As Isaiah presents the message represented by the sixty-five years (chapter seven, verse eight), to the wicked leader of Jerusalem, he does so by the “fuller’s field” and the “end of the conduit of the upper pool,” in the year 742 BC. 742 BC represents 1863, for Jesus always illustrates the end with the beginning. The rebellion of 1863 in turn represents the Sunday law in the United States, for Jesus always illustrates the end of a thing with the beginning of a thing. 1863 was the beginning of the legally registered Laodicean Adventist church, and that church is left desolate at the “great earthquake” of the Sunday law. How could a corporation that is legally governed by the State (not the reverse of the Church controlling the State), continue to uphold the seventh-day Sabbath, at the time when that very same government is legally forbidding worship on the seventh day?
Naka ci Esayi di joxe yégle bi ñu teewal ci juróom-benn-fukk ak juróom-ñeent at yi (sarax 7, aaya 8) ci njiitu Yerusalem bu bon bi, daf koy joxe ca “toobkat bi ay tool” ak “boppu yoonu ndox mi jóge ca bëccëg ndox mu kawe mi,” ci atum 742 bala ñu juddu Kirist. 742 bala ñu juddu Kirist dafay teewal 1863, ndaxte Yeesu dafa sax di wone mujj gi ak njàlbéen gi. Noonu itam, ñàkk dégg-dëgg bi amoon ci 1863 dafay teewal yoonu Dibéer bi ci États-Unis, ndaxte Yeesu dafa sax di wone mujjug benn mbir ak njàlbéenu benn mbir. Atum 1863 moo nekkoon njàlbéenu kërgóorug Adventist bu Laodise te ñu bind ko ci yoon, te kërgóor googu dees na ko bàyyi mu neen ca “yëngu-yëngu su mag sa” bu yoonu Dibéer bi. Naka la benn kurpooraasioŋ bu yoonu Réew mi di yor (waaye du mbooloom gëm-gëm gi di yor Réew mi) man a sax ci sampu Bésub Noflaay bu juróom-ñaareel bi, ci jamono ji nguur googu sax di tere ci yoon jaamu Yàlla ci bés boobu juróom-ñaareel bi?
At the beginning and ending of Christ’s ministry, He cleansed the temple. At the first temple cleansing Christ identified that the leaders had made “his father’s house” a den of thieves, but in the last cleansing of the temple He had identified that “their house” was left to them desolate. Ancient Israel illustrates modern Israel. He erected and cleansed the Millerite temple in the beginning of Adventism, but at the final cleansing, the cleansing of the one hundred and forty-four thousand, Laodicean Adventism is spewed out of His mouth, and “their house” is then left desolate.
Ci njàlbéenu ak ci mujju liggéeyu Kirist, Moom dafa sellal kër Yàlla gi. Ci jëkkërinu sellalu kër gi, Kirist wone na ne njiit ya defoon nañu “këru Baayam” bëccëg sàcc yi; waaye ci mujjug sellalu kër gi, Moom wone na ne “seen kër” bàyyi nañu ko ci leen, nekk dëkkadi. Israayil gu yàgg gi moo melal Israayil gu tey gi. Moom tabax na te sellal kër Millerite gi ci njàlbéenu Adventism; waaye ci mujjug sellal gi, sellalu ñaar-fukk ak ñeent junni nit ñi, Adventism bu Laodisee génn na ko ci gémmiñam, te “seen kër” bàyyi nañu ko noonu, nekk dëkkadi.
Isaiah is by the fuller’s field when he confronts king Ahaz. The fuller’s field represents the cleansing accomplished by the Messenger of the Covenant who suddenly comes to His temple, and cleanses the sons of Levi as with “fuller’s soap.” This cleansing was accomplished at the beginning of Adventism, and it is accomplished again at the end.
