The test of the Bread of Heaven was the omega test of discipleship in the days of Jesus, and it was also the omega in relation to the manna test that is represented in the alpha of ancient Israel’s covenant history. The beginning was manna; the end was the Bread of Heaven. The omega is always the largest, so the largest desertion of disciples’ marks Capernaum as the omega in the history of Christ and the test of discipleship.

Nattu Mburu mi moo doon seetal bu mujj ci toppkat yi ci jamono yu Yeesu, te itam mooyoon omega bi ci diggante ak nattu manna mi ñuy tegtal ci alpha bi ci jaar-jaaru kóllëre Israayil gu yàgg. Ndëgg mi moo doon manna; mujj mi moo doon Mburu mi jóge ci Asamaan. Omega dafa nekk saa su ne mo gën a màgg, moo tax bañu gu gën a màgg gu toppkat yi ràññee Kapernawum ne mooy omega bi ci jaar-jaaru Kirist ak ci nattu toppkat yi.

Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:24–28.

Noonu Yeesu ne ay taalibeem: “Ku bëgg a topp ma, na weddi boppam, yékkati bantam, te topp ma. Ndaxte ku bëgg a musal bakkanam, dina ko réer; waaye ku réer bakkanam ngir man, dina ko gis. Ndax lan la nit ci jariñ, bu amee àddina sépp, te ñàkk bakkanam? Walla lan la nit man a joxe ngir fey bakkanam? Ndaxte Doom Aadama dina ñëw ci ndamlu Baayam ànd ak malaakaam, te bu boobaa dina fey kenn ku nekk según ay jëfam. Ci dëgg maa ngi leen koy wax, am na ñenn ñi taxaw fii, ñoo xam ne duñu mos a taste dee, ba kera ñu gis Doom Aadama di ñëw ci nguuram.” Matthew 16:24–28.

Capernaum is an omega test. The test at Capernaum is the test of oil in the parable of the ten virgins; that begins at the cry at midnight, and initiates a period that includes the foolish virgins recognizing they have no oil. They then begin to panic as they approach the closing door of the Sunday law, as represented in the crisis at Capernaum in John 6:66. Prophetically they are “ashamed.”

Kapernawum mooy nattu omega. Nattu bi amoon Kapernawum mooy nattu diwlin bi ci léeboonu fukki janq yi; te loolu tambalee na ci xaacu guddi gi, te mu tàmbali ab jamono ju ëmb janq yu ñakk xel yi di xam ne amuñu diwlin. Noonu ñu tàmbali a tiit bu metti, ba ñuy jegesi bunt bu tëj bi ci yoonu Dibeer, ni ko jafe-jafeb Kapernawum teewalé ci Yowaana 6:66. Ci wàllu waxi yonent, ñoom “rus nañu.”

Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.

Seetal, bés bi di ñëw, la Boroom bi Yàlla wax, dinaa yónni xiif ci réew mi, du xiifub mburu, mbaa maru ndox, waaye xiifub dégg baat yi Boroom bi wax; te dinañu wër géej ba ci géej, ak bëj-gànnaar ba ci penku, di daw fu nekk ngir seet kàddug Boroom bi, te duñu ko gis. Bés boobu, janq yu rafet yi ak waxambaane yi dinañu yàqu ndax mar. Ñi jur ci bàkkaaru Samariya, naan: “Sa yàlla, ô Dan, dund na”; ak: “Njamal Beerseba dund na”; ñoom sax dinañu daanu, te duñuati jógati mukk. Amos 8:11–14.

The omega test at Capernaum typifies the omega test that follows the foundational test of 2024. The omega test is where the bride is sealed in advance of the Sunday law. It is where the separation is forever finalized, for once she is pure, no more strangers (Gentiles) will walk through Jerusalem anymore forever.

Seetu omega bi Kapernaum dafay seetlu omega bi toppi 2024 bu wara toppi sës, te muy misaalu ko. Seetu omega mooy bérab bi ñuy téye jabar ji ak màndargaam lu jiitu mbirum yoonu Dibéer. Foofa la tasaaroo gi di sax ba fàww, ndax bu fekkee ne set na, dootul am gan yu dul askanu Yàlla (Xeet yi) yu dootul jaare ci Yerusalem ba fàww.

The Lord also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the Lord will be the hope of his people, and the strength of the children of Israel. So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more.

Boroom bi itam ay yuuxoo ci Siyon, di joxe baatam ci Yerusalem; te asamaan ak suuf dinañu yëngu: waaye Boroom bi mooy yaakaaru askanam, te mooy dooleb waa Israayil. Noonu ngeen di xam ne man maay seen Yàlla Boroom bi, di dëkk ci Siyon, sama tundu sell ba: bu boobaa Yerusalem dina sell, te dootul am gan yu dul ay waa këram yu koy jaarati.

And it shall come to pass in that day, that the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth of the house of the Lord, and shall water the valley of Shittim.

Te bés na am ca bés, tundu yi diir biiñ bu bees, te tund yi daw meew, te dex yu Yuda yépp di daw ak ndox, te bëtu ndox dina génn ci kër Aji Sax ji, te mu suuxal xuru Sitim.

Egypt shall be a desolation, and Edom shall be a desolate wilderness, for the violence against the children of Judah, because they have shed innocent blood in their land. But Judah shall dwell forever, and Jerusalem from generation to generation. For I will cleanse their blood that I have not cleansed: for the Lord dwelleth in Zion. Joel 3:16–21.

Misra nekk na réy, te Edom di réy bu wow màk, ndax tooñ bi ñu def ci doom yi Yuda, ndaxte da ñu tuur deretu ñi amul tooñ ci seen suuf. Waaye Yuda dina dëkk ba fàww, te Yerusalem dina sax ba jamono ju nekk ci jamono ju nekk. Ndaxte dinaa setal seen deret bi ma setalul woon; ndax Boroom bi dëkk na ci Siyon. Joel 3:16–21.

Jerusalem is cleansed of sin in the final movements of the investigative judgment, which in Zechariah chapter three, is where the white linen Philadelphian garment is given to Joshua to replace the dirty Laodicean garment. “Then shall Jerusalem be holy, and there shall no strangers pass through her anymore,” for the wheat has been separated from the tares and gathered as a first fruit offering. This occurs in the omega test, and it occurs when the windows of heaven are opened, and Jesus cast the jewels into the casket and says to the world, “come and see.” “Come and see” the ensign of my kingdom, my bride, my offering of Levites as in days of old. “Come and see” my temple, my casket full of jewels—each prepared as part of the crown of the kingdom of glory.

Yerusalem dafa sellal na ci bàkkaar ci mujjug yépp ya ci àtte gu seetkat bi, te ci Sakariya saar ñett la nekk, fa lañuy jox Yosuwe mbubb mu weex mu ñuy wax Filadelfiya ngir mu wuutu mbubb mu bon mi Laodise bi. «Bu boobaa Yerusalem dina sell, te dootu am gan yu dëkku yi di jaar ci moomati,» ndaxte pepp biñu tàggale na ko ak gàjj gi, te dajale ko ni saraxu njëkk. Loolu mooy am ci nattu omega bi, te mooy am it bu bunt asamaan yi ubbeeku, te Yeesu sànni jewels yi ci boyetu wërsëg bi, ne àddina si: «ñëwleen ngeen gis.» «Ñëwleen ngeen gis» bàndëram sama nguur, sama jabar, sama saraxu Lewi yi ni ci fan yu yàgg ya. «Ñëwleen ngeen gis» sama kër Yàlla, sama boyetu wërsëg bi fees ak jewels—ku nekk ñu waajal ko ngir mu bokk ci kaalaama nguurug ndam li.

The foundational alpha test of 2024, leads to the temple omega test. The omega test occurs when the windows of heaven are opened, which is when the bride makes herself ready. The foolish virgins and their false peace and safety latter rain message are blown out through the open windows by the wind, for the message of this history is the message of the east wind. The message is Isaiah’s rough wind that is stayed, in the day of the east wind; it is John’s four winds that are restrained during the sealing time of the one hundred and forty-four thousand.

