Leviticus twenty-three presents the spring and the fall feasts, and the representation of the feasts is divinely profound in the structure, and in the perfect alignment of the beginning and ending structures, within the overall structure. The spring feasts and fall feasts align with one another. The chapter bears witness of Palmoni, the wonderful numberer over and over again. The chapter soundly and marvelously connects with the latter-day message of the one hundred and forty-four thousand.

Levitik ñaar-fukk ak ñett dafay wone mbooloomi bés yu xey ci biti-at ak yu xey ci noor-at, te melokaani mbooloo yi, ci seen tabax, ak ci wërngël gu mat sëkk ci diggante tabaxi njàlbéen ak tabaxi mujj bi ci biir tabax gu mag gi, dafa xóot ci yàllaay. Mbooloomi bés yu biti-at ak yu noor-at dañuy méngoo ak seen diggante. Saar bi di seede Palmoni, ki di waajal-kàddu bu yéeme, baat baat. Saar bi itam dafa lëkkal bu dëgër te yéeme ak yégleb jamono ju mujj ji ci lu jëm ci ñaar-fukk ak ñeent-fukk ak ñeent junni nit.

The number “23” represents the atonement, which is the combination of Divinity and humanity. The name Leviticus represents the priesthood of the one hundred and forty-four thousand, for all the prophets speak of the latter days, and the priests of the latter days are those who Peter identifies as a holy priesthood. Peter’s holy priesthood is the wise who understand the increase of knowledge that produces the message of the Midnight Cry. The foolish, or wicked as Daniel identifies them, reject the increase of knowledge, and Hosea informs us that for this reason they are rejected as priests.

Limukaay “23” mooy teyfóor gi, muy boole Divinite ak nit ñépp. Turu Léwitu mooy sarxalkatu téeméeri juróom-ñeent fukk ak ñeenti junni, ndax yeneen yépp wax nañu ci fan yu mujj yi, te sarxalkati fan yu mujj yi ñooñu la Piyeer tudd sarxalkat gu sell. Sarxalkat gu sell gi Piyeer wax mooy boroom xel yi dégg ndollug xam-xam gi yokku, te loolu mooy jur yégleb Bëccëg Guddi. Ñi ñàkk xel, walla ñi bon ni Danyeel leen tudd, dañuy bañ ndollug xam-xam gi yokku, te Ose neenal nu ne ndax loolu lañu leen di bañe sarxalkat.

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. As they were increased, so they sinned against me: therefore will I change their glory into shame. Hosea 4:6, 7.

Sama nit dañu alag ndax ñàkk xam-xam; ndaxte yow bañ nga xam-xam, man it dinaa la bañ, ba dootuloo sama saraxalekat; gannaaw fàtte nga yoonu sa Yàlla, man it dinaa fàtte sa ñi soqikoo ci yaw. Naka lañu yokku, noonu lañu bàkkaar ci sama kanam; moo tax dinaa soppi seen ndam ci rus. Ose 4:6, 7.

The drunkards of Ephraim, who Isaiah also calls the “crown of glory” have their glory turned into “shame.” Hosea specifically identifies that those who reject the increase of knowledge of the latter days are the Laodicean Seventh-day Adventist church, for he recorded, “My people.” His people will be rejected as priests, and it happens in the final and fourth generation, for He is to forget their children, and children represent the last generation.

Ndi màndiër yu Efrayim, yi Esayi di woowe itam “kaala gu ndam,” seen ndam dina soppi nekk “gàcce.” Oze xamale na bu leer ne ñi bañ yokkute xam-xamu bés yu mujj yi, mooy kërkug Addinaariste bésub Noppalu gu juróom-ñaareel gi ci Lawodise, ndaxte bind na: “Sama nit ñi.” Nitam ñi dees na leen bañ ni saraxalekat, te loolu di am ci maas gu mujj te ñetteelu maas ga, ndaxte Moom dina fàtte seen doom yi, te doom di tey misaal maas gu mujj gi.

At—one—ment

Jëmmale benn rekk ak Yàlla

The title of “Leviticus 23,” means “the atonement of the priesthood of the one hundred and forty-four thousand.” This truth can be deduced with simply the name of the book in connection with the chapter number. The atonement, which Leviticus twenty-three addresses means “at-one-ment,” and is identifying the combination of Divinity and humanity. That combination is represented with a multitude of symbols in God’s Word, one of which is that the human temple is to be combined with the Divine temple.

Turub “Leviticus 23” mooy “jotale njubug saraxalekat yi téeméer ak ñeent-fukk ak ñeent-juroom-ñeent junni.” Dëgg googu, manees na koo dëggal ak turu téere bi rekk, boo ko boolee ak limu xaaj bi. Jotale njubug, li Leviticus 23 di wax, mooy “defar-benn-gi,” te mu ngi xamle booleb Yàllaay ak nit. Boole boobu, Wordu Yàlla dafa koy teewal ak mboolem xeetu melokaan yu bari, te benn ci yooyu mooy ne kërgub nit war nañu ko boole ak kërgub Yàlla.

The human temple has a framework of “23” male and “23” female chromosomes. Peter identifies that the priesthood of the one hundred and forty-four thousand are a “spiritual house.” Those chromosomes join together as does a man and woman, and what God has joined together, let no man put asunder. The marriage is another symbol of the at-one-ment. Leviticus “23” means the combination of the temple of the Heavenly High Priest, with the temple of the priests who are the one hundred and forty-four thousand.

Tempalu nit ku nit moom am na jumtukaayu bu “23” kromozom yu góor ak “23” kromozom yu jigéen. Piyeer day xamale ne saraxalekatug ñaar-fukk ak ñent-fukk ak ñent junni ñi mooy “këru xel mu sell.” Kromozom yooyu dañuy booleeku ni góor ak jigéen di booleeku, te li Yàlla boole, bu ko nit kenn taxawal. Séy mooy beneen misaal bu benn-bopp-gu-benn gi. Leebit “23” tekki na booleb templu Saraxalekat bu Kowe bu Asamaan bi ak templu saraxalekat yi di ñaar-fukk ak ñent-fukk ak ñent junni ñi.

Twenty-two Verses

Ñaar-fukk ak ñaar aaya

The spring feasts in Leviticus twenty-three are represented in the first twenty-two verses of the chapter, and the fall feasts are represented in the last twenty-two verses of the chapter. The last verse is verse forty-four, a symbol of 1844, when the antitypical Day of Atonement began on the tenth day of the seventh month, in fulfillment of Leviticus twenty-three. Chapter twenty-three is divided into two periods of twenty-two verses, both twenty-two verse periods are logically connected by being feasts, but also logically separated by Christ’s courtyard and holy place ministry, represented by the springtime and His Most Holy Place ministry represented by the fall.

Bëgub weer yi nekk ci Levitik ñaar-fukk ak ñett te benn, dañu leen wone ci ñaari-fukk ak ñaar aaya yu njëkk yi ci at mi, te bëgub lolli yi nekk ci laata, dañu leen wone ci ñaari-fukk ak ñaar aaya yu mujj yi ci at mi. Aaya bu mujj bi mooy aaya ñeent-fukk ak ñeent, luy misaal bu 1844, ba Besub Njotug Njubte gu dëppóok mbind mi tàmbalee ca fukkéelu bésu weer wu juróom-ñaareel wi, ngir matal Levitik ñaar-fukk ak ñett te benn. At mi ñaar-fukk ak ñett te benn, dañu ko séddale ci ñaari jamono yu ñaari-fukk ak ñaar aaya; ñaari jamono yooyu ñépp am nañu njaxlaf gu xel ci ne ay bëgub lañu, waaye itam ñu tase nañu ci xel ndax liggéeyu Almasi bi ci kër ga ak ci Barab bu Sell bi, bi bëgub noor di ko misaal, ak liggéeyam ci Barab bu Gën a Sell bi, bi bëgub laata di ko misaal.

22

22

Both the spring and fall feasts are represented by twenty-two verses, and the verses align with the witness of the Hebrew alphabet, which consists of “22” letters. “22” is a tithe of “220,” which is a symbol of the combination of Divinity and humanity. “220” represents the starting of both the 2,520 years of the scattering of Judah, and the 2,300 years until the Day of Atonement. The starting point of the 2,520 was 677 BC and the starting point for the 2,300 was 457 BC, thus identifying two hundred and twenty years as the link between the prophecy of the trampling down of God’s host and the prophecy of the trampling down of God’s sanctuary. Both those prophecies ended at the antitypical Day of Atonements’ arrival on October 22, 1844.

