From Caesarea Philippi to Caesarea Maritima, with a stop along the way at the Mount of Transfiguration; Peter symbolizes the one hundred and forty-four thousand who arrive at the waymark of the feast of Trumpets in the line constructed upon the two lines of twenty-two verses of Leviticus twenty-three, in conjunction with the Pentecostal season in the time of Christ. Leviticus twenty-three, the cross, Pentecost and Cornelius sending for Peter; are all brought together line upon line with the symbolism of the third, sixth and ninth hours.
Bàyyi Cesarea Philippi ba Cesarea Maritima, ak benn taxawaay ci yoon wi ca Tundu Soppiku-gis gi; Piyeer dafay tektale ñaar-fukk ak ñeent junniy nit ñi agsi ci màndarga yoon wi bu màggalu Buur yi ci rëdd bi ñu tabax ci kaw ñaari rëdd yu ñaar-fukk ak ñaar ay aaya ci Saraxal wi 23, booleek jamono Pentekot ci waxtu Kirist. Saraxal wi 23, bant bi, Pentekot ak Korneliyus yónnee woo Piyeer; ñépp da ñu booloo rëdd ci kaw rëdd ak misaalu waxtuy ñetteel, juróomeel ak juróom-ñeenteel waxtu yi.
Christ at the third, sixth and ninth hour at the cross, Peter at the third and ninth hour at Pentecost and Cornelius at the ninth hour, Peter at the sixth hour at Joppa and the third hour at Caesarea Philippi connect with Daniel eleven verses thirteen through fifteen, for Caesarea Philippi is also Panium.
Kirist ci bësu ñetteelu, juróomeelu ak juróom-ñetteelu ci bant ba, Piyeer ci bësu ñetteelu ak juróom-ñetteelu ca Pentekost, ak Korney ci bësu juróom-ñetteelu, Piyeer ci bësu juróomeelu ca Yoppe ak bësu ñetteelu ca Seesare Filip, dañuy booleek Daniel benn-fukk ak benn, aaya fukk ak ñett ba fukk ak juróom, ndaxte Seesare Filip mooy itam Paniyam.
Peter was preaching the book of Joel at Pentecost and when Peter presented his message to Cornelius’s household the Holy Spirit was poured out upon the Gentiles, as it had been poured out upon the Jews at Pentecost. The outpouring of the Holy Spirit for the Jews and thereafter for the Gentiles, typified the outpouring of the Holy Spirit in the latter days. The outpouring in the latter days is twofold, beginning with a sprinkling at 9/11 that ultimately progresses to the proclamation of the Midnight Cry that reaches to the Sunday law and then becomes the loud cry of the third angel, where and when the latter rain is poured out without measure.
Piyeer dafa waare téereb Yoel ca Pentekot, te ba Piyeer jébbalee ay waxam kër Korneel, Xel mu Sell mi ñu ngi ko tuur ci kaw xeeti ñi dul Yawut, ni ñu ko tuuree woon ci kaw Yawut yi ca Pentekot. Tuurug Xel mu Sell mi ngir Yawut yi, te gannaaw loolu ngir xeeti ñi dul Yawut, moo doon misaalu tuurug Xel mu Sell mi ci bés yu mujj yi. Tuurug gi ci bés yu mujj yi ñaari xaaj la am, di tàmbalee ak benn lawbe ci 9/11 te ci mujj di yokk ba ci yéglee Yuuxu Diggante Guddi gi, buy àgg ba ci yoonu Dibeer, te gannaaw loolu mu doon yuuxu kawe bi ngir ñetteelu malaaka mi, fa ak saa su ñuy tuuree taw bi ci mujj bi ci lu weesu dayo.
Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. And the floors shall be full of wheat, and the fats shall overflow with wine and oil. And I will restore to you the years that the locust hath eaten, the cankerworm, and the caterpiller, and the palmerworm, my great army which I sent among you. Joel 2:23–25.
Bégleen nag, yéen doom Siyon, te bég ci Aji Sax ji seen Yàlla; ndaxte moo leen jox taw bi njëkk cig màndarga, te dina wàcceel ci yéen taw, taw bi njëkk ak taw bi mujje ci weeru njëkk. Te dëkkukaay yi dinañu fees ak pepp, te sàq yi dinañu làmboo ak biiñ ak diwlin. Te dinaa delloo leen at yi njaxu yi lekkoon, ak yàmbaar, ak saxaar, ak njéeréer, sama mbooloom xare bu mag bi ma yónnee woon ci seen biir. Joel 2:23–25.
Peter represents those who participate in the history of the former moderate sprinkling from 9/11 unto the Sunday law, and also the latter rain, which restores the “years” representing the four generations of Laodicean Seventh-day Adventism’s escalating rebellion destroyed. In the temple, at the ninth hour, Peter presented the book of Joel’s restoration of the years.
Piyeer dafay tegtal ñi bokk ci jaar-jaaru xocci gu yomb ga jiitu, bu tàmbalee 9/11 ba àgg ci yoonu Dibéer bi, te itam mu tegtal taw gu mujj gi, gi delloo “at yi” yiy tegtal ñeenti maas yi ci réewum ndank-ndank gu gëna yéesalug Laodise Seŋ-sabatiis Awañtist, bu ñu yàqoon ci ngànnaay gu yokkantu. Ci kër Yàlla ga, ci waxtu bu juróom-ñeent bi, Piyeer joxe na delloo at yi, ni ko téere Yoël waxe.
Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:19–24.
Kon nag, tuubleen, te dellu ci Yàlla, ngir seeni bàkkaar ñu far leen; ba noonu waxtu yu noflaay yi di ñëw jógé ci kanamu Boroom bi. Te dina yónnee Yeesu Kirist, mi ñu jébbaloon ci yéen lu jiitu; moom mi asamaan war a teeru ba kera waxtu yubbal lépp ak delloo lépp ci seen taxawaayam, li Yàlla waxoon jaarale ko ci gémmiñi yépp ay yonentam yu sell yi, dale ca njëlbéenu àddina. Ndaxte Muusaa waxoon dëgg ca baay yi ne: “Boroom bi seen Yàlla dina leen taxawal ab yonent ci seen bokk, ni man; kooku ngeen koy déggal ci lépp lu mu leen wax. Te dina am ne, képp ku déggulul yonent boobu, dees na ko faagaagal ci biir xeet wi.” Waaw, te itam yonent yépp, dale ca Samuyel ak ñi ko topp, ñépp ñi wax, yéglewoon nañu itam mbirum fan yii. Jëf ya 3:19–24.