Nattu alfa buy njëkku 2024 mi, moo jiite ci nattu omega bu kër Yàlla. Nattu omega bi di am bu bunt asamaan yi ubbee, te loolu mooy saa si jabar ji defaru ba noppi. Janq yi ñàkk xel ak seen waxu noflaay ak kaaraange gu dul dëgg gu tawub mujj gi, ngelaw li di leen fësël génne ci bunt yi ubbee, ndax ndigal xibaaru nettali bii mooy xibaaru ngelawu penku bi. Xibaar bi mooy ngelaw gu metti gi Yàlla wax ci Esayi, gi teeñees na ci bésub ngelawu penku bi; mooy itam ñeenti ngelaw yi Yuuxanaa wax, yi ñu téye ci jamonoy màndargaalug téeméer ak ñeent-fukk ak ñeent junni nit.

Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

“Malayaka yiy téye ñenti ngelaw yi, yu mel ni fas wu mer buy seet a rëcc ngir daw ba xàll ci kow suuf si bépp, di yóbbu alkande ak dee ci yoonam.

“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live.” Manuscript Releases, volume 20, 217.

“Ndax nu war a nelaw ci tegu gu mat a jege àddina bu ba fàww? Ndax nu war a nekk ñu xelawul, ñu sedd te mel ni ñu dee? Ée, bu nu manoon a am ci sunuy kër-yàlla Xelum Yàlla ak ngéexituam yu mu wol ci ay nitam, ngir ñu taxaw ci seen tànk te dund.” Manuscript Releases, volume 20, 217.

Those who reject that message of the east wind of Islam, are blown out the window by the wind—the very symbol of their rebellion. The rubbish of error is forever attached to the foolish class who have no oil. Ephraim has again been joined to its idols. They rejected the increase of the knowledge of the sealing time, and its relation to Islam of the third woe. God will turn the glory of their counterfeit latter rain message into “shame.”

Ñi ñu bañ bataaxal boobu bu ngelawu penku gu Islama, ngelaw li da leen génne palanteer bi—te mooy misaal mi sax ci seen werante. Yàqu-yàqu njuumte mi, ba fàww, taq na ak kuréelu dof yi amul diw. Efrayim boolees naat ak ay tuuramaam. Ñoom bañ nañu yokkute xam-xamu waxtu màndarga gi, ak njaxlafam ak Islama bu ñetteelu alkande bi. Yàlla dina soppi ndamu seen yégle tawtéef bu mujjug ngóob bi muy “gàcce.”

My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children.

Sama waañ dañuy alkati ndax ñakk xam-xam; ndaxte yaw bañ nga xam-xam, man it dinaa la bañ, ba dootuloo saraxalekat ci sama kanam; gannaaw fàtte nga yoonu sa Yàlla, man it dinaa fàtte sa ñiir.

As they were increased, so they sinned against me: therefore will I change their glory into shame. They eat up the sin of my people, and they set their heart on their iniquity. And there shall be, like people, like priest: and I will punish them for their ways, and reward them their doings. For they shall eat, and not have enough: they shall commit whoredom, and shall not increase: because they have left off to take heed to the Lord. Whoredom and wine and new wine take away the heart. My people ask counsel at their stocks, and their staff declareth unto them: for the spirit of whoredoms hath caused them to err, and they have gone a whoring from under their God. They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and poplars and elms, because the shadow thereof is good: therefore your daughters shall commit whoredom, and your spouses shall commit adultery. I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery: for themselves are separated with whores, and they sacrifice with harlots: therefore the people that doth not understand shall fall.

Bi ñu leen yokkee, noonu lañu ma moye; moo tax dinaa soppi seen ndam mu doon torox. Ñoom dafay lekk bàkkaaru sama nit ñi, te seen xol tàbbi na ci seen tooñ. Te ni nit ki, noonu saraxalekat bi itam; dinaa leen mbugal ndax seen yoon yi, te fey leen seen jëf yi. Dinañu lekk waaye duñu suur; dinañu njaaloo waaye duñu yokku; ndaxte bàyyi nañu topplu Boroom bi. Njaaloo ak biiñ ak biiñ bu bees di nañu dindi xel. Sama nit ñi dañuy laaj seen xel ci seen xeer yu ñu rey, te seen yett di leen wax; ndaxte ruuhu njaaloo tax na ñu réer, te dañu njaaloo ba dëddu seen Yàlla. Dañuy rendi sarax ci kaw tundu yi, te sax cuuraay ci kaw tacc yi, ci suufu garab yi, safaara yi ak orme yi, ndaxte seen ker gi baax na; moo tax seen jigéen ñi di njaaloo, te seen jabar yi di def njaaloo. Du ma mbugal seen jigéen ñi bu ñuy njaaloo, mbaa seen jabar yi bu ñuy def njaaloo; ndaxte ñoom ci seen bopp dañuy berook jigéen ñu njaaloo, te di rendi ak jigéen ñu bon; moo tax nit ñi xamul dara di nañu daanu.

Though thou, Israel, play the harlot, yet let not Judah offend; and come not ye unto Gilgal, neither go ye up to Bethaven, nor swear, The Lord liveth. For Israel slideth back as a backsliding heifer: now the Lord will feed them as a lamb in a large place.

Bu Israyil, doo dangay gannaaw ba mel ni jigéen ju say-say, waaye bu Yuda bañ a tooñ; te bu ngeen demul Gilgaal, mbaa ngeen yéegul Bet-Awen, te bu ngeen waatée ne: “Boroom bi mooy dund.” Ndaxte Israyil dafa dellu gannaaw ni nag wu moytu; léegi Boroom bi dina leen yar ni xar mu nekk ci bérab bu yaatu.

Ephraim is joined to idols: let him alone.

Efrayim dafa boole yi: bàyyi ko mu nekk.

Their drink is sour: they have committed whoredom continually: her rulers with shame do love, Give ye. The wind hath bound her up in her wings, and they shall be ashamed because of their sacrifices. Hosea 4:6–19.

Seen nañu set: dañuy njaaloo saa su nekk; ay kilifayoom soppiku nañu ci jëf ju rusadi, di bëgg ne: “Joxleen.” Ngëlaw li dafa ubbi ko ci i laafam, te dinañu rus ci ndax seeni sarax. Ose 4:6–19.

The rubbish that is removed is both the foolish virgins and their erroneous doctrines which they are joined to. We are what we eat, and they rejected the message of the east wind, chose instead the lie which brings strong delusion in its wake, and became joined to their counterfeit peace and safety latter rain message. Joel’s new wine, is cut off from their mouths, right where Jeremiah becomes God’s mouth.

Yëf wi ñuy dindi mooy ñaareel xel yu ñàkk sago yi ak seen jàngale yu juum yi ñu boole ak seen bopp. Nun nag, danuy doon li nu lekk; te ñoom dañoo bañ ndigal ngelawu penku mi, waaye dañoo tànn fen wi, mi di indi réer gu metti ci ginnaawam, te boolewu nañu ak seen yéemub jàmm ak kaarange gu dëggul, di seen yégle ndox-mbey mu mujj. Biiñ bu bees bi ci Yoel, dagg nañu ko ci seen gémmiñ, fekk fa la Yeremiya nekk gémmiñu Yàlla.

“In rejecting the truth, men reject its Author. In trampling upon the law of God, they deny the authority of the Law-giver. It is as easy to make an idol of false doctrines and theories as to fashion an idol of wood or stone. By misrepresenting the attributes of God, Satan leads men to conceive of Him in a false character. With many, a philosophical idol is enthroned in the place of Jehovah; while the living God, as He is revealed in His word, in Christ, and in the works of creation, is worshiped by but few. Thousands deify nature while they deny the God of nature. Though in a different form, idolatry exists in the Christian world today as verily as it existed among ancient Israel in the days of Elijah. The God of many professedly wise men, of philosophers, poets, politicians, journalists—the God of polished fashionable circles, of many colleges and universities, even of some theological institutions—is little better than Baal, the sun-god of Phoenicia.” The Great Controversy, 583.

