A Woman Walks into a Book

Cincinnati NoondayLisa Hogeland2143 Comments

Lisa Hogeland – October 2018

1. The Book Crawl

Two years ago May, I set out on an adventure I called May is Reading Month.  School was over for the year, and I was behind hand in keeping up with the latest work in my field.  So I set to putting together lists and lists in my various fields of teaching and writing, expanding my critical biographies for graduate classes, reading a slew of fiction and poetry from my graduate students’ exam lists, and reading up the most recent work for a book review I needed to complete.  I wasn’t reading with a singular or particular plan; I had no system but my pages of lists, one for Langsam Library on campus, and another for the downtown Public Library, and yet another for the second-hand online bookstores I frequent.

Reading Month was a glorious book crawl.  I read about nineteenth century factory girls, the Attica prison uprising, the poetry of the Cold War (and then I read the poets, too), the feminist bookstore movement.  And then I was circling toward an actual project, an article I have wanted to write for a long time about an 1835 novel by Catharine Maria Sedgwick called The LinwoodsThe Linwoods is a historical romance set during the American Revolution, one of more than 100 historical novels about the Revolution published in the 1830s.  I love this book; I think it is my favorite novel by a 19th century American woman writer, and I teach it at every possible opportunity.  I want to make it THE 19th century novel taught in American high schools.  I won’t spoil the plot (I should say, plots, because there are lots of them), but I will say that the novel celebrates diversity as an American value; celebrates the contributions of women to the new nation; is full of drama and suspense; and reworks the plot of the seduction novel in ways that are strikingly feminist.  But there is very little critical writing about the novel, though I have hope for its future now that it’s been republished in a beautiful trade paper edition from Harper.

In any case, the lack of critical work on the novel itself led me to read Sedgwick’s autobiography and journal, where I was arrested by her account of meeting the English actress Fanny Kemble, whom Sedgewick mentions in her novel, comparing one of her characters to Kemble’s portrayal of Ophelia.  Sedgwick never married and spent most of her adult life shuttling between the households of her beloved brothers.  Catharine Sedgwick met Fanny Kemble in 1833 and introduced her to the rest of the Sedgwick family.  “The Sedgwicks were Boston gentry: cultured, socially powerful, politically connected, and dedicated abolitionists” (David 120).  Catharine was 40 to Fanny’s 24; she was so smitten by the actress that she confessed to her journal that “My conscience is not easy” — but Fanny was “an enchantress not to be resisted” (in David 120).

“Well,” said I, inappropriately aloud in the library, “perhaps I ought to know something about this Fanny Kemble person.”  In fact, I did know a little tiny something about this Fanny Kemble person: I knew Fanny from her poetry.  Kemble published four books of poetry over nearly 40 years.  The headnote to her poems included in Paula Bernat Bennett’s 1998 anthology, Nineteenth-Century American Women Poets, assesses her importance this way: “What Kemble contributes most to women’s poetry in the United States is in the love poems she wrote to women.  Perhaps because of her stage experience, her treatment of erotic desire is unusually frank in a period not noted for its openness about such matters, and these poems are among the boldest and richest lesbian poems to be found in the century” (In Bennett, 47).

Here’s a one of Kemble’s sonnets, published in her 1859 volume, Poems:

What is my lady like? thou fain would’st know –
A rosy chaplet of fresh apple bloom,
Bound with blue ribbon, lying on the snow:
What is my lady like? The violet gloom
Of evening, with the deep orange light below.
She’s like the noonday smell of a pine wood,
She’s like the sounding of a stormy flood,
She’s like a mountain-top high in the skies,
To which the day its earliest light doth lend;
She’s like a pleasant path without an end;
Like a strange secret and a sweet surprise;
Like a sharp axe of doom, wreathed with blush roses,
A casket full of gems whose keys one loses;
Like a hard saying, wonderful and wise.

(Bennett 51).

Catharine Sedgwick writes about her women characters in interesting ways; I am now fascinated by this woman who fascinated her in real life.  My next stop on the book crawl in my Reading Month was Deirdre David’s 2007 biography of Fanny Kemble, called Fanny Kemble: A Performed Life.

2. Fanny Kemble Reads a Novel

In February of 1838, the English actress Frances Anne Kemble Butler read the recently published novel by Charlotte Bronte, Jane Eyre.  According to a letter she wrote to her dear friend, Harriet St. Leger, with whom she corresponded for 50 years, Fanny Kemble Butler identified with Jane’s loneliness, and was “unsettled” when she compared Rochester’s love for Jane with her own soon-to-be ex-husband’s cruelty, the cruelty that had driven her back to England, back to her career on the stage, leaving her children behind in America (David 230).   Fanny Kemble Butler had many reasons to identify with Jane Eyre, in fact, and many ways to see herself reflected when she walked into that novel.

Like Jane Eyre, for instance, Fanny Kemble had been a rebellious child, and like Jane Eyre, Fanny was sent off to school because she was unmanageable at home. But where Jane Eyre weeps and faints at being locked in the red room as punishment, Fanny escaped the attic to which she was confined — and danced on the rooftops, terrifying the on-lookers below (David 25).

Before she became an actress — or, rather, before her actor-parents pushed her onto the stage to try to rescue the family theatre from bankruptcy — Fanny had imagined she might become a governess, like Jane Eyre.  Instead, at the age of 19, Fanny made her debut at the Covent Garden Theatre as Juliet, and was an immediate and astonishing success.  Unlike Jane Eyre, who calls herself “poor, obscure, plain, and little” (Bronte 284), Fanny Kemble was making excellent money; she was famous; and if not precisely beautiful (her complexion was marred by smallpox scars), certainly able to create the illusion of beauty, both on and off the stage.  She was, however, like Jane Eyre, on the short side.

Like Jane Eyre, Fanny Kemble married a man with a secret.  Pierce Butler, her American husband, did not have a secret first wife in the attic, and Fanny and Pierce’s wedding was not interrupted by a mysterious brother in law.  But according to Fanny, Pierce Butler had a secret from her, if not from the rest of the world.  That is, Fanny Kemble, an avowed abolitionist, married a man whose family fortune that he would soon inherit was in cotton and rice plantations stocked with enslaved people.  Pierce Butler was about to become one of the largest slave holders in the United States, and his new wife was a passionate abolitionist.  She did not know where his money came from, though she knew he had it from their first meeting, describing him in her journal as a man of means (“He has, it seems, a great fortune, consequently I suppose, in spite of his lack of inches, is a great man,” Fanny wrote  [Gough, 59]).  Fanny Kemble’s story was a particularly American Gothic, and her madwoman in the attic was slavery itself.

Fanny Kemble met her husband during her American theatrical tour, where she and her father went to raise yet more money to try to secure the theatre back in London.  (And where Fanny often played Juliet opposite her father’s Romeo.)  The Kembles were wildly popular in the United States, and accounts of seeing Fanny perform turn up in memoirs and novels, inspiring writers including the young poet Walt Whitman, and the older novelist Catharine Maria Sedgwick.  One of the ways that Pierce courted Fanny was by sharing her passion for riding, which would eventually lead to the two of them riding off alone together, unchaperoned.  After they married in 1834, Pierce attempted to limit Fanny’s riding, insisting that she not ride where it was inappropriate for his wife to be.  After they married, Pierce attempted to limit many aspects of Fanny’s life: he censored her writing, tried to estrange her from her friends, and refused to let her see her children or make decisions about them.

The marriage collapsed under the weight of world-historical systems of domination: racism and slavery, patriarchy, and class.  And, like Jane Eyre, when the situation became insupportable, Fanny Kemble Butler ran away.  She had tried, repeatedly, to leave the marriage, and finally succeeded in 1845, after a protracted struggle of wills, much like the struggle Jane Eyre undergoes with St. John Rivers, who insists that Jane must marry him and join him as a missionary in India.  “If you reject [my offer], it is not me you deny, but God,” St. John tells Jane (Bronte 455).  After the divorce, Pierce Butler circulated a private statement defending himself from rumors that he had treated Fanny badly; his justification was that had she only learned to submit to him, he would not have had to compel her to obey him.  Masculine authority meets feminine resistance – that old story, in literature as in life.

