At the end of July, 2023, the voice in the wilderness began to cry unto the dead dry bones, as represented by Daniel going to Arioch and informing him that he understood the “secret.” Daniel in relation to Hananiah, Mishael and Azariah represent the Elijah messenger, and the Elijah message identifies that whether God’s people understand or accept it or not, they are already under a curse.
Ci mujjuweñu weeru Sulet 2023, baat bi ca màndiŋ ma tàmbalee woote ba yax yu wow ya dee, ni ko melalé ci Daniel bi demoon ca Ariok te xamal ko ne xam na “kumpa gi.” Daniel ci jëfandikoom ak Hananiah, Mishael ak Azariah dafa tegtal yonnentub Eliya, te yëgleb Eliya day xamale ne, bu nit ñi Yàlla déggée walla nangu ko, ñu ngi ba noppi nekk ci kaw rëbb.
And now, O ye priests, this commandment is for you. If ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay it to heart. Malachi 2:1, 2.
Léegi nag, yéen saraxalekat yi, ndigël li mooy seen bos. Su ngeen déggul, te su ngeen tegul ko ci seen xol ngir jox sama tur ndam, wax na ko Boroom mbooloom asamaan yi, dinaa yónnee mbuub ci yéen, te dinaa móolu seen barke yi; waaw, ba noppi maa leen móol ba noppi, ndaxte dangeen ko tegul ci seen xol. Malasi 2:1, 2.
The “priests” of the last days, according to Peter, are the covenant people of God who were formerly not the covenant people of God. They are those who ate of the “hidden book” when the mighty angel of Revelation eighteen descended on September 11, 2001. Yet according to Malachi, they are cursed.
“Saraxalekat yi” bu mujj pënc, ni Piyeer waxe, ñooy nit ñi Yàlla fas kóllëre ak ñoom, te bu jëkk ñoom nekkuñu woon nit ñi Yàlla fas kóllëre ak ñoom. Ñooy ñi lekk “téere bi nëbb” ba malaaka bu mag bi ci Peeñu gi ñëwee ci 11 Septambar 2001. Waaye ni Malasi waxe, ñoom dañu leen rëbb.
If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:3–10.
Ndax ngeen mos a smaak ne Boroom bi baax na. Kon nag, jëwleen ci moom, mi doon doj wu dund, nit ñi bañoon ko waaye Yàlla tànn na ko te mu am solo lool; te yéen itam, ni doj yu dund, dañu leen di tabax ngir nekk kër gu xel, ak saraxalekat yu sell, ngir joxe sarax yu xel yu Yàlla nangu jaarale ko ci Yeesu Kirist. Moo tax Mbind mi wax ne: “Xoolleen, maa ngi teg ci Siyoŋ doj wu góor-góorlu ci xonq bi, doj wuñ tànn, wu am solo; te ku gëm ci moom du rus.” Kon nag ci yéen ñi gëm, moom am na solo; waaye ci ñi déggadi, “doj wi tabaxkat ya bañoon, moom la nekk xonq wu mag wi,” te itam, “doj wu nit ñi tërël, ak xeer wu tax ñu daanu.” Ñoom daanuy tër ci kàddu gi ndax déggadi nañu; te loolu moom lañu leen jàppale woon. Waaye yéen, xeet wuñ tànn ngeen, saraxalekat yu buur, xeet wu sell, askan wu Yàlla moom-a-koom, ngir ngeen yégle jëf yu mag yi moom mi leen wooe genn ci lëndëm, dugal leen ci leeram gu yéeme. Yéen ñi nekkoon woon yenn ñi dul askan, léegi nag askanu Yàlla ngeen; yéen ñi jotul woon yërmande, léegi nag jot ngeen yërmande. 1 Piyeer 2:3–10.
The “priests” of the last days are those who “have tasted that the Lord is good.” “In times past” they “were not a people, but now are the people of God.” They are those who have found the “living stone,” that was “disallowed indeed of men, but chosen of God, and precious.” That stone is the “seven times” of Leviticus twenty-six, that the “builders” of the Millerite movement “disallowed” in 1863. The Millerite “builders” constructed a temple in the forty-six years from 1798 unto 1844, but they thereafter chose to reject the “increase of knowledge” upon the “seven times” that arrived in 1856.
