A symbol of the eighty human priests combined with the Divine High Priest is the number “81,” which is where we find Miller’s Dream in the book Early Writings. In Revelation “81” we find that when the very last seal is removed, there is silence in heaven for half an hour. Habakkuk 2:20 says that all the earth should keep quiet when the Lord is in His holy temple.

Misaalu juróom-ñett-fukk ak bennu saraxalekat yu nit ñi boole ak Saraxalekat Bu Kowe bu Yàlla mooy lim bi “81,” te foofu lañuy gis Këram Miller ci téere bi tudd Early Writings. Ci Peeñ mi “81” lanu gis ne bu ñu dindié sello bu mujj ba mujj, am na neexal ci asamaan diirub genn-wàll gaaw. Habakkuk 2:20 wax na ne su Boroom bi nekkee ci kërëm gu sell gi, suuf sépp war na ne cell.

And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. Revelation 8:1.

Ba mu ubbee kërug juróom-ñaareel bi, amoon na neex nekk ci asamaan lu tollu ni genn waxtu ak genn cër. Peeñu Yàlla 8:1.

The removing of the seventh seal takes place in the thirty days, for it is the final seal. On December 31, 2023, Ezekiel’s bones began the resurrection process. Christ then began to teach for forty days. That date marked the end of the 1,260 days since the disappointment of July 18, 2020, and John informs us in Revelation eleven that we are to measure the temple, but leave off the courtyard. The courtyard ends at the end of the scattering, for John informs us 1,260 is given to the Gentiles who are the courtyard. When measuring, that history is to be left off.

Njaleb gi juróom-ñaareel bi am na ci fan yu ñetti-fukk, ndaxte mooy taalibe bi mujj. Ci 31 Desambar 2023, yaxu Esekiel tàmbalee yoonu dekkiwaat ga. Gannaaw loolu Kirist tàmbalee jàngale ci ñeenti-fukk fan. Bés boobu mooyoon tektalug mujjug 1,260 fan yi dale ca ngerte ga ci 18 Sulet 2020, te Yowaana xamal na nu ci Peeñu yi fukki benn ne war nañu natt këru Yàlla gi, waaye bañ a boole kër gu biti gi. Kër gu biti gi dafa yem ci mujjug tasaaroo ga, ndaxte Yowaana xamal na nu ne 1,260 joxees na ko ñi dul Yawut yi, te ñoom ñoo di kër gu biti gi. Bu ñuy natt, tariix boobu war nañu ko bàyyi.

When Miller awakens and sees the dirt brush man, the room is empty, and as he raises his voice, Miller is still in the wilderness. From the history of the resurrection until just before the Sunday law, Christ is raising the temple of the one hundred and forty-four thousand, as He did in the forty-six years from 1798 unto 1844.

Bi Miller yeewu te gis góor guy sell suuf si, néeg bi daldi nekk neen; te bi mu yékkati baatam, Miller mu ngi ba tey ci màndiŋ ma. Dale ci jaar-jaaru ndekkite gi ba agsi lu jiitu ndigal Alxames bi, Kirist mooy yékkati kër Yàlla gu ñaar-fukk ak ñeent-junni ak ñeent-fukk ak ñeent ñaar, ni Mu ko defee ci ñeent-fukk ak juróom-benn at yi dale ci 1798 ba 1844.

When He begins to teach, He is working in His temple, especially during the thirty days. The angels then keep silent for thirty minutes, while He teaches His priests of three hundred Millerite preachers, or His army of Gideon’s three hundred, or while He publishes the three hundred 1843 charts; and He does all this during the thirty days from the end of the unleavened bread, unto the message of the trumpets. He is sweeping the floor of Miller’s room, but it is His floor, so Miller’s room is His temple. He is finishing the work of blotting out either the sins or the names of those who were called as candidates to be among the one hundred and forty-four thousand.

Bu Mu tàmbalee jangale, Mu ngi liggéey ci këram gu sell gi, rawatina ci fan yu ñetti-fukk. Noonu malaaka yi dañuy noppi lu tollook ñetti-fukk similiit, bi Mu ngi jàngal saraxalekatam yu ñetti téeméeri waare Miller, walla soddaaram, maanaam ñetti téeméeri Gideon, walla bi Mu ngi siiwal ñetti téeméeri tablóo yi 1843; te lépp loolu Mu ngi ko def ci biir fan yu ñetti-fukk yi, dale ca jeexital mburu mu amul lawiir ba ca yégle bu trompet yi. Mu ngi balay suuf si ci néegu Miller, waaye mooy suufam, kon néegu Miller mooy këram gu sell gi. Mu ngi mottali liggéeyu far yaxantu bàkkaar yi, walla tur yi, ci ñi ñu woo woon ni ay taxawaay ngir bokk ci ñaar-fukk ak ñeenti junni ak téeméer ñent-fukk ak ñeent.

The trumpet message that comes five days before the ascension and ten days before judgment is the litmus test. What happens in the thirty minutes that heaven is quiet, or the thirty days of Christ teaching the priests has already produced two classes when the seal is impressed during the three steps of the trumpet, ascension and judgment. It is simple to see.

Bataaxal bu liit bi di ñëw juróom fan laata yéeg ga, te fukki fan laata àtte ba, mooy nattukaay bi di wone li dëggu. Li xew ci ñetti-fukki simili yu asamaan ne tekk, walla ci ñetti-fukki fan yi Kirist di jàngal saraxalekat yi, ba noppi taxawal na ñaari xeet, bi sëll bi di tàbbi ci biir ñetti jéego yi di bataaxal bu liit bi, yéeg ga ak àtte ba. Lu yomb la gis.

If you come to the point where you are to sound the message of the trumpet, and refuse to sound the message—you fail.

Su fekkee ba ag ci bérab bi nga wara yëgleb jàngoro buur bi ci trompet bi, te nga bañ a yëgleb message bi—dangay lajj.

The three steps of ‘trumpet, ascension and judgment’ are one waymark in three steps, just as in the beginning of the history where one waymark was represented with the ‘death, burial and resurrection.’ The three step test at the end is the litmus test that precedes by five days the Pentecostal Sunday law.

Ñetti yoonu ñett yi “buux, yéeg ak àtte” mooy benn waymark bu am ñetti jéego, ni ko nekkoon ca tambaliinu nettali bi, fa benn waymark tektale ak “dee, suul ak ndekkite.” Nattu ñetti jéego bi ci mujj mi mooy nattu buy wone dëgg, te muy jiitu ak juróom-ñetti fan Santaare pantekot bu dib Ndeyjoor.

Five days after the resurrection the end of the feast of unleavened bread arrives, and that holy convocation marks the first and foundational test of 2024. Are you going to eat the Bread of Heaven or the bread of human reasoning? That test arrived in 2024, and it had been typified by the foundational rebellion of Adam and Eve, Nimrod, Aaron, Jeroboam, Korah and his rebels, the Protestants of Millerite history, the alpha rebellion of John Harvey Kellogg, the rebellion of 1888 and of course the rebellion of 9/11. The foundational rebellion of Cain, conveys the issue of jealousy against your brother, all down the line of foundational rebellions.

Juróom-ñetti fan ndekkite bi, mujjug mburu bu amul lawir bi agsi, te boobu ndaje bu sell moo màndarga nattu bu njëkk te di cosaanu atum 2024. Ndax dinga lekk Mburu Asamaan bi, walla mburu xelum nit? Nattu boobu agsi na ci 2024, te dañu ko wonoon lu mel ni ci béppug ñàkk dégg-dëgg bu di cosaan, bu Adam ak Awa, Nimrod, Aaron, Jeroboam, Korah ak ñiy topp ay ñaxtuŋam, Protestan yi ci jaar-jaaru taarixu Millerite, ñàkk dégg-dëgg bu alfa bu John Harvey Kellogg, ñàkk dégg-dëgg bu 1888 ak, ci lu leer, ñàkk dégg-dëgg bu 9/11. Ñàkk dégg-dëgg bu Cain, bi di cosaan, day yégal mbirum xaste sa mbokk, ci wàllu bépp réy-réyu ñàkk dégg-dëgg yu di cosaan.

All the illustrations of foundational rebellion are rebellion against God, but some; such as the rebels of 1888, and the rebels of Korah, include the fact that the chosen messenger is part of the test. The rejection of Miller’s identification that it is Rome that establishes the vision in Daniel 11:14, is a rejection of both the message and the messenger. The test is foundational for not only did Father Miller identify the robbers of verse fourteen as Rome, but also Miller’s son.

Lépp lëpp yu tektal yu yàqute cosaan yu njëkka yi mooy a jëfandikoo ay ñaawte ci Yàlla, waaye am na ay misaal; ni ñi bokkoon ci ñaawteb 1888 ak ñi bokkoon ci ñaawteb Koré, yu wone ne ndaw li Yàlla tànn moom itam bokk na ci natt bi. Bañ ngir nangu xamle bu Miller def ne Room mooy taxawal peeñ ma ci Daniel 11:14, mooy bañ yoon wi ak ndaw li itam. Natt bi mooy bu njëkka, ndax du Baay Miller rekk a xamle ne saay-saay yi ci aaya fukki ak ñeent mooy Room, waaye doomam itam.

Five days after the resurrection of December 31, 2023, Miller’s preparatory teaching ministry was taken over by the One who followed after John. For thirty days special instruction to the worshippers in the temple would be given “face to face” by Christ. That preparation was to prepare a priesthood of 80, to proclaim the warning message of the feast of trumpets.

