We are considering the prophetic application of William Miller’s dream in the last days, which is where all prophecies find their perfect fulfillment. Miller’s dream identifies the discovery, establishment, rejection, burying and restoration of the foundational truths of Adventism that were assembled through the ministry of Miller. Those foundational truths represented the truths that were unsealed in 1798. Those truths are represented by the vision of the Ulai River. Miller’s dream, as recorded in the book Early Writings, was his second dream, and the dream had been typified by Nebuchadnezzar’s second dream, just as Miller himself had been typified by Nebuchadnezzar.

Nu ngi xalaat ci jëfekaayu yoon wu yonent bii ci géntu William Miller ca fan yu mujj ya, fa la yépp yoonent yi di fekk seen matug matale gu mat. Géntu Miller mi ngi xamle gis-gis bi, tabax bi, bañ bi, suul bi ak delloo bi ci dëgg yu sampoon ngir Adventisme yi ñu dajale woon jaarale ko ci liggéeyu Miller. Dëgg yooyu yu sampoon dañoo doon tegu ci dëgg yi ñu ubbiwaat woon ca 1798. Dëgg yooyu la gis-gisu dexu Ulai di tekki. Géntu Miller, ni ñu ko bindee ci téere bi tudd Early Writings, mooyoon saaru géntam gu ñaareel, te gént ga dafa amoon misaal ci ñaareelu géntu Nebukadnesar, ni Miller moom ci boppam itam dafa amoon misaal ci Nebukadnesar.

Previous articles have demonstrated how the conclusion of Nebuchadnezzar’s life of “seven times” living with the heart of a beast, ended symbolically in 1798. His kingdom was then restored, and for the first time, Nebuchadnezzar represented a fully converted man. In terms of the “time of the end,” in 1798, he represented the “wise.” We have also identified that as the first king of Babylon, Nebuchadnezzar’s judgment of “seven times,” typified the judgment of Belshazzar’s twenty-five hundred and twenty (mene, mene, tekel, upharsin), who was the last king of Babylon.

Makal yu jiitu yi won ne ni jeexital dundug Nebukadnesar gu “juróom-ñaari waxtu” ci dund ak xolub rab, dafa jeex ci anam wu misaal ci atum 1798. Booba nag, nguuram dellu na ko, te ci yoon wu njëkk Nebukadnesar dafay mel ni nit ku soppiku bu mat sëkk. Ci wallu “waxtuw mujj gi,” ci 1798, moom dafa tegu woon “boroom xam-xam yi.” Nungi itam wone ne, ndax mooy buur bu njëkk bu Babilon, àtteb Nebukadnesar bu “juróom-ñaari waxtu,” dafa doon misaalu àtteb Belshazzar bu ñaar-fukki juróom-ñaar téeméeri at ak ñaar-fukk (mene, mene, tekel, upharsin), moom mi nekkoon buur bu mujj bu Babilon.

“To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, … to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.

“Ca buurug Babilon bu mujj, ni ko ci misaal bu njëkk ga, dogalu Sàmm bi jóge ci Yàlla agsiwoon na ci moom: ‘Éy buur bi, … yaw lañu koy wax; nguur gi jëlees na la ko.’ Daniel 4:31.” Prophets and Kings, 533.

Sister White identified Belshazzar in his hour of judgment as the “foolish king.” In the conclusion of Nebuchadnezzar’s hour of judgment, he represents the “wise king,” for he was benefitted by the judgment of “seven times,” and Belshazzar, though he knew the history, refused to be benefitted.

Sœur White mi ngi ràññee Belshassar ci waxtoom àtte ba muy “buur bu ñàkk xel.” Ci jeexital waxtu àtteb Nebukadnesar, moom dafay tegtal “buur bu am xel,” ndaxte moom am na njariñ ci àtteb “juróom-ñaari yoon,” te Belshassar, doonte xamoon na jaar-jaaru mbir mi, bañ na a jariñoo ak moom.

“But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.” Bible Echo, April 25, 1898.

“Waaye Belsaasaar, ndax cofeelam ci mbégté ak ngóor-gu-boppam far na ay jàngale yi mu waroon a bañ a fàtte; te def na bàkkaar yu ni melook yi indiwoon attekati mbugal yu xóot ci Nebukadnesaar. Mu yàq na yitte yi ñu ko maye ci yiw, te bàyyi na jëfandikoo yitte yi nekk ci loxoom ngir xam dëgg. ‘Lu ma wara def ngir ma mucc?’ la doon laaj bu buur bu mag waaye dof ji bàyyi rek ak xel mu sedd.” Bible Echo, 25 Awril 1898.

Nebuchadnezzar is a symbol of “the wise” in 1798, who understand the increase of knowledge at the time of the end.

Nebukadnetsar mooy nañu ko mel ne mooy misaal bu “ñi xam” ci 1798, ñi dégg xam-xam bi yokku ci waxtu mujj gi.

“The proud boast had scarcely left his lips, when a voice from Heaven told him that God’s appointed time of judgment had come. In a moment his reason was taken away, and he became as a beast. For seven years he was thus degraded. At the end of this time his reason was restored to him, and then looking up in humility to the great God of Heaven, he recognized the divine hand in this chastisement, and was again restored to his throne.

“Pepp gi mu kañamoon gi noonu ci ay tuuti ba noppi, baat bu joge Asamaan wax ko ne waxtu àtte gi Yàlla sàkkaloon jot na. Ci benn yoon rekk, xelam jëlees na ko, mu mel ni mala. Juróom-ñaar at la nekkee ci suufe gi noonu. Bi waxtu woowu jeexee, xelam dellu na ko; te noonu, bi mu yëkkee ay bëtam ci woyof ngir xool Yàlla ju mag ja ca Asamaan, mu nangu loxo bu sell bi ci mbugal moomu, te ñu delloo koaat ci nguuram.”

“In a public proclamation, King Nebuchadnezzar acknowledged his guilt, and the great mercy of God in his restoration. This was the last act of his life as recorded in Sacred History.” Review and Herald, February 1, 1881.

“Ci biir bu ñépp dégg, Buur Nebukadnesar nangul woon ay tooñam, ak yërmande gu mag gu Yàlla ci dellusi yaramam. Lii moo nekkoon jëf ju mujj ci dundam, ni ko Taarixu Sell bi bind.” Review and Herald, 1 Fewriye 1881.

At the end of Nebuchadnezzar’s “seven times,” he made a public proclamation, which included a public confession. Miller, as Nebuchadnezzar, symbolizes the “wise” in 1798, who understand the increase of knowledge at the time of the end. They both had two dreams, and both of their respective second dreams symbolically identify the “seven times.” The “seven times” has been shown in previous articles to mark a transition point.

Ci jeexital “juróom-ñaari waxtu” yu Nebukadnesar, mu def yégle bu seen ñépp, te boole ca nangu gu seen ñépp. Miller, ni Nebukadnesar, dafay tektale “boroom xam-xam yi” ci 1798, ñiy dégg ndokkum xam-xam bi ci waxtu mujj ga. Ñoom ñaar ñépp amoon nañu ñaari gént, te ñaareelu gént bu kenn ci ñoom nag, ci anam wu tektal, dafay xamle “juróom-ñaari waxtu yi.” “Juróom-ñaari waxtu yi” weesu nañu ko won ci bind yi jiitu ne muy màndarga bérab bu jéem ci benn jéego gu bees.