“Ci bañ a nangu dëgg gi, nit ñi dañuy bañ Boroomam. Ci seen diétu yoonu Yàlla, dañuy weddi sañ-sañu ki ko dogal. Noonu itam, yomb na ngir nit def xonq ci njàngale yu dul dëgg ak xalaat yi, ni mu yombee def xonq ci bant walla doj. Ci diir bi Seytaane di wone melokaanu Yàlla lu jubulwul, dafay yóbbu nit ñi ngir ñu xalaat ne moom am na jikko ju dul dëgg. Ci ñu bare, xonq bu filosofi toog na fa Yexowa nekk; waaye Yàlla miy dund, ni mu feeñale ko ci kàddoom, ci Almasi bi, ak ci jëfandikooki mbind mi, ñu néew rekk a koy jaamu. Junniy nit dañuy yàggal nature, fekk dañuy weddi Yàllay nature. Doonte ne moom dafay feeñ ci beneen mel, bokk na ci dëgg ne bokk-xonq am na tey ci àddina su Kiristaan, ni mu nekkoon ca Israayil gu yàgg ga ca jamonoy Eliya. Yàllay nit ñu bare ñiy wax ne ñoom ay boroom xam-xam lañu, ak filosòf yi, taalifkat yi, politig yi, bindkat xibaar yi—Yàllay mbooloo yu rafet te topp aaday àddina, ak Yàllay barab yu bariy njàng mu kawe ak yuniversite yi, hatta ak yenn kuréelu njàngum yàlla—du lu gën a baax Bàal, yàllay jant bu Fenisi.” The Great Controversy, 583.

At the separation of the genuine and false in Miller’s dream the wind carries the false virgins out, while the Lord seals His bride during the omega internal test of the open window.

Ca saa yu wér ak yu dul wér di tàqale ci géntu Miller, ngelaw li di yóbbu janq yi dul dëgg génneel leen, fekk Boroom bi di tëj muuruwaayam ci biir nattu omega bu biir, ci bunt bu ubbeeku.

Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

Xooluleen, dina yebal sama ndaw, te mooy waajal yoon wi ma jiitu; te Boroom bi ngeen di seet, dina dikk ci saa si ci ay kër-yàllaam, moom ndawub kóllëre gi ngeen di bànneexoo; xooluleen, mooy dikk, — wax na ko Aji Boroom bu gàngoor yi. Waaye kan moo man a muñ bésub dikkam? te kan moo man a taxaw bu feeñee? ndaxte mel na ni safara buy setal wuruskat, te ni saabu bu raxasakat yi di jëfandikoo. Dina toog ni aji-setal ak aji-laabir xaalis; dina setal doomi Léwi yi, te dina leen laabir ni wurus ak xaalis, ngir ñu jébbal Aji Boroom sarax gu jub. Noonu saraxu Yuda ak Yerusalem dina neex Aji Boroom, ni ci fan yu yàgg ya, ak ni ci at yu njëkk ya. Malaki 3:1–4.

The sons of Levi are the sons of those Levites who were faithful at Aaron’s image of the beast test, and then again at Jeroboam’s image of the beast test. They are those who pass the image of the beast test, which is the test by which their eternal destiny is decided, and the test they must pass—before we are sealed.

Doomu Lewi ñooy doomi yooyu Lewiit yi te wone nañu seen kóllëre ci jéego rëy bi Aaróon ak nataalu rab wu réy ba, te gannaaw loolu itam ci jéego rëy bi Yerobóam ak nataalu rab wu réy ba. Ñoomooy ñi mucc ci nattu nataalu rab wu réy ba, moom mi di nattu bi ñuy dogalée seen destinoo ba fàww, te mooy itam nattu bi war nañu mucc ci moom—bala nu ñu teg màndarga.

“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.

“Boroom bi wone na ma ko leer ne, nataalu rab wu rëy bi dina sosu balaa xel-mu-jëkk bi tëjje; ndaxte mooy nattu bu mag bi ñu teg ci askanu Yàlla, te ci moom lañuy dogal seen àtte gu baaxul walla gu baax ba fàww.”

“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” The Seventh-day Adventist Bible Commentary, volume 7, 976.

“Lii mooy nattu bi nit yu Yàlla war a am balaa ñu tëj leen ak màndargam. Ñépp ñi firndeel seen takku ci Yàlla ci topp yoonam, te bañ a nangu ab sabbat bu dul dëgg, dinañu taxaw ci suufu rakkasu Boroom bi Yàlla Yeowa, te dinañu jot màndargu Yàlla miy Dund. Waaye ñi bàyyi dëgg gi bawoo asamaan te nangu sabbatu dimaas, dinañu jot màndargu rab wi” The Seventh-day Adventist Bible Commentary, volume 7, 976.

The image of the beast test is the test before the mark of the beast test at the Sunday law, and it must be passed before the door closes.

Nattu rabu mala mooy xët wi jiitu xët wu màndarga rabu mala bi ca yoonu Dibéer ba, te war na ñu ko jéggi balaa bunt bi tëj.

It is the test that purifies the righteous and also separates the righteous from the unrighteous. It is the test where Daniel, Shadrach, Meshach and Abednego are found to be visually fairer and fatter than those who ate the Babylonian diet. One class had eaten the bread of Heaven and the other the bread of Babylon. It is the test of bread in the synagogue at Capernaum.

Moo di nattu la teey nit ñu jub, te itam moo di màggat nit ñu jub ak ñu jubul. Moo di nattu bi ñu gisee ne Daniel, Shadrach, Meshach ak Abednego dañoo gën a taaru ci gis-gis te gën a yam yeneen ñi lekkoon lekku Babilon. Benn wàll dafa lekkoon mburu Asamaan, te beneen bi mburu Babilon. Moo di nattu mburu bi ci jàngu Yàlla ba ca Capernaum.

Externally the testing time that we are now in is the test of the image of the beast, the combination of church and state within the United States. The parallel internal testing time identifies a class of virgins who manifest the image of humanity and another class of virgins who manifest the image of Divinity combined with humanity. After Malachi identifies the purification and purging of the Levites, God proposes a test.

Ci biti bës, waxtu nattu ji nuy nekk léegi mooy nattu nataalu rab wi, mooy booloo kërce ak réew mi ci biir États-Unis. Waxtu nattu gu dëppoo gu biir gi di wax ci benn xeetu janq yu sell yuy wone nataalu nit ñeel, ak beneen xeetu janq yu sell yuy wone nataalu Yàlla boolees ak nit ñeel. Gannaaw Malaasi waxee ci sellal ak setantal Lewit yi, Yàlla di joxe ab nattu.

And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts.

Te dina jege ci yéen ngir àtte; te dinaa ne seede bu gaaw ci kaw njibarakat yi, ak ci kaw njaalookat yi, ak ci kaw ñiy giñ fen, ak ci kaw ñiy tooñ aji liggéey bi ci peyam, jigéen ji ñàkk jëkkër, ak jirim ji ñàkk baay, ak ñiy dëddoo doxandéem bi ci sañ-sañam, te ragaluma, wax na Koñ bi Boroom mbooloom yi.

For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:5, 6.

Ndaxte man maay Boroom bi, duma soppeeku; moo tax yéen, ñi bokk ci Yakóoba, dungeen sanku. Malaki 3:5, 6.

The first test is to fear God, and the class that failed the testing of the Messenger of the Covenant are then addressed with five condemnations, one for each of the foolish virgins that align with being wretched, miserable, poor, blind, naked; five prophetic attributes for five foolish virgins that summarized under the phrase “and fear not me.” These are those who failed the foundational first alpha test. They failed because they did not understand that God never changes. These are those who failed the foundational external alpha test of 2024.

Njàngat gu njëkk bi mooy ragal Yàlla, te nit ñi la Yonnent bi bu Kóllëre gi nattu ba ñu lajj, ñoom lañu wax ak juróom i daan, benn ci ku nekk ngir ku nekk ci juróom-ñaar ñi dof ña, te lëkkaloo ak ne ñu bon, ñu torox, ñu néew alal, ñu gumba, ñu rafetul; juróom i mbindum yonent ngir juróom-ñaar ñi dof ña, yu ñu denc ci wax ji ne “te ragalewuma ma.” Ñooñu lañu di ñi lajj ci nattu alfa bu njëkk, bu tëral bi. Lajj nañu ndaxte xamuñu ne Yàlla du soppiku mukk. Ñooñu it lañu di ñi lajj ci nattu alfa bu biti, bu njëkk, bu atum 2024.