Juróom-ñaari bés ginnaaw ndekkite 31 Desàmbar 2023, liggéeyu njàngale gu waajal gu Miller jél ko Ki toppoon Yàlla ci gannaaw Yaxya. Diirub fanweer, Kirist dina jox njàngale yu jagleel way-jaamu yi ci kër Yàlla ga “kanam ak kanam”. Waajal googu dafa war a waajal ab saraxalekat yu tollook 80, ngir yégle bataaxalu artuub mággalu trompet yi.

That preparation of thirty days consists of a foundational first test in the beginning and a second temple test at the ending. The second temple test is finished before the trumpets are blown, and this detail is therefore represented in Miller’s dream when Christ cast the jewels into the casket. It is after He does this, that He invites Miller to “come and see.” It is from the trumpet warning, to the ascension unto judgment that the ensign is lifted up in advance of the Sunday law. The jewels are all in the temple, before Miller is called to “come and see,” and it is when the two witnesses are lifted up in the clouds, that their enemies behold them.

Waajalub fanweeri benn fukki fan yooyu dafay am ñaari nattu yu mag: nattu bu njëkk buy tabax ci njàlbéen ga, ak nattu bu ñaareel bu kër Yàlla bi ci mujj ga. Nattu bu ñaareel bu kër Yàlla bi jeex na bala trompe yi wollee, te loolu moo tax détail boobu feeñ ci géntu Miller bi, bi Almasi sànni jawar yi ci boyeet bi. Gannaaw bi Mu ko defe, la woowe Miller ne ko: “ñëwal nga gis.” Ci waxtu artu trompe ba, ba ci yéeg ba jëm ca àtte ba, lañuy yékkati ràññeeër bi, bala yoonu Dibeer bi. Jàppandikoo yi yépp nekk nañu ci kër Yàlla gi balañu woo Miller ne ko: “ñëwal nga gis,” te moo nekk bi seede ya ñaar yéeggee ca niir ya, ba seen noon yi gis leen.

Their prediction of an attack from Islam that failed in 2020, is to be repeated after it is corrected, as was the true Midnight Cry of Snow. Miller had an understanding that he identified as the Midnight Cry, but Samuel Snow corrected Miller’s Midnight Cry message, and for this reason, Snow’s Midnight Cry message is called the “true” Midnight Cry message in Millerite history. The message of the Midnight Cry is a message that has been corrected, and empowered by the correction.

Seen yéen ci xalaat gu ne Islam dina song 2020, te loolu amul, dees na ko delloo gannaaw bu ñu ko jubee, ni ko doon waxtaanu Rax-tu-digg ba dëggu bu Snow. Miller amoon na xam-xam bu mu tuddee ne mooy Rax-tu-digg ba, waaye Samuel Snow jubbanti na yégleb Rax-tu-digg ba bu Miller, te moo tax ci jaar-jaaru Millerite, yégleb Rax-tu-digg ba bu Snow diñu ko wax ne mooy yégleb Rax-tu-digg ba “dëggu”. Yégleb Rax-tu-digg ba, yégleb la bu ñu jubbanti, te jëlaat doole ci jubbantigam.

“The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844.” Early Writings, 247.

“Ñi gëstu yi amoon nañu gis ci Mbind mi ne dañu nekkoon ci jamonoy yéex bi, te war nañu muñ ak pas-pas di xaar matug vision bi. Benn firnde gi taxoon leen ñuy xool seen Boroom ci atum 1843, moom it la leen taxoon ñuy yaakaar Moom ci 1844.” Early Writings, 247.

The phenomenon occurred at the end of the period of 1840 to 1844, and it also occurred at the beginning. Josiah Litch predicted a fulfillment of Islam in 1840. He put his prediction into the public record in 1838, and then corrected it ten days before August 11, 1840. The corrected prediction fulfillment empowered the first angel’s message. The second message was empowered by the corrected message of the Midnight Cry. Two witnesses from one history that are an alpha witness and an omega witness. Together they identify the empowerment of a message based upon the correction of a previous message.

Fenomaane bi am na ci mujj gu jamono ji diggante 1840 ak 1844, te am na itam ca njàlbéen ga. Josiah Litch yégle woon ne Yislaam dina am matuwaayam ci 1840. Moo bindoon yégleem gi ci mbind mu nekk ci kanam nit ñépp ci 1838, ba noppi jubbanti ko fukki fan yu jiitu 11 Awuut 1840. Matuwaay gu yégle giñ jubbanti woon moo dooleel yégleb malaaka bu njëkk bi. Yégleb ñaareel bi itam, yégleb Yuuxu Diggante Gudd ak Bëccëg biñ jubbanti woon moo ko dooleel. Ñaari seede yu jóge benn jaar-jaar, te kenn ci ñoom mooy seede alfa, ka ca des mooy seede omeega. Boolees leen, dañuy joxe xam-xam ci dooleelug benn yégle, buy sukkandiku ci jubbantig benn yégle bu jiitu.

The alpha identifies a prophecy of Islam and the omega identifies a prophecy of a shut door. Line upon line, Islam in 1840 and the shut door in 1844, identifies Islam and a shut door as the message of the Midnight Cry. At the beginning of the message Islam is loosed, as in Christ’s triumphal entry. At that point the door is closed in the parable of the ten virgins, as the door is closed upon the judgment of the house of God. At the conclusion of the message, Islam strikes again as the door is closed upon the United States.

Alfa bi dajale ab yoon ci Islam, te omega bi dajale ab yoon ci bunt bu tëj. Sàrt ci kaw sàrt, Islam ci 1840 ak bunt bu tëj ci 1844, dañuy firndeel ne Islam ak bunt bu tëj mooy yégleb Wax ju Diggëntu guddi. Ci njàlbéenu yégleb bi, Islam dañu ko bàyyi mu génn, ni ci duggub jàmmu Kirist. Ca jamono jooju lañu tëje bunt bi ci léebub fukki janq, ni ñuy tëje bunt bi ci kaw àtte kër Yàlla. Ci mujju yégleb bi, Islam daldi dóorati, fekk bunt bi tëju ci kaw États-Unis.

It is important to see that the line produced by Leviticus twenty-three identifies the three steps of Passover at the beginning and the three steps of the priests at the end. The priests are lifted up as an offering at the Sunday law, but they are purified before that event. When they are lifted up, they are the ensign, and when Christ was lifted up in the three steps at the beginning of the line, He drew all the world unto Himself. The lifting up of the one hundred and forty-four thousand is the end of the line that began with the lifting up of Christ. In both the beginning and ending one waymark of three steps are identified.

Ndax dafa am solo lool ngir gis ne rëdd wi Leviticus ñaar-fukk ak ñett juróom-benn di jur, moo xamale ñetti jéego yi Passover ca njàlbéen ga ak ñetti jéego yi saraxalekat yi ca mujj ga. Saraxalekat yi dees leen yékkati ni sarax ci Sunday law, waaye dees na leen sellal bala xew-xew boobu. Bi ñu leen yékkatee, ñoom ñooy banneraay bi, te bi Kiristé demee yékkati ci ñetti jéego yi ca njàlbéenug rëdd wi, moo noyyi àddina sépp ci moom. Yékkatig junni juróom-ñeent fukk ak ñeent junni ñaar téeméeri ñaar-fukk ak ñeent war na ne moo di mujjug rëdd wi tàmbalee ak yékkatig Kiristé. Ci njàlbéen ak ci mujj, benn waymark bu am ñetti jéego lañuy xamale.

Three steps at the beginning that are followed by five days, and three steps at the ending that are followed by five days. From that point on, the story is about the great multitude, for the priesthood has been established as the ensign of the one hundred and forty-four thousand. The seven days of Tabernacles is a period for the Gentiles. If we leave off the time of the Gentiles that begins at the Sunday law, and leave off the three and a half days that ended in 2023, we have the temple of the one hundred and forty-four thousand represented within the fifty days of the Pentecostal season from December 31, 2023 unto the soon-coming Sunday law.

Ñetti yoon ci njàlbéen yi toppu ak juróom-ñetti fan, ak ñetti yoon ci mujj yi toppu ak juróom-ñetti fan. Bu loolu amee, nettali bi jëm na ci mbooloo mu réy mi, ndax saraxalekat gi sampu na ni ràññee bu ñetti téeméeri ak ñeent-fukki ñent suñu junni. Juróom-ñaar fan yu Tabernacles mooy ab jamono ñeel xeeti ñi dul Yawut. Su nu bàyyi waxtu xeeti ñi dul Yawut, mi tàmbalee ca yoonu Dibér bu dundee, te bàyyi itam ñetti fan ak genn-wàll gi jeexee ca atum 2023, kon kër Yàlla gu ñetti téeméeri ak ñeent-fukki ñent suñu junni dafa tegtalu ci biir juróom-fukki fan yi ci jamono Pentecostal bi, dale ko 31 Desàmbar 2023 ba ca yoonu Dibér bu dundee buy ñëw lu gaaw.

Five days from the resurrection for the virgins, thirty days that follow for the priests. Then five days of a trumpet message from the virgins, ending with their ascension when the forty days concludes, followed by five days unto judgment, followed by five days to the Sunday law. As a symbol of the virgins, the number “5” sets forth the footsteps of the one hundred and forty-four thousand, who are virgins and who are also priests.

