In William Miller’s dream, the “bustle” at the beginning, when the people began to trouble the jewels was preceded by Miller assembling the jewels and calling “come and see.” Christ as the dirt brush man, uses the broom to sweep out the rubbish, assemble the jewels in a much larger casket, and He then called Miller to “come and see.” When Christ begins His broom-work, the room is empty, for Miller recorded that a “door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.”

Ci géntug William Miller, “yëngu-yëngu” bi ñëwlu ca njëkk ba, bi nit ñi tàmbalee jaaxle jëwël yi, amoon na lu ko jiitu: Miller dafa dajale jëwël yi, woo ne: “ñëwleen ngir gis.” Almasi bi mel ni nit ku yor ab brosse bu di far suuf, dafa jëfandikoo balaay ba ngir feg mboolem mbalit mi, dajale jëwël yi ci ab kes bu gën a màgg, te gannaaw loolu mu woo Miller ne ko: “ñëwal xool.” Bi Almasi tàmbalee liggéeyam bu balaay ba, néeg bi dafa nekk woon neen; ndaxte Miller bind na ne, “bunt ubbiku na, góor agsi ci néeg ba, ba noonu nit ñépp génn ci; moom nag, bi muy yor ci loxoom ab brosse bu di far suuf, ubbi na palanteer yi, tàmbali far suuf ak mbalit mi génne ko ci néeg ba.”

The dirt brush man enters the room when all the people had left it. In 2023, the dirt brush man entered the empty room, for the movement of the one hundred and forty-four thousand had been shattered and scattered. The truths represented by Habakkuk’s Tables of 2012 was buried in rubbish, and the room was empty. The dirt brush man is He who came after John the Baptist, who John said had a fan, and that He would use that fan to thoroughly purge His floor.

Góor gi diis bi dugg ci néegu bi ba noppi nit ñépp génn ci moom. Ci atum 2023, góor gi diis bi dugg na ci néegu bi neen, ndaxte yëngu-yëngu ñi téeméeriñeent-fukk ak ñeent ñaar junni dafa yàqu te tasaaroo. Dëgg yi Abakuk tegtaloon ci Ay Tàbalu 2012 dañoo suuloo ci mbalit, te néegu bi neen. Góor gi diis bi mooy Ki ñëw gannaaw Yaxya Miy Sóob, ki Yaxya waxoon ne am na wóom, te ne dina jëfandikoo ko ngir setal bu baax suufu këram.

I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. Matthew 3:11–13.

Man maa ngi leen di sóob ci ndox ngir ngeen tuub seeni bàkkaar; waaye ki ñëw ci sama ginnaaw moo gën a am kàttan ma, te yaramagul ma yóbbu ay dàllam; moom dina leen sóob ci Xel Mu Sell mi ak ci safara. Bànneexam a ngi ci loxoom, te dina setal dëkkub mbeyam ba noppi, di dajale dugubam ci saq; waaye dina lakk mboq mi ci safara su dul fey mukk. Noonu Yeesu jóge Galile ñëw dexu Yurdan ca Yaxya, ngir mu sóob ko. Macë 3:11–13.

Galilee is a symbol of a turning point, and the point on the Jordan where Jesus came to be baptized is named Bethabara, and it means “the ferry crossing,” and it marks the place where ancient Israel crossed over to the Promised Land. When Jesus was baptized, He then became Jesus Christ. Galilee, Jordan, Bethabara and Jesus becoming the Christ are all emphasizing a change of dispensation, which is also what a door represents, especially for Philadelphians who are given the key of the open and shut door.

Galilee mooy misaal bu wone ab soppeeku, te barab bu nekk ci dexu Yurdan, fa Yeesu ñëwee ngir ñu sóob ko ci ndox, tudd nañu ko Betabara, te li mu tekki mooy “wàlluwaay gu ñuy jàllalee,” te mooy màndargaal bérab ba Israayil gu yàgg ga jàlloo ba duggee ci Suuf su Dig-bu-Yàlla. Bi ñu sóobee Yeesu ci ndox, ba noppi Mu doon Yeesu Almasi bi. Galilee, Yurdan, Betabara ak Yeesu miy nekk Almasi bi, yépp dañuy dëggal ag soppeeku ci jamono ji Yàlla di doxale ak nit ñi, te loolu it mooy li bunt di firi, rawatina ci ñi Filadelfi, ñi ñu jox caabi bu bunt bi ubbiwul te tëjuwul.

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.

Te bindal mbindum mbooloom Filadelfi nga: Li mooy waxi Ki Sell bi, Ki Dëgg bi, Ki yor caabi Daawuda, Ki ubbi te kenn mënu ko tëj, te Ki tëj te kenn mënu ko ubbi; xam naa say jëf: xoolal, teg naa sa kanam bunt bu ubbeeku, te kenn mënu koo tëj: ndaxte am nga doole ju tuuti, te sàmm nga sama kàddu, te weddiwuloo sama tur. Peeñu 3:7, 8.

When Christ “opened” the “door” and “entered the room,” the room was “His room,” for He thoroughly purges “His floor.” If it is His floor, it is His room.

Bi Kirist “ubbee” “bunt bi” te “dugg kër gi,” kër ga nekk “sa këram,” ndaxte mooy setal bu baax “suufam.” Bu fekkee ne suufam la, kon këram la.

“At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.

“Ca Capernaum la Yeesu nekkoon ci diggante ay tukkeem yu mu daan dem di dikk, ba tax baññ a xam ko ni mooy ‘dëkkam bopp.’ Dëkk boobu nekkoon ca géeju Galile, te mu jege woon diggu suuf su rafet su Gennesaret, su fekkee sax nekkul woon ci boppam.” The Desire of Ages, 252.

He enters His room to gather His wheat and to gather and burn the tares. The change of dispensation represented by Galilee, Jordan, Bethabara, the baptism, the transition from John to Jesus aligns with the transition of the church militant of Laodicea unto the church triumphant of Philadelphia. He entered His room in July of 2023. Miller had closed his eyes in the bustle of July 18, 2020, and when he opened his eyes, the room was empty of people; truth was buried beneath error, and then the dirt brush man opened the windows and began to sweep the rubbish out.

Moom day dugg sëriiram ngir dajalee ay dugubam te dajalee taax yi ngir lakk leen. Coppitey jamono yi Galile moo doon wone, ak Yurdan, Betabara, sóob bi, ak jaar-jaaru ci diggante Yaxya ak Yeesu, méngoo na ak jaar-jaaru kanam jàngoro mbooloom gëmkat yu xarekat Laodisee ba ci mbooloom gëmkat yu ndamkat Filadelfi. Moom dugg na ca néegam ba ci weeru Sulet 2023. Miller tëj na ay bëtam ci coono ak yëngu-yëngu 18 Sulet 2020, te bi mu ubbee ay bëtam, néeg ba amuloon nit; dëgg deñkoon na ko suufu njuumte, te gannaaw loolu nit ku yor balaas bu suuf bi ubbi na palanteer yi te tàmbali setal mbalit mi génne ko.

“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

“‘Ki fanam nekk na ci loxoom, te dina setal bu baax biirub peetam, te dajale peppam ci sañse bi.’ Matye 3:12. Loolu moo nekkoon benn ci jamonoy setal. Jaarale ko ci waxi dëgg, ñax mi daa tàqale ak pepp mi. Ndaxte ñoom dañoo bare woon ci kañu bopp ak njubte seen bopp ba tax ñu mënuñoo nangu yedd, te dañoo bëgg àddina ba tax ñu mënuñoo nangu dund gu suufeel, ñu bare dëdduwoon Yeesu. Te ñu barey nit ñoo ngi ba tey def noonu. Lépp lu jëm ci ruuy yi, tey dañu leen di nattu ni taalibey jooju ña ñu nattuwoon ca jàngu ba ca Kapernawum. Bu dëgg bi agsee ba tàbbi ci xol, dañuy gis ne seen dund àndul ak coobare Yàlla. Dañuy gis ne soxla nañu soppeku gu mat ci seen bopp; waaye bëgguñu jël liggéey bi di weddi sa bopp. Moo tax bu ñu feeñalee seeni bàkkaar, dañuy mer. Dañuy dem, fekk ñu merlu, ni taalibe ya bàyyewoon Yeesu, di jaxasoo naan: ‘Wax jii mettina; kan moo ko man a dégg?’” The Desire of Ages, 392.

On the last day of 2023, which touches the first day of 2024, the Lion of the tribe of Judah began to progressively unseal the revelation of Himself. In accordance with the three-step testing process of Daniel twelve’s unsealing, there would then be three tests, represented as “purified, made white and tried.”

