The history of “God’s marvelous works,” is also represented by the prophetic question of “how long.” The history represented in those two, and many other symbols, represents the sealing time of the one hundred and forty-four thousand. In that period there is a debate over the true and the many other false latter rain messages. There is only one genuine latter rain message. The story line of the sacred history where God performs His marvelous works is placed within the context of the book of Joel where the “new wine” is cut off from one class while being poured out upon the other class.

Jaar-jaaru “jëf yu Yàlla yi yéeme,” itam mise na ci laaj gu yonent bi ne “ba kaña.” Jaar-jaaru bi ñuy wone ci ñaar yooyu, ak ci bari yeneen màndarga yi, mooy wone jamono ju téye ñaari téeméeri fanweer ak ñent-fukki junni. Ci waxtu woowu am na xuloo ci nekkanteg dëgg ak bari yeneen yégle yu bees yu taw gu mujje yi dul dëgg. Benn rekk a am yégleg dëgg gu taw gu mujje. Tëraling jaar-jaaru sell bi fa Yàlla di defe ay jëfam yu yéeme, ñu ko teg ci wàllu téereb Yoel, fa “biiñ bu bees” doge na ci benn nit-wall, fekk ñuy tuur ko ci beneen nit-wall.

There are a few contrasts in the book of Joel that are to be noted. The root of the word “parable” means “placing beside” and inherently involves a contrast of two classes. We have touched some of the ‘contrasts’ in the book of Joel previously, pointing out that the crown of pride that is worn by the drunkards that rule Jerusalem is contrasted with those who wear the crown of glory. We have not yet shared how the symbol of joy is the opposite, but a counterpart of being ashamed, but it is, and we intend to show that. The subject of alpha and omega is also located in the book of Joel and that principle of the first illustrating the last is also confirmed by Peter’s two sermons in the book of Acts.

Am na ñàkk ay juuyoo yu am solo ci téerebu Yoël te war a seetlu. Rappeg baatu “léeb” tekki na “def ci wet” te ci dundam mooy boole juuyoo diggante ñaari xeet. Nun laaloon nañu yenn ci “juuyoo” yi nekk ci téerebu Yoël ca kanam, te wone ne kaalag réy-réy ga ñi màndi nga xëy, yi nguural Yerusalem, sol, dafa juuyoo ak ñi sol kaalag ndam. Ba léegi, waxagunu nu ni mboloom bànneex mooy lu wuutu, waaye it mooy yamoo ak rus; waaye noonu la, te danoo bëgg a ko wone. Mbiri alifa ak omega itam am na bérabam ci téerebu Yoël, te doxalin boobu buy tax bu njëkk di leeral bu mujj gi, Piyeer dëggal na ko itam ci ñaari waareem yi ci téereb Acts.

Acts chapter two takes place on Pentecost at 9 AM (the third hour) and chapter three is the ninth hour (3 PM) the time of the evening sacrifice. In Acts two the message Peter proclaims is in the upper room of a private residence, but his sermon in chapter three is given in the temple. They are tied together by the call to repentance in both meetings. Same message, two geographical places representing the symbol of a doubling within the Pentecostal message that is divided between the courtyard and the temple. In Revelation eleven John is told to measure the temple, but leave off the courtyard for it was given to the Gentiles.

Jëf ya Apostles ñaari ci wet gu ñaareel am na ci Pentekot, waxtu juróom-ñeent ci suba (waxtu bu ñetteel), te wet gu ñetteel mooy waxtu bu juróom-ñeent ci ngoon (waxtu bu juróom-ñenteel), mooy waxtu saraxu ngoon. Ci Jëf ya Apostles ñaari, yëgle bi Piyeer waare mooy ci néeg bu kawe bi nekk ci kër gu ñu moom bopp, waaye waareem ci wet gu ñetteel joxeef na ko ci kër Yàlla ga. Li leen boole mooy woote bi ñuy woote ngir réccu ci ndaje yu ñaar yi. Benn yëgle, ñaari bérab yu geografik, di tegtal mandargay ñaax ci biir yëgle Pentekot bi ñu séddale diggante kërukaay ak kër Yàlla ga. Ci Peeñu Yoxaan fukki ak benn, ñu wax Yoxaan mu natt kër Yàlla ga, waaye mu bàyyi kërukaay gi, ndaxte ñu ko jox xeet yi dul Yawut.

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

Te amoon na ma benn xob wu mel ni bant; te malaaka ma taxaw ne: “Jógal, nga natt kër Yàlla gi, ak saraxalukaay bi, ak ñi fay jaamu. Waaye bàyyi ëttu bi nekk ci biti kër gi, bu ko nattul; ndaxte joxees na ko xeet yi dul Yawut, te dañuy dox ci kaw dëkk bu sell bi di ñeent-fukk ak ñaari weer.” Peeñu 11:1, 2

Thus, the doubling of the two sermons and the division of the two sermon’s location, identifies two audiences for the latter rain in the book of Joel. One audience is the Gentiles outside the temple and the other is the Jews in the temple. In the judgment of the living the house of God is judged first, and from 9/11 unto the Sunday law the temple is judged, and from the Sunday law until the close of human probation the Gentiles are judged. That judgment occurs during the latter rain identified by Peter as being set forth in the book of Joel. What the courtyard (the Gentiles) and the temple (God’s church) in the division represented in Acts chapters two and three, is also the distinction in Joel of the former rain and the latter rain. The former rain arrived at 9/11 and is poured out while God’s temple is being judged. When that process is finished the latter rain is poured out upon the Gentiles in the courtyard.

Noonu, ñaari waare yi ñaari waxtaan ak xeexalug bérab yi ñaari waxtaan yooyu di màggal ne am na ñaari mbooloo yu jot ci tawub mujj gi ci téereb Yoel. Benn mbooloo mooy xeeti ndawi Yàlla yi nekk bitim kër Yàlla ga, te beneen bi mooy Yawut yi nekk ci biir kër Yàlla ga. Ci àtteg ñi dund, kër Yàlla ga lañuy jëkk a àtte, te kutoka 9/11 ba ca yoonu Dibéeri, kër Yàlla ga lañuy àtte, te li dale ci yoonu Dibéeri ba ca tëjukaayu probationu nit ñi, xeeti ndawi Yàlla yi lañuy àtte. Àtte boobu am na ci biir tawub mujj gi, mi Piyeer wax ne dañu ko wone ci téereb Yoel. Li paaka bi (xeeti ndawi Yàlla yi) ak kër Yàlla ga (kanamu Yàlla) di teg ci xeexal gi ci Jëf ya aji-apôtar yi, sarax 2 ak 3, mooy itam wuuteg tawub njëkk gi ak tawub mujj gi ci Yoel. Tawub njëkk gi agsi na ci 9/11, te dañuy ko tuur bi kër Yàlla ga di ñu koy àtte. Bu loolu jeexee, ñu tuur tawub mujj gi ci kaw xeeti ndawi Yàlla yi nekk ci paaka bi.

Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. Joel 2:23.

Kon nag nag, yéen doomi Siyon, te bég ci Seen Boroom bi Yàlla seen Yàlla; ndaxte moom jox na leen taw bu njëkk bi ci natt, te dina wàcceelal leen taw bi, taw bu njëkk bi ak taw bu mujj bi ci weer bu njëkk bi. Yoel 2:23.

