Peter was symbolically at Caesarea Philippi at the third hour, on his way to Caesarea Maritima and the ninth hour. According to Matthew and Mark, six days later, Peter, James and John were at the Mount of Transfiguration. Luke says eight days, between Panium and the Mount. From the gates of hell, at Caesarea Philippi to the death of the cross, with a stop along the way at the Mount of Transfiguration. Three steps from Panium to the Sunday law. Caesarea at the beginning, the Mount in the middle, and Caesarea at the end. Hell at the beginning, death at the end, with God’s glory in the middle. An alpha rebellion represented by the gates of hell and an omega rebellion represented by the death of the Son of God.
Piyeer nekkoon na ci misaal ca Caesarea Philippi ca ñetteelu waxtu, di dem jëm Caesarea Maritima ak bederteelu waxtu. Ci li Matye ak Màrk wax, juróom-benn fanneek juróom-ñaari fan la gannaaw loolu, Piyeer, Saag ak Yowaana nekkoon nañu ca Tundu Soppikoo gi. Luuk dafa ne juróom-ñaari fan, diggante Panium ak Tundu gi. Tàmbalee ca bunt yu safara, ca Caesarea Philippi, ba agsi ci dee gi ci bant bi, te amoon na taxawaay ci yoon wa ca Tundu Soppikoo gi. Ñetti jéego yu jëm Panium ba ci yoonu Dibeer bi. Caesarea ca njàlbéen ga, Tundu gi ca digg ba, te Caesarea ca mujje ga. Safara ca njàlbéen ga, dee ca mujje ga, te ndamu Yàlla ca digg ba. Benn fippu alfa, mi buntu safara yi di tekki, ak benn fippu omega, mi dee gi ci Doomu Yàlla di tekki.
Caesarea Philippi is the foundation, for it was there that Christ identified the Rock on which He would build His church. The Mount of Transfiguration is the second step, where the temple is finished and the capstone is placed. The third step of judgment at the cross followed after.
Sesare Filib mooy ndomboor bi, ndax foofa la Kiristoon won Doj wi mu war a tabaxé ci sawariisam. Tundu Coppite gi moo di ñaareelu jéego bi, fa kër Yàlla gi matée te ñu teg doju kër gu mujj gi. Ñetteelu jéego bi mooy atum àtte ba ca bant ba, te mu topp ci gannaaw.
And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power. And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them. And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them. And there appeared unto them Elias with Moses: and they were talking with Jesus.
Mu ne leen: «Ci dëgg maa ngi leen koy wax, am na ay nit ci ñi fi taxaw te duñu mos a mos dee, ba kera ba ñu gis Nguuru Yàlla di ñëw ak kàttan.» Gannaaw juróom-benn fan, Yeesu andak Piyer, Saag ak Yowaana, yóbbu leen seen bopp rekk ca kaw tund bu kawe ba; te soppeeku na fa seen kanam. Yaramam solit neex na lool, set wecc ni peñu; ba kenn rajkatu mbubb ci suuf mënu ko setal noonu. Noonu Ilyaas feeñu leen ak Musaa; te ñu doon wax ak Yeesu.
And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias.
Piyeer tontu ne Yeesu ne: “Kilifa, baax na nu ne fii; na nu def ñetti xayma: benn ci yaw, benn ci Muusaa, ak benn ci Eli.”
For he wist not what to say; for they were sore afraid. And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him. And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves. And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead. And they kept that saying with themselves, questioning one with another what the rising from the dead should mean. Mark 9:1–10.
Ndaxte xamoonul li muy wax; ndaxte ñoom dañoo ragal lool. Noonu aw niir daldi leen muur, te baat génn ci niir ga ne: Kii mooy sama Doom bi ma sopp; dégluleen ko. Ci saa si, bi ñu xool wër-wëru, gisatuñu kenn, ludul Yeesu rekk ak ñoom. Bi ñuy wàcc ca tund wa, mu sant leen ne buñu wax kenn li ñu gis, ba Këru Nit ki dekki ci ñi dee. Ñu denc wax jooju ci seen biir, di laajante seen bopp lan mooy tekki dekki gi ci ñi dee. Màrk 9:1–10.
At the mount, Peter proposes to erect a tabernacle for Moses, Christ and Elijah.
Ci tundu wa, Piyeer dafa bëgg a tabax ab kërug ndaje ngir Muusaa, Kirist ak Eliya.
“Moses passed through death, but Michael came down and gave him life before his body had seen corruption. Satan tried to hold the body, claiming it as his; but Michael resurrected Moses and took him to heaven. Satan railed bitterly against God, denouncing Him as unjust in permitting his prey to be taken from him; but Christ did not rebuke His adversary, though it was through his temptation that the servant of God had fallen. He meekly referred him to His Father, saying, ‘The Lord rebuke thee.’
«Muse jaar na ci dee, waaye Mikal wàcc na te jox ko dund ngir sa yaramam gisagul yàqute. Seytaane dafa jéem a téy yaram wa, bëgg koo moom ne moom la; waaye Mikal dekkal na Muse te yóbbu ko asamaan. Seytaane xasawoon na Yàlla ak mer gu metti, di ko jiiñ ne ku jubulul la ndax dafa mayoon ñu dindi ci moom li mu doon lekkam; waaye Almasi bi yedduloon noonam, doonte sax jaarale ko ci nattu bi jaamub Yàlla daanu woon. Ci woyof la ko delloo ci Baayam, naan: “Boroom bi na la yedd.”»
“Jesus had told His disciples that there were some standing with Him who should not taste of death till they should see the kingdom of God come with power. At the transfiguration this promise was fulfilled. The countenance of Jesus was there changed and shone like the sun. His raiment was white and glistening. Moses was present to represent those who will be raised from the dead at the second appearing of Jesus. And Elijah, who was translated without seeing death, represented those who will be changed to immortality at Christ’s second coming and will be translated to heaven without seeing death. The disciples beheld with astonishment and fear the excellent majesty of Jesus and the cloud that overshadowed them, and heard the voice of God in terrible majesty, saying, ‘This is My beloved Son; hear Him.’” Early Writings, 164.
«Yeesu waxoon na wax ay taalibeem ne, am na ñenn ci ñi taxawoon ak Moom te duñu mos a dund dee ba kenn ci ñoom gis nguurug Yàlla di ñëw ak doole. Ci biir soppikug melokaan ga la digg-baat boobu mattee. Fa, kanamug Yeesu soppeeku woon te leer mel ni jant bi. Ay yéreem weex nañu woon te yëf-yëf. Muusaa feeñ na woon ngir taxawal ñi dees di dekkal ci dee baat bi ci ñaareelu dikkug Yeesu. Te Eliya, mi Yàlla yóbbuwoon te gisul dee, dafa doon misaal ñi dees di soppi ngir jot ci mana dee ba faawu ci ñëw yu ñaareel yi Kirist, te dees leen yóbbu asamaan te gisuñu dee. Taalibe ya gis nañu ak njàqare ak ragal màggte gu kawe gi Yeesu, ak niir wi leen muur, te dégg baatu Yàlla ci màggte gu tiit baax, ne: “Kii mooy Sama Doom bi ma sopp; déggleen Ko.”» Early Writings, 164.