Juróomi fan ci ndekkite gi ngir janq yi, ak fan yu ñett-fukk yi topp ngir saraxalekat yi. Gannaaw loolu, amna juróomi fan ci waxu bu butiit bi jóge ci janq yi, mu mujje ci seen yéeg asamaan bi, su fekkee ne ñent-fukk fan yi mat nañu; te loolu topp juróomi fan yu jëm ci atub àtte, te loolu it topp juróomi fan yu jëm ci yoonu Dibeer bi. Ni mu mel nekk mandargay janq yi, limu “5” di wone tànk-yooni téeméeri ak ñeent-fukk ak ñeenti junni ñi, ñoom ñi di janq te di itam saraxalekat yi.

During the thirty days of teaching, the final and seventh seal is removed, and it is in that period that Miller sees the jewels being restored. “Come and see” is a symbol based upon the first four seals, so when the seventh seal was opened, Miller was told to “come and see,” but the angels in heaven all just watch on in silence. Miller’s dream is identifying the sealing of the jewels who are the one hundred and forty-four thousand, while also identifying the jewels that are the message of the Midnight Cry. That message conveys the power to the virgins that accomplishes the sealing, and the dirt brush man identifies the One who controls both the messengers and the message.

Biir fanweer yi ñatt-fukk, dañuy dindi mujj gi ak juróomeel baat bi, te ci jamono jooju la Miller gis yanx yi di dellu ci seen bopp. “Ñëw te xool” mooy màndarga buy sukkandiku ci ñeent baat yu njëkk yi; moo tax bi ñu ubbee juróomeel baat bi, ñu wax Miller ne ko: “Ñëw te xool,” waaye malaaka yi yépp ci asamaan dañuy xool rekk ci noppi gu mat. Géntu Miller mooy jëfandikoo firnde ngir won taqale gu ñu tëjalee yanx yi, ñoom ñi di téeméeri ñent-fukk ak ñeent-junni; te itam mu ngi firndeel yanx yi di bataaxal bu Yuuxu Guddi gi. Bataaxal boobu mooy yóbbu doole ci jigéen yu sell yi ngir tëjalee gi am, te góor gi yor paajal suuf si mooy firndeel Ki yore kàttan ci yónnee yi ak ci bataaxal bi itam.

2024 represents the foundational test, and now in 2026 the temple test has arrived. We are now in the thirty-day period where Christ is teaching, and to not recognize this fact is fatal.

Atum 2024 mooñ na seede bu njëkk bi ci fondamaŋ bi, te léegi ci 2026 seede bu kër Yàlla bi agsi na. Léegi nu ngi ci jamono ju ñetti-fukk ak benn fan, foofu Kirist di jàngale, te bañ a xam dëgg gii moo tax mukk.

Recognizing the message and the messenger was an element of the foundational test represented by Rome establishing the vision, and is an element of the story of Elijah and Ahab.

Xam-xam xibaar bi ak ki yóbbu xibaar bi dafa doon benn cër ci nattu tegu gi Room doon teewal ngir taxawal visión bi, te itam mooy benn cër ci nettali Ilyaas ak Axaab.

And in the thirty and eighth year of Asa king of Judah began Ahab the son of Omri to reign over Israel: and Ahab the son of Omri reigned over Israel in Samaria twenty and two years. And Ahab the son of Omri did evil in the sight of the Lord above all that were before him. And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him. And he reared up an altar for Baal in the house of Baal, which he had built in Samaria. And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:29–17:1.

Te ci at ak juróom-ñettelu at juróom-ñeenteel ci nguurug Asa buur Yuda, Axaab doomu Omri tàmbalee nguuru ci kaw Israayil; te Axaab doomu Omri nguur na ci kaw Israayil ca Samari waxaar ak ñaar-fukk ak ñaar at. Te Axaab doomu Omri def lu bon ci kanam Aji Sax ji, ba sut bépp ñi ko jiituwoon. Te mu xew ne, mel ni dox ci bàkkaar yi Yerobowam doomu Nebat doon lu yomb ci moom, mu jël Yesebel doom ju jigéen ji Ethbaal buur Sidoniyaankat yi, dem jaamu Baal, sujjóotlu ko. Te mu taxawal sarxalukaay ngir Baal ci kërug Baal ga mu tabaxoon ca Samari. Te Axaab def it garab gu sell; te Axaab gën a merloo Aji Sax ji Yàlla Israayil ndax mboolem buur yi Israayil yu ko jiituwoon. Ci ay fanam la Hiel waa Betel tabax Yeriko: ci Abiram doomam ji tëj ba, la samp fondemaŋam; te ci Segub doomam ji gën a ndaw, la taxaw bunt ya, ni ko kàddug Aji Sax ji waxe woon jaarale ko ci Yosuwe doomu Nun. Te Eliya waa Tisbé, mi bokkoon ci dëkkkat yi Gileyaad, ne Axaab: Ni Aji Sax ji Yàlla Israayil dundee, mi ma taxawal ci kanamam, du am yoor walla taw ci at yii, xanaa ci sama kàddu. 1 Buur 16:29–17:1.

The numbers associated with Ahab add to the context of the passage. “Thirty-eight” represents a “rising up.” Israel was commanded to “rise up” and enter the Promised Land in the thirty-eighth year.

Limb yu ànd ak Ahab yokk ci xelalug kàddu gi. “Ñetti-fukk ak juróom-ñaar” day tegtal “jóg gi.” Digleef nañu Israayil mu “jóg” tàmbali dugg ci Réew mi Yàlla digoon ci atum ñetti-fukk ak juróom-ñaar ba.

Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Deuteronomy 2:13, 14.

Léegi, ma wax ne, te ngeen jékk ci dexu Sered. Noonu nu jékk ci dexu Sered. Te jamono ji nu jóge Kades-Barneya ba nu jékk ci dexu Sered, ñetti-fukk ak juróom-ñett at la woon, ba keroog mboolem maas yi bokkoon ci xeetu ay xarekat, yàq ba noppi génn ci biir mbooloo mi, ni Aji Sax ji ko giñoon leen. Deuteronomy 2:13, 14.

Jesus healed the crippled man who was thirty-eight years old when He told him to “rise.”

Yesu faj na nit ku lafaag juróom-ñeent ak juróom-ñaari at bi, ba Mu ko waxoon ne: “Jóg.”

And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:5–9.

Foofa amoonoon, am na fa nekku ci baaxul gu mat juróom-ñett-fukk ak juróom-ñaar at. Bi Yeesu gis ee tëdd, te xam ne yàgg na lool ci boobu xaalis, mu ne ko: Ndax bëgg nga wér? Waa ji woppalikoon tontu ko ne: Sang bi, amuma ku ma, bu ndox mi yëngu, jëbbal ma ci teen ba; waaye bi may ñëw, keneen dafa ma jiitu wàcc. Yeesu ne ko: Jóg, yebal sa lal, dox. Ci saa si nag, waa ji wér na, mu yeb sa lal, daldi dox; te bés booba mooy bésu noflaay bi. Yowaana 5:5–9.

Josiah Litch made a prediction in 1838, that he fine-tuned in 1840. The thirty-eighth year Moses references in Deuteronomy, was also the fortieth year. Josiah Litch’s two-step process paralleled the two-step revival of his namesake, king Josiah. The numbers of 38 and 40 in relation to one another, represent a rising up, which is what happens to the two witnesses when they are lifted up into the clouds.

Josiah Litch amoon na ab yéené ci atum 1838, te mu yokk ci leer ci atum 1840. Atum juróom-ñett-fukk ak juróom-ñaar bi Muuse tudd ci Téereb Yoon wi jëme ci Déotaronom, mooy itam atum ñeent-fukk bi. Yoonu ñaari jéego yi Josiah Litch jaaral, dafa méngook yoonu ñaari yéwénte gi buur bi tudd Josiah amal. Limi 38 ak 40, ci seen diggante, dañuy tektal jóg-si-kaw, te loolu mooy li xew ci ñaari seede yi bu ñu leen yékkati ca niiri asamaan ya.

With Litch, the lifting up was accomplished by the message of Islam of the second woe. The lifting up that is marked by Christ’s ascension, comes after the trumpet message of Islam. Those first two steps of the waymark of trumpet, ascension and judgment was typified by Litch, whose two steps were typified by king Josiah’s two step revival and reformation. In Deuteronomy the command was to rise up and go into the Promised Land, and the lifting up of the ensign at the Sunday law is the identical promise.

Ak Litch, yékkati bi amoon na ci bataaxalu Islam bu ñaareelu toroxte. Yékkati bi ñu màndargaal ci yéegug Kirist, ñëw na gannaaw bataaxalu trompet bu Islam. Ñaari jéego yu njëkk yooyu ci waymarku trompet, yéeg ak àtte, Litch moo leen melaloon ci misaal; te ñaari jéegam yooyu, ñaari jéegu yeesal ak reform bu buur Yosiya moo leen doon misaal. Ci Deuteronome, ndigël li mooy ngir ñu jóg, dem dugg ci Suuf su Digoon; te yékkatig bana-baan bi ci sàrtu Dimaas, mooy digé gu bennrekk ga.

Ahab reigned twenty-two years, thus he reigns during the period when Divinity is combined with humanity, which is the period of thirty days that precedes the trumpet message. Ahab is Trump, who will marry Jezebel in the very near future. In the period of Trump, only Elijah has a message of rain. This fact is foundational, for the movement of the one hundred and forty-four thousand is the movement of the methodology of line upon line; and that methodology is based upon the foundational truth that the reform movement of the one hundred and forty-four thousand has been typified by every reform movement of sacred history. In each of those movements the leaders were part of the testing process. Every time.