It is not my point currently to identify the prophetic distinction between joy and being ashamed, but the verse informs God’s people to “be glad” because of the latter rain message. The latter rain message produces prophetic joy in God’s people. That being said the subject of the former or early rain, followed by the latter rain is an illustration of the stone of stumbling that was set aside and marveled at. The symbol of the corner stone that ultimately becomes the cap stone is what is marvelous in the eyes of both God and His people.

Bëgguma sama yëgale tay ci leeral wu waxin ci diggante mbégte ak rus, waaye ay kàddu yi di xamal nit ñi Yàlla ne ñu “bég” ndax yégle gu taw wu mujj gi. Yégle gu taw wu mujj gi di jur mbégte gu waxin ci nit ñi Yàlla. Loolu nag, mbirum taw wu jëkk wi walla taw wu njëlbéen wi, te gannaawam taw wu mujj wi, mooy misaal bu doj bi nit ñi tënk di dëkkaloon, te mu doon lu ñuy yéemu. Nataalu doj wu koñ bi, bi ci mujj di doon doj wu njèexital bi ci kaw, mooy li yéemu ci bët Yàlla ak ci bët nitam ñi.

The marvelous stone represents the Alpha and Omega of prophecy. The principle of the alpha and omega in terms of prophetic application is identified by Alpha and Omega repeatedly in His Word, and He is the Word. For this reason, that what has been revealed of this principle has been revealed to us and our children forever. The year 1863 is the cap stone of Bible prophecy, and it is the cap stone of the period of the third angel from 1844 unto 1863. 1844 was the foundation stone 1863 the cap stone of that prophetic period. 1844 to 1863 is an established prophetic period, just as established as 538 unto 1798. The fact that mankind does not know something which God has established, does not make that thing un-established!

Doj wu yéeme bi mooy Alfa ak Omega ci waxi yonent yi. Yoonu Alfa ak Omega ci jëfandikoo waxi yonent, moom Alfa ak Omega mooy ko xamale ba noppi ci Ay Kàdduam, te mooy Kàddu gi. Moo tax li ñu nu revealal ci mbir mi, revealal nañu ko nun ak sunuy doom ba fàww. Atum 1863 mooy doj wu mujj wa ci waxi yonent yu Biibël bi, te mooy itam doj wu mujj wa ci jamono malaaka bu ñetteel bi, dale ca 1844 ba àgg ci 1863. 1844 mooy doj wu njëkk wa, 1863 mooy doj wu mujj wa ci jamono jooju bu yonent. 1844 ba 1863 mooy ab jamono bu yonent bu ñu tabax ba wóor, ni 538 ba 1798 itam ñu tabaxee ba wóor. Li aju ci ne nit ñi xamul dara ci li Yàlla tabax ba wóor, du tax ba mbir moomu doon lu ñuul walla lu ñu tabaxul!

We ended the previous article with the following passage.

Nu jeexal mbind mi jiitu ci lii.

“I was shown that his relation to the people of God was similar, in some respects, to that of Moses to Israel. There were murmurers against Moses, when in adverse circumstances, and there have been murmurers against him.” Testimonies, volume 3, 85.

“Ñu won na ma ne, ci ay wàllu, njaxlafam ak nit ñi Yàlla moom dafa mel ni njaxlafu Musaa ak Israyil. Am na woon ñi di xeebal Musaa, ba noppi ci jamono yu metti; te am na it ñi di xeebal moom.” Testimonies, vol. 3, 85.

In 1863, James White represented “in some respects” “Moses to Israel.”

Ci atum 1863, James White dafa mel nekk “ci yenn fan” ni “Muuse ci Israyil.”

The period of 1844 unto 1863 was typified in the period of the Red Sea deliverance unto the first Kadesh. The first Kadesh is an alpha and the second Kadesh is the omega—providing two forty-year periods that lead to Kadesh and both ended in rebellion.

Jamono bu 1844 ba 1863 dafa mel nekkoon ci jamono mucc gi ci Géej gu Xonq ba ca njëkk Kadesh. Kadesh bu njëkk mooy alfa, te Kadesh bu ñaareel mooy omega—di wone ñaari jamono yu ñeent-fukk at yu jëm ci Kadesh, te ñoom ñaar ñépp jeex nañu ci ñàkk dégg.

The Spirit of Prophecy aligns the Red Sea crossing with the great disappointment of 1844. The Bible aligns the Red Sea crossing with the cross, and Sister White confirms the disappointment of the disciples at the cross was typifying the great disappointment of 1844. It was the Lord’s will to go directly into the Promise Land, and the geographical marker of the entrance into the Promise Land was Jericho, which is where in this second week of December, 2025, that the archeologists just dug out ancient Jericho—only to find to their dismay that the fallen walls they discovered there had all fallen outward, not inward as they always do during a siege. In an ancient siege the walls were beaten down and pushed over towards the inside. Not so with Jericho.

Xel ci Kàddug Yàlla dafa boole jéggi Géej gu xonq gi ak réccu bu màgg ba ñëw ci atum 1844. Biibël bi itam dafa boole jéggi Géej gu xonq gi ak bant ba, te Sœur White dëggal na ne réccu taalibe yi ca bant ba moo doon misaal bu jëm ci réccu bu màgg ba ci 1844. Bëgg-bëggu Boroom bi moo doon ngir dugg jub ci Réew mi ñu dig, te màndarga ju suufe ji doon bunt bi dugg ca Réew mi ñu dig mooy Yeriko, te fii la ci ñaareelu ayu-bésu Desàmbar 2025 bii, arkeoloog yi soxlaatoon Yeriko gu yàgg ga—ngir fekk, ci seen nàqar, ne miir ya daanu woon fa ñépp dañu daanu woon jëm ci biti, waaye du jëm ci biir, ni ñu faral di daan ci jamono jéema nangu réew. Ci jamono nangu réew yu yàgg ya, miir yi dañu leen daan ba daanu, ba jéema bànneexal leen jëm ci biir. Waaye Yeriko nekkuwoon noonu.

So the people shouted when the priests blew with the trumpets: and it came to pass, when the people heard the sound of the trumpet, and the people shouted with a great shout, that the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city. Joshua 6:20.

Noonu mbooloo bi xaacu, ba saraxalekat ya wolé jaasi yi; te xew na ne, bi mbooloo bi déggee baatub jaasi bi, te mbooloo bi xaacu ak xaacu bu mag, miir ma daanu ba ne tott, ba tax mbooloo bi dugg ca dëkk ba, ku nekk jub ci kanamam, te ñu nangu dëkk ba. Josué 6:20.

The archeologists also found jars with food, identifying that when the walls came down it was not a long drawn-out siege. It also answered a question among the archeological group as to why the biblical record of the fall of Jericho identifies them going “up” into Jericho over a hill or ramp, which they now know was created when the walls fell outward.

Arkeoloog yi itam gis nañ ay ndab yu fees ak lekk, te loolu wone na ne bi tata yi daanu woon, nekkuwoonul ab gëstu gu yàgg te naxar. Loolu tontu na itam benn laaj bu nekkoon ci biir mbooloom arkeoloog yi ci lu tax bindub Baibël bi ci mbëggeelug Yeriiko wax ne dañoo “yéeg” dugg Yeriiko jaar ci kaw tund walla pánt, te léegi xam nañu ne loolu moom sosoon na bi tata yi daanuwee ci biti.