The blotting out of sins is the final work of Christ in the investigative judgment, and the blotting out begins at the house of God.
Far bàkkaar yi mooy liggéeyu mujj gu Kirist di def ci àtteb seetlu bi, te far bàkkaar yi dafay tambalee ci kërg Yàlla.
For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? And if the righteous scarcely be saved, where shall the ungodly and the sinner appear? Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well doing, as unto a faithful Creator. 1 Peter 4:17–19.
Ndaxte waxtu jëfandikoo atte bi agsi na, ngir mu tàmbalee ca kër Yàlla ga; te su mu tàmbalee ci nun, lan mooy nekk mujjug ñi déggadi xebaar bu baax bu Yàlla? Te su ñu muccale ku jub ci lu metti, ana fu ñaawkat ak bàkkaarkat di feeñ? Moo tax, na ñiy sonn ci coobare Yàlla dénk seen bakanam ci moom ci def lu baax, ni ci Bindu bu takku. 1 Piyeer 4:17–19.
Peter understood at Pentecost and also at Cornelius’ home in Caesarea by the sea, that the book of Joel was being fulfilled. Pentecost represents the Sunday law when judgment is finished for the house of God, and then moves to the Gentiles. His message at the Sunday law is the same message proclaimed at the arrival of the Midnight Cry. The alpha proclamation is the beginning of the prophetic period that ends with the omega proclamation. Peter represents those who proclaim the message, and the message begins with its empowerment, which is marked by the loosing of the ass of Islam. The ass is loosed to mark the beginning of the Midnight Cry, and it is loosed again at the Sunday law, which is the conclusion of the Midnight Cry.
Piyeer déggoon na ca Pentekot te itam ca kër Korneliyoos ca Sezare bi nekk ci wetu géej gi, ne téereb Yoel dafa doon mat. Pentekot mooy aada akoonu Dibéer, bu attekanti jeexee ci kër Yàlla, ba noppi mu jóg dem ci xeeti ñi dul Yawut. Baatam ca akoonu Dibéer mooy benn bataaxal bi ñu yégle woon ca dikkug Yuuxu Guddi ga. Yégleb alfa mooy tàmbalig jamono jubbantal gi aju ci yégleb omega. Piyeer dafa teewlu ñi yégle bataaxal bi, te bataaxal bi dafay tàmbalee ak dooleem, te loolu a ngi mel ci yewwi nagu Isalaam. Nagu gi ñu koy yewwi ngir màndargaal tàmbalig Yuuxu Guddi ga, te ñu koy yewwiati itam ca akoonu Dibéer, te loolu mooy jeexital Yuuxu Guddi ga.
Peter therefore also represents those who made the prediction of Islam’s strike upon the United States. Peter’s message at the Midnight Cry is a correction of the message that marked the first disappointment and the beginning of the tarrying time. Peter therefore represents those who proclaim the message of the Midnight Cry who have passed the first foundational test that arrived in 2024 and concluded May 8, 2025 with the election of the first American pope, in fulfillment of verse fourteen of Daniel eleven.
Kon Piyer itam mooy nañ ñi itam ci doon wax bu jëkk ci xëccu Islaam di dal ci Réewum États‑Unis. Baatu Piyer ci Yuuxu Digg‑Guddi bi mooy jubbanti baatu bi màndargaaloon njëkk a tiis ba ak tàmbali waxtu bi muñu. Kon Piyer mooy nañ ñi di yégle bataaxalu Yuuxu Digg‑Guddi bi, ñi weesuwoon nattu bu njëkk bu cosaan bi, bi agsiwoon ci atum 2024 te jeex 8 Mee 2025 ak tànnug njëkk paap bu Amerik, ngir matal kàddu gu fukki ñent gi ci Daniel fukki benn.
The period from the feast of Trumpets unto Pentecost is the third and litmus test of the Pentecostal season represented with Leviticus twenty-three. A principle of the three angels that Sister White identified is also simply basic math. She identifies that you cannot have a third message without a first and second. Because Peter preaches the book of Joel at the Pentecostal Sunday law, then he also teaches Joel at the beginning of the proclamation of the message of the Midnight Cry, which is the litmus and third test of the Pentecostal season. Peter therefore represents the faithful during the three-step testing process that began when the Revelation of Jesus Christ was unsealed, beginning on December 31, 2023. If Peter is there at the third step, he must have walked the two previous steps, for you cannot have a third without a first and second.
Diggante biir-turu ba Pensakot moo di ñetteel bi te di seetlu bu wóor bi ci jamonoju Pensakot bi, ni ko Levitik ñaar-fukk ak ñett wone. Ab pexe bu jëm ci ñetti malaaka yi, bi Sœur White xamle, mooy itam xeetu matematig bu yomb. Moom day xamle ne maneesul am bataaxal bu ñetteel te amul bu njëkk ak bu ñaareel. Ndaxte Piyeer dafa waare téereb Yoël ci Dibbeeri yoonu dimanche bu Pensakot, noonu itam day jàngale Yoël ci tàmbali yégleb kàddug yuuxu Guddi, mi di seetlu bu wóor ak ñetteel bi ci jamonoju Pensakot. Kon nag, Piyeer moo di wone ñi takku ci ngëm bi ci biir jëfandikoo bu ñetti yoon ngir seetlu, bi tàmbalee ba Kàddug Yeesu Kirist bi ubbee, bi tàmbalee ci Desàmbar 31, 2023. Su fekkee ne Piyeer am na fa bérabam ci ñetteel jéego bi, kon war na doxoon na ñaari jéego yi ko jiitu, ndaxte maneesul am ñetteel te amul njëkk ak ñaareel.