Like Jane Eyre, Fanny Kemble Butler was summoned to return to her once-beloved — not by a mysterious voice calling to her, but by Pierce’s filing for divorce.  She returned to the U.S., finalized the divorce, arranged to see her daughters some portion of each year, and then went to Italy to spend a year with her sister recuperating.  Calling herself Mrs. Kemble after the divorce, Fanny returned to the stage as a reader of Shakespeare, at which she excelled. She read 24 plays in strict rotation (David 229); she read in Britain and America for 20 years; and she made a very nice living at it.  When Harriet St. Leger lost her sight, she returned 50 years of Fanny’s letters, and Fanny set about writing a series of memoirs based on them.  She published her first novel at the age of 80, and died in 1893.  She was eulogized by her dear friend, American novelist Henry James, whose novel Washington Square is based on a story Fanny told him.

Fanny Kemble’s Plantation Romance

My comparison of Fanny Kemble’s life story to Charlotte Bronte’s novel aims to show why her story has been irresistible to biographers, novelists, playwrights, and filmmakers.  Fanny Kemble is the subject of 16 full-length biographies, dozens of smaller ones, five novels (she is a minor character in several others), at least three plays, and a made-for-cable television film.  Her first biography was published in 1929; her most recent in 2007.  Four of the biographies were written for children or teens between 1962 and 1973; several of the adult biographies focus on Fanny as actor and on her place in British theatre history.  The novels, plays, and movie focus largely on the marriage, not surprisingly, given the drama inherent in that part of Fanny’s story.  This 19th century life becomes a screen onto which the writers project the changing ideas and ideologies of the 20th century.  Like a good novel, Fanny Kemble’s story speaks to a lot of different audiences over a long time.

In my recounting of Fanny’s life via the comparison to Jane Eyre above, I omitted a crucial chapter, one to which there is no direct analog in Bronte’s novel.  In the winter of 1838, Pierce Butler took his wife, their two children, and their Irish nursemaid to his plantations, where they spent four months. Fanny kept a journal, which circulated privately among abolitionists but was not published until 1863, long after the divorce. The Journal was composed as a series of letters to Elizabeth Sedgwick, Catharine Sedgwick’s sister-in-law.  Fanny published her Journal of a Residence on a Georgia Plantation, 1838-1839 in Britain during the Civil War because she was alarmed by the support for the Confederacy she saw around her.  In Jane Eyre, slavery is a background — the source of Bertha Mason’s fortune, the place where Rochester found himself sold into marriage with a madwoman — but he never took Jane there to see it firsthand.  Pierce Butler did, and he took Fanny South because he believed that if she saw slavery for herself, she would understand, at last and finally, the rightness, the righteousness, of the peculiar institution.  Pierce Butler seemed to believe that slavery was self-evidently not only necessary but good, and that Fanny’s abolitionism was some kind of womanly sentiment comprised of ignorance and prejudice.

One of Fanny’s biographers, Leota S. Driver, calls Pierce a “Southern gentleman” in explaining his attitudes (Driver 116).  But Pierce never lived in the South, never spent time on the plantations until shortly before he and his brother inherited them (Wright 220-21).  Pierce was Philadelphia born and bred; the plantations were his grandfather’s, Old Major Butler’s, and Major Butler was a distinguished founding father, a Revolutionary War veteran, twice elected to the Senate.  Major Pierce Butler married a South Carolina heiress, who brought the plantations to the marriage.  It was a condition of the Major’s will that any heir to the plantations and the human chattel who worked them must take the surname Butler.  Pierce was the son of one of Major Butler’s daughters, who had married a man named Mease; anticipating his inheritance, Pierce changed his name and his expectations at the age of 16 (David 96). The novel about Pierce Butler has yet to be written, but I can imagine that the development of feminist studies of masculinity might yet produce one.

What Pierce expected to happen when he took his wife South for the winter might be best captured by a scene from a somewhat later plantation romance novel. The plantation romance novel emerges as a response to abolitionist rhetoric and abolitionist representations of slavery, especially after the publication of Harriet Beecher Stowe’s Uncle Tom’s Cabin in 1852.  In this passage from Caroline Lee Hentz’s novel, The Planter’s Northern Bride (1854), the Northern Bride arrives at her new husband’s plantation for the first time:

She recollected all the horrible stories she had heard of negro insurrections, and thought what an awful thing it was to be at the mercy of so many slaves, on that lonely plantation. When she saw her husband going out among them, and they all closed round, shutting him in as with a thick cloud, she asked herself if he were really safe. Safe! Napoleon, in the noonday of his glory, surrounded by the national guard, was not more safe–more honoured or adored. They gathered round him, eager to get within reach of his hand, the sound of his voice, the glance of his kind, protecting, yet commanding, eye. More like a father welcomed by his children than a king greeted by his subjects, he stood, the centre of that sable ring. Eulalia thought she had never seen him look so handsome, so noble, so good. She had never felt so proud of being his wife. An impression of his power, gently used, but still manifest, produced in her that feeling of awe, softened by tenderness, so delicious to the loving, trusting heart of woman. He appeared to her in a new character. She had known him as the fond, devoted bridegroom; now he was invested with the authority and responsibility of a master. (Hentz 332-332)

If that’s what Pierce expected — that Fanny would feel “awe” at his power over and responsibility for the enslaved people of Butler Island — he clearly mistook his wife for someone entirely other than Fanny Kemble.  Fanny was an outsider to the system of slavery; things had to be explained to her, sometimes more than once, until the explanations unhanded themselves and laid bare the cruel logics by which people were made things.  She learned about the treatment of women in particular — their rapes by the overseer, their staggering infant mortality rates, the conditions of their giving birth in the filthy building called an infirmary, the ways they were bound when they were beaten — and detailed all of it in her journal.  Rather than noble, Pierce seemed to Fanny debased by his position of master.  She wrote:

Mr. was called out this evening to listen to a complaint of over work, from a gang of pregnant women.  I did not stay to listen to the details of their petition, for I am unable to command myself on such occasions, and Mr. seemed perfectly degraded, in my eyes, as he stood enforcing upon these women the necessity of their fulfilling their appointed tasks.  How honorable he would have appeared to me begrimed with the sweat and soil of the coarsest manual labour, to what he then seemed, setting forth to these wretched, ignorant women, as a duty, their unpaid exacted labour!  I turned away in bitter disgust.  I hope this sojourn among Mr.’s slaves may not lessen my respect for him, but I fear it; for the details of slave holding are so unmanly, letting alone every other consideration, that I know not how anyone, with the spirit of a man, can condescend to them (GJ loc. 1000-1006).

And, later: “Mr., of course, sees and feels none of this as I do, and I should think he must regret that he ever brought me here, to have my abhorrence of the theory of slavery deepened, and strengthened every hour of my life, by what I see of its practice” (GJ loc. 1484).  Regret it Pierce did indeed.  As Fanny became increasingly embittered, Pierce became increasingly impatient. Fanny plotted a sort of revenge: one of the slaves, a waiter, asked her to teach him to read.  “I certainly intend to teach Aleck to read.  I certainly won’t tell Mr. anything about it,” she wrote (GJ loc. 3026); “but then you see, I am a woman, and Mr. stands between me and the penalty” (GJ 3020).  As a feme couvert, a married woman, her husband would have to pay the fine for her crime.  The third offense carried a prison term and Fanny imagined that she might rather serve that herself if it would get her off the plantation.