Ca bés bu mujjg 2023, bi laal ak bés bu njëkk ci 2024, Gaynde gi cosaanu Yuda tàmbalee ubbi ndànk-ndànk xam-xamu yéemam ci boppam. Ni ko méngoo ak jëfi nattu ñetti jéego yi ci ubbig Daniel fukk ak ñaar, kon dina am ñetti nattu, yu ñu tegtal ci wax ji naan: “sellal, weexal te nattu.”

And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

Mu ne ko ne: Demal sa yoon, Daniel; ndaxte wax yi tëj nañu leen te muuraay nañu leen ba ci jamono ju mujj ji. Ñu bare dinañu sellaliku, te set weex, te nattu; waaye ña bon dinañu def lu bon; te kenn ci ña bon du ko xam; waaye ñi xelal yi dinañu ko xam. Daniel 12:9, 10.

The first angel represents purification, as the convicted sinner places his sins upon the sacrifice in the courtyard, where he is justified by the blood.

Malaaka bu njëkk bi dafay tektal sellal gi, ndax bakkaarakat bi ñu dëggal ay bàkkaaram day leen teg ci sarax si ci kër gu biti gi, fa mu nekk ku ñu jubal ci deret ji.

The blood is then taken into the holy place where the sanctification process of holiness is represented as being made white through the washing of the blood from the courtyard. Righteousness is there manifested in those who overcome with the blood and the word of their testimony.

Deret bi nagg ca bésukaay bu sell bi, fa ñu di wone ne sellug sellaay gi dafa doon set weex ci ndax setalug deret bi jógé ci kër gi. Fa la njub di feeñ ci ñi daan ab noonu jaarale ko ci deret bi ak kàddu seedeem.

They are then tried, and in the latter days they are found to be ten times better than all the other wise men of Babylon. The third test is where they are glorified in the Most Holy Place and distinguished from the other class of professed wise men. That third test is the Sunday law, and the first test is the first angel’s call to return to the foundations, for in the next step the temple is erected. That next step is the second angel’s separation message, which is followed by the litmus test of the third angel.

Ñu di leen teg ci nattu, te ci fan yu mujj ya ñu gis ne ñoom ñooy fukk yoon gën mboolem yeneen boroom xam-xam yi ci Babilon. Ñetteelu nattu bi mooy bi ñu leen ndamalal ci Bérab bu Sell bi gën a Sell, te ñu séddale leen ak yeneen xeetu boroom xam-xam yu wax ne ñoom it ay boroom xam-xam lañu. Ñetteelu nattu boobu mooy yoonu Dibeer bi, te jëkkëru nattu bi mooy wooteb malaaka bu jëkk bi ngir dellu ci fondasiyoŋ yi, ndaxte ci jéego bu ci topp kër Yàlla gi lañuy tabax. Jéego boobu di toog mooy bataaxalba séddale bu malaaka bu ñaareel bi, te topp ci moom nattu bu wér bu malaaka bu ñetteel bi.

In 2023, the first angel arrived as He had done on August 11, 1840, when he came down with a message of Islam of the second woe. He came down as He had done at 9/11, with a message of Islam of the third woe, and the call to return to the old paths. The foundations of Millerite history were set up once the message of the second woe was fulfilled on August 11, 1840. The angel of Revelation chapter ten then descended, thus typifying the descent of the angel of Revelation chapter eighteen and the arrival of the third woe.

Ci atum 2023, malaaka bu jëkk bi agsi na ni Mu ko defee woon 11 Ut 1840, ba Mu wàcce ak yégleb Islaam gu ñaareelu musiba ga. Mu wàcce na ni Mu ko defee ci 9/11, ak yégleb Islaam gu ñetteelu musiba ga, ak woote bi ñuy dellu ci yoon yi mag ya. Dëkkandoo yi nekk ci jaar-jaaru Millerite sampu nañu benn yoon, ba yéglebu ñaareelu musiba ga matalee ci 11 Ut 1840. Noonu malaakab Peeñu mi, saar 10, wàcce na, tax mu nekk misaalug wàccug malaakab Peeñu mi, saar 18, ak agsigu ñetteelu musiba ga.

Josiah Litch is the historical figured associated with the foundations being established on August 11, 1840. The name “Josiah” means “the foundation of God,” and king Josiah in sacred history represents Josiah’s reformation, which included the discovery of the curse of Moses, buried among the rubbish in the sanctuary, just as Miller’s jewels were buried in the room.

Josiah Litch mooy ki nit ku am solo ci jaar-jaaru mbootaay mi ñu tëral ca 11 Awa 1840. Tur “Josiah” tekki na “fondasioŋu Yàlla,” te buur Josiah ci jaar-jaaru sell mi moo tegtal yeesalug Josiah, bi boole woon gis-gisu mbaañu Musaa, miñu suuloon ci biir mbalit mi nekk ci kërug sell ga, ni yeneeni alalu Miller ñu suuloon woon ca néegu bi.

King Josiah died at Megiddo, which is Armageddon of Revelation chapter sixteen. The reformation of Josiah was a fulfillment of the prophecy set forth by the disobedient prophet, when Jeroboam set up the two altars in Bethel and Dan. That disobedient prophet died between the ass and the lion. King Josiah had been predicted, by name, and his reformation was part of the prediction, which included that the future king Josiah would beat down the very altar where the disobedient prophet confronted the wicked king Jeroboam.

Buur Yosiya dee na faatu Mégido, te mooy Armaagedon bi ñu wax ci Peeñu Yàlla saar 16. Coppiteg Yosiya mooy matal kóllëre ga yonent bi déggadi wàcce woon, ba Yerobowam sampée ñaari sarxalukaay yi ca Betel ak Dan. Yonent boobu déggadi dee woon diggante mbaam ak gaynde. Buur Yosiya dañu ko yëgle woon ci turam, te coppitegam bokkoon ci kóllëre ga, ga boole ne buur Yosiya buy ñëw dina daan sarxalukaay boobu sax, fa yonent boobu déggadi jànkoo ak buur Yerobowam bu bon bi.

Josiah means the foundation of God, and king Josiah fulfilled the prediction given about 340 years before his reign. He led out in a revival and reformation that ultimately arrived at the altar where the prophet from Judah confronted king Jeroboam. Once there, Josiah smashed the altar down, as the prophecy said he would do. Those two altars of Jeroboam were purposeful counterfeits of the temple in Jerusalem, even to the depth that Jeroboam instituted counterfeit feast days. In doing so, he was simply doing what Aaron did with the golden calf. Aaron’s rebellion was at the foundation of ancient Israel’s sacred history. It occurred when Moses was receiving the Law, which is the foundation of God’s government.

Yosiya tekki njàlbéenug Yàlla, te buur bi Yosiya matal na waxu yonent wiñ ko joxoon lu war a tollu ci at yu mat 340 bala nguuram. Mu jiite benn yëngu-yëngu yokkute ak reforme bu mujj jëm ci sarxal ba yonent bi jóge Yuda dajoo ak buur Yereboam. Bi mu fa agsee, Yosiya daaneel na sarxal ba, ni kàddug wax ci waxoon ne dina ko def. Ñaari sarxal yooyu Yereboam tabaxoon ay fenn yu am jëfandikoo ngir roy kër Yàlla ga nekk Yerusalem, ba ci xóotam sax Yereboam samp ay bésub màggal yu fenn. Ci def noonu, dafa doon rekk li Aaróon defoon ak bëy-guur gu wurus gi. Buntug Aaróon nekk na woon ci njàlbéenu jaar-jaari bind bu sell bu Israyil gu yàgg. Loolu ame na bi Muusaa doon jot Yoonu wi, mi di njàlbéenu nguurug Yàlla.

Aaron’s rebellion was a foundational rebellion, and it was repeated when Jeroboam founded the ten northern tribes as Israel. Moses rebuked Aaron, and Moses is the alpha, or foundation in relation to Christ the omega. Aaron and Moses represent two classes in the foundational rebellion and a third class are the heroes who stood with Moses—the Levites. King Jeroboam and the prophet from Judah are the two classes in the foundation rebellion of the northern kingdom, and once again the Levites are the heroes.