“Saraxalekat yi” yu mujj jamono yi mooy ñi “mos a seey ne Boroom bi baax na.” “Ca jamono yu weesu yi” “duñu woon askan, waaye léegi ñoo di askanu Yàlla.” Ñooñu la ñi gis “doju dund bi,” bi “nit ñi bañoon dëgg-dëgg, waaye Yàlla tànna ko, te mu am solo lool.” Doju jooju mooy “juróom-ñaari yoon yi” ci Léwítik ñaar-fukk ak juróom-benn, yi “tabaxkat yi” ci yëngu-yëngu Millerite bi “bàyyiwoon” ci 1863. “Tabaxkat” yu Millerite yi tabax nañu ab kër Yàlla ci at yu ñeent-fukk ak juróom-benn yi, dale ko ci 1798 ba ci 1844, waaye gannaaw loolu ñu tànn a bañ “yokkuteg xam-xam” bi ci kaw “juróom-ñaari yoon yi” bi agsi woon ci 1856.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. As they were increased, so they sinned against me: therefore will I change their glory into shame. Hosea 4:6, 7.
Sama nit ñu dafa yàqu ndax ñàkk xam-xam; ndaxte yaw nga bañ xam-xam, man it dinaa la bañ, ba nga dul sama saraxalekat; gannaaw nga fàtte yoonu sa Yàlla, man it dinaa fàtte sa doom yi. Noonu lañu yokkutee, noonu lañu tooñee ci man; moo tax dinaa soppi seen ndam suux ci rus. Ose 4:6, 7.
The “priests” of the last days accepted the message of “seven times” when they were led back to the old paths of Adventism post-September 11, 2001. They tasted the message of the hidden book, and it was “precious.” Yet Malachi says the priests of the last days are “cursed”, and of course the “seven times” is a curse. They are under the curse of “seven times,” for they have repeated the sins of their fathers. Malachi says the priests profaned God’s name, by offering a “polluted offering”. That offering was the prediction of July 18, 2020.
“Saraxalekat yi” ci fan yu mujj yi nangu nañu yégle “juróom-ñaar i yoon” bi ba ñu leen delloo ci yoon yu yàgg yaa yu Adventism gannaaw 11 Septàmbar 2001. Ñu mos nañu yégle bu téeré bi nëbbu, te moo doon “lu wert”. Waaye Malaki wax na ne saraxalekat yi ci fan yu mujj yi “ñu ñàkk barke lañu”, te lu leer la ne “juróom-ñaar i yoon” itam móoy mbuub. Ñu ngi nekk ci suufu mbuubam “juróom-ñaar i yoon,” ndaxte dellu nañu def bàkkaaru seen maam ya. Malaki wax na ne saraxalekat yi sosal nañu turu Yàlla, ci li ñu joxe “sarax su sobe”. Sarax soosa mooy wax ji ñuy waxoon ne 18 Sulet 2020.
For from the rising of the sun even unto the going down of the same my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a pure offering: for my name shall be great among the heathen, saith the Lord of hosts. But ye have profaned it, in that ye say, The table of the Lord is polluted; and the fruit thereof, even his meat, is contemptible. Ye said also, Behold, what a weariness is it! and ye have snuffed at it, saith the Lord of hosts; and ye brought that which was torn, and the lame, and the sick; thus ye brought an offering: should I accept this of your hand? saith the Lord. But cursed be the deceiver, which hath in his flock a male, and voweth, and sacrificeth unto the Lord a corrupt thing: for I am a great King, saith the Lord of hosts, and my name is dreadful among the heathen. And now, O ye priests, this commandment is for you. If ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay it to heart. Behold, I will corrupt your seed, and spread dung upon your faces, even the dung of your solemn feasts; and one shall take you away with it. And ye shall know that I have sent this commandment unto you, that my covenant might be with Levi, saith the Lord of hosts. Malachi 1:11–2:4.