In 1798, Nebuchadnezzar marks a transition from his proud condition, to the condition of the wise. It included his public confession. 1798, was also the transition point between the fifth and sixth kingdoms of Bible prophecy. It also marked the arrival of the first angel, thus marking a new dispensation, for the warning of the coming judgment could not take place until the fifth kingdom of Bible prophecy had received its deadly wound.

Ci atum 1798, Nebukadnesar dafay juróom gu bareem gu réy ba ànd ak xaalisam gu kowe, jëm ci xaalisug ñi xam. Loolu boolewoon na ak nangu gu mbooloo mu biral. Atum 1798 itam, mooyoon buntu jéggi bi nekk ci diggante juróomeelu nguur ak juróom-bennelu nguur yi ci waxi yëgleb Biibël. Itam mooyoon màndarga dikkug malaaka bu njëkk bi, noonu di màndargaal yeneen jamono ju bees, ndax artu àtte biy ñëw mënu woon a xew lu dul ba juróomeelu nguur gi ci yëgleb Biibël jotee dhaawam bu rey.

“The message itself sheds light as to the time when this movement is to take place. It is declared to be a part of the ‘everlasting gospel;’ and it announces the opening of the judgment. The message of salvation has been preached in all ages; but this message is a part of the gospel which could be proclaimed only in the last days, for only then would it be true that the hour of judgment had come. The prophecies present a succession of events leading down to the opening of the judgment. This is especially true of the book of Daniel. But that part of his prophecy which related to the last days, Daniel was bidden to close up and seal ‘to the time of the end.’ Not till we reach this time could a message concerning the judgment be proclaimed, based on the fulfillment of these prophecies. But at the time of the end, says the prophet, ‘many shall run to and fro, and knowledge shall be increased.’ Daniel 12:4.

“Bataaxal bi ci boppam mooy leerël jamono ji ngir yëngu-yëngu bii am. Waxees na ne mooy cér bu nekk ci “xibaar bu baax bu dul jeex”; te muy yégle ubbi àtte bi. Xibaaru mucc gi dees na ko waare ci jamono yépp; waaye bataaxal bii mooy cér ci xibaar bu baax bi, te mën nañu koo yégle rekk ci fan yu mujj yi, ndaxte ci booba rekk la doon dëgg ne waxtuw àtte bi agsi na. Kàdduy yonent yi dañuy wone toftalinu mbir yi di jur ba àgg ci ubbi àtte bi. Loolu gis nañu ko rawatina ci téereb Daniyel. Waaye wàll wi ci ay waxam yu jëm ci fan yu mujj yi, Daniyel amoon na ndigal mu tëj ko, tàmbaale ko “ba ci jamonoy mujj.” Duñu mana yégle bataaxal bu jëm ci àtte bi, muy sukkandiku ci matug kàdduy yonent yooyu, ludul bu nu àggee ci jamono jooju. Waaye ci jamonoy mujj, nii yonent bi waxe, “ñu bare dinañu daw fii ak fale, te xam-xam dina yokku.” Daniel 12:4.

“The apostle Paul warned the church not to look for the coming of Christ in his day. ‘That day shall not come,’ he says, ‘except there come a falling away first, and that man of sin be revealed.’ 2 Thessalonians 2:3. Not till after the great apostasy, and the long period of the reign of the ‘man of sin,’ can we look for the advent of our Lord. The ‘man of sin,’ which is also styled ‘the mystery of iniquity,’ ‘the son of perdition,’ and ‘that wicked,’ represents the papacy, which, as foretold in prophecy, was to maintain its supremacy for 1260 years. This period ended in 1798. The coming of Christ could not take place before that time. Paul covers with his caution the whole of the Christian dispensation down to the year 1798. It is this side of that time that the message of Christ’s second coming is to be proclaimed.

“Ndigal Pool mooñ na mbooloom gëmkat yi ne dañu warul xool ngir ñëwug Kirist ci jamonoom. «Bés boobu du ñëw,» mu wax, «su fekkee amul njàmbaar gu njëkk, te nit ku bàkkaar gi feeñul.» 2 Thessaloniciens 2:3. Du gannaaw ngàllug réer gu mag ga ak diirub nguurug «nit ku bàkkaar gi» rekk lañuy man a xaar ñëwug sunu Boroom. «Nit ku bàkkaar gi,» mi ñuy itam tudde «kumpagug lu bon,» «doom ju alkande,» ak «ki bon ki,» dafay tegtal papaas bi, mi, ni ko waxe ci kàddug yonent yi, waroon a saxal nguuram lu tollook 1260 at. Jamono jooju jeex na ci atum 1798. Ñëwug Kirist mënuloon a am bala waxtu woowu. Pool mooñ na ci ay artam mboolem jamonoy Yàlla ak kirceen yi ba àgg ci atum 1798. Gannaaw waxtu woowu lañuy yégle xebaaru ñaareel ñëwug Kirist.”

“No such message has ever been given in past ages. Paul, as we have seen, did not preach it; he pointed his brethren into the then far-distant future for the coming of the Lord. The Reformers did not proclaim it. Martin Luther placed the judgment about three hundred years in the future from his day. But since 1798 the book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judgment near.” The Great Controversy, 356.

“Benn yëgle bataaxal bu mel nii mësul a ñëw ci jamono yu wees yi. Paul, ni nu ko gisée, waarewul ko; moo jublu mbokkam yi ca jamono ju sore woon lool ngir ñëwug Boroom bi. Yeneen ñi defaat yoonu reforme bi it yéglewulñu ko. Martin Luther teg na atte ba ci lu tollu ci ñetti téeméeri at yu njëkk ci kanamam. Waaye ginnaaw 1798, téereb Daniel ubbees na, xam-xamu yeneen waxi yonent yi gëna yokku, te ñu bare yégle nañu bataaxal bu màgg bi ci attekat bu jegesi.” The Great Controversy, 356.

In 1798, a new dispensation of the work of salvation arrived, and that new dispensation gave a warning of another dispensation that would begin in 1844. At that change of dispensation, a door would be closed, and a door opened.

Ci atum 1798, ag jamono buy xebaaru mucc gi dikk, te ag jamono boobu bees joxe na artu ci beneen jamono buy tàmbali ci atum 1844. Ci soppi-jamono boobu, ab bunt dina tëj, te ab bunt ubbi.

And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.

Bindal mbind mi ciitu Filadelfi nga nga bind: Li la wax ki mo sell, ki dëgg, ki yor caabi Daawuda, ki ubbi te kenn mënu ko tëj; ki tëj te kenn mënu ko ubbi; xam naa sa jëf: xoolal, teg naa sa kanam bunt bu ubbeeku, te kenn mënu ko tëj; ndaxte am nga tuuti doole, te sàmm nga sama kàddu, te weddiwóo sama tur. Peeñu 3:7, 8.

