean, and seven years later they rejected the truth of the “seven times” of Leviticus twenty-six, so it is impossible for Adventism to see these simple biblical facts. The fact that I am identifying is that the hidden history of the seven thunders, which identifies three waymarks, and a period of time between the first and second waymark, and then a second period of time between the second and third waymark, is represented within the prophetic line of the counterfeit king of the north.

Bu leer ne, ci atum 1856, Adventismu Millerite bi doon Laodicee, te juróom-ñaari at ak kanam ñu bañ dëgg gu “juróom-ñaari yoon” yi ci Lévitique ñaar-fukk ak juróom-benn, moo tax du man a ne Adventism gis na facts yu yomb yii ci Biibël bi. Dëgg bi may xamle mooy ne, jaar-jaaru nettali bu nëbb bu juróom-ñaari denqu yi, buy wone ñetti waymark, ak ab diir bu nekk diggante waymark bu njëkk ak bu ñaareel, te gannaaw loolu beneen diir bu nekk diggante waymark bu ñaareel ak bu ñetteel, dañuy feeñ ci suufal bindu yonent bu buur bu bëgg a nekk ka dëggul ci bëj-gànnaar.

That line started in 723 BC, with the northern kingdom of Israel going into slavery at the hands of the king of Assyria, a literal king of the north. Then in 538, the spiritual king of the north was empowered, and he then trampled down spiritual Jerusalem for another twelve hundred and sixty years, until he received a deadly wound in 1798. From 723 BC, until 538, the powers that held Israel in subjection were always pagan powers.

Rëdd moomu tàmbalee na atum 723 laata jiitu Kirist, ba buuru bëj-gànnaaru Israyil duggee ci jaamug nguur gi ci loxoy buurub Asiri, moom mi doon buurub bëj-gànnaaru dëgg-dëgg. Gannaaw loolu ci atum 538, buurub bëj-gànnaaru ngëm mi jot na kàttan, te mu noonu rëbb Yerusalem gu ngëm gi diiru beneen junni ak ñaar téeméer ak juróom-benn fukk at, ba kera mu jotee gaawukaay gu rey ci atum 1798. Li dalee ci atum 723 laata jiitu Kirist ba àgga ci atum 538, doole yi daan denc Israyil ci suuf njàmbaar, ay doole yu bokk ci diine yu dul Yàlla rekk lañu woon.

The line of Christ identifies the anointing of the true king of the north at His baptism in the year 27, and twelve hundred and sixty prophetic days later, He was crucified. His disciples were then empowered to present the message of the true king of the north, until the stoning of Stephen in the year 34. The only time Christ did not walk in the entire twelve hundred and sixty days of His ministry, was when he rode into Jerusalem in the triumphal entry. He therefore trod down Jerusalem for twelve hundred and sixty days, as did His disciples after the cross. Both lines, the counterfeit king of the north and Christ, the true king of the north, trod down Jerusalem and the host for twelve hundred and sixty days.

Rëddug Almasi jiital njàppandikook bu buur bi dëggug bëj-gànnaar bi ci Ndigëlam ci atum 27, te gannaaw fukki téeméeri fan ak juróom-benn-fukk fan yu wax ci yonent yi, ñu daaj ko ci bant bi. Noonu itam, ñi topp ci moom am nañu kàttan ngir yégle ndëgtalu buur bi dëggug bëj-gànnaar bi, ba ci sànni Steen ak doj yi ci atum 34. Benn waxtu rekk la Almasi doxul woon ci bépp fukki téeméeri fan ak juróom-benn-fukk fan yu ngënam, mooy ba mu waroon Yerusalem ci dugg gu màgg ga, gu ndam la te di màggal. Kon nag dafa tacc Yerusalem di ko dóor ba suuf ci fukki téeméeri fan ak juróom-benn-fukk fan, ni ay taalibeem itam defee gannaaw bant bi. Ñaari rëdd yi, buur bi bëj-gànnaar bu fen ki ak Almasi, buur bi dëggug bëj-gànnaar bi, ñoo tacc Yerusalem ak mbooloo mi ba suuf ci fukki téeméeri fan ak juróom-benn-fukk fan.

Paganism was a counterfeit of the worship system of the earthly sanctuary service of the literal Jews, and papalism is a counterfeit of the heavenly sanctuary service of the spiritual Jews. Paganism’s twelve hundred and sixty years, was parallel to Christ’s twelve hundred and sixty days, and papalism’s twelve hundred and sixty years, was parallel to the disciples’ twelve hundred and sixty days.