Ndax li jëm ci penku jant bi ba ca sowwuem, sama tur dina màgg ci biir xeet yi; te ci bépp bérab, kuuy wootal cuuraay dina ñu ko jébbal sama tur, ak sarax su sell; ndaxte sama tur dina màgg ci biir xeet yu neen yi, kowe na Boroom mbind mi. Waaye yéen nag, yéen sosal ko, bi ngeen wax ne: “Ndaanug Boroom bi tilimees na”; te li ci génn, maanaam ñam waam, yàqutees na. Te it ngeen wax ne: “Xool-leen, aka sonnal la!” te ngeen xeeb ko, kowe na Boroom mbind mi; te ngeen indi li rëccu, ak li lafañ, ak li wopp; noonu la ngeen di indi sarax: ndax dama koy nangu ci seeni loxo? kowe na Boroom bi. Waaye alkande nekk na ci kaw naxarikat bi, mi am ci ay juram góor, te mu ngi fas yéene, ba noppi jébbal Boroom bi lu yàqu; ndax man maa di Buur bu màgg, kowe na Boroom mbind mi, te sama tur ragal na ci biir xeet yu neen yi. Léegi nag, yéen sarxalkat yi, ndigal lii ci yéen la. Su ngeen déggul, te su ngeen ko tegul ci seen xol ngir jox ndam sama tur, kowe na Boroom mbind mi, dinaa yónnee ci yéen alkande, te dinaa alkande seen barke yi; waaw, ba noppi dama leen alkande ba noppi, ndaxte dangeen ko tegul ci seen xol. Xool-leen, dinaa yàq seen peppin, te tasaare ci seen kanam mbalit, maanaam mbalitu seeni maggal yu màgg; te dinañu leen yóbbu ak moom. Te dina ngeen xam ne man maa yónnee ndigal lii ci yéen, ngir sama kóllëre nekk ak Lewi, kowe na Boroom mbind mi. Malasi 1:11–2:4.
The covenant with Levi is the symbol of the Levites’ faithfulness in the image of the beast test in the rebellion of Aaron’s golden calf. The Levites in the book of Malachi, who are cleansed by the messenger of the covenant, are cleansed in order to offer “an offering” in righteousness. The offering is the message of Christ’s name, which is His character.
Kóllëre gi ak Lewi mooy ndigalu takku sell gu Leewi ya won ci nattu mala bu rëy bi, ci ndawtal bu xuru Aaróona. Leewi ya ci téereb Malasi, ñi ndawtalub kóllëre gi setal, dees na leen setal ngir ñu jébbal “sarax” ci njub. Sarax si mooy yégle turu Kirist, te moo di jikkoom.
“It is the darkness of misapprehension of God that is enshrouding the world. Men are losing their knowledge of His character. It has been misunderstood and misinterpreted. At this time a message from God is to be proclaimed, a message illuminating in its influence and saving in its power. His character is to be made known. Into the darkness of the world is to be shed the light of His glory, the light of His goodness, mercy, and truth.
“Lëndëmug xel yu jubadi ci Yàlla la muy muur àddina bi. Nit ñi dañuy réer seen xam-xam ci ay melokaanam. Deggandikoo na ko ba jubul te firi nañu ko ludul li muy. Ci jamono jii, am na ndawtal gu jóge ci Yàlla war a yégleeku, ndawtal guy leeral ci njariñam te di musal ci dooleem. War nañu xamal nit ñi ay melokaanam. Ci biir lëndëmug àddina bi, war nañu feeñal leerug ndamam, leerug ngëneelam, yërmandeem, ak dëggam.”
“This is the work outlined by the prophet Isaiah in the words, ‘O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold, the Lord God will come with strong hand, and His arm shall rule for Him; behold, His reward is with Him, and His work before Him.’ Isaiah 40:9, 10.
“Lii mooy liggéey bi yonent Yàlla Esayi waxee ci kàddu yii ne: ‘Yow Yerusalem, yaay yégle xibaar bu baax bi, yëkkal sa baat ak doole; yëkkal ko, bul ragal; waxal dëkk yi Yuda ne: Seetleen seen Yàlla! Seetleen, Boroom bi Yàlla dina ñëw ak loxo bu am doole, te turandoom dina nguur ngir Moom; seetleen, peyam ànd na ak Moom, te liggéeyam nekk na ci kanamam.’ Esayi 40:9, 10.”