“There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.

«Amna ay njàng ngir jàng ci nettali jamono ju weesu; te ñu woo xel yi ci yooyu, ngir ñépp man a xam ne Yàlla mi ngi liggéey tey ci benn yoon yi mu daan defe ba noppi. Loxoam feeñ na ci liggéeyam ak ci biir xeeti àddina tey, ni mu feeñoon ba tey, li dale ca bi xebaar bu baax ba jëkk tàmbalee yéglee Adam ca Eden.»

“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.

“Am na ay waxt yu soppi ci jaar-jaari mbootaay yi ak ci jaar-jaari mbooloom gëm-gëm bi. Ci yëngu-yëngu Yàlla, bu ay jafe-jafe yooyu di ñëw, leer gi war ngir jamono jooju mooy ñëw. Su ko nangoo, am na yokkute bu xel mu sell bi; waaye su ko bañee, suufeelu xel mu sell bi ak yàqute topp. Boroom bi ci Kàdduam ubbi na liggéeyu xareb xibaar bu baax bi, ni ñu ko doxale woon ci jamono yi weesu, ak ni dees ko doxale ci jamono yi di ñëw, ba ci xeex bu mujj bi, fu mboolooy Seytaane di def seen yëngu-yëngu gu mujju te doy waar.” Bible Echo, August 26, 1895.

Laodiceans do not see that God’s dealing with men is ever the same. If the light, or the oil is received, there is a blessing, if not, there is a shipwreck.

Waa Laodise yi gisul ne yëngu-yëngu Yàlla ak nit ñi dafa sax di benn. Su leer gi, walla diwlin gi, ñu ko nangu, am na barke; bu ñu ko nanguwul, am na sànkute gaal.

“In past ages the Lord God of heaven revealed his secrets to his prophets. The present and the future are equally clear to him. The voice of God echoes down the ages, telling man what is to take place. Kings and princes take their places at their appointed time. They think they are carrying out their own purposes, but in reality they are fulfilling the word that God has spoken.

“Ci jamono yu wees yi, Boroom bi Yàlla asamaan wi dafa feeñal ay kumpam ay yonentam. Li nekk tey ak li di ñëw a mel ni lu leer la ci moom. Baatu Yàlla di jóge ci jamono yi, di wax nit li war a xew. Buur yi ak kilifa yi di jël seen bérab ci waxtu woowu ñu leen dogal. Ñu dañuy defe ni ñoom ci seen bopp lañuy yëngu ngir matal seen bët, waaye ci dëgg sax, dañuy matal kàddu gi Yàlla waxoon.

Paul declares that the records of God’s dealings with mankind in the past ‘are written for our admonition, upon whom the ends of the world are come.’ Daniel’s history is given us for our admonition. ‘The secret of the Lord is with them that fear him.’ Daniel’s God still lives and reigns. He has not closed heaven against his people. As in the Jewish age, so in this age, God reveals his secrets to his servants the prophets.

“Pool moom ne, bindu yëf yi Yàlla jëfandikoo woon ak nit ñi ca jamonoy wees ya, «ñoo ko bind ngir sunu artu, nun ñi mujjug àddina dikkël ci sunu kaw.» Jàngoro Daniel ñoo nu ko jox ngir sunu artu. «Kumpay Boroom bi ànd ak ñi koy ragal.» Yàllay Daniel dafa dund te di nguur. Móosul tëj asamaan ci ay nitam. Ni mu meloon ca jamonoy Yawut ya, noonu itam ci jamono jii, Yàlla di wone ay kumpam ay jaamam yonent yi.”

“The apostle Peter says: ‘We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts: knowing this first, that no prophecy of the Scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.’

“Ndaw li Piyeer nee na: ‘Nu am itam kàddug yonent gu gëna wóor; te li ngeen def bu baax mooy ngeen déglu ko bu baax, ni leer gu di leer ci bérab bu lëndëm, ba bés bi fenkee, te biddéewub suba bi jóg ci seen xol: xamleen jëkk ne, benn yonentug Mbind mi bokkul ci firi boppam. Ndaxte yonent jëkkul woon ci coobare nit; waaye nit ñu sell yu bawoo ci Yàlla lañu waxoon, bi leen Xelum Mu Sell mi yóbboo.’”

“The unbelieving and godless do not discern the importance of the signs of the times, foretold in the prophetic word. In ignorance they may refuse to accept the inspired record. But when professed Christians speak sneeringly of the ways and means employed by the great I AM to make his purposes known, they show themselves to be ignorant both of the Scriptures and of the power of God. The Creator knows just what elements he has to deal with in human nature. He knows what means to employ to obtain the desired results.

Ñi gëmmi Yàllaul ak ñi amul ngëm xamuwu solo màndarga yi dëkk ci jamonoy yi, yi kàddug waxi Yàlla waxoon ba noppi. Ci seen réy réyug xamadi, man naa ñu bañ a nangu bind mi feeñ ci xel mu Sell mi. Waaye bu Kiristaan yu di wax ne ñoom lañu bokk, di wax ak yéjj ak xeeb ci yoon ak pexe yi «Maa Ngaa» gu Mágg ga jëfandikoo ngir xamal ay mébétam, fexe nañu a wone ne xamuwuñu Mbind mi te xamuwuñu itam kàttanu Yàlla. Ki bind lépp xam na bu baax lan mooy eleman yi muy jëflante ak ñoom ci bindu nit. Xam na itam yoon yi war a jëfandikoo ngir jot ci njariñ li mu bëgg.

“Man’s word fails. He who makes the assertions of men his dependence, may well tremble; for he will someday be as a shipwrecked vessel. God’s word is infallible, and endures forever. Christ declares, ‘Verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.’ God’s word will endure throughout the ceaseless ages of eternity.” Youth Instructor, December 1, 1903.

“Kàddu nit du sax. Ku def waxi nit ay mbokkamu ngir wéeru ci ñoom, war na ragal; ndaxte benn bés dina mel ni gaal gu yàqu ci géey. Kàddu Yàlla du juum, te dina sax ba fàww. Kirist nee: ‘Ci dëgg maa ngi leen koy wax, ba asamaan ak suuf weesoo, benn tomb bu ndaw walla benn rëdd bu gën a tuuti du jële fenn ci yoonu Yàlla, ba keroog lépp mat.’ Kàddu Yàlla dina sax di jaar ci jamono yu dul jeex yi nekk ci ba fàww.” Youth Instructor, December 1, 1903.

God never changes and He works upon the same lines as He has always done.

Yàlla soppikuwul mukk, te dafay jëfandikoo benn yoon yi mu mas a doxale ba noppi.

“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.

“Liggéeyu Yàlla ci suuf si di wone, jamono ba jamono, ni mu mel ni benn la ci bépp yëngu-yëngu yu mag yu yeesal walla yu diiné. Njàngale yi Yàlla di jëfandikoo ci njàqare ak nit ñi sax nañu ba fàww ni benn. Yëngu-yëngu yu am solo yu jamonoy tey am nañu seen moroom ci yi weesu; te li kërceen ga dajale woon ci jamono yu njëkk yi am na ay njàngat yu am solo lool ngir sunu jamono tey.” The Great Controversy, 343.

Malachi chapter three’s first four verses identify the messenger that prepares the way for the Messenger of the Covenant, and the purging and purification of the Levites. Then the Lord pronounces judgment upon Laodicea, identifying they fear not God, meaning they failed the foundational alpha test of the third angel. Their lack of fear represents a purposeful rejection of knowledge, and the context of the knowledge they refuse is the acceptance of the history of the messenger who prepares the way and the Divine messenger who follows. All the prophets identify the latter days, and there would be no reason to identify a counterfeit reformatory movement, if there was not a genuine.