The opening of a door marks a new dispensation. There was a dispensational change of kingdoms and of message in 1798, at the end of the first indignation, that was accomplished from 723 BC through to 1798. There was also a dispensational change in 1844, at the end of the last indignation, that was accomplished from 677 BC through to 1844. In 1798, the dispensation of the first angel’s message, which warned of the approaching judgment, had arrived. Both Nebuchadnezzar and Miller are represented as the “wise,” at the “time of the end,” when “the door” was opened to the internal dispensation of the first angel’s message and to the external dispensation change from the sea beast unto the earth beast. The dispensation of the message of the first angel was fulfilled when the door into the Most Holy Place was opened on October 22, 1844, and the dispensation of the third angel, and the investigative judgment arrived.

Ubbi bunt mi sant taxawal yu bees. Am na woon coppitegu santug nguuru ak wax ji ci atum 1798, ci mujjug ñaawteef gu jëkk ga, ga matoon la dale ca 723 BC ba àgg 1798. Am na itam coppitegu sant ci 1844, ci mujjug ñaawteef gu mujj ga, ga matoon la dale ca 677 BC ba àgg 1844. Ci 1798, santug bataaxalu malaaka mu jëkk mi, mi artu woon ci àtte bu jot si, agsi woon na. Ñoom ñaar, Nebukadnesar ak Miller, dañu leen tegtal ci “ñi xereñ yi,” ci “waxtuw mujj ga,” ba “bunt bi” ubbee woon ci biirug santug bataaxalu malaaka mu jëkk mi ak ci bitiirug coppitegu sant gu jóge ca rab wu génn géej ga jëm ca rab wu génn suuf sa. Santug bataaxalu malaaka mu jëkk mi mat na ba bunt bi jëm ca Bérab bu Sell bi gën a Sell ubbee ci 22 Oktoobar 1844, te santug malaaka mu ñetteel mi ak àtteb seetlu gi agsi na.

Miller’s second dream begins when a door was opened in 1798, and it ends when a door was opened in the transitional period of the “two witnesses” who are brought back to life in order to proclaim the message of the Midnight Cry. Prophetically both Nebuchadnezzar and Miller represented the transition from the kingdom of the sea beast unto the kingdom of the earth beast in 1798. They both represent the announcement of the approach and the arrival of the investigative judgment in 1844. 1798, and 1844, represent the conclusion of the first and last “indignations” of God against His people that was accomplished over the period of “seven times,” as set forth in Leviticus twenty-six. The forty-six years from 1798, unto 1844, represent the erection of the spiritual temple which the messenger of the covenant suddenly came to on October 22, 1844, as Christ transitioned from the Holy Place unto the Most Holy Place.

Ñaareelu ñaareel bu Miller mi tàmbalee bi ubbiwul bunt ci atum 1798, te mu jeex bi ubbiwul bunt ci jamono ju yéesal ju “ñaari seede yi” ñi dekkalati ngir yégle waxtaanu Yuuxu Gudd gi ci Gudd-gi. Ci waxin yonent, Nebukadnesar ak Miller ñoom ñaar dañoo teewlu woon yéenekaayu jéggi-jéggi gi dëggal nguurug rabbu géej gi jëm ca nguurug rabbu suuf si ci 1798. Ñoom ñaar itam dañoo teewlu yégle ga ci ñëw ak agsi gu àtteb seet-kat gi ci 1844. 1798 ak 1844 dañuy teewlu jeexital ñaari “mer” yu njëkk ak yu mujj yi Yàlla ame woon ci kaw ay doomam, te loolu moo amoon ci diirub “juróom-ñaar fan” yi, ni ko Levitik ñaar-fukk ak juróom-benn waxe. Juróom-ñeent-fukk ak juróom-benn at yi nekk diggante 1798 ak 1844 dañuy teewlu tabaxug kër Yàlla gu ruu, ga ndawtalu kóllëre gi dikk ci saa si ci 22 Oktobar 1844, ba Kirist daa jéggi jóge ci Bérab bu Sell ba ca Bérab bu Gëna Sell.

1798, and 1844, identify transitions (more than one), that are marked by the “seven times.” The transition of Millerite Philadelphian Adventism unto Millerite Laodicean Adventism in 1856, was also marked by an increase of knowledge of the “seven times,” that was thereafter rejected in 1863. In 1798, there had been an increase of knowledge from the book of Daniel, which included the same “seven times,” of Leviticus twenty-six, that was to be rejected at the end of Millerite Philadelphian Adventism.

1798 ak 1844, dafay wàññi ay coppite (bu bare), yu “juróom-ñaari waxtu” màndargaale. Coppiteg Adventisme Millerit buy Filadelfiya jëm ci Adventisme Millerit buy Lawodise ci 1856, itam màndargaale woon na ko yokkute xam-xam bu jëm ci “juróom-ñaari waxtu,” te gannaaw loolu dañu ko bàyyiwoon ci 1863. Ci 1798, amoon na yokkute xam-xam ju jóge ci téereb Daniel, ju boole woon itam benn “juróom-ñaari waxtu” yooyu ci Levitikus ñaar-fukk ak juróom-benn, yu wara woon aññaanu ci mujju Adventisme Millerit buy Filadelfiya.

The transition of the movement of the first angel from Philadelphia unto Laodicea was represented by the seven years from 1856 to 1863. The Laodicean message arrived in 1856, and for seven years, the new light of the “seven times” that had been unsealed produced a three-step testing process that was failed by Adventism in 1863. Seven years were given for the light of the “seven times,” to either be received or rejected. The transition of the movement of Millerite Philadelphian Adventism unto Millerite Laodicean Adventism, typifies the reversal of the sequence at the end, the transition of the Laodicean movement of the third angel unto the Philadelphian movement of the third angel.

Waññi yëngu yëngu malaaka bu jëkk bi génne Filadelfi, ba ca Laodise, dafa feeñoon ci juróom-ñaari at yi doxaloo diggante 1856 ak 1863. Baatu Laodise agsi na ci 1856, te ci juróom-ñaari at yi topp, leer gu bees gi ñu ubbiwoon ci “juróom-ñaari yoon” indi na benn xët-u nattu bu ñett xalaa, te Adventisme moom dafa ko lajj ci 1863. Juróom-ñaari at lañu jox ngir leer gi ci “juróom-ñaari yoon” ñu ko mottali mbaa ñu ko bañ. Yëngu yëngu Adventisme Millerite bu Filadelfi jëme ca Adventisme Millerite bu Laodise, dafay melal dellusi taxawaayu séquance bi ci muj gi, mooy jéggi jëngu yëngu Laodise bu malaaka bu ñetteel bi ba ca yëngu yëngu Filadelfi bu malaaka bu ñetteel bi.

The sixty-five-year prophecy of Isaiah, marks the beginning of the first and the last indignation of God against the northern and then the southern kingdoms of Israel.

Yonent gii at ak juróom-ñeent ak juróom-ñaar mi Esayi waxoon ci kanam, mooy tàmbali meru Yàlla bu njëkk ak bu mujj bi ci kaw nguurug Israyil gu bëj-gànnaaw, te gannaaw ga ci kaw nguurug Israyil gu bëj-saalum.

For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. Isaiah 7:8.