The first obstacle which announced the entrance into the Promised Land was Jericho, a city of influence and wealth. Jericho is 1863, and Jericho is a subject of Bible prophecy, not only as an illustration of the Sunday law time period, but also in connection with its fall and rise. Jericho also had its own specific prophetic curse pronounced upon it. Joshua pronounced a curse upon the man who rebuilt Jericho, and in so doing identified that the man who rebuilt Jericho would lose his youngest and oldest sons in the re-building of that cursed city. One son was to be lost at the laying of the foundation and the other at the raising of the gate. That prophecy was fulfilled, and the record of its fulfillment is recorded in the Bible, making Jericho an established biblical symbol.

Njàmbaar bu jëkk bi yégle woon dugg gi ci Réew mi Yàlla digoon mooy Yeriko, dëkk bu am doole ak alal. Yeriko mooy 1863, te Yeriko mooy mbirum waxu yonent yi ci Biibël, du rekk ngir melokaanu jamono ju yoonu Dimaas bi, waaye itam ci jokkoo ak wàccam ak yéegam. Yeriko itam amoon na bàkkaaru yonent bu mujj ci kawam. Yosuwa waxoon na musiba ci nit ki yokkati Yeriko, te ci def loolu mu won ne nit ki yokkati Yeriko dina ñàkk doomam bu gëna ndaw ak doomam bu gëna mag ci tabaxaatu dëkk boobu bu ñu musibaaloon. Benn doom waroon a réer ci sampug fondaasiyoŋ bi, te beneen bi ci taxawal bunt bi. Waxu yonent woowu am na woon, te mbindum ba mu ame mooy lu ñu bind ci Biibël, ba tax Yeriko nekk màndarga bu sax ci Biibël.

Within its historical demise, and in its prophetic curse, followed by the historical fulfillment of that prophecy, we find three witnesses speaking about Jericho in 1863. All three of those testimonies are to be applied to 1863. Those three witnesses stand together just as three Moses’s stand prophetically at the end of their respective forty-year periods. One of those forty-year periods is clearly aligned with Millerite history, establishing that all three representations of Moses at the end of each forty-year period align with the history of 1863—the history of the third angel.

Ci biiram gu jaar-jaaramu ne jàppaleg wax ju profeet tege ci kawam, te toppatoo ak matug jaar-jaaru boobu ci nettali, dafa am ñetti seede yu wax ci Jericho ci atum 1863. Ñetti seede yooyu yépp dees leen di jëfandikoo ci 1863. Ñetti seede yooyu taxawandoo nañu benn, ni ñetti Musaa yu taxaw ci njàngatug waxu profeet ca mujje ga gën a sore ci seen jamono yu nekk ñaar-fukk. Benn ci jamono yooyu ñaar-fukk dafa leer ne méngoo na ak jaar-jaaru Millerite, te loolu saxal ne ñetti màndarga yi Musaa di wone ca mujju bépp jamono ñaar-fukk méngoo nañu ak jaar-jaaru 1863—jaar-jaaru malaaka bu ñetteel bi.

Two of those three witnesses of Moses’ forty years end at Kadesh, the third conclusion of the forty years was the Jordan River, and the conclusion of the second was the Red Sea. The conclusion of the first forty years was Moses fleeing Egypt. All three are describing a flight out of Egypt in fulfillment of Abraham’s four-hundred and thirty year prophecy of bondage in Egypt.

Ñaar ci ñetti seede yooyu ci ñaar-fukk ak ñeent at yi Muusaa daan jaar, jeexital ba amee ci Kaades; ñetteelu jeexitalu ñaar-fukk ak ñeent at yooyu mooy dexu Yurdan; te jeexitalu ñaareelu bi mooy Géeju Xonq bi. Jeexitalu njëkkëlu ñaar-fukk ak ñeent at yi mooy Muusaa daw jëli Misra. Ñetti bi yépp dañuy melal genn daw gu jóge Misra, ngir matal yëgleb Ibraayma gu ñeent téeméeri ak fanweer-fukk at ci jaamu gi ci Misra.

Moses’ three forty-year periods, whose endings (capstone) represents a type of deliverance from Egypt, were a fulfillment of Abraham’s prophecy of captivity in and deliverance out of Egyptian bondage. As the prophesied deliverer of Abraham’s covenant promise, Moses himself began by being saved out of the water, as his name means. Thereafter Moses led God’s people through the waters of the Red Sea and thereafter to the shore of the deliverance, represented by the Jordan River. The alpha of Moses life was saving from the water of the Nile and omega was the salvation represented by the water of the Jordan River. The alpha of Moses life illustrated by the experience defined by his name and his parents, being godly parents knew that the baby had been sentenced to death, as he would be forty years later after killing the Egyptian. As godly parents who knew their son needed to be saved from the death sentence, prepared for him an ark, that passed from the Hebrew world unto the Egyptian world, just as Moses left at the end of forty years the Egyptian world for the Hebrew world.

Ñettii atum fukki Moïse yu nekk ñaar-fukk ak benn atum ci benn-benn, te seeni mujj (boppu tabax bi) di tektal melow mucc gu jóge Misra, doon na matal gi ñëw ci waxu Yàlla bi ñu yëglewoon Ibraayma ci jaamug Misra ak mucc gi ñu war a jógé ca. Naka noonu, Moïse mi nekkoon musalkat bi ñu yëglewoon ci digeb kóllëreg Ibraayma, moom ci boppam tambalee na ci ñu ko musal ci ndox mi, ni turam di tekki. Gannaaw loolu Moïse jiite na nit ñi Yàlla jaarale leen ci ndoxi Géej gu Xonq, te gannaaw loolu ba yoon wi agsi ci wetu mucc ga, gi Dexu Jurdan di tektal. Alfa bu dundug Moïse mooy mucc gi ci ndoxi Nil, te omega bi mooy mucc gi ndoxi Dexu Jurdan di tektal. Alfa bu dundug Moïse, ni ko firndeel gi mu am ci xew-xew bi turam ak ay waajuram di fésal, mooy ne waajuram yu ragal Yàlla xamoon nañu ne xale bi dañu ko teg woon ci mbugal dee, ni ko di doon jur ñaar-fukk at gannaaw ga ba mu rey Misraam ma. Waajur yu ragal Yàlla lañu nekkoon, te xamoon nañu ne seen doom war na a musal ci mbugal dee ga; moo tax ñu waajalal ko gaal gu ndaw, gu jaaré ca àdduna Ebrë yi ba ca àdduna Misraam yi, ni noonu itam Moïse jóge ca mujj ga ñaar-fukk at yi ca àdduna Misraam yi ngir dugg ca àdduna Ebrë yi.

Moses repeated the story of Noah in his salvation from the water. The very first mention of Moses as the “deliverer” of Abraham’s four-hundred and thirty year covenant prophecy was a repetition of the history where God entered into covenant with mankind, therefore bringing Abraham’s covenant prophecy of a chosen people together with the covenant promise to all mankind. This identifies a baptism in the transfer of the baby Moses to Pharaoh’s daughter, for the death was acknowledged by the parent’s work, the burial is represented by the ark upon the water, and the resurrection is Pharaoh’s daughter.