“Those who wait for the Bridegroom’s coming are to say to the people, ‘Behold your God.’ The last rays of merciful light, the last message of mercy to be given to the world, is a revelation of His character of love. The children of God are to manifest His glory. In their own life and character they are to reveal what the grace of God has done for them.” Christ’s Object Lessons, 415.
«Ñi nga xaar Njëkkëram di ñëw, war nañu wax nit ñi ne: “Xoolleen seen Yàlla.” Leeru yërmande bi mujj, waxtaanu yërmande bi mujj biñuy jox àddina, mooy ug wu feeñal ay jikkoom yu mbëggeel. Doomi Yàlla yi war nañu won ndamam. Ci seen bopp dund ak ci seen jikko, war nañu feeñal li yiwu Yàlla defal leen.» Christ’s Object Lessons, 415.
Malachi’s priests offered an offering that corrupted God’s name. The offering represents a message, and the message of Nashville on July 18, 2020, was a corrupted offering. It was corrupted by the rebellion of disregarding the prophetic command that “there should be time no longer”, that was given by Christ himself in Revelation ten.
Saraxalekat Malasi joxe nañu sarax bu yàq turu Yàlla. Sarax bi dafay tegtal benn ndigël, te ndigëlu Nashville ci 18 Sulet 2020 doon na sarax su yàqu. Yàqoon na ko ngir moytu gu bokk ci xeeb ci bañ a sàmm santaane bu yonent bi ne “waxtu du amati”, bi Kirist moom ci boppam joxe ci Peeñug Yoxaan fukk.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.
Te malaaka ma ma gisoon a taxaw ci kaw géej gi ak ci suuf si, yékkati na loxoom jëm asamaan, ba giñ ci Ki dund ba fàww te ba fàww, Mi bind asamaan ak li nekk ci biiram, ak suuf si ak li nekk ci biiram, ak géej gi ak li nekk ci biiram, ne waxtu weesul dara. Peeñu Yowaana 10:5, 6.
The “offering of righteousness” that is represented by the Levites in Malachi chapter three, is as an offering in the days of old, and it represents a message. The “former years” represent the purity of the message which produced the first disappointment in the Millerite history. The corrupted offering represents the corrupted message of July 18, 2020, yet it is still a parallel event.
“saraxu njubug njub” bi ñu tektale ci waa Lawi ci Malaasi saar ñetteel bi, mel na ni saraxu njub yi doon ci jamonoy yore, te muy tektal ab yégle. “At yu njëkk ya” dañuy tektale setug yégle bi, mi jur woon jëfandikoo gu njëkk gu nàqari ci jaar-jaaru Milerit yi. Sarax su yàqusoo ji day tektale yégle bi yàqusóok bésu 18 Sulet 2020, waaye teewul mu nekk lu mel ni moom ci benn paralel.
And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.
Te mooy toog ni nijaaykat ak sellalkat buxal; dina setal doomi Lewi yi, te dina leen sellal ni wurus ak xaalis, ngir ñu man a jébbal Boroom bi sarax bu jub. Noonu saraxu Yuda ak Yerusalem dina neex Boroom bi, ni ci fan yu yàgg ya, ak ni ci at yu jëkk ya. Malaki 3:3, 4.
The “curse” that is identified in Malachi identifies a test of an acknowledgement of what Elijah represents. Those of us that are now awakening must understand that the reality of the curse of “seven times” has been fulfilled upon us in the rebellion we manifested in making the sinful prediction of July 18, 2020. We must also once again decide what prophetic methodology we choose to eat. Two witnesses to this fact, and there are others, can be found in Malachi’s presentation of the Elijah to come, and also from Elijah’s own history. Elijah clearly identified that there would only be one correct message and methodology.
“Mbindeef” mi ñuy wax ci Malaki mooy wone nattu bu jëm ci nangu li Eli biir mooy tekki. Nun ñi miy yeewu léegi war nanoo dégg ne dëggu mbindeefu “juróom-ñaari yoon” mat na ci sunu kaw ci ngëmadi gi nu feeñaloon ba nu defee yégle buy bàkkaar bu 18 sulet 2020. War nanoo itamaat a dogat benn yoon ban xelal gu yonent bi nu tann a lekk. Ñaari seede ci dëgg boobu, te am na ñeneen itam, manees na leen a gis ci ni Malaki wanee Eli bi di ñëw, ak itam ci jaar-jaari Eli ci boppam. Eli ubbi na bu leer ne benn rekk laa doon yégle gu jub ak xelal gu jub.