Esayi nekka na ci wettaare bi bañkatu mbubb ya bi, ba mu dajeek buur Ahaz. Toolu bañkatu mbubb ya dafay tegtal setal gi Yonnent Kóllëre gi matale, moom mi di ñëw ci saa si ca kër Yàllaam, te mooy setal doom ya Léwi ni ak “savon bu bañkatu mbubb.” Setal googu am na ca njàlbéenu Adventism, te dina amaat itam ca mujj ga.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
Xooluleen, dina yónni sama ndaw, te mooy xayma yoon wi ma jiitu; te Boroom bi ngeen di seet, dina dikk ci seeni kër-yàlla ci mbir mu gaaw; waaye it moom mooy ndawub kóllëre gi ngeen di bànneexal seen bopp ci moom: xooluleen, dina dikk, la Boroom xarey mbooloo yi wax. Waaye kan moo man a dékku bésub dikkam? te kan moo man a taxaw bu feeñee? ndaxte moom mel na ni safara buy laabal pepp, te mel it ni saabu way raxas mbubb yi; te dina toog ni aji laabal ak aji setal xaalis: dina setal doomi Léwi yi, te xallal leen ni wurus ak xaalis, ngir ñu jébbal Boroom bi sarax gu jub. Kon saraxu Yuda ak Yerusalem dina neex Boroom bi, ni ko nekkoon ca jamono yu yàgg ya, ak ni ko nekkoon ca at yu njëkk ya. Malasi 3:1–4.
Isaiah meets Ahaz, with the sign of his son, whose name symbolizes that in the last days “a remnant will return.” The remnant is those that “return.” Isaiah meets with wicked king Ahaz during the history of the cleansing of the temple, which began in Millerite history in 1844, and was brought to a conclusion by disobedience in 1863. In the last days the cleansing is the history of the sealing of the one hundred and forty-four thousand. Had the Millerites followed the opening providence of God that followed 1844, they would have finished the work.
Esayi daje ak Akas, ànd ak màndargam doomam yu tudd nekk saytu ne ci jamono yu mujj yi, “des na ci ñiy dellusi.” Des bi mooy ñi “dellusi.” Esayi daje ak buur bu bon Akas ci nettali setal kër Yàlla gi, li tàmbalee ci nettali Millerite bi ci atum 1844, te yëngoo ci wax ju mujj ci ndax moytuwul ci 1863. Ci jamono yu mujj yi setal gi mooy nettali tëj gi ñeel ñaar-fukk ak ñeent-fukki junni nit. Bu fekkee ne Millerites yi toppoon nañu yoon wi Yàlla ubbe woon gannaaw 1844, ñoom daan nañu matal liggéey bi.
“Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.
“Bu Bés bu mag, gannaaw réeru bu mag ba ci atum 1844, jàppoon nañu seen ngëm bu dëgër te topp ci benn xel sàkkug Yàlla buy ubbi, di nangu yégleb malaaka bu ñetteel bi te ci kàttanu Xel mu Sell mi di ko waare ci àddina si, kon dinañu gis ndimmalu Yàlla, Boroom bi dina liggéey ak seen jéego ak doole ju mag, liggéey bi dina mat, te Kirist dina ñëw ba noppi ngir jël ay nitam ngir séen pey. Waaye ci jamono jooju bu sikki-sàkki ak xel mu wóorul, mi toppoon gannaaw réer ga, ñu bare ci way gëm yu advent yi bàyyiwoon nañu seen ngëm.... Noonu liggéey bi xeexal nañu ko, te àddina si des ci lëndëm. Su fekkee ne mbooloom Adventist bépp bennoon na ci ndigali Yàlla ak ngëmug Yeesu, ana nu seen jaar-jaaru mboolem li melwoon lu wuute lool!” Evangelism, 695.
The failure to “follow on unitedly in the opening providence of God,” led them into a Laodicean condition by 1856, and the ensuing rebellion of 1863, marked the beginning of the wandering in the wilderness that had been illustrated by ancient Israel when they failed their tenth and final test, and were then condemned to die in the wilderness over the following forty years.
Ñàkk gi ci “topandoo benn xel ci ubbeeku yërmandey Yàlla,” indi na leen ci ab tolluwaay bu Laodise la ci atum 1856, te ngànt gi topp ci 1863 màndargaal na tambale gu wërgàn gi ca màndiŋ ma, mi woon na misaal bu Israayil gu yàgg ga, ba ñu daanoo seeni fukki nattu yu mujj, te gannaaw loolu dañu leen daan kaweel ni ñu dee ca màndiŋ ma biir ñeent fukki at yi topp.
Isaiah’s son provides the promise that at the final temple cleansing of the last days “a remnant shall return.” Their “return” is illustrated by Jeremiah, who was promised that if he would “return,” he would become God’s watchman. The one hundred and forty-four thousand are those who have returned from a disappointment.
Doomu Esayi joxe dige njariñ bi ne ci xeexub kër Yàlla bu mujj bi ci fan yu mujj yi, ne: “des na ay bàyyi yu dinañu dellu.” Seen “delluwaay” leer na ci Yeremi, mi ñu digoon ne bu “delloo,” dina nekk waardakatu Yàlla. Ñetti fukki junni ak ñent fukki junni ñoo di ñi dellu gannaaw njuumte.