The period of the sealing of the one hundred and forty-four thousand began at 9/11 and it opened up a three-step testing process represented by the trumpet call of 9/11 to return to the foundations, and then the test of the first disappointment of July 18, 2020 arrived. The third test of the history is the Sunday law. A prophetic wilderness arrived on July 18, 2020, and within that wilderness period, in July 2023 a “voice” began to cry, and then on December 31, 2023, twenty-two years after 9/11, the unsealing of the Revelation of Jesus Christ began. 2023 unto the Sunday law (when the perfect fulfillment of the 2,300 days is accomplished) identifies the period from 2023 unto the Sunday law as beginning with “23” and ending with “23,” for the closed door on October 22, 1844 typifies the closed door at the Sunday law. The 2300-year prophecy is represented by the “23” in 2,300.
Jamono bu ñëw bu téyeelu junni ñent téeméer ak ñeent-fukk ak ñeent bi tambalee na ca 9/11, te mu ubbil ab yoonu nattu bu am ñett jëf, bi ñu fésal ci wooteb buum bi ci 9/11 ngir dellu ca fondasioŋ yi, te gannaaw loolu nattu bu njëkkub yéemé gu ñaaw gi ci 18 Sulet 2020 agsi. Ñetteelu nattu bi ci taarix bi mooy yoonu Dibéer. Ab màndiŋg gu yonent giirsiwoon agsi na ci 18 Sulet 2020, te ci biir waxtu màndiŋg boobu, ci Sulet 2023 ab “baat” tambalee na yuuxu, te gannaaw loolu ci 31 Desambar 2023, ñaar-fukk ak ñaar at gannaaw 9/11, ubbiwul biir Peeñug Yeesu Kirist bi tambalee na. 2023 ba ca yoonu Dibéer ba (bi matug matalug 2,300 fan yi matée) moo xamle ne jamono bi 2023 ba ca yoonu Dibéer ba tambalee na ak “23” te mu jeex ak “23,” ndaxte bunt bu tëj bi ci 22 Oktoobar 1844 dafa mel ni bunt bu tëj bi ca yoonu Dibéer ba. Yonent giiru 2300 at mi, “23” bi nekk ci 2,300 moo koy fésal.
1844 was the end of the history of the first and second angels. The history began with the arrival of the first angel in 1798, and it ended forty-six years later in 1844. Those forty-six years represent the Millerite temple that Christ suddenly came into in 1844. The human temple is designed upon “23” chromosomes for both male and female, thus marking “23” as a symbol of the work which Christ began in 1844. That work was to combine His divinity with our humanity. Jesus employs the natural world to illustrate the spiritual, and the work that began in 1844, at the conclusion of the 2,300 years is represented by the joining of the “23” male chromosomes with the “23” female chromosomes. When a man marries a woman, they become one flesh, and the marriage is what Christ began in 1844. The closed door of 1844 aligns with the closed door of the Sunday law, and the symbol of that closed door is “23.”
1844 mooy jeexital jaar-jaaru malaaka bu njëkk ak bu ñaareel bi. Jaar-jaar boobu tàmbalee na ak ñëwug malaaka bu njëkk bi ca 1798, te mu jeexee ñent-fukk ak juróom-benn at gannaawam, maanaam ca 1844. Ñent-fukk ak juróom-benn at yooyu dañuy tegtal kër Yàlla gu Millerite gi Kirist dugg ci saa si ca 1844. Kërug nit ñi ñu bind na ko ci “23” kromozom ngir góor ak jigéen, noonu muy ràññee “23” nekk màndarga liggéey bi Kirist tàmbalee ca 1844. Liggéey boobu mooy boole Yàllaayam ak sunu nitte. Yeesu dafay jëfandikoo adina ju naturaal ngir leeral lu xel mu sell, te liggéey bi tàmbalee ca 1844, ci jeexital 2,300 at yi, dañu koy tegtal ci booloow “23” kromozom yu góor ak “23” kromozom yu jigéen. Bu góor takk jigéen, ñoom ñaar dañuy nekk benn yaram, te séy boobu mooy li Kirist tàmbalee ca 1844. Bunt bu tëj ba ca 1844 méngoo na ak bunt bu tëj ba ca yoonu Dibeer bi, te màndarga bunt bu tëj boobu mooy “23.”
From December 31, 2023 unto the “23” of the Sunday law identifies a period that begins with an alpha “23” and ends with an omega “23.” It also represents the period of the temple of the one hundred and forty-four thousand. That very same history is a fractal of 9/11 unto the Sunday law. 1844 is represented by the number “23,” and it identifies the beginning of the investigative judgment of the dead. 9/11 identifies the beginning of the investigative judgment of the living, and therefore 9/11 also possesses the number “23.” The period of 9/11 unto the Sunday law is a period with an alpha “23” and an omega “23.” 2023 to the Sunday law is a fractal of 9/11 to the Sunday law, and it is where the temple of the one hundred and forty-four thousand is raised. The Millerite temple was a forty-six-year period, but in the latter days, time is no longer; and the Millerite forty-six years in the beginning of Adventism typifies the same period in the ending of Adventism, and that period begins and ends with “23,” producing the Millerite number forty-six.
Li dale 31 Suwe 2023 ba ci “23” bu yoonu Dibéer bi di tekki ab jamono buy tàmbalee ak ab “23” bu alfa te mu jeexee ak ab “23” bu omega. Mu ngi itam tegtal jamonoy kër Yàlla gu ñetti-fukk ak ñeent-fukk ak ñeent junni ñi. Noonu sax, benn taarix boobu mooy ab fractal bu 9/11 ba ci yoonu Dibéer bi. 1844 dañu ko tegtal ak limu “23,” te mooy won tàmbalib àtteb seetkat bi ci kaw ñi dee. 9/11 mooy won tàmbalib àtteb seetkat bi ci kaw ñi dund, te moo tax 9/11 itam am na limu “23.” Jamonoy 9/11 ba ci yoonu Dibéer bi, jamono la bu am ab “23” bu alfa ak ab “23” bu omega. 2023 ba ci yoonu Dibéer bi mooy ab fractal bu 9/11 ba ci yoonu Dibéer bi, te foofa lañuy yékkati kër Yàlla gu ñetti-fukk ak ñeent-fukk ak ñeent junni ñi. Kër Yàlla gu Millerite yi jamono la woon bu ñent-fukk ak juróom-benn at, waaye ci fan yu mujj yi, waxtu amatu fa dara; te ñent-fukk ak juróom-benn at yi ci tàmbalib Adventisme ci Millerite yi dafay roy jàmm ci benn jamono bi ci mujju Adventisme, te jamono boobu tàmbalee ak “23” te jeexee ak “23,” ba jur limu Millerite bi di ñent-fukk ak juróom-benn.