Ndaxte boppu Siri mooy Damas, te boppu Damas mooy Resin; te ci biir juróom-benn-fukk ak juróom-ñett at, Efrayim dinañu ko damm ba mu bañ a doon xeet. Esayi 7:8.

Isaiah’s prophecy of sixty-five years was given in 742 BC, and within sixty-five years the northern kingdom would be gone. Nineteen years after 742 BC, in 723 BC, the northern kingdom was carried into slavery by Assyria. At the conclusion of the sixty-five years the southern kingdom’s indignation began in 677 BC, when Manasseh was taken captive by the Babylonians. The sixty-five years therefore represent a nineteen-year period to the first captivity of the northern kingdom, then another forty-six years until the captivity of Manasseh.

Yon waxu Esayi ci juróom-benn fukki at ak juróom ñent (65) amoon na ci atum 742 laata Kirist, te ci biir juróom-benn fukki at ak juróom ñent yooyu, nguurug bëj-gànnaar dina sank ba noppi. Fukk ak juróom-ñent at gannaaw 742 laata Kirist, maanaam ci atum 723 laata Kirist, réewum nguurug bëj-gànnaar yóbbu nañu ko ci jaamono ndam ci loxoy Asiri. Bi juróom-benn fukki at ak juróom ñent yi matalee, merum nguurug bëj-saalum tàmbalee na ci atum 677 laata Kirist, ba Manasee nekk jaam ci loxoy Babilon. Kon nag, juróom-benn fukki at ak juróom ñent yooyu tegtal nañu ab diirub fukk ak juróom-ñent at ba ci jëbbalu jëkk ba nguurug bëj-gànnaar, toppaat ko ak beneen ñeent fukki at ak juróom bennoon ba ci njaamug Manasee.

Those prophecies reached their respective fulfillments in 1798, 1844 and 1863. In 1798, an internal transition of the message of salvation occurred with the arrival of the first angel, and an external transition of the kingdoms of Bible prophecy also occurred. In 1844, an internal transition of the message of salvation occurred as the door was closed to the Holy Place and the investigative judgment began with the arrival of the third angel. In 1863, an external change occurred as both horns of the earth beast divided into two classes.

Yooyu yéen wax ju ñëw ci kanam yi jot nañu seen matal gu sell ci atum 1798, 1844 ak 1863. Ci 1798, am na soppiku bu biir ci yégleb musiba gucc ci ndawsiñu malaaka bu njëkk bi, te itam am na soppiku bu biti ci nguur yi ci waxi kàddu Yàlla. Ci 1844, am na soppiku bu biir ci yégleb musiba gucc bi, ba buntu Bérab bu Sell bi tëjjee, te àtteb seetkat bi tàmbalee ak ñëwug malaaka bu ñetteel bi. Ci 1863, am na coppite bu biti, ndaxte ñaari geeni rab wu suuf si séddoo nañu ñaari xeet.

The Republican horn divided into the two political parties that would dominate the history of the earth beast from then onward. The Protestant horn divided into two apostate manifestations, one party claiming to be Protestant that claimed to keep the seventh-day Sabbath, and another class that claimed to be Protestant, but upheld the day of the sun as their chosen day of worship.

Sañse réew mi féppaliku ci ñaari kuréelu politig yu doon a nangu jaar-jaaru mboolem nettali noonu ba noppi ci jaar-jaaru rab wu suufe woowu. Sañse Protestaaŋ bi féppaliku it ci ñaari woneb yéefar yu soppiku, benn mbooloo di wax ne ay Protestaaŋ lañu te di naan ñu di sàmm bésub nooteel bu juróom-ñaareel bi, ak beneen xeetu nit ñuy wax it ne ay Protestaaŋ lañu, waaye ñu di taxawal bésub jant bi ne mooy seen bés bu ñu tànn ngir jaamu.

In that history, the Protestant horn that had come out of the Dark Ages, was tested from August 11, 1840 until October 22, 1844, and failed the testing process and transitioned from the Sunday-keeping Protestant people to the Sunday-keeping apostate Protestant people.

Ci biir boobu, baaraam-bu Protestan bi jóge woon ca Jamono yu Lëndëm ya, nattu nañu ko dale ko 11 ut 1840 ba 22 ut 1844, te mu mënu ko woon ci yoonu nattu woowu; ba noppi mu jéggi jóge ci nit ñi di Protestan te di sàmm dibeer, dem ci nit ñi di Protestan yu wóorul te di sàmm dibeer.

In the history of the true Protestant horn that was established and identified in 1844, a testing process occurred from 1856 through to 1863. Then the true Sabbath-keeping Protestant horn transitioned both from Philadelphia unto Laodicea, and also from the true Sabbath-keeping Protestant people unto the Sabbath-keeping apostate Protestant horn. The “seven times,” is associated with 1798, 1844, 1856 and 1863. The “seven times,” is a symbol associated with a transition point and this truth is established upon several witnesses.

Ci mboolem bu dëgg mbir baaraam Protestaŋ bu dëgg bi ñu samp te xamale ko ci 1844, amoon na benn yoonu nattu gu dox diggante 1856 ba 1863. Gannaaw loolu baaraam Protestaŋ bu dëgg bi di sàmm Noflaay bi dafa jële benn coppite, muy jóge Philadelphia dem Laodicea, te itam jóge ci nit ñi di Protestaŋ yu dëgg yu di sàmm Noflaay bi, dem ci baaraam Protestaŋ buy réer te di sàmm Noflaay bi. “Juróom-ñaari yoon,” moom, ñu ngi ko boole ak 1798, 1844, 1856 ak 1863. “Juróom-ñaari yoon,” mooy benn misaal bu ñu boole ak bérab bu coppite, te dëgg gii ñu taxawal na ko ci kaw ay seede yu bare.

In 1798, there was an increase of knowledge on the “seven times,” because the very first time-prophecy Miller discovered was that very truth. By 1863, that truth had been rejected, thus identifying the conclusion of the ending period of the sixty-five years of the prophecy set forth in Isaiah chapter seven.

Ci at ak 1798, xam-xam gu « juróom-ñaari yoon » yokku na, ndaxte njàngat-yëgle gu njëkk ga Miller gisoon mooyoon boobu dëgg. Ba ci at ak 1863, dëgg boobu dañu ko bañ, te loolu mooy wone jeexital jamono ju mujju gi ci juróom-benn fukk ak juróom at yi ci yëgleb yiñ tëral ci Esayi saar 7.

The complete twenty-five hundred and twenty year prophecy has a sixty-five year span at both the beginning and the ending in a reverse-image, mirror-like fashion. In the beginning of the ending sixty-five years (1798) typified by the beginning of the beginning sixty-five years in 742 BC when the prophecy was given, there was an increase of knowledge upon the “seven times,” which the “wise” Millerites understood and proclaimed. At the ending of the ending sixty-five years in 1863, there was another increase of knowledge on the same truth which was ultimately rejected by the recently crowned “priests” of the true Protestant horn.