Nàkku Aaróon doon benn ngàkku gu màgg gu nekk ndombo, te ñu dellu ko baamtu bi Yerobowaam sosé fukki xeeti bërab yu bëj-gànnaaru yi ni Israyil. Muusaa yedd Aaróon, te Muusaa mooy alfa walla ndombo ci digganteem ak Kirist mi nekk omega. Aaróon ak Muusaa dañuy tektal ñaari wàll ci ngàkku gu ndombo ga, te ñetteelu wàll ba mooy jàmbaar yi taxawoon ak Muusaa—Lewi yi. Buur Yerobowaam ak yonent bi jóge Yuda ñooy ñaari wàll yi ci ngàkku gu ndombo gu nguuru bëj-gànnaaru ga, teaatiit Lewi yi ñooy jàmbaar yi.

At Jeroboam’s foundational rebellion the prophet from Judah rebukes him and prophesies of a king that would be named “the foundation of God”—Josiah. The fulfillment of the predicted reformation included that when Josiah began his revival and reformation, the curse of Moses was discovered, and the reading of the sacred words of Moses empowered a revival and reformation that had already begun. Josiah, clearly a prophetic symbol, represents a revival and reformation that is empowered when a prophecy from the writings of Moses is discovered.

Ci njubugg gu Yuda bi yéené Yarobam ci ay tabaxam yu njëkk ci ngëmadi réy, mu yedd ko te wax ci kanam ne buur bu ñuy tudde “tabaxu Yàlla” dina ñëw — Yosiya. Matug yeesal gi ak soppi gi ñu waxoon ci kanam dafa boole ne bi Yosiya tambalee yeesalam ak soppiam, ñu gis bàkkaaral Musaa, te jàngu kàddu yu sell yi Musaa dafa dooleel yeesal ak soppi bu tàmbalee woon ba noppi. Yosiya, ci leer ne mooy misaal buy wax ci kanam, day teewal yeesal ak soppi buy am doole bu ñu gis ab wax ci kanam gu jóge ci mbind yi Musaa.

The foundational rebellion in the story of king Jeroboam is represented by the king of Israel, and also by the prophet from Judah who was sent with a divine pronouncement against Jeroboam’s foundational rebellion and instructions for the prophet identifying which path to avoid when returning to Judah. The prophet from Judah rejects Jeroboam’s request to stay, but thereafter accepts the invitation of the lying prophet of Bethel, and seals his fate. The disobedient prophet would die between the ass and the lion, and then be buried in the tomb of the lying prophet.

Bëgg-bàyyi gàcc gu nekk ci nettali buur Yeroboam dafa fésal ci buur Israayil bi, te itam ci yonent bi jóge Yuda mi ñu yónni ak waxu Yàlla buy yëgle àtte ci saytu-bàyyi gàcc gu Yeroboam, ak ndigali yu ñeel yonent bi di wone ko yoon wi mu war a moytu bu muy dellusi Yuda. Yonent bi jóge Yuda dafa bañ ñaanu Yeroboam ngir mu dessi, waaye gannaaw loolu mu nangu wooteb yonent buy fen ba jóge Bethel, te noonu mu tëj àjjanaam. Yonent bi moytuwul dénk yi ñu ko joxoon dina dee diggante mbaam ak gaynde, te gannaaw loolu ñu suul ko ci bàmmeelu yonent buy fen ba.

On August 11, 1840, a prophecy of the second woe was fulfilled, and the foundations of Adventism was laid. Josiah Litch presented the prophecy in 1838, and then ten days before August 11, 1840 he fined tuned his calculations and predicted August 11, 1840, as the day the Ottoman supremacy would cease, in fulfillment of the prophecy of Islam of the second woe.

Ci 11 Ut, 1840, ab kàddu ñaareelu musiba bi amoon na, te tabaxu Adventisme teg nañu ko. Ci 1838, Josiah Litch joxe na waxgu yëgle boobu; ba noppi, fukki fan yu jiitu 11 Ut, 1840, mu gëna settantal ay xaymaam te wax lu wér ne 11 Ut, 1840 mooy bés bi kilifteef gu Otoomaan di jeex, ngir matal waxgu yëgleb Islaam gu ñaareelu musiba bi.

King Josiah symbolizes the final revival and reformation, for every prophet speaks more directly of the latter days, than any prior days. King Josiah symbolizes the final revival and reformation, and that reformation has been set forth in the Bible by a prediction. The book of Joel identifies the final revival and reformation that takes place among those who will be the one hundred and forty-four thousand. Josiah’s revival was two steps, it began, then a prophecy was unsealed that added momentum to the work. The two steps are the early and latter rain, as set forth in the book of Joel, and fulfilled in the books of Acts, and then fulfilled again in the Millerite history.

Buur Yosiya dafay melokaanu mujj gën a yeesal ak a yeggale, ndax bépp yonent wax na gën a jëm ci fan yu mujj yi, ba mu gën fan yu jiitu yi. Buur Yosiya dafay melokaanu mujj gën a yeesal ak a yeggale, te boobu yeggal miñ na ko tekki ci Biibël bi jaarale ko ci ab yégle. Téereb Yoel mooy xamle mujj gën a yeesal ak a yeggale bi di am ci biir ñi di ñëw a doon ñaar-fukki-ñeent junni ak ñent-fukki-ñeent. Yeesalug Yosiya amoon na ñaari jéego, mu tàmbali, ba noppi ab yonentukaay buñ tëj woon ubbeeku, yokk doole liggéey bi. Ñaari jéego yooyu mooy taw bu njëkk ak taw bu mujj, ni ko Téereb Yoel tekkee, te mu amoon mat ci Téereb Jëf ya, ba noppi mu amaat mataat ci jaar-jaaru Millerite bi.

At the foundational rebellions of Aaron, king Jeroboam and the prophet from Judah to king Josiah, and then on to Josiah Litch, identifies a line of testimony concerning the foundational test. The foundational test is the first test, that is followed by the temple test when the capstone is placed. After that the third test, the litmus test arrives.

Ci jëfandikuy bu njëkk yi ci jamono Aaron, buur Jeroboam ak yonent bi jóge Yuda ba ci buur Yosiya, te gannaaw loolu ba ci Josiah Litch, mu jàngale benn sàrtu seede gu jëm ci nattu gu njëkk gi. Nattu gu njëkk gi mooy nattu bu njëkk bi, te gannaawam nattu kër Yàlla gi di ñëw buñu sampée doj wu njeexital wi. Gannaaw loolu, ñetteelu nattu bi, maanaam nattu bu fésal dëgg gi, di agsi.

From the golden calf, unto Jeroboam’s altars at Bethel and Dan, to king Josiah, unto Josiah Litch represents a series of prophetic footsteps that lead to the foundational test of 9/11. When the great buildings of New York came down at 9/11, a prophecy of the third woe identified the test calling for a return to the old foundational paths, for the parallel of August 11, 1840 and 9/11 could be seen by any Laodicean Seventh-day Adventist who chose to see. Al Qaeda’s involvement in 9/11 is often brought into question in these days of conspiracy theories that generally are true, but Al Qaeda means “the foundation,” and they began as an organization one year before the time of the end in 1989, in fact on August 11, 1988.

Joge ci wurus bu xonq bi, ba ca altar yi Jeroboam yi Bethel ak Dan, ba ci buur Yosiya, ba ci Josiah Litch, muy téereb tànk yu yonent yi te diir yoon wu jiite ba ci natt bu taxaw tegu ci 9/11. Bi tabax yu mag yi nekk New York daanuwee ci 9/11, ab yonent ci ñetteel wóor wi firndeeloon na natt wi di woote ngir dellu ci yoon yu màgg yu cosaan yi, ndaxte méngoo gi nekk diggante 11 Août 1840 ak 9/11 man na koo gis ku nekk ci Laodise, Adventiste du Septième Jour, bu tànn a gis. Ci fan yiii, bokkug Al Qaeda ci 9/11 dañuy ko yëgle ci laaj bu bari ndax xalaat yu nàcc yi, yu ci ëpp di dëgg lañu, waaye Al Qaeda tekki na “cosaan bi,” te ñoom tàmbalee nañu ni mbooloo atum benn lu jiitu “jamono ji mujje” ci 1989, te ci dëgg-dëgg ci 11 Août 1988.

If these details about the prophetic symbolism of the foundations is not noticed, much is lost. At 9/11 the foundations were laid in the first step. The second step the temple is finished as the capstone is placed. The third step is the closed door of the Sunday law. From 9/11 unto the Sunday law the message is primarily directed to Laodicean Seventh-day Adventists, for judgment begins at the house of God, and it ends for the house of God at the Sunday law. There and then Laodicean Seventh-day Adventism is passed by; as were the Protestants in Millerite history, and the Jews in the history of Christ, and as were those who died over forty years in the history of Moses.