All three of those histories represent a three-step testing process (the Millerites, 9/11 unto the Sunday law and 2023 unto the Sunday law). The history began with the trumpet call of Michael, who resurrected Moses and Elijah on December 31, 2023, and when Michael, who is Christ, resurrects, He does so with the sound of a trumpet.
Ñetti attaya mboolem yi dañuy tektal benn yoonu nattu buy am ñetti jéego (Millerites yi, 9/11 ba ci yoonu Dibéer, ak 2023 ba ci yoonu Dibéer). Jaar-jaar boobu tàmbalee na ak woote bu trompetu Miikaayel, mi dekkal Musaa ak Iliyaas ci 31 Desàmbar 2023, te bu Miikaayel, miy Kirist, dekkalee, dafay ko def ak riir bu trompet.
For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:19.
Ndax Boroom bi ci boppam dina wàccee asamaan ak xaacu bu réy, ak baatub malaaka mu mag ma, ak trompetu Yàlla; te ñi dee ci Kirist dinañu jëkk a dekki. 1 Tesalonig 4:19.
Michael is the archangel, and it is his voice in conjunction with the trump of God that resurrects, and the book of Jude informs us Michael resurrected Moses.
Mikaayel mooy malaaka mu mag, te baatam, ci ànd ak buxur Yàlla bi, moo tax ndekkite gi am; te téere Yudda xamal na nu ne Mikaayel dekkal na Musaa.
Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 1:9.
Waaye Misaayel malaakam bu mag bi, ba mu doon werante ak Seytaane te di xuloo ci mbiram yaramu Muusaa, ñemeetu ko woon a yóbbu ci ay wax yu di toroxal ngir jiiñ ko; waaye mu ne ko: “Na Boroom bi yeddu la.” Yuda 1:9.
Christ, as Michael the archangel, unsealed the Revelation of Himself on December 31, 2023, when He then resurrected Moses and Elijah, the two witnesses that were slain on July 18, 2020. Then the alpha external foundation test arrived. The angel that descended at 9/11 blew Jeremiah’s trumpet as He called the faithful back to the Millerite foundations, and in parallel with that, the trumpet of Michael introduced the test of the foundations. The test is represented by Daniel 11:14, where “the robbers of thy people” establish the external vision. The Millerites identified that it was Rome that fulfilled the verse, and established the vision.
Kirist, ci Mikael malaka bu mag bi, ubbi na boppam ci Kàddug Yàlla ga mu woneel boppam 31 desàmbar 2023, ba noppi mu dekkal Musaa ak Eliya, ñaari seede yi ñu reyoon 18 sulet 2020. Noonu nattu dal bu biti bu alfa agsi. Malaka ma wàccoon ca 9/11 wol Yérémie turumbaam bi, bi mu woo ñi takku ci ngëm ngir dellu ca fondasiyoŋ yu Millerite ya, te ci ànd ak loolu, turumba Mikael indiwul nattu fondasiyoŋ yi. Nattu bi dafa nekkal ci Daniyel 11:14, fa ñu wax ne, “sàcc yi ci sa askan wi” taxawal gis-gis gu biti gi. Millerite yi xamale nañu ne Room la matal aaya woowu, te taxawal nañu gis-gis gi.
From May 8, 2025, the erection of the temple upon the corner and foundation stone began. Thirty years after 1996—when the message unsealed in 1989 was formally established—the process began to formalize the message unsealed on December 31, 2023.
Bés bu 8 Mee 2025, tàmbali nañu taxawal kër Yàlla ga ci kaw xeeru wet ak xeeru sas bi. Ñetti fukki at gannaaw 1996 — bi yégle bi ñu ubbi woon ci 1989 diisoo ci anam gu yoonal — tàmbali nañu jëfandikoo anam gu yoonal ngir sampu yégle bi ñu ubbi ci 31 Desàmbar 2023.
The 1996 formalization of the 1989 message came two hundred and twenty years after its historical subject arrived in 1776. The 2023 unsealing followed twenty-two years after the 1996 formalization was confirmed at September 11, 2001, through the prophetic manifestation of Islam.
Mbind mi ci 1989, bi ñu ko jëfandikoo ci anam wu rasmi ci atum 1996, ñëw na ñaari téeméeri ak ñaar-fukk yi ak juróom-ñent at gannaaw ba mbiramam bu tarihi agsi woon ci 1776. Ubbeeku bi ci atum 2023 topp na ñaar-fukk ak ñaar at gannaaw bi ñu dëggaloon jëfandikoo gu rasmi gu 1996 ci 11 Septàmbar 2001, jaarale ko ci feeñug yonent gu Islaam.
Peter represents the messengers of this sacred history who pass both the foundation and temple tests. The temple test includes the correction of the failed message of July 18, 2020. Thirty years after the message of 1989 was formalized in 1996, the test of the temple includes the work of correcting and then re-proclaiming the message of an Islamic strike upon Nashville, Tennessee. The formalization of the message of 1989 was represented by the publication of the magazine called the Time of the End in 1996. The magazine covered the last six verses of Daniel eleven, and it identified the Sunday law in the United States. Providentially an inactive ministry that had already been named Future for America years before was given to our ministry, by the previous directors of the ministry who had no light upon the message of 1989.