Ñetti ñaareel ak ñenteel aaya yi ci Malasi saar ñett dañuy wax ndaw li di waajal yoon wi ngir Ndaw bu Kóllëre gi, ak sellal ak setal gi ñuy def Leweet yi. Gannaaw loolu, Boroom bi day yégle àtte ci Laodise, di wone ne ragaluñu Yàlla; maanaam, dañoo lajj testu alfa bu njëkk bi malaaka bu ñetteel bi. Ñàkk ragal seen bi dafay tegu ci bañ xam-xam tegu ci xel ak coobare, te xam-xam bi ñuy bañ mooy nangu jaar-jaaru ndaw li di waajal yoon wi ak Ndaw bu Yàlla bi koy topp. Yépp yonent yi dañuy xamle bés yu mujj yi, te du am woon benn sabab ngir xamle yëngu-yëngu yeesal gu dëggul, bu fekkee amul gu dëgg.

“But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.

“Waaye Seytaane nekkoonul ne tuuti. Léegi mu jéem li mu daan jéem ci bépp yëngu-yëngu yeesalug ngëm — nax nit ñi te alag leen, di leen jox lu dëggul, muy lu ngir wuutu liggéeyu dëgg gi. Naka ni amoon na Kirist yu dul dëgg ci njëlbéen bu njëkk ci mbooloom kërceenug giristaan, noonu itam jóg nañu woon yonent yu dul dëgg ci xarnu juróom-benn fukk ba.” The Great Controversy, 186.

The context of the first six verses of Malachi three is the purging and purification of the Levites of the reformatory movement of the one hundred and forty-four thousand. Future for America is either that very movement, or one of many counterfeits. Then Malachi states:

Jëm yu njëkk ci juróom-benn ak juróom-ñaari aaya yi ci Malaki ñett mooy setal ak sellal Lewiit yi ci yëngu-yënggub yeesal gi gu juróom-ñeent fukk ak ñeent junni. Li ëllëg di doon ci Amerik mooy benn ci ñaari yii: mbooloo boobu sax, wala benn ci barab yu bare yu koy roy. Noonu Malaki ne:

Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them. Return unto me, and I will return unto you, saith the Lord of hosts. Malachi 3:7.

Li dale baat yu seen yaay, yéen dëddu ngeen sama ndigël yi, te sàmmu ngeen leenul. Delluleen ci man, te dinaa dellusi ci yéen, — kàddug Aji Boroom mbind mi. Malasi 3:7.

The progressive rebellion over the four generations is the introduction and setting of the book of Joel, and Malachi here identifies the same progressive rebellion when he says, “even from the days of your fathers ye are gone away.” From 1863, the days of the fathers of the first generation of rebellion, they have increasingly went further and further away from God. The pronouncement against their continuous sin is tempered with the Laodicean call that in mournful tones promises that if they would but only return, God would return unto them.

Ndóolug ñent maas yi di ndank-ndank dugub ci yóbbanteb téereb Yoel, te fii Malaki mu ngi xamale noonu benn ndóolug ñaawteef boobu, bi mu waxee ne: “hatte ba ci fan yi seen baay yi, ngeen dëddu nañu.” Dale ko ci atum 1863, muy fan yi baay yi ci jëmm ju jëkk ci maasug weddi gi, ñoom dañoo gën a sore ak gën a sore Yàlla. Kàddug yëgle ci seen bàkkaar bu sax bi, dees na ko woyofal ak wooteb Laodise, buy jóg ci baat yu tiis, di digle ne suñu dellusi rekk, Yàlla dina dellu ci ñoom.

But ye said, Wherein shall we return? Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed with a curse: for ye have robbed me, even this whole nation.

Waaye ngeen wax ne: “Ci lan lanu war a dellusee?” Ndax nit man naa sàcc Yàlla? Teewul ngeen sàcc na ngeen ma. Waaye ngeen wax ne: “Ci lan lanu la sàcc?” Ci saraxu fukk ak ci sarax yi. Mbugal moo leen dal ak mbugal, ndaxte ngeen sàcc na ngeen ma, yéen réew mi bépp.

Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.

Indileen lépp mboolem fukk yi yépp ci kër gu ñu di dencukaay bi, ngir am lekk ci sama kër; te nangeen ma seet léegi ci loolu, wax na Boroom mbooloom asamaan yi, ndax duma leen ubbi buntuy asamaan yi, di leen tuur barke bu baax ba faatuñu ko jot.

And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the Lord of hosts. And all nations shall call you blessed: for ye shall be a delightsome land, saith the Lord of hosts. Malachi 3:5–12.

Te dinaa yeddu kiy lekk ngir yéen, ba mu bañ a yàq njariñu suuf si ngeen; te sax seen reseñ du sànni ay doomam lu jiitu jamono bi ci tool bi, wax na ko Boroom màndiŋ yi. Te xeeti àddina yépp dinañu leen wax ñu barkeel; ndaxte dungeen suuf su neex, wax na ko Boroom màndiŋ yi. Malasi 3:5–12.

The alpha foundational external test of 2024 is followed by the capstone internal test of 2026. That capstone test occurs when the windows of heaven are opened, and three places where those open windows are identified in the context of the church triumphant are Malachi three, Miller’s dream and Revelation nineteen. Malachi is the alpha, Miller’s dream is the middle and Revelation is the omega. The test is illustrated by Christ, as the dirt brush man, casting the jewels into the casket. Those jewels are both truths perfectly arranged in their order, and the remnant. The storehouse is where the meat is gathered and distributed. As with the test of manna, the test of Capernaum and the Bread of Heaven—“meat” is the subject.

Seetlu bitti tàmbali bu biti ci biti 2024, bi nekk seetlu bu ci biti buy taxawal alfa, topp na ko seetlu bu biir bu mujjeek bi ci 2026. Seetlu boobu bu mujjeek am na suufub asamaan yi ubbeeku, te ñetti bérab yu ñu wone fan yu ubbeeku yooyu nekke ci wàllu kërg Yàlla gi daan nax, mooy Malaki ñett, géntug Miller ak Peeñu xarnu juroom-ñeent. Malaki mooy alfa, géntug Miller mooy digg bi, te Peeñu xarnu juroom-ñeent mooy omega. Seetlu boobu misaal na ko Almasi bi, ni góor gu yor paaso suuf, di sànni jawhar yi ci saxaar bi. Jawhar yooyu dañoo tekki ñaari mbir: dëgg yu sampu bu mat ci seen toftale, ak ndot li des. Bérabu dencukaay ba mooy fi ñuy dajale te di séddale lekk bi. Ni ci seetlu manna, seetlu Kapernawum, ak Mburu Asamaan—“lekk” mooy wàllu gi ñuy wax.

The “meat” is oil in the parable of the virgins, and it represents character, the Holy Spirit and the prophetic message that brings the Holy Spirit into the hearts and minds of those who develop the character of Christ. The “meat” is Joel’s “new wine” that is cut off from the drunkards of Ephraim. To pass the internal capstone temple test of the second angel you must have passed the external first alpha foundational test. If you haven’t accepted the foundation, you cannot be part of the temple which is raised upon the foundation, but if you are not of the number who passed that foundational test, you will build your spiritual counterfeit house upon sand. John calls that counterfeit spiritual house, “the synagogue of Satan” and Jeremiah, “the assembly of mockers.”

“Yàpp” bi mooy diw ci léeboonu janq yi, te muy tekki jikko, Xelum Yàlla ak bataaxal bu yonent bi di indi Xelum Yàlla ci xol ak xel yu ñiy yokk jikkoy Almasi bi. “Yàpp” bi mooy “biiñ bu bees” bi ci Yoel, bi ñu daggéele ci kaw naan-kat yi ci Efrayim. Ngir jàll nattu kër-yaram gu biir gi, di nattu taaxum kaw biiru ker gu sell gi, bu malaaka ñaareel bi, war nga ba noppi jàll nattu bëtub alfa bu njëkk bi, di nattu sampu ndomboog jaar-jëf bi. Su fekkee ne nanguwuloo ndomboom bi, doo man a nekk ci kër gi ñuy yékkati ci kaw ndomboom boobu; waaye su fekkee ne bokkuloo ci limub ña jàlloon nattu ndomboom boobu, dinga tabax sa kër gu ruu biir ci suuf su tuuti. Yowaana tudd kër gu ruu biir gu fen boobu ne, “jàngatug Seytaane,” Yeremiya it tudd ko ne, “mbooloom ñi di ree.”