And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 17:1.
Te Eliya, waa Tishbit te, mi bokk ci dëkkandikuy Galaad, wax na Akab ne: Ni Aji Sax ji, Yàlla Israyil, mi ma taxaw fa kanamam, dundee, du am xonq mbaa taw ci at yii, ludul ci sama kàddu. 1 Kings 17:1.
Malachi identified a “curse” that God’s priests are under in the period when the final Elijah appears in connection with a curse associated with God’s tithe. The “curse” of the tithe in Malachi, represents a decision on the part of the people of God, for in order to remove the curse they are already under they must decide where and what is the “storehouse”.
Malasi am na “rëbb” bi saraxalekat Yàlla nekk ci suufu jamono ji Eliya mu muj jóg feeñ, ci lëkkalook rëbb wu ñu boole ak asaka Yàlla. “Rëbb” bu asaka bi ci Malasi, mooy tegtal ab dogal ci wàllu askanu Yàlla, ndaxte ngir dindi rëbb wi ñu ba noppi nekk ci suufam, war nañu dogal fan ak lan mooy “kër dencukaay bi”.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them. Return unto me, and I will return unto you, saith the Lord of hosts. But ye said, Wherein shall we return? Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed with a curse: for ye have robbed me, even this whole nation. Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the Lord of hosts. Malachi 3:1–11.
Xooluleen, dina yebal sama ndaw, te mooy waajal yoon wi ci sama kanam; te Boroom bi ngeen di seet, dina dikk nag ci saa si ci këram gu sell gi, maanaam ndawum kóllëre gi, ki ngeen bëgg: xooluleen, dina dikk, la Boroom gàngoor yi wax. Waaye kan moo man a muñ bésub dikkam? te kan moo man a taxaw bu feeñee? ndaxte moom mel na ni safara buy setal wuruskat, te mel it ni saabu buy raxas mbubb. Dina toog ni ki di setal ak laabal xaalis; dina sellal doomi Lewi, te dina leen setal ni wurus ak xaalis, ngir ñu man a jox Boroom bi sarax gu jub. Noonu saraxu Yuda ak Yerusalem dina neex Boroom bi, ni ci fan yu yàgg ya ak ni ci at yu jëkk ya. Te dinaa jegeñ ci yéen ngir àtte; te dinaa ne seede su gaaw ci kaw jibarakat yi, ak ci kaw ñi di njaaloo, ak ci kaw ñiy waat lu dul dëgg, ak ci kaw ñiy noot noppalu surga bi ci peyam, jigéen ji séy ba dee, ak jirim, ak ñiy wacc baadoolo bi ba du jot ay àqoom, te ragaluma, la Boroom gàngoor yi wax. Ndax man maa di Boroom bi, te duma soppeeku; moo tax yéen, doomi Yàqóoba, deesu leen alag. Ba ca fan yi seen baay ya nekkee, dëddu ngeen sama dogali yi, te sàmmu leenul. Delluleen ci man, te dinaa dellu ci yéen, la Boroom gàngoor yi wax. Waaye ngeen wax: “Ci lan lañuy delluwe?” Ndax nit man na sàcc Yàlla? Teewul ngeen sàcc ma. Waaye ngeen wax: “Ci lan lanu la sàcce?” Ci fukki cër yi ak ci sarax yi. Mbugal a ngi ci seen kaw ak mbugal, ndaxte sàcc ngeen ma, yéen réew mi mépp. Indileen fukki cër yépp ci kër gu ñuy dencukaay, ngir dund am ci sama kër; te nattu leen ma léegi ci loolu, la Boroom gàngoor yi wax, xam ndax duma leen ubbi bunt asamaan yi, te sotti ci seen kaw barke bu yaatu, ba faatuwul fu ñu koy jël. Te dinaa tere ki di yàq ngir yéen, ba du alag meññent suuf si; te it seen reseñ du sànni ay doomam lu jiitu jamono ci tool bi, la Boroom gàngoor yi wax. Malasi 3:1–11.