Piyeer moo ngi tegtal yeneen ndaw yi ci jaar-jaaru bind buy sell bii, ñi romb fondaasiyoŋ ak nattu kër Yàlla bi. Nattu kër Yàlla bi dafa boole it yoonal bataaxal bi daanuwoon bu 18 Sulet 2020. Fanweer yu tollu ci ñetti fukki at ginnaaw baññu samp bataaxal bi 1989 ci atum 1996, nattu kër Yàlla bi dafa boole liggéeyu jubbanti, ba noppi delloo xamlewaat bataaxal bi ci mbëre bu Islaam di dal ci Nashville, Tennessee. Sampug bataaxal bi 1989 tegtalu woon na ko ci génne giir buñu tudde Time of the End ci atum 1996. Giir ga jëfandikoo na juróom-benni aaya yu mujj yi ci Daniel fukk ak benn, te moo xamle woon yoonu Dibeer bi ci États-Unis. Ci yoon wu Yàlla jagleel, jëfandikukat bu nekkul woon ci doxalin, bi ñu tuddoon ba noppi Future for America ay at yu jiitu, joxees na ko sunu ministri jaarale ko ci njiiti jëfandikukat yi jiitu, ñoom ñi amul woon leeru benn ci bataaxal bi 1989.
In 1996, our ministry became Future for America, and the publication was published which set forth the message that identified the future of America as represented in the last six verses of Daniel eleven. The United States had begun its prophetic rise in 1776, and “22” years later, at the time of the end in 1798, the United States began its role as the sixth kingdom of Bible prophecy, “220” years after 1776. In 1996, the message of the United States in prophecy was formalized. The “220” years from 1776, and the “22” years from that point to 1798 connect with William Miller who presented his first public discourse in 1831, “220” years after the publication of the King James Bible. The beginning and ending of Adventism emphasizes the formalization of the message that is unsealed at the time of the end.
Ci atum 1996, sunu liggéey doon Future for America, te ñu siiwal mbind mi joxe bataaxal bi doon xamle Amerika yéeneem ci kanam ni ñu ko tegtal ci juróom-benn fanweeri wax yu mujj yi ci Daniel fukk ak benn. États-Unis dafa tàmbalee yëggoom gu waxal ci 1776, te “22” at ginnaaw loolu, ci waxtu mujj ga ci 1798, États-Unis tàmbalee wàllam ni nguur gu juróombenn ci waxi Yonent yi ci Biibël, “220” at ginnaaw 1776. Ci atum 1996, bataaxalu États-Unis ci yonent yi ñu ko defaroon na ko ci yoon. “220” at yi jógé ci 1776, ak “22” at yi jógé fa ba ci 1798, dañuy booleek William Miller mi jébbale waxtaanam bu njëkk bu ñépp dégg ci 1831, “220” at ginnaaw bi ñu siiwalee King James Bible. Njàlbéen ak mujju Adventism dañuy dëgëral defar ci yoonu bataaxal bi ñu ubbi ci waxtu mujj ga.
Thirty years after 1996, in 2026, the test of the temple includes the work of correcting the message of July 18, 2020. Thus, the alpha message of 1989, the message for the final generation that was formalized in 1996, began a period of thirty years that ended with the test to correct and formalize a message. Those thirty years are a symbol of the priesthood of the one hundred and forty-four thousand who will formalize the message of the Midnight Cry. Peter represents those who accomplish that work during the period of the second omega temple test.
Ñetti at ak juróom-benni gannaaw 1996, ci 2026, nattu kër Yàlla gi dafa boole liggéeyu jubal yégleb 18 Sulet 2020. Kon nag, yégleb alfa bi 1989, mooy yégleb gi ñeel xeetu jamono ju mujj ji te ñu ko fésaloon ci 1996, tàmbalee ab diirub ñetti at ak juróom-benni, bi jeexee ci nattu buy jubal te fésal yégleb. Ñetti at ak juróom-benni yooyu dañuy misaal saraxalekatug téeméer ñeent fukk ak ñeenti junni ñi, ñiy fésal yéglebu Yuuxub Digg-Gudd. Piyeer mooy naataalu ñiy matal liggéey boobu ci diirub ñaareelu nattu omega bu kër Yàlla gi.
Sister White informs us that God allows error to come in among His people, for the purpose of causing them to study.
Rakku White xamale na nu ne Yàlla di may ngir ay réccu dugg ci biir ay nitam, ngir tax nu jàngat bu baax.
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold.”
“Yàlla dina yokk xelam ci ay nitam; bu yeneen pexe mënul a jariñ, dina am ay njàngum réer yu dina dugg ci seen biir, te yooyu dina leen seetlu, di xàjjale mbaxana ak dugub ji. Boroom bi woo na ñépp ñi gëm kàddoom, ngir ñu yewwu génn ci nelaw. Leer gu am solo ñëw na, te bennoo ak jamono jii. Mooy dëggu Biibël bi, buy wone musiba yi nekk ci sunu wet. Leer googu war na nu jiite ci jàng Mbind mi ak wut bu góor-góorlu lool ci taxawaay yi nu yor.”
The statement is a portion of a passage that will end this article in its entirety. In the articles and in our Sabbath zoom meetings, I confused some symbols in our consideration of Daniel 11:10–15, and although we made the necessary corrections, I was diverted from pursuing a conclusion of the series of articles upon Panium—the battle that leads to the Sunday law. It is now time to return to Panium, and when we do, we will have the added line of evidence that is represented by Peter at Caesarea Philippi, which is Panium.
Wax ji mooy benn xaaj ci ab màggat gu nar a jeexal bind bi yépp. Ci bind yi ak ci sunu ndaje Zoom yu Sabbaat, dama jaxasoo ay màndarga yi ci sunu xalaat ci Daniel 11:10–15, te doonte defees na soppi yu waroon a am, dañu ma wéeruwoon ba ma bayyi topp jéem a agsi ci jeexital jigéen bind yi ci Panium—xare bi jëm ci yoonu Dibeer. Léegi jot na waxtu ngir dellu ci Panium, te bu nu ko defee, dina nu am itam rëy-rëy gu bees gu firnde, gi Piyeer di tegtal ca Caesarea Philippi, moom mi di Panium.