Those that are the one hundred and forty-four thousand have experienced a disappointment and waited for their Lord. They have been typified by the wise virgins in Millerite history, and in both the beginning and ending histories two sticks are joined into one nation, during the outpouring of the Holy Spirit during the time of the Midnight Cry.
Ñi bokk yu tollooki téeméeri ñent fukk ak ñent junni ñu amoon nañu benn naqar te xaar seeni Boroom. Ñoom lañu melaloon ci xale yu jigéen yu xam-xam ci jaar-jaari Millerite, te ci ñaari jaar-jaar yi, muy njàlbéen ak mujj, ñaari yet yi dajoo ba doon benn xeet, bi Xel Mu Sell mi di tuuru ci jamono jiitu Guddi.
Wicked king Ahaz represents the leadership of Judah that will have heard the message, but who reject the message presented by Isaiah, and in so doing they “stumble, and fall, and be broken, and be snared, and be taken.” They are those who “seek unto them that have familiar spirits, and unto wizards that peep, and that mutter,” representing the experience of spiritualism they succumb to as they receive the strong delusion of 2 Thessalonians. Ahaz’s rejection of the message of Isaiah in 742 BC, aligns with 1863, when the message of Miller was rejected. Isaiah typifies Miller, and the message of both Isaiah and Miller was based upon the “seven times,” which find their anchor point in verse eight, of Isaiah chapter seven. Miller’s son (Isaiah’s son) represents the Elijah movement that comes in the last days.
Bu bon buur Acaas dafay teewal njiitu Yuda yi di dégg bataaxalu wax ji, waaye ñu bañ xibaar bi Esayi jox, te ci loolu ñuy “rëcc, tëdd, dammiku, ñu fiir leen, te ñu jàpp leen.” Ñoom ñoo di ñi “laaj ñi am rab yu xam-xam ak seykat yi di xool ndaw te di jàmbat,” di teewal njàllam spiritalis màndarga gi ñu daanu ci bi ñuy nangu réer gu tar gi 2 Thessaloniciens wax. Bañug Acaas ci bataaxalu Esayi ci atum 742 ba Jesu di juddu, méngoo na ak 1863, ba bataaxalu Miller ñu bañ ko. Esayi dafay màndargaal Miller, te bataaxalu ñaar ñépp, Esayi ak Miller, dafa sukkandiku ci “juróom-ñaari waxtu yi,” yi am seen tomb bu sax ci aaya juróom-ñett ba, ci Esayi sarax 7. Doomu Miller (doomu Esayi) dafay teewal yëngu-yëngu Eliya bi di ñëw ci fan yu mujj yi.
The pronouncement against Ahaz for his rejection included the prediction of being conquered by the king of the north, who in the last days is the threefold union of Modern Rome, that is ruled over by the papacy.
Kaddu yégle bi ci Ahaz ngir mu bañ, dafa boolewoon ak wax ju jiitu ne dees na ko not ak buur bu bëj-gànnaar, mi nekk ci fan yu mujj yi boole gu ñetti wàlloo yi ci Room gu bees, te baamtu bi mooy jiite ko.
The Lord spake also unto me again, saying, Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah’s son; Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:5–8.
Boroom bi waxaat maat ak manaat ne: Ndaxte xeet wii bañ na ndoxum Siloah yi di daw ndànk, te dañuy bànneex ci Rejin ak doomu Remaliya; kon nag xool-leen, Boroom bi dina yéeggal ci seen kaw ndoxum dex gi, yu dëgër te bare, mooy buurub Asiriyaa ak mboolem ndamam; dina génn ba weesu mboolem yoonam yi, te jël mboolem tefesi ay waayam; dina jaar ci Yuda, dina daldi gàncax ba wees, dina agsi ba ci baat bi; te tasaaray laafam dina feesal yaatu réew mi, Émanuwel. Esayi 8:5–8.
Isaiah met with wicked king Ahaz at the end of the conduit of the upper pool, and although there is uncertainty among the biblical historians and archeologists as to whether the upper pool, was the same pool as the pool of Siloam in the time of Christ, the context of Isaiah’s prophecy removes all doubt, for Isaiah identifies that the king of the north was to come upon Ahaz, because he had rejected the waters of Shiloah, that goes softly. “Shiloah” is the Old Testament’s name for “Siloam” in the New Testament.