The Mount of Transfiguration identifies three tabernacles. The tabernacle of Moses at the beginning of ancient Israel, the tabernacle of Christ as represented by His incarnation and the tabernacle that is the one hundred and forty-four thousand as represented by Elijah. The one hundred and forty-four thousand are those who do not taste of death, until they see the Second Coming of Christ. The Mount is identifying the point where the seal is impressed upon the one hundred and forty-four thousand.
Tundu Soppiku gi xamle ñetti tabernaakal. Tabernaakalu Muse ma nekk ca njàlbéenu Israayil ju yàgg ja, tabernaakalu Kirist mi tektalee ci jëmmalugam, ak tabernaakal bi di junni ak ñeent-fukk ak ñeent junni, ni ko Eliya tektee. Junni ak ñeent-fukk ak ñeent junni yooyu mooy ñi dul mos a mós dee, ba kera muñu gis Ñëw gu Ñaareelu Kirist. Tundu bi mooy xamle bérab bañu wóor kawe bi ci junni ak ñeent-fukk ak ñeent junni.
The tabernacle of the one hundred and forty-four thousand is raised up in the antitypical feast of Tabernacles. The Mount identifies those who do not taste death, and sets forth three witnesses that when they see the glory of God in the mount, it is the antitypical feast of Tabernacles.
Seen bu juroom-ñent-fukk ak ñeent war a yéeg ca mággalu kër-yàlla gu antitypik gu Tabernacles. Tunduwaay bi moo xamle ñi dul mos a seetaan dee, te mu joxe ñetti seede yu ne, bu ñu gis ndamalu Yàlla ci tundu wa, loolu mooy mággalu kër-yàlla gu antitypik gu Tabernacles.
They are raised up as the tabernacle of Elijah, that began to be reared up in 2023, when both Moses and Elijah were resurrected. First the foundation was laid, that is the only foundation that can be laid, and that foundation is Christ, the corner and foundation stone. Then the capstone is placed, which represents the sealing of the one hundred and forty-four thousand as represented at the Mount of Transfiguration. At the Mount Peter, James and John represent those who actually do not taste of death. Peter later recorded that the kingdom of priests is those who have tasted that the Lord is good, and who were a spiritual house. They tasted life, so they do not taste death.
Ñoom ñi ngi leen yékkati ni kër gu sellug Eliya, gi tambalee sampu ci atum 2023, ba Musaa ak Eliya dekkattoo. Njëkk dees na teg taxawaayu kër ga, te mooy taxawaay bi rekk manees a teg, te taxawaay boobu mooy Kirist, doxu wet gu mag ga ak doj wi taxawal kër ga. Gannaaw loolu dees na teg doj wi ëppu ci kaw, miy firndeel màndargaalug téereelug téeméeri ak ñeent-fukk ak ñeent-junni, ni ko tudd ci Tundu Coppite ga. Ci Tundu ga, Piyeer, Saag ak Yowaana dañuy tegtal ñi dëgg-dëgg duñu mos a smaak dee. Gannaaw ga Piyeer bind na ne, nguuru saraxalekat yi mooy ñi mos a smaak ne Boroom bi baax na, te ñoom nag kër gu ruu lañu doon. Ñoom smaak nañu dund, moo tax duñu smaak dee.
If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. 1 Peter 2:3–6.
Ndax ngeen mos a seet ne Boroom bi baax na. Bi ngeen di dikk ci moom, mel ni ci ab doj wu dund, doxandéem yi bañ ko woon waaye Yàlla tànn ko te jariñu, yéen itam, mel ni ay doj yu dund, ñu ngi leen tabax ngir nek kër gu xel, di saraxalekat yu sell, ngir jébbal ay sarax yu xel yu neex Yàlla ci Yeesu Kirist. Moo tax itam Mbind mi wax ne: «Xoolleen, maa ngi teg ci Siyon doj wu góor-góorlu ngir wetu kër gi, wu tànn te am njariñ; te ku ko gëm du rus.» 1 Piyeer 2:3–6.
The word translated as “confounded” means “to be ashamed.” The remnant is represented by Peter, and their joy is contrasted with those who rejected the latter rain message. A key of the one hundred and forty-four thousand, for Peter was given the “keys” to the kingdom, is the “chief corner stone” that was laid in Sion. That stone is marvelous in the eyes of the righteous, and a stone of stumbling to the drunkards of Ephraim.
Baati biñ tekki ne “gëna rus” mooy “am rus.” Des nañu bàyyima yi ci nit ki muy Piyeer, te seen mbégte day juumeek ñi bañee xibaaru taw bu mujj bi. Benn caabu ci téeméeri junni ak ñeent fukk ak ñeenti junni yi, ndaxte Piyeer joxees na ko “caabi yi” yu nguur gi, mooy “doju koñ gu mag ga” gañu sampoon ci Siyon. Doju jooju, lu yéeme la ci bët yi jub ñi, waaye mooy doj wu ñuy xeeb ci moom ci ña màndi yi yu Efrayim.
The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvellous in our eyes. Psalms 118:22, 23.
Doj wi tabaxkat yi bañoon, mooy doj wu gën a am solo ci xonqub kër gi. Loolu jëfub Boroom bi la; te yéemu na ci sunuy bët. Sabóor 118:22, 23.
Jesus commented on these verses in the conclusion of the parable of the vineyard.
Yeesu wax joxe ci ay kàddu yooyu ci jeexital léebub toolu reseñ bi.
Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet. Matthew 21:42–46.
Yeesu ne leen: “Ndax musuleen a jàng ci Mbind mi ne: ‘Xeer wi tabaxkat ya bañoon, moom moo nekk xeeru koñ bi gën a am solo; loolu lu Boroom bi def la, te doy na yéemu ci sunuy bët’? Moo tax maa ngi leen koy wax ne, dees na jële nguurug Yàlla ci yéen, jox ko xeet wu meññ ay meññam. Ku daanu ci xeer wii, dina damm; waaye ku mu daan ci kawam, dina ko rëbb ba mu nekk pëndu. Bi saraxalekat yu mag ya ak Farisen ya déggee ay léebam, ñu xam ne moom la leen doon waxal. Waaye bi ñuy sàkku koo jàpp, ñu ragal mbooloo ma, ndaxte ñoom dañu ko jàppoon ni ab yonent.” Matye 21:42–46.