Bu benn yu metti ci melokaan yu waxkat yi ci kaw fondement yi su fekkee deesuleen ko gis, lu bare dina yàqu. Ci 9/11 dekkukaay yi dañoo tabaxees ci jëf jëf bu njëkk bi. Ci ñaareelu jëf jëf bi kër Yàlla gi mat na ba ñu teg doju mujj ji. Ci ñetteelu jëf jëf bi bunt bu tëj gi mooy yoonu dibeer bu gaaw bi. Dale ci 9/11 ba ci yoonu dibeer bu gaaw bi, xebaar bi li gën a jëm mooy ci Adventistes du Septième Jour yu Laodicée, ndaxte atte mi dafa tàmbalee ci kër Yàlla, te mu jeexal ci kër Yàlla ci yoonu dibeer bu gaaw bi. Foofa ak booba Adventisme bu Laodicée ci Adventistes du Septième Jour dees na ko weesu; ni ñu weesoo Protestants yi ci jaar-jaaru Millerite, ak Yawut yi ci jaar-jaaru Kirist, ak ni ñu weesoo ñi deewe woon ci lu ëpp fukk ak ñeent-fukk at ci jaar-jaaru Musa.

The third woe of 9/11 was typified by the second woe of August 11, 1840, and at that level both waymarks are represented by the ass, the first symbol of Islam in Bible prophecy. The Sunday law is the mark of the beast, and that beast is often represented as a lion, thus counterfeiting the Lion of the tribe of Judah. The Sunday law is the lion and the disobedient prophet from Judah died between the ass and the lion, and was buried in the same grave as the lying prophet of Bethel. He died in the prophetic period from 9/11 unto the Sunday law, which is the prophetic period from the ass unto the lion. That testing period is the grave of the lying prophet of Bethel, who had the disobedient prophet from Judah buried in his very own grave.

Ñetteelu ñatteelu 9/11 bi dafa ame woon melokaan ci ñaareelu ñaawteefu 11 Ut 1840, te ci boobu tolluwaay, ñaari waymark yi ñépp dafa leen di wone mbaam mi, mooy njëkk tektalug Islaam ci waxi yëgle yi ci Biibël. Yoonu Dibeer mooy màndargag rab wi, te rab woowu lépp saa yu bari dañu koy wone ni gaynde, noonu muy naxal Gaynde gi dëkk ci giiri Yuda. Yoonu Dibeer mooy gaynde gi, te yonent bu dëggadi woon dëkk ci Yuda dee na woon diggante mbaam ak gaynde, te suul na ko ci benn bàmmeel ak yonent bu fenoon bi dëkk Betel. Dee na ci jamono jëfandikoo bu yëgle bi tàmbalee 9/11 ba agsi ci Yoonu Dibeer, mooy jamono jëfandikoo bu yëgle bi jóge mbaam ba ci gaynde. Jamonoy nattu boobu mooy bàmmeelu yonent bu fenoon bi dëkk Betel, mi dafal suulal yonent bu dëggadi woon dëkk ci Yuda ci bàmmeelam bu boppam.

Jeroboam’s kingdom, which is represented as a counterfeit of the kingdom of Judah, where Jerusalem and the temple are located, represented the Protestants of Millerite history, that were no longer God’s people. They lost their covenant designation between August 11, 1840 and the closed door of October 22, 1844. That history aligns with 9/11 unto the Sunday law, and for this reason, the disobedient prophet of Judah is buried in the same tomb as were the apostate Protestants, who were represented by the lying prophet of Bethel.

Nguuru Yerobowam, miñu ko teewal ni ay niru guuru Yuda gu dëkk Yerusalem ak kër Yàlla bi nekk, dafa doon melow Protestaañ yi ci jaar-jaaru Millerite, ñoom ñi nekkuloonati askanu Yàlla. Ñu ñàkkaloon seen tànnug kóllëre diggante 11 Ut 1840 ak bunt bu tëj bi 22 Oktoobar 1844. Jaar-jaar boobu méngoo na ak 9/11 ba ci yoonu Dibeer, te moo tax yonent bu Yuda bu dégluul bi ñu suul ko ci benn bàmmeel ak Protestaañ yu sànku ya, ñi yonent buy fenn bu Betel doon teewal.

Overall king Josiah was a good king, but he did die at Megiddo, an obvious and direct application to Armageddon. He went astray by refusing the warning message of Necho. Necho, the king of Egypt, and therefore the king of the south was on his way to do battle with Babylon, the king of the north. Josiah represents the Judeans that die at Armageddon, because they rejected the warning message of the battle of the king of the south and the king of the north in Daniel 11:40–45. That message became the foundation at 9/11.

Ci ëllëg, buur Yosiya doon buur bu baax, waaye dee na ci Megido, te loolu mooy jëfandikoo gu leer te jub ci Armageddon. Móomu dafa réer yoon bi mu bañee nangu waxtaanu artu bi Nekko yónnee. Nekko, buur Misra, te noonu it mooy buur bëj-gànnaar, dafa doon dem ngir xeex ak Babilon, buur bëj-saalum. Yosiya day teg feeñ Judaa yi dee ci Armageddon, ndaxte dañoo bañee waxtaanu artu bi ci xeexu buur bëj-gànnaar ak buur bëj-saalum bi ci Danyeel 11:40–45. Waxtaan woowu moo doon ndombootu cosaan ci 9/11.

The first test is the first angel’s call to return to the foundations.

Nattu njëkk gi mooy wooteb malaaka bu njëkk bi, ngir dellu ca fondamaa yooyu.

The second test is the second angel’s call to separate and finish the temple.

Nattub nattu mooytu mooytu mooytu, mooytu ñaareelu malaaka bi mooy woote ngir ñu beral seen bopp te mottali kër Yàlla gi.

The third test is the third angel’s litmus test of the seal or the mark.

Nattu ñetteel bi mooy seetug ndëggu malaaka ñetteel bi ci mbirum sell bi walla màndarga bi.

The first test is a test upon the foundations, and in 2024 roughly half of those involved with the Sabbath zoom meetings left over the only doctrinal argument that is represented upon the 1843 chart. That argument was over the symbol that establishes the vision of God’s people in the latter days. The Millerite controversy had the Protestants claiming Antiochus Epiphanes, or Islam was the power who exalts himself, and falls, to establish the vision in verse fourteen of Daniel eleven.

Nattu jëfandikukat bi mooy nattu ci kaw saxali yi, te ci atum 2024 lu tollu ci genn xaaj bu diggante ci ñi bokkoon ci ndaje yi ci Zoom yu jëm ci Sabbaat bàyyi nañu ndax kenn rekk ci weranteg njàngale gu nekk ci tabloo 1843 bi. Werante googu dafa doon ci mbind mi taxawal visionu nit ñi Yàlla ci fan yu mujj yi. Ci weranteg Millerite bi, Protestaŋ yi daan wax ne Antiochus Epiphanes, walla Islam, mooy doole ji yékkati boppam, te daanu, ngir taxawal vision bi ci aaya fukk ak ñeent bi ci Daniel fukk ak benn.

And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

Te ci jamono, ñu bare dinañu jóg ci kaw buur bu bëj-gànnaar bi; te itam, ay nit ñu sañ-sañul ci sa xeet dinañu yékkati seen bopp ngir dëgëral peeñ mi; waaye dinañu daanu. Daniel 11:14.

Was Islam or Antiochus Epiphanes the robbers of thy people, or was it Rome, as Miller identified. Miller had understood that the desolating powers of paganism and papalism were both the power that exalted themselves, who fell and who were the robbers of God’s people. The argument is represented on the chart that was “directed by the hand of God, and should not be altered,” and is the only representation on either of Habakkuk’s tables which identifies an event that had no direct reference in the prophetic Word. The reference on the chart was to highlight that foundational argument as a symbol of the separating power of God’s prophetic Word.

Ndax Islaam walla Antiokus Epifaanes lañu doon sàcc yi ci sa xeet, walla Room la, ni Miller ko xamale. Miller deggoo woon ne kàttanu yàqukat yi, muy bokk ci ngëm gu dul Yàlla ak ci papalism bi, ñoom ñaar ñépp a doon kàttan googu gëddoo yéeg ci boppam, te moo daanu, te moo doon sàccu xeeti Yàlla. Wax jii feeñ na ci biir chart bi, bi “loxo Yàlla jiite woon, te warul a soppiiku,” te mooy benn rekk ci ñaari xàjj yi Habakuk indi, buy màggal lu xewoon te amul woon benn tektal bu jub ci Kàddug wax ci kanam. Tektal bi nekk ci chart bi, ngir firndeel waxtaane gu sax gu taxaw ga, ni misaal ci kàttanu tàqale gu Kàddug wax ci kanam gu Yàlla ame.