Yégle xam-xam gu mat bi ci wax jii bu ñaar-fukk ak juróom-ñett téeméer ak ñaar-fukk at, am na juróom-benn-fukk ak juróom at ci njàlbéen ak ci mujj, ci anam wu dëppoo ak lu ñu delloo melokaan, ni seetu bu sëq. Ci njàlbéenu mujj gi, juróom-benn-fukk ak juróom at yi (1798), yi doon misaaloo ak njàlbéenu njàlbéen gi, juróom-benn-fukk ak juróom at yi ci 742 BC, bi ñu joxe waxu yonent bi, amoon na yokkute xam-xam ci “juróom-ñaar yoon,” te “ñi xarañ” di Millerites xam ko te yégle ko. Ci mujjug mujj gi, juróom-benn-fukk ak juróom at yi ci 1863, amoon na beneen yokkute xam-xam ci benn dëgg boobu, waaye ñu bañ ko ci mujjam moo tax “saraxalekat” yi, ñi ñu fekkoon a teg kaalag nekk ci bëccëg sax ci wàllu Protestant bu dëgg bi, nanguwuñu ko.

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. Hosea 4:6.

Samay nit ñakk xam-xam moo leen yàq; ndaxte yow dangaa bañ xam-xam, man it dinaa la bañ, ba nga dulati ma saraxalekat; gannaaw fàtte nga yoonu sa Yàlla, man it dinaa fàtte sa ñiir. Ose 4:6.

The increase of knowledge when the book of Daniel is unsealed is associated with the “seven times,” so it not only is a symbol of a transition point, but also of the unsealing of the prophetic message.

Yokku xam-xam bi bu njëkk ci saa su téereb Daniel ubbikoo, ànd na ak “juróom-ñaari yoon yi”; ba taxul ne muy aji-melokaan rekk bu fésal ab fanwu njallaw, waaye itam melokaan la buy won ubbiteg waxu yonent bi.

Another transition began on July 18, 2020, with the first disappointment, which began the “tarrying time” and marked the beginning of Revelation chapter eleven’s three-and-a-half-days of the two witnesses laying dead in the street of the great city of Sodom and Egypt.

Beneen soppe taxaw na tambalee woon nañu ko tambali ci 18 Sulet 2020, ak jéexital bu njëkk bi, mi tàmbalee “waxtu jëkkër gi,” te màndargaal na njàlbéenu ñetti fan ak genn-wàll ci Kàddu Yàlla, Revelasioŋ saar fukki benn, bi ñaari seede ya di tëdd ni ñu dee ci mbedd mi dëkk bu mag bi di Sodom ak Ejipt.

July 18, 2020, marks the beginning of three-and-a-half symbolic days (a “seven times”), that had been illustrated by the history of 1856 through to 1863. Both periods are symbols of the “seven times.” Both periods mark a change of dispensation (a transition). Both periods represent an increase of knowledge associated with the “seven times.”

18 Sulet 2020 mooy tambalee ñetti fan ak genn-wàll yu misaal, (“juróom-ñaari yoon”), yi ñu woonale woon ci jaar-jaaru atum 1856 ba 1863. Ñaari jamono yooyu ñépp misaal lañu ci “juróom-ñaari yoon.” Ñaari jamono yooyu ñépp dañuy màndarga soppi gu ci yoonu jëfandikoo bu Yàlla (jàll). Ñaari jamono yooyu it ñuy tegtal yokkute xam-xam bu wër “juróom-ñaari yoon.”

It was in the period of transition from the kingdom of Babylon unto the kingdom of Medo-Persia that Daniel prayed the Leviticus twenty-six prayer, thus identifying the Leviticus twenty-six prayer as a waymark of the transition of the last days. In Miller’s dream, at the end of seven expressions of the word “scattering,” Miller both weeps and prays. The weeping marks the point when the Lion of the tribe of Judah (the dirt brush man), unseals a message that has been sealed.

Moo nekkoon ci jamono jële doxalin gi nekk diggante nguuru Babilon ak nguuru Medo-Persi la Danyeel ñaan ñaanug Lawi gañaar-fukk ak juróom-benn, noonu mu jëfandikoo ñaanug Lawi gañaar-fukk ak juróom-benn ngir wone ne mooy benn màndargu yoonu doxalin bu bés yi mujj. Ci géntu Miller, ci mujju juróom-ñaari waxin yu ne “tasaaroo”, Miller di jooy te di ñaan itam. Jooy jooju mooy màndargu bérab ba Gaynde gi cosaanu Yuda (góor gu yor paaxa bu suuf), ubbi bés bi ab xibaar buñ tëj woon di ubbeeku.

Miller’s prayer marks the Leviticus twenty-six prayer of Daniel, that is associated with “seven times,” and occurs when the door and windows were opened in Miller’s dream. But the prayer of Daniel, in chapter nine, also aligns with the prayer of Daniel in chapter two. It also aligns with Nebuchadnezzar’s prayer of confession at the conclusion of his “seven times.”

Ñaanu Miller mu bind ci ñaanu Levitikus ñaar-fukk ak juroom-benn bu Danyeel, maanaam bi ñu boole ak “juróom-ñaar yoon,” te muy am ba bunt ak palanteer yi ubbee ci géntu Miller. Waaye ñaanu Danyeel, ci sarax sëlët wa juróom-ñeent, itam dafa dëppoo ak ñaanu Danyeel ci sarax sëlët wa ñaar. Itam dafa dëppoo ak ñaanu waxug nangu Nebukadnessar ci mujjug ay “juróom-ñaar yoon.”

Miller’s prayer was therefore represented by the Leviticus twenty-six prayer, which was a public prayer of confession and a prayer of request for the unsealing of the last prophetic secret, because all prophecy illustrates the last days. Therefore the secret of Daniel chapter two represents the last secret to be unsealed. Miller’s prayer, in his dream, was a prayer of anxiety and righteous indignation concerning the abominations that had happened to the jewels in his room. His anxiety was illustrated by those who sigh and cry in Ezekiel chapter nine, during the sealing time of the one-hundred and forty-four thousand.

Kon li ñaanu Miller dafa mel ni ñaanu Levitik ñaar-fukk ak juroom-benn, te mooy ab ñaanu nangu-bakku bu ñépp di dégg ak itam ab ñaan ngir ubbiwaat biir kër giir yu mujj yi ci waxi yonent yi, ndaxte yépp waxi yonent yi dañuy wone fan yu mujj yi. Kon nag kumpag Daniyel saar ñaar mooy mel ni kumpag gu mujj gi war a ubbi. Ñaanu Miller, ci ay géntam, dafa woon ab ñaanu tiit ak mer mu jub ngir ñaawtéef yi xewoon ci alalmaani yi nekk ci néegam. Tiitam bi nag, dañu ko misaal ci ñi di jooy tey yéy ci Esekiyel saar juróom-ñeent, ci jamono jëgëralu téereb téereel ñi téeméeri ñaar-fukk ak ñeent-fukk ak ñeent.

Miller watched as the truths were progressively buried by counterfeit doctrines, and which ultimately reached a point where the casket (the Bible itself) was destroyed. The destruction of Miller’s casket took place in the third generation of Adventism when there was a purposeful movement to set aside the King James Bible for the modern corrupted Catholic-based versions of the Bible.