Bring ye all the tithes and offerings into the storehouse is the internal test where the seal is impressed. The dirt brush man cast the remnant people of God into the enlarged casket, and in so doing He was illustrating the work of bringing all the tithes into the storehouse. The Levites are the offering that is lifted up when He pours out a blessing from the windows of heaven. The dirt brush man’s jewels are His remnant people and in Isaiah chapter six those remnant people are identified as a tithe.

Indiileen ñépp fukki xaalis ak sarax yi ci kërub dèencukaay bi mooy seetaanu biir bu tax màndarga gi ñu ci tëj. Góor gi yor palanteeru suuf bi sànniwul askanu Yàlla yu des yi ci béréb bu yaatu biir kaasu bi, te ci def noonu mooy won liggéeyu indi indi ñépp fukki xaalis yi ci kërub dèencukaay bi. Lawi yi mooy sarax si ñuy yékkati su Mu tuur barke gu jóge ci fenêtre yi asamaan. Jawriñi góor gi yor palanteeru suuf bi mooy askanu Yàlla yu des yi, te ci Esayi saar 6, askan wooyu yu des yi ñu leen jàngale ni ab fukk.

Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.

Noonu ma ne: Boroom bi, ba kañ la? Mu ne ma: Ba kera dëkk yi neenul kenn dëkk ci, kër yi it neenul nit, te suuf si neex ba yàqu lool; te Boroom bi sori nit ñi fu sore, te wéccu gu réy am ci diggu réew mi. Waaye teewul ci moom dina am benn fukkal, te dina dellusi, te dees na ko lekk; ni garab gu mel ni teil ak ni garab gu mag ni oak, yi seen cër nekk ci ñoom bu ñuy sànni seen xob: noonu it mbëkk mu sell mi mooy seen cër. Esayi 6:11–13.

The Lord identifies the question of “how long” on multiple witnesses as pointing to the Sunday law, and in verse three of Isaiah six the angels proclaim “Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory.” Sister White connects this with the mighty angel of Revelation eighteen.

Boroom bi miis laaj bi ne “ba kañ” ci ay seede yu bare ne muy jublu ci yoonu Dibéer, te ci ñetteelu ayaaru Esayi juróom-benn gi, malaak yi yégle ne: “Sell, sell, sell mooy Boroom mbind mi; suuf si bépp fees na ci ndamam.” Rakku jigéen White boole na loolu ak malaaka bu mag bi nekk ci Peeñu juróom-ñett-fukk ak juróom-ñaar.

“As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His service and worshiping Him, their highest ambition is fully reached.” Review and Herald, December 22, 1896.

“Bi ñuy gis li ëllëg di doon, ba suuf si bépp fees ak ndamam, ay baat yu neex yu ngërëm gu bës di jóg di waxtaan ci seen biir naan: ‘Sell, sell, sell, mooy Boroom mbooloom asamaan yi.’ Ñoom dafa leen doy nañu ci màggal Yàlla; te ci kanamam, ci suufu xol bu rafet buy won ne mu nangu leen, dañu bëggatul dara. Ci yëngal niru melokaanam, ci def ay liggéeyam ak di ko jaamu, seen yeneen bu gën a kawe day mat ba noppi.” Review and Herald, 22 Desàmbar 1896.

Isaiah six identifies 9/11, when the earth was lightened with the glory of the first voice of Revelation eighteen’s two voices. When Isaiah asked “how long” the history of the chapter is identified as the period from 9/11 unto the Sunday law, where the second voice arrives. Isaiah informs us that at the Sunday law there will be a remnant—who are a tithe. The remnant has substance within them—oil in their vessels.

Isaaya juróom-benni dafay xamle 9/11, bi suuf si leeróone ak ndamu baat bu njëkk bi ci ñaari baat yi ci Peeñ mi fukk ak juróom-ñett. Bi Isaaya laajee ne “ba kañ la,” jaar-jaaru nettali gi ci kapitu bi dafay xamle jamono ji tambalee ci 9/11 ba ci yoonu Dibéer bi, fa baat bu ñaareel bi di agsi. Isaaya daf nu xamal ne ci yoonu Dibéer ba dina am benn desit—ñooñu nag ñooy ab fukkéel. Desit boobu am na solo ci seen biir—diiw ci seeni ndab.

But yet in it shall be a tenth [tithe], and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:13.

Waaye nag ci moom dina am fukkéelu walla cër gu des, te dina dellusi, te dees na ko lekk: ni garabu teil, ak ni garabu oak, yi seen substance nekk ci ñoom bu ñuy sànni seen xob; noonu itam xeetu bu sell bi mooy nekk seen substance. Isaiah 6:13.

The “tenth” are those who have “returned” in answer to Malachi’s and also Jeremiah’s call to return. They are trees of humanity, combined with Divinity (the holy seed). They will be eaten, for they are not only the messengers, but they are the ensign of the Pentecostal wave loaves; they are the message which the Gentiles shall eat.

“Nga fukki” ñoo di ñi “dellu” ngir tontu ci wooteg Malasi ak itam ci wooteg Yeremi ngir dellu. Ñoom ay garab yu nit ñi lañu, booleek Yàllaay (mbewu mu sell mi). Dañu leen di lekk, ndaxte duñu yonnent yi rekk, waaye ñoom noonu lañuy xonqaayu mburu yu yëngu yu Pentekot; ñoom lañu di waare ji xeeti ñi dul Yawut yi di lekk.

Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.

Ba tax na Boroom bi ne: “Su fekkee danga déllusi, dinaa la delloo, te dinga taxaw sama kanam; te su fekkee dangay génne lu wert ci lu yàqu, dinga mel ni sama gémmiñ. Nañu déllusi ci yaw; waaye yaw, bul déllusi ci ñoom.” Jérémie 15:19.

Jeremiah represents those who ate the message in the angel’s hand, which was the alpha and foundational test represented by August 11, 1840, 1888, and 9/11, for he says he found the words and did eat them.

Yeremi mooy na ñi lekkoon wax ji nekk ci loxob malaaka mi, te loolu mooy alfa ak nattu bu njëkk bi 11 Awuut 1840, 1888, ak 9/11 di firndeel; ndaxte mu ne dafa gis wax ya te lekk leen.

Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.

Waxeetam am nañu, te lekk naa leen; te sa kàddu nekk na ci man mbégte ak bànneexu sama xol: ndaxte tudd nañu ma ci sa tur, Yow Aji-Sax ji Yàlla bu Mbooloom xarekat yi. Jeremiah 15:16.

Jeremiah is called by God’s name when he ate the little book in the angel’s hand, and that message produced joy and rejoicing, as opposed to shame. When God’s name is given to Jeremiah, he is representing the one hundred and forty-four thousand who are Philadelphians.

Yàlla woowe Yeremi ci turam bi ba mu lekk téere bu ndaw ba nekk ci loxo malaaka bi, te wax jooju jur na mbég ak bànneex, wuuteek rus. Bi turu Yàlla joxee Yeremi, mi ngi feeñal ñaar-fukk ak ñent-fukk ak ñent-junni ñi di waa Filadelfi.

Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:12.

Ku jàll ci ndam, dinaa ko def kenug tabax ci kër Yàlla sama Yàlla, te du génn faati; te dinaa bind ci moom turu sama Yàlla, ak turu dëkku sama Yàlla, mooy Yerusalem bu bees bi, bi descéndé jógé asamaan, ci sama Yàlla; te dinaa bind ci moom sama turu bees bi. Peeñu 3:12.

Jeremiah ate the message of 9/11 and suffered the disappointment of July 18, 2020.

Yeremiya lekk na xebaaru 9/11 te mu muñ naqaru 18 Sulet 2020.

I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Jeremiah 15:17, 18.