Benn màggal gu bëj-sow ak gu naaw yi ñu ngi leen di tegtale ci ñaar-fukk ak ñaar aaya, te aayayi méngoo ak seedeeb alifbetu Ebraayik bi, bi am “22” araf. “22” mooy asarub “220,” te loolu mooy màndarga boole Yàlla ak nit. “220” day tegtale tàmbaliwaayu ñaari jamono yi: 2,520 at yi ci tasaaru Yuda, ak 2,300 at yi ba ci Bésub Jéggal-bàkkaar. Tàmbaliwaayu 2,520 mooy 677 BC, te tàmbaliwaayu 2,300 mooy 457 BC; noonu ñu ngi firndeel ñaari téeméer ak ñaar-fukk at ne mooy buum bi daggale ci diggante waxi yonent bi ci dëppaleku mbooloom Yàlla ak waxi yonent bi ci dëppaleku kër Yàlla gu sell gi. Ñaari waxi yonent yooyu ñépp jeex nañu ci ñëwug Bésub Jéggal-bàkkaar bu mel ni moom ci 22 Oktoobar 1844.

On that date, the work of Christ in combining the human temple with the Divine temple began, and at that time, both Habakkuk 2:20 and John 2:20 were fulfilled. Habakkuk identified the Divine was then in the Most Holy Place, and John recorded that the Millerite temple that was to enter by faith into that Most Holy Place had completed the forty-six-year period, that marked the erection of the Millerite human temple from 1798 unto 1844. The history of “46” years, consisting of “23” and “23” is represented by the work of William Miller who first began to present the message of that history in 1831, “220” years after the publication of the King James Bible. The Divine Word published in 1611, was combined with a human messenger “220” years later in 1831. Both the spring and fall feasts are represented by “22” verses.

Ci bés booba, liggéeyu Kirist ci boole kër gu nit ak Kër gu Yàlla bi tambalee, te ci waxtu woowu, Habakuk 2:20 ak Yowaana 2:20 am nañu seeni matug yoon. Habakuk wone na ne Yàlla nekkoon na ca Barab bu Gën a Sell ba, te Yowaana bind na ne kërug nitug Millerite, gi waroon a dugg ci ngëm ci Barab bu Gën a Sell boobu, matal na jubóolu ñeent-fukk ak juróom-benn at, mi doon màndarga taxawug kërug nitug Millerite ba tàmbalee ci 1798 ba agsi ci 1844. Jaar-jaaru “46” at, bi tàqoo ci “23” ak “23,” fees na ci liggéeyu William Miller mi jëkk a tàmbalee wone yégleb jaar-jaar boobu ci 1831, “220” at ginnaaw bésub génne Biibël bu King James. Kàddug Yàlla gi ñu génne woon ci 1611, boolees na ko ak ab yonnent nit “220” at ginnaaw loolu ci 1831. Benn ci bésub noflaay bu pëgg ak bu bëgg, ñoom ñaar ñépp fees nañu ci “22” aaya.

Twenty-two verses of two lines of the same subject demands that prophetically the first twenty-two verses are to be laid over the top of the next twenty-two verses. In aligning the two lines in this fashion you are joining the work of the courtyard and holy place, represented in the spring feasts with the work of Christ in the Most Holy Place. At this prophetic level it represents the joining of two temples, which illustrates Christ’s work of at-one-ment.

Ñaar-fukk ay ñaari xët yu benn mbir lañuy wone, te loolu dafa laaj ci yoonu waxu yonent bi ne ñaar-fukk ak ñaar ñaareel ay saar yi war nañu leen teg ci kaw ñaar-fukk ak ñaar yi ci topp. Bu ñuy jàppale ñaari xët yooyu noonu, dangeen boole liggéeyu kër gu biti ak bérab bu sell bi, yi ñu tegtal ci màggalu nooru bët set bi, ak liggéeyu Kirist ci Bérab Bu Gëna Sell Bi. Ci boobu tolluwaayu waxu yonent, li muy tegtal mooy boole ñaari kër yu sell, te loolu di melokaanu liggéeyu Kirist ci jëmmale benn.

When verses one through twenty-two are aligned with verse twenty-three through forty-four, a prophetic line is established that is witnessed to by the twenty-two letters of the Hebrew alphabet, and by the symbolism represented by the number “22” and also by the symbolism represented by the feasts in accompaniment with those feasts fulfillment in sacred history.

Bu ña boole yi njëkk ba ci ñaar-fukk ak ñaaru (1–22) déggoo ak boole yi dale ci ñaar-fukk ak ñettu (23) ba ñaar-fukk ak ñeenti (44), benn rëdd wu yëgleb ci kanam sosu na, te ajiis na ko ñaar-fukk ak ñaari araf yi ci alifbe Ebrë, ak itam xeetu tektal gi lim “22” di teewal, ak itam xeetu tektal gi màggal yi di teewal, ànd ak matug màggal yooyu ci jaar-jaari taariix bu sell bi.

The beginning of the spring feasts first identifies the seventh-day Sabbath and the ending of the fall feasts identifies the seventh-year Sabbath. Christ, as Alpha and Omega placed the Sabbath at the beginning and ending of the two witnesses of “22” in the line of the priesthood of the one hundred and forty-four thousand.

Ndàqiru màggali bëg-sedd yi, dafa jëkk a firndeel Sabbaatub bés bu juróom-ñaareel bi, te jeexital màggali weeru njël yi dafa firndeel Sabbaatub at mu juróom-ñaareel bi. Almasi bi, ni Mu nekk Alfa ak Omega, moo teg Sabbaat bi ca njàlbéen ak ca mujj ga ñaari seede yi “22” ci rëddinu saraxalekat yi ñeel ñetti-fukki junni ak ñeent-fukki ak ñeent junni.

The seventh-day Sabbath was the special light at the beginning of the antitypical Day of Atonement in 1844, and the light of the seventh-year Sabbath is the light at the end. The seventh-day Sabbath was also the first holy convocation of Leviticus “23,” as is the seventh-year Sabbath the last holy convocation in the chapter. Sabbath is the alpha and omega of the priest’s line in chapter “23.” The first, and seventh-day Sabbath is the alpha of the priesthood of the one hundred and forty-four thousand, and the last, and seventh-year Sabbath is the omega of the priesthood of the one hundred and forty-four thousand.

Bésub ñaareelu fan bañu liggéey di Sabbaat mooy woon leer gu xóot gi ci tambali Bésub Jubal gu wóor gi ci misaal bi ci atum 1844, te leeru Sabbaat bu juróomeel at mooy leer gi ci mujj. Sabbaat bu juróomeel fan mooy itam jëfandikoo gu njëkk gu ndaje gu sell gi ci Lewi “23,” ni it Sabbaat bu juróomeel at di ndaje gu sell gu mujj gi ci saar bi. Sabbaat mooy alfa ak omeega waasu saraxalekat bi ci saar “23.” Sabbaat bu njëkk bi, di bu juróomeel fan, mooy alfa saraxalekatu ñi téeméeri ñent-fukk ak ñent-fukk ak ñeent; te Sabbaat bu mujj bi, di bu juróomeel at, mooy omeega saraxalekatu ñi téeméeri ñent-fukk ak ñent-fukk ak ñeent.

“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.

“Ñi bokk ak Yàlla, dañuy dox ci leeru Jant bu Jub. Duñu toroxal seen Ki leen jotoo ci jàdd seen yoon kanam Yàlla. Leeru asamaan di leen leeral. Bu ñuy jege ag mujjug jaar-jaari àddina sii, seen xam-xamu Kirist ak kàdduy waxi ñëwte yi jëm ci moom, di yokku lool. Am nañu njëg wu dul jeex ci gis-gisu Yàlla; ndaxte ñoom bokk nañu benn ak Doomam. Ci ñoom, Kàddug Yàlla dafa neex te rafet lool. Dañuy gis soloom. Dëgg gi dañu leen koy ubbi. Njàngum yoonuwaayu Kirist ci suuf am na leer gu lewet te nooy. Dañuy gis ne Mbind mi mooy caabi biy ubbépp kumpa ak saafara mbugal yépp. Ñi bañoon a nangu leer gi te dox ci leer gi, duñu man a dégg kumpag ragal Yàlla, waaye ñi ragaluñu a yékkati bant bi te topp Yeesu, dinañu gis leer ci leeru Yàlla.” The Southern Watchman, April 4, 1905.