We will now return to our considerations of verses ten through sixteen of Daniel eleven, which illustrate the hidden history of verse forty. We left off in September, so it has been roughly five months.
Léegi nag nooy dellu ci sunuy xalaat yu jëm ci aaya fukki ba fukk ak juróom-benn yi ci Daniel fukk ak benn, yi mel ni ñuy wone jaar-jaaru nettali bu nëbbu bu aaya ñeent-fukk bi. Nu taxawoon foofu ci weeru Septambar, ba tax na ne am na lu tollu ci juróom-weer.
“Peter exhorts his brethren to ‘grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ.’ Whenever the people of God are growing in grace, they will be constantly obtaining a clearer understanding of His word. They will discern new light and beauty in its sacred truths. This has been true in the history of the church in all ages, and thus it will continue to the end. But as real spiritual life declines, it has ever been the tendency to cease to advance in the knowledge of the truth. Men rest satisfied with the light already received from God’s word and discourage any further investigation of the Scriptures. They become conservative and seek to avoid discussion.
“Piyeer di dëgëral ay bokkam ngir ñu ‘magg ci yiw, te ci xam-xamu sunu Boroom ak sunu Musalkat Yeesu Kirist.’ Saa yu nit ñi Yàlla di magg ci yiw, dinañu sax ci jot xam-xam bu gëna leer ci Kàddugam. Dinañu gis leer gu bees ak taar ci dëgg yu sell yi nekk ci moom. Loolu am na ci jaar-jaari mbooloom gëmkat yi ci jamono yépp, te noonu la di sax ba ci mujj. Waaye bu dund gu dëgg gu xel mu sell di wàññiku, dafa mas a doon njëg-lu nit ñi bàyyi yokkute ci xam-xamu dëgg gi. Nit ñi di noppi ci leer gi ñu jële ba noppi ci Kàddu Yàlla, te di yàqale wërante wu gëna xóot ci Mbind mi. Ñu daldi doon way sàmm yoon rekk te di seet a moytu waxtaan.”
“The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what.
Li ñàkk werante walla xëccoo ci biir askanu Yàlla warul ñu ko jàppe ne mooy firnde bu wóor ne dañuy sax ci njàngum dëgg wu baax. Am na sabab ngir ragal ne xeyna dañu taxawul ci leer gu mat ngir xàjjal dëgg ak njuumte. Su fekkee ne jàngatub Mbind mi taxawul ci yëngu-yëngu yu bees, te benn wuuteb xalaat ubbikuwul ngir jël nit ñi ci seet Baibal bi seen bopp ngir fésal ne dañoo yor dëgg gi, kon ñu bare léegi, ni mu meloon jamono yu yàgg ya, dinañu sax ci cosaan, di jaamu lu ñu xamul.
“I have been shown that many who profess to have a knowledge of present truth know not what they believe. They do not understand the evidences of their faith. They have no just appreciation of the work for the present time. When the time of trial shall come, there are men now preaching to others who will find, upon examining the positions they hold, that there are many things for which they can give no satisfactory reason. Until thus tested they knew not their great ignorance. And there are many in the church who take it for granted that they understand what they believe; but, until controversy arises, they do not know their own weakness. When separated from those of like faith and compelled to stand singly and alone to explain their belief, they will be surprised to see how confused are their ideas of what they had accepted as truth. Certain it is that there has been among us a departure from the living God and a turning to men, putting human in place of divine wisdom.
“Degg naa ma ne ñu bari ñi di wax ne am nañu xam-xamu dëggu jamono jii, xamuñu li ñuy gëm. Xamuñu firnde yi ci seen ngëm. Amuñu njubte ci jàppale liggéeyu jamono jii. Bu waxtu nattu gi agsee, am na nit ñu ngiy waareel yeneen léegi, ñu dinañu gis, bu ñu xoolee taxawaay yi ñuy tënk, ne am na lu bari yu ñu mënul a joxe benn sababu bu neex. Ba ñu leen nattu noonu, xamuñu woon seen réyug ñàkk xam-xam. Te itam, am na ñu bari ci kërceen gi ñuy jàppe ne xam nañu li ñuy gëm; waaye, ba ker-ceejo gi jóg, xamuñu seen bopp seen néew doole. Su ñu leen xàjjee ak ñi bokk seen ngëm, te ñu war a taxañu ñoom rekk te kennu topp leen ngir firndeel seen ngëm, dinañu waaru gis ne seeni xel ci li ñu nangu woon muy dëgg dafa jaxasoo lool. Wóor na ne, am na ci nun dëddug Yàlla miy dund ak dellu ci nit, di teg xel-mu nit ci bérabu xel-mu Yàlla.”
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.
“Yàlla dina yëngu ay nitam; su yeneen yoon yi amul njariñ, ay jàngale yu réer dinañu dugg ci seen biir, te yooyu dinañu leen séddale, di taxaw bunti ak dugub bi. Boroom bi di woo ñépp ñi gëm kàddoom, ngir ñu xëy ci nelaw. Leer gu am solo jot na, te mu jegeel waxtu wii. Mooy dëggu Biibël bi, di wone musiba yi nekk ci sunu kanam. Leer googu war na nu jiite ci njàngum Mbind mi ak sellal bu gëna metti ci taxawaay yi nuy téye. Yàlla bëgg na ngir mën-mën yu nekk ak taxawaayu dëgg yépp ñu seet leen bu baax te ak muñ, ci ñaan ak woor. Gëmkati yi waruñu dal ci xalaat yu ñuy nangu rekk ak xam-xam yu leerul ci li mooy dëgg. Seen ngëm war na sampu bu dëgër ci Kàddug Yàlla, ngir bu waxtuw nattu bi agsee, te ñu indi leen ci kanam ndajem yi ngir ñu tontu ci seen ngëm, ñu man a joxe seede ci kaaraange gi nekk ci ñoom, ak lewet ak ragal.”
“Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.