Muse jëfandikoo na nettali Nòxe ci muccam ci ndox mi. Jëfandikoo bu njëkk bi ñu tudd Muse ni mooy “musalekat” ci yonentug kóllëreg Ibraayma bu ñeenti téeméeri at ak fanweeri at, doon na dellusiwaat jaar-jaaru nettali bi Yàlla dugg ci kóllëre ak nit ñi; noonu it, mu boole yonentug kóllëreg Ibraayma ci mbindum xeetu nit yu tànn ak digeb kóllëre bi ñeel mboolem nit ñi. Loolu mooy wone ne am na sóobu sóob ci yóbbu xale bi, Muse, jëm ca doom ju jigéen ju Firawna, ndaxte dee gi, liggéeyu way-jur ya nangu na ko; suul bi, gaal ga nekk ci kaw ndox mi moo koy teewal; ndekkite gi mooy doom ju jigéen ju Firawna.

Moses’ life begins with the baptism of Noah’s ark being typified. This then means that from the outset the number “8” is associated with Moses, for the root of his covenant relationship began with the number “8” from the covenant of Noah, and his work was to institute the rite of circumcision on the “eighth” day. He was then tested and he failed on the very rite. Moses life begins with a baptism and forty years later there is a death (of an Egyptian) that marks the point where the Egyptian Moses dies and becomes strictly a son of Abraham. The beginning and ending of Moses’s first forty years is represented by a baptism. The first identified a transition from Hebrew to Egyptian and the last from Egyptian to Hebrew. Forty years after that, Moses takes God’s people through the baptism of the Red Sea, on his way to the baptism at the Jordan, which he never made.

Dund Muuse tàmbalee ak misaalu sàngu ga gaalug Nóoh doon firndeel. Loolu nag dafay tekki ne lii ci tàmbali rekk limu “8” dafa bokk ak Muuse, ndaxte xeetu njàppandig kóllëream tàmbalee woon ak limu “8” ci kóllëre Nóoh, te liggéeyam mooy sas yoonu xaraf xarr bi ci bésu “juróomeel”. Gannaaw loolu, nattu nañu ko te mu laank ci benn yoon wii sax. Dundu Muuse tàmbalee ak benn sóobu ndox, te ñeent-fukk at gannaaw loolu am na dee (bu waa Misra), buy màndargaale bérëb bi Muuse mu Misra dee, ba muy nekk doomu Ibraayma rekk. Tàmbali ak jeexital ñaari-fukk at yu njëkk yi ci dundu Muuse, sóobu ndox moo leen di firndeel. Ki njëkk ki dafa màndargaale jéggi gu jóge ci Ebrë naar Misra, te bu mujj bi jóge ci Misra dellu Ebrë. Ñeent-fukk at gannaaw loolu, Muuse jël na askanu Yàlla jaarale leen ci sóobu ndox mu Géeju Xonq bi, ci yoonam jëm ca sóobu ndox ca Yurdan, fa mu masul a agg.

God’s people under the guidance of Joshua entered the Promised Land without Moses for he died just before the baptism of the Jordan River arrived. Moses said, and Peter repeated that the Lord thy God would raise up a prophet like unto Moses. The prophet who was typified by Moses was Christ, and He began His work exactly where Moses left off. He began His work at His baptism, and that baptism was the exact place Joshua baptized ancient Israel when they crossed the Jordan into the Promised Land. The gospels inform us that John was baptizing at Bethabara, which is the crossing point, and means ferry crossing.

Nitam Yàlla yi nekk ci ngindey Yosuwe dugg nañu ci Réew mi Yàlla Diglé woon, te Muuse nekkul ak ñoom, ndaxte dee na lu jiitu ngir ñu aksi ci Sóobu Doxalin Yurdan. Muuse waxoon, te Piyeeram delloo ko ne, Boroom bi sa Yàlla dina taxaaw ab yonent bu mel ni Muuse. Yonent bi Muuse doon misaalal mooy Kirist, te moom tàmbalee na liggéeyam ca dëkk ba Muuse taxawoon. Tàmbalee na liggéeyam ci ay sóobam, te boobu sóobu mooy bérab bu Yosuwe sóobee Israayil bu yàgg ba, ba ñu jàll Yurdan dugg ci Réew mi Yàlla Diglé woon. Xibaar yu Baax yi xamal nañu nu ne Yaxya dafa doon sóobu ca Betabaraa, di bérab bu jàll, te tekki na bérab bu gaal jàll.

The Red Sea is the symbol of the rebellion of Egypt, identifying Moses prophetic testimony in this line as truth. The Nile River to the Red Sea (sometimes called a river) and on to the Jordan. Moses, meaning ‘saved out of the water’ begins and ends his testimony at the water of deliverance, and each of those waters manifest two classes of worshippers.

Géej gi moo di misaalu ngëlawug dëggu Misra, te loolu mooy wone ne seede gu yonent gi Muusaa ci xeetu bind bii mooy dëgg. Dexu Nil ba ci Géej gu Xonq ga (yenn saa dañu koy wax dex) te ba ci Yurdan. Muusaa, mi tekki “mucc ci ndox,” dafay tàmbalee te yemal seedeem ci ndoxum xettali, te ndox yooyu nekk nañu di feeñal ñaari xeet yu jaamu.

The first forty years of Moses represents the first angel’s message and the second forty years is the second angel, the third being the third. The three angels possess their own peculiar prophetic characteristics such as that all three messages are represented in the first message. We have demonstrated this phenomenon publicly for years in connection with the first three chapters of the book of Daniel.

Ñaar-fukk ak ñent yu njëkk yi ci Musaa dañuy tekki yégle bu njëkk bu malaaka bi, te ñaar-fukk ak ñent yu ñaareel yi mooy ñaareelu malaaka bi, ba ñetteel bi di ñetteelu malaaka bi. Ñetti malaaka yii am nañu seen xarala yu yégle yu sell yu seen bopp, mel ni ne, ñetti yégle yi yépp dees na leen a tegu ci yégle bu njëkk bi. Nun won na nu mbir mii ci kanam ñépp ay at, ci njàngat ak ñetti saar yu njëkk yi ci téereb Daniel.

Daniel feared God in chapter one and refused to eat the Babylonian diet, and God glorified him in the second and dietary visual test that followed, which led to the judgment and third test carried out by Nebuchadnezzar himself. Daniel chapter one is the first angel of Revelation fourteen who announces “fear God,” “give him glory” as Daniel did in the second dietary and visual test, for “the hour of the judgment” of Nebuchadnezzar has come.

Ci téereb Daniel ragal Yàlla ci saar bu njëkk ba te nanguwul lekk dundin wu Babilon; te Yàlla màggal ko ci ñaareelu nattu bi ak nattu gis-gis bu ci topp, te loolu indi àtte ak ñetteelu nattu bi Nebukadnesar ci boppam def. Saar bu njëkk bu Daniel mooy malaaka bu njëkk bi ci Peeñu 14 mi yégle ne: “ragal-leen Yàlla,” “jox-leen ko ndam,” ni Daniel def ko ci ñaareelu nattu dundin ak gis-gis bi, ndaxte “waxtu àtte bi” bu Nebukadnesar agsi na.