Bokkub xeet yi nekul woon dara ludul ay naaféq gu jëme ci doxalin jaamuwaay bi ci sàccu kër-yàlla su àddina si, ñi Yude yu dëgg yi doon jëfandikoo; te papalisam itam mooy naaféqu doxalin jaamuwaay bi ci kër-yàlla su asamaan si, ñi Yude yu xel yi. Juroom-ñaar fukki téeméeri at ak juróom-benn-fukk yi ci bokkub xeet yi, dafa dëppook woon ak juroom-ñaar fukki téeméeri fan ak juróom-benn-fukk yi ci Kirist; te juroom-ñaar fukki téeméeri at ak juróom-benn-fukk yi ci papalisam, dafa dëppook woon ak juroom-ñaar fukki téeméeri fan ak juróom-benn-fukk yi ci taalibey yi.

Each of the two lines contain the identical prophetic structure of the hidden history of the seven thunders, that began to be publicly unsealed in July, 2023. The unsealing was accomplished in part by the recognition of the Millerite movement’s first disappointment. Their first disappointment ushered in a period of time, called the “tarrying time” in the parable of the ten virgins. The “tarrying time” ended at the Exeter, New Hampshire camp meeting, when the message of the Midnight Cry had been fully established. The Exeter camp meeting became the second waymark, which then ushered in a period of time where the message of the Midnight Cry was proclaimed, until the third waymark of judgment and the last disappointment arrived.

Bennaar yi ñaar yépp dañuy yore benn njëgub yëgle gu mel ni benn ci màggalu nettali bi nëbbu ñeel juróom-ñaari dënn-gu-yaa, bi tàmbalee ubbiku ci kanam nit ñi ci weeru sulet 2023. Ubbil gi amoon na ci benn wàll ci xam-xam biñu xàmmi woon yéexug njëkk ci yëngu-yëngu Millerite bi. Seen njëkk yéex taxawaloon ab jamono buñuy wooye “waxtu wi mu yàgg” ci léebub fukki janq ya. “Waxtu wi mu yàgg” jeex na ca ndaje-kaŋ Exetër, New Hampshire, ba bataaxalu Yuuxu Guddi gi sampu woon bu baax. Ndaje-kaŋu Exetër doonoon ñaareelu màndarga yoon wi, te mu tàmbali ci gannaawam ab jamono biñu yéglee bataaxalu Yuuxu Guddi gi, ba keraŋ ñetteelu màndarga yoon wi ag àtte ak mujjug yéex ga agsi.

The three waymarks were the first disappointment, the Midnight Cry message and the last disappointment. Those three waymarks align with the Hebrew word “truth” which represent the first, thirteenth and last letter of the Hebrew alphabet. The first and the last both being disappointments, represents the signature of Alpha and Omega.

Ñetti melokaan yi ñett ñoo doon: njëkk njubadi gi, yégle Buur Guddi ga, ak mujj njubadi gi. Ñetti melokaan yooyu méngoo nañu ak baat bu Ebere bi ñuy wax “dëgg,” bi tegtal araf bi njëkk, bi fukk ak ñettéel, ak bi mujj ci alifbe Ebere bi. Li jëkk ak li mujj, ndaxte ñoom ñaar ñépp njubadi lañu, dafay tegtal màndarga Alfa ak Omega.

There is no direct representation of twelve hundred and sixty days in the Millerite history, yet the Millerite history is the history of the first movement and therefore typifies the last movement. The history of the first disappointment in the last movement began on July 18, 2020, and it is illustrated in Revelation chapter eleven. In Revelation chapter eleven, the two witnesses are slain, marking the first disappointment in the last movement, that was typified by the first movement.

Amul bennul wuyis bu jub ci jaaro-jafe-jafe Millerite bi buy tegtal benn junni ak juróom-benn fukk ak juróom-benn fan, waaye jaaro-jafe-jafe Millerite bi mooy jaaro-jafe-jafe yokkute bi njëkk, te moo tax muy misaalal yokkute bu mujj bi. Jaara-jaare bu njëkk bañu ci yokkute bu mujj bi tàmbalee na 18 Sulet 2020, te ñu ngi koy misaal ci Yëgleb gi saar 11. Ci Yëgleb gi saar 11, ñaari seede yi dañu leen rey, loolu mooy màndarga bañu bu njëkk ci yokkute bu mujj bi, bi nekkoon misaal bu yokkute bu njëkk bi.