Here, “near the close of this earth’s history,” at the end of the antitypical Day of Atonement, the “doctrine of the incarnation” is invested with a “soft” radiance as was the doctrine of the seventh-day Sabbath at the beginning of the antitypical Day of Atonement.

Fii, “ci jeexital jaar-jaaru suuf sii,” ca mujji Bésub Njotug antitypique bi, “jàngale gu mel ni Yàlla sol na nit” dees na ko sol leer gu “nooy” ni ko doon jàngale bésub Noflaay bañc-ñaar-fukk-ñaari fan bi ca njàlbéenug Bésub Njotug antitypique bi.

“Jesus raised the cover of the ark, and I beheld the tables of stone on which the Ten Commandments were written. I was amazed as I saw the fourth commandment in the very center of the ten precepts, with a soft halo of light encircling it. Said the angel: ‘It is the only one of the ten which defines the living God who created the heavens and the earth and all things that are therein. When the foundations of the earth were laid, then was laid the foundation of the Sabbath also.’” Testimonies, volume 1, 75.

«Yeesu yékkati mbuuru gaase gi nekk ci kaw arka bi, te gis naa xeer yu ñaari taabal yi ñu bindee Fukk Yoonu ndigal yi. Ma waaru lool ci sama xel bi ma gisee ndigal gu ñeenteel gi nekk ci diggante fukk ndigal yi, te leer gu lewet wër ko. Malaaka mi ne: “Moom rekk ci fukk yi moo fésal Yàlla ju dund ji sàkke asamaan yi ak suuf si ak lépp lu nekk ci seen biir. Ba ñu sampée fondamaŋu suuf si, foofu lañu samp itam fondamaŋu Sabat bi.”» Testimonies, volume 1, 75.

The seventh-day Sabbath, which is a “foundation,” begins Leviticus “23” and the seventh-year Sabbath ends the testimony of the priests as represented by the spring and fall feasts. The seventh-year Sabbath represents the temple that is built upon the foundation. The seventh-year Sabbath at the end is represented by the 2,520, just as the seventh-day Sabbath is represented by the 2,300. The seventh-year Sabbath represents the “doctrine of the incarnation.” The seventh-day Sabbath is the sign of the Creator and the seventh-year Sabbath is the sign of Divinity combined with humanity.

Sabbaat bésub juróom-ñaareel bi, bi nekk “fondaasiyoŋ,” mooy tambalee Léewit “23,” te sabbaat bésub atum juróom-ñaareel bi moo jeexal seede ba saraxalekat ya, ni ko weeru bëgg-bëggu bëj-gànnaaw ak weeru bëgg-bëggu noor di fésal. Sabbaat bésub atum juróom-ñaareel bi dafay firndeel kër Yàlla ga ñuy tabax ci kaw fondaasiyoŋ bi. Sabbaat bésub atum juróom-ñaareel bi ci mujj mi, 2,520 moo koy firndeel, ni sabbaat bésub juróom-ñaareel bi 2,300 di ko firndeel. Sabbaat bésub atum juróom-ñaareel bi dafay firndeel “njàngale mbind mi ci nit ki.” Sabbaat bésub juróom-ñaareel bi mooy màndarga Bindkat bi, te sabbaat bésub atum juróom-ñaareel bi mooy màndargag Yàlla ak nit ñu boole.

Aligning the Lines

Jàppale xàll yi

When we align the spring feasts with the fall feasts in Leviticus twenty-three, the feast of Passover, is followed the next day by the seven-day feast of unleavened bread, and the feast of first fruits follows the day after the seven-day feast of unleavened bread begins. Three waymarks in three days.

Bu nu méngale feest yu nior yi ak feest yu ngaajal yi ci Leviticus ñaar-fukk ak ñett, feestu Pâque gi, bés bu ci topp mooy feestu mburu mu amul lawiir bi di juróom-ñaari fan, te feestu ndaw li gën a njëkk topp na bés bi topp bés bi feestu mburu mu amul lawiir bi di juróom-ñaari fan tàmbalee. Ñetti màndargay yoon ci ñetti fan.

The period of seven days that makes up the feast of unleavened bread begins with a holy convocation and ends with the same. The day after the feast of unleavened bread begins, the feast of first fruits arrives, and it includes the spring barley first fruit offering. Pentecost, also called the feast of weeks occurs fifty days after the feast of first fruits, which marks the beginning of a seven-week period that ends on the forty-ninth day, which is followed by Pentecost, meaning fifty.

Juroomi ñaari fan yi taxaw ci ngéénug mburu mu amul lawiir, tàmbalee ak ndaje mu sell te jeexee itam ak noonu. Bës bi topp ngéénug mburu mu amul lawiir bu tàmbalee, ngéénug njébbital mbuum-a ngënéel dikk, te moom dafa bokk ak saraxu njébbital mbuum-a orj bu njëkk bu nooru mbëy mi. Pentekot, bi ñuy wax itam ngéénug ayu-bés yi, am na juróom-fukk fan ginnaaw ngéénug njébbital mbuum-a ngënéel, te loolu mooy màndargaal tàmbalug ab diirub juróom-ñaari ayu-bés yi, buy jeex ci bës bu ñeent-fukk ak juróom-ñeent, te Pentekot topp ko, maanaam juróom-fukk.

Passover begins at even on the fourteenth. Passover is not a holy convocation.

Bés bu njëkk ci ngoonub ñaareel-fukk ak ñeent. Bés bu Jéggi bi du ndaje gu sell.

Then on the fifteenth day, the seven-day feast of unleavened bread arrives. The first day and the last day of the seven-day feast is holy convocations.

Bés bi ca ñatt-fukki fan ak juróom-benn ñeel ba, magalu mburu mu amul lawiir mi di ñëw, te mu dëgg ci juróom-ñaari fan. Fan wu njëkk ak fan wu mujj ci magal gu juróom-ñaari fan gi, ñooy ndaje yu sell.

The next day, the sixteenth day, the day of first fruits arrives. Then the seven weeks that are marked by the feast of Pentecost begins, and Pentecost is one of the seven holy convocations represented in the spring and fall feasts. First fruits is not a holy convocation.

Bés bu njëkk, muy juróom-benn fan ak bennoom, mooy bésu njëkk meññ. Noonu la juróom-ñaari ayub yi màndargaal ndëggu Pentekóot di tàmbalee, te Pentekóot mooy benn ci juróom-ñaari ndaje yu sell yi teel ci màggalu mbey mi ak màggalu ngóob mi. Njëkk meññ du ndaje bu sell.

Then on the first day of the seventh month the feast of trumpets, is a holy convocation.

Noonu ci njëkk fanweeru weer waajaloo ba, Magalu trompet yi mooy ndaje gu sell.

The Day of Atonement on the tenth day of the seventh month is a holy convocation, but not a feast.

Bésub Njot gi ci fanwu fukk baat ci weer wu juróom-ñaareel bi mooy ndaje gu sell, waaye du màggal.

The first day of the feast of Tabernacles is a holy convocation. After the seven-day feast there is the eighth day of tabernacles, though the eighth day is considered outside the periods represented by the feasts. That eighth day is a holy convocation.

Bésub Tabaski bi jëkk mooy ndaje mu sell. Gannaaw bés yu juróom-ñaar yi ci Tabaski bi, am na bés bu juróom-ñetteel bu Tabaski, doonte sax bés boobu juróom-ñetteel dañu koy jàpp ne nekkul ci jamono yi màggal yi di tegtal. Bés boobu juróom-ñetteel mooy itam ndaje mu sell.

This equates to seven holy convocations when you include the seventh-day Sabbath that introduces the feasts. Seven holy convocations and seven feasts, though they align differently than the holy convocations. The first and last waymarks are Sabbaths, first for day, then for the year. Within the feasts that are identified between the alpha and omega Sabbaths there are seven feasts and five holy convocations. If you include the alpha seventh-day Sabbath and the omega seventh-year Sabbath you have seven holy convocations and seven feasts. It is understood that the eighth day of Tabernacles is not part of the feasts, and creates the enigma of the eighth being of the seven. The point I am identifying here is that Jesus, as Palmoni organized the variations of numbers within chapter “23” in an absolutely astonishing fashion.