“Ngeen, ngeen, ngeen. Mbir yi nu di jox àddina bi war nañu doon ci nun dëgg gu dund. Am na solo lool ci sunu aar jangale yi nu jàpp ni ay dogali ngëm yu mag ne ba duñu mukk may sunu bopp nu jëfandikoo ay lay yu baaxul yépp. Loolu man naa tax ku layoo ak nun noppi, waaye du yékkati dëgg gi. War nañu joxe ay lay yu wér, yu dul rekk tax sunuy weddiit noppi, waaye itam yu man a teg ci seet gu gëna jebbi te gëna xóot. Ñi yar seen bopp ci werante nag, am na ci ñoom njàqare ju réy ne duñu jëfandikoo Kàddu Yàlla ak njub ak maandute. Bu nu dajee ak ku nu di weddi, sunu coono bu dëgg war na doon nu joxe mbir yi ci anam wu tax kóllëre juddu ci xelam, te bañ a seet rekk ni nu di yokk kóolut way gëmkat bi.
“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.
“Lu nit ku nit nit xel miin mooy yokkute xam-xamu nit, bu bañ benn diir xalaat ne amul soxla ci seet bu xóot te sax ci Mbind mi ngir leer gu gën a yaatu. Nun, ni ñu woo nu muy benn xeet, ku nekk ci sunu biir dees na woo ko mu nekk taalibeb kàdduy waxi yëgle. War na nu wottu ak farlu ngir man a ràññee bépp leeru ndaw li Yàlla di nu wone. War na nu jàpp jant bu njëkk yu dëgg; te jaarale ko ci jàngum njàng mi ànd ak ñaan, leer gu gën a set man na ñëw, te manees na ko yégle ci kanam ñeneen.”
“When God’s people are at ease and satisfied with their present enlightenment, we may be sure that He will not favor them. It is His will that they should be ever moving forward to receive the increased and ever-increasing light which is shining for them. The present attitude of the church is not pleasing to God. There has come in a self-confidence that has led them to feel no necessity for more truth and greater light. We are living at a time when Satan is at work on the right hand and on the left, before and behind us; and yet as a people we are asleep. God wills that a voice shall be heard arousing His people to action.
“Bu Yàlla ñooy nitam bi nekk ci jàmm te doyy ci leer gi ñu am léegi, man nanu wóor ne du leen may ànd ak ay yiw. Coobareem mooy ñu doon sax ci dem kanam ngir jot ci leer gu gën a yaatu te di yokku ba fàww, gi di leen leer. Taxawaayu kërce gi léegi neexul Yàlla. Am na fa xel mu dëgër ci bopp, ba tax ñu defe ne soxla wuñu dëgg mu gën ak leer gu gën. Dunu dund ci jamono jii, bi Seytaane di liggéey ci sunu ndeyjoor ak ci sunu càmmoñ, ci sunu kanam ak ci sunu ginnaaw; te moom nag, nun ci sunu nekkin nit ñi, nopp nañu nelaw. Coobare Yàlla mooy ba baat buñ dégg di yégle nitam ngir ñu jëf.”
“Instead of opening the soul to receive rays of light from heaven, some have been working in an opposite direction. Both through the press and from the pulpit have been presented views in regard to the inspiration of the Bible which have not the sanction of the Spirit or the word of God. Certain it is that no man or set of men should undertake to advance theories upon a subject of so great importance, without a plain ‘Thus saith the Lord’ to sustain them. And when men, compassed with human infirmities, affected in a greater or less degree by surrounding influences, and having hereditary and cultivated tendencies which are far from making them wise or heavenly-minded, undertake to arraign the word of God, and to pass judgment upon what is divine and what is human, they are working without the counsel of God. The Lord will not prosper such a work. The effect will be disastrous, both upon the one engaged in it and upon those who accept it as a work from God. Skepticism has been aroused in many minds by the theories presented as to the nature of inspiration. Finite beings, with their narrow, short-sighted views, feel themselves competent to criticize the Scriptures, saying: ‘This passage is needful, and that passage is not needful, and is not inspired.’
“Fekk mu ubbite xol bi ngir jot leer yu jóge asamaan, ñenn dañu liggéey ci yeneen yoon bu juumoo ak loolu. Muy jaar ci bindkatukaay bi walla ci waare bi, dañu wax xalaat yi jëm ci yoonu waxalukaayu Biibël bi te amuñu ndigëlu Xel mi walla Kàddug Yàlla. Lu wóor mooy ne kenn nit walla ab kuréelu nit waruñu yékkati ay teyorii ci mbir mu am solo loolu te amuñu leen di taxawal ab leer nekk ‘Noonu la Boroom bi wax’ ngir saxal leen. Te bu nit ñi, ñi ñu wër ak ay wàññiku nit, ñi màndi ci tolluwaay bu gën a bare walla bu gën a néew ak yëngu-yëngu yi leen wër, te ñu am ay doxalin yu ñuy dëkkal ci xeetu cosaan ak yu ñu jàngal boppam, yu sore lool ci di leen def ñu am xel mu rafet walla xalaat yu asamaan, sooññee ngir woo Kàddug Yàlla ci àtte, te di joxe àtte ci li nekk Yàlla ak li nekk nit, dañuy liggéey te jëlewuñu ci ndigëlu Yàlla. Boroom bi du yokk njariñ ci liggéey bu mel noonu. Njariñam dina bon lool, ci kiy ci bokk ak ci ñiy ko nangu ni mu mel ay liggéey yu jóge ci Yàlla. Seedeeladiineg gis-gis gu dul gëm Yàlla yokku na ci xel yu bare ndax teyorii yi ñu joxe ci mbiri melokaanu waxalukaay bi. Mbindeef yu yamul, ak seeni gis-gis yu xat te yàggul a man a seet fu sore, dañuy defe ne ñoom mat nañu ngir seetaan ak di sikkim Mbind mi, di wax ne: ‘Tënk bii soxla nañu ko, waaye tënk baa ngi ne du soxla, te waxalukaay nekkul ci moom.’”