In Revelation eleven the disappointment ushered in a period of twelve hundred and sixty days that their dead bodies were in the street, thus marking the tarrying time of the parable. At their resurrection they are lifted up as an ensign in the same hour as the judgment of the Sunday law. The history of the two witnesses includes a symbolic period of twelve hundred and sixty days.

Ci Téereb Yàlla 11, naqar ga indi ab jamono buy dox ci biir ñaari téeméeri juróom-benn-fukk ak juróom-benn fan, ba seeni yaram yu dee nekk ci mbedd mi; noonu mu màndargaal waxtu yiñu yéexal ci léeb bi. Bi ñu dekkee, ñu yékkati leen muy woneb ràññee ci benn waxtu ak àtteb yoonu Dimaas. Jaar-jaaru ñaari seede yi dafay boole ab jamono ju màndargaa ci ñaari téeméeri juróom-benn-fukk ak juróom-benn fan.

The details of the movement of the third angel in the hidden history of the seven thunders provides much more specification than the other parallel lines, but the line of the third angel, the line of the true king of the north, and the line of the counterfeit king of the north, all possess the same prophetic characteristics of a beginning point, followed by a period of time that reaches to a middle point, that is followed by a period of time that reaches to judgment at the end-point.

Leeral yi ci nekk ci doxalin malaaka bu ñetteel bi ci jaar-jaaru nettali yu nëbbu yu juróom-ñaar-fukk yi, jox na njàppale gu gën a leer moom ci ñaareel yoon yu méngoo yi; waaye sàrtu malaaka bu ñetteel bi, sàrtu buur bu dëggu bi bu bëj-gànnaar, ak sàrtu buur bu ngistal bi bu bëj-gànnaar, ñépp am nañu benn melokaan yu waxandikoo ci kàddug yonent yi: tomb bu tàmbalee, te loolu toppu ko ab diir buy yeg ci tomb bu digg ba; te loolu it toppu ko beneen diir buy yeg ci àtte ba ci tomb bu mujj ba.

The twelve hundred and sixty days is a primary element of the hidden history of the seven thunders. The twelve hundred and sixty days is symbolized as a “wilderness” in Revelation chapter twelve.

Juróom-ñaari téeméer ak juróom-benn-fukk fan mooy benn ci ay mbir yu mag yu nekk ci nettali bu nëbb bi ci juróom-ñaari dënn. Juróom-ñaari téeméer ak juróom-benn-fukk fan dañu ko tekki ni “àll bu màndiŋ” ci Peeñu Yowaana saar fukk ak ñaar.

And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.

Noon nag daldi àll ba ca màndiŋ, fa Yàlla waajalal ko berab, ngir ñu dundeel ko fa di junni benn téeméer ñaar-fukk ak juróom-benn fan. Pexe 12:6.

The church fled into the wilderness to escape the treading down of the papal power for twelve hundred and sixty years. Verse fourteen provides another witness.

Mbooloom mi daw ci màndiŋ ngir rëcc ci tënku dooley pap gu diiru junni ak ñaar téeméer ak juróom-benn fukki at. Sarax bu fukki ak ñeent joxe na beneen seede.

And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:14.

Te jigéen bañ nañ ko ñaari laaf yu magg guy, ngir mu naan ci màndiŋ ma, ci bérabam, fa ñuy ko yar di ko dundal ab waxtu ak ay waxtu ak genn xaaj bu waxtu, soree kanamu mbind mi. Peeñu Yàlla 12:14.

The church fled from the persecution of the dragon and the papacy for twelve hundred and sixty years, and therefore the “wilderness” is a symbol of the twelve hundred and sixty days. That number occurs directly seven times in the books of Daniel and Revelation, but it is represented several other ways in the Scriptures. In each case, it represents the “seven times” of Leviticus twenty-six.

Mbooloom gi dawoon na ci fitna bu ajjumaago jógé ci njiit mi ak ci papas bi diirub junni ak ñaar téeméer ak juróom-benn-fukk at, te moo tax “àll bi” nekk luy misaalal junni ak ñaar téeméer ak juróom-benn-fukk fan. Lim boobu feeñ na bu rõy ci juróom-ñaar yoon ci téerey Daniel ak Peeñ mi, waaye Mbind mi teg na ko itam ci yeneen anam yu bari. Ci bépp mbir, mu ngi teewal “juróom-ñaar waxtu yi” yu Levitik ñaari-fukk ak juróom-benn.