Miller gis na ne dëgg naka dëgg, dëgg-dëgg, jëf-jëfu dëgg yu wér yi saxaloon ak yéef yu dul dëgg, ba ci mujj ba ci taxawal bu doon ne sax caxit bi (mooy Biibël bi ci boppam) dañu ko yàq. Yàqug caxitu Miller jëlew na ci ñetteelu maasug Adventism bi, ba amee yëngu-yëngu bu ñu ko jëfoon ci kaw ngir bàyyi King James Bible bi, ba wut Biibël yu bees yi yàqu te jóg ci katolik.

Miller wept, then prayed, and immediately a door opened, and the people all left. Then the dirt brush man (the Lion of the tribe of Judah) entered, opened the windows and began to clean. Then Miller expressed his concern for the scattered jewels, and the dirt brush man promised that he would take care of the jewels. In the bustle of the dirt brush man’s cleaning project, Miller closed his eyes for a moment, and when he opened his eyes, the rubbish was gone. The jewels were scattered around the room, and the dirt brush man then placed the larger casket on the table, gathered the jewels and cast them into the casket and said, “come and see.”

Miller jooy na, ba noppi, te ci saa sa bunt bi ubbeeku, nit ñépp génn. Noonu itam góor gu yor paxum setal bi (Gaynde gi jóge ci xeetu Yuda) dugg, ubbi palanteer yi te tàmbali setal. Noonu Miller wax ay jàqamti yu mu am ci mbeddum xarale yi ñu tasaaroo, te góor gu yor paxum setal bi dig ko ne dina sàmm xarale yi. Ci biir yëngu-yëngu yi nekk ci liggéeyu setal bi góor gu yor paxum setal bi di ko def, Miller ubbiwul ay bëtam ab diir bu gàtt; ba mu leen ubbiwaat, mbalit mi demoon na. Xarale yi tasaaroo woon nañu ci néeg bi wër, te góor gu yor paxum setal bi daldi teg koffeer gu mag gi ci kaw bànqaas bi, dajale xarale yi, sànni leen ci biir koffeer gi, ne: «ñëwleen, gisleen.»

The expression, “come and see,” is a symbol that a truth has just been unsealed. The truth that is unsealed for Miller is the final truth, for the next thing to happen is the awakening of Miller at the “shout,” representing the loud cry. Miller was the last to receive the message of the Midnight Cry in the history of the Millerites, and just before the shout that awakens him in the dream, he closed his eyes for a moment. The only passage in the Bible that references “a moment” and “eyes” is identifying the first resurrection.

Wax ju nekk ne, “ñëw te gis,” mooy misaal buy wone ne dëgg bu ñu daan tëj léegi ubbi na ko. Dëgg gi ñu ubbil Miller mooy dëgg gu mujj gi, ndax li ci topp mooy yokkute gi Miller ci “xaacu ba,” miy tegtal yuuxu réy bi. Miller moo nekkoon ki mujj a jot yégleb Bëccëg Diggante guddi ci jaar-jaari Millerite yi, te tuuti laata xaacu bi koy yee ci géntam, mu tëj ay bëtam ab diir bu gàtt. Benn rekk aaya ci Biibël bi buy wax ci “ab diir bu gàtt” ak “bët” mooy tegtal ndekkite bu jëkk bi.

Behold, I show you a mystery; We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. 1 Corinthians 15:51–53.

Xooluleen, maa ngi leen di won benn kumpa; duñu nelaw ñépp, waaye ñépp dees nañu soppi, ci benn diir bu gàtt, ci xippig bët, bu trompet bu mujj bi demee: ndaxte trompet bi dina suux, te ñi dee dinañu dekki, seen yaram du yàquti, te nun it dees nañu soppi. Ndaxte lii di yaram buy yàqu war na sol li dul yàqu, te lii di yaram buy dee war na sol li dul dee. 1 Korent 15:51–53.

In the history of the transition of the Laodicean movement of the third angel unto the Philadelphian movement of the third angel, as represented in Revelation chapter eleven, Miller represents the very last of the wise virgins to receive the message of the Midnight Cry. The first to receive it were the most spiritual.

Ci biirug yépp bu jëm ci soppi gu yoon wi Laodise nekk ci yiwub ñetteelu malaaka mi di jëfandikoo ba ca yiwub ñetteelu malaaka mi di Filadelfi, ni ko Apokalips saar fukk ak benn di feeñal, Miller dafa tekki moom mi mujj ci janq yi xelu yi aada teey a jot yégleb Waxu Guddi Digg bi. Ñi ko jëkk a jot mooy ñi gëna bokk ci ngëm ak xel mu sell.

“This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.

«Lii mooy woon jooyu guddi gi digg, bi war a jox doole yégleb malaaka ñaareel bi. Yónni nañu malaaka yi jóge asamaan ngir yee xol yu ñàkk yaakaar ci saints yi te waajal leen ngir liggéey bu réy bi nekk ci seen kanam. Góor ñi gën a am xam-xam ak kàttan ci mbooloo mi, du ñoom ñoo jiitu a nangu yégleb bii. Yónni nañu malaaka yi ca ñi suufe te sellal seen bopp ngir Yàlla, te tax leen ñu yékkati jooyu bi naan: “Xool-leen, Boroom Céet bi ngi ñëw; génnleen ngir daje ko!” Ñi dénkale woon jooyu bi gaaw nañu, te ci dooley Xel mu Sell mi ñu jolli yégleb bi, ba yee seen bokk yu ñàkk yaakaar. Liggéey bii taxawu woonul ci xel mu ñaari nit ak ci seen njàngum, waaye ci dooley Yàlla, te saintsam yi dégg jooyu bi mënuñu ko a bañ. Ñi gën a am xel mu sell ñoo ko njëkk a nangu, te ñi jiite woon démb ci liggéey bi ñoo gën a yéex a nangu ko ak a dimbali ngir yokk jooyu bi naan: “Xool-leen, Boroom Céet bi ngi ñëw; génnleen ngir daje ko!”» Early Writings, 238.

At the end of the three and a half symbolic days of Revelation chapter eleven, the first of two messages, represented in Ezekiel chapter thirty-seven, is proclaimed. The first message brings the dead and scattered bones together, but they are still dead. The message was presented by the voice that cried “in the wilderness”, thus identifying that Ezekiel’s message begins before the three-and-a-half symbolic days concluded. Those three-and-a-half days represent a “wilderness”, and it is from the “wilderness” that the message is proclaimed. The “wilderness” is also a symbol of the “seven times,” which marks a transition and an unsealing that introduces a testing process.

Ci njeexital ñaari fan yu yàgg ak genn-wàll yu mel ni ay misaal ci Yëgleb gi, saar fukk ak benn, waxtaan bu jëkk bi ci ñaari yégle yi, mi ñu tegtal ci Esekiyel, saar ñett-fukk ak juróom-ñar, ñu yégle ko. Baat bi njëkk dafa booloo yax yu dee te tasaaroo, waaye sax ñu dee. Baat boobu, kàddu gi jooyoon “ca màndiŋ ma”, moo ko yégle woon; loolu nag day wone ne kàddu Esekiyel tambalee na bala ñetti fan ak genn-wàll yooyu di ay misaal di jeex. Ñetti fan ak genn-wàll yooyu dañuy tekki “màndiŋ ma”, te gannaaw “màndiŋ ma” lañuy yéglee kàddu gi. “Màndiŋ ma” itam misaal la bu waral “juróom-ñaari waxtu yi”, te loolu moo di màndargaalu jéexital ak ubbi gu indi jàngoro bu nattu.