Lii mu tollu ak juróom-ñaari ñéew gu sell yi, bu fekkee ne yokk nga Sabat bésub juróom-ñaareel bi miy tàmbali màggal yi. Juróom-ñaari ñéew gu sell ak juróom-ñaari màggal, doonte sax dañuy méngoo ci anam wu wuute ak ñéew gu sell yi. Këppukaay yu njëkk ak yu mujj Sabat lañu, njëkk ci bés, ba noppi ci at mi. Ci biir màggal yi ñu màndargaal diggante Sabat alifa ak omega yi, am na juróom-ñaari màggal ak juróom ñéenti ñéew gu sell. Su fekkee ne boole nga Sabat alifa bésub juróom-ñaareel bi ak Sabat omega atum juróom-ñaareel bi, dina am juróom-ñaari ñéew gu sell ak juróom-ñaari màggal. Xamleef na ne bésub juróom-ñetteel ba ci Màggalu Tànt yi bokkul ci màggal yi, te muy jur njafe-ñàkk mooy ne juróom-ñetteel bi bokk na ci juróom-ñaari bi. Li may tektal fii mooy ne Yeesu, ni Palmoni, defaroon na soppalikoo lim yi ci sàpp “23” bi ci anam wu yéeme lool.

Spring

Bitim-rey

The spring feasts contain a seven-day feast period of unleavened bread, containing an alpha holy convocation at the beginning and an omega holy convocation at the end. Pentecost is the third holy convocation in the spring feasts. Pentecost arrives after a seven-week period, that ends with a feast on the fiftieth day. The spring feasts are marked by four feast days and three periods. Passover, unleavened bread, first fruits and Pentecost are the four feast days, and the three periods are the seven days of unleavened bread, the forty-nine days that precede and include the fiftieth day of Pentecost and the first three days which are a period consisting of three steps.

Bëg-u bëccëg nàmpal yi am nañu ab diirub ndéwenu juróom-ñaari fan yu mburu bu amul lawiir, te diiru ndéwen boobu dafay am benn xewu woote gu sell gu alfa ci njàlbéen ga ak benn xewu woote gu sell gu omega ci mujj ga. Pentekot mooy ñetteelu xewu woote gu sell ci bëg-u bëccëg nàmpal yi. Pentekot dikk na gannaaw ab diiru juróom-ñaari ayu-bés, te diiru boobu jeex ci benn ndéwen ci fanub juróom-fukk ba. Bëg-u bëccëg nàmpal yi tegtal nañu ko ci ñeenti fan yu ndéwen ak ñetti diir. Paskaa, mburu bu amul lawiir, njébbanaay yi njëkk ak Pentekot ñooy ñeenti fan yu ndéwen yi, te ñetti diir yi mooy juróom-ñaari fan yi yu mburu bu amul lawiir, ak juróom-ñeent-fukk ak juróom-ñeent fan yi yu jiitu te boole fanub juróom-fukk ba bu Pentekot, ak ñetti fan yi njëkk yu doon ab diir bu sastal ci ñetti jéego.

The first fruit offering of the Passover period aligns with the first fruit offering on the day of Pentecost; the first fruit offerings of barley in Passover’s three-day period, and the first fruit offering of wheat on Pentecost at the conclusion of the Pentecostal season of forty-nine, slash— fifty days.

Saraxu njëkk mbóot mu jëkk ci jamono Bésub Jéggi ba bokk ak saraxu njëkk mbóot mu jëkk ci bésu Pentekot; saraxi njëkk mbóot yu orj ci diiru ñetti fan yi Bésub Jéggi, ak saraxu njëkk mbóot bu ble ci Pentekot ci jeexitalu jamonoy Pentekot buy ñeent-fukk ak juróom-ñett, / walla — juróom-fukk fan.

Fall

Daanug Yàlla, dugalug bàkkaar ci àddina, ak xeexeel nit ak Yàlla.

The fall feasts begin with a specific feast day that initiates a ten-day period which leads to judgment. Five days after judgment a feast of seven days, of which the first and last day of the seven days are identified as holy convocations. From the fifteenth unto the twenty-second day the feast of Tabernacles is celebrated and then on the twenty-third day the Sabbath of the land is marked.

Màggal yu bëj-gannaara yi tàmbalee nañu ak bésu màggal bu wuute, buy ubbi diirub fukki fan yoo xam ne muy jiite ci àtte. Juróomi fan gannaaw àtte, am na màggal bu juróom-ñaari fan, te bés bu njëkk ak bés bu mujj ci juróom-ñaari fan yooyu dañu leen jàngale ni ndaje yu sell. Li dale ci bésub fukk ak juróom-ñaareel ba ca bésub ñaar-fukk ak ñaareel, dañuy màggal Màggalu Tabernacles, te ci bésub ñaar-fukk ak ñetteel, dañuy màndargaal Noflayu suuf si.

When we take the fall feasts and place them over the top of the spring feasts, we have two lines that are both represented by twenty-two verses, thus they are represented by the twenty-two letters of the Hebrew alphabet. When this is done, the first waymark is the holy convocation of the seventh-day Sabbath, and the last waymark is the holy convocation of the seventh-year Sabbath.

Bu nu jàpp ci màggalu weeru noppaliku yi te yokk leen ci kaw màggalu bëgg-bët yi, am nanu ñaari rëdd yu kenn ku nekk diir na ci ñaar-fukk ak ñaar ay aaya; noonu nag, ñooñu dañuy teewal ñaar-fukk ak ñaar araf yi ci alifbe Ebrë. Bu loolu amee, njëlbéen bi mooy ndaje mu sell mi ci bésub noppalu giiru juróom-ñaareel, te waymark bu mujj bi mooy ndaje mu sell mi ci atum noppalu giiru juróom-ñaareel.

Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath. Leviticus 23:39.

Te itam ci ñaar-fukk ak juróom-ñeentelu fan ci juróom-ñaareelu weer wa, bu ngeen dajalee meññeef yu suuf si, dangeen di sàkkal Boroom bi benn màggal gu juróom-ñaari fan: ci bés bu njëkk bi dina am noflaay bu sell, te ci bés bu juróom-ñaareel bi itam dina am noflaay bu sell. Léwítik 23:39.

Pentecost was the early rain and Tabernacles is the latter rain. The outpouring of the Holy Spirit at Pentecost was represented by a day, and the outpouring represented by Tabernacles is a period that concludes, and then is followed by a Sabbath, that is the eighth day, of seven days. The Sabbath which follows the final manifestation of the outpouring of the Holy Spirit represents the Sabbath of the earth resting for one thousand years.

Pàntëkot moo doon taw bu jëkk bi, te Tabernaak moo di taw bu mujj bi. Tuurug Xel mu Sell mi ca Pàntëkot dafa amoon ndawte bu benn bés la ko teewaloon, te tuurug bi Tabernaak di teewal mooy jamono ju am njeexital, ba noppi ñu toppal ko ak Sabat, maanaam bésu juróom-ñett bi, ginnaaw juróom-ñaari bés. Sabat boobu di topp nuy won ci mujjug teewali tuurug Xel mu Sell mi moo teewal Sabatub suuf si di noflaay diirub junni at.

“In the time of trouble we all fled from the cities and villages, but were pursued by the wicked, who entered the houses of the saints with a sword. They raised the sword to kill us, but it broke, and fell as powerless as a straw. Then we all cried day and night for deliverance, and the cry came up before God. The sun came up, and the moon stood still. The streams ceased to flow. Dark, heavy clouds came up and clashed against each other. But there was one clear place of settled glory, whence came the voice of God like many waters, which shook the heavens and the earth. The sky opened and shut and was in commotion. The mountains shook like a reed in the wind, and cast out ragged rocks all around. The sea boiled like a pot and cast out stones upon the land. And as God spoke the day and the hour of Jesus’ coming and delivered the everlasting covenant to His people, He spoke one sentence, and then paused, while the words were rolling through the earth. The Israel of God stood with their eyes fixed upward, listening to the words as they came from the mouth of Jehovah, and rolled through the earth like peals of loudest thunder. It was awfully solemn. And at the end of every sentence the saints shouted, ‘Glory! Alleluia!’ Their countenances were lighted up with the glory of God; and they shone with the glory, as did the face of Moses when he came down from Sinai. The wicked could not look on them for the glory. And when the never-ending blessing was pronounced on those who had honored God in keeping His Sabbath holy, there was a mighty shout of victory over the beast and over his image.