Whether it was paganism trampling down the sanctuary and host from 723 BC to the year 538, or the papacy trampling down spiritual Jerusalem and the worshippers therein, it was an illustration of the scattering of God’s people, that was brought about by God’s people breaking the “sabbaths-of-the-land” covenant as represented in Leviticus chapters twenty-five and twenty-six. In chapter twenty-six it is called the quarrel of God’s covenant.

Moo xam ne bokk ci diiney way-jëfandikoo yu dul Yàlla te daan bu leer kërug Yàlla ak mbooloom ci diggante at 723 B.C. ba ci atum 538, wala sax papaa ji daan bu Yerusalem bu xel ak ñi fay jaamu, loolu nekk na misaal bu tasaaru nit ñi Yàlla, te loolu am na ndax nit ñi Yàlla soppi woon kóllëreg “sàbbaat yi réew mi” ni ko tektalee ci Sarax wi 25 ak 26. Ci saar 26, wooweef na ko di xulóo bu kóllëreg Yàlla.

And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:25.

Te dina indi ci ngeen, ngir mu fey jàmburug samay kóllëre; te bu ngeen dajaloo ci seen dëkk yi, dinaa yónnee mbas mi ci seen biir; te dees na leen jébbal ci loxol noon bi. Leviticus 26:25.

The rebellion against God’s covenant brought upon God’s people the slavery and scattering that is represented as the “quarrel of my covenant.” Without understanding the punishment, which Daniel calls Moses’ “curse” and “oath”, that is also called the “quarrel of my covenant,” blinds a person from seeing the deeper meaning of Christ’s work as represented in Daniel chapter nine. A consistent evaluation of God’s people who are in Laodicean blindness in the writings of Ellen White is that they cannot “reason from cause, to effect.” You may profess to understand the twelve hundred and sixty years of the Dark Ages, but if you don’t know the “cause” of that trampling down you are blind.

Bëggub Yàlla jëm ci kóllëreem moo indi ci kaw askanu Yàlla jaam ak tasaar gi ñuy wone ne mooy “xulóo sama kóllëre.” Suñu xamul mbugal mi, mi Daaniyel tudde “rëbbu” ak “giñ” gi Muyse, te itam ñu koy wax “xulóo sama kóllëre,” loolu dafay gumbal nit ba mu mënuma gis tekki bu gën a xóot ci liggéeyu Almasi bi ñu wone ci saaru Daaniyel ñetteel. Ci mbind yi Ellen White, njàngat gu sax ci askanu Yàlla yi nekk ci gumba gu Laodise mooy ne dañu mënuma “xalaat dëggaloo li waral ak li mu jur.” Mën nga bëgg a wax ne da nga dégg xam juróom-ñaari téeméeri ak juróom-benn fukki at yi ci Jamonoy Lëndëm gi, waaye su fekkee xamoo “li waral” buñu dajale noonu, gumba nga.

And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.

Te dina dëggal kóllëre gi ak ñu bare di benn ayu-bés, te ci diggu ayu-bés ba, dina tax ba sarax ak saraxu joxee yeex; te ndax lawug ay xasaw ya, dina ko def muy yermoos, ba ker ba mat, te li ñu dogal dina tuuru ci kaw li yermoos. Daniel 9:27.

Christ’s confirmation of the covenant is directly associated with the “quarrel of His covenant.” The duration of the “curse” was twenty-five hundred and twenty years, and the duration of Christ confirming that very same covenant was twenty-five hundred and twenty days. In agreement with the Hebrew word “truth” which provides the structure of the hidden history of the seven thunders, the prophetic week that Christ was to confirm His covenant possessed three waymarks that are represented by the first, thirteenth and last letters of the Hebrew alphabet.

Wóoral Kirist ci dëggal kóllëre gi, dañu koy boole bu jub ak “xulóo kóllëreem.” Yàggug “rëbb” ga doon na ñaari junni juróom téeméer ak ñaar-fukk ak ñaar at, te yàggug Kirist ci dëggal benn kóllëre googu sax doon na ñaari junni juróom téeméer ak ñaar-fukk ak ñaar fan. Ci déggoo ak baat bu Ebrë “dëgg,” bi jox melokaanu jaar-jaaru nettali bu nëbbu bu juróom-ñaari dënn-dënn yi, ayu-bés gu yonent bi Kirist war a dëggale kóllëreem amoon na ñetti màndarga-yoon yu ñu tektale ci araf yu njëkk, yu fukk ak ñett, ak yu mujj ci alifbe Ebrë bi.