There is a progressive development of the message, and a progressive reception as illustrated with the Midnight Cry of the Millerite history. The most spiritual were the first to receive the message of the voice crying in the wilderness, and the historians of Adventism point to a letter written by William Miller just days before October 22, 1844, where Miller testifies that he finally understood and accepted Samuel Snow’s message of the Midnight Cry.

Am nañu gis ni xibaar bi dafa am yokkute gu jëm kanam, te itam nangu gi di yokku ndank ndank, ni ko waxtaanu Midnight Cry ci jaar-jaaru Millerite bi feeñale. Ñi gëna xelal ci mbirum xol ak ruu yi ñooy ñi njëkka nangu woon xibaaru baat ba di yuuxu ci màndiŋ ma, te bindkat yi di seet jaar-jaaru Adventism tegtal nañu bataaxal bu William Miller bindoon ay fan yu néew laata 22 Oktobar 1844, fu Miller seede ne mujj na xam, te nangu na, xibaaru Midnight Cry bu Samuel Snow.

“Dear Brother Himes: I see a glory in the seventh month which I never saw before. Although the Lord had shown me the typical bearing of the seventh month, one year and a half ago, yet I did not realize the force of the types. Now, blessed be the name of the Lord, I see a beauty, a harmony, and an agreement in the Scriptures, for which I have long prayed, but did not see until today. Thank the Lord, O my soul. Let Brother Snow, Brother Storrs, and others, be blessed for their instrumentality in opening my eyes. I am almost home. Glory! Glory! Glory! Glory!” William Miller, Signs of the Times, October 16, 1844.

“Mbokk bi Himes bu jëkk: Gis naa ndam gu mag ci weeru juróom-ñaareel bi, gi ma masul woon a gis ba léegi. Doonte ne Boroom bi woon na ma li weeru juróom-ñaareel bi di tektal ci misaal yi, juróom-benn at ak genn-wàll waat na, waaye xamuma woon dooleb misaal yooyu. Léegi nag, barkeel na turu Boroom bi, gis naa ci Mbind mi rafet, déggoo, ak bokk-gu-benn xel, te loolu laa yàgg a ñaan, waaye gisuma ko woon ba tey. Santal Boroom bi, yow sama ruu. Na ñu barkeel Mbokk bi Snow, Mbokk bi Storrs, ak ñeneen ñi, ndax seen jëfandikoo ngir ubbi sama gët yi. Damaa jigéen kër ga ba noppi. Ndama! Ndama! Ndama! Ndama!” William Miller, Signs of the Times, 16 Oktoobar, 1844.

In the repetition of the history of the Midnight Cry, as represented in Miller’s dream, Miller closed his eyes for a moment. Thus “in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised.” In Miller’s dream he represents the last to receive the message of the Midnight Cry, as he did in his own history. He represents those that finally accept the message just before the dirt brush man gathers up the scattered jewels and casts them into the larger casket. In Revelation chapter eleven, the last to accept the second message of Ezekiel, which is the message of the four winds of Islam, that is also the sealing message, do so just before the last of seven trumpets sound, which is the “third Woe” trumpet. “In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.” (1 Corinthians 15:52)

Ci tëjjaloo ci jaar-jaarub waxtu jooyu Xëy bu Gudd, ni ko ñu wone ci géntu Miller, Miller tëj na ay bëtam ab diir bu gàtt. Noonu la ne: “ci benn xaatim, ci xippiinu bët, bu trompet bu mujjée ba, ndaxte trompet bi dina suux, te ñi dee dinañu leen dekkal.” Ci géntu Miller, mooy ki mujj a jot yégle bu Xëy bu Gudd bi, ni ko defe woon itam ci bindu dëgg-dëggam. Moom dafa taxawal ñi nga xam ne, ci mujj, dañuy nangu yégle bi tuuti lu jiitu nit ku yor balay suuf bi dajale jewels yi tasaaroo, ba noppi sànni leen ci boyetu ndeyjoor bu gëna rëy bi. Ci Apokalips saar 11, ñi mujj a nangu ñaareelu yégle bi ci Ezekiel, mooy yégle gi jëm ci ñeenti ngëlaw yi ci Islam, te mooy itam yégleb tëj, dañu ko nangu lu jiitu tuuti trompet bi mujj ci juróom-ñaari trompet yi di suux, mooy trompet bu “Ñetteelu Wo”. “Ci benn xaatim, ci xippiinu bët, bu trompet bu mujjée ba; ndaxte trompet bi dina suux, te ñi dee dinañu leen dekkal, ñu dul yàqu, te nun dinañu soppeeku.” (1 Korent 15:52)

The passage is identifying the first resurrection that occurs at the second coming, but there is also a resurrection of the dead dry bones (the two witnesses) that occurs in the hour of the great earthquake of Revelation chapter eleven. In the “hour” of that earthquake, the last trumpet of the seven trumpets sounds, and the dead witnesses that were in the street are brought back to life, not as Laodiceans, but as Philadelphians, for at the trumpet of the third Woe, the two witnesses have been sealed and are changed to incorruptible, for they will never again sin. Miller represents the last to receive the message which brings the two witnesses to life, which is the message of the four winds of Islam, and is the sealing message.

Baat bi di wone ndekkite bu njëkk bi di am ci ñëwaat gu ñaareel ga, waaye am na it ndekkitey yax yu wowu te wow bu wow (ñaari seede yi) buy am ci waxtu yëngu-yëngub suufe bu mag bi ci Peeñu saar 11. Ci “waxtu” yëngu-yëngu boobu, trompet bu mujj bi ci juróom-ñaari trompet yi moo woolu, te seede yi dee woon te nekk ca mbedd ma, dees leen delloo dundat, du ni Laodise yi, waaye ni Filadelfi yi; ndaxte ca trompetu ñetteelu Wóor ga, ñaari seede yi dañu leen rëddal te soppi leen ñuy yu sax te yàquwul, ndaxte duñu bàkkaarati mukk. Miller dafa tegu ci ñi mujj a jot bataaxal bi di dundal ñaari seede yi, te mooy bataaxal bu ñeenti ngëlaw yi ci Islam, te mooy bataaxal bu rëddal bi.

The sound of that trumpet raises the last of the dead dry bones that had been scattered in the street of Sodom and Egypt. Miller watched as the truths were progressively buried by counterfeit doctrines. Eventually Miller wept, marking the time when the unsealing was to begin, for the unsealing is a progressive work. That unsealing began in the ending period of the three-and-a-half days.

Baatu trombe boobu dekkal yaram yu wow yi mujj yi, yi woon tassaaroo ci mbeddmi Sodom ak Égypte. Miller gis na ni dëgg yi ñuy suul ndank-ndank ci kaw njàngale yu fen. Ci mujj, Miller jooy na, te mu màndarga waxtu wi ubbi gi war a tambalee, ndaxte ubbi gi liggéey bu ndank-ndank la. Ubbigoo boobu tambalee na ci jamono jeexital bi ñetti fan ak genn-wàll.