Fanny Kemble Butler married slavery in what she claimed was complete ignorance.  She traveled South to see it for herself, and detailed what she saw.  While Fanny was a Planter’s Northern Bride — and, given the publicity surrounding her divorce in 1849, her story may well have influenced Hentz’s and other similar works — she was not persuaded by what she witnessed.  Many women who came from or married into the planter class kept journals and diaries, and most of them loathed the institution of slavery in the privacy of their unpublished writing.  But only three planter-class women ever opposed slavery publicly, and Fanny Kemble is the only one not named Grimke (Jordan-Lake 99).  Fanny, like the Grimke sisters, had to flee the planter class. We might even go so far as to suggest that Fanny Kemble’s story crosses Pierce’s plantation romance with Fanny’s own narrative of her flight from slavery to freedom.  Small wonder, then, that a century of biographers, novelists, and playwrights have found her story compelling.

3. Fanny Kemble’s Other Genres

Interestingly, three of Fanny’s biographers are mystery writers.  Book designer turned novelist Margaret Armstrong, whose biography was published in 1938, also wrote three mystery novels in the sub-genre most often described as “Had I But Known” – a sort of Gothic-light.  Henry Gibbs’s 1947 biography focused on Fanny’s theatrical career; under the non de plume Simon Harvester, Gibbs published 45 pulp spy-mystery novels between 1942 and 1976.  Rebecca Jenkins, whose 2005 biography focused on Fanny’s celebrity, also writes historical mystery-romances. A fourth Kemble biographer was married to a mystery writer.  Winnifred Esther Wise was the fourth wife of mystery writer Stuart Palmer — and she seems to have been in the process of divorcing him while she wrote her Kemble biography, which may explain why this biography is the most indignant about Pierce Butler’s misogyny in a biography written for children in 1966.  Here’s an exemplary passage:

Piece was typical of many American gentlemen of this period; he had no conception of a wife who expected to be more than her husband’s chattel.  Willi-nilly, she must be forced into the stereotype of a docile little woman with no mind of her own, a sweet and pretty parcel with foibles her husband might patronize and find amusing but never tiresome and difficult. (Wise 127)

I was struck early on in my research by this cluster of mystery writers, because it seems to me that one of the central problems for biographers to explain, novelists and playwrights to stage, is the mystery’s big reveal: How did Fanny find out about Pierce’s half-share in nearly a thousand human beings?  How did someone as professionally savvy as Fanny Kemble marry a man without knowing where his money came from?  He knew where hers came from, and by all accounts, there was a good deal of talk and negotiation about money when Pierce and Fanny married.  But apparently not about its source.

This is an apt moment to remember that at the heart of the Gothic novel is money, whether it’s the Rochester family fortune or the thirty thousand pounds that Rochester married when he married Bertha Mason, or the twenty thousand pounds Jane Eyre inherits from an uncle she never meets.  Or Old Major Butler’s plantations and their human chattel, or the thirty thousand dollars Fanny gave to her father to buy herself out of another year on the stage so that she could marry Pierce.

But if we are following the money, let’s follow it to some of the other genres that shape the many tellings and retellings of Fanny’s story.  Janet Stevenson’s 1960 novelized biography, The Ardent Years, situates Fanny’s story firmly in the genre of the kunstlerroman, the artist’s novel, so much so that she has Fanny exclaiming, whenever she is thwarted by Pierce, “I am an artist!”  The artist novel was a particularly important genre for women novelists in the 1960s and the 1970s – think of Sylvia Plath’s The Bell Jar, or Mary McCarthy’s The Group or Erica Jong’s Fear of Flying.  It was also popular in the 19th century, including Fanny Fern’s Ruth Hall, Augusta Evans’s Vashti, Elizabeth Stuart Phelps’s The Story of Avis, and Kate Chopin’s The Awakening.  The novel of the woman artist — writer, painter, actress, musician — generally proceeds from the assumption that the woman artist is not like other women: she is special, and it is especially unfair for her to be constrained by the confines of conventional femininity.   The novel of the woman artist usually depicts the struggle between work, artistic work, and love, romance, or marriage — and often stages that conflict in ways that generate surprisingly feminist critiques of marriage.  Thus Margaret Armstrong’s 1938 biography sounds an awful lot like Virginia Woolf when she writes: “How was a man supposed to keep his wife in her place if she persisted in earning money?” (Armstrong 278).  Armstrong picks up the point of view of the artist novel in shaping her version of Fanny’s story, repeatedly decrying the impossibility and the injustice of Pierce’s attempt to domesticate a woman of genius.

At mid-20th century, one of the most popular genres for girl and teen girl readers was a variation on the artist novel, the so-called “career/romance novel,” which told stories of young working women who had to figure out how long to continue their glamorous careers as flight attendants (for example) before getting married. The career romance novel is a sort of debased version of the artist novel.  Three of the four biographies for younger readers published between 1962 and 1973 are captive to this genre; two of their authors also wrote fiction in that genre.  These biographies are, I confess, particularly interesting to me, as I was their audience. Between about 1967 and 1971, when I was 8-12, I read voraciously in juvenile biography, and especially in biographies of famous women.  This was before the explosion of fiction for Young Adult readers (that term would not come into use until 1971), and it was hard to find fiction with girls and women protagonists. I did not, so far as I can remember, actually read any of the four Kemble biographies — but I am certain I read other volumes in some of the series in which they were published.

Another aspect of this particular set of biographies is that they have to wrestle with the shifting consensus about the legacy and meaning of American slavery — in books for children.  The Lost Cause / Dunning School of histories of slavery [which I like to summarize this way: Name three major causes of the Civil War, none of which can be slavery, an essay I am certain I wrote in school] was under attack from the Civil Rights Era historians of slavery.  At stake, among other things, is how explicitly books for children can depict the violence of slavery — and especially the sexual violence against enslaved women that was so horrifying to Fanny Kemble, and which she details in her Georgia Journal.  By 1973, legal historian John Anthony Scott is quite explicit in his juvenile biography, and actually uses the word rape, where earlier juvenile biographers refer to the overseer’s borrowing the wives of enslaved men.  Scott notes in his Foreword, “Only too often [Kemble’s] antislavery writing has been dismissed as the fiction of a hysterical woman who sought revenge against her slaveholding husband for the unhappiness of her marriage and for the humiliation of the divorce to which he subjected her” (Scott ix).

In the end, though, Fanny Kemble’s life escaped and exceeded the conventions of any of the novel genres any of her biographers or novelists or playwrights try to fit her into.  We have no narrative, no genre, for a woman who is deeply disappointed in love or marriage and then — gets over it and goes onto have a rich and full life, outliving her critics and her exes, being successful in her career, and having a delightful retirement with money and leisure and Henry James to tell her stories to.  Fanny Kemble won the 19th century: this is what the retellings of her story can almost but not quite capture.  The biographers, playwrights, and novelists can find their genres and fill them with their own moments’ changing ideas about slavery, race, marriage, money, class, and patriarchy – but some lives, and some life stories, are not so nearly contained.

Works Cited

Alsop, Robert with Paula Bennett, “Frances Anne Butler Kemble (1809-1893)” in Paula Bernat Bennett, ed., Nineteenth Century American Women Poets: An Anthology.  Maldon, MA: Blackwell, 1998. P. 47.

Armstrong, Margaret.  Fanny Kemble: A Passionate Victorian. New York: Macmillan, 1938.

Butler, Pierce.  Mr. Pierce Butler’s Statement, originally prepared in aid of his professional council. 1850.  Making of America, electronic.

Davis, Deirdre.  Fanny Kemble: A Performed Life.  Philadelphia: U Pennsylvania, 2007.

Driver, Leota S.  Fanny Kemble.  Chapel Hill: U North Carolina, 1933.

Gibbs, Henry.  Affectionately Yours, Fanny: Fanny Kemble and the Theatre. London: Jarrolds, 1947.

Gough, Monica, ed.  Fanny Kemble: Journal of a Young Actress.  New York: Columbia UP, 1990.