Akab nguuru naari ñaar-fukk ak ñaar, te loolu di won ne mooy nguur ci jamono ji Yàllaay gi booleek nit ki, mooy jamono ji ñetti-fukk fan yi jiitu ndigalu buxum bi. Akab mooy Trump, ki dina takk Yésabel ci lu gën a gaaw. Ci jamonoy Trump, Eli moom rekk moo am bataaxalu taw. Dëgg boobu mooy képp-ku-jëkk, ndax yëngu-yëngub téeméeri ak ñeent-fukk ak ñeent-ñaar ñi, mooy yëngu-yëngu metodoloji bu “rëdd ci kaw rëdd”; te metodoloji boobu sukkandiku na ci dëgg gu njëkk gi ne yëngu-yëngub yeesalug téeméeri ak ñeent-fukk ak ñeent-ñaar ñi, wonees na ko ci misaal ak bépp yëngu-yëngu yeesalu jaar-jaari cosaanu taarix bu sell bi. Ci ku nekk ci yëngu-yëngu yooyu, njiit ya bokkoon nañu ci jéego nattu bi. Saa su nekk.

Ahab is the seventh king from Jeroboam, and we have repeatedly shown how Ahab is the state during the Sunday law crisis. We have shown how the Laodicean Seventh-day Adventist church rebuilt Jericho in 1863, costing the Whites their oldest and youngest sons, and typifying Jericho at the Sunday law. 1863 typifies the Sunday law.

Axaab mooy buur bu juróom-ñaareel bi dale ci Yeroboam, te won nañu ndaw lu bari ni Axaab mooy melokaanu nguur gi ci biir kriz bu yoonu dibeer bi. Won nañu ne jàngatukaay Laodise bu Église Adventiste du Septième Jour tabaxaat na Yeriko ci 1863, te loolu waral na ñàkkug doomu góor bu mag ak bu gën a ndaw ci njabootu White, te muy misaal Yeriko ci yoonu dibeer bi. 1863 mooy misaal yoonu dibeer bi.

The passage is full of symbolism identifying the period as the sealing of the one hundred and forty-four thousand, and in that time period to reject Miller’s understanding of a truth that was placed upon Habakkuk’s 1843 table is foundational rebellion, that includes a disregard for God’s chosen messenger under the same pretext as Korah’s rebels and the rebels of 1888, who claimed that all the congregation is holy.

Bii mii fees ay misaal yu bare buy wone ne jamono jooju mooy téggéñug téeméer ak ñeent-fukk ak ñeenti junni, te ci jamono jooju bañ a nangu déggoo Miller ci dëgg gu ñu sampoon ca taabalub Habakkuk bu 1843 mooy ngëmu njàmbaar gu cosaan, te loolu dafay boole it yàq xel ci ndaw ñi Yàlla tànn, ci benn pexe mi ni ñi bëggoon Koré ak ñi bëggoon 1888, ñi wax ne mbooloo mépp sell na.

We are now in the test of the temple when the windows of heaven are opened along with a dispensational door. The dispensational door marks the transition for the priests from Laodicea unto the priests of Philadelphia. It marks the separation of the counterfeit and true jewels of Miller’s dream. The windows identify a curse or a blessing. Malachi three, premises the test upon returning. Miller’s dream emphasizes the restoration of both the priesthood and the message. Revelation nineteen identifies the army of the Lord that is raised up when a prediction of a trumpet message of Islam is fulfilled.

Léegi nu nekk nanu ci nattu kër Yàlla bi, ba noppi fenêtres yi asamaan ubbee, ànd ak bunt bu dispensational. Bunt bu dispensational boobu mooy màndarga ñëw ak dem gu saraxalekat yi, dale ci Laodicea jëm ca saraxalekat yi ci Philadelphia. Mooy itam màndarga xeexale diggantey jewels yu sàcc ak yu dëgg ci géntu Miller. Fenêtres yi dañuy wone ndokk walla barke. Malachi ñett, day tabax nattu bi ci kaw dellusi. Géntu Miller day xamle delloowaatug benn ci saraxalekat gi ak ci yégle bi. Apocalipse fukk ak juróom-ñent day xamle mbooloom xarekat yi Boroom bi, ñi dekkaloo su fekkee yeneen wax ji ci nekkug beneen yégle bu trompet bu Islam am na mat.

The test that precedes the litmus test of the trumpet message is the second and it is the temple test. Miller’s dream produces a doubling, that is always associated with the second test, for Miller’s dream uses jewels as both the messages and the messengers. The temple test involves the application of the line upon line methodology of the latter rain. It requires the priests to see the temple in the various lines of prophecy in order to align the messages. The dirt brush man’s larger casket is the temple of the one hundred and forty-four thousand, and Malachi’s storehouse is the same. The heart of the temple furnishing is the ark of the covenant, which the covering cherubim’s continually look to, thus emphasizing the focus of all holy beings. The holy in this history need to look unto the temple and gaze into the ark.

Nattu gu jiitu bu jiitu ndigël bu xëcc baatub trompet bi mooy ñaareel bi, te mooy nattu kër Yàlla gi. Géntu Miller jur na ñaari yoon ci benn mbir, te loolu dafa sax di ànd ak nattu ñaareel bi, ndaxte géntu Miller jëfandikoo per yi ngir tey mel ni ay yégle ak itam ay yéglekat. Nattu kër Yàlla gi dafay boole jëfandikoo pexe gu “rëy ci rëy, sàrt ci sàrt” gu tawfex bu mujj bi. Mu këral saraxalekat yi ñu gis kër Yàlla gi ci xeetu rëdd yépp yi ci waxi yonent, ngir dëppoo yégle yi. Kësu suufkat bi gën a réy mooy kër Yàlla gu ñetti fukki junni ak ñeenti junni, te dencukaayu Malaki itam moom la. Xolub jumtukaayi kër Yàlla gi mooy sandig kóllëre gi, gi kerub yi buy muur di xool ba fàww, noonu di lawal ndam li mbooleem mbind mu sell yi war a jàpp. Ñi sell ci nettali bi war nañu xool jëm ci kër Yàlla gi te settu ci biir sandig ga.

The temple of the one hundred and forty-four thousand is the subject of Leviticus twenty-three and it presents a historical line that was fulfilled in the time of Christ with what Sister White calls “the Pentecostal season.” From the resurrection unto Pentecost, or from December 31, 2023 unto the Sunday law Leviticus twenty-three’s prophetic line represents the temple of the one hundred and forty-four thousand. That history begins with a waymark of three steps followed by five days and it ends with a waymark of three steps followed by five days. In the middle of the alpha and omega histories is the thirty days of sealing the priests. That overall line begins with the seventh-day Sabbath and ends with the seventh-year Sabbath. At this level the temple of the one hundred and forty-four thousand is the ark that will carry 8 souls to the earth made new, and it is also the ark of the covenant that is shadowed by two angels, just as the two Sabbaths shadow the temple of the priesthood of the one hundred and forty-four thousand represented with the Pentecostal season.

Tàmp bi ñeen-fukk ak ñeent-fukk ak ñeenti junniy nit ñi mooy mbir mi nekk ci Leviticus ñaar-fukk ak ñett, te mu wone rëdd wu jaar-jaar buy mat ci jamonoy Almasi ak li Baañu White wooye “jamonoy Pentecôte.” Dale ci dekki gi ba ci Pentecôte, walla dale ci 31 Desambar 2023 ba ci yoonu Dibéer, rëdd wu yonent bi ci Leviticus ñaar-fukk ak ñett dafay tegtal tàmp bi ñeen-fukk ak ñeent-fukk ak ñeenti junniy nit ñi. Jàllale boobu tàmbalee na ak màndarga wu am ñetti jéego yu toppoo, te loolu topp ci juróom fan, te mu jeex ak màndarga wu am ñetti jéego yu toppoo, te loolu topp ci juróom fan. Ci diggante jaar-jaari alfa ak omega yi am na ñetti-fukk fan yu ñu tëjalee saraxalekat yi. Rëdd wu yaatu woowu tàmbalee na ak Noflayub bésub juróomeel bi, te mu jeex ak Noflayub atum juróomeel bi. Ci leeru boobu, tàmp bi ñeen-fukk ak ñeent-fukk ak ñeenti junniy nit ñi mooy gaal gi dina yóbbu juróom-ñaar i bakkan ci suuf su beesal, te itam mooy Kaxu Kóllëre gi ñaari malaaka yi di taxawaayal, ni ñaari Noflaay yi di taxawaayal tàmpu saraxalekat yi ci ñeen-fukk ak ñeent-fukk ak ñeenti junniy nit ñi, ñi ñu tegtale ak jamonoy Pentecôte.

Leviticus twenty-three is about the priesthood of the one hundred and forty-four thousand during the final manifestation of the Pentecostal season that began at Christ’s resurrection and continued until fifty days later at the Day of Pentecost. The Pentecostal season is established when the first twenty-two verses of Leviticus twenty-three is aligned with the last twenty-two verses. William Miller’s dream identifies that the jewels of God’s word are both the message and the messengers.

Sarax yiiru-fukki ak ñett ci Leviticus mooy ci nguurug saraxalekatug téeméeri ñeent-fukk ak ñeent-junni ñaar-fukk ak ñeent ci biir njël gu mujj gi ngir jamonoy Pentekot, gi tambalee ci dekkiwaatug Almasi te wéy ba ci juróom-fukk fan yu topp ci Bësu Pentekot. Jamonoy Pentekot day taxaw bu ñu méngale ñaar-fukk ak ñaar aaya yu njëkk yi ci Leviticus sarax yiiru-fukki ak ñett ak ñaar-fukk ak ñaar aaya yu mujj yi. Géntug William Miller day wone ne doj yu tànk yi ci Kàddug Yàlla, ñoom lañuy wax ak itam ñoom lañuy yónni.