The first forty years of Moses’s life began because his parents feared God. When Pharaoh’s daughter saw the ark in the water, Moses had passed the second test, which is a visual test. Then Pharaoh’s daughter judged that he was not to die. Judgment also arrived at the end of the first forty; when He slew the Egyptian and had to flee Egypt.

Ñaar fukki at ak ñent yu njëkk ci dundug Muuse tàmbalee na ndax ay waajuram ragaloon Yàlla. Bi doomu jigéenu Firawna gisoon gaal gi ci ndox mi, Muuse weesu woon na ñaareelu nattu bi, mooy nattu gu aju ci gis-gis. Noonu doomu jigéenu Firawna àtte na ne warul a dee. Àtteg yoon siit itam ci mujju ñaar-fukki at ak ñent yu njëkk yi; ba mu rey Misra bi te war a daw Misra.

In the second forty years, the second angel of Revelation fourteen announcing the fall of Babylon was typified by the fall of Egypt. In that fall, at the end of the forty years there was a tremendous manifestation of the power of God, as there was at the end of the second angel’s message during the Midnight Cry of 1844.

Ci ñaar-fukk at yu ñaareel yi, ñaareelu malaak bi ci Peeñu 14 mi yégle woon bërebu Babilon, dañu ko feeñaloon ci bërebu Misra. Ci bëreb googu, ci mujjug ñaar-fukk at yi, am na woon wone gu réy loolu gu kàttanu Yàlla, ni mu ame woon itam ci mujjug yëgleb ñaareelu malaak bi biir Yuuxu Gudd gi ci atum 1844.

The third forty years begins with the judgment of death being pronounced on virtually the entire congregation, and it ends with the judgment of death upon the leader of that congregation.

Ñetteelu juróom-ñaareel ci ñeent-fukk at yi tambalee ak yégle àtteb dee ci ni mu tollu ci mbooloom gépp, te mu jeex ak àtteb dee ci njiitu mbooloo moomu.

Sister White identifies that our work is to combine the three angels’ messages.

Rakk bu jigéen White wax na ne sunu liggéey mooy boole ndigtelu ñetti malaaka yi.

“The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angels’ messages, is to be given to the world. This is to be the burden of our work.” The Seventh-day Adventist Bible Commentary, volume 7, 950.

“Boroom bi ngi bëgg a mbugal àddina ndax ay tooñam. Mu ngi bëgg it a mbugal kuréel yu diine yi ndax bañ gi ñu bañ leer ak dëgg gi ñu leen jox. Bëgg-bëgg bu mag bi, buy boole yégleb malaaka bu jëkk bi, ñaareel bi, ak ñetteel bi, war nañu koo yégle àddina. Lii moo wara doon yoonu sunu liggéey.” The Seventh-day Adventist Bible Commentary, volume 7, 950.

Moses’ first forty years represents the first angel of Revelation fourteen, and his second period of forty years is the second angel and the third forty-year period is the third angel. Our “great message” is to combine “the first, second, and third angels’ messages” which places all three symbols of Moses’ in 1863, and therefore three Moses’ at the Sunday law.

Ñaar-fukk yi njëkk ci dundug Moïse dañuy tegtal malaaka bi njëkk ci Peeñu 14, te jamonoam ñaareelu ñaar-fukk at mooy malaaka bi ñaareel, te ñaareelu jamono ju ñetteel jii di ñaar-fukk at mooy malaaka bi ñetteel. Sunu “bataaxal bu mag bi” mooy boole “bataaxali malaaka bi njëkk, bi ñaareel, ak bi ñetteel,” loolu moo tax ñetti tegtali Moïse yépp dëkk ci 1863, ba tax ñetti Moïse ci yoonu alxames bi.

1844 to 1863 includes two witnesses of both forty-year periods that led to Kadesh. Inspiration identifies that a third cannot exist without a first and a second, the first forty years of Moses’ life must also represent 1844 to 1863. Moses is killing the Egyptian in 1863, along with Moses striking the Rock with his rod of authority and also when Moses asks to see God’s glory in the history of the rebellion of the golden calf. There are three Moses’ at 1863 and the Sunday law, and they are all forty years old.

1844 ba 1863 dafay boole ñaari seede yu ñaari jamonoy ñeent-fukk at yi yonnee ca Kadesh. Waxu Yàlla mi ñu soloo mooy xamle ne ñetteel bi mënul am te amul njëkk ak ñaareel; moo tax ñaar-fukk at yu njëkk yi ci dundug Musaa itam war nañoo tegtal 1844 ba 1863. Musaa dafa rey Waa Misra bi ci 1863, noonu itam ak Musaa bi dóor Wej gi ak bantam bu ndigal, te itam ba Musaa ñaanee gis ndamu Yàlla ci taarixu ngànnaayu bëy-góor bu wurus bi. Am na ñetti Musaa ci 1863 ak yoonu Dibeer bi, te ñoom ñépp ñaar-fukk at lañu am.

Moses’ three periods each contain a deliverance by water; Moses in the basket aligns with Moses through the Red Sea which aligns with Moses twice at the Jordan River: the Nile, the Red Sea and twice at the Jordan. Waters of deliverance are represented in each of the three periods, for they all align with the period when the water of deliverance is being poured out during the latter rain period.

Ñetti jamonoy Musaa yi am benn-benn xettug musal gi jaar ci ndox; Musaa ci gaal gu ndaw ga méngook Musaa ci Géej bu Xonq gi, te loolu itam méngook Musaa ñaari yoon ca dexu Yurdan ga: Nil, Géej bu Xonq gi, ak ñaari yoon ci Yurdan. Ndoxi musal gi dañoo feeñ ci ku nekk ci ñetti jamono yii, ndaxte ñoom ñépp dañoo méngoo ak jamono ji ndoxi musal gi di ñu sotti ci jamonoy tawub mujj bi.

At the end of the third period of forty years Moses struck the Rock with his rod. At the end of the second forty years his rod parted the Red Sea. At the end of the first forty years, he rejected the rod of Egyptian authority, chose to suffer with his people.

Ci mujjug ñetteelu jamono bu ñeent fukk at, Muuse dóor na Xeer wi ak yaram. Ci mujjug ñaareelu ñeent fukk at, yaramam xaaj na Géej gu Xonq gi. Ci mujjug njëkkëru ñeent fukk at, mu bañ na yaru sañ-sañu Misra, te tànn na bokk sonna ak ay nitam.

At the end of the first period an Egyptian died, and at the end of the second period the military, firstborn and leadership of Egypt died. At the end of the third period the nation of Israel, Aaron and Moses had all died. These are three parallel histories that “line upon line” each represent 1844 unto 1863—the history of the third angel, which in turn represents 9/11 to the Sunday law, and the Pentecostal season when the waters of deliverance are poured out.

Ci mujj jamono bu njëkk ba, ab Misra waa dee na, te ci mujj jamono bu ñaareel ba, xarekat yi, doom yu góor yu njëkk yi ak njiit yi ci Misra ñépp dee nañu. Ci mujj jamono bu ñetteel ba, xeetu Israyil, Aaron ak Musaa ñépp dee nañu. Loolu ñetti jaar-jaari nettali yu méngoo la yu “rëdd ci kaw rëdd” te ku nekk ci ñoom dafay tegtal 1844 ba 1863—mooy jaar-jaar bu malaaka bu ñetteel bi, te moom itam dafay tegtal 9/11 ba yoonu Dibeer bi, ak jamono Pentekot bi, bi ndox yi ngir musalme ñuy tuuru.