Hentz, Caroline Lee.  The Planter’s Northern Bride.  1854. Electronic resource: Academic Affairs Library, University of North Carolina at Chapel Hill, 1997.

Hogeland, Lisa Maria.  “’Love, Our Subject’: Interrogations of Love in Judy Grahn’s Work.”

National Women’s Studies Association, Atlanta, November 2009.

Jenkins, Rebecca.  Fanny Kemble: A Reluctant Celebrity. London: Simon & Schuster, 2005.

Jordan-Lake, Joy.  Whitewashing Uncle Tom’s Cabin: Nineteenth-century novelists respond to Stowe.  Nashville, TN: Vanderbilt UP, 2005.

Kemble, Frances Anne. Journal of a Residence on a Georgia Plantation in 1838-1839.  1863.

—–.  “Sonnet” 1859; rpt. In Paula Bernat Bennett, ed., Nineteenth Century American Women Poets: An Anthology.  Maldon, MA: Blackwell, 1998. P. 51.

Kerr, Laura Nowak.  Footlights to Fame: Fanny Kemble. New York: Funk & Wagnall’s, 1962.

Scott, John Anthony.  Fanny Kemble’s America.  New York: Thomas Y. Crowell, 1973.   Women of America series. Stevenson, Janet.  The Ardent Years.  New York: Viking, 1960.

Wise, Winifred Esther.  Fanny Kemble: Actress, Author, Abolitionist. New York: G. R. Putnam’s Sons, 1966.

Wright, Constance.  Fanny Kemble and the Lovely Land.  New York: Dodd, Meade, 1972.

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    In the Revelation of Jesus Christ given to the apostle John, we read:

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    Referring to the last generation, this could only be speaking of a cashless money society, which we have yet to see, but are heading towards. Why? Revelation 13:17 tells us that we cannot buy or sell unless we receive the mark of the beast in our right-hand or forehead. We could still buy or sell among one another without receiving the mark if physical money was still currency. It logically deduces itself to this reason.

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    Here is where it really starts to come together. It is shocking how accurate the Bible is concerning the RFID microchip. These are notes from a man named Carl Sanders who worked with a team of engineers to help develop this microchip in the late 1960’s.

    “Carl Sanders sat in seventeen New World Order meetings with heads-of-state officials such as Henry Kissinger and Bob Gates of the C.I.A. to discuss plans on how to bring about a one-world system. The government commissioned Carl Sanders to design a microchip for identifying and controlling the peoples of the world—a microchip that could be inserted under the skin with a hypodermic needle (a quick, convenient method that would be gradually accepted by society).

    Carl Sanders, with a team of engineers behind him, with U.S. grant monies supplied by tax dollars, took on this project and designed a microchip that is powered by a lithium battery, rechargeable through the temperature changes in our skin. Without the knowledge of the Bible (Brother Sanders was not a Christian at the time), these engineers spent one-and-a-half-million dollars doing research on the best and most convenient place to have the microchip inserted.

    Guess what? These researchers found that the forehead and the back of the hand (the two places Revelation says the mark will go) are not just the most convenient places, but are also the only viable places for rapid, consistent temperature changes in the skin to recharge the lithium battery. The microchip is approximately seven millimeters in length, .75 millimeters in diameter, about the size of a grain of rice. It is capable of storing pages upon pages of information about you. All your general history, work history, crime record, health history, and financial data can be stored on this chip.

    Brother Sanders believes that this microchip, which he regretfully helped design, is the “mark” spoken about in Revelation 13:16-18. The original Greek word for “mark” is “charagma,” which means a “scratch or etching.” It is also interesting to note that the number 666 is actually a word in the original Greek. The word is “chi xi stigma,” with the last part, “stigma,” also meaning “to stick or prick.” Carl believes this refers to a hypodermic needle (see photo).

    Mr. Sanders asked a Boston Medical Center doctor what would happen if the lithium contained within the RFID microchip leaked into the body. The doctor responded that if the microchip broke inside a human body, the lithium would cause a severe and painful wound filled with pus. This is what the book of Revelation says:

    “And the first (angel) went, and poured out his vial on the earth; and there fell a noisome and grievous sore on the men which had the mark of the beast, and on them which worshipped his image” (Revelation 16:2).

    THE HIDDEN MEANING BEHIND THE NUMBER 666 REVEALED!

    What I first want to mention, before I share what the Holy Spirit has revealed to me concerning the number of the beast, is that God confirms in threes. We can see this throughout scripture:

    “For there are three that bear witness in heaven: the Father, the Word, and the Holy Spirit; and these three are one” (1 John 5:7 NKJV).

    “and that He was buried, and that He rose again the third day according to the Scriptures” (1 Corinthians 15:4 NKJV).

    “…Holy, holy, holy, Lord God Almighty, Who was and is and is to come!” (Revelation 4:8 NKJV).

    There are many more examples, but I thought I would just share three of them to make the point.

    Examining Revelation 13:16,17,18, the first group of three I would like to point out is that the mark of the beast is described in three separate verses, 16, 17 and 18.

    The next three I see is in verse 16, “He causes all…” is followed by three contrasting categories of people,

    1 – “both small and great,
    2 – rich and poor,
    3 – free and slave…”.

    Then unto verse 17, it opens with, “and that no one may buy or sell except one who has…”, followed by three explanations of what one must have to buy or sell,

    1 – “…the mark
    2 – or the name of the beast,
    3 – or the number of his name”.

    Now unto verse 18, we read “Let him who has understanding calculate…”, which is followed by,

    1 – “the number of the beast,
    2 – for it is the number of a man:
    3 – His number is 666”.

    The last three I see is the number “6” being used three times in a row. The reason I’m making this point about God confirming in three is because it is the key to unlocking how to calculate the number 666.

    Throughout the centuries there have been people trying to calculate numbers based on titles and names that come up to the number 666 to identify one person, the Antichrist; but from Revelation 13:18, I do not see where God is telling us to count up to 666, but rather to count the number of the beast. This number is identified as 666. So the verse is telling us to count the number 666.

    What does it mean to count? It means to add up. So how could we add up 666? Remember my previous point about God confirming in threes is key to unlocking the number 666. So logically, what would be the best way to count the number 666? To count it equally by using the rule of three based off the number.

    We cannot count it equally as 600+60+6, this would also bring us back to the start.

    We cannot count it as 600+600+600, or 60+60+60 because there are no zeroes in between or at the end of 666.

    The only logical option is 6+6+6=18.

    What is interesting is that the verse that reveals for us to count the number itself is verse 18 (there a total of 18 verses in Revelation Chapter 13), being the third verse out of the three verses that describe the mark of the beast in Revelation 13:16,17,18. What is 18 divided by 3? 6. So 3×6=18, or 6+6+6=18.

    Another interesting point is the only two other combinations (making a total of three possible combinations) for placing a “+” symbol in between 666 are:

    66+6=72 and 6+66=72.

    Add both 72’s together and you get 144.

    Why the number 144 is worth our attention is because the verse following Revelation 13:18 is the first time in the Bible where the 144,000 are being described in detail:

    “Then I looked, and behold, a Lamb standing on Mount Zion, and with Him one hundred and forty-four thousand, having His Father’s name written on their foreheads…” (Revelation 14:1).

    Now if you add up all three numbers from counting 666 by moving the “+” symbol around, it would be 72+72+18=162. What is compelling about the number 162, is, if you divide 144,000 by 162, you get 888. The name of Jesus in Greek gematria adds up to 888. The New Testament was originally written in the Greek language. Revelation 14:1 not only mentions the 144,000, but also the Lamb who is Jesus.

    Now what is interesting about the number for Jesus, 888, is that if you apply the same formula that was used to count 666, you get 8+8+8=24. Why the number 24? Revelation chapter 4 tells us there are 24 elders seated around the throne of God. This is the same throne where Jesus sits.