“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.” Life Sketches, 429.

“Am naa yëf yu am solo lool ngir jot xam-xamu dund gu am solo. Am naa xam-xamu dund ci bataaxalu malaaka bu njëkk, bu ñaareel, ak bu ñetteel. Malaaka yi wonees na leen ni ñuy naaw ci digg asamaan, di yégle àddina ab ndigalu waare, te am na lu jëm bu jub ci nit ñi dëkk ci fan yi mujj ci jaar-jaaru suuf si. Kenn déggul baatu malaaka yooyu, ndaxte melokaan lañu ngir tektal nit ñi Yàlla, ñiy liggéey ci déggoo ak àddinawu asamaanu. Góor ak jigéen, ñi Leerug Yàlla leeral, te sellal leen jaarale ko ci dëgg, ñuy yégle ñetti bataaxal yi ci seen tëralin.” Life Sketches, 429.

The angels are symbols of God’s people who proclaim the message represented by the angel.

Malaak yi dañuy misaal nit ñi Yàlla, ñiy waare yégle xebaar bi malaaka mi di tekki.

“Time is short. The first, second, and third angel’s messages are the messages to be given to the world. We hear not literally the voice of the three angels, but these angels in Revelation represent a people who will be upon the earth and give these messages.

“Waxtu wi gàtt na. Yéenekaayu malaaka bu njëkk ba, bu ñaareel ba, ak bu ñetteel bi mooy yéenekaayi wax yi war a jox adduina si. Dunu dégg ci dëgg-dëgg baatu ñetti malaaka yi, waaye malaaka yii ci Peeñ mi dañuy tegtal nit ñi di nekk ci suuf te di joxe yéenekaay yii.

“John saw ‘Another angel come down from heaven, having great power; and the whole earth was lightened with his glory.’ Revelation 18:1. That work is the voice of the people of God proclaiming a message of warning to the world.” The 1888 Materials, 926.

«Yowaana gis na nekk beneen malaaka bu wàccé asamaan, yor kàttan gu réy; te suuf gépp leer na ak ndamam.» Peeñu Yowaana 18:1. Liggéey boobu mooy baatub askanu Yàlla, di yégle àddina ab ndigal gu ànd ak waare. The 1888 Materials, 926.

Angels represent the people who give the messages represented by the angels. William Miller is represented prophetically in a multitude of applications. One of those applications is that Miller is represented by the first and the last time prophecies he was led to proclaim. The seven times or 2,520 years that ended in 1798, was Miller’s alpha discovery and the cleansing of the sanctuary at the end of 2,300 evenings and mornings on October 22, 1844 was Miller’s omega discovery. Millerite history is represented from 1798 to 1844, and though it was the history of the first and second angels’ it is called by the name of the messenger of that history. Millerite history identifies that Miller was the “voice” proclaiming the first and second angels’ message, and the first angel announced the beginning of judgment on October 22, 1844, and the first angel arrived at the time of the end in 1798, at the conclusion of the “seven times” scattering of the kingdom of Israel. Miller is a symbol of both the 2,520-year prophecy and the 2,300-year prophecy.

Ay malaaka yi diir nit ñi di yégle yégle yi malaaka yi di tegtal. William Miller, ci waxu yonent, dañu koy tegtal ci ay jëfandikoo yu bare. Benn ci yooyu mooy ne, Miller dañu koy tegtal ci yonent yi njëkk ak yu mujj yi ñu ko yóbbu woon ngir mu yégle. Juróom-ñaari jamono, walla 2,520 at yi jeexee ci 1798, moo doon alpha bu Miller gis njëkk; te sellalug kër yàlla ga ci mujjug 2,300 ngoon ak suba ci 22 Oktoobar 1844 moo doon omega bi mu gis ci mujj. Jaar-jaaru Millerite dañu koy tegtal diggante 1798 ak 1844, te doonte ne moo doon jaar-jaaru malaaka bi njëkk ak bi ñaar, waaye ñu woote ko turu ndawsi-kàddu bu jaar-jaar boobu. Jaar-jaaru Millerite day wone ne Miller moo doon “baat bi” buy yégle yégleb malaaka bi njëkk ak bi ñaar; te malaaka bi njëkk yégle na tambalig àtte bi ci 22 Oktoobar 1844, te malaaka bi njëkk agsi na ca waxtu mujj ga ci 1798, ca jeexitalug “juróom-ñaari jamono” yi gàllankooru nguurug Israayil. Miller mooy màndarga gu ñaari yonent yi: yonent bu 2,520 at ak yonent bu 2,300 at.

The first waymark of 1798 announced that the judgment would begin when the 2,300-years ended on October 22, 1844. Then the Lord opened up the light of the seventh-day Sabbath, and it was His intent to finish the work, so He attempted to open up further light upon the seven times in 1856, but rebellion was manifested, instead of faith. The seven times is the alpha of Millerite history and the 2,300 is the omega.

Mën mi jëkk mi ci 1798 yégle ne àtte bi dina tàmbali bu 2,300 at yi jeexee ci 22 Oktoobar 1844. Gannaaw loolu Boroom bi ubbi leerug bésub noflaay bu juróom-ñaar baat, te moom moo bëggoon yokk liggéey bi ba mu mat, ba tax mu jéem a ubbi yeneen leer ci lu jëm ci juróom-ñaar yi ci 1856, waaye ngëmul moo feeñu, te du ngëm. Juróom-ñaar yi mooy alfa bi ci jaar-jaari Milerit yi, te 2,300 bi mooy omega bi.

The seven times is represented by the seventh-year Sabbath and the 2,300 is represented by the seventh-day Sabbath. Millerite history is represented by 1798 and 1844, and 1798 represents the seven times and 1844 represents the 2,300 years. Those two Sabbaths are the bookends to the history represented in Leviticus twenty-three. Those two Sabbaths represent two messages, that make one message. Those two messages represent the Millerites, for the people that proclaim the messages represent the angels that symbolize the message. 1798 the first angel arrived and in 1844 the third angel arrived.

Juróom ñaari yoon yi, Sabat atum juróom-ñaareel mi la koy tektal, te 2,300 bi, Sabat bés juróom-ñaareel bi la koy tektal. Jaar-jaariy Milerit yi 1798 ak 1844 lañu koy tektale, te 1798 mooy tektal juróom ñaari yoon yi, 1844 it mooy tektal 2,300 at yi. Ñaari Sabat yooyu ay taageeri bookend lañu ci nekk ci jaar-jaar gi Levitik ñaar-fukk ak ñett di tektal. Ñaari Sabat yooyu ñaari yégle lañu tektal, yu doon benn yégle. Ñaari yégle yooyu Milerit yi lañu tektal, ndaxte nit ñi di yégle yégle yi, ñoom lañuy tektale malaaka yi di firndeel yégle bi. Ci 1798, malaaka bu njëkk bi agsi na, te ci 1844, malaaka bu ñetteel bi agsi na.

Leviticus twenty-three has seven feasts and seven holy convocations, though every feast is not a holy convocation and vise versa. The feasts all fall between the first and the last holy convocation, which is the seventh-day Sabbath in the beginning and the seventh-year Sabbath at the end. The history of the feasts is bookended with the two Sabbaths that represent William Miller and the Millerites.

Lewitu tëere fukki juróom-ñaari am na juróom-ñaari ndaje yu sell, doonte bépp fukki du ndaje yu sell te itam bépp ndaje yu sell du fukki. Fukk yi yépp dañuy nekk diggante ndaje yu sell bu njëkk ak bu mujj bi, te mooy Sabbaatub juróom-ñaareelu bés bi ca njàlbéen ga ak Sabbaatub juróom-ñaareelu at bi ca mujj ga. Jaar-jaaru fukk yi dafa am ñaari Sabbaat yu ko wër, yi di firndeel William Miller ak ñi doon Millerites.

When the first twenty-two verses and the last twenty-two verses are combined in Leviticus twenty-three the Pentecostal season is identified. The structure that is established by bringing the lines together is absolutely divine. The Pentecostal season of the structure clearly illustrates the three steps of the three angels. It bears the signature of “Truth.” It bears the signature of Alpha and Omega. It bears the signature of Palmoni. It leads a student to the very heart of the Most Holy Place. It identifies the temple of the one hundred and forty-four thousand. It extends all the way to the earth made new.

Bu ñaar fukki ñaar ay kàddu yu njëkk ak ñaar fukki ñaar ay kàddu yu mujj booleesoo ci Levitik ñaar-fukk ak ñett, jamonoy Pentekot bi mooy feeñ. Tëralin wi ñu tabax ci njàppandikoo réef yi nekk ci séq bi, yàlla la bu mat sëkk. Jamonoy Pentekot bi ci tëralin wi dafay leeral bu baax ñetti jéego yi ci ñetti malaaka yi. Dafay yëngu ak rëccu “Dëgg.” Dafay yëngu ak rëccu Alfa ak Omega. Dafay yëngu ak rëccu Palmoni. Dafay yóbbu taalibe bi ba ca xol bu dëggu dëggu Bérab bu Gëna Sell bi. Dafay xàmme templu junni ak téeméer ak ñeent fukki ñeent ñaar yi. Dafay yaatal ba ca suuf su bees bi.