In 2024, roughly half of the zoom group left over the false understanding that it is the United States that establishes the vision, and not Rome, as the Millerites so aptly defended.

Ci atum 2024, lu tollu ci këppaar yu Zoom bi génn nañu ndax xam-xamu dëggul bi ne Etazini moo taxawal peeñ mi, te du Room, ni ko Milerit yi aaroon bu baax.

The purging that began in 2023, began when Christ entered the room with His fan, and the fan is His words of truth. When He entered His room, it was empty of people, so He raised up a voice in the wilderness to prepare the way of the Lord. The voice was to prepare the way for the Messenger of the Covenant to suddenly come unto His temple; His temple of the one hundred and forty-four thousand.

Setal gi tambalee miir mi tàmbalee ci atum 2023, tàmbalee na bi Kirist duggee ci néegam ànd ak ab waaram, te waaram mooy ay kàdduy dëggam. Bi Mu duggee ci néegam, fekk na ne amul nit ci biir, ba tax Mu yékkati baat ci màndiŋ mi ngir waajal yoonu Boroom bi. Baat boobu waroon na waajal yoonu Yonnent bi ci Kóllëre gi ngir mu dikk ci saa si caayam; caayam bu ñeel benn téeméer ak ñeent-fukk ak ñeent-fukk ak ñeent war.

Then in 2024, the first test, the test of the foundations, the test of who establishes the vision—that vision that seals the remnant. The internal vision that seals the remnant is the vision of Christ in chapter ten, and the external vision is the vision that is established by the antichrist, and the antichrist is Rome. An internal vision of Christ and an external vision of antichrist. The sealing is a settling into truth, both spiritually and intellectually; and the internal vision of chapter ten is the spiritual, and chapter eleven’s external vision is the intellectual. The understanding and corresponding experience of both visions is the required criteria for anyone who would be sealed, as Daniel represented in the first verse of Daniel chapter ten.

Noonu ci atum 2024, nattu bu njëkk bi, di nattu yu fondimaa yi, nattu kaay mooy taxawal gis-gis bi—gis-gis boobu buy tëj desit yi ci selo. Gis-gis bu biir buy tëj desit yi ci selo mooy gis-gisu Almasi bi nekk ci sarax 10, te gis-gis bu biti mooy gis-gis bi Antikrist di taxawal, te Antikrist mooy Room. Ab gis-gis bu biir ci Almasi ak ab gis-gis bu biti ci antikrist. Tëj gi ci selo mooy dëgër ci dëgg, ci wàll wu ruu ak ci wàll xel; te gis-gis bu biir bu sarax 10 mooy wàll wu ruu, te gis-gis bu biti bu sarax 11 mooy wàll xel. Xam-xamu ak jéef-jéefu ñoom ñaar, yu ànd ak seen gis-gis, mooy jëfandikoo yu war ngir képp ku bëgg a nekk kuñu tëj ci selo, ni ko Daniyeel tektalee ci bennel kàddu gu njëkk gi ci sarax 10 bu téereb Daniyeel.

In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

Ci ñetteelu atum Siris buur Përs, am na luñu feeñaloon Danyeel, ki tuddon Beltesasar; te lii mooy dëgg, waaye jamono ji ñu ko dogaloon yàgg na: te mu dégg lii, te am xam-xam ci peeñ mi. Daniel 10:1.

The alpha test of the foundations was over verse fourteen of Daniel eleven, and it was a parallel to the same foundational test of the Millerites, and that test was the only controversy from Millerite history that is represented upon the table Habakkuk’s watchman was commanded to write and make plain. The foundational test of 2024, was the first angel’s descent, as represented by August 11, 1840, 1888 and 9/11.

Jàngat bu njëkk bi ci fondaasioŋ yi nekkoon ci wërset fukk ak ñeent ba ci Daniel fukk ak benn, te moo doon ab paraleel ak benn jàngat bu fondaasioŋ boobu ci seen bopp, bi ñu jébbale woon ci Millerite yi; te jàngat boobu moom rekk la nekkoon werante gi ci jaar-jaaru Millerite yi, gi ñu tegtal ci kaw taabal bi Habakuk xaaliskat buy wottu bi diglewoon bind te leerale ko. Jàngat bu fondaasioŋ bu atum 2024 mooyoonu wàccu malaaka bu njëkk bi, ni ko August 11, 1840, 1888 ak 9/11 di tegtal.

That angel had also descended as Michael, for Michael is the one who resurrected Moses, who with Elijah was resurrected on the last day of 2023. That resurrection is represented by Ezekiel as being accomplished by a prophecy of the four winds, which Sister White calls the angry restrained horse, which is Islam of August 11, 1840 and 9/11. The alpha test was the foundational testing external vision. The omega test would be an internal capstone vision.

Benn malaaka boobu wàccoon na itam ni Miikaayel, ndaxte Miikaayel mooy ki dekkal Musaa, moom mi ak Eliya dekkaléwoon ca bés bu mujj ba atum 2023. Dekkal gi, Esekiyel daf koy wone ni mu mat na jaarale ko ci ab waxu yonent gu aju ci ñeenti ngelaw yi, te Rakk-jiig White tudd na ko fas mu mer te ñu téy, te loolu mooy Islaam ci 11 Ut 1840 ak 9/11. Nattu alfa bi mooyoon nattu bu njëkk bi taxaw ci vision bu biti. Nattu omega bi nag dina doon vision bu biir buy xàjjal téereb taag bu mujj bi.

Why would there be an alpha and omega to be followed by a third test? This is the very issue I am identifying. The alpha external testing vision of 2024, is the first of three tests. That foundational test must be passed to be involved in the capstone omega test. Those two tests are of a different prophetic nature than the third test. The third test is a litmus test which demonstrates if the candidate has truly passed the previous two steps.

Lu tax muy am na alfa ak omega ngir ñu topp ci ak ñatteelu nattu? Lii mooy wàllu bi may xamale. Alfa, moom di gis-gisu nattu biti bu atum 2024, mooy njëlbéen bi ci ñetti nattu yi. Nattu bu sàs boobu war naa weesu ko ngir man a bokk ci nattu omega bi di taaxu njalbéen. Ñaari nattu yooyu ame nañu ci benn xeetu bindu yonent gu wuute ak ñatteelu nattu bi. Ñatteelu nattu bi mooy nattu buy leeral ndax kandidaa bi wees na dëgg-dëgg ñaari jéego yi jiitu.

The first test is the foundation, and the second test is the temple completed. The foundation of the temple was laid during the history of the first decree to come out of Babylon. In the history of the second decree the temple was completed. The third decree was different, for in that decree, Judah’s national sovereignty was restored giving them the authority to prosecute civil and religious crimes. Judgment is restored at the third decree. In 2024, the foundational alpha test separated those in the dirt brush man’s virtually empty room.

Nattu jéego bi mooy dëgër boppam, te ñaareelu nattu gi mooy kër Yàlla gi mat. Dëgër boppu kër Yàlla ga sampoon na ko ci jaar-jaaru ndigal bu njëkk bi jóge Babilon. Ci jaar-jaaru ñaareelu ndigal bi la kër Yàlla ga matale. Ñetteelu ndigal bi dafa wuute, ndaxte ci ndigal boobu, nguurug réew bi Yuda delloo nañu ko, di leen jox sañ-sañu topp añu sivil ak yu diine. Atte dellu na ci ñetteelu ndigal bi. Ci 2024, nattu alfa buy samp dëgër bopp bi tàggat na ñi nekkoon ci néeg bu man bu “dirt brush” bi, bi ngiy mel ni mu almost amul kenn.

The omega test is where the temple is finished, as represented by the capstone being placed. The completion of the temple is the church triumphant that is established when the tares are removed. The completion of the temple in Miller’s dream was when the jewels were cast back into the larger casket “without any visible pains of the man who cast them in.” After Miller identifies the dirt brush man casting the jewels into the larger casket, he ends his testimony with the words, “I shouted with very joy, and that shout awoke me.”

Seetlu omega mooy fu kër gu sell gi matalee, ni ko doon tekki ci wéyal ndaxñeel bu njëkk biñuy samp. Matug kër gu sell gi mooy jaangu gi jàll, gi ñuy tabax buñ dindi garab yu bon yi. Matug kër gu sell gi ci géntu Miller mooy bañu delloo xonq yi ca gàtte gu mag ga “te kenn gisul metit wu man ki leen sànni ca biir.” Gannaaw bi Miller jàppalee ne góor gu yor paasu suuf si moo sànni xonq yi ca gàtte gu mag ga, mu tëj seedeem ak wax yi: “Damay yuux ak mbégte rekk, te sama yuux jooju moo ma yeewu.”