    Now if you take:

    8+8+8=24

    8+88=96

    88+8=96

    you get 24+96+96=216.

    Take 144,000 divided by 216 and you get 666.

    Remember that this was the same exact formula we used to count the number 666 that ultimately brought forth the number 888.

    Here is a quick recap to demonstrate how this formula confirms itself as being the true way to count 666:

    1: 6+6+6=18 > 66+6=72 > 6+66=72 > 18+72+72=162

    2: 144,000 divided by 162=888

    3: 8+8+8=24 > 88+8=96 > 8+88=96 > 24+96+96=216

    4: 144,000 divided by 216=666

    1: 6+6+6=18 > 66+6=72…

    As you can see, it is perpetual. And remember that we consistently used a formula that worked in threes being the number that God uses for confirmation.

    So what could this mean? Well we know in this world we are identified by numbers in various forms. From our birth certificate to social security, as well as our drivers license; being identified based on a system of ruler ship. So it is possible that this RFID microchip will contain a new identification that has a total of 18 characters (6+6+6).

    “here the wisdom is, the one having the mind let him calculate the number of the wild beast, number for “of human” it is, and the number of it 666″ (Revelation 13:1, Greek Translation).

    The Greek word “anthrōpos” being used in verse 18 where it says “of human” is the Greek strongs concordance G444. The first two definitions of the word are “a human being, whether male or female”, and, “generically, to include all human individuals”. Could the number of the beast apply to all mankind?

    In the Greek (the New Testament was originally written in the Greek language), and other translations, you will notice the beast is described as an “it”, instead of “him”. The reason I’m making this point is because when a translation says “His number is 666”, this would imply a singular person, the Antichrist. But by saying “the number of it 666”, implies that it is of the beast system as a whole.

    We can know the number of the beast cannot be to identify products (like a new barcode) to buy or sell because scripture says we cannot buy or sell without the number of the beast. What am I getting at? There will be instances where you could buy something someone made themselves and it wouldn’t have a store branded identification on it. But for this number to be in our chips, that is where it must be to conclude ultimately that we cannot buy or sell without having the number of the beast. As previously mentioned in Revelation 13:18, the number of the beast (6+6+6=18) is a “human number”, definition “generically, to include all human individuals”.

    “Why did the Biden campaign choose 30330? 2020 divided by 666 = 3.0330 Who believes this to be a coincidence? October 2020 Isaiah 53:6 Someone said we are being whipsawed in 2020. Truly a great division is taking place between good and evil—both symbolically and literally (riots, unrest, politics). If you take the current year 2020 and divide it by the number 666 (known for its satanic implications) you will get the number 30330 (repeated). This number 30330 happens to be the number used to vote for Joe Biden and Kamala Harris. Freaky? Supernatural? Odd for sure. Whatever this means, it doesn’t seem good to me. First, why would anyone knowingly choose those particular numbers for their campaign? If they weren’t knowingly chosen, then it appears to be a supernatural act by the evil one himself and I would want to change those numbers ASAP. And if the numbers were chosen knowing their significance, are you satanic? Is this campaign satanic? Either way I do not believe this is a coincidence. And one thing is certain, 2020 is truly being divided by Satan. He is the master deceiver and spreader of chaos. Jesus calls him the father of lies.”

    So I looked up this number 30330 concerning Joe Biden, and I found this information:

    If you send a text to that number (at that time), you would get a response asking to support Joe’s campaign to take down Donald Trump, with one part in caps saying “CHIP IN >>” pointing to a link to go and donate.

    “CHIP IN”? Obama has used this phrase in the past on his twitter and people believe it is a subliminal message to receive the mark of the beast, that is to say the implantable RFID microCHIP that will go IN our body.

    Go to: http://revolutionbible.org to see all the proof!

    Is your name written in the Lamb’s book of life? Jesus says that we must be born again to enter the kingdom of God in the Gospel of John chapter 3.

    “Then a third angel followed them, saying with a loud voice, “If anyone worships the beast and his image, and receives his mark on his forehead or on his hand, he himself shall also drink of the wine of the wrath of God, which is poured out full strength into the cup of His indignation. He shall be tormented with fire and brimstone in the presence of the holy angels and in the presence of the Lamb. And the smoke of their torment ascends forever and ever; and they have no rest day or night, who worship the beast and his image, and whoever receives the mark of his name” (Revelation 14:9-11).

    BARACK OBAMA IS THE ANTICHRIST:

    In the Islamic religion they have man called the Mahdi who is known as their messiah of whom they are waiting to take the stage. There are many testimonies from people online who believe this man will be Barack Obama who is to be the biblical Antichrist based off dreams they have received. I myself have had strange dreams about him like no other person. So much so that I decided to share this information.

    He came on stage claiming to be a Christian with no affiliation to the Muslim faith…

    “In our lives, Michelle and I have been strengthened by our Christian faith. But there have been times where my faith has been questioned — by people who don’t know me — or they’ve said that I adhere to a different religion, as if that were somehow a bad thing,” – Barack Obama

    …but was later revealed by his own family members that he indeed is a devout Muslim.

    So what’s in the name? The meaning of someones name can say a lot about a person. God throughout history has given names to people that have a specific meaning tied to their lives. How about the name Barack Obama? Let us take a look at what may be hiding beneath the surface…

    “And He (Jesus) said to them (His disciples), ‘I saw Satan fall like lightning from heaven'” (Luke 10:18).

    In the Hebrew language we can uncover the meaning behind the name Barack Obama.

    Barack, also transliterated as Baraq, in Hebrew is: lightning

    baraq – Biblical definition:

    From Strongs H1299; lightning; by analogy a gleam; concretely a flashing sword: – bright, glitter (-ing, sword), lightning. (Strongs Hebrew word H1300 baraq baw-rawk’)

    Barak ‘O’bamah, The use of bamah is used to refer to the “heights” of Heaven.

    bamah – Biblical definition:

    From an unused root (meaning to be high); an elevation: – height, high place, wave. (Strongs Hebrew word H1116 bamah baw-maw’)

    The day following the election of Barack Obama (11/04/08), the winning pick 3 lotto numbers in Illinois (Obama’s home state) for 11/5/08 were 666.

    Obama was a U.S. senator for Illinois, and his zip code was 60606.

    These are just a few of many evidences why Barack Obama is the Antichrist. You can see many more in my article on the website above, as well as read about the dreams I’ve had concerning this man. I’m more than convinced that God has shown me that he is without a doubt the Antichrist, and we will see him rise to power in the not so dinstant future.

    Jesus stands alone among the other religions who say to rightly weigh the scales of good and evil, and to make sure you have done more good than bad in this life. Is this how we conduct ourselves justly in a court of law? Bearing the image of God, is this how we project this image into our reality?

    Our good works cannot save us. If we step before a judge, being guilty of a crime, the judge will not judge us by the good that we have done, but rather the crimes we have committed. If we as fallen humanity, created in God’s image, pose this type of justice, how much more a perfect, righteous, and Holy God?

    God has brought down His moral law’s through the 10 commandments given to Moses at Mt. Sinai. These laws were not given so we may be justified, rather that we may see the need for a savior. They are the mirror of God’s character of what He has put in each and every one of us, with our conscious bearing witness that we know that it is wrong to steal, lie, dishonor our parents, and so forth.

    We can try and follow the moral laws of the 10 commandments, but we will never catch up to them to be justified before a Holy God. That same word of the law given to Moses became flesh over 2000 years ago in the body of Jesus Christ. He came to be our justification by fulfilling the law, living a sinless perfect life that only God could fulfill; even bringing the law to it’s truest light by stating, “You have heard that it was said to those of old, ‘You shall not commit adultery.’ But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart” (Matthew 5:27-28).