Whoever accepts the foundational message, shall be broken, for the Rock is Christ, and the work of the gospel is to humble the human into the dust.
Ku mu nangu wax jëfandikoo ndigalu cosaan, dina damm, ndaxte doj bi mooy Kirist, te liggéeyu xebaar bu baax bi mooy toroxal nit ki ba mu dellu ci pënd mi.
“What is justification by faith? It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself. When men see their own nothingness, they are prepared to be clothed with the righteousness of Christ. When they begin to praise and exalt God all the day long, then by beholding they are becoming changed into the same image. What is regeneration? It is revealing to man what is his own real nature, that in himself he is worthless.” Manuscript Releases, volume 20, 117.
“Lan mooy ñu wax ci jubal ci ngëm? Mooy jëfub Yàlla ci suufeel ndamu nit ba mu nekk pënd bu suuf, te di defal nit li mu amul kàttan a defal boppam. Bu nit ñi gissee seen dara-ndara, kon ñoom dañuy waajal ngir soloo ak njubtey Kirist. Bu ñuy tàmbali di màggal ak yékkati Yàlla bés bi yépp, kon ci xool rekk dañuy soppeeku ba mel ni Moom. Lan mooy judduwaat? Mooy wone nit li mooy dundam dëgg-dëgg, ne ci boppam rekk amul njariñ.” Manuscript Releases, volume 20, 117.
Whoever rejects the foundation stone is destroyed, as was the case with ancient Israel in fulfillment of Jesus’ application of the parable of the vineyard. The Jews rejected Christ, they also rejected Moses, for if they had believed Moses, they would have also believed Christ. They rejected God’s law, teaching for doctrine the commandments of men. Christ, Moses and the Law are all symbols of foundations, and Christ is the only foundation that can be laid, but Christ as the foundation is represented with many symbols. Moses and the Law are both illustrations of this fact. Christ is the only foundation, but this only means that the other foundations in His prophetic Word are simply symbols of some aspect of His character.
Ku neex xeex doj wu njëkk wi, dees na ko alag, ni mu deme woon ci Israaël gu yàgg ga, ci matug jëfandikoo léeb bi Jesus def ci misaalu toolub reseñ bi. Yawut ya bañ nañu Kirist, te noonu itam dañu bañ Musaa, ndaxte suñu gëmona Musaa, kon dañu gëm itam Kirist. Dañu bañ yoonu Yàlla, di jàngale ndigali nit ñi ngir ne moo di xam-xamu diine. Kirist, Musaa ak Yoon wi, ñoom ñépp ay misaal lañu ci yu njëkk yi; waaye Kirist rekk mooy njëkk wi ñu man a tabax, teewul ne Kirist ci nekkinam gu njëkk gi dañu ko tey with ay misaal yu bare. Musaa ak Yoon wi ñoom ñaar itam ay wone lañu ci dëgg gii. Kirist rekk mooy njëkk wi, waaye lii rekk lay tekki ne yeneen yu njëkk yi ci Kàddug yonent gi moom dañuy nekk rekk ay misaal ci benn walla ci ay wallam jikkoom.
For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.
Ndax kenn mënu tëral beneen fondamaa bu dul bi ñu tëral ba noppi, te mooy Yeesu Kirist. 1 Korent 3:11.
Jesus is the Word, and as such the rules within His Word represent Himself. This is why Sister White records that the Ten Commandments are a transcript of Christ’s character. He is the First and the Last, and when represented in this fashion it identifies that Christ always illustrates the end of a thing, with the beginning of a thing. As the Word, He is also “Truth,” and truth is a prophetic framework. He is the Lion of the tribe of Judah when He seals and unseals His Word. He is also the corner stone that becomes the cap stone. The corner stone is simply an illustration of Him as the foundation, or the first letter of the Hebrew word “truth.” The cap stone is the crowning work on the temple, and when aligned with the framework of truth, the cap stone is twenty-two times more powerful than the corner stone. What is marvelous in the eyes of those who have tasted that the Lord is good, is how the principles of the framework of truth aligned with the corner and cap stone identifies one of the prophetic keys that were given to Peter.
Yeesu mooy Kàddu gi, te noonu yoon yi nekk ci Kàdduam dañuy tegtal moom ci boppam. Loolu moo tax Suru White bind ne Fukk Yoonu yi mooy ab melo bu mel ni tàngooru jikko yu Kirist. Moom mooy Ki jëkk te mooy Ki mujj, te bu ñu koy wone ci noonu, day xamle ne Kirist dafa sax di wone mujjug mbir ak njàlbéenu mbir. Naka Kàddu gi, moom itam mooy “Dëgg,” te dëgg mooy ab taxawaayu yonent bu fees. Moom mooy Gaynde gu askanu Yuda bi mu tëje te ubbial Kàdduam. Moom itam mooy doj wu nekk ci wet wu mujj jëme ci doj wu gën a kawe. Doj wu nekk ci wet wi mooy rekk misaal bu wone moom ni fondemaŋ bi, walla ni benn araf bu njëkk ci baat bu Ebrë “dëgg.” Doj wu gën a kawe mooy liggéeyu ndam li ci kër Yàlla gi, te bu ñu ko tënkale ak taxawaayu dëgg, doj wu gën a kawe gi am na doole lu ëpp ci doj wu nekk ci wet wi ñaari-fukk ak ñaar yoon. Li doy waar ci bët yi ñi mos a smaak ne Boroom bi baax, mooy ni pexe yu taxawaayu dëgg, bi ñu leen tënkale ak doj wu nekk ci wet wi ak doj wu gën a kawe gi, di xamle benn ci caabi yu yonent yi ñu mayoon Piyeer.
The alpha first letter is one, but the omega last letter is twenty-two. Miller’s jewels shine as the sun, but when the dirt brush man assembled the jewels, they were ten times brighter. The recognition that the end of a prophetic line is the same, but more powerful than the beginning of a prophetic lines is “marvelous.” It is an element of Christ’s character; it is one of the keys given to Peter to bind the one hundred and forty-four thousand.
Alfa, mooy araf bu njëkk bi, mooy benn; waaye Omega, araf bu mujj bi, mooy ñaar-fukk ak ñaar. Jeweli Miller yi di leer ni jant bi, waaye bi góor gi buy setal suuf dajalee jewel yi, ñoo gëna leer fukk yoon. Xam-xam ne mujju sàrtu waxu Yàlla buy xamle lu ëpp mooy benn ak njàlbéenu sàrtu waxu Yàlla, waaye mu gëna am doole, loolu mooy “lu yéemu.” Loolu ab céru jikkoo Kirist la; te mooy benn ci caabi yi ñu jox Piyeer ngir mu lëj ñaar-fukk ak ñeenti junni.