The first waymark of the week was His baptism, the second waymark was the cross and the last was the death of Stephen. To refuse to see the “seven times” of Leviticus twenty-six, as the heavenly angels led William Miller to see the “seven times,” eliminates the ability to fully see the very prophecy where Christ shed His blood and confirmed the very covenant that His literal ancient people had rejected. Everyone that is ultimately saved will have only a partial and incomplete understanding of “truth.” But no one gets saved that purposely refuses to see the “truth.” There is only one way to the Father, and that is through Jesus, and Jesus is the “truth.”

Njàlbéen bu njëkk ci ayu-bés bi moo doon woon soowam, ñaareel bi moo doon bant ba, te mujj gi moo doon deeji Etien. Buñ bañee gis “juróom-ñaari yoon yi” ci Leviticus 26, ni malaaka yi ca asamaan diirale woon William Miller mu gis “juróom-ñaari yoon yi,” loolu dafay far mbaa jéggal mën a gis bu baax kàddu waxande gu sax, fa Kirist tuuree deretam te dëggal kóllëre ga sax ga nitam yu mag yu njëkk yu dëgg-dëgg bañoon. Képp ku mujj a mucc, dina am rekk xam-xam bu yamul te matagul ci “dëgg gi.” Waaye kenn du mucc bu fekkee ne mu ngi teey a bañ a gis “dëgg gi” ak coobare. Benn yoon rekk moo jëm ca Baay bi, te mooy jaarale ci Yeesu, te Yeesu mooy “dëgg gi.”

This is a worthwhile understanding to ponder, for it speaks to the covenant of Leviticus twenty-five and twenty-six. The “curse” of the “seven times” was brought upon ancient literal Israel through their unwillingness to implement the guidelines of allowing the land to rest, and of fulfilling the Jubilee instructions. It was a sin of omission. The curse was brought upon them for their omitting a work they were commanded to do, rather than because they had directly broken a commandment, such as thou shalt not kill or thou shalt not steal. They simply ignored the guidelines associated with allowing the land to rest. Adventists that simply do not accept the “seven times” (that the angels led William Miller to discover) because for whatever unsanctified reason, simply have never taken the time to truly investigate the truth, and are accomplishing the same type of rebellion of omission by disregarding the very same covenant information that ancient literal Israel disregarded. The beginning illustrates the ending.

Lii mooy xam-xam bu am njariñ bu war a gëstu, ndaxte dafay wax ci kóllëre gi nekk ci Leewi gu ñaar-fukk ak juróom ak ñaar-fukk ak juróom-benn. “Rép” gu “juróom-ñaari yoon” wàccoon na ci Yisraayil ju yàgg jii ci seen bañ a doxal ndigali may suuf si noppalu, ak baña matal njàngale yi ci Jubile. Bàkkaaru bàyyi la woon. Rép ga wàccoon na ci seen kaw ndaxte dañoo bàyyi liggéey bi ñu leen santoon def, waaye du ndaxte dañoo jalgati woon ndigal bu leer, ni “bul rey” walla “bul sàcc.” Ñoom dañoo rekk bàyyi xel ci ndigali yi jëm ci may suuf si noppalu. Adventist yi ñuy rekk bañ a nangu “juróom-ñaari yoon” bi (bi malaaka yi jiite woon William Miller ba mu gis ko), ndax mbanam pexe bu ñuul benn, dañu rekk masul jël waxtu ngir seet dëgg gi dëgg-dëgg, te dañuy matal benn xeetu weddi gu mel ni gu bàyyi, ci seen xeeb xibaaru kóllëre googu sax ga Yisraayil ju yàgg jii xeeboon. Njëlbéen gi moo melal muj gi.

The twelve hundred and sixty days in Revelation twelve that is identified as a “wilderness,” is a symbol of the “seven times.” Both the twelve hundred and sixty days of Christ’s ministry, and the twelve hundred and sixty days of the disciple’s ministry represent the entire week that the covenant was being confirmed. Both the twelve hundred and sixty years that paganism trampled down God’s people, and the twelve hundred and sixty years that papalism trampled down God’s people, represent the entire “seven times” of the curse of Moses.