Moses is at both rebellions at Kadesh, and the Kadesh rebellions are both capstones in their respective periods. They both represent 1863, which is also the capstone of the period of the third angel, starting with the alpha in 1844 unto the capstone of 1863. When considering the marvelous light of the stone that begins as the foundation and ends as the cap stone it is recognized that the capstone is always prophetically larger. The few drops at the beginning of the Pentecostal season, leading to the full outpouring at the capstone on the day of Pentecost, illustrates this truth.

Muuse nekk na ci ñaari rébelliñ yu Kaades, te rébelliñ yu Kaades yooyu ñaar ñépp ay doxalin yu matale lañu ci seen jamono yu leen waral. Ñoom ñépp dañuy tegtal 1863, te moom itam mooy doxalin bu matale jamonoy malaaka bu ñetteel bi, bu tàmbalee ak alfa bi ci 1844 ba agsi ca doxalin bu matale bi ci 1863. Bu ñuy xalaat leer gu yéeme gu doj wi, di tàmbalee ci fondemaŋ bi te mujje ci doj bu kaw bi, kon dees na xam ne doj bu kaw bi moo gën a mag ci waxu yonent. Ndox mu néew mi ci njàlbéenu jamonoy Pentekot bi, miy jiite ba pare ci tuur gu mat ci doxalin bu matale bi ca bésub Pentekot, moo firndeel dëgg googu.

At 9/11, the sprinkling began and it ends at the full outpouring at the Sunday law. This truth identifies Moses’ sin at the second and omega Kadesh as a greater sin than the rebellion in the first alpha Kadesh rebellion. The alpha rebellion produced the death of an entire nation, and omega rebellion produced the death of one man (Moses), but the one man’s sin was greater than the entire nations corporate sin. The man who sins dies, and at that level there is no distinction between the sins of Moses or any other Israelite, but prophetically Moses’ striking Christ a second time was greater, for it was the capstone of that forty-year period.

Ci 9/11, toroosu bi tàmbali, te mu jeex ci matugtu xelli gi ci yoonu Dibéeri. Dëgg googii day won bàkkaaru Muusaa ci ñaareelu ak omega Kades ne moo gën a réy bàkkaaru ñàkk déggante ga ci njëkk ak alpha Kades. Ñàkk déggante gu alpha gi jur na dee gu xeet wépp, te ñàkk déggante gu omega gi jur na dee benn nit rekk (Muusaa), waaye bàkkaaru benn nit kooku moo gën a réy bàkkaaru mbooloom xeet wi. Nit ki bàkkaar day dee, te ci boobu tolluwaay amul benn wuute ci diggante bàkkaaru Muusaa ak bu benn Israayilene beneen; waaye ci waxu yonent yi, darab Almasi bi Muusaa def ñaareel yoon moo gën a réy, ndaxte mooy doon taccu bu mujj bu jamono jooju ci ñeent-fukk at yooyu.

The rebellion of Moses at the second omega Kadesh was a greater sin than the rebellion of the children of Israel rejecting the message of Joshua and Caleb. Moses prophetically stands at 1863, where he dies in the wilderness for his rebellion. Moses also stands at 1863, where the former covenant people die in the wilderness for their rebellion, but Moses did not participate in that rebellion. 1863 aligns with the Sunday law, as does Aaron’s rebellion of the golden calf. That history, which aligns with Kadesh, 1863, and the Sunday law, Moses is praying to see God’s glory.

Ñaareg Moos ci ñaareelu omega Kadesh mooy bàkkaar bu gëna réy bàkkaaru doom-i Israayil yi bi ñuy bañee yégleb Yosuwe ak Kaleb. Ci wàllu yonent, Moos taxaw na ci 1863, fa mu dee ca màndiŋ ma ndax ñaareem. Moos taxawaat na it ci 1863, fa nit ñi nekkoon nit ñaareelu kóllëre gi dee ca màndiŋ ma ndax ñaareem, waaye Moos bokkul woon ci ñaare boobu. 1863 méngoo na ak yoonu Dibeer, ni ko ñaaregu Aaroŋ ca nag wu wurus wa it méngoo. Ci taarix boobu, bi méngoo ak Kadesh, 1863, ak yoonu Dibeer, Moos di ñaan ngir gis ndamu Yàlla.

Kadesh represents 1863, and Moses is at both Kadesh’s, so upon two biblical witnesses, who are both cap stones we establish that the third forty-year period which does not end at Kadesh represents 1863 as well. There ‘Moses the unsanctified’ is crucifying Christ afresh, as he rejects the Rock. In 1863, and the giving of the Law at Sinai, ‘Moses the sanctified’ is seeking Gods’ character. In 1863 Moses represents a wise and also a foolish virgin.

Kadesh dafay 1863, te Muusa nekk na ci ñaari Kadesh yi; kon ci kaw ñaari seede yu Bibil bi, te ñoom ñépp ñoo di doj yu njëkka yi, nu dëgëral ne ñetteelu xàjj bu ñaar-fukk at, bi jeexul ca Kadesh, moom itam dafay tektal 1863. Fa, “Muusa mi ñu sellalul” dafay daajaat Kiristaat, ndaxte dafay bañ Doju bi. Ci 1863, ak joxe yoonu bi ca Sinaay, “Muusa mi ñu sellal” dafay wut jikko yu Yàlla. Ci 1863 Muusa dafay tektal jigéen ju xam-xam te itam jigéen ju réyadi.

“The Pharisee and the publican represent two great classes into which those who come to worship God are divided. Their first two representatives are found in the first two children that were born into the world.” Christ’s Object Lessons, 152.

«Farisen ak nitu juure ji dajale ñaari kuréel yu mag yi ñiy ñëw di jaamu Yàlla séddoo ci. Ñaari njëkk seen niki jëkkër yi, gis nañu leen ci ñaari doom yu jëkk yu ñu njëkk a juddoo ci àddina bi.» Christ’s Object Lessons, 152.

At Kadesh and 1863, Moses represents “two great classes into which those who” “worship God are divided”. Moses is an example of the one hundred and forty-four thousand as is Peter.

Ca Kadesh ak 1863, Moyis dafa tektal “ñaari mbooloo yu mag yi ñiy” “jaamu Yàlla séddoo ci seen biir”. Moyis mooy misaalu ñaar-fukki junni ak ñeenti junni, ni mu nekk itam Piyeer.

“For each of the classes represented by the Pharisee and the publican there is a lesson in the history of the apostle Peter. In his early discipleship Peter thought himself strong. Like the Pharisee, in his own estimation he was ‘not as other men are.’ When Christ on the eve of His betrayal forewarned His disciples, ‘All ye shall be offended because of Me this night,’ Peter confidently declared, ‘Although all shall be offended, yet will not I.’ Mark 14:27, 29. Peter did not know his own danger. Self-confidence misled him. He thought himself able to withstand temptation; but in a few short hours the test came, and with cursing and swearing he denied his Lord.” Christ’s Object Lessons, 152.