After Miller wept, the One who had the power to unseal the sealed book entered into the narrative. In Miller’s dream that was the Dirt Brush Man. Miller then prayed, and immediately a door opened, marking the point where the Laodicean movement of the third angel was going to transition unto the Philadelphia movement of the third angel. His prayer was the Leviticus twenty-six prayer, it was the prayer for understanding of the final prophetic secret and a public confession of the rebellion that brought the three-and-a-half days upon the two witnesses, it was the prayer of those who are sealed in Ezekiel chapter nine.

Gannaaw Miller jooyee, Ki amoon kàttan gu man a dagg téere buñ tëj woon bi dugg na ci nettali bi. Ci géntu Miller, kooku mooyoon Waa Brossu Suuf bi. Noonu Miller ñaan na, te ci saa si bunt ubbiku, te loolu mel ni waaxtu wa ca yëngu-yëngu Laodike bu malaaka bu ñetteel bi di jëme ci yëngu-yëngu Filadelfi bu malaaka bu ñetteel bi. Ñaanam mooyoon ñaanu Léwitiik ñaar-fukk ak juróom-benn, mooyoon ñaan ngir xam-xamu kumpa gu mujj gu yonent yi ak nangu askan wi ci kanam ñépp ngir bëggu-bañ ga indi woon ñetti fan ak genn-wàll ci kaw ñaari seede yi; mooyoon itam ñaanu ñiñu tëj ci Esekiyel saar ñent.

Following the prayer, Christ (the dirt brush man) entered and began to clean up the room. At the end of the dirt brush man’s cleaning project, Miller closed his eyes for a moment, identifying the end of the period that the dead dry bones were to be resurrected. The dirt brush man then gathered the scattered jewels in Miller’s room, and placed them in a new, larger casket, upon a table in the center of Miller’s room, as the two witnesses are lifted up as the ensign. As the ensign, they then call unto God’s other flock that is still in Babylon to “come and see” the message that the Lion of the tribe of Judah has just cast into the new, larger casket.

Gannaaw bi weesu, Kirist (nit ku yor pakk bu di fecc suuf) dugg na, daldi tàmbali setal néegu bi. Bi mbirum setalug nit ki yor pakk bi jeexee, Miller tëj na ay bëtam ab diir bu gàtt, ngir màndargaal jeexital jamonoy bii ay yax yu wow te wow waroon nañu dekki. Noonu nit ki yor pakk bi dajale na jëwriñ yu tasaaroo woon ci néegu Miller, teg leen ci ab kàsket bu bees, bu gën a mag, ci kaw mesa bi nekk ci diggu néegu Miller, ba noppi ñaari seede ya yékkatiw nañu leen muy ràkkaay. Naka ràkkaay lañu nekk, ba noppi ñuy woo sart Yàlla yi ci yeneen gàttam yi des tey nekk ci Babilon, ne leen: “ñëwleen ngir gis” ndigal bi Gaynde gi bokk ci giiru Yuda sànni na léegi ci kàsket bu bees, bu gën a mag.

We will begin to consider the vision of the Ulai River as the symbol of the truths from the book of Daniel that was unsealed in 1798 in the next article. We have placed a few points of reference in place in advance of that consideration. The first is that the message of the Millerites was perfect (at its stage of growth), but incomplete. It was placed in the framework of two, not three desolating powers. The second is that when Miller’s dream identifies the ultimate restoration of the foundational truths, the foundational truths then are “ten times brighter” than their original glory. A third point is that the movement of the first angel (the Millerite movement), is repeated in the movement of the third angel, but with a few important caveats. The Millerites as a symbol were Philadelphians, they were a converted Nebuchadnezzar, but who ultimately and unfortunately, “rebuilt Jericho” in 1863.

Ci mbindmi xalaat ci peeñug dexu Ulai muy ndigalu dëgg yi nekk ci téereb Daniel bi ñu ubbiwaatoon ci 1798 ci bind bu ñëw bi. Nun tëral nañu lu ndaw ay taxawaayu tegukaay ngir waajal xalaat woowu. Bi jëkk mooy ne, yégleb Milerit yi matoon na (ci jamono wi mu nekkoon ci yokkuteem), waaye matul woon ba noppi. Ñu teg ko woon ci kërale gu ñaari, baaxul ci ñetti kàttan yu yàq. Ñaareelu bi mooy ne, bi géntu Miller di xamle delloo gu mujj gi ci dëgg yu njëlbéen yi, ba noppi dëgg yu njëlbéen yooyu dañoo “leer fukki yoon gën a leer” ndax seen ndamtef gu njëkk. Ñetteelu taxawaay bi mooy ne, yëngu-yëngub malaaka bu jëkk bi (yëngu-yëngub Milerit yi), ñu koy delloo ci yëngu-yëngub malaaka bu ñetteel bi, waaye ak ay sàrt yu am solo. Milerit yi, ci seen nekk ndigalu misaal, waa Filadelfi lañu woon; Nebukadneccar bu soppeku lañu woon, waaye ci mujj, ak njàqare, dañoo “tabaxaat Yeriko” ci 1863.

The movement of the third angel began as Laodiceans, in need of conversion, but they would ultimately participate in the final destruction of Jericho (the Jericho of the last days).

Yëngu yoonu malaaka ñatteelu bi tambalee na ni ay Laodise, ñiy soxla soppeeku; waaye ci mujj dinañu bokk ci alag gu mujj gi Yeriko (Yeriko bu fan yu mujj yi).

“The Saviour had not come to set aside what patriarchs and prophets had spoken; for He Himself had spoken through these representative men. All the truths of God’s word came from Him. But these priceless gems had been placed in false settings. Their precious light had been made to minister to error. God desired them to be removed from their settings of error and replaced in the framework of truth. This work only a divine hand could accomplish. By its connection with error, the truth had been serving the cause of the enemy of God and man. Christ had come to place it where it would glorify God, and work the salvation of humanity.” The Desire of Ages, 287.

“Musalkat bi ñëwul ngir dindi li màggat yi ak yonent yi waxoon; ndaxte moom ci boppam moo waxoon jaarale ko ci nit ñi ñu taxawaloon ngir loolu. Bépp dëgg bu nekk ci Kàddug Yàlla ci moom la jóge. Waaye xonq yu am solo yu jafe-jafe yii, dañu leen defoon ci tàkkukaay yu jubul. Leer wu rafet wi ñu amoon, ñu ko jëfandikoo ngir topp jëfekaayu njuumte. Yàlla bëggoon na ñu dindi leen ci seen tàkkukaay yu njuumte te delloo leen ci tëraliinu dëgg. Liggéey boobu, loxo bu Yàlla rekk a ko man a matal. Ndaxte ci li dëgg ga bokkoon ak njuumte, doon na topp sababi noonub Yàlla ak nit. Kirist ñëwoon ngir tekki ko fa mu war a nekk, ngir mu màggal Yàlla te jëfandiku ci musalu nit ñi.” The Desire of Ages, 287.