Dumaa woonuma ci ndaje ñi sawar, te bégul ma; ma toogumoon maa kepp ndax sa loxo, ndaxte yaa ma feesal ak mer gu metti. Lu tax sama metit di sax ba fàww, te sama gaañu du fajiku, di bañ a nangu faj? Ndax yaa ngi nekk ci man ni kuy fen rekk, ak ni ndox mu deñ? Jeremiah 15:17, 18.

Jeremiah’s “assembly of the mockers,” is Philadelphia and Smyrna’s “synagogue of Satan,” who say they are Jews, but they are not. Jeremiah did not rejoice for the message he had proclaimed was a false message, producing only shame, not joy. Jeremiah’s “perpetual wound that refused to be healed,” was the three and a half days that the assembly of mockers rejoiced while Jeremiah, Moses and Elijah were dead in the street that ran through the valley of dead dry bones. In the midst of that period of doubt and uncertainty, the Lord asked Jeremiah to return.

«Ndaje ñi ñaawkat yi» ci Yeremi, mooy «sinagogu Seytaane» bu Filadelfi ak Esmirna, ñi ne, Yawut lañu, te Yawut duñu. Yeremi bégul woon, ndax saxal bi mu yégle woon saxal wu dëggu woonul la woon, te rus rekk la jur, waaye mbégtewul. «Gaanaaw gu sax te nanguwul a wér» gi ci Yeremi, mooy ñetti fan ak genn-wàll bi ndaje ñi ñaawkat yi bégé woon, bi Yeremi, Muusaa ak Eliya dee ñu ci mbedd mi di daw ci xuru géej gu ñi dee te wow. Ci biir jamono jooju, bu fees ak sikki-sàkka ak ñàkk xam-xam, Boroom bi laaj na Yeremi mu dellu.

Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.

Kon na boroom bi wax na nii: Bu nga dellusi, dinaa la delloo, te dinga taxaw sama kanam; te su fekkee yaa ngi génne lu wert ci lu yàqu, dinga mel ni sama gémmiñ. Ñoom, nañu dellu ci yaw; waaye yaw, bul dellu ci ñoom. Te dinaa la defal xeet wii miir bu xóot bu xànjar; dinañu la xare, waaye duñu la man a not, ndaxte maa ngi ànd ak yaw ngir musal la te wallu la, la Boroom bi wax. Te dinaa la musal ci loxo ña bon, te dinaa la jotale ci loxo ña ragalukaay. Yeremi 15:19–21.

If Jeremiah would return, God would make him an army, represented as a brazen wall that both the “wicked” and the “terrible” will fight against, but not prevail. This is the army of the white horses with horsemen arrayed in uniforms of white linen. That army, or brazen wall is raised up when Jeremiah returns; if and when, he separates the precious from the vile. In Ezekiel thirty-seven, the army that Sister White says is God’s remnant people stands up when they have returned. The remnant returns, then stands up a mighty army, when they separate the precious and the vile and they then become God’s mouth. They must rightly divide the word of truth, separating the chaff from the wheat for they are using the same rules adopted by their father, who was a miller who specialized in preparing the very best bread. If they separate the precious from the vile; the truth from the error, they will be God’s watchman when God separates the wicked and the wise.

Bu Yeremiya dellusi woon, Yàlla dina ko def mbooloo xare, mi ñuy wone ni miir gu xànjaru kaan, te “ñu bon ña” ak “ñu tiitlu ña” dinañu xare ak moom, waaye duñu man a koy not. Loolu mooy mbooloo xare bu fas kaw fas yu weex yi, ak boroom fas yi sol yére yu linu weex. Mbooloo xare boobu, walla miir gu xànjaru kaan googu, dees na ko yékkati bu Yeremiya dellusee; su ko defee, ak bu ko defee, mu tàqale lu tedd ak lu ñaaw. Ci Esekiel juróom-ñett-fukk ak juróom-ñar, mbooloo xare mi Sœur White wax ne mooy nit ñi des ci Yàlla, dafa taxaw bu ñu dellusee. Ñi des dellu, gannaaw loolu ñu taxaw ni mbooloo xare bu réy, bu ñu tàqalee lu tedd ak lu ñaaw, te noonu ñu nekk gémmiñu Yàlla. War nañu séddale kàddug dëgg gi bu baax, di tàqale mboq mi ak dugub ji, ndaxte dañuy jëfandikoo benn yoonu natange yi seen baay jàppoon, moom mi nekkoon mulñeekat bu xam-xam ci waajal mburu mi gën a baax. Su ñu tàqalee lu tedd ak lu ñaaw; dëgg ak njuumte, dinañu nekk sàmmkat yu Yàlla bu Yàlla tàqalee ñu bon ña ak ñu xel ña.

Jeremiah answered the call to return in 2023, then in 2024 he was disappointed as a large group separated at the foundational test of Rome establishing the vision. Jeremiah rightly separated the precious from the vile, the truth from error, and carried on until the omega internal test at the opening of the windows of heaven. When the heavens are opened, the church triumphant has made herself ready. She passed the foundational external alpha test, then she passed the internal omega test of the windows of heaven. She either passes and becomes part of God’s army, or she is blown out of the windows by the wind. She is cast out into a large field, as was Shebna in Isaiah twenty-two or she is cast into the casket. She is either cast into the casket, or cast out of the temple as Nehemiah cast out Tobiah or Christ cast out the money changers. When the dirt brush man casts the jewels into the casket, the casket is either the Word of God in a new framework of truth or the casket is the temple of God, both of which are symbols of Christ, and Christ is not to be divided.

Yeremiya tontu woonu dellu ci 2023, te ci 2024 mu am naqar ndax mbooloo bu réy tasoo na ci nattu njàlbéen ga, bi Room sampée peeñ mi. Yeremiya dafa wone ne moo waroon xàjj lu wert ak lu bon, dëgg ak njuumte, te mu yéeg ba agsi ci nattu omega bi ci biir, baab bi palanteeri asamaan yi ubbeeku. Bu asamaan yi ubbeeku, kanamgu ndamalu jiit gu gëm gi def na boppam waajal. Moom dafa jaar nattu alpha bi ci biti, bu njàlbéen, gannaaw loolu mu jaar itam nattu omega bi ci biir, bu palanteeri asamaan yi. Moo xam ne day jaar te nekk ci soldaari Yàlla, walla ngelaw li liif ko génne ko ci palanteer yi. Ñu sànni ko ci tool bu yaatu, ni ñu ko defee Shebna ci Esayi benn-fukk ak ñaar, walla ñu sànni ko ci kese bi. Moo xam ne ñu sànni ko ci kese bi, walla ñu génne ko dëkkaloo ko ci kër Yàlla ji, ni Naxemi génnee Tobiya, walla ni Kirist génnee jaaykat yi ak jëndkat yi. Bu góor gu yor pax bu di xàll suuf bi sàcci jawar yi di leen sànni ci kese bi, kese bi mooy kàddug Yàlla ci ab raam bu bees bu dëgg, walla kese bi mooy kër Yàlla ji; ñoom ñaar ñépp ay misaal lañu yu Kirist, te Kirist waruñu ko a xàjj.

Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul? 1 Corinthians 1:13.

Ndax Kirist dafa xaajoo? Am Pol lañu daaj ci bant ba ngir yéen? mbaa ndax ci turu Pol lañu leen sóob ci ndox? 1 Corinthians 1:13.

Christ is not separated from Paul. Divinity was not separated from the humanity of Paul. When Paul the human baptized in the name of Divinity their was no division, for the human messenger is combined with the Divine message. Paul was joined to Divinity as certainly as Ephraim was joined to its idols.

Kirist du weesu ak Pool. Yàllaay gi weesu ak boppu nitam Pool. Bi Pool, moom nit ki, sóobee ci turu Yàllaay gi, amuloon benn xaajoo, ndax ndawsiit nit ki booloo na ak bataaxal bu Yàlla. Pool takk na woon ak Yàllaay gi ni Efrayim takk na woon ak ay xërëmam.