“Christ gave no such instruction in regard to the Old Testament Scriptures, the only part of the Bible which the people of His time possessed. His teachings were designed to direct their minds to the Old Testament and to bring into clearer light the great themes there presented. For ages the people of Israel had been separating themselves from God, and they had lost sight of precious truths which He had committed to them. These truths were covered up with superstitious forms and ceremonies that concealed their true significance. Christ came to remove the rubbish which had obscured their luster. He placed them, as precious gems, in a new setting. He showed that so far from disdaining the repetition of old, familiar truths, He came to make them appear in their true force and beauty, the glory of which had never been discerned by the men of His time. Himself the Author of these revealed truths, He could open to the people their true meaning, freeing them from the misinterpretations and false theories adopted by the leaders to suit their own unconsecrated condition, their destitution of spirituality and the love of God. He cast aside that which had robbed these truths of life and vital power, and gave them back to the world in all their original freshness and force.
«Kirist dafa joxul benn ndigal bu mel nii ci Mbind mi Yàlla bind ci jamono yu njëkk yi, moom mi nekkoon rekk cérug Biibël bi nit ña nekk ci jamonoom amoon. Ay jàngaleem dañoo waraloon ngir jublu xel yi ci Mbind mi Yàlla bind ci jamono yu njëkk yi te leerloo gën a baax mbir yu mag yi fa woneesoon. Diir bu yàgg, bànni Israyil daanoo di sore Yàlla, ba noppi réer gis dëgg yu am solo yu mu dénk woon leen. Dëgg yooyu dañoo ngaññiku ci ay melokaanu kañ ak ay xew-xew yu di tëj seen dëgg-dëgg tekkiin. Kirist dikk na ngir dindi mboq mi tëjoon seen leer. Mu samp leen, ni ay doj yu wert, ci benn tëralin bu bees. Mu wone ne, bañ a xeebaat dëgg yu yàgg a xamiku, mooy dikk ngir feeñal leen ci seen doole ak seen rafet gu dëgg, ndax ndamteem gi nit ñi ci jamonoom masuñoo ko xam. Moom ci boppam mooy Boroom dëgg yii ñu xamale, moo manoon ubbi nit ñi seen dëgg-dëgg tekkiin, te goreel leen ci firnde yu jubadi ak xalaat yu dul dëgg yi njiit yi nangoo woon ngir méngale ak seen xaalis gu ñu jagleelul Yàlla, seen nekkandi ci ruu ak bëgg Yàlla. Mu bàyyi woon wàcc li nangu woon dëgg yooyu seen dund ak seen doole gu sax, te delloo leen àddina si ci seen beesug cosaan ak seen doole gépp.»
“If we have the Spirit of Christ and are laborers together with Him, it is ours to carry forward the work which He came to do. The truths of the Bible have again become obscured by custom, tradition, and false doctrine. The erroneous teachings of popular theology have made thousands upon thousands of skeptics and infidels. There are errors and inconsistencies which many denounce as the teaching of the Bible that are really false interpretations of Scripture, adopted during the ages of papal darkness. Multitudes have been led to cherish an erroneous conception of God, as the Jews, misled by the errors and traditions of their time, had a false conception of Christ. ‘Had they known it, they would not have crucified the Lord of glory.’ It is ours to reveal to the world the true character of God. Instead of criticizing the Bible, let us seek, by precept and example, to present to the world its sacred, life-giving truths, that we may ‘show forth the praises of Him who hath called you out of darkness into His marvelous light.’
“Su nu am Xelu Kirist te di bokk-liggéey ak Moom, kon sunu war la yóbbu kanam liggéey bi Mu ñëwoon def. Dëgg-yi nekk ci Biibël bi dellu nañu a muuratuwaat ndax aada, cosaan, ak jàngale yu dul dëgg. Jàngale yu jubadi yi teoloji bu mbooloo mi di topp def nañu junniy junni nit ñuy xeeb ak ñu amul ngëm. Am na njuumte ak juuyoo yu bare, yu ñenn di xaste ne mooy jàngale Biibël bi, waaye ci dëgg-dëgg firi yu jubadi lañu ci Mbind mi Sell mi, yu nit ñi nanguwoon diirub jamonoy lëndëmug paap. Mbooloo mu bare yóbbu nañu ñu ñàkk njub ci xalaatu Yàlla, ni Yawut ya, yu njuumte ak cosaani jamono jooju réerloo woon, amee nañu xalaat bu jubadi ci Kirist. ‘Sooñu ko xamoon, duñu daajoon Boroom ndam li ci bant ba.’ Sunu war la feeñal àddina ji tundu Yàlla ji dëggu. Fàwwul nu di seetaan Biibël bi ngir sikkim ko; waaye na nu sàkku, ci ndigal ak ci royukaay, won àddina ji dëggam yu sell yi te di joxe dund, ngir nu man a ‘yégle canti Ki leen wooë jële leen ci lëndëm te dugal leen ci leeram gu yéeme.’”
“The evils that have been gradually creeping in among us have imperceptibly led individuals and churches away from reverence for God, and have shut away the power which He desires to give them.
“Lu bon yi ngiy dugg ndànk-ndànk ci sunu biir, ci lu kenn mëna xamadi, yóbbu na nit ak mbooloy kanam yi sore jàppale ak wormaal Yàlla, te tëj na leen dooley bi Mu bëggoon a jox leen.
“My brethren, let the word of God stand just as it is. Let not human wisdom presume to lessen the force of one statement of the Scriptures. The solemn denunciation in the Revelation should warn us against taking such ground. In the name of my Master I bid you: ‘Put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.’” Testimonies, volume 5, 707–711.
“Samay bokk yi, na kàddug Yàlla taxaw ni mu mel. Buleen bàyyi xelal nit di jéem a wàññi dooley benn waxin ci Mbind mi. Yedd gu tar gi nekk ci Kàddug Yàlla mu mujj mi war na leen a artu ci jàpp yoon wu mel noonu. Ci turu sama Sang bi maa leen di sant: ‘Summileen seen dàll yi ci seen tànk, ndaxte bérab ba nga taxaw mooy suuf su sell.’” Testimonies, volume 5, 707–711.