This truth of Leviticus twenty-three is now being unsealed in connection with the temple test that precedes the litmus and third test. The third angel arrived in 1844, and then again at 9/11 and then again in 2023. When the third angel arrived in 1844 the faithful were to by faith follow Christ into the Most Holy Place. Leviticus twenty-three is the path into the Most Holy Place and represents an element of the temple test. John was told to measure the temple and also the worshippers therein.

Dëgg dëggu Lewe gi ci Levitik ñaar-fukk ak ñett, léegi dañu koy ubbi ci jokkoo ak nattu kër Yàlla gi jiitu nattu litmus ak ñetteelu nattu bi. Ñetteelu malaaka bi agsi na ci 1844, te ba noppi dellu ci 9/11, ba noppi dellu ci 2023. Bi ñetteelu malaaka bi agsee ci 1844, ñi takku ci Yàlla waroon nañu topp Kirist ci ngëm, jàll ba ca Barab bu Gën a Sell ba. Levitik ñaar-fukk ak ñett mooy yoon wi jëm ca Barab bu Gën a Sell ba, te mu ngi tegtal benn cër ci nattu kër Yàlla gi. Ñu waxoon Yowaana mu natt kër Yàlla gi, ak it ñiy jaamu Yàlla ci biirëm.

Miller’s casket is the temple and the jewels are the worshippers therein. Malachi’s storehouse is the temple and the tithes are the worshippers therein. The Pentecostal season, as represented in the line upon line application of Leviticus twenty-three represents the temple of the one hundred and forty-four thousand. More directly it illustrates the ark of the covenant, with the covering cherubs looking at the Ten Commandments, Aaron’s rod that budded and the golden pot of manna.

Kaasu Miller mooy kër gi la, te xon yi mooy way-jaamu Yàlla yi ci biir. Mboolem dencukaay bi ci Malaki mooy kër gi, te asaka yi mooy way-jaamu Yàlla yi ci biir. Jamonoy Pentekot bi, ni ko nattu “rëdd ci kaw rëdd” gi ci Lewe gu ñaar-fukk ak ñett di teg, dafa tegtal kërgóor gi ñeel téeméer ak ñeent-fukk ak ñeent-junni. Gannaaw loolu, dafa gëna wone gaalu kóllëre gi, ak kerub yu muy sàngal, di xool Fukk Mandarga yi, yaru Aaróon bi saxoon, ak ndablu wurus bu mannaa.

The covering cherubs are angels, and angels represent a message and the messenger. The message that is the alpha message of Leviticus twenty-three is the seventh-day Sabbath, and the omega message is the seventh-year Sabbath. Both are messages, and they are also the alpha and omega messages of William Miller and the Millerites, with the fulfillment of the “seven times,” in 1798, a symbol of the seventh-year Sabbath, and in 1844, God led His people into the Most Holy Place, where they discovered the seventh-day Sabbath. Those two Sabbaths are the first and last holy convocations in Leviticus twenty-three, and the Pentecostal season is positioned between them both, just as the ark was positioned between the two covering cherubs.

Serafiin yi diir ñi ay malaaka lañu, te malaaka yi dañuy tegu ci benn yégle ak ki koy yégle. Yégle bi di alfa yégleb Levitik ñaar-fukk ak ñett mooy Noflaayub bésub juróom-ñaareel bi, te yégleb omega mooy Noflaayub atum juróom-ñaareel bi. Ñoom ñaar ñépp ay yégle lañu, te itam ñooy yégleb alfa ak omega yu William Miller ak Millerite yi, ak matug “juróom-ñaari yoon yi,” ci 1798, muy misaalub Noflaayub atum juróom-ñaareel bi, ak ci 1844, Yàlla yonnee woon ay nitam ca Bérabu Sell Ba Gën A Sell ba, fa ñu gisee Noflaayub bésub juróom-ñaareel bi. Noflaay yu ñooñu ñaar ñooy waxtaan yu sell yu jëkk ak yu mujj yi ci Levitik ñaar-fukk ak ñett, te jamonoy Pentekot mi tabaxoo na ci seen diggante ñoom ñaar, ni gaal gi tabaxoo woon ci diggante ñaari serafiin yu diir ya.

The temple is to be measured, and it includes leaving off the courtyard that is given to the Gentiles. At the Sunday law judgment for the house of God ends, and the judgment of the Gentiles begins. The times of the Gentiles ended in 1798, at the end of 1,260 years, and at the end of three and a half days, (a symbol of 1,260) John was to leave off the courtyard.

Warug kërgóo a jiital, te mu boole bàyyi àlluw ba ñu jox xeeti réew yi. Ca àtteb alxamesi dibeer ba, àtteb kër Yàlla jeex na, te àtteb xeeti réew yi tàmbali. Jamonoy xeeti réew yi jeex na ci 1798, ca mujju 1,260 at ya, te it ca mujju ñetti fan ak genn-wàll, (melokaanu 1,260), Yowaana war na bàyyi àlluw ba.

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

Te ñu ma ab garab gu mel ni bant; te malaaka ma taxaw naan: “Jógal, nga natt kër Yàlla gi, ak saraxalukaay bi, ak ñi fa di jaamu. Waaye bàyyil ëttu bi nekk biti kër gi, bu ko nattul, ndaxte ñu jox na ko xeet yi dul Yawut; te dëkk bu sell bi dinañu ko doxal ci seen tànk diirub ñeent-fukk ak ñaari weer.” Peeñu 11:1, 2

The court was to be left off, for it was given to the Gentiles, who trod it under foot for three and a half days, or forty-two months.

Biir ba war a bàyyi, ndaxte joxees na ko xeeti dëkk yi, te ñoom di ko doxal ci suuf diirub ñetti fan ak genn-wàll, walla ñeent-fukk ak ñaar weer.

And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

Te ñuy daanu ci gémmiñu saafara, te ñuy yóbbu leen jaam ci biir xeet yépp; te Yerusalem, ñuy jéggi ci kawam ak ñi dul Yawut, ba kera gi jamono yi ñeel ñi dul Yawut mat. Luuk 21:24.

The times of the Gentiles was fulfilled in 1798, when the book of Daniel was unsealed.

Jamono yi ñu jagleel xeeti ñi dul Yawut matoon na ci atum 1798, bi téereb Daniel ubbeeku woon.

“In the temple at Jerusalem a low wall separated the outer court from all other portions of the sacred building. Upon this wall were inscriptions in different languages, stating that none but Jews were allowed to pass this boundary. Had a Gentile presumed to enter the inner enclosure, he would have desecrated the temple, and would have paid the penalty with his life. But Jesus, the originator of the temple and its service, drew the Gentiles to Him by the tie of human sympathy, while His divine grace brought to them the salvation which the Jews rejected.” The Desire of Ages, 194.

“Ci kër Yàlla ga ca Yerusalem, amoon na benn suuf su néew buy xàjjëtat kër gu biti ak yeneen yépp yu ci tabax bu sell ba. Ci kaw suuf woowu amoon na ay mbindaan ci làkk yu wuute, di wax ne kenn ku dul Yawut duñu ko may mu jéggi diggante boobu. Su fekkee ne kenn ku dul Yawut jéemoon na dugg ci biir kër ga, dafa doon sobal kër Yàlla ga, te dina fey mbugal ma ak bakkanam. Waaye Yeesu, mi sos kër Yàlla ga ak liggéeyam, moo woo xeet yi dul Yawut ci moom ak buum bu yërmande nit ak nit, fekk ngëneelam gu Yàlla indi ci ñoom mucc gi Yawut yi bañoon.” The Desire of Ages, 194.

December 31, 2023 ended the three and a half prophetic days from the disappointment of July 18, 2020. That three and a half years identifies that a prophetic message would then be unsealed, and that the times of the Gentiles was fulfilled, and left off of the measuring of the temple and the worshippers therein. At the Sunday law, which in the Pentecostal season was the Day of Pentecost, judgment passes unto the Gentiles. When we leave off the times of the Gentiles when measuring the temple of the one hundred and forty-four thousand, we find that December 31, 2023 unto the Sunday law is the temple.

31 Desàmbar 2023 moo taxaw na ñetti fan ak genn-wàll yu yonent yi jógée ci naqar bi amoon 18 Sulet 2020. Ñetti at ak genn-wàll googu feeñal ne benn yéglebbu yonent dañu koy ubbi woon ca jamono jooju, te jamonoy xeet yi mat na, ba noppi bàyyi natt bi ñuy natt kër Yàlla gi ak ñi fa di jaamu. Ci yoonu Dibéer, mi nekkoon bésub Penkote ci jamonoy Penkote, àtte jéggi ci xeet yi. Bu nu bàyyee jamonoy xeet yi bi nuy natt kër Yàllay ñaar-fukk ak ñeent junni, gis nanu ne 31 Desàmbar 2023 ba ci yoonu Dibéer mooy kër gi.

The witness of the temple is that it is raised up in two steps; first the foundation, then the temple is identified as finished when the foundation stone that was rejected, marvelously becomes the head of the corner. The foundation was laid when ancient Israel came out of Babylon in the history of the first decree, and the temple was finished in the history of the second decree, but before the third decree. The foundational test occurred in 2024 and we are now in the temple test. That temple test ends at the third and litmus test, and the temple test requires God’s people to measure the temple.