Peter’s “spiritual house” is the casket of William Miller’s dream and also Malachi’s storehouse of tithes and offerings. When the windows of heaven are opened; one class is cast out of the room, and the other class is cast into the casket and given the white linen uniforms of God’s triumphant church.
“kër gu xel” bu Piyeer wax mooy kësëtu géntug William Miller, te itam mooy kër-dencukaayu ñaareel ak sarax yi ci Malasi. Bu bunt asamaan yi ubbee, benn xeetu nit ñi dañuy génne ci néeg ba, te beneen xeet ba dañuy sànni ci kësët ga, te may leen yére yu weex yu linu bu njëg yi ngir mbooloom Yàlla gu daan ndam.
“Solemnly and publicly the people of Judah had pledged themselves to obey the law of God. But when the influence of Ezra and Nehemiah was for a time withdrawn, there were many who departed from the Lord. Nehemiah had returned to Persia. During his absence from Jerusalem, evils crept in that threatened to pervert the nation. Idolaters not only gained a foothold in the city, but contaminated by their presence the very precincts of the temple. Through intermarriage, a friendship had been brought about between Eliashib the high priest and Tobiah the Ammonite, Israel’s bitter enemy. As a result of this unhallowed alliance, Eliashib had permitted Tobiah to occupy an apartment connected with the temple, which heretofore had been used as a storeroom for tithes and offerings of the people.
“Ak solo ak kanam, askan wi Yuda dafa fas seen bopp ni dañuy déggal yoonu Yàlla. Waaye bi dooley Esdra ak Neemi bañ a am lu néew, am na ñu bare ñi dëddu Boroom bi. Neemi demoon na dellu Pers. Ci bi mu nekkee sore Yerusalem, ay lu bon dugg nañu ci, te dañuy jéem a soppiku xeeti réew ma. Jaamu xërëm yi duñu yem ci am taxawaayu ci dëkk ba rekk, waaye sax dañu sobal bérabi kër Yàlla yi ginnaaw seen teewaay. Jaarale ko ci séyoo, amoon na xaritoo diggante Eliyasib, saraxalekat bu mag ba, ak Tobiya waa Amoon, noon bu metti bu Israyil. Ndax boole bu sellulwul boobu, Eliyasib may na Tobiya nekk ci benn néeg bu bokk ak kër Yàlla gi, te ba noppi néeg boobu dafa doon këru dénkaane ngir asaka yi ak sarax yi askan wi.”
“Because of the cruelty and treachery of the Ammonites and Moabites toward Israel, God had declared through Moses that they should be forever shut out from the congregation of His people. See Deuteronomy 23:3–6. In defiance of this word, the high priest had cast out the offerings stored in the chamber of God’s house, to make a place for this representative of a proscribed race. Greater contempt for God could not have been shown than to confer such a favor on this enemy of God and His truth.
“Ndax yëngu-yëngu ak naaféqte gi waa Ammon ak waa Moab defoon ci kaw Israayil, Yàlla waxoon na jaarale ko ci Musaa ne dañu leen war a tëj ba fàww ci mbootaayu ay nitam. Xoolal Deuteronom 23:3–6. Ci weddi kàddu googu, saraxalekat bu mag ba nekk dafa génne sarax yi ñu dencoon ca néegu kër Yàlla ga, ngir defar fa bérab bu nit ku doon taxawal xeet wu ñu tere. Yeesal Yàlla gën a réy manula woon a feeñ, lu dul may noonu ngëneel boobu ab noonu Yàlla ak dëggam.”
“On returning from Persia, Nehemiah learned of the bold profanation and took prompt measures to expel the intruder. ‘It grieved me sore,’ he declares; ‘therefore I cast forth all the household stuff of Tobiah out of the chamber. Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense.’
«Bi Ñéemya delloo jógé Përs, xam na sax ñu jéggi ci xasawug yàlla woo xel ma, te mu jël ndànk-ndànk ay matuwaay yu gaaw ngir génne ku duggu woon ci béréb boobu. “Loolu metti na ma lool,” la wax; “moo tax ma sànni bépp jumtukaayu kër gi yépp yu Tobiya génne ci néeg ba. Gannaaw loolu ma sant, ñu setal néeg yi: te fa laa dellooaat jumtukaayi kër Yàlla ga, ak saraxu dugub ba ak cuuraay xet wi.”»
“Not only had the temple been profaned, but the offerings had been misapplied. This had tended to discourage the liberalities of the people. They had lost their zeal and fervor, and were reluctant to pay their tithes. The treasuries of the Lord’s house were poorly supplied; many of the singers and others employed in the temple service, not receiving sufficient support, had left the work of God to labor elsewhere.
“Du kërëm kër, ñu yàqoon nañu kër Yàlla ga, waaye it sarax yi dafa am nañu ko jëfandikoo bu baaxul. Loolu moo waraloon nit ña ñàkk xol ci seen yëngu-yëngu yu yaatu. Ñoom dañoo woon luutu seen cànkam ak seen xarañ; te dañoo doon bañ a fey seen ñatti-fukki cër. Dencukaayi kër Boroom bi dañoo nekkoon ci ñàkk; bari ci way woykat yi ak ñeneen ñi ñu doon jëfandikoo ci liggéeyu kër Yàlla ga, gannaaw fekk ñu amuloon ndimbal bu doy, dañoo bàyyiwoon liggéeyu Yàlla ngir dem liggéey feneen.”
“Nehemiah set to work to correct these abuses. He gathered together those who had left the service of the Lord’s house, ‘and set them in their place.’ This inspired the people with confidence, and all Judah brought ‘the tithe of the corn and the new wine and the oil.’ Men who ‘were counted faithful’ were made ‘treasurers over the treasuries,’ ‘and their office was to distribute unto their brethren.’” Prophets and Kings, 669, 670.
«Neyemiya jàpp na liggéey ngir yéemp ay jubadi yii. Mu dajale ñi bàyyiwoon liggéeyu kër Yàlla bi, “te teg leen ci seen berab.” Loolu may na askan wi kóolute, te Yuda gépp indi “fukki cér yi ci dugub, biiñ bu bees bi ak diwlin bi.” Góor ñi “ñu seede ne ñu takku nañu” ñoo nekk “saytu alalu dencukaay yi,” “te seen sas mooy séddaleel seen bokk yi.”» Prophets and Kings, 669, 670.
When Nehemiah “cast out Tobiah,” he was prefiguring Christ casting the money-changers out of the very same temple. It wasn’t simply the temple, but the very room in the temple where the tithes were stored. When Eliakim the Philadelphian replaced Shebna the Laodicean, Shebna was the treasurer that was cast into a far field.