“Ci jamono njàqare jiñ ñépp dafa nu dawé woon ci dëkk yu mag ak ci kër yu ndaw yi, waaye ñu topp nu woon ndax ñi bon ña, ñoom ñi dugg ci kër yi ñu sell yi ak saafara. Ñu yékkati saafara bi ngir rey nu, waaye mu damm, daldi daanu ne amul doole ni ñax mu wow. Noonu nu ñépp di woote guddi ak bëccëg ngir mucc, te sa woote ba yéeg ba ca kanam Yàlla. Jant bi fenk, te weer wi taxaw. Dex yu ndaw yi noppi di daw. Niir yu lëndëm te diis daldi yokku, di tëqante ak seen bopp. Waaye amoon na benn bérab bu leer buy sax ci ndamlu Yàlla, fa baatu Yàlla jóge mel ni ndox yu bari, te mu yëngal asamaan ak suuf. Asamaan si ubiku ba tëjatu, di jaxasoo. Tundu yi yëngu ni naxum garab ci ngelaw li, di sànni weñ yu xasaw bépp wet. Géej gi bax ni cin, di sànni doj ci kow suuf si. Te bi Yàlla waxee bëccëg bi ak waxtu wi ñëwagu Yeesu, ba jox nitam yi kóllëre guy sax ba fàww, Mu wax benn kàddu rekk, ba noppi taxaw tuuti, fekk baat yi di wër suuf si. Israayilu Yàlla taxawoon ak seen bët jublu yéeg, di déglu kàddu yi bi ñuy jóge ci gémmiñu Yàlla ji, di wër suuf si ni riif yu dégg-dëgg diir. Lu tiitlu te tedd la woon. Te ci mujju bépp kàddu, ñu sell ñi daldi yuuxu naan: ‘Ndámu Yàlla! Alleluia!’ Seen kanam leral ak ndamu Yàlla; te ñu leer ak ndam la, ni kanamu Muse bi mu wàcce woon ca Sinai. Ñi bon ña mënuloon a xool ci ñoom ndax ndam la. Te bi barke bu dul jeex mukk jaaweexee ci kaw ñi wormaal Yàlla ci sàmm bëccëgam gu sellu, am na yuuxu ndam lu réy ci kaw rab wi ak ci kaw nataalam.”

“Then commenced the jubilee, when the land should rest.” Early Writings, 34.

«Noonu la tabb na, bi suuf ba war.» Early Writings, 34.

The jubilee is the fiftieth year, after seven cycles of seven years, which is the 49 days that lead to the fiftieth day of Pentecost. When the line of the fall feasts is brought together with the spring feasts there are 49 days that lead to Pentecost, which marks the beginning of the seven-day period of Tabernacles. Pentecost and Tabernacles align, and together they identify the period of the latter rain that begins at the soon-coming Sunday law and continues until probation closes, the Lord returns and then the earth rests, as represented by the seventh-year Sabbath, that is the eighth of the seven in the feast of Tabernacles.

Yoweel mooy at mi fukki juróom, gannaaw juróom-ñaari wottu at yu juróom-ñaari, te loolu mooy ñeent-fukk ak juróom-ñeent fan yi jiitu bés bu at mi fukki, di Pentikoot. Bu rëddu màggal yi ngoon gi daanu bokkaleek màggal yi noor gi, am na ñeent-fukk ak juróom-ñeent fan yu jiitu Pentikoot, te mooy màndarga njàlbéenug jamono juroom-ñaari fan yu Tabernaakal. Pentikoot ak Tabernaakal dëppoo nañu, te ñoom ñaar ñépp dañuy melal jamono tawu mujje mi, mi tàmbalee ca yoonu Dibeer bu di ñëw léegi, te di wéy ba kera yu muñ ga tëjje, Boroom bi dellusi, ba noppi suuf si noppalu, ni ko Sabbaatu at mu juróom-ñaareel di melal, maanaam juróom-ñetteel bi nekk ci juróom-ñaari yi ci màggalu Tabernaakal.

When we bring both lines of twenty-two verses together, we do so for several reasons. Both lines are twenty-two verses, twenty-two being a tithe of 220, a symbol of the combination of Divinity and humanity.

Su nu indi booloo ñaaral yu ñaar-fukk ak ñaar aaya yi bokk ci benn, nu def ko ngir ay sabab yu bari. Ñaaral yi ñoom ñépp ñaar-fukk ak ñaar aaya lañu, te ñaar-fukk ak ñaar mooy asar ci ñaar téeméer ak ñaar-fukk, te loolu moy mandarga gu ndax booloo Yàlla ak nit.

Both lines represent the Hebrew alphabet of twenty-two letters.

Ñaari sàkk yi ñaar day tegtal alifbeetu Ebrëe bu am ñaar-fukk ak ñaar araf.

Both lines represent the feasts.

Raar yi ñaar ñépp daan nañu teew yi.

Both lines represent the two harvest seasons of the year.

Yoon wi dafa tektal ñaari jamono yu góob yu at mi.

Both lines represent Christ work in the courtyard, holy place and Most Holy Place. Leviticus means the priests, and Jesus is the Heavenly High Priest. For these reasons, we are justified in applying the line upon line methodology to the forty-four verses of Leviticus twenty-three.

Ñaari xàll yi ñoom ñaar dañuy tektal liggéeyu Kirist ci ëttu kër Yàlla gi, ci Bérabu Sell bi ak ci Bérabu Sell bi gën a Sell. Leewi yi mooy saraxalekat yi, te Yeesu mooy Saraxalekat Bu Kawe bi ci Asamaan. Looloo tax nu am yoon a jëfandikoo yoonu sàrt ci kaw sàrt ngir ñent-fukk ak ñeenti aaya yi nekk ci Leewi ñaar-fukk ak ñett.

Pentecost was the early rain for Christianity and Tabernacles is the latter rain for Christianity. We therefore align the spring “day of Pentecost” with the fall seven days of Tabernacles. When Sister White stated, “In the time of trouble we all fled from the cities and villages” she is identifying the time when God’s people are living in the wilderness due to persecution. Living in booths during the Tabernacle season typifies the history that leads directly to the Sabbath jubilee rest for the earth.

Pentekot mooyoon taw bu njëkk bi ngir Kirisiyanite, te Tabernaak mooyoon taw bu mujj bi ngir Kirisiyanite. Kon nag, danuy boole “bësu Pentekot” bu noor gi ak juróom-ñaari fan yi Tabernaak ci weeru ngon. Bi Baay-Sister White waxee ne: “Ci waxtu tiis bi, nun ñépp dañoo daw ba génn dëkk yu mag ak yu ndaw,” dafa xamle waxtu wi nit ñi Yàlla di dund ci màndiŋ ma ndax fitna. Dund ci kër yu ndaw yi ci jamonoy Tabernaak mooy misaal bu njëme ci jaar-jaaru taarix bi di jëmé bu jub ci noflaayu jubili Sabat bi ngir suuf si.

The Day of Pentecost marks the beginning of seven days of Tabernacles. Then the jubilee is represented by the eighth day, that is of the seven days of Tabernacles. Five days before the feast of Tabernacles was the Day of Atonement. Thus, five days before Pentecost that marks the beginning of Tabernacles—judgment is marked. Ten days before the judgment of the Day of Atonement is the feast of Trumpets. When the lines are combined five days before the Sunday law, represented by Pentecost, judgment is marked. Ten days before that, the feast of Trumpets is marked.

Bésub Pentekoot mooy màndargaal njàlbéenu juróom-ñaari fan yi ñuy wax Tàbaskiy Kër yi. Ginnaaw loolu, jubilee bi ñu koy tektale ak bésub juróom-ñetteel ba, maanaam bés boobu ci juróom-ñaari fan yi Tàbaskiy Kër yi. Juróomi fan la woon bala Tàbaskiy Kër yi, ba amee Bésub Jotale. Noonu it, juróomi fan bala Pentekoot bi màndarga njàlbéenu Tàbaskiy Kër yi, atine mooy ñu màndargaal. Fukki fan bala atineb Bésub Jotale mooy Tàbaski Buuxali yi. Bu ñu boolee rëdd yi, juróomi fan bala yoonu Dibeer bi, bi Pentekoot di tektale, atine mooy ñu màndargaal. Fukki fan bala loolu, Tàbaski Buuxali yi mooy ñu màndargaal.

The baptism of Christ represented His death, burial and resurrection. Those three steps are represented by His death at Passover, His burial and rest upon the Sabbath, and His resurrection on Sunday. The three days of His death, burial and resurrection are one waymark that consists of three steps. We therefore start the combination of the two lines of spring and fall feasts at the resurrection. The resurrection of the third day begins a forty-nine-day period that leads to Pentecost, which is the Sunday law. That forty-nine-day period is preceded by the feast of unleavened bread, that begins one day before and extends five days beyond the day of first fruits.