Take note that Miller’s loud cry that awakens, was empowered by “joy.” Joy is the symbol of those in Joel who have the “new wine,” and “shame” is upon those other drinkers of wine who have been cut off from the new wine. The Midnight Cry that awakens Miller, follows after the dirt brush man casts the jewels into the larger casket. The larger casket is full of the jewels that have been separated from the rubbish and cast into the casket, which is both the temple of the one hundred and forty-four thousand, and the message of the Midnight Cry. The temple is finished in the second decree, or the second angel, or the second and omega test. In Miller’s dream, the omega test is represented when the windows of heaven are opened.

Xam-xamal ne, yuuxu bu rëy bi Miller wax ngir yee, “mbégte” moo ko dooleel. Mbégte mooy màndarga ñi nekk ci Yoel te am “biiñ bu bees,” te “rus” dafa dal ci yeneen naankat yi naan biiñ, ñi ñu daggale ci biiñ bu bees bi. Yuuxu Digg-bi guddi bi di yee Miller, topp na gannaaw góor gu yor balaas bu suuf bi sànni alal yu wert yi ci safara gu gën a mag gi. Safara gu mag gi fees na ak alal yu wert yi ñu weesoo ci mbalit mi te sànni leen ci safara ga, te mooy benn ci kër Yàlla gu ñaar-fukk ak ñeent-fukk ak ñeenti junni ñaari téeméer ñaar-fukk ak ñeent-fukk ñaar yi, ak itam yégleb Yuuxu Digg-bi guddi. Kër Yàlla ga mat na ci ñaareelu ndigal bi, walla ci malaaka ñaareel bi, walla ci nattu ñaareel ak omega bi. Ci géntu Miller, nattu omega bi ñu ko tegtal bi néeg yi asamaan ubbiku.

And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. Revelation 19:6–9.

Noonu naa mel ni melokaan bu mag, ni mel ni ndox yu bare, ni mel ni dënn yu am doole lool, naan: Alleluia; ndax Boroom bi Yàlla Aji-Kàttan ji mooy nguuru. Na nuy bég te bànneex, te jox ko ndam; ndax céetug Xar mi agsi na, te jabaram waajal na boppam. Te mayees na ko mu sol linin yu baax, yu set te weex; ndaxte linin yu baax ya mooy njubte gaayi sell yi. Noonu mu ne ma: Bindal, Barkeel na ñi ñu woo ci reeru céetug Xar mi. Te mu ne ma: Lii mooy wax ju dëgg yu Yàlla. Peeñu 19:6–9.

On October 22, 1844, “four comings of Christ” were fulfilled, and each of those four comings are more perfectly fulfilled at the soon-coming Sunday law. He came as the Messenger of the Covenant, in fulfillment of the purging and purification of the Levites in Malachi three. He came to receive a kingdom in fulfillment of Daniel 7:13. He came to cleanse the sanctuary in fulfillment of Daniel 8:14 and He also came to the marriage. The marriage takes place when the bride has made herself ready.

Ca 22 Oktoobar 1844, “ñent aat yu Kirist” ñent am nañu yoon, te ku nekk ci ñent yooyu mat na gën a mat ba noppi ci yoonu Dibéeru ndajeel ju dëgër ji di ñëw léegi. Ñëw na ni Yonnenta Kóllëre gi, ngir matal setal ak laabal Lewi yi ci Malaki ñett. Ñëw na ngir jot nguuru, ngir matal Daniel 7:13. Ñëw na ngir sellal kër Yàlla ga, ngir matal Daniel 8:14, te itam ñëw na ci céet ga. Céet ga mooy am bu jabar ji waajaloon boppam.

“‘When the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.’ Christ is waiting with longing desire for the manifestation of Himself in His church. When the character of Christ shall be perfectly reproduced in His people, then He will come to claim them as His own.” Christ’s Object Lessons, 69.

«“Bu meññeef mi feeñee, ci saa si mu jël pakat bi, ndaxte ngóob gi agsi na.” Kirist di xaar ak bëgg-bëgg gu tar ngir moom ci boppam feeñ ci mbooloom. Bu tundu Kirist delloojee bu mat sëkk ci ay nitam, kon dina ñëw ngir jël leen ni ay ñoomam.» Christ’s Object Lessons, 69.

The “world can only be warned,” according to inspiration, by “seeing men and women” with the seal of God during the Sunday law crisis.

“Àddina mën nañ ko waare rekk,” ni xel mu sell mi waxe, bu “gisee góor ak jigéen” yu am sëllu Yàlla bi ca jamono jafe-jafe yoonu Dibéer bi.

“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

“Liggéeyu Xel mu Sell mi mooy gën a tax àddina xam bàkkaar, njub ak àtte. Àddina mënul a ñu ko waarelu ludul ci gis ñi gëm dëgg gi, ñu sellal leen ci dëgg gi, di jëfe ci kaw yoonu ngor yu kowe te sell, di won ci anam bu kowe, bu yéeg, rëdd wu leer wu taxaw diggante ñiy sàmm ndigali Yàlla ak ñiy dor ndigal yooyu ca suuf seen tànk. Sellalug Xel mi mooy màndarga wu biral wuuteg diggante ñi am màndargay Yàlla ak ñiy sàmm bésu noppalu gu dul dëgg. Bu nattu gi agsee, dina leer bu baax lan mooy màndargay rab wi. Mooy sàmm dibeer. Ñi, gannaaw ba ñu déggee dëgg gi, tey sax di teg bés boobu ni lu sell, ñoo yeb màndargay nit ku bàkkaar ga, moom mi xalaatoon a soppi waxtu yi ak yoon yi.” Bible Training School, December 1, 1903.

When the bride makes herself ready the harvest is come. The harvest begins with the gathering together of the first fruit wheat offering that is lifted up as a wave offering ensign. First the first fruits, which are the one hundred and forty-four thousand in the book of Revelation, are gathered, and then the other flock, who are the great multitude. The ensign is his mighty army, and his mighty army is arrayed in fine white linen. At the marriage, the temple of the one hundred and forty-four is finished in advance of the judgment of the Sunday law, and that temple is not only Miller’s larger casket, but it is the church triumphant that possesses all the gifts, including the spirit of prophecy.

Biir bi waajal boppam, ngóob gi agsi na. Ngóob gi tàmbali ak dajale meññ mi jëkk ci pepp buy jox ngir sarax su yékkat ni bannéeraayu wave offering. Jëkk, meññ yi jëkk, mooy ñaar-fukki-ñeent junni ak ñeenti junni ñaar téeméer ak ñeent-fukki-ñeent yi ci téereb Revelation, dañuy leen dajale; gannaaw loolu, mbooloom jur gi ci des, mooy mbooloo mu réy mi. Bannéeraam mooy ay xarekatam yu am doole, te ay xarekatam yu am doole dañu sol yére yu weex yu baax. Ca céet ga, kër Yàlla gi bu ñaar-fukki-ñeent junni ak ñeenti junni ñaar téeméer ak ñeent-fukki-ñeent yi mat na lu jiitu àtteb Sunday law bi, te kër gi du rekk boyet bu yaatu bu Miller, waaye it mooy mbooloomgëm mi daan ndam te moom mooy boroom bépp may, boole ci ruuhu waxi Yàlla.

And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.

Noonu naa ci ay tànkam ngir màggal ko. Waaye mu ne ma: “Bul ko def! Man, sa moroom laa ci jaamu Yàlla yi, te bokk naa ak say mbokk yi yor seedeelu Yeesu; màggal Yàlla, ndaxte seedeelu Yeesu mooy xelu waxi Yonent bi.” Peeñu 19:10.

The one hundred and forty-four thousand are those who have the testimony of Jesus, and the testimony of Jesus is set forth “line upon line” in both the Bible and Spirit of Prophecy. When the Laodicean movement of the one hundred and forty-four thousand transforms into the Philadelphian movement of the one hundred and forty-four thousand, they will all employ the line upon line methodology to present their testimony. That testimony is a combination of the Divine blood and the human witness.