Esayi dajeek buur bu bon Akas ci njeexital yoonu ndox mu bëgge buy dugg ci dexitu ndox bu kawe bi, te doonte am na jafe-jafe ci seen xel ak xam-xamu bindkat yu wóor ci li jëm ci jaar-jaari Biibël ak arkeoloog yi ci ne ndax dexitu ndox bu kawe boobu moom la woon benn ak dexitu ndoxu Siloam ci jamonoy Kirist, waaye mbir mi nekk ci wàllu waxi Esayi gu yégle li di ñëw dindi na bépp sikki-sàkka, ndaxte Esayi wax na ne buur bu bëj-gànnaar bi dina dal ci Akas, ndaxte moo bañoon ndoxi Shiloah yi di daw ndank. “Shiloah” mooy turu “Siloam” ci Kóllëre Gu Yàgg gi ci li jëm ci Kóllëre Gu Bees gi.
It was at the pool of Siloam that Jesus healed the blind man, and wicked king Ahaz represents the blind Laodicean leadership, both in 1863, and at the soon-coming Sunday law who refuse to be healed. “Shiloah” and “Siloam” both mean “sent,” and a message was sent from the Father, to the Son, who then gave it to Gabriel and the holy angels to convey to Isaiah, who brought the message that was “sent” from heaven to a blind Laodicean leader.
Ca bëkk ci bëttantu Siloam la Yeesu fajee góor gu gumb ga, te buur bu bon Ahaz moo di misaal njiit yi Laodise gu gumb, ci 1863 ak ci yoonu Dibeer bu ñëw lu gaaw, ñoom ñi bañ a nangu ñu faj leen. “Shiloah” ak “Siloam” ñoom ñaar ñépp tekki nañu “yonni,” te benn ndigal yonnees na ko Baay bi ci Doom ji, moo ko joxee Jibril ak malaaka yu sell yi ngir yóbbu ko ci Esayi, mi indiwóon ndigal la mu “yonnees” asamaan ngir jëfandikoo ko ci ab njiit bu Laodise bu gumb.
The conduit from the upper pool where Isaiah presented the message represents the place where the rain of the Holy Spirit is conveyed to God’s people, as also represented by the golden pipes of Zechariah’s vision, or the ladder of Jacob’s dream.
Yoonu bi joge ca ndoxum pool bu kawe ga, fa Yàlla jaarale woon Isaaya ngir mu yégle xibaar ba, mooy melokaanu bérab bi tawub Xel mu Sell mi di jaar ba jëg ci nit ñi Yàlla, ni ko ay tuub yu wurus yi nekk ci peeñu Sakariya tegtale, walla ni eskalyee bi nekk ci géntu Yakub.
“That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’
“Li Yàlla waajalal nu, feeñ na ci Sekarya, ay sarax 3 ak 4, te 4:12–14: ‘Noonu ma tontuati, ne ko: Lan ñooñu ñaar ñaari cariit yu oliif yii, yi di jaarale ci ñaari tuub yu wurus yi, di sotti diiwu wurus gi ci seen bopp? Noonu mu tontu ma ne: Xanaa xamul looñu di? Ma ne ko: Déedéet, sama Boroom. Noonu mu ne: Ñooy ñaari nit ñi ñu fal ngir liggéey bi, ñi taxaw ci wet Boroom bi moom suuf sépp.’”
“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Boroom bi am yëf yu bare lool. Amul benn ñakk ci jumtukaay yi. Loolu moo tax, ndax sunu ñàkk gëm, sunu àddina-jàpp, sunu wax ju yomb, sunu gëmadi, bi feeñee ci sunu waxtaan, la tax ker gi ñuul di dajal ci sunu wër. Kirist du feeñ ci wax walla ci jikko ni Ki neex lépp, te di Ki gën a màgg ci fukki junni ñi. Bu bakkan bi doyloo yékkati boppam ca neen, Xelum Boroom bi man na def lu néew rekk ngir moom. Sunu gis-gis gu gàtt gi dafa gis ker gi, waaye manul a gis ndam li nekk ca gannaaw. Malaaka yi yor nañu ñeenti ngelaw yi, yi ñu tegtal ni fas mu mer, muy wut a rëcc ngir tasiku te daw ci kow suuf si bépp, yóbbu alag ak dee ci yoonam.”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 216, 217.