Sòobu Kirist dafa tektal deeŋam, suuloom ak dekkiwaayam. Ñetti jëf yooyu dañu leen di tektale ci deeŋam ci Bésub Waccug Mburu ma amul lawiir, ci suuloom ak noflaayam ci Bésub Noflaay, ak ci dekkiwaayam ci Dibéer. Ñetti bés yi ci deeŋam, suuloom ak dekkiwaayam benn lañuy doon màndarga bu am ñetti jëf. Kon nag, noonu lanu tàmbalee boole njariñu ñaari rëdd yi ci màggalu bëj-gànnaaw ak bëj-saalum ci dekkiwaay bi. Dekkiwaayu ñetteelu bés bi moo tàmbali ab diirub ñeent-fukki juróom-ñett fan, buy yóbbu ba Pentekot, mooy yoonu Dibéer. Diiru ñeent-fukki juróom-ñett fan boobu, màggalu mburu ma amul lawiir moo ko jiitu, te mooy tàmbali benn bés bala bésub njëkk meññef, ba yàgg juróom fan gannaaw bés boobu.

From the resurrection of the first fruits unto the Sunday law is forty-nine days, the Sunday law being the fiftieth day. Five days before the Sunday law judgment is represented, and ten days before that judgment the warning of the trumpets is marked. Resurrection is the first waymark, then five days later the period of unleavened bread concludes. Thirty days after unleavened bread ends, the warning of the trumpets occurs. Ten days later the judgment of the Day of Atonement is marked and five days later the Sunday law of Pentecost arrives.

Li dale bu njëkk me ñi jëkk ya ba ci yoonu Dibeer mooy ñeent-fukk ak juróom-ñent fan, te yoonu Dibeer mooy fan wu juróom-fukk. Juróom fan laata yoonu Dibeer, atte bi dañu ko tekki; te fukk fan laata atte boobu, artu bu trompet yi dañu ko màndargaal. Dekki bi mooy njëkk waymark bi, te gannaaw juróom fan, jamono bu mburu mu amul lawiir di jeex. Ñetti-fukk fan gannaaw ba mburu mu amul lawiir jeexee, artu bu trompet yi di am. Fukk fan gannaaw loolu, atteb Bésub Jéggale baañ na, te gannaaw juróom fan yoonu Dibeer bu Pentekot dikk.

This identifies seven waymarks in the line upon line application of the spring and fall feasts; the beginning of unleavened bread, the resurrection, the end of unleavened bread, the warning of trumpets, judgment, Pentecost and the latter rain. Those seven waymarks are set within an alpha seventh-day Sabbath and an omega seventh-year Sabbath. The seven waymarks couched between the two Sabbaths isolate and identify a five-day period, followed by a thirty-day period, a ten-day period, a five-day period and a seven-day period.

Lii jàngale juróom-ñaaru màndarga yu mag yi ci jëfandikoo “line upon line” bu màggalu bërebu noonu ak bërebu ngóob; njàlbéen bu mburu mu amul lawiir, ndekkite gi, jeexitalu mburu mu amul lawiir, artu bu trompet yi, àtte bi, Pentekot ak taw bu mujj bi. Juróom-ñaaru màndarga yooyu dañu leen teg ci biir Alpha bu noonu ndibéeru bésub juróomeel bi ak Omega bu noonu ndibéeru atum juróomeel bi. Juróom-ñaaru màndarga yi ñu tënk diggante ñaari ndibéer yi di weesoo te rëddale ab diiru juróomi fan, te topp ci ab diiru ñetti-fukk fan, ab diiru fukki fan, ab diiru juróomi fan ak ab diiru juróom-ñaar fan.

When we then align Christ’s resurrection, we find a forty-day period where He instructed the disciples “face to face” and thereafter ascended. Then for ten days the disciples were in the upper room. Those ten days concluded at the Day of Pentecost, which is the Sunday law. This adds a forty-day period and ten-day period to the line of priests represented by Leviticus “23.”

Bu nu dëppoo dekkitalu Almasi bi, danuy gis ab diir bu ñent-fukk fan yu Mu jàngale taalibeyam “kanam ak kanam,” te gannaaw loolu Mu yéeg asamaan. Gannaaw loolu it, taalibey yi nekk nañu fukki fan ci néegu kaw ga. Fukki fan yooyu mujje nañu ci Bésub Pentikost, mooy yoonu Dimaas bi. Loolu yokk na ci sàrtu saraxalekat yi, ni ko Levitik “23” tegtalee, ab diir bu ñent-fukk fan ak ab diir bu fukki fan.

From the resurrection there is five days to the end of unleavened bread, then thirty days to the trumpet warning, then five days to Christ’s ascension, then five days to judgment, then five days to Pentecost’s seven days of the latter rain.

Bee ci ndekkite ga, am na juróom-ñett fan ba mujjug Mburu mu amul lawiir; gannaaw loolu, fan yu tollook ñett-fukk ngir waxtaanu artu trompet bi; gannaaw loolu, juróom fan ba yeesalu Kirist; gannaaw loolu, juróom fan ba atte ba; gannaaw loolu, juróom fan ba juróom-ñaar fan yu Pentekot, mooy taw wu mujj wi.

The beginning of the seven days of unleavened bread is followed the next day by the resurrection of first fruits. The resurrection occurs within the seven days of unleavened bread, and five days after the resurrection the period of unleavened bread ends.

Njàlbéenu juróom-ñaari fan yi ñuy lekk mburu mu amul lawiir topp na ca ëllëg ndekki gannaaw dee gi ñeel first fruits. Ndekki gi am na ci biir juróom-ñaari fan yi ñuy lekk mburu mu amul lawiir, te juróom fan gannaaw ndekki ga, jamono ji ñuy lekk mburu mu amul lawiir dem na ba noppi.

Thirty days after the end of unleavened bread the trumpets mark a warning.

Fanweeru bésu mburu ginnaaw njeexital mburu gu amul lawar, buxus yi di màndargal artu.

Five days after the warning of the trumpets Christ ascended after teaching for forty days. His ascension marked the beginning of ten days in the upper room.

Juróom benn ginnaaw waxtaanu lii ci mbagg yi, Kirist yéeg na kawe gannaaw ba mu jàngale diirub ñeent-fukk fan. Yéegam boobu moo màndargaal njàlbéenu fukki fan yi ci néegu kaw gi.

Then five days after His ascension judgment is marked.

Gannaaw juróom-ñetti fan yu topp Nguuruge, àtte bi ñu bind ko.

Five days later the Sunday law of Pentecost opens the seven-day period of the latter rain.

Juróom-ñeent fanweer ci ginnaaw, yoonu Dibéeru Bantekoost bi ubbi na jamono ju juróom-ñaari fan, bi muy taw bi mujj.

The one hundred and forty-four thousand are those who follow the Lamb whithersoever He goeth. Elijah and Moses were slain on July 18, 2020. They were slain where also our Lord was crucified. Christ’s resurrection typified the resurrection of December 31, 2023. Before that date, in July of 2023, a voice in the wilderness began to sound a message represented as unleavened bread. Leaven represents error, hypocrisy and sin, and the message from the wilderness was unleavened. From December 31, 2023 through to the Sunday law, Leviticus “23” has designed a framework of the atonement of the one hundred and forty-four thousand. That framework aligns with Miller’s dream, Malachi three and Revelation nineteens’ windows of heaven. It aligns with the third and ninth hour in the sacred week from 27 to 34 AD.

Ñaar fukki-ñeent ak ñent-fukki junni ñooy ñi topp Mbeey mi fu mu demoon fépp. Eliya ak Muus ñu rey leen ca 18 Sulet 2020. Ñu rey leen fa sunu Boroom itam dafa fay daajoo ci bant bi. Dekki-gennu Kirist mooy melaloon dekki-gennu 31 Desàmbar 2023. Bala bés boobu, ci Sulet 2023, baat bu jóge ci màndiŋ mi tàmbalee yégle yoonu wax ju ñu tegtal ni mburu mu amul lawiir. Lawiir day tekki njuumte, naaféq ak bàkkaar, te yoonu wax ji jóge ci màndiŋ mi amul woon lawiir. Li dalee 31 Desàmbar 2023 ba ci yoonu Dibéer bi, Lewiit “23” dafa tëral ab xàlluwaay bu jëm ci jubbanti bàkkaaru ñaar fukki-ñeent ak ñent-fukki junni. Xàlluwaay boobu méngoo na ak géntug Miller, Malaasi ñett ak Palene Nineteen yu asamaan. Mu méngoo itam ak waxtuw ñetteel ak juróomeel waxtu ci ayu-bés bu sell ba, diggante at 27 ba 34 gannaaw Kirist.