«Ngir ñépp ñi fariseer bi ak juutikat bi di teewal, am na njàng ci jaar-jaaru ndaw yi ci mbirum ndaw li Yàlla yónni, Piyeer. Ci ay bésam yu njëkk ya mu doon taalibe, Piyeer dafa bëgge woon ne moom am na doole. Mel ni fariseer bi, ci xalaatam bopp dafa doon “wax ne moom bokkul ak yeneen nit ñi.” Bi Kirist di jot ci ngoon gu jiitu jébbaleem, mu artu taalibe yi ne: “Yéen ñépp dingeen ma gàcce guddi gii,” Piyeer dafa wax ak kóolute bu réy ne: “Bu ñépp sax gàccee, man dinaa bañ.” Mark 14:27, 29. Piyeer xamul woon fitnaam bopp. Wóor-boppam réerloo ko. Mu xalaat ne man na daan nattu; waaye ci ab waxtu wu gàtt rekk nattu bi agsi, te ak ñaawtey wax ak giñ, mu weddi Boroomam.» Christ’s Object Lessons, 152.

At the Sunday law, which is 1863, Peter represents two classes. Those who receive the mark of the beast or those who receive the seal of God. When Jesus changed Simon’s name to Peter, it symbolized the one-hundred and forty-four thousand. That understanding is also symbolized by multiplying Peter’s name using the number from the letter position in the English alphabet. If we use that same technique on 1863, we get 144.

Ca jamono dundu, bi di 1863, Piyeer dafay tegtal ñaari xeet. Ñi di jot marka rab wa mbaa ñi di jot màndarga Yàlla. Ba Yeesu soppee turu Simóon ba muy Piyeer, loolu dafa doon misaal bu téere ngir junni ak ñeenti fukk ak ñeenti junni ñaari téeméer ak ñeent fukk ñeent. Xam-xam boobu itam dafa am misaal ci yoon wi di jëfandikoo turu Piyeer ak limu bépp araf ci toftale alifbeetaangale. Su nu jëfandikoo noonu sax ci 1863, danuy gis 144.

Two of the three symbols of Moses which align with 1863, establish that the third period must align also. The two lines of Kadesh identify the story of the wise and foolish virgins, and the third period identifies an attempt to employ human effort to accomplish a godly work. To trust in human power as did Moses with the Egyptian represents trust in human authority over ordained authority.

Ñaari benn ci ñetti màndarga yi Muusaa, yi méngoo ak 1863, dëggal nañu ne waxtu wu ñetteel wi war na itam méngoo ak moom. Ñaari rëdd yi Kades dañuy wone nettali xel mu am ak xel mu amul ci janq yi, te waxtu wu ñetteel wi day xamle jéem ju nit di jëfandikoo dooleem ngir matal liggéeyu Yàlla. Wóolu ci dooley nit, ni ko Muusaa defe woon ci Misraam bi, mooy mel ni ku wóolu sañ-sañu nit bàyyi sañ-sañ bi ñu teg.

Sister White states her husbands, “relation to the people of God was similar, in some respects, to that of Moses to Israel.” In 1863, Moses was represented by James White. In 1863, James White is slaying an Egyptian, striking Christ a second time and praying for the rebels who rejected the message of “rest” set forth by Joshua and Caleb. Moses is both a foolish virgin when he struck the Rock a second time and a wise virgin as he interceded for the rebels of Israel.

Sœur White wax ne, “digganteg jëkkëram ak askanu Yàlla dafa mel, ci ay wàll, ni diggante Muusaa ak Israyil.” Ci atum 1863, James White moom lañu tegtal woon ci Muusaa. Ci 1863, James White dafay rey ab Misraayim, di dóor Almasi bi ñaareel yoon, te di ñaanal way-bëggu ñi weddi bataaxal bu “noppalu” bi Yosuwe ak Kaleb yégle woon. Muusaa mooy benn janq bu ñàkk xel bi mu dóoree Doj wa ñaareel yoon, te itam mooy benn janq bu am xel bi mu doon ràmmu way-bëgguy Israyil.

We will close this article with the passage in Numbers fourteen where Moses is at 1863, when he is given a view of God’s glory in the parallel history represented by the golden calf rebellion.

Nun nuy tëj mbind mi ci pasaj bi nekk ci Nombres ñent-fukk ak ñeent, fa Muuse nekk ci 1863, bañu ko may gis ndamu Yàlla ci jaar-jaaru nettali boobu méngoo bi ñu teewal ci ñàkk-déggóo gu wërsëg-goldu bi.

In the passage the Lord asks “how long” would he have to deal with the rebels of Israel, which is the same question Isaiah asked the Lord in chapter six. Notice that the book of Numbers places this history in the period when the earth is lightened with God’s glory, as the angels also marked in verse three of Isaiah six. 9/11 was the foundation stone of the history of 1844 to 1863 and the Sunday law is the capstone. The setting in Numbers is nothing less than an illustration of the song or the parable of the vineyard, as ancient Israel is being passed by as the Lord entered into covenant with Joshua.

Ci nettali bi, Boroom bi laaj na ne “fan laa yàgg di jëfandikoo ak ñi weddi ci Israyel,” te loolu mooy benn laaj bi Isayas itam laajoon Boroom bi ci ñetteelu xaaj ba. Seetleen ne téereb Nimero dafa teg jaar-jaar bii ci jamono ji suuf si leerloo ak ndamu Yàlla, ni malaaka yi itam màndargaal ko ci sarax bu ñetteel bi ci Isayas 6. 9/11 mooy doj wu njëkk wi ci jaar-jaar bu 1844 ba 1863, te yoonu Dibeer mooy doj wu mujj wi. Taxawaayu wax ji ci Nimero du dara ludul misaal bu woy wi walla léebu kër gu ñey, ndaxte Israyel gu yàgg gaañu nañu ko, ba Boroom bi dugg ci kóllëre ak Yosuwe.

And all the congregation lifted up their voice, and cried; and the people wept that night. And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would God that we had died in the land of Egypt! or would God we had died in this wilderness! And wherefore hath the Lord brought us unto this land, to fall by the sword, that our wives and our children should be a prey? were it not better for us to return into Egypt? And they said one to another, Let us make a captain, and let us return into Egypt.

Noonu mbooloo mépp yékkati seen baat, di jooy; te xeet wi jooy na guddi ga ga. Noonu itam, ñépp ñi bokk ci bànni Israayil di xuloo ci Musaa ak Aaróon; te mbooloo mépp ne leen: “Su nu dee woon ci réewum Misra, baax na woon! mbaa su nu dee woon ci màndiŋ mi, baax na woon! Lu tax Aji Sax ji indi nu ci réew mi, ngir nu daanu ci saamar, ba nu jabar yi ak sunuy doom nekk alalu nangu? Ndax gënul nu dellu Misra?” Noonu ñu waxante naan: “Na nu fal kilifa, te dellu Misra.”

Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: And they spake unto all the company of the children of Israel, saying,

Noonu Muusaa ak Aaroŋ daanuñu seen kanam ci suuf ci kanam mboolem mbooloom màggalug bànni Israyil. Te Yosuwe doomu Nuun ak Kaaleb doomu Yefune, ñoom ña bokkoon ca ñi seetoon réew ma, xotti nañu seen yére; te wax nañu ak mboolem mbooloom bànni Israyil, ne,

The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not.