Bi Neemi waxee “muusal Tobiya,” dafa mel ni Kirist di dàq way-jëndalekat yi génne ci benn kër Yàlla boobu. Du woon rekk kër Yàlla gi, waaye mooy sax néegu bi nekk ci biir kër Yàlla ga, fa ñu daan denc fukki cër yi. Bi Eliyakim, waa Filadelfi, wuutee Shebna, waa Lawodise, Shebna mooyoon ki yor alal ji te ñu sànni ko ca toll bu sore ba.
Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down.
Noonu Boroom bi Yàlla buy Kilifaayu mboolem xare yi wax na lii: Demal, duggul ci wetu kiirkat bii, ci Sebna mi nekk saytu kër gi, te nga wax ko ne: Lan ngay am fii? te kan nga am fii, ba tax nga xaralal sa bopp ab bàmmeel fii, ni kuy xaralal boppam ab bàmmeel ca kaw, te di yòobbu boppam kër gu nekk ci doj? Xoolal, Boroom bi dina la yóbbu ak njaaloo gu màgg, te dina la muur ba wóor. Moom dina la wëlbët bu tar, sànni la mel ni mbàll ci réew gu yaatu: fa ngay dee, te fa la gaal yu sa màggal di doon rus sa kër sang. Te dinaa la dàq ci sa toogu, te dinañu la wàcce ci sa daraja.
And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open.
Te bésub bés booba ba, dina woo sama jaam Eliyakim doomu Hilkiya; te dinaa ko sol sa mbubb, te dëgëral ko ak sa takkukaay, te jébbal sa nguur ci loxoom; te mu nekk baay ci kaw waa Yerusalem ak kër Yuda. Te caatub kër Dawuda dinaa ko teg ci kafam; noonu dina ubbi, te kenn du tëj; te dina tëj, te kenn du ubbi.
And I will fasten him as a nail in a sure place; and he shall be for a glorious throne to his father’s house. And they shall hang upon him all the glory of his father’s house, the offspring and the issue, all vessels of small quantity, from the vessels of cups, even to all the vessels of flagons. In that day, saith the Lord of hosts, shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off: for the Lord hath spoken it. Isaiah 22:15–22.
Te dinaay ko moom ni banna bu dëgër; te dina nek nguur gu tedd ci kër baayam. Te dinañu wéy ci moom bépp ndamlu kër baayam, njuróom ak askanam, ak bépp jumtukaay yu ndaw, dale ca kaas yi ba ci bépp jumtukaay yu mag yi. Ca bés booba, wax na Aji Boroom gii yor mboolooy asamaan, banna ba ñu daj ci bérab bu dëgër dinañu ko dindi, te dinañu ko dagg, mu daanu; te yéeg ga nekkoon ci kawam dinañu ko dagg: ndaxte Aji Boroom wax na ko. Esayi 22:15–22.
In the day that Shebna the foolish Laodicean is cast out, Eliakim is given the government of the church triumphant. When Christ cleanses the temple of the one hundred and forty-four thousand, from the rubbish that has covered up the precious jewels, He identifies that He would “cover” those represented by Shebna. Before the windows of heaven were opened the jewels were covered with rubbish, and when the rubbish is cast out, the rubbish is then covered with shame. William Miller’s dream is identifying the sealing of the one hundred and forty-four thousand.
Bés bi Shebna, Laodicée bu ñàkk xel, ñu koy génne, Eliakim jot na nguurug mbooloom gëstu gi jot ndam. Bi Kirist setalee kër Yàlla gi ci biir téeméeri fanweer ak ñeent-fukki junni, ci mbalit mi dajoon doxalin xonq yu wert yi, Mu wone ne dina “muroo” ñi Shebna di teg. Bala bunt asamaan yi ubbeeku, xonq yi dañoo nekkoon ci suuf mbalit; te bu ñu sànnee mbalit mi génne, kon mbalit mi lañuy muur ak rus. Géntu William Miller miy xamle tëj gi ci téeméeri fanweer ak ñeent-fukki junni.
The casket, is Malachi’s storehouse, Peter’s spiritual house and the tabernacle of Elijah that Peter wished to build. The dirt brush man illustrates the sealing of the one hundred and forty-four thousand when He casts the jewels into the box. Malachi identifies the test that proves that God’s people have truly returned unto Him.
Kàjj gi, mooy kër ndugu Malasi, kër gu xel gi bu Piyeer, ak tabernaakal Eliya bi Piyeer bëggóon a tabax. Góor gi yor balaas suuf si di misaal saxalug ñaari téeméeri ak ñeent-fukk ak ñeent-junni ñi, bi Mu di sànni xonq yi ci biir kàjj gi. Malasi mooy wone nattu bi fésal ne nit ñi Yàlla dañoo dellu ci moom dëgg-dëgg.
Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him. Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not. Malachi 3:16–18.
Noonu ñi ragaloon Yàlla waxante woon bu bari ak seen biir: te Boroom bi déglu na, dégg na ko, te bindees na kanamam téereb fàttaliku ngir ñi ragal Yàlla ak ñi di xalaat turam. Te dinañu nekk sama ñoom, la Boroom gàngoor yi wax, bés booba bu may dajale sama alalu taar; te dinaa leen yërëm, ni nit ku yërëm doomam ju ko di liggéeyal. Noonu ngeen dellu, te xam leer njàlloo diggante aji-juub ak aji-bonu, diggante kiy jaamu Yàlla ak kiy ko bañ a jaamu. Malaki 3:16–18.
Return is a key word in the passage, for God calls on His people to return unto Him, but He also challenges those people to test Him, by returning tithes and offerings, and there is also a time when the righteous will “return,” and in so doing, they will “discern” between the wise and the foolish. Those who feared the Lord, and who thought upon His name are those that are to be the ensign of the one hundred and forty-four thousand.
Dellu mooy baat bu am solo ci xët wi, ndax Yàlla di woo ay nitam ngir ñu dellu ci Moom, waaye itam Mu di ñaawlu nit ñooñu ngir ñu nattu Ko ci delloo asakay ak sarax, te itam dina am waxtu bu ñu jub ya di “dellu,” te ci loolu dinañu “ràññee” diggante ku xam ak ku doyadi. Ñi ragaloon Boroom bi, te di xalaat turam, ñoom lañu war a nekk alama gi ci téeméer ak ñent-fukk ak ñeent junni.
The fear of the Lord is the first test, so when verse sixteen says, “then” they that feared the Lord, it is pointing back into the prophetic narrative.
Ragal Yàlla mooy jëfandikoo bu njëkk bi, kon bu ayu wax ju fukk ak juróom-benn ne: “noonu” ñi ragaloon Boroom bi, dafay dellu ci nettali gu yonent gi.