Junni téeméer ak juróom-benn fukki fan yi ci Peeñu Yowaana fukki ñaar, yi ñuy wax ne “àll bu màndiŋ bi,” melo la buy tegtal “juróom-ñaari jamono.” Benn junni téeméer ak juróom-benn fukki fan yi ci liggéeyu Kirist, ak benn junni téeméer ak juróom-benn fukki fan yi ci liggéeyu taalibé yi, ñoom ñépp dañuy tegtal ayub alxames bi bépp ba, bi kóllëre gi doon dëggaliku. Noonu itam, benn junni téeméer ak juróom-benn fukki at yi ngëmug xeet yu dul Yàlla doxandéemloo askanu Yàlla, ak benn junni téeméer ak juróom-benn fukki at yi ngëmug baabu bi doxandéemloo askanu Yàlla, ñoom ñépp dañuy tegtal bépp “juróom-ñaari jamono” yi neenug Musaa.

In Revelation eleven, after twelve hundred and sixty days, the dead bones are brought back to life in order to enter into covenant as the one hundred and forty-four thousand. But in order for them to accomplish that covenant relationship, they are required to fulfill the terms of the covenant, just as Daniel did in chapter nine. The terms of the covenant of the “seven times” contains specific directions for those who find themselves in the land of the enemy. When those who wake up to the reality that they have been scattered desire to return to the Lord, Leviticus twenty-six provides directions for how they are to return.

Ci Kàddug Yàlla gi, ci Pexeer yi fukki benn, gannaaw junni ak ñaar téeméer ak juróom benn fukk fan, yax yu dee yi dees na leen delloo dund ngir ñu dugg ci kóllëre bi ni ñaar-fukk ak ñeent junni. Waaye ngir ñu man a matal moom jëfandikook kóllëre googu, war nañu àggali sart yi ci kóllëre bi, ni Daniyel def ko ci saar bu juróom-ñent bi. Sart yi ci kóllëre bu “juróom-ñaari yoon” bi dafa yor ndigal yu mat sikk ngir ñi gis ne dañuy nekk ci suuf si bu noon yi. Bu ñi xelam dal ci dëgg bi ne dañu leen tasaaroo bëggée dellu ci Boroom bi, Sarwiitu Yàlla gi ci Leweetik fukk ak juróom-benn day joxe ndigal yu ñuy topp ngir ni ñuy delloo.

And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.

Ñi des ci desleen ci yéen dinañu seey ba ñàkk doole ci seen bàkkaar ci suuf yi seen noon; te itam dinañu seey ak ñoom ci bàkkaari seen baay ya. Bu ñu nangoo wax seen bàkkaar, ak bàkkaari seen baay ya, ak seen tooñ ga ñu tooñee ma, te itam ne dox nañu ci lu ma di weddi; te man itam dox naa ci lu leen di weddi, ba indi leen ca suufu seen noon; bu ko defee seen xol yu ñàkk xaraf buñu suufal, te ñu nangu mbugalu seen bàkkaar: kon dinaa fàttaliku sama kóllëre ak Yàqub, te itam sama kóllëre ak Isaaxa, te itam sama kóllëre ak Ibraayma dinaa ko fàttaliku; te dinaa fàttaliku suuf si. Lawiitik 26:39–42.

The expression “pine away” in the Scriptures means to be dissolved, corrupted and consumed away. To pine away is to deteriorate into dead dry bones. And the instruction identifies death, for it represents those that awaken to their condition as being “in your enemies land.”

Baat bi ñu wax ne “pine away” ci Mbind mi, mooy ne nit dafa yàqu, seex, ba dellu jeex. “Pine away” mooy yàqu ba nekk yax yu wow te dee. Te ndigël li di tënk dee, ndaxte mu di fésal ñi seetal seen xaalis ne dañuy nekk “ci seen suufug noon yi.”

The last enemy that shall be destroyed is death. 1 Corinthians 15:26.

Noon bu mujj guñ a ñu di alag mooy dee. 1 Corinthians 15:26.

July 18, 2020, the first disappointment in the movement of the third angel took place. It has been typified by all the other first disappointments in the sacred prophetic reform lines. Ezekiel chapter thirty-seven identifies God’s people in the last days as having been dissolved, corrupted and consumed away until they were simply a valley of dead dry bones. They are in the enemy’s land, which is the land of death. In Revelation eleven, the two witnesses were slain and left in the street. All the prophets agree with each other. Moses is therefore speaking to those that are dead in the street that runs through Ezekiel’s valley. In their disappointed condition they are given instruction through Jeremiah.