    The gap between us and the law can never be reconciled by our own merit, but the arm of Jesus is stretched out by the grace and mercy of God. And if we are to grab on, through faith in Him, He will pull us up being the one to justify us. As in the court of law, if someone steps in and pays our fine, even though we are guilty, the judge can do what is legal and just and let us go free. That is what Jesus did almost 2000 years ago on the cross. It was a legal transaction being fulfilled in the spiritual realm by the shedding of His blood.

    Because God is Holy and just, the wrath that we deserve could not go unnoticed. Through the perfect righteousness and justice of God’s character, it must be dealt with, it must be quenched, it must be satisfied.

    For God takes no pleasure in the death of the wicked (Ezekiel 18:23). This is why in Isaiah chapter 53, where it speaks of the coming Messiah and His soul being a sacrifice for our sins, why it says it pleased God to crush His only begotten Son.

    This is because the wrath that we deserve was justified by being poured out upon His Son. If that wrath was poured out on us, we would all die and go to hell. God created a way of escape by pouring it out on His Son whose soul could not be left in Hades, but was raised to life on the third day and seated at the right hand of God in power.

    So now when we put on the Lord Jesus Christ (Romans 13:14), God no longer sees the person who deserves His wrath, but rather the glorious image of His perfect Son dwelling in us, justifying us as if we received the wrath we deserve, making a way of escape from the curse of death.

    Now what we must do is repent and put our trust and faith in the savior, confessing and forsaking our sins. This is not just a head knowledge of believing in Jesus, but rather receiving His words, taking them to heart, so that we may truly be transformed into the image of God. Where we no longer live to practice sin, but rather turn from our sins and practice righteousness through faith in Him.

    Jesus answered, “Most assuredly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Do not marvel that I said to you, ‘You must be born again'” (John 3:5-7).

    Come before the Lord with a contrite spirit, humble yourself, ask Him for His forgiveness, to receive the free gift of His salvation, to receive His Holy Spirit, so that you may be transformed into a new creature, into a child of the living God.

    There is a reason why the words of Jesus have been translated in to over 2000 languages, and nothing comes remotely close (the Quran just over 100), because there is a God in heaven who desires to have a relationship with you, to know Him through His word, as that is how we personally get to know anybody. There is a reason why it is the year 2021, because Jesus came to earth just over 2000 years ago fulfilling major prophecy causing a divide in our timeline.

    Jesus loves you! Seek Him while He may be found! We must repent and turn from practicing sin…for if we are not following Jesus, we are following the devil. There is no neatural ground. We are either living in the lie, or the truth. God bless you!

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  135. พนันบอลออนไลน์บอกเลยขอรับว่าคอบอลไม่ควรพลาดเพราะว่าคุณสามารถกระทำการพนันได้อย่างง่ายดายโดยไม่ต้องเดินทางไปโต๊ะบอลเหมือนอดีตสมัยแค่เพียงคุณเข้ามาที่ UFABET แล้วสมัครสมาชิกคุณก็สามารถพนันได้เลยโดยทันที ฝากถอนไม่มีอย่างน้อยใช้ระบบอัตโนมัติ สะดวกไม่เป็นอันตราย

  136. จำเป็นที่จะต้องรับสารภาพว่าคาสิโนออนไลน์ เป็นวิธีการการเดิมพันที่อีกทั้งสะดวกแล้วก็ไม่มีอันตราย UFABET ที่ได้รับการยอมรับมากมายจากสาวกพนันออนไลน์ว่าจ่ายจริงจ่ายเต็ม ทำเงินได้จริง ที่สุดของเว็บไซต์คาสิโนออนไลน์จึงควร UFABET

  137. แทงบอลยังไงให้ได้เงิน แทงบอลชนะยังไงไม่ถูกฉ้อโกง UFABET จ่ายจริงจ่ายไม่ยั้งระบบเข้าใจง่าย แค่เพียงคลิกสมัครก็ทำเงินได้ไม่ยากกับคาสิโนออนไลน์ สบายสุดๆชีวิตชิวๆชีวิตคลูๆทำเงิน สร้างกำไรสบายๆจำต้องที่ UFABET

  138. สล็อตออนไลน์เกมที่สร้างความเบิกบานใจรวมทั้งสามารถทำให้ท่านมั่งมีได้แบบไม่ทันรู้ตัว UFABET เว็บให้บริการสล็อตออนไลน์ที่เรียกว่าเป็นศูนย์รวมของเกมเด็ดๆในโลกออนไลน์เลยก็ว่าได้ ลือชื่อเรื่องจ่ายจริงไม่มีกั๊ก แจ็กพอเพียงตแตกง่าย โบนัสเยอะ เอฟเฟคขั้นเทพต้อง UFABET เลยครับ

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  141. UFABET เลยจ้านะครับ ใช้ระบบโคตรดี ใช้ง่ายมากๆเลยขอรับ ที่สำคัญที่สุด เค้าจ่ายเงินจริงนะครับ เว็บแห่งนี้เป็นไม่โดนหลอกแน่ๆแม้กระนั้นเรื่องจะชนะรึเปล่าสุดแต่คนครับผม ผมก็มีได้บ้างเสียบ้าง ถึงแม้ว่าโดยรวมแล้วจัดว่าได้ขอรับ วันนี้ก็พึ่งถอนมาขอรับ ตรึงใจตรงที่พวกเราฝากถอนไม่ต้อง

  142. พนันบอลเช่นไรให้ได้เงิน แทงบอลชนะยังไงผิดคดโกง UFABET จ่ายจริงจ่ายไม่ยั้งระบบเข้าใจง่าย แค่เพียงคลิกสมัครก็ทำเงินได้ง่ายๆกับคาสิโนออนไลน์ สบายสุดๆชีวิตชิวๆชีวิตคลูๆทำเงิน สร้างผลกำไรสบายๆจำต้องที่ UFABET

  143. ในตอนแรกก็ยังไม่แน่ใจนะครับว่าจะทำได้ แต่ทาง UFABET เค้ามีระบบซัพพอตขอรับ สล็อตก็จะมีการเพิ่มโบนัสและก็แจ็กพอเพียงต แทงบอลก็มีข้อมูลการวิเคราะห์ต่างๆมาให้ ไม่เพียงเท่านั้นระบบที่เค้าใช้ผมถูกใจมากมาย การฝากถอนไม่มีอย่างต่ำฝากถอนเท่าไหร่ตอนไหนก็ได้ครับ

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  146. สล็อตออนไลน์เกมคาสิโนยอดฮิตชั่วกัลปวสาน เล่นง่าย แจ็คพอตแตกไวจำเป็นต้องที่ UFABET จ่ายจริง จ่ายเต็ม มีเกมให้เลือกเยอะแยะอีกทั้งแทงบอล บาคาร่า ยิงปลา มาเว็บแห่งนี้เว็บไซต์เดียวบอกเลยจ้ะครับผมว่าโคตรคุ้ม สร้างรายได้ง่ายๆจบที่เว็บไซต์ UFABET ได้เลยคะขอรับ

  147. แต่ก่อนจะพนันบอลทีจำเป็นจะต้องไปโต๊ะบอลแม้กระนั้นในขณะนี้ล้าสมัยแล้วครับ เพราะเหตุว่าปรารถนาแทงบอลก็ทำเป็นเลยเพียงปลายนิ้วเพียงแต่เข้ามาที่ UFABET การเดิมพันบอลก็จะง่ายสำหรับคุณ เว็บไซต์ของพวกเรามีให้บริการพนันบอลออนไลน์แบบครบทุกแบบ

  148. สล็อตเกมยอดนิยมที่เด็กเล่นได้คนแก่เล่นได้เงิน ร่ำรวยไปแบบงงงันๆกันไปเลย กับ สล็อตออนไลน์ ที่ใครๆต่างยกให้เป็นเกมในคาสิโนที่ทำเงินง่าย UFABET รวมสล็อตไว้ให้มากมาย แจ็คพอตจำนวนมาก โบนัสก็ล้นหลาม บอกเลยเว็บไซต์แห่งนี้เค้าแจกอย่างป๋า ต้องที่นี่ที่เดียว ครบจบที่ UFABET