Your words have been stout against me, saith the Lord. Yet ye say, What have we spoken so much against thee? Ye have said, It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts? And now we call the proud happy; yea, they that work wickedness are set up; yea, they that tempt God are even delivered. Malachi 3:13–15.
“Seen yi dañoo metti ci sama kaw,” kàddu na Boroom bi. “Teewul ngeen naan, ‘Lu nu wax ba noppi ci sa kaw?’ Ngeen wax ne, ‘Jëfandikoo Yàlla amul njariñ; te lan mooy njariñ gi ci li nu sàmm ndigalam, ak ci li nu dox ak naqar ci kanam Boroom mboolem mbooloo yi?’ Léegi nag, nuuy wax ne réykat yi ñoo barkeel; waaw, ñiy def lu bon, dañu leen yékkati; waaw it, ñiy natt Yàlla sax, dañu mucc.” Malaki 3:13–15.
Malachi says, “and now we call the proud happy.” The drunkards of Ephraim are called the “crown of pride” and they are happy when they think Moses and Elijah, the two prophets that tormented them were dead. They were so happy, that they sent gifts to one another.
Malasi wax na ne: «te léegi, nun di wooye ñi réy seen bopp ne ñu barkeel lañu.» Ñi màndi ci Efrayim, dees na leen wooye “kaala bu réyoo,” te ñu bëgg bopp bu baax bi ñuy yëg ne Musaa ak Iliyaas, ñaari yonent yi daan leen sonal, dee nañu. Seen mbégte ba taxoon ñu yonneeante woon ndaw ci seen biir.
And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:8–10.
Te seen yu dee nekk ci mbedd mi ci réew mu mag mi, mi ñuy wax ci wàllu xel ne mooy Sodom ak Misra, fa sunu Boroom dees ko daajale ca bant ba it. Te nit ñi bokk ci xeet yi ak giir yi ak làkk yi ak xeeti réew yi dinañu gis seen yu dee ñatti fan ak genn-wàll, te duñu maye ñu suul seen yu dee. Te ñi dëkk ci kaw suuf dinañu bég ci seen kaw, di bànneexu, te dinañu yónnee ndawtalante ci seen biir; ndaxte ñaar yonent yooñu daan naqar ñi dëkk ci kaw suuf. Peeñu Yowaana 11:8–10.
The proud are happy from July 18, 2020 on through 2023. On July 18, 2020 the message was “stout” against the “Lord.” On July 18, 2020 we did not recognize how terribly we had spoken against God and His Word. Disappointed we entered the tarrying time as represented by the lament of “It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts?” This is parallel to Jeremiah’s lament, when he illustrates the first disappointment.
Ñi réy yi bégg nañu daldi dëkk ci mbégte li dale ci 18 Sulet 2020 ba agsi ci 2023. Ci 18 Sulet 2020, wax ji dafa doon ku dëgër te joyy ci kaw “Boroom bi.” Ci 18 Sulet 2020, xamunu woon ni nu waxe woon lu metti lool ci Yàlla ak Kàddugam. Gannaaw nag, ak tiis, dugg nañu ci waxtu bi ñuy xaar, ni ko melal na jooytu gi ne: “Jariñul sax a jaamu Yàlla: te lan mooy njariñ li ci sunu sàmm ndigalam, ak sunu dox ak naqar kanam Boroom mbind mi?” Loolu dafa méngoo ak jooytu Yeremi, ba muy wone njuumte bu jëkk ba.
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.
Duma toogu ma ca ndaje ñi di reye, te béguma ci mbégte; duma toog-kenn ndax sa loxo, ndaxte yaa ma feesal mer gu tar. Lu tax sama metit sax ba fàww, te sama gaañu jëmmul, ba bañ a wér? Ndax da ngay nekk ci man mel ni kiy fen, ak mel ni ndox mu wow? Jérémie 15:17, 18.
Our words were stout with the prediction of July 18, 2020, and we did not then know how badly we had rebelled. At the disappointment the tarrying time was underway, while one class mourned and the other class rejoiced. In that context Malachi states:
Sunuy wax yu nekkoon bu dëgër ak yégleb bésu 18 Sulet 2020, te xanaa sunu xamoon nañu ni nu bañee woon Yàlla ba ñaaw. Bi yàqu yaakaar ga xewwee, jamono ji Yàlla yàgg a dellusi woon tàmbalee woon, fekk benn mbooloo di jooy, te beneen mbooloo di bég. Ci xaalis boobu la Malaki wax ne:
Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him.
Noonu ñi ragaloon Boroom bi nag, dañoo doon waxante lool; te Boroom bi déglu leen, ba dégg li ñuy wax, te bindees na ci kanamam téereb fàttaliku ngir ñi ragal Boroom bi, di ñi fonk turam. Te ñoom dinañu nekk sama ñeel, ñeel na Boroom gàngoor yi, ca bés ba may dajale sama alalu tànk; te dinaa leen yërëm, ni góor di yërëm doomam ju ko jaamu.
Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not. Malachi 3:16–18.
Kon ngeen dellusi, te xamale seen bopp ci diggante ku jub ak ku bon, ci diggante ki di jaamu Yàlla ak ki ko jaamuwul. Malasi 3:16–18.
In 2024, the foundational test represented as the fear of the Lord arrived. Two classes were manifested in that test, and the group that made up the two classes had been often talking to one another on regular zoom meetings, throughout the three and a half days. The Lord listened to their discussions. The class who feared the Lord thought upon His name; Palmoni, the Lion of the tribe of Judah, the Alpha and Omega, the Truth, the Word, the Wonderful Linguist, the corner and cap stone, the Lamb, the Heavenly High Priest, the Temple, the Rock. Those who made it into that book are to be jewels upon the crown representing the ensign of the kingdom of glory. When He makes up those jewels, then they return, and discern between the righteous and the wicked. When He casts the jewels into the casket, it is then discerned who is foolish and who is wise.
Ci atum 2024, seetaanu cosaan gu njëkk miñuy tegtal ni mooy ragal Boroom bi agsi. Ñaari xeet feeñ nañu ci nattu boobu, te mbooloo mi defar ñaari xeet yooyu daan nañu baree waxante ak seen bopp ci ndaje yu zoom yu yore njàlbéen, diirub ñatti fan ak genn-wàll. Boroom bi déglu na seen waxtaan. Xeet wi ragal Boroom bi daan nañu xalaat turam; Palmoni, Gaynde gi nekk ci xeetu Yuda, Alfa ak Omega, Dëgg gi, Kàddu gi, Boroom Kàddu gu yéeme, doj-wàll wa ak doj mujj wa, Xar mi, Saraxalekat bu Kawe bu Asamaan, Kër Yàlla gi, Doj wi. Ñi dugg ci téere boobu dees na leen def jewal yu nekk ci kaw kaalaama nguurug ndam li muy tegtal. Bu mu dajalee jewal yooyu, kon ñoom dañuy dellu, te xàmmi ci diggante aji jub ak aji bon. Bu mu sànni jewal ya ci boyetu ndenc ba, foofu la dees xàmmee kan moo ñàkk xel te kan moo am xel.