18 Sulet 2020, jëfandikoo bu njëkk bi ci yëngu-yëngu malaaka bu ñetteel bi am na. Moom lañu misaaloo ak yeneen jëfandikoo yu njëkk yépp ci réew mi yépp ci yooni yeesal gu sell gi ci kàddug wax ju ñëw. Saaru Esekiyel ñetti-fukk ak juróom-ñaari bi dafay fësal ne nit ñi Yàlla ci fan yu mujj yi da ñoo tasaaroo, yàqu, ba jeex ba nekk rekk xuru ay yax yu wow te dee. Ñu ngi nekk ci suufug noon bi, mooy suufu dee. Ci Peeñu gi fukk ak benn, ñaari seede ya ñu rey leen, ba bàyyi leen ci mbedd mi. Yonent yépp da ñuy déggoo ak seen bopp. Moo tax Muusaa mi ngi wax ak ña dee ci mbedd mi di jaar ci xuru Esekiyel. Ci seen xaalisug jëfandikoo, ñu jox leen ndigël jaarale ko ci Yeremi.

Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.

Kon nag noonu Boroom bi waxe: Su fekkee ne danga dellu, dinaa la delloo, te dinga taxaw ci sama kanam; te su fekkee ne danga génne lu jafeel bi ci lu bon bi, dinga mel ni sama gémmiñ; ñoom nañu dellu ci yaw, waaye yaw bul dellu ci ñoom. Jérémie 15:19.

Jeremiah is informed that if he desires to speak for God, he must return, and in so doing he must separate the precious from the vile. The context of the passage identifies that the vile are those that he is not to return unto. When he is represented in the passage as being in his disappointed state, he identifies that he was alone.

Yirmiyaa dees na ko ne su bëggée waxal Yàlla, war na dellu, te ci def loolu war na xàjjale lu wert ak lu bon. Mbiri mi nekk ci wàllug kàddu gi feeñal na ne ñi bon, ñoom la warul dellooji. Bi ñu koy wone ci kàddu gi ne mu nekk ci anam gu ñàkk yaakaar, moom ci boppam wax na ne mu doon kenn rekk.

I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.

Duma tooguma ci mboole ñi ñuy ree, te béguma; duma toog ak kenn ndax sa loxo, ndaxte nga feesal ma ak mer. Jeremiah 15:17.

Jeremiah was not seated in the “assembly of mockers,” for he was seated alone. He was not to return to the vile, who are the assembly of mockers. In 1863, Adventism began its return to the “assembly of mockers” when it returned to the biblical methodology of the daughters of Babylon in order to reject Moses’ “seven times.” But Jeremiah is more specifically speaking of the last days, than the Millerite history. When those in the valley of dead bones awaken to the fact that they are in the enemies’ land, they are never to return to those that rejoiced over their death in the street. That group can return unto Jeremiah, but he cannot return unto them.

Yeremiya toogul woonul ci “mbooloom ñu ree,” ndaxte moom toogoonna doŋŋ. Waruloon dellu ci ña bon, ñoom ñooy mbooloom ñu ree. Ci atum 1863, Awansees bu ñëw si Kris bi tàmbalee delluwaayam ci “mbooloom ñu ree” ba mu dellu ci yoonu xel bu Njàngum Yàlla, yi doom yi Babilon di jëfandikoo ngir bañ “juróom-ñaari yoon” yi Musaa. Waaye Yeremiya wax na gëna jëmoon ci fan yu mujj yi, ba mu dul taariixu Millerite bi rekk. Bu ñi nekk ci xuru yax yu dee yi yeewee ci xam ne ñu ngi nekk ci suufu noon yi, waruñu mukk dellu ci ña bég woon seen dee ci mbedd mi. Mbooloo moomu man naa dellu ci Yeremiya, waaye moom manul dellu ci ñoom.

But if they are to return, they also must fulfill the directions given by Moses that are directly associated with the “seven times.” Those that are dead in the street in Revelation eleven, are dead for three and a half days, which prophetically is the “wilderness.”

Waaye bu ñu bëggee dellusi, war nañu itam matal ndigal yi Muuse joxe, te yi lëkkaloo bu baax ak “juróom-ñaari yoon yi.” Ñi néew ci mbedd mi ci Peeñu Yowaana fukk ak benn, néew nañu fa diirub ñetti fan ak genn-wàll, te loolu ci waxu yonent bi mooy “àll ba.”