Réew mi nu jaaroon ci ngir seet ko, réew la bu baax lool. Su Boroom bi neexee ci nun, kon dina nu duggël ci réew mi te jox nu ko; réew mu làmboo meew ak diwlin. Waaye buleen rebel ci Boroom bi rekk, te buleen ragal nit ñi dëkk ci réew mi; ndaxte ñoom lekk lañu ci nun: seen aar dem na ci ñoom, te Boroom bi ànd na ak nun: buleen leen ragal.

But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them?

Waaye mbooloo mépp santaane leen, ñu sànni leen ay doj. Noonu ndamu Aji Sax ji feeñ ci Màkkaanu ndaje ma, ci kanam ñi bokk ci bànni Israayil ñépp. Te Aji Sax ji ne Musaa: “Ba kañ la xeet wii di maa merloo? Te ba kañ lañuy bañ a gëm ci man, fekk màndarga yi mépp maa leen won ci seen biir?”

I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they.

Dinaa leen dóor ak mbas mi, te dinaa leen tere ci cér gu ñu amoon, te dinaa la def xeet gu gën a réy te gën a am doole ñoom.

And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them;) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness.

Móosi wax na Boroom bi ne ko: «Bu loolu amee, waa Misra dëggal nañu ko, ndaxte yaa génne xeet wii ci seen biir ak sa kàttan. Te dinañu ko wax ñi dëkk ci réew mi; ndaxte dégg nañu ne yaw, Boroom bi, yaa nekk ci biir xeet wii, ne yaw, Boroom bi, gis nañu la jàkk ci jàkk, ne sa niir taxaw na ci seen kaw, te yaa jiitu leen, bëccëg ci ndëj gu niir, guddi ci ndëj gu safara. Léegi nag, su fekkee ne danga rey xeet wii yépp mel ni benn nit, kon xeeti àddina yi dégg sa tur dinañu wax ne: “Ndaxte Boroom bi mënu woonul dugal xeet wii ci réew mi mu giñoon leen ko, moo tax mu rey leen ci màndiŋ ma.”»

And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now.

Léegi nag, maa ngi lay ñaan, na kàttanu sama Boroom di màgg, ni nga ko waxe ne: Boroom bi ku muñ lu yàgg la, te am na yërmande ju réy, di baal ñàkk ak tooñ, waaye du bàyyi ku tooñ muy moom ne amul dara; di yeb ci xale yi bàkkaaru baay yi ba ca ñetteelu maas ak ñenteelu maas. Kon nag, maa ngi lay ñaan, baal bàkkaaru askan wii, ni yërmande ju màgg ji nga am méngoo ak ko, te ni nga baalee askan wii, dale ci Misra ba léegi.

And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord.

Te Boroom ne: Maa baal la, ni nga ko waxe; waaye, ni mu wér ne maa ngi dund, suuf sépp dina fees ak ndamu Boroom bi.

Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. (Now the Amalekites and the Canaanites dwelt in the valley.) Tomorrow turn you, and get you into the wilderness by the way of the Red sea.

Ndax ñépp ñi gisoon sama ndam ak sama kéemaan yi ma defoon ci Misra ak ci màndiŋ ma, te ñu di ma nattu léegi yoon fukk, te dégluñu sama baat, wóor na ne duñu gis suuf sa ma giñoon seen baay yi; te kenn ci ñi ma merloo du ko gis: waaye sama jaam Kaleb, ndaxte amoon na benn xel bu wuute ak moom, te topp na ma ba mat, koon dinaa ko duggël ci réew mi mu doon dem; te askanam dina ko moom. (Te Amalek ak Kanaaneen ya dëkkoon nañu ci xur wi.) Ëllëg, delluleen te dugg ci màndiŋ ma jaarale ko ci yoonu Géeju Xonq mi.

And the Lord spake unto Moses and unto Aaron, saying, How long shall I bear with this evil congregation, which murmur against me? I have heard the murmurings of the children of Israel, which they murmur against me. Say unto them, As truly as I live, saith the Lord, as ye have spoken in mine ears, so will I do to you: Your carcases shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me, Doubtless ye shall not come into the land, concerning which I sware to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun. But your little ones, which ye said should be a prey, them will I bring in, and they shall know the land which ye have despised. But as for you, your carcases, they shall fall in this wilderness. And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcases be wasted in the wilderness. After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise.

Te Boroom wax na Muusaa ak Aaróon ne: “Ba kañ laay muñ mbootaay mu bon mii, miy jàmbat ci sama kaw? Dégg naa jàmbati doom Israayil yi, yi ñuy jàmbat ci sama kaw. Waxleen leen ne: ‘Ni ma dundee, wax na Boroom bi, ni ngeen waxe ci sama noppi, noonu laay def ak yéen: seen yaram yu dee dina ñu daanu ci màndiŋ mi; te yéen ñépp ñi ñu bind ci limu seen lépp, li dale ci ñaar-fukk at ak lu ko ëpp, ñi jàmbat ci sama kaw, wóor na ne dungeen dugg ci suuf si ma waarewoon ne dinaa leen ci dëkkal, kudul Kaleb doomu Yefune ak Yosuwe doomu Nuun. Waaye seen xale yi, ñi ngeen waxoon ne dañuy nekk alalu njaay, ñoom laay dugal; te dinañu xam suuf si ngeen xeeb. Waaye yéen nag, seen yaram yu dee dina ñu daanu ci màndiŋ mi. Te seen doom dinañu wërsëg ci màndiŋ mi diirub ñeent-fukk at, te dinañu yendoo ak seen ndawlu jigéen-jigéen ba kera seen yaram yu dee jeexee yàqu ci màndiŋ mi. Ni tolluwaayu fan yi ngeen seetee suuf si, maanaam ñeent-fukk fan, fan bu nekk mu nekk at, noonu ngeen di yendoo ak seen bàkkaar diirub ñeent-fukk at, te dungeen xam sama dindi sama kàddu.’”

I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. And the men, which Moses sent to search the land, who returned, and made all the congregation to murmur against him, by bringing up a slander upon the land, Even those men that did bring up the evil report upon the land, died by the plague before the Lord.

Man Boroom bi wax na, ne, dinga xam ne dinaa ko def mbooloom ñaaw yi mépp, ñi dajale neen ci sama kaw: ci màndiŋ mi lañuy jeexal, te fa lañuy dee. Te góor ña, ñi Musaa yónniwoon ngir seet suuf si, ñi dellusi te tax ba mbooloo mépp di xonxal ci moom, ci li ñu yéglee ay wax yu bon ci suuf si, waaw, góor ña kooku ñi yéglee wax ju bon ci suuf si, dee nañu ci mbas mi fa kanam Boroom bi.

But Joshua the son of Nun, and Caleb the son of Jephunneh, which were of the men that went to search the land, lived still. Numbers 14:1–38.

Waaye Yosuwa doomu Nuun ak Kaleb doomu Yefune, ñoom ñaar ci nit ña demoon settu réew ma, dund nañu ba tey. Misaal 14:1–38.

We will continue these thoughts in the next article.

Dina nuy wéyal ci xalaat yii ci article bi ci topp.