We will continue these things in the next article.

Danu yokk yii ci biraal bu ci topp.

“‘By knowledge shall the chambers be filled with all precious and pleasant riches.’

«Ci xam-xam la, néegu yi dinañu fees ak mboolem alal yu am njariñ te neex.»

“For the mind and the soul, as well as for the body, it is God’s law that strength is acquired by effort. It is exercise that develops. In harmony with this law, God has provided in His word the means for mental and spiritual development.

« Ndax xel ak ruu, ni itam yaram, yoonu Yàlla mooy ne doole day am ci jëf. Jëfante mooy saxal yokkute. Ci déggoo ak yoon woowu, Yàlla jox na ci Kàddugam ay jumtukaay yu ñuy jariñoo ngir yokkute xel ak ruu. »

“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.

“Biibël bi yëngu ci moom mbooleem njàngale yi nit ñi soxla ngir xam ba taxaware nañu ba jekk ci dund gu nekk fii, walla ci dund gu ñëw. Te njàngale yooyu, képp man na leen a xam. Kenn ku am xel mu man a déggal njàngalem, du man a jàng benn xaaj bu nekk ci Biibël bi te jotul ci moom xalaat bu jariñ. Waaye njàngale bu gën a am solo ci Biibël bi, duñu ko jot ci njàngum saa-saa rekk walla bu tasaaroo. Dëggam gu mag gi, ci yoonam gu yaatu, duñu ko waxe noonu ngir ku gaaw walla ku moytu xam man a gis ko. Bari ci ay alalam tëdd nañu fu suufe lool ca kaw rekk, te duñu leen man a jot ludul ci seet gu jëmbët ak góor-góorlu gu sax. Dëgg yi di samp mbooleem loolu mag, war nañu leen a seet ba gis leen, te dajale leen, ‘fii tuuti, fale tuuti.’ Isaaya 28:10.”

“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.

“Bu ñu leen seet ba xam leen te dajale leen ci benn, dees na gis ne ñoom ñépp méngoo bu mat ak seen bopp. Bés bu nekk ci xibaar yu baax yi mooy mottali yeneen yi, waxu yonent bu nekk mooy leeral beneen, dëgg bu nekk it mooy yokkute ci beneen dëgg. Melokaan yi ci dogalu Yawut yi, xibaaru ndam li moo leen fésal. Pànc bu nekk ci kàddug Yàlla am na barabam, te fakt bu nekk am na njariñam. Te tabax bu mat bii, ci pexeem ak ci yëngu-yëngoo gu ñu ko defe, seedeel na Boroom bi ko bind. Tabax bu mel nii, xel wu dul keroog boroom àddina siwee wi rekk moo ko man a xeeb walla sàkk.”

“In searching out the various parts and studying their relationship, the highest faculties of the human mind are called into intense activity. No one can engage in such study without developing mental power.

“Ci seetlu ay pàcc yi yu bari ak ci jàng seen bokk ci seen diggante, kàttanu xel yu gëna kowe ci xelu nit dañuy dugg ci liggéey bu metti lool. Kenn mënu cee jàpp ci noonu te du yokk dooley xelam.

“And not alone in searching out truth and bringing it together does the mental value of Bible study consist. It consists also in the effort required to grasp the themes presented. The mind occupied with commonplace matters only, becomes dwarfed and enfeebled. If never tasked to comprehend grand and far-reaching truths, it after a time loses the power of growth. As a safeguard against this degeneracy, and a stimulus to development, nothing else can equal the study of God’s word. As a means of intellectual training, the Bible is more effective than any other book, or all other books combined. The greatness of its themes, the dignified simplicity of its utterances, the beauty of its imagery, quicken and uplift the thoughts as nothing else can. No other study can impart such mental power as does the effort to grasp the stupendous truths of revelation. The mind thus brought in contact with the thoughts of the Infinite cannot but expand and strengthen.

“Te du amul ci seet dëgg ba kenn ak dajale ko la njariñu xel mi ci njàngum Biibël nekk. Mu nekk itam ci coono bi war a am ngir nangu te dégg mbeddi yi ñu wone. Xel mi ñu jàpp ci mbir yu biasaŋ rekk, dina gàtt te néew doole. Su fekkee ne kenn masul koo jébbal ngir mu xam dëgg yu màgg te yaatu lool, bu yàgg mu ñàkk kàttanam ngir yokku. Ngir aar ci suy suufaliku ak ngir yéngu yokkute, dara manul a tollook njàngu Kàddu Yàlla. Ci anam wu jëm ci yaru xel, Biibël bi gën a am njariñ ba mu ëpp bépp téere, walla mboolem yeneen téere yi boole. Màggaayu mbeddam yi, suufeel gu tedd gi nekk ci ay waxam, ak rafetlu nataalam yi, dafa gaawloo te yékkati xalaat yi lu kenn mënul a def. Benn njàngu mënul a joxe dooley xel noonu ni ko jéffort bi ñuy def ngir nangu dëgg yu réy yuy yéglee ci peeñu Yàlla di joxe. Xel mi ñu noonu indi ci jàmm ak xalaati Ki Dul Jeex, warul ludul yaatu te gën a dëgër.”

“And even greater is the power of the Bible in the development of the spiritual nature. Man, created for fellowship with God, can only in such fellowship find his real life and development. Created to find in God his highest joy, he can find in nothing else that which can quiet the cravings of the heart, can satisfy the hunger and thirst of the soul. He who with sincere and teachable spirit studies God’s word, seeking to comprehend its truths, will be brought in touch with its Author; and, except by his own choice, there is no limit to the possibilities of his development.

“Te doole itam mooy dooleb Biibël bi ci yokkute njabootug xel ak ruu. Nit ki, mi Yàlla bind ngir bokk ak Moom, du gis dundam gu dëgg ak yokkutem ludul ci bokk boobu. Mi Yàlla bind ngir gis ci Yàlla mbëgtéem gu gën a kawe, du gis ci dara joojuwul lu man a dalal bëgg-bëggu xol bi, te feesal xiif ak maru bakkan bi. Ku jàng Kàddug Yàlla ak xol wu dëgg te nangu njàngale, di sàkku a xam dëgg-yaram yi ci ne, dees na ko jëmmale ak Ki ko bind; te, bu dul ci tànnam boppam, amul kemtalu ci yéene yi mën a jot ci yokkutem.”

“In its wide range of style and subjects the Bible has something to interest every mind and appeal to every heart. In its pages are found history the most ancient; biography the truest to life; principles of government for the control of the state, for the regulation of the household—principles that human wisdom has never equaled. It contains philosophy the most profound, poetry the sweetest and the most sublime, the most impassioned and the most pathetic. Immeasurably superior in value to the productions of any human author are the Bible writings, even when thus considered; but of infinitely wider scope, of infinitely greater value, are they when viewed in their relation to the grand central thought. Viewed in the light of this thought, every topic has a new significance. In the most simply stated truths are involved principles that are as high as heaven and that compass eternity.

“Ci biir bu yaatu ci mbind ak ci mbir yi mu jëfandikoo, Biibël bi am na lu man a yëngu xel bu nekk te woo xol bu nekk. Ci xëtiyam, fa lañuy gis jaar-jaar bu gën a màgg ci njàlbéenam; dundug nit ku ñu bind noonu ba mu gën a dëggu dund; ak it tënk yu jëm ci nguuru ngir saytu réew mi, ngir sàmm njaboot gi—tënk yu xelinu nit masul a yem ak ñoom. Mu yor filozofi bu gën a xóot, ciiw bu gën a neex te gën a màgg, bu gën a fees ak naqar te gën a yëngu xol. Mbind yi nekk ci Biibël bi, sax bu ñu leen xool noonu rekk, ñoo gën a ëpp solo lool ci li bindkat bu nit mana génne; waaye seen yoon wu gën a yaatu, seen njariñ wu gën a réy lool, mooy bu ñu leen xool ci seen diggante ak xalaat bu mag bi di doxal lépp. Bu ñu leen xool ci leeru xalaat boobu, mbir mu nekk am na benn solo bu bees. Ci dëgg yi ñu wax ci anam bu gën a yomb, am na tënk yu kawe ba ci asamaan te ëmb ba fàww.”