Malachi records:
Malasi bind na:
Return unto me, and I will return unto you,
Delluleen ma, te man naa dellusi ci yéen,
But ye said, Wherein shall we return?
Waaye yéen ngeen wax ne: “Ci lan lañuy dellusi?”
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 ñuy dencal, ngir am lekk ci sama kër, te jéemleen ma léegi ci loolu, wax na Boroom mbooloom xare yi, ndax duma ubbi leen bunt yéeg yi asamaan te tuur ci yéen barke bu baax ba ba faatuñoo fu ngeen koy jël.
The storehouse is the casket and the tithes are the wise virgins. The storehouse is God’s Word placed into a new framework of truth. The jewels that get cast into that casket are the truths associated with the message of the Midnight Cry. The tithes were kept in a specific room in the temple, as identified in Nehemiah’s cleansing. The casket and the storehouse, or Peter spiritual house represents God’s temple and the jewels represent human temples who are joined with Divinity in the secret place of the Most High. The human messengers cannot be separated from the Divine message. The jewels are both God’s messengers and they are also the message they proclaim. Inspiration often identifies the message and the messenger combined.
Dencukaay bi mooy saag, te fukk gi ñu génne mooy janq yi am xel. Dencukaay bi mooy Kàddug Yàlla bu ñu def ci ab tànkub dëgg gu bees. Xeer yu wert yi ñuy sànni ci saag boobu mooy dëgg yi ànd ak yégleb Xuusug Guddi bi. Fukk gi ñu génne dañu leen dencoon ci néegu benn béréb bu sedd ci kër Yàlla ga, ni ñu ko ràññee ci setalug Nehemi. Saag bi ak dencukaay bi, walla kër gu xel gu Piyeer wax, dafay tegtal kër Yàlla, te xeer yu wert yi dañuy tegtal yarami nit ñi, ñoom ñi booleek Yàlla ci bëru kumpa ba Muy Kawe Képp. Ndaw yi yónnee nit duñu man a rëccoo ak yégleb Yàlla. Xeer yu wert yi ñooy yonnent Yàlla, te itam ñooy yégleb bi ñuy yégle. Nguurug xel mi soppikuul dara ci li mu bëgg a wax, baax na lool ñu jëfandikoo yégleb bi ak kiy yégle bi ni benn.
“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth. Christ declares to His followers: ‘Ye are the light of the world.’ To every soul that accepts Jesus the cross of Calvary speaks: ‘Behold the worth of the soul: “Go ye into all the world, and preach the gospel to every creature.’” Nothing is to be permitted to hinder this work. It is the all-important work for time; it is to be far-reaching as eternity. The love that Jesus manifested for the souls of men in the sacrifice which He made for their redemption, will actuate all His followers.” Testimonies, volume 5, 455.
“Yàlla woo na mbooloom jaamam ci jamono jii, ni Mu woooon Israayil gu mag ga, ngir taxaw mel ni leer ci kaw suuf. Jaarale ko ci dogal gu bare doole gu dëgg gi, di yëgleb malaaka bu jëkk bi, bu ñaareel bi, ak bu ñetteel bi, Mu tàggale na leen ci kërgëm ya ak ci àddina bi ngir indi leen ci jege bu sell ci Moom. Def na leen ay wottukat yoonam te dénk na leen dëgg yu mag yi ci waxi Yonent yi ngir jamono jii. Ni waxi Yàlla yu sell yañu dénkoon Israayil gu mag ga, noonu itam yii mooy ndénkaanu bu sell bu war a jot ci àddina si. Ñetti malaaka yi nekk ci Peeñu Yowaana 14 dañuy tegtal nit ñi nangu leeru yëgle yi Yàlla te dem jëm kanam mel ni ay ndawam ngir jolli artu bi ci gudd ak yaatu suuf si mépp. Almasi wax na toppkatam yi ne: ‘Yeen ngeen di leeru àddina si.’ Ca bépp bakkan buy nangu Yeesu, bant ba ca Kalwaari wax na ne: ‘Xoolleen njariñu bakkan bi: “Demleen ci àddina si mépp, waare xebaar bu baax bi ci mbind mépp.”’ Dara warul a maye ñu tere liggéey bii. Moo di liggéey bi gëna am solo ci jamono jii; war na yàgg te yaatu ni ba fàww. Mbëggeel mi Yeesu won ci bakkani nit ñi ci sarax bi Mu joxe ngir seen njot, mooy yëngu yëngu toppkatam yépp.” Testimonies, volume 5, 455.
We will begin to draw together these concepts in the next article.
Nuuyu njàngale tàmbalee boolee xeetu xalaat yii ci atikaal bi ci topp.
“During the last fifty years of my life, I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God and sanctified through the truth, proclaim the three messages in their order.
“Ci biir juróom-fukk at yu mujj yi ci sama dund, am naa yoon yu tedd ngir jot ay xam-xam yu am solo. Am naa xam-xam ci yégle bu njëkk bi, bu ñaareel bi, ak bu ñetteel bi yu malaaka yi. Malaaka yi dañu leen wone ni ñuy naaw ci diggante asamaan, di yégle àddina si benn bataaxal bu artu, te mu jëm ci njariñ gu jub ci kaw nit ñi di dund ci fan yu mujj yi ci taarixu suuf si. Kenn du dégg baatu malaaka yooyu, ndaxte dañuy mel ni ay misaal ngir tegtal nit ñi Yàlla, ñiy liggéey ci benn xel ak asamaanu kaw. Góor ak jigéen ñi Xelmu Yàlla leeral, te dëgg sellal leen, dañuy yégle ñetti yégle yi ci séenu toftale.”
“I have acted a part in this solemn work. Nearly all my Christian experience is interwoven with it. There are those now living who have an experience similar to my own. They have recognized the truth unfolding for this time; they have kept in step with the great Leader, the Captain of the Lord’s host.