Those in Miller’s dream who are cast into the temple (casket), are the tithes of Malachi three who are to be brought into the storehouse, where the meat is stored and distributed. That storehouse is the temple of the one hundred and forty-four thousand, or as Peter stated, “a spiritual house, an holy priesthood.” The casket is the spiritual house and the jewels are the priesthood. For this reason Miller’s dream is recorded on page “81,” a symbol of the Divine High Priest combined with eighty human priests.

Ñi ñi nekk ci géntu Miller ñi ñu sànni ci kër-yàlla ga (boyetu bàmmeel ba), mooy ñi deseele yi ci Malaki ñatt, ñi war a indiwaat ci dencukaay bi, fa ñam wi ñuy denc di ko séddale. Dencukaay boobu mooy kër-yàlla gu téeméeri ñeent-fukk ak ñeent ñaari junni ñi, walla ni Piyeer waxe ne: “kër gu xel, saraxalekat yu sell.” Boyetu bàmmeel ba mooy kër gu xel ga te alxuraan yi mooy saraxalekat yi. Moo tax géntu Miller bindees na ko ci xët “81,” muy màndarga Saraxalekat Bu Kawe bi Yàlla boole ak juróom-ñeent-fukk saraxalekat yu nit.

In Miller’s dream the dirt brush man illustrates bringing the jewels, (which are Isaiah’s tithes and Malachi’s offerings), when He casts the jewels into the temple, which is the storehouse, which is the casket. There are often two questions involved with the second angel, and the omega test is the second angel in relation to the alpha test and the third litmus test. The call is to return, and the return is demonstrated by bringing all the tithes and offerings into the storehouse, that there might be meat in His house. The two questions here are what is the “meat?” and what is the “storehouse?”

Ci biir bu Miller, góor gu yor paxas bu suuf bi dafa mel ni muy indi xonq yi, (yu doon asaka yi ci Esayi ak sarax yi ci Malasi), ba bi Mu sànni xonq yi ci kër Yàlla gi, miy ndab li, miy boyetu xonq bi. Lu bari ay laaj ñaar lañuy boole ak malaaka ñaareel bi, te nattu omega bi mooy malaaka ñaareel bi ci jokkoo ak nattu alpha bi ak ñetteelu nattu litmus bi. Woote bi mooy dellu, te dellu gi dañuy wone ko ci indil bépp asaka ak bépp sarax ci ndab li, ngir am lekk ci këram. Ñaari laaj yi fii nag ñooy lan mooy “lekk” bi? te lan mooy “ndab” li?

If the jewels are the messengers, or if the jewels are the message determines how those two questions are answered. If it is the messengers, then they are the tithe that make up the temple, that is always erected in the second step. If it is the message, it is the message of the Midnight Cry that is brought to perfection as the capstone of the temple, and of the empowerment of the second angel’s message.

Su fekke yi di yonnent yi, walla su fekke yi di bataaxal bi, loolu moo di li war a dogal naka lañuy tontu ñaari laaj yooyu. Su fekkee ne yonnent yi la, kon ñoo di asaka ji di samp kër Yàlla gi, te kooku dañuy tabax saa su nekk ci ñaareelu jéego ba. Su fekkee ne bataaxal bi la, kon moo di bataaxalu Yuuxub Gudd Gi ci Guddi, bi yegge ci matugam ngir nekk doxalin kawu kër Yàlla gi, ak ci dooleelug bataaxalu ñaareelu malaaka bi.

And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh? Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder. Matthew 19:5, 6.

Te mu ne: “Loolu moo tax góor di bàyyi baayam ak ndeyam, ta boole ak jabaram; ñoom ñaar ñépp dinañu nekk benn yaram?” Kon nag, duñu ñaarati waaye benn yaram lañu. Kon li Yàlla boole, bu ko nit tas. Matthew 19:5, 6.

We will continue this study in the next article.

Dina continuer lii njàng mi ci article bi ci topp.

“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

“Ñu jëmal nañu ma dellu ci yégleb ngir ñëw gu njëkkug Kirist. Yowaana yónnee nañu ko ci xel ak dooley Eliya ngir waajal yoonu Yeesu. Ñi bañ seede Yowaana, jàngale yi Yeesu joxe amalul leen njariñ. Seen weddi bàkkat ci xibaar bi doon wax ci ñëwam tax na ñu nekk fa ñu mënoonul a nangu bu baax dalil yi gën a wér ne mooy Mesiya bi. Seytaane jiite na ñi bañ xibaaru Yowaana ba ñu demati gën a sore, ba bañ te daajal Kirist. Ci def loolu, ñoom ci seen bopp dañu wone fa ñu mënoonul a jot ci barke bi ca bésu Pentekot, bi waroon a jàngal leen yoonu dugg ci kër-yàllaaséetu asamaan. Xotti rereb kër Yàlla ga wone na ne sarax yi ak sàrt yi Yawut ya doon joxe, deesu leen nangatuwaat. Sarax bu mag bi joxeef nañu ko te nangu nañu ko, te Xelum Sell mi wàcc ci bésu Pentekot yóbbu na xel yi taalibe ya sore ci kër-yàllaaséetu suuf ba ca kër-yàllaaséetu asamaan, fa Yeesu dugg ak deretam ci boppam, ngir tuur ci ay taalibeem njariñ yi jóge ci ay njotam. Waaye Yawut ya bàyyi nañu leen ci lëndëm gu mat sëkk. Ñu ñàkk lépp leer gi ñu manoon a am ci pexe mucc, te di wéy a wéeru ci seen sarax ak seen ndawtal yu amul njariñ. Kër-yàllaaséetu asamaan jël na bérabuk kër-yàllaaséetu suuf, waaye ñoom xamul woon soppeku loolu. Moo tax mënuñu woon a jot njariñ ci rammukatug Kirist ca barab bu sell ba.”

“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.

“Ñu bare xool ak tiit yoon wi Yude ya jaaroon ci bañ ak daajal Kirist; te bu ñuy jàng jaar-jaaru toroxteem gu gàcce, dañuy foog ne bëgg nañu Ko, te duñu Ko weddi ni Piyeer defee, walla daaj Ko ci bant ni Yude ya defee. Waaye Yàlla mi xam xol yépp, jébbale na ci seetlu mbëggeel boobu ñu doon wax ne am nañu ci Yeesu. Asamaan wépp seetaanoon ak yéene gu xóot niki nit ñi daldi nangu yégleb malaaka bu njëkk bi. Waaye ñu bare ci ñi naan ne bëgg nañu Yeesu, te di jooy bu ñuy jàng nettali bant ba, ñoo xeeb xibaar bu baax bi ci ñëwam. Fàwwuloon ñu nangu yégle bi ak mbégte, waaye wax nañu ne naxekaay la. Sib nañu ñi bëgg njortam, te génne leen ci kërk yàlla yi. Ñi bañoon yégle bu njëkk bi, mënuñu woon a am njariñ ci ñaareel bi; itam amuñu woon njariñ ci xaacu guddi gi digg, mi waroon a waajal leen ngir ñu dugg ak Yeesu ci ngëm ba ca bérab bu gën a sell ba ci kër-yàlla asamaan bi. Te ndaxte dañu bañ ñaari yégle yu njëkk yooyu, lëndëmloo nañu seen xel ba tax mënuñu gis leer ci yégleb malaaka bu ñetteel bi, miy won yoon wi jëm ca bérab bu gën a sell ba. Gis naa ne ni Yude ya daajee Yeesu ci bant, noonu itam la kërk yu tudd seen bopp Kiristaan daajee yégle yii; moo tax amuñu xam-xam ci yoon wi jëm ca bérab bu gën a sell ba, te mënuñu a am njariñ ci ràmmu Yeesu fa. Ni Yude ya, yi doon sarax seen sarax yu amul njariñ, noonu itam lañuy yékkati seen ñaan yu amul njariñ ca néeg ba Yeesu bàyyi; te Seytaane, mi bég ci naxe boobu, sol na melo yu diine, te di jiite xel yi ñu tudd seen bopp Kiristaan jëm ci moom, di liggéey ak kàttanam, ak ay firndeem, ak ay kéemaan yu fen, ngir tëj leen bu baax ci saqoom.” Early Writings, 259–261.