Seede bu kërceen mooy ne, ñu yékkati ko ci ñaari jëf: bu njëkk, fondamaaŋ bi; gannaaw loolu, ñu màggal kër Yàlla gi ne jeex na, su fekkee doj wi ñu bañoon ngir fondamaaŋ, ci kéemaan, mu nekk boppu koñ bi. Ñu samp fondamaaŋ bi baat na ci bi Israayil bu yàggoon génne Babilon ci jaar-jaaru ndigal bu njëkk bi, te kër Yàlla gi jeex na ci jaar-jaaru ñaareelu ndigal bi, waaye bala ñatteelu ndigal bi. Nattu fondamaaŋ bi am na ci 2024, te léegi nun ngi nekk ci nattu kër Yàlla gi. Nattu kër Yàlla googu jeex na ci ñatteelu nattu bi ak nattu saytu gi, te nattu kër Yàlla gi dafa laaj bànni Yàlla yi ñu natt kër Yàlla gi.

The temple in Leviticus twenty-three is raised up from December 31, 2023 unto the Sunday law, and within that prophetic history the three tests that always occur when a prophecy is unsealed are represented. The last of the three is the litmus test, that was represented by the Exeter camp meeting. At that meeting you either attended the meetings in the tent where Elder Snow twice presented his message of the true Midnight Cry, or you attended the emotional and unbalanced meetings over at the Watertown tent. When the meetings ended the message of the true Midnight Cry went like a tidal wave. Exeter was the litmus test, and the litmus test represents the sealing.

Kërgëb bi ci Levitik ñaar-fukk ak ñett dañu ko yëkkati dale ci 31 Desàmbar 2023 ba ci yoonu Dibéer bi, te ci biir taarixu waxi Yàlla boobu, ñetti nattu yi di faral di am saa su benn yonent guñu ubbee, dañu leen fee wone. Muji ci ñetti nattu yooyu mooy nattu bu gën a wone dëgg, te moom dees na ko tektale woon ci ndaje màkk ak dalub Exeter. Ci ndaje boobu, walla nga teewoon ci ndaje yi ci kër gu mag ga fa Elder Snow yéglee ci ñaari yoon bataaxalam ci dëggu Yuuxub Diggante Guddi, walla nga teewoon ci ndaje yu fees ak yëngu-yëngu ak yu jaaduwul ya fa ca kër gu mag gu Watertown. Bi ndaje ya jeexee, yégleb dëggu Yuuxub Diggante Guddi demoon na mel ni mbëj mu réy. Exeter mooy nattu bu gën a wone dëgg, te nattu boobu mooy tektal sellal bi.

The Exeter camp meeting was typified by Christ triumphal entry into Jerusalem, and Lazarus led the ass Jesus rode upon. Lazarus death was the disappointment of July 18, 2020, but he was also Christ’s crowning miracle and the “seal” of His divinity.

Ndaje Exeter ga mel ni melok ci misaali dugub ci Krissto bu am ndam bu mag bi mu duggé Yerusalem; te Lasaar mooyoon ki jiite mbaam mi Yeesu waroon. Deege Lasaar mooy naak naxaru bésu 18 Sulet 2020, waaye itam mooy kaaramu Krissto gu gën a màgg, te mooy “séel” bu Yàllaam.

“Had Christ been in the sickroom, Lazarus would not have died; for Satan would have had no power over him. Death could not have aimed his dart at Lazarus in the presence of the Life-giver. Therefore Christ remained away. He suffered the enemy to exercise his power, that He might drive him back, a conquered foe. He permitted Lazarus to pass under the dominion of death; and the suffering sisters saw their brother laid in the grave. Christ knew that as they looked on the dead face of their brother their faith in their Redeemer would be severely tried. But He knew that because of the struggle through which they were now passing their faith would shine forth with far greater power. He suffered every pang of sorrow that they endured. He loved them no less because He tarried; but He knew that for them, for Lazarus, for Himself, and for His disciples, a victory was to be gained.

«Bu Kirist nekkoon na ci néegu feebar ba, Lasaar du dee woon; ndaxte Seytaane du amoon benn kàttan ci moom. Dee du man a jëme ay xaraxam ci Lasaar ci kanamu Boroom dund gi. Moo tax Kirist desee fu sore. Mu bàyyi noon bi mu jëfandikoo sa kàttanam, ngir mu delloo ko ginnaaw ni noon bu ñu not. Mu maye Lasaar mu jaar ci suufu nguuru dee; te rakk yu jigéen yu sonñoon ya gis seen mbokk mi ñu dëj ko ca bàmmeel ba. Kirist xamoon ne, bi ñuy xool kanamug seen mbokk mi dee, seen ngëm ci seen Fàttalikukat bi dina nattu metti lool. Waaye mu xamoon ne, ndax mën nañu jaar ci xeex bi ñu nekkoon léegi, seen ngëm dina leer ak kàttan gu gën a réy. Mu muñ bépp metitug naqarlu bi ñu yende woon. Mu bëggoon leen noonu laata, doonte mu yàgg; waaye mu xamoon ne, ngir ñoom, ngir Lasaar, ngir moom ci boppam, ak ngir ay taalibeem, dafa war a am ndam.»

“‘For your sakes,’ ‘to the intent ye may believe.’ To all who are reaching out to feel the guiding hand of God, the moment of greatest discouragement is the time when divine help is nearest. They will look back with thankfulness upon the darkest part of their way. ‘The Lord knoweth how to deliver the godly,’ 2 Peter 2:9. From every temptation and every trial He will bring them forth with firmer faith and a richer experience.

“‘Ngir seen ngir,’ ‘ngir ngeen man a gëm.’ Ñépp ñi di jéema jot loxo buy gindi Yàlla, jamono ji gëna metti ci ñoom mooy jamono ji ndimbal lu aju ci Yàlla jege na leen gëna. Dinañu xoolaat gannaaw ak cant gu dëgër ci xol seen yoon ba gëna lëndëm. ‘Boroom bi xam na ni muy musale waa ragal Yàlla yi,’ 2 Piyeer 2:9. Ci bépp nattu ak bépp jafe-jafe, dina leen génne fa ak ngëm gu gëna dëgër ak xperience bu gëna bare.”

“In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 528, 529.

«Ciir yiñ ñëw ci Lasaar, Almasi bi amoon na bëgg-bëgg gu ànd ak yërmande ngir ñi ko nanguwul woon. Mu toogaat ngir, ci dekkal Lasaar ci dee ba, mu jox askanam ju dëgër te amul ngëm benn seede bu bees ne moom mooy “ndeekki gi ak dund gi.” Bëggul woon a bàyyi bépp yaakaar ci nit ña, gàttal yi te réer, di xar yu réer yi ci kërug Israayil. Xolam dafa bëgg a xar ndax seen amul tuub. Ci yërmandeem, mu dogaloon a jox leen benn seede bu mujj ne moom mooy Ki delloo, Ki kenn du moom rekk moo man a feeñal dund ak yàgg a dund ci leer. Loolu waroon na doon seede bu saraxalekat yi mënuñoo jubadi. Looloo tax mu yiix a dem Betani. Kéemaan gu mag gii, dekkal Lasaar, dafa wara doon rëccu Yàlla ci liggéeyam ak ci waxam ne moom am na mbirum Yàlla.» The Desire of Ages, 528, 529.

The triumphal entry began with the loosing of an ass for Christ to ride upon.

Duggug Yesu Kirist ci Yerusalem tàmbalee na yiw ab mbaam bu jigéen ba ngir mu war ci kawam.

And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples, Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them. All this was done, that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. And the disciples went, and did as Jesus commanded them. Matthew 21:1–6.

Ba ñu jeggee Yerusalem te agsi Betfase, ca tund wu Oliw ya, noonu Yeesu yónnee ñaari taalibeem, ne leen: «Demleen ca dëkk ba ci seen kanam, te ci saa si ngeen dina gis mbaam mu ñu yeewal, ak doomam ju ndaw ci wetam; yiwileen leen, indi leen ma. Bu leen kenn waxee dara, ngeen wax ne: “Boroom bi soxla na leen”; te ci saa si dina leen bàyyi.» Loolu lépp amoon na ngir am li yonent bi waxoon, ne: «Waxleen jigéenu Siyon: xoolal, sa Buur ngi ñëw ci yaw, nooy, te toog ci kaw mbaam, ak ci kaw doomam ju ndaw, mi juddoo ci mbaam.» Taalibe ya dem nag, def ni leen Yeesu digaloon. Macë 21:1–6.

The Midnight Cry message joined the message of the second angel that had arrived at the first disappointment. In the time of Christ that disappointment was the death of Lazarus, and for the Millerites it was the failed prediction of 1843, that arrived on April 19, 1844. Both those disappointments represent July 18, 2020.

Bataaxalu Woote bi booleekoon na ak ndigalub malaakam ñaareel bi, mi agsi woon ci njëg ma njëkk a yàqu. Ci jamonoy Almasi bi, boobu yàqu mooy dee ga Lasar; te ci Millerite yi, mooy wax ju yàqu ci atum 1843, jooju agsiwoon na 19 Awril 1844. Ñoom ñaar ñi yàqu yii dañuy tegu 18 Sulet 2020.

In the Pentecostal season represented by Leviticus twenty-three the litmus test is represented by the threefold waymark of the feast of trumpets, Christ’s ascension and the Day of Atonement. Those three steps represent the litmus test in relation to the first two tests of the foundation and the temple. Those three steps come five days before the Sunday law of Pentecost and represent a lifting up of the one hundred and forty-four thousand as the ensign. If they pass the litmus test, they are lifted up, if they don’t, they are blown out of the windows of Miller’s dream.