The Lord does not change, nor does he change methodology. Whatever the “curse” may or may not be, that is represented by Malachi’s curse of “tithe”, the tithe is to be brought into the storehouse, for the purpose of having “meat” in God’s house. That fact demands that a decision be made as to what the “storehouse” is, and what was the food represented by William Miller in the movement of the first angel, which typified the food to be eaten in the movement of the third angel? One of the symbols of that food is “rain” and “dew”.
Boroom bi du soppe, te itam du soppi ay yoonu liggéeyam. Lu “rëcc” gi doon walla lu mu dul doon, loolu la rëcc ga Malasi wax ci “décime” di tegtal; war nañu indi décime bi ca këru dencukaay ba, ngir am “dund” ci kër Yàlla. Dëgg boobu dafay laaj ñu def dogal ci lan mooy “kër dencukaay” gi, ak lan moo doon dund ga William Miller tegtal woon ci yëngu-yëngu malaaka bu njëkk bi, mi doon misaal dund ga ñuy lekk ci yëngu-yëngu malaaka bu ñetteel bi? Benn ci ay tegtalu dund googu mooy “taw” ak “xalis”.
Give ear, O ye heavens, and I will speak; and hear, O earth, the words of my mouth. My doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass: Because I will publish the name of the Lord: ascribe ye greatness unto our God. He is the Rock, his work is perfect: for all his ways are judgment: a God of truth and without iniquity, just and right is he. Deuteronomy 32:1–4.
Dégluleen, yéen asamaan, te dinaa wax; te dégg, yow suuf, kàddu yi genn ci sama gémmiñ. Sama njàngale dina wàcc ni taw, sama wax dina tuuru ni xob; ni taw bu ndaw ci kaw gëb gu ndaw, ak ni taw yu bare ci kaw ñax mi: ndaxte dinaa yégle turu Aji Sax ji: màggal-leen sunu Yàlla. Moom mooy Doj wi, ay jëfam mat nañu: ndaxte yoonam yépp àtte lañu: ab Yàlla bu dëgg te amul tooñ, jub ak jaar-jaar la. Deuteronomy 32:1–4.
Did Elijah truly mean what he said to Ahab? Did he actually mean that in the last days, when the perfect fulfillment of the Elijah movement and message occurs, that “there shall not be dew nor rain these years, but according to my word?” Does the “rain” that Elijah speaks of being withheld, except at his word, align with the “rain” that Malachi promises as a blessing?
Ndax Iliyas dafa waxoon Axaab lu mu ci dégg dëgg? Ndax dafa tekkoon ne, ci fan yu mujj yi, bu matug yoonug Iliyas ak yégleem agsi, “du am xob ak taw ci at yii, ludul ci sama kàddu?” “Taw” wi Iliyas wax ne dinañu ko tere, ba ci ay kàddu rekk, ndax mu méngoo ak “taw” wi Malasi dige ni barke?
Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. Malachi 3:10.
Indileen leen fep fukki cër yi ca kërug dencukaay ba, ngir lekk am sama kër; te ngeen di ma seetléy léegi ci loolu, siiw na ko Boroom mbind mi, ndax duma leen ubbil bunt asamaan yi, ba tuur leen barke bu bari, ba faatuwul bépp barab bu ko man a jël. Malasi 3:10.
And does the “curse” of the unsanctified “offering” of the “priests”, and the misuse of “tithe” that has already been brought about, also represent the “curse” of the “seven times”?
Ndax “mbaañ” mi aju ci “sarax” su ñu sellalul bu “saraxalekat yi”, ak jëfandikoo bu jubulwul bu “fukkal bi” biñu ba noppi indi, dafa itam tegtal “mbaañ” mi ci “juróom-ñaari yoon”?
At the end of July, 2023, we began to publish articles that are essentially a repetition of the message found in the series of studies called Habakkuk’s Tables. The difference in the current presentation is that after July 18, 2020, the Lord began to place some of the old teachings in a new light.