“The central theme of the Bible, the theme about which every other in the whole book clusters, is the redemption plan, the restoration in the human soul of the image of God. From the first intimation of hope in the sentence pronounced in Eden to that last glorious promise of the Revelation, ‘They shall see His face; and His name shall be in their foreheads’ (Revelation 22:4), the burden of every book and every passage of the Bible is the unfolding of this wondrous theme,—man’s uplifting,—the power of God, ‘which giveth us the victory through our Lord Jesus Christ.’ 1 Corinthians 15:57.

“Mbiriig Biibël bi mooy pexe bu mag ci moom lépp lu nekk ci téere bi yépp di booleeku, mooy pexe njotug nit, delloo ci baken nit ki melo Yàlla. Li dale ca njëkk xamle bu yaakaar ci àtte ba ñu waxoon ca Eden ba ci kër gi mujj te tedd gi ci Peeñ mi, ‘Dinañu gis kanamam; te turam dina nekk ci seen jë’ (Revelation 22:4), doxalin téere bu ne ak pàcc bu ne ci Biibël bi mooy ubbiinu téeméeri mbir mii yéeme,—yékkatig nit,—dooley Yàlla ji, ‘moo nu may ndam li jaarale ko ci sunu Boroom Yeesu Kirist.’ 1 Corinthians 15:57.”

“He who grasps this thought has before him an infinite field for study. He has the key that will unlock to him the whole treasure house of God’s word.

“Ki man a jàpp xalaat wii, am na ci kanamam tool bu dul jeex ngir njàngum. Moo yor caabi bi koy ubbi mbooloom alalu waxu Yàlla mépp.”

“The science of redemption is the science of all sciences; the science that is the study of the angels and of all the intelligences of the unfallen worlds; the science that engages the attention of our Lord and Saviour; the science that enters into the purpose brooded in the mind of the Infinite—‘kept in silence through times eternal’ (Romans 16:25, R.V.); the science that will be the study of God’s redeemed throughout endless ages. This is the highest study in which it is possible for man to engage. As no other study can, it will quicken the mind and uplift the soul.

“Xam-xamu njot gu jëm ci jotaat mooy xam-xamu xam-xam yépp; xam-xam bi nekk njàngum malaaka yi ak mboolem xel yu àndul ak bàkkaar ci àddina yu daanul; xam-xam bi jël seetlu Sunu Boroom ak Sunu Musalkat; xam-xam bi dugg ci boppu pexe bu ànd ak xel mu Yàgg te amul kem—‘ñu teg ko ci noppi ba ca jamono yu dul jeex’ (Romans 16:25, R.V.); xam-xam bi buy doon njàngum ñi Yàlla jotaat ci jamono yu dul jeex. Lii mooy njàng mi gën a kawe ci mboolem njàng yi nit man a jëfandikoo. Lu dul moom kenn njàng du mën a yëngu xel mi te yékkati ruu bi ni mu ko man.”

“‘The excellency of knowledge is, that wisdom giveth life to them that have it.’ ‘The words that I speak unto you,’ said Jesus, ‘they are spirit, and they are life.’ ‘This is life eternal, that they should know Thee the only true God, and Him whom Thou didst send.’ Ecclesiastes 7:12; John 6:63; 17:3, R.V.

“‘Njariñu xam-xam mooy li gën a rafet, ndaxte xel mu sell may na dund ñi ko am.’ ‘Ay wax yi ma leen wax,’ la Yeesu wax, ‘ñoom ay ruu lañu, te ñoom ay dund lañu.’ ‘Lii mooy dund gu dul jeex: ñu xam Yow, Yàlla jii dëgg doŋŋ, ak ki nga yónni.’ Ecclésiastes 7:12; John 6:63; 17:3, R.V.”

“The creative energy that called the worlds into existence is in the word of God. This word imparts power; it begets life. Every command is a promise; accepted by the will, received into the soul, it brings with it the life of the Infinite One. It transforms the nature and re-creates the soul in the image of God.

“Doxalin bind gi woo ñëpp aduna yi ci am solo mi ngi nekk ci kàddug Yàlla. Kàddu googu di may doole; mooy jur dund. Bépp ndigal ab digeb la; bu ko coobare jàppee, te xol bi daldi ko nangu, dafay ànd ak dundug Ki Dàqulul. Dafay soppi jikko ji, baatubaatu soul bi ci melokaanu Yàlla.”

“The life thus imparted is in like manner sustained. ‘By every word that proceedeth out of the mouth of God’ (Matthew 4:4) shall man live.

“Dund gi ci joxee noonu nag, noonu lañuy saxale itam noonu. ‘Nit dina dund ci bépp kàddu gu génn ci gémmiñu Yàlla’ (Matthew 4:4).”

“The mind, the soul, is built up by that upon which it feeds; and it rests with us to determine upon what it shall be fed. It is within the power of everyone to choose the topics that shall occupy the thoughts and shape the character. Of every human being privileged with access to the Scriptures, God says, ‘I have written to him the great things of My law.’ ‘Call unto Me, and I will answer thee, and show thee great and mighty things, which thou knowest not.’ Hosea 8:12; Jeremiah 33:3.

“Xel mi, maanaam bi, dafa yokku ci li mu dunde ci kawam; te nun la nekk a dogal li ñu koy dundeel. Kenn ku nekk am na kàttan a tann mbir yi di yéngu xalaat yi te melokaan gi di sos. Ci bépp nit ku am yoon ci Mbind mi, Yàlla nee na: ‘Bind naa ko yëf yu mag yi ci sama yoon wi.’ ‘Woomal ma, te dinaa la tontu, te won la yëf yu mag ak yu am doole, yi nga xamul.’ Ose 8:12; Yeremi 33:3.”

“With the word of God in his hands, every human being, wherever his lot in life may be cast, may have such companionship as he shall choose. In its pages he may hold converse with the noblest and best of the human race, and may listen to the voice of the Eternal as He speaks with men. As he studies and meditates upon the themes into which ‘the angels desire to look’ (1 Peter 1:12), he may have their companionship. He may follow the steps of the heavenly Teacher, and listen to His words as when He taught on mountain and plain and sea. He may dwell in this world in the atmosphere of heaven, imparting to earth’s sorrowing and tempted ones thoughts of hope and longings for holiness; himself coming closer and still closer into fellowship with the Unseen; like him of old who walked with God, drawing nearer and nearer the threshold of the eternal world, until the portals shall open, and he shall enter there. He will find himself no stranger. The voices that will greet him are the voices of the holy ones, who, unseen, were on earth his companions—voices that here he learned to distinguish and to love. He who through the word of God has lived in fellowship with heaven, will find himself at home in heaven’s companionship.” Education, 123–127.

«Ak kàddug Yàlla ci ay loxoom, nit ku nekk, fu mu mana nekk ci dundam, man na am boole gu mel ni ga mu tànn boppam. Ci xëta yi, man na waxandoo ak ñi gën a tedd te gën a baax ci xeet wu nit ñi, te man na déglu baatu Boroom bi Fàww, bi Mu wax ak nit ñi. Bu muy jàng te xalaat bu xóot ci mbir yi “malaaka yi bëgg a xool” (1 Piyeer 1:12), man na am seen bokkandoo. Man na topp tànki Jàngalekat bu asamaan bi, te déglu ay waxam, ni ba Mu doon jàngale ci tund wi ak ci xët wi ak ci wetu géej gi. Man na dund ci addina sii ci jawwu asamaan, di jox ñi nekk ci naqar ak ci nattu yi ci suuf xalaati yaakaar ak bëgg-bëggi sellal; moom ci boppam di gëna jege, te gëna jege sax, ci bokk gu dëgg ak Ki Gisuwul; ni ki yàggoon tey dox ak Yàlla, di gëna jege, te gëna jege sax, ci buntub àddina bu fàww ba, ba keroog bunti ya ubbee, te dugg fa. Du fa fekk ne ab doxandéem la. Baat yi koy nuyu dinañu doon baati ñu sell ñi, ñoom ñi, doonte gisulees leen, nekkoon nañu ay àndandoom ci suuf—baat yi mu jàngoon fii a ràññee te bëgg leen. Ku dundee woon ci bokk ak asamaan jaarale ko ci kàddug Yàlla, dina fekk ne am na kër ci bokkandoog asamaan.» Education, 123–127.