  149. UFABET เลยจ้ะนะครับ ใช้ระบบโคตรดี ใช้ง่ายอย่างยิ่งๆเลยนะครับ ที่สำคัญที่สุด เค้าจ่ายเงินจริงนะครับ เว็บนี้คือไม่โดนหลอกแน่ๆแต่ว่าเรื่องจะชนะรึเปล่าตามใจคนขอรับ ผมก็มีได้บ้างเสียบ้าง แต่ว่าโดยรวมแล้วจัดว่าได้นะครับ วันนี้ก็พึ่งถอนมาครับ ประทับใจตรงที่พวกเราฝากถอนไม่ต้อง

  150. เพราะว่าช่วงเปลี่ยนแปลงการใช้ชีวิตของคนภายในยุคนี้ก็เปลี่ยนแปลงคาสิโนออนไลน์ก็เลยเป็นช่องทางที่ชาวพนันเลือก เนื่องจากง่าย สบายยิ่งเว็บ UFABET ได้สะสมเกมเด็ดๆไว้มากไม่น้อยเลยทีเดียวและก็ที่สำคัญไปกว่านั้นเป็นเว็บที่ค้ำประกันว่าจ่ายจริง ทำเงินได้จริงทำให้เป็นที่เอ่ยถึงในโลกอินเตอร์เน็ตจำนวนมาก

  151. หาพวกเรายอมเปิดใจกับของใหม่ๆก็เสมือนเปิดโลกอีกใบ UFABET ท้าทายให้ท่านสัมผัสโลกใหม่กับบาคาร่าออนไลน์มิติใหม่ที่การเดิมพันที่ทั้งสบาย ง่าย ไม่มีอันตราย เว้นแต่บาคาร่า เว็บของพวกเรายังให้บริการเกมเยอะมากได้แก่ พนันบอล สล็อต ยิงปลาย พร้อมโปรโมชั่นล้นหลามเลยครับผม

  152. ครั้งกระโน้นกล้าๆกลัวๆแต่พอเพียงมาทดลองเล่นที่ UFABETแล้วถูกใจเลยขอรับ สำหรับผมไม่ย้ำมั่งมี แต่ย้ำอยู่ได้ มานั่งคิดๆมองดู เสมอเหมือนปฏิบัติงานรายวันเลยจ้าครับ เพราะผมทำเงินได้ทุกๆวันวันละ 3-4 ร้อย บางครั้งอาจจะไม่เยอะแยะแต่ครบเดือนก็พอกับค่าตอบแทนรายเดือนเลยนะครับ

  153. แทงบอลยังไงให้ได้เงิน แทงบอลชนะอย่างไรไม่ถูกคดโกง UFABET จ่ายจริงจ่ายไม่ยั้งระบบเข้าใจง่าย แค่เพียงคลิกสมัครก็ทำเงินได้อย่างสะดวกสบายกับคาสิโนออนไลน์ สบายสุดๆชีวิตชิวๆชีวิตคลูๆทำเงิน สร้างผลกำไรสบายๆจึงควรที่ UFABET

  154. ตอนแรกผมว่าเว็บไซต์ไหนก็แบบเดียวกัน เนื่องจากเข้าไปก็เจอเกมเดิมๆแม้ว่าเอาเข้าจริงๆมันไม่เหมือนกันครับ ยิ่งเว็บไซต์ไหนที่เวลาฝากถอนจะต้องผ่านพนักงานอันนี้ผมเกลียดสุดเลย เสียเวล่ำเวลา ส่วนตัวผมว่า UFABET ดีสุดเลยครับผม เค้าใช้ระบบอัตโนมัติ

  155. “พนันบอลออนไลน์” ใครๆก็ค้นหาคำนี้กันในกูเกิ้ลเนื่องจากว่าแทงบอลออนไลน์ในตอนนี้ถือได้ว่าเกมที่ได้รับความพึงพอใจจากแฟนบอลแล้วก็สาวกนักพนันอย่างยิ่ง UFABET ก็ไม่พลาดที่จะนำมาเอาไว้ภายในเว็บของเรา ท่านสามารถร่วมเล่นเกมได้ไม่ยากเพียงแค่สมัครเข้าก็สามารถเล่นได้ทันที

  156. ช่วงต้นผมว่าเว็บไหนก็แบบเดียวกัน เพราะเข้าไปก็เจอเกมเดิมๆถึงแม้เอาเข้าจริงๆมันไม่เหมือนกันครับ ยิ่งเว็บไหนที่เวลาฝากถอนควรต้องผ่านพนักงานอันนี้ผมชังสุดเลย เสียเวล่ำเวลา ส่วนตัวผมว่า UFABET ดีสุดเลยค่ะนะครับ เค้าใช้ระบบอัตโนมัติ

  157. สมัยที่ใครๆก็ประสงค์ความสบายสบาย บาคาร่าออนไลน์ก็เลยเป็นตัวเลือกที่โคตรดีสำหรับท่าน UFABET มีบาคาร่าให้เลือกเล่นจำนวนมากพวกเราเป็นคาสิโนที่จ่ายจริง ทำเงินได้จริง สมัครง่าย ระบบฝากถอนอัตโนมัติแล้วเจอกันขอรับ

  158. หาอยากได้สร้างเงินสร้างรายได้ สมัยปัจจุบันนี้ถือเป็นเรื่องง่ายๆเลยครับ แค่เพียงยกมือถือขึ้นมาก็สามารถหาเงินได้แล้วเพียงแค่เข้ามาที่ UFABET แล้วสมัครเป็นสมาชิกแล้วคุณก็สามารถ แทงบอลออนไลน์กับพวกเราได้โดยทันทีไม่ว่าจะบอลสเต็ป บอลเดี่ยว บอลสด เรามีบริการทุกรูปแบบที่คุณอยากได้

  159. หากใครเลยลองสัมผัสกับสล็อตออนไลน์เป็นจำต้องต้องใจกันทุกรายเลยครับ เพราะว่านอกเหนือจากจะได้รับความเบิกบานใจกับเอฟเฟคสุดหรูหราแล้วยังทำเงินได้ไวด้วย UFABET ได้ชูสล็อตออนไลน์ค่ายที่เหมาะสมที่สุดมาไว้บริการทุกท่านไม่เพียงเท่านั้นยังเพิ่มโบนัสอัดแจ็กพอเพียงตอีกเยอะเลยครับผม

  160. UFABET เลยคะนะครับ ใช้ระบบโคตรดี ใช้ง่ายมากๆเลยครับ ที่สำคัญที่สุด เค้าจ่ายเงินจริงนะครับ เว็บไซต์นี้คือไม่โดนหลอกแน่นอนแต่ว่าเรื่องจะชนะรึเปล่าสุดแท้แต่คนครับ ผมก็มีได้บ้างเสียบ้าง แต่ว่าโดยรวมแล้วจัดว่าได้นะครับ วันนี้ก็พึ่งถอนมาครับ ถูกใจตรงที่เราฝากถอนไม่ต้อง

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  162. สล็อตเกมที่ได้รับความนิยมที่เด็กเล่นได้ผู้ใหญ่เล่นได้เงิน รวยไปแบบงงงันๆกันไปเลย กับ สล็อตออนไลน์ ที่ใครๆต่างยกให้เป็นเกมในคาสิโนที่ทำเงินง่าย UFABET รวมสล็อตไว้ให้เยอะแยะ แจ็คพอตเยอะมาก โบนัสก็มากมาย บอกเลยเว็บไซต์แห่งนี้เค้าแจกอย่างพ่อ จึงควรตรงนี้ที่เดียว ครบจบที่ UFABET