This is why the initial awakening of the dead is accomplished by a message that causes the bones to be formed together, but they are not yet alive. It takes the message of the four winds, which is the sealing message, to turn them into a mighty army. The first message that brings them together comes from a “voice.”

Loolu moo tax yëngu-yënguy njàlbéenug ñi dee séyalees na ci bataaxal bu tax yax ya dajaleekoo, waaye ba leegi dunduñu. Da fa soxla bataaxal bu jëfandikoo ñenti ngélaw yi, moomu di bataaxalu tàkk, ngir soppi leen ñu nekk mbooloo mu réy bu am doole. Bataaxal bu njëkk bi leen dajale jóg na ci “baat.”

Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain. Isaiah 40:1–4.

Santalleen, santalleen sama nit yi, dice se Yàlla. Waxleen ak Yerusalem ak kàttan gu neex, te yëgël ko ne ay xeetam jeex na, ne njubam baal nañu ko; ndaxte jël na ci loxob Boroom bi ñaar yoon ngir bàkkaaram yépp. Baatu ki di woote ca màndiŋ ma ne: Waajalleen yoonu Boroom bi, defleen yoon wu jub ci màndiŋ mi ngir sunu Yàlla. Bépp xur wu suufe dina yéeg, te bépp tund ak tunduwaay dina suufeel; lu weng dina jub, te bérab yu metti dina neex. Esayi 40:1–4.

The voice comes from the wilderness, which is a symbol of the scattering of the “seven times.” That voice is in the wilderness, for Ezekiel was also taken to the valley of dead bones. He was testifying from the very valley, not from a distance.

Baati bi joge ci màndiŋ mi, te loolu mooy misaalu tasaarug “juróom-ñaari yoon.” Baati boobu mungi ci màndiŋ mi, ndaxte itam Yexeskel dañu ko yóbbu ca xuru yax yu dee ya. Moo doon seede ci biir xur wa boppam, waxul ko fu sori.

The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones. Ezekiel 37:1.

Loxo Boroom bi nga nekk ci sama kaw, te Yàlla génne na ma ci Xelu Boroom bi, daldi ma teg ci digg baaxa ba, ba fees ak yax. Ezekiel 37:1.

The valley is the wilderness of three and a half days. The promise of the voice is that Jerusalem’s iniquity is pardoned and that her warfare is finished. The promise is representing the sealing of the one hundred and forty-four thousand that is accomplished in the last days. But the pardoning of her iniquity is associated with her receiving “double” for all her sins. The remedy offered by Moses requires a confession of not only their iniquities, but also the iniquities of their fathers. If they will fulfill that command, their iniquity will be pardoned.

Xur wi mooy màndiŋu ñetti fan ak genn guddi. Digebu baat bi mooy ne tooñu Yerusalem jéggal nañu ko, te ay xareem jeex na. Dige boobu dafa di tegtal tëj gi ñeel ñaar-fukki junni ak ñeent-fukki ñeent junni nit, bi mataliku ci mujjug fan yi. Waaye jéggalu tooñam lëkkaloo na ak njotam “ñaari yoon” ndax bàkkaar yéppam. Paj bi Musaa joxe dafay laaj na confessioŋu du ñoom rekk ci seeni tooñ, waaye itam ci tooñi seeni baay. Su ñoom matalee ndigal loolu, dees na jéggal seen tooñ.

We will continue these truths in the next article.

Dina nujj dugg ci xam-xam yii ci bind bu ci topp.

Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Daniel 9:11–13.

Waaw, Israyil mépp bàyyi na sa yoon, di dëddu ba bañ dégg sa baat; moo tax mboolem rëcc ga sotti na ci sunu kow, ak giñ ga ñu bind ci yoonu Musaa, jaamu Yàlla, ndaxte nu bàkkaar nañu ci moom. Te mu dëggal ay kàdduam yi mu waxoon ci sunu kaw, ak ci sunuy àttekat yi nu àtte, ci indi ci sunu kaw musiba mu réy; ndaxte ci suufu asamaan sépp, amagul li mel ni li ñu def Yerusalem. Naka lañu ko bindee ci yoonu Musaa, mboolem musiba mii dikk na ci sunu kaw; waaye sax defunu sunuy ñaan fa kanam Aji Sax ji sunu Yàlla, ngir nu dëddu sunuy tooñ te xam sa dëgg. Daniel 9:11–13.