«Ndax nuy nelaw ci wetu àddina bu dul jeex? Ndax nuy nekk ñàkk xel, di sedd te dee? Éy, na nu mën a am ci sunuy mboolooy gëm gi Xelum Yàlla ak ngéemam mu wol ci ay nitam, ngir ñu taxaw ci seeni tànk te dund. War na nu gis ne yoon wi xat na, te buntu bi ñuul na. Waaye bu nu jaaree ci buntu bu ñuul bi, yaatuwaayam amul kemtalaay.» Manuscript Releases, volume 20, 216, 217.
The “golden oil,” is the messages of God’s Spirit that comes down from the upper pool through the conduit that is the two golden pipes that are the two witnesses of the Bible and Spirit of Prophecy, or the Old and New Testament, or the law and the prophets, or Moses and Elijah.
“Diw wurus wi,” mooy yégle yi joge ci Xelum Yàlla, yu wàccéee from ndox mu kawe mi jaar ci yoon wi, maanaam ñaari tuub yu wurus yi, te yooyu mooy ñaari seede yi di Bible bi ak Xel mu Yàlla di waxe, walla Kóllëre Gu Yàgg gi ak Kóllëre Gu Bees gi, walla yoonu Yàlla ak yonent yi, walla Musaa ak Eliya.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Ñi ñu ñu fal ci diwanu Boroom bi bu suuf sépp, ñooy ñi am taxawaay bi ñu woon jox Seetaan ba noppi mu doon serafën bu muur. Jaarale ko ci bindu sell yi wër ay ganguneem, Boroom bi di saxal jokkoo buy doxte ak waa suuf si. Diwlin gu wurus gi mooy ndigalu yi Yàlla di yokk lampi way gëm yi, ngir bañ a xëy tey dee. Su fekkee ne diwlinu sell wii du tuurée ci asamaan ci yégle yi Ruuwu Yàlla, yëf yi bon dinañu noot njariñ gu mat ci kaw nit ñi.”
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
«Yàlla dañuy ko toroxal bu nu jotul yégle yi mu nu yónnee. Noonu lanu bëggul diwlin wurus wi mu bëgg a tuur ci sunuy xol ngir jottali ko ñi nekk ci lëndëm. Bu woote bi agsee naan: “Xoolleen, jëkkër ji ngi ñëw; génnleen ndajem ko,” ñi jotul diwlin ju sell ji, ñi yarul yiwug Kirist ci seen xol, dinañu gis, ni jigéen yu ñakk xel ya, ne ñoom dañoo ñakk waajal ngir daje ak seen Boroom. Amuñu ci seen bopp kàttan gu ñuy manee amee diwlin ji, te seen dund dañu yàqu. Waaye suñu ñaanée Xel mu Sell mi Yàlla, su nu ñaan ak dogal, ni Musaa defee naan: “Won ma sa ndam,” mbëggeelug Yàlla dina fees ci sunuy xol. Jaarale ko ci bant yu wurus yi, diwlin wurus wi dinañu ko jot. “Du ci doole, du ci kàttan, waaye ci sama Xel la, kóolute Boroom mbooloom yi.” Ci nangu leer yu mel ni xeet yu neex yu Jantub Njubte, doom yi Yàlla dañuy leer ni ay leer ci àddina si.» Review and Herald, July 20, 1897.
The message that Ahaz was rejecting was the message of the Midnight Cry, that would have climaxed into the second coming of Christ, if the leadership of Laodicea had received the message to Laodicea that was “sent” to them in 1856. That message would have then swelled to a loud cry, and God’s people would have finished the work and been at peace. Instead, they returned to the vomit they had been delivered from.
Bataaxal bi Achaas di bañ moo doon bataaxalu Yuuxu Guddig Guddi bi ci Guddi, te bu ko njiiti Laodisee nangoo woon—mooy bataaxal bi ñu yónnee ca Laodisee ci atum 1856—kon dafa waroon jëm ci jeexital ñaareelu dikkug Kirist. Noonu, bataaxal boobu dinaa yokku ba nekk yuuxu bu kawe, te nit ñi Yàlla dinañu matale liggéey bi te nekk ci jàmm. Waaye, seen bopp lañu delloo ci mbalis mi ñu leen musaloon ci moom.