  163. จะเล่นเกมออนไลน์ทั้งทีเล่นฟรีๆก็ไม่สนุก UFABET ขอชวนคุณมาเล่นเกมแม้ว่าได้เงินไปด้วยกับสล็อตออนไลน์ ได้เงินจริง ได้เงินง่าย สร้างรายได้แบบไม่จำกัด ที่มาพร้อมระบบฝากถอนอัตโนมัติ ไม่มีขั้นต่ำ ทำเองได้ในทันทีทันใดตลอด 24 ชั่วโมง

  164. ตั้งแต่เข้ามาเล่นเกมพนันออนไลน์ที่ UFABET ราวกับผมมีอีกหนึ่งอาชีพเลยครับ เพราะว่าเป็นรายได้อีกหนึ่งวิถีทางเลย ระบบที่ใช้ก็เข้าใจง่าย แถมยังจัดเต็มเรื่องโปรโมชั่น มีเยอะๆเลยขอรับ ที่ผมชอบอีกประเด็นคือเค้ามีพนักงานคอยตอบปัญหาและก็รอให้คำปรึกษาด้วยครับ

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  167. สาวกผี สาวกหงส์ สาวกราชสีห์ สาวกเรือ สาวกไก่ สาวกหมาจิ้งจอก ไม่ว่าคุณจะเป็นสาวกไหนก็ตาม UFABET ขอเป็นส่วนหนึ่งส่วนใดสำหรับเพื่อการเปลี่ยนสิ่งที่คุณชื่นชอบเป็นรายได้ ด้วยการยกคาสิโนมาไว้ให้แก่คุณแทงบอลออนไลน์ได้ง่ายๆกันเลยขอรับ

  168. สมัยที่ใครๆก็อยากได้ความสบายสบาย บาคาร่าออนไลน์ก็เลยเป็นตัวเลือกที่โคตรดีสำหรับท่าน UFABET มีบาคาร่าให้เลือกเล่นเยอะพวกเราเป็นคาสิโนที่จ่ายจริง ทำเงินได้จริง สมัครง่าย ระบบฝากถอนอัตโนมัติทั้งยังสบายเร็วทันใจแล้วหลังจากนั้นก็ไม่ยุ่งยากต่อการทำรายการ แล้วเจอะกันที่ UFABET ครับ

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  170. ขึ้นชื่อว่าคาสิโนถ้าหากต้องการเข้าไปเล่นก็จะต้องเดินทางไปที่คาสิโน แม้กระนั้นยุคสมัยที่แปรไปอยู่ที่บ้านก็สามารถเล่นพนันกับคาสิโนได้ขอรับเพียงแต่เข้ามาที่ UFABET คาสิโนออนไลน์เนื่องจากพวกเราได้รวมรวมเกมคาสิโนมาไว้ที่นี่หมดแล้วมีทั้งยังบาคาร่า ยิงปลา แทงบอล สล็อต เรา มีทุกๆสิ่งทุกๆอย่างที่ท่านปรารถนา

  171. Sweet blog! I found it while surfing around on Yahoo News.
    Do you have any tips on how to get listed in Yahoo
    News? I’ve been trying for a while but I never seem to get
    there! Cheers

  172. เล่นมาก็หลายเว็บมาจบที่เว็บไซต์ UFABET ขอรับตอนแรกก็ไม่มั่นใจครับ ก็ทดลองๆไป แต่ว่าที่สุดแล้วผมว่ามาเว็บไซต์นี้คือจบเลยจริงๆเกมมากมาย ระบบดี ฝากถอนง่าย ข้างดูแลลูกค้าก็ดีแล้ว โปรโมชั่นก็เยอะ ตอบโจทย์มากขอรับ อย่างนี้แหละที่สังคมปรารถนา

  173. เกมสล็อตออนไลน์ที่ UFABET เป็นเกมสล็อตที่มีผู้กล่าวถึงมากที่สุด ด้วยเหตุว่าแตกง่าย จ่ายจริง จ่ายไว แล้วก็ทั้งภาพกราฟฟิคที่สวยสดงดงาม เหมือนจริงให้อารมณ์เหมือนกับอยู่ใน คาสิโนจริงๆมาตรฐานสุดยอด ใช้งานง่าย รวมทั้งมีทีมงานคอยให้คำแนะนำอย่างใกล้ชิดตลอด 24 ชั่วโมง

  174. Hey there just wanted to give you a quick heads up.
    The text in your post seem to be running off the screen in Safari.

    I’m not sure if this is a format issue or something to do with
    browser compatibility but I thought I’d post to let you know.

    The layout look great though! Hope you get the problem fixed soon. Kudos

  175. UFABET คาสิโนออนไลน์ที่ถูกกล่าวถึงสูงที่สุดในขณะนี้เพราะเหตุว่าเป็นเว็บไซต์ที่ได้รับความนิยมสูงสุด มีเกมให้เล่นมากไม่น้อยเลยทีเดียว จ่ายจริง จ่ายเต็ม แบบไม่มีกั๊ก สมัครง่าย ใช้ระบบฝากถอนอัตโนมัติ ไม่เพียงเท่านั้นยังมีคณะทำงานดูแลตลอด 24 ชั่วโมง

  176. ชี้แนะเลยครับผมตรงนี้เลย UFABET มีเกมพนันออนไลน์เพียบ มีทุกเกมมีทุกสิ่ง ที่ชอบสุดเห็นจะคือเรื่องของระบบนะครับ ฝากถอนอัตโนมัติแล้วก็มีฝ่ายบริการลูกค้ารอช่วยเหลือ โปรโมชั่นมากมายครับ ที่สำคัญไปกว่านั้นเป็น เค้าจ่ายจริงขอรับไม่มีคดโกง ผมพึ่งเบิกเงินออกมาเลยครับผม

  177. จริงๆเล่นมาหลายเว็บเลยนะครับ ส่วนมากก็จ่ายจริงครับผม แต่ว่าที่ต่างเป็นบางเว็บเวลาฝาก-ถอนจึงควรผ่านผู้แทนนะครับ จำเป็นจะต้องแคปจอส่งให้บุคลากร ผมว่าป่วยไข้เลย มี UFABET นี่แหละนะครับ ผมว่าระบบดีสุดเลย ฝากถอนอัตโนมัติทำเองได้เลยขอรับ

  178. ที่สุดของเกมที่ให้ความบันเทิงสูงสุดเต็มอิ่มด้วยเอฟเฟคสุดตระการตาทำเงินเร็วให้เงินไว คงจะหนีไม่พ้นสล็อตออนไลน์ ที่เหล่านักพนันยกให้เป็นยอดเยี่ยมของเกมออนไลน์ UFABET แหล่งรวมเกมออนไลน์ก็ไม่พลาดที่จะจัดสล็อตออนไลน์มาให้สมาชิกอย่างจุใจ

  179. สมัยที่ใครๆก็อยากได้ความสบายสบาย บาคาร่าออนไลน์ก็เลยเป็นตัวเลือกที่โคตรดีสำหรับท่าน UFABET มีบาคาร่าให้เลือกเล่นมากมายพวกเราเป็นคาสิโนที่จ่ายจริง ทำเงินได้จริง สมัครง่าย ระบบฝากถอนอัตโนมัติอีกทั้งสบายเร็วทันใจแล้วหลังจากนั้นก็ง่ายต่อการทำรายการ แล้วพบกันที่ UFABET ครับ

  180. วันนี้คุณสามารถสร้างรายได้ให้ตัวเองได้อย่างง่ายดายเพียงเข้ามาที่ UFABET รวมทั้งสมัครสมาชิกกับเราคุณก็ร่วมแทงบอลออนไลน์ได้ทันที เปลี่ยนแปลงความชื่นชอบเป็นรายได้ ยุคนี้จะต้องยอมรับครับผมว่าเงินหายาก แต่ว่าไม่ใช่ที่ UFABETพนันบอลหลายแบบอย่างทั้ง บอลคนเดียว บอลสเต็ป บอลสด

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