Ci jamono Pentikót bi Levitikus ñaar-fukk ak ñett di tegtal, seetlu bu wóor bi dañu ko tegtal ci yoonu mandarga yu ñett yi di màggalu buftu yi, yéegug Kirist, ak Bësu Njot gu Yàlla. Ñetti jéego yooyu dañuy tegtal seetlu bu wóor bi ci jàppale ak ñaari nattu yi jëkk yi, mooy fondasiyoŋ bi ak kër Yàlla ga. Ñetti jéego yooyu ñëw nañu juróom-bés lu jiitu sàrtu Dibeeru Pentikót, te dañuy tegtal yékkati giir ñeen-fukk ak ñeenti junni nit ñi ñuy mbir mu taxaw ci kanam nit ñi ni ràññee. Su ñu rombee seetlu bu wóor bi, dees na leen yékkati; su ko deful ñu romb, dees na leen wolee génne ci palanteeru géntug Miller.

The third step of the sealing is the Day of Atonement and it represents the blotting out of sin. The second step is the lifting up of Malachi’s offering of Levites and the first step is the message of the trumpets. Since 1844 mankind has been living in the history of the sounding of the seventh trumpet. The external message of the seventh trumpet is the message of the third woe of Islam and the internal message of the seventh trumpet is Christ’s work of combining His Divinity with the humanity of the one hundred and forty-four thousand.

Ñetteelu ñetteel bu ñetteel ci réyug téere bi mooy Bésu Jéggale, te mooy melokaanu farba bakkaar. Ñaareelu jéego bi mooy yékkati saraxu Lewi yi, ni ko Malasi waxe, te jëkkëru jëego bi mooy wax jàngoro bu trompet yi. Dale na ci atum 1844 ba tey, nit ñépp dañuy dund ci jamonoy li trompet bu juróom-ñaareel di riir. Baatu bitim-réew bu trompet bu juróom-ñaareel mooy yégleb ñetteelu musibaam Isilaam, te baatu biir bu trompet bu juróom-ñaareel mooy liggéeyu Kirist ci boole Yàllaam ak nitug ñaar-fukki-ñeent-fukki-ñeent junni.

We will continue in the next article.

Dinanu yokk ci ëllëg ci beneen mbind.

“In the writings of the prophets are portrayed scenes that, although hoary with age, appear to us in the freshness and power of new revelations. Through faith we understand that these records of God’s dealings with his people in past ages have been preserved in order that we may discern the lessons God desires to teach us by present-day experiences.

“Ci mbind mi bindkat yonent yi, dañuy wone ay xew-xew yu, doonte ñu mag lool ci at, teewul ne feeñu nu ak beesug ak dooleem ay xamle yu bees. Ci ngëm lañuy déggoo ne bind yooyu, di képpal yoonu Yàlla ak nitam ci jamono yu weesu yi, dañu leen sàmm ngir nu man a xàmmi njàngale yi Yàlla bëgg nu jàng ci xew-xewi tey jii.”

“Living, as we are, in no less momentous a period than that just prior to Christ’s second advent, we need to be especially careful to avoid making mistakes similar to those made by the Jews living in the time of Christ’s first advent.

“Nun, ni nu nekk ci jamono ju am solo lool ni laata ñëw gu ñaareel gu Kirist, war nañu, gën a moytu, ba bañ a def njuumte yu mel ni yi Yawut ya daan def ca jamono ji Kirist ñëwee jëkk.”

“Like the Jewish leaders, who gradually devised a formal system of worship, in which the importance of unessential matters was greatly magnified, some men are now in danger of losing sight of the important truths applicable to this generation, and of seeking for those things that are new, strange, entrancing.

«Ni yor yëwkat yu Yawut ya, ñi taxaw ndànk-ndànk di sos njëg wu tëral ci màggal Yàlla, bi ñu yékkatiwoon lool solo mbir yu dul lu ëpp solo, am na léegi ay nit ñuy dugg ci nguy jàppadi gis dëgg yi am solo te waral nit ñi ci jamono jii, di sàkku mbir yu bees, yu yéem, te di nax xol.»

“There is need of cherishing elevated principles. Those who search after and advocate fanciful ideas need to be taught what is truth before they attempt to teach others. Man-made theories and suppositions are not to be sought after as truth.

“War naa am solo yéene yu kawe yi. Ñi di seet te yégle xalaat yu neex bopp rekk, war nañu leen jàngal li di dëgg bala ñuy jéem a jàngal ñeneen. Teori ak xalaat yu nit defar boppam, waruñu leen a seet niñuy seet dëgg.”

“There are many who are as true as steel to principle, and these will be helped and blessed; for they are weeping between the porch and the altar, saying, ‘Spare thy people, O Lord, and give not thine heritage to reproach.’ We must let the foundation principles of the third angel’s message stand out clear and distinct. The great pillars of our faith will hold all the weight that can be placed upon them.

«Am na ñu bare ñi dëgg lañu ba mel ni weñ, ci ndigalu njub; te ñoom dinañu jot ndimbal ak barke, ndaxte dañuy jooy diggante ëttu kër Yàlla ak sarxalukaay bi, di wax naan: “Yow Boroom bi, yërëm sa askan wi, te bul jox sa cér ngir ñu toroxal ko.” War nañu bàyyi ba pexe yu njëkk yu yoonu ndaw ñetteel bi feeñ leer te wër. Tëj yu mag yi ci sunu ngëm dinañu man a teg bépp diis bu ñu leen man a yebal.»

“In this age of error, of day-dreaming and reverie, we need to learn the first principles of the doctrine of Christ. Let us strive to be able to say with the apostle, ‘We have not followed cunningly devised fables when we made known unto you the power and coming of our Lord Jesus Christ.’ The Lord calls upon us to follow high and noble principles.

«Ci jamonoy réccu njuumte, jamonoy xel mu doy waar ak xalaat yu yàgg, war nañu jàng njàngale yu njëkka yi ci jàngaleg Kirist. Nañu góor-góorlu ngir man a wax ak ndawtalekat bi ne: “Su nu leen xamale woon doole ak ñëwug sunu Boroom Yeesu Kirist, toppu nu woon ay léeb yu ñu xeeb ak njort.” Boroom bi woo na nu ngir nu topp ay doxalin yu kawe te tedd.»

“Truth, present truth, is all that the word of God represents it to be. The Lord would have his people keep themselves from all superfluities, from all that tends to mysticism. Let those who are tempted to indulge in fanciful, imaginary doctrines sink the shaft deep into the quarries of heavenly truth, and secure the treasure that means life eternal to the receiver. In the word there are the most precious truths. These will be found by those who study with earnestness; for heavenly angels will direct the search.

“Dëgg, dëgg gu fi jamono jii, mooy lépp lu Kàddu Yàlla wax ne mooy. Boroom bi bëgg na ay doomam aar seen bopp ci bépp lu ëpp te amul solo, ci bépp lu jëm ci mistik. Ñi ñuy yëngal ngir topp xel yu diirul, xalaat yu neex rekk te dul dëgg, nañu suul piko bi bu xóot ci doj yu dëggu asamaan, te jël alalu xéewal bi di tekki dund gu dul jeex ci ki koy jot. Ci Kàddu gi am na dëgg yu gën a am njariñ te gën a tedd. Ñooñu la ñuy gis ci ñi koy jàng ak séen-xol bu dëgër; ndaxte malaakayi asamaan dinañu gindi seet gi.

“Referring to those who are now living upon the earth, Paul declared: ‘The time will come when they will not endure sound doctrine, but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables.’

“Bi ñi jëfandikoo ay nit ñi dëkk léegi ci kaw suuf si, Pool wax na ne: ‘Jamono ji dina ñëw bu ñuy muñul njàngale gu wér; waaye ci topp seen bëgg-bëgg yu bon, dinañu dajaleel seen bopp ay jàngalekat, ndaxte seen nopp dañuy metti ci bëgg dégg lu neex; te dinañu dëddu seen nopp dëgg gi, ba dëppoo ak ay léeb.’”

“How significant, how soul-stirring, is the charge Paul gave at the time he prophesied concerning those who would not endure sound doctrine: ‘I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom: Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine.’

“Ndaxte lii dafa am solo te di yëngu xol, mooy ndigël li Pool joxe ba mu doon wax ci kan ñi dul muñ njàngum dëgg: ‘Kon nag maa ngi la sant fa kanam Yàlla ak Boroom bi Yeesu Kirist, miy àtte ñi dund ak ñi dee, bu feeñee ak bu nguuram agsi: waareel kàddu gi; takk sa bopp ci jamono ju baax ak ju baaxul; yeddal, gàddal, dénk ak muñ gu bare ak njàngale gu mat.’”

“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 Jantub Njubte gi. Duñu toroxal seen Ki leen jotee ci ndax seen yoon bu ñaaw fa kanam Yàlla. Leer gu asamaan di leen feeñal. Bi ñuy jege njeexital jaar-jaaru suuf si, seen xam-xamu Kirist, ak yeneen waxi waxkat yu jëm ci moom, di yokku lool. Am nañu njariñ gu dul jeex ci gis-gisu Yàlla; ndaxte ñoo bokk benn ak Doomam. Ci ñoom, Kàddug Yàlla mooy lu gëna rafet te neex lool. Gis nañu soloom. Dëgg bi dañu ko ubbi ci ñoom. Jàngaleg Yalla wone ci sooñu nit am na leer gu lewet te nooy. Gis nañu ne Mbind mi mooy caabi bi ubbé mboolem kumpa yi te saafara mboolem jafe-jafe yi. Ñi bañoon a nangu leer te dox ci leer, duñu man a xam kumpay ragalu Yàlla, waaye ñi bañul woon jël bant bi te topp Yesu, dinañu gis leer ci leeru Yàlla.» The Southern Watchman, April 4, 1905.