Ci njeexitali weeru su weer wi ci atum 2023, nu tàmbalee siiwal ay mbind yu nekk ci dëgg benn yoon ak ndigal bi nekk ci taxawaayi njàng miñu tudde Taabali Abakuk. Wuute gi am ci wane gi nu ngi jëfandikoo léegi mooy ne gannaaw 18i sulet 2020, Boroom bi tàmbalee teg yenn ci njàngale yi yàggoon ci leer gu bees.
He began to open things up that appeared to me to be profound, but I was personally out of touch and unwilling to be in touch with the work I had previously been given to accomplish. From July 19, 2020, I understood that the prediction of the previous day was wrong, and that I was personally more responsible for that sinful prediction and its horrible aftermath than any other person.
Mu tàmbali woon maa mu ubbi ay mbir yu ma feeñoon ne ñu xóot lool, waaye man ci sama bopp dama doon ku duggul ci loxo ak liggéey bi ñu ma woon jox ba noppi ngir ma matal ko, te bëgguma woon sax a dugg ci loxo ak moom. Li dalee ci 19 Sulet 2020, xam naa ne wax jëkkër bi bés ba jiitu woon amul njub, te ne man ci sama bopp maa gëna yëngu ci wax jëkkër bu bàkkaar boobu ak ay gën a bon yu tiis ya ca topp, ba ñeneen nit ñépp.
Then in July of 2023, I was overwhelmed with a conviction, that in spite of my complete failure as a leader of God’s movement of the third angel, I should at least begin to write out what I had come to understand since July of 2020. I determined to put into writing what had been opened up to me since the sin of July 18, 2020, and then place it into the public record, before I was laid to rest.
Gannaaw na ci weeru Sulet 2023, amoon na ma dëggu xel bu tar ne, doonte sax sama matadi gu mat ci sama nekk jëwriñu yoonu Yàlla wu malaaka bu ñetteel bi, war naa walla sax tàmbali bind li ma jotoon a xam daldi ko déggoo gannaaw Sulet 2020. Dogal naa bind ci mbind mi ñu ma ubbiwoon gannaaw bàkkaaru 18 Sulet 2020, te teg ko ci ab seede bu askan wi man a gis, laata ñu ma suul.
In the three months since July, there are over seventy countries around the world that are now following these articles. Yes, some are no doubt following for unholy purposes and intent, but not all. We are on the verge of turning on a program that will place these articles into all the major languages of planet earth, for at this point, those seventy-plus countries are forced to consider these truths in only the English language.
Ci biir yu weesu yàgg nañu ci li dalee ci weeru Sulet, am na lu ëpp juróom-ñaari fukki réew yu nekk ci àddina bépp tey di topp ay mbind yii. Waaw, am na ñenn ñu wóor ne dañuy topp ngir ay mébet yu sellul ak ay yéene yu baaxul, waaye du ñépp. Nungi ci wetu tàmbalee njël bu dina tax ñu yokk mbind yii ci làkk yu mag yépp yi ci suuf si, ndax ba léegi, juróom-ñaari fukki réew ak lu ci ëpp yooyu dañu war a xalaat ci dëgg yii ci làkku Àngale rekk.
We are already working to help some around the globe, that do not have the ways and means to do much with these truths, and I wonder if Malachi’s “storehouse”, that has a defined purpose of providing “food” in God’s house, may not be referring to the work of spreading the truth that has been proceeding from these articles since July of 2023?
Nu ngi ci liggéey ba noppi ngir dimbali ñenn ci biir àddina, yi amul yoon ak jumtukaay yi ngir def lu bare ak dëgg yii, te maa ngi xalaat ndax “sàkku” bi ci waxi Malasi, bi am njariñ bu leer ngir jagleel “dund” ci kër Yàlla, du man a doon ndigal ci liggéeyu siiwal dëgg gi, gi dëppoo ak makkaanu mbind yii li dale ci weeru Sulet 2023?
We will begin our consideration of Daniel chapter three in the next article.
Dinanu tàmbali sunu seet ci ñetteelu saar bu Daniel bi ci bind bu ci topp.
“We are living in a special period of this earth’s history. A great work must be done in a very short time, and every Christian is to act a part in sustaining this work. God is calling for men who will consecrate themselves to the work of soulsaving. When we begin to comprehend what a sacrifice Christ made in order to save a perishing world, there will be seen a mighty wrestling to save souls. Oh, that all our churches might see and realize the infinite sacrifice of Christ!