Junni ak ñeent-fukk ak ñeent junniy nit ñooy ñi yor seede bu Yeesu, te seede bu Yeesu dees na ko wone “rëdd ci kaw rëdd” ci Biibël bi ak ci Xel bu Yonent yi itam. Bu yëngu-yëngu Laodise buy yëngu junni ak ñeent-fukk ak ñeent junniy nit soppeeku jëme ci yëngu-yëngu Filadelfi buy yëngu junni ak ñeent-fukk ak ñeent junniy nit, ñoom ñépp dinañu jëfandikoo yoonu “rëdd ci kaw rëdd” ngir feeñal seen seede. Seede boobu dafa bokk ci deretu Yàlla ak seede bu nit.

And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Revelation 12:11.

Noonu ndam ko mooñ ndax deretu Xarum bi, ak ndax kàddu seedeem; te bëgguñu seen bakkan ba ci dee. Révélation 12:11.

The testimony of humanity combined with the blood of Divinity is the testimony of Moses and the Lamb. Moses was humanity, the alpha to the blood of the omega Lamb’s divinity. All the gifts are restored as soon as the bride makes herself ready, and as a mighty army clothed in white linen, she takes her position as the ensign of the Lord’s advancing army. That battle march begins when the bride is made ready and clothed in white, which is when the windows of heaven are opened, as they were in Miller’s dream.

Seedu nit ku bëgg ak deretu Yàlla gi boolees nañu, moo di seede Musa ak Ndaw-mi. Musa mooy nit ku jub, alfa bi ci deretu yëfandikoo gi mu sellal ak yaramu Ndaw-mi, omega bi. Lépp lu jëm ci may yi dinañu dellusi saa su sëy bi waajal boppam, te ni mbind mu am kàttan te sol yére yu weex yu ràññeeku, mooy jël taxawaayam ni saxaaru xareb ndawi boroom bi di yéeg. Dooleb xare boobu dafay tàmbali bu sëy bi waajee ba noppi te sol yére yu weex, mooy bi bunt yu asamaan ubbiku, ni ko nekke woon ci géntug Miller.

And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. And he was clothed with a vesture dipped in blood: and his name is called The Word of God. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS. Revelation 19:11–16.

Noonu gis ubbeeku, te xool, fasaw wu weex woon na fa; te ki ci kawam toogoon dañuy ko wooye Ku Takku ak Ku Dëgg, te ci njub mooy àtte te xeex. Ay bëtam mel ni safara buy tàkk, te ci boppam amoon na ay kaala yu bare; te amoon na tur wuñu bind ci moom, wu kenn xamul, ginnaaw moom rekk. Te soloon na mbubb mu ñu sàngal deret; te turam mooy Kàddug Yàlla. Te mbooloom ñi nekk ci asamaan topp ko ci ay fasaw yu weex, sol yére yu baax, yu weex te set. Te ci gémmiñam la sabar su ñaw buy rese génne, ngir mu ci dóor xeeti àddina yi; te dina leen yilif ak yat wu weñ; te mooy ruus bàyyi reseñu biiñ bu merum ak xadarug Yàlla Aji-Man-Kàttan. Te ci mbubbam ak ci jëlam am na tur wuñu bind: BUUR BUURI YI, AK BOROOM BOROOM YI. Peeñu Yowaan 19:11–16.

When the dirt brush man enters the empty room and opens the windows He gathers up the jewels and cast them into the larger omega casket. James White would identify those jewels as God’s people, but William Miller would tell you symbols have more than one meaning, and the jewels represent not only the scattered foundational truths, but also the scattered jewels that are on the crown that is lifted up representing Christ’s kingdom of glory.

Bi nit ku yor mbind mi dugg bi dugg ca néeg bi nekkul dara te ubbi palanteer yi, mu dajale jawhar yi te sànni leen ci biir wetu omega bu gëna mag. James White dina leen xamale ne jawhar yooyu mooy nit ñi Yàlla, waaye William Miller dina la wax ne misaal yi am nañu lu ëpp benn tekki; te jawhar yi dañuy tegu ci dëgg yu njëkk yu tasaaroo rekkul, waaye itam ci jawhar yu tasaaroo yi nekk ci kaalaama bi yékkatiku, buy firndeel nguuru ndamug Krist.

And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. Zechariah 9:16.

Te Aji Boroom seen dina leen musal bés boobu ni juróomi gàtt yu ay nitam; ndaxte dinañu mel ni doj yu càngaayam, yékkat ni màndarga ci suufam. Sakariya 9:16.

The omega and second test after the foundational alpha test of Rome establishing the vision, is the capstone omega test. It is the finishing of the temple test, that precedes the third litmus test of judgment. The test purges the two classes of worshippers from each other, separating the wise and foolish based upon the oil, which is the message, or as Sister White identified in her commentary of the synagogue at Capernaum—the “words of truth.”

Omega ak ñaareelu nattu ginnaaw nattu alfa bu njëkk bi, bu saxal pegtalu Room te taxawal vision bi, mooy nattu omega bu mujjaay, bu nekk doxalin kaw-gànnaaw bi. Moo di mottali nattu kër Yàlla gi, te moo jiitu ñetteelu nattu xel mi ci àtte. Nattu bi day sellal ñaari xeetu jaamukat yi, ba kenn di bàyyikoo ak kenn, di xarale boroom xam-xam yi ak ñi réy-réylu yi ndax diwlin bi, muy yégle bi, walla ni Sœur White waxe ko ci ab yëfandikoom ci sinagogu Kapernaum—“baat yu dëgg.”

Capernaum is where in John 6:66, Jesus lost the greatest number of disciples at one time, and those disciples never returned. As the largest test of discipleship in the time of Christ, Capernaum is a symbol of the omega test of discipleship in the time of Christ, which in turn would typify the omega test of discipleship in the three-step testing process that began in 2023. In Capernaum, the test was represented by the Bread of Heaven, and it identified the failure of the Jews in the context of their inability to understand prophecy, due to their unwillingness to accept that when Jesus’ spoke of natural things, it was to be understood in a spiritual application.

Kapernaum mooy fa ci Yowaana 6:66, Yeesu ñàkkale woon limu taalibe yi gën a bari benn yoon, te taalibe yooyu delluñu woon mukk. Naka moo doon nattu taalibe gu gën a mag ci jamonoy Almasi bi, Kapernaum mooy misaal bu nattu omega bu taalibe ci jamonoy Almasi bi, te loolu itam di misaalal nattu omega bu taalibe ci jëfandikoo nattu bu ñetti jéego yi tàmbalee ci atum 2023. Ci Kapernaum, nattu gi dafa feeñoon ci Mburu Mu Asamaan, te moo wone woon kawegu Yawut yi ci wàllu seen ñàkk man a xam waxu Yàlla wu njëlbéen, ndax seen bañ nangu ne su Yeesu waxee ci mbir yu naturel, war nañu ko dégg ci jëfandikoo gu ruu.

We will continue these things in the next article.

Dina yokk ci jëf yii ci bind bi ci topp.

“Christ’s discourse in the synagogue concerning the bread of life was the turning point in the history of Judas. He heard the words, ‘Except ye eat the flesh of the Son of man, and drink His blood, ye have no life in you.’ John 6:53. He saw that Christ was offering spiritual rather than worldly good. He regarded himself as farsighted, and thought he could see that Jesus would have no honor, and that He could bestow no high position upon His followers. He determined not to unite himself so closely to Christ but that he could draw away. He would watch. And he did watch.

Waxtu li Almasi waxee ci kër gu ñuy jaange ci mbirum mburu dund gi, mooy woon buntu soppeeku ci jaar-jaaru Yudaa. Moom dégg na wax yi ne: “Bu ngeen lekkul yàppub Doom-u nit ki, te naanul deretam, dungeen am dund ci yéen.” Yowaana 6:53. Gis na ne Almasi dafa di jox xéewal gu ruu, waaye du njariñu àddina. Moom jàppe na boppam ne ku xam lu jëm kanam la, te mu foog ne man na gis ne Yeesu du am màggal, te du man a may taxawaay yu kawe ci ay toppkatam. Kon nag fas na yéene bañ a booloo ak Almasi ba loolu, ngir man a delli ginnaaw bu ko neexee. Dañoo ko xool. Te xooloon na ko.

“From that time he expressed doubts that confused the disciples. …” The Desire of Ages, 719.

« Li dale booba mu feeñal ag ay sikki-sakka yu jaxase taalibeyam yi. … » The Desire of Ages, 719.

First Test

Jéemal Nattu Bi

“The look that Jesus cast upon the selfish Judas convinced him that the Master had penetrated his hypocrisy, and read his base, contemptible character. This was a more direct reproof than Judas had before received. He was provoked by it, and thus a door was opened through which Satan entered to control his thoughts. Instead of repenting, he planned revenge. Stung by the knowledge of his sin, and provoked to madness because his guilt was known, he rose from the table, and went to the palace of the high priest, where he found the council assembled. He was imbued with the spirit of Satan, and acted like one bereft of reason. The reward promised for the betrayal of his Master was thirty pieces of silver; and for a far less sum than the box of ointment cost he sold the Savior.