« Maa ngi doon jëf benn wàll ci liggéey gu tar gii. Lu ëpp ci sama xam-xamu Kiristaan ci dund gi ànd na ak moom ba mu lëngoo ci moom. Am na ñi dund léegi te seen jaar-jaar mel ni sama bos. Ñoom nangu nañu dëgg gi miy ubbi ngir jamono jii; te topp nañu, àndandoo ak Njiit lu Mag li, Boroom kilifay mbooloom Aji Sax ji. »
“In the proclamation of the messages, every specification of prophecy has been fulfilled. Those who were privileged to act a part in proclaiming these messages have gained an experience which is of the highest value to them; and now when we are amid the perils of these last days, when voices will be heard on every side saying, ‘Here is Christ,’ ‘Here is truth’; while the burden of many is to unsettle the foundation of our faith which has led us from the churches and from the world to stand as a peculiar people in the world, like John our testimony will be borne:
«Ci yéglebët ndaw yi, bépp ndigal gu njëkk ci waxu Yàlla gis na matug yoonam. Ñi amoon wërngal ngir jëfandikoo seen bopp ci yéglebët ndaw yii, dañoo jële ab jaar-jaar ju am solo lool ci seen bopp; te léegi bi nu nekk ci biir ñaawtéefi fan yu mujj yii, bi kàddu yu nekk di déggu fu nekk naan: “Fii la Kirist nekk,” “Fii la dëgg nekk”; fekk yëngu-yëngu bu bare mooy yëkkati te yàq fondamaŋ bu sunu ngëm, bi nu jiitewoon a génn ca kërk yi ak ci àddina ngir taxaw ni nit ñu tànn ci biir àddina, ni Yowaana, seede bi nu di seede dina ñëw nii:»
“‘That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life;… that which we have seen and heard declare we unto you, that ye also may have fellowship with us.’
“«Li nekk woon ca njàlbéen ga, li nu dégg, li nu gis ak sunuy bët, li nu xool bu baax, te sunuy loxo laal, ci mbirum Kàddug dund gi; … li nu gis te dégg, moom la nu yégleen yéen, ngir yéen itam ngeen am bokk ak nun.»
“I testify the things which I have seen, the things which I have heard, the things which my hands have handled of the Word of life. And this testimony I know to be of the Father and the Son. We have seen and do testify that the power of the Holy Ghost has accompanied the presentation of the truth, warning with pen and voice, and giving the messages in their order. To deny this work would be to deny the Holy Ghost, and would place us in that company who have departed from the faith, giving heed to seducing spirits.
«Maa ngi seede yeneen yu ma gis, yeneen yu ma dégg, yeneen yu samay loxo laal ci Kàddug dund. Te seede bii, xam naa ne juge na ci Baay bi ak Doom ji. Gis nanu, te nu ngi seede ne dooley Xel mu Sell mi ànd na ak yégle dëgg gi, di artu ak bind ak baat, tey jox ndigal yi ci seen njëg. Weddi liggéey bii mooy weddi Xel mu Sell mi, te dina nu teg ci mbooloo ma jóge ci ngëm, di déglu xel yu nax ak ay xel yu réy.»
“The enemy will set everything in operation to uproot the confidence of the believers in the pillars of our faith in the messages of the past, which have placed us upon the elevated platform of eternal truth, and which have established and given character to the work. The Lord God of Israel has led out His people, unfolding to them truth of heavenly origin. His voice has been heard, and is still heard, saying, Go forward from strength to strength, from grace to grace, from glory to glory. The work is strengthening and broadening, for the Lord God of Israel is the defense of His people.
“Baña bi dina jëfandikoo lépp ngir buddi kóolute gëmkat yi ci doxalini sunu ngëm yi nekk ci yenn bataaxal yu jamonoy wees yi, yi nu taxawaloon ci kaw tërëm bu kawe bu dëgg gu dul jeex, te yi sampoon nañu te joxoon nañu jëf jii melokaanam. Boroom bi Yàlla bu Israyil moo jiite genn askanam, di leen ubbil dëgg gu jóge asamaan. Baatam degg nañu ko, te ba tey degg nañu ko, mu naan: Demleen kanam, jóge doole ci doole, ci yiw ci yiw, ci ndam ci ndam. Jëf ji miy gën a dëgër tey yaatu, ndaxte Boroom bi Yàlla bu Israyil mooy aar askanam.”
“Those who have a hold of the truth theoretically, with their fingertips as it were, who have not brought its principles into the inner sanctuary of the soul, but have kept the vital truth in the outer court, will see nothing sacred in the past history of this people which has made them what they are, and has established them as earnest, determined, missionary workers in the world.
“Ñi yor ci dëgg gi ngir xel rekk, mel ni dañu koy téye ak seen bacc, te yóbbuñu ay mbindam ca biir jéego bu sell bu bakkan bi, waaye dañu bàyyi dëgg gu dund gi ca kër gu biti ga, duñu gis dara lu sell ci jaar-jaaru màndargaayu xeet wii ci jamono ju weesu, mi tax ñuy li ñu nekk tey, te tax it ñu taxawal leen ni ay liggéeykat yu farlu, yu dogu, yu yónnee ci àddina.”
“The truth for this time is precious, but those whose hearts have not been broken by falling on the rock Christ Jesus, will not see and understand what is truth. They will accept that which pleases their ideas, and will begin to manufacture another foundation than that which is laid. They will flatter their own vanity and esteem, thinking that they are capable of removing the pillars of our faith, and replacing them with pillars they have devised.
“Dëggug jamono jii am solo lool, waaye ñi seen xol daanuwul ci doj wi di Kirist Yeesu, duñu gis te xam li di dëgg. Dinañu nangu li neex seen xalaat, te tàmbali sos beneen fondamã bu wuute ak bi ñu tabax ba noppi. Dinañu yëkkati seen bopp ak seen jikko ju yéemu, xalaat ne man nañu yëkkati jéego yi sunu ngëm taxaw ci, te wuutu leen ak jéego yi ñoom ci seen bopp sàkk.”
“This will continue to be as long as time shall last. Anyone who has been a close student of the Bible will see and understand the solemn position of those who are living in the closing scenes of this earth’s history. They will feel their own inefficiency and weakness, and will make it their first business to have not merely a form of godliness, but a vital connection with God. They will not dare to rest until Christ is formed within, the hope of glory. Self will die; pride will be expelled from the soul, and they will have the meekness and gentleness of Christ.” Notebook Leaflets, 60, 61.
“Lii dina dox ni jamono bi di wéy. Ku nekk jàngkat bu xóot ci Biibël bi dina gis te xam taxawaay bu tar bi ñi nekke ci seen yu mujj yu nettali tariixu suuf sii. Dinañu yëg seen bopp ne ñu amul doole, te ñu néew, te dinañu def seen jëf ju njëkk ba amul rekk melokaanu ragal Yàlla, waaye boole gu dund ak Yàlla. Duñuñu ñeme noppi ba kerse, feek Kirist moom a ngi sosu ci seen biir, mooy yaakaaru ndam. Bopp dina dee; réy-réylu dina génn ci xol bi, te dinañu am lewet ak leeralu Kirist.” Notebook Leaflets, 60, 61.