“Nu ngi dund ci ab jamono ju xëy ci jaar-jaaru suuf si. Am na liggéey gu réy gu war a ame ci ab waxtu wu gàtt lool, te bépp Kiristaan war na jël céram ci taxawal liggéey boobu. Yàlla mi ngi woo nit ñi di ñiy sellal seen bopp ngir liggéeyu musal bakkan yi. Bu nu tàmbalee xam ndànk lu sarax bu réy Kirist def ngir musal àddina ju nar a alkati, dees na gis anub xare bu mag ngir musal bakkan yi. Éey, bu sunu mboolem màggal yu nekk gis te xam saraxu Kirist bu dul jeex!”
“In visions of the night, representations passed before me of a great reformatory movement among God’s people. Many were praising God. The sick were healed, and other miracles were wrought. A spirit of intercession was seen, even as was manifested before the great Day of Pentecost. Hundreds and thousands were seen visiting families and opening before them the word of God. Hearts were convicted by the power of the Holy Spirit, and a spirit of genuine conversion was manifest. On every side doors were thrown open to the proclamation of the truth. The world seemed to be lightened with the heavenly influence. Great blessings were received by the true and humble people of God. I heard voices of thanksgiving and praise, and there seemed to be a reformation such as we witnessed in 1844.
“Ci guddi ak geent, ay melokaan yu ma weesu woon nekk nañu ma ci lu jëm ci am na yëngu‑yëngu bu réy buy yeesal nit ñi Yàlla. Ñu bare daan nañuy sant Yàlla. Ñi wopp dafañu wér, te yeneen kéemaan yu bari it am nañu ko. Gisoon nañu fa ruu buy ñaanal, ni ko feeñale woon balaa bés bu mag bu Pentekot ba. Téeméer ak junni nit gisees na leen, di seeti kër yi te di ubbi ci kanamu nit ña Kàddug Yàlla. Xol yi dafañu tënku ci kàttanu Xel mu Sell mi, te ruu gu dëgg gu delluwaat ci Yàlla feeñ na. Fu nekk bunt yi ubbeeku nañu ngir yégle dëgg gi. Àddina si mel na ne leeru asamaan bi moo ko leeral. Barke yu mag jot nañu ci nit ñi Yàlla yu dëgg te woyof. Dégg naa baat yu cant ak yu màggal, te mel na ne am na yeesal gu ni mel ni ga nu seede woon ci atum 1844.”
“Yet some refused to be converted. They were not willing to walk in God’s way, and when, in order that the work of God might be advanced, calls were made for freewill offerings, some clung selfishly to their earthly possessions. These covetous ones became separated from the company of believers.
“Waaye ñenn bañ nañu soppeeku. Bëgguñu woon dox ci yoonu Yàlla, te bi ñu wootee ngir sarax yu ci bëgg-bëgg, ngir liggéeyu Yàlla man a yéeg, ñenn dajale woon seen alalu àddina ak boppu bëgg. Ñi bëgg alal ñooñu taxawoon sore mboolem way gëm ña.
“The judgments of God are in the earth, and, under the influence of the Holy Spirit, we must give the message of warning that He has entrusted to us. We must give this message quickly, line upon line, precept upon precept. Men will soon be forced to great decisions, and it is our duty to see that they are given an opportunity to understand the truth, that they may take their stand intelligently on the right side. The Lord calls upon His people to labor—labor earnestly and wisely—while probation lingers.” Testimonies, volume 9, 126.
“Yàlla dafa àtte ci kaw suuf, te, ci dooley Xel mu Sell mi, war nañu yégle waxu waare bi mu nu dénk. War nañu yégle waxtu wi gaaw, rëdd ci kaw rëdd, ndigël ci kaw ndigël. Nit ñi dinañu leen a gaawloo ci dogal yu mag, te sunu warugar mooy gis ne ñoom am nañu jot gu leen may xam dëgg gi, ngir ñu man a taxaw ak xel mu leer ci wet gu jub gi. Boroom bi woo na ay nitam ngir ñu liggéey—liggéey ak taxawaay ak xel—fekk na waxtu nattu gi mëngoo di yàgg.” Testimonies, volume 9, 126.