Xool bi Yeesu sànni ci Yudaa, ku bëgg boppam, dëggal na ko ne Boroom bi xam na ko ci naaféqam, te jàng na tànkam bu suufe, bu ñaaw, bu yàqute. Loolu doon na yedd gu gën a wóor te gën a jub, wu Yudaa mënul woon a jot ba noppi. Mu mer ci loolu, ba bunt ubbiku, Seytaane dugge ci moom ngir yor xelam. Fàwwul nga gis mu tuub; waaye mu fas yéene fey. Ñàkk dëggam dafa ko jamono, te xam-xamu bàkkaaram ak xam ne sa tooñ xam nañu ko yóbbu ko ba ci dof gu metti; mu jóg ca ndab la, dem kër saraxalekat bu mag ba, fa mu fekk kureelu ndaje mi dajaloo. Mu fees ak ruuhu Seytaane, te mu jëf mel ni ku xelam wéy. Pey bi ñu ko digoon ngir wor Boroomam moo doon ñetti fukk i pësu xaalis; te ngir xaalis wu gën a néew waxtaan bi jaralewoon boyetu diwlin ba, mu jaay Musalkat bi.

“In spirit and practice many resemble Judas. As long as there is silence in regard to the plague-spot in their character, no open enmity is seen; but when they are reproved, bitterness fills their hearts.” Youth Instructor, July 12, 1900.

“Ci xel ak jëf yu bare dañuy nirook Yudaa. Bu feekee ne amul wax ci mbind mi bon bi nekk ci seen jikko, deesu gis benn noon gu bir; waaye bu ñu leen yeddée, seen xol fees dell ak wex.” Youth Instructor, 12 Sulet 1900.

The Second Test

Nattu Ñaareel bi

“Before the Passover Judas had met a second time with the priests and scribes, and had closed the contract to deliver Jesus into their hands. . . . Judas was now offended at Christ’s act in washing the feet of His disciples. If Jesus could so humble Himself, he thought, He could not be Israel’s king. All hope of worldly honor in a temporal kingdom was destroyed. Judas was satisfied that there was nothing to be gained by following Christ. After seeing Him degrade Himself, as he thought, he was confirmed in his purpose to disown Him, and confess himself deceived. He was possessed by a demon, and he resolved to complete the work he had agreed to do in betraying his Lord.” The Desire of Ages, 645.

«Bala la Mucc, Yudaa dafa dajeewaat ak saraxalekat ak bindkat yi ngir ñaareel yoon, te mu tëral jëfandikoo bi ngir jébbal Yeesu ci seen loxo.... Léegi Yudaa mer na ci li Almasi bi def, di raxasu tànki ay taalibeem. Mu xalaat ne, su Yeesu manee suufeel boppam nii, kon mënul nekk buur bu Israyil. Bépp yaakaaru màggal gu àddina ci nguur gu suuf dee na. Yudaa gëmoon na ne amul dara lu ñu man a jariñoo ci topp Almasi bi. Gannaaw ba mu gis ko muy suufeel boppam, ni mu ko yaakaar, mu gëna sax ci dogalam ngir weddi ko, te wax ne moom dafa naxu. Rab moo ko moom, te mu dogal ne dina matal liggéey bi mu déggoo woon a def, di wor Sangam.» The Desire of Ages, 645.

The Final Decision

Dogal bu Mujj

“In surprise and confusion at the exposure of his purpose, Judas rose hastily to leave the room. ‘Then said Jesus unto him, That thou doest, do quickly. . . . He then having received the sop went immediately out: and it was night.’ Night it was to the traitor as he turned away from Christ into the outer darkness.

“Ci biir ak jaaxle gu ànd ak feeñug pexeem, Yudaa jóg na gaaw ngir génn néeg ba. «Noonu Yeesu ne ko: Li nga bëgg a def, def ko gaaw.... Moom nag, bi mu jotee xëb bi, mu génn saa si; te guddi la woon.» Guddi la woon ci waa fitna ba, ba mu dëddoo Kirist ba jëm ci lëndëm gu biti gi.”

“Until this step was taken, Judas had not passed beyond the possibility of repentance. But when he left the presence of his Lord and his fellow disciples, the final decision had been made. He had passed the boundary line.

“Ba ñu jotee ci jëf jooju, Yudaa weesu woonul xel mu mën a tuub. Waaye bi mu génnee ci kanamu Boroomam ak bokki taalibe yi, dogal bu mujj ba noppi woon na. Mu wees na rëdd wi.”

“Wonderful had been the long-suffering of Jesus in His dealing with this tempted soul. Nothing that could be done to save Judas had been left undone. After he had twice covenanted to betray his Lord, Jesus still gave him opportunity for repentance. By reading the secret purpose of the traitor’s heart, Christ gave to Judas the final, convincing evidence of His divinity. This was to the false disciple the last call to repentance. No appeal that the divine-human heart of Christ could make had been spared. The waves of mercy, beaten back by stubborn pride, returned in a stronger tide of subduing love. But although surprised and alarmed at the discovery of his guilt, Judas became only the more determined. From the sacramental supper he went out to complete the work of betrayal.

“Yesu am na muñ a yàggoon ci anam gu muñu ak réy ci li Mu doon jëfandikoo ak bakan bu fiirale bii. Dara lu maneesa def ngir musal Yudaa bàyyikuwul. Gannaaw ba mu ñaareeloon kóllëre ngir wor Boroomam, Yesu jox na ko ba tey yoon ngir tuub. Ci jàng xalaat bu nëbbu bi nekk ci xolug kuy wor ga, Kirist jox na Yudaa seede bu mujj, buy gën a wóor, ci neexteem gu Yàlla. Loolu nekkoon ci taalibe bu wor boobu woote bu mujj bi ngir mu tuub. Benn ñaan walla ñaanlu gu xolu Kirist, mi nekk Yàlla tey nit, mëna def, taxawul ci ñàkk a jëfandikoo. Gëléemu yërmande yi, yi ngor gu dëgër doon dàq feyeel, dellusiwaat nañu ak doole ju gën a réy ci mbëggeel muy noot. Waaye doonte Yudaa yéemu na te tiit ci li ñu gis ci ay tooñam, loolu yokk rek taxawal gi mu fasoon. Ci reeru sakramaaŋ ba la génne, ngir dem mottali liggéeyu wor ga.”

“In pronouncing the woe upon Judas, Christ also had a purpose of mercy toward His disciples. He thus gave them the crowning evidence of His Messiahship. ‘I tell you before it come,’ He said, ‘that, when it is come to pass, ye may believe that I AM.’ Had Jesus remained silent, in apparent ignorance of what was to come upon Him, the disciples might have thought that their Master had not divine foresight, and had been surprised and betrayed into the hands of the murderous mob. A year before, Jesus had told the disciples that He had chosen twelve, and that one was a devil. Now His words to Judas, showing that his treachery was fully known to his Master, would strengthen the faith of Christ’s true followers during His humiliation. And when Judas should have come to his dreadful end, they would remember the woe that Jesus had pronounced upon the betrayer.” The Desire of Ages, 653–655.

“Bi Kirist di yégle na Yuda mbirum alkande, am na itam jëfandikoo yërmande ngir ay taalibeem. Noonu la leen joxee seede bu mujj bi ci ay Mesiyaam. Mu ne: ‘Maa ngi leen koy wax bala mu am, ngir bu amee, ngeen gëm ne MAN laa.’ Bu fekkee ne Yeesu nekkul woon wax dara, te mel ni xamul li koy dal, taalibe yi manoon nañu xalaat ne seen Kilifa amul xam-xamu Yàlla ci lu jiitu, te ne dañu ko jaaxalal te wor ko ci loxo mbooloo ma bëgg rey. Atum benn lu jiitu, Yeesu waxoon na taalibe yi ne tànn na fukk ak ñaar, te kenn ci ñoom seytane la. Léegi, waxam yi mu wax Yuda, di wone ne poroxaliteem xam na ko ba lëpp, dinañu dooleel ngëmug toppkat yu dëggu Kirist yi ci jamono yooyu buy toroxaloo. Te bu Yuda agsee ci mujjam mu metti ma tiis, dinañu fàttaliku alkande gi Yeesu yégle woon ci kaw worakat bi.” The Desire of Ages, 653–655.