Isaiah and Ahaz are represented as being in the purification process of the fuller’s field, which is accomplished by the Messenger of the Covenant in Malachi chapter three. They are symbolically located where the “oil” (a message) is being poured out in Zechariah’s vision, and in the last days, Isaiah’s message to Ahaz is the message of Islam of the third Woe; it is the message of the hidden history of the seven thunders; it is the message that the eighth is of the seven; it is the message of the vineyard; it is the message of “Truth,” that are all elements of the Revelation of Jesus Christ, which in the last days produces the purification represented by the fuller’s field.
Esayi ak Ahaz dañuy leen ni ñu nekk ci diggantey setal gi ci toolu buuru-setalkat bi, te loolu la Yonnenta Kóllëre gi di matal ci Malasi saar ñetteel. Ci njariñu misaal, dañuy nekk fa ñu di tuur “diwlin bi” (benn yégle), ci gis-gisu Sakari, te ci àjjana yi mujj, yégleb Esayi ci Ahaz mooy yégleb Islaam bu ñetteelu Musiba bi; mooy yégleb jaar-jaaru nettali bu nëbbu bu juróom-ñaari dënn-dënn yi; mooy yégleb ne juróom-ñetteel bi bokk na ci juróom-ñaari yi; mooy yégleb toolu reseñ bi; mooy yégleb “Dëgg gi,” te yooyu yépp ay cër yu bokk ci Peeñug Yeesu Kirist lañu, te moo di ci àjjana yi mujj jur setal gi ñu misaale ak toolu buuru-setalkat bi.
It was and is also the message of the “seven times,” that changes from Miller’s foundation stone, to the head of the corner, for it was the first truth, and it must therefore be the last truth. 1863 marked the conclusion of a purification process that began with the arrival of the third angel on October 22, 1844, and ultimately reached the light of the “seven times” in 1856. In 1844 the light of the twenty-three hundred years marked a beginning that led to the ending that was marked by the twenty-five hundred and twenty years. Yet, Laodicean blindness in the beginning and the ending, refuses to see the relationship of the two visions. 1863 represents the conclusion of a purification process that always occurs when a message is unsealed, and the message of the third angel was unsealed on October 22, 1844.
Meloon na te itam itam ndigëlub “juróom-ñaari yoon yi itam,” buy soppi doxalin bi nekk ci doj u fondasiyoŋu Miller, ba nekk boppu koñ bi; ndaxte mooyoon dëgg gu jëkk, te moo tax it war a nekk dëgg gu mujj. Atum 1863 màndarga woon jeexitalu benn yoonu sellal gu tàmbalee ak ñëwu malaaka bu ñetteel bi ci 22 Oktoobar 1844, te ci mujj ga agsi ca leerug “juróom-ñaari yoon yi” ci 1856. Ci 1844, leerug ñaari junni ak ñetti téeméeri at yi màndarga woon benn tambali buy indi ci mujj ga ñu màndargaal ak ñaari junni ak juróomi téeméer ak ñaar-fukk at yi. Waaye, gumba gu Laodise ci tambali bi ak ci mujj gi, bañ na gis jokkoo gi nekk diggante ñaari peeñ yi. Atum 1863 dafa tegu ci jeexitalu benn yoonu sellal gu faral di am saa yu benn waxu ndigël ubbee, te waxu ndigëlu malaaka bu ñetteel bi ubbees na ko ci 22 Oktoobar 1844.
The light of the third angel which was unsealed in 1844, was not a singular light, it was what Sister White refers to as “the advancing light of the third angel.” The advancing light of the third angel began in 1844, and continues to advance until probation closes, but when it first arrived, and when it ultimately ends, there is a specific testing period of the third angel. Those testing periods, at the beginning and ending, also represent a testing process represented by Daniel as an “increase of knowledge,” that is also the advancing light of the third angel.
Leeru ñetteelu malaaka mi ñu ubbe woon ci 1844, nekkuwul benn leer rekk; mooy li Sœur White di tudde “leer gu ñuy yokk bu ñetteelu malaaka bi.” Leer gu ñuy yokk bu ñetteelu malaaka bi tambalee na ci 1844, te mu ngi sax di yokku ba keraanak jot ci tëj; waaye bi mu njëkk a agsi, ak bi mu demee jeex ci mujjam, am na ab jamono ju matale wu ñetteelu malaaka bi. Yooyu jamono yu matale, ci njàlbéen ak ci mujj, itam dañuy tegtal ab yoonu nattu wu Daniel di wone ni “xam-xam dina yokku,” te loolu itam mooy leer gu ñuy yokk bu ñetteelu malaaka bi.
The testing process at the beginning began in 1844, and the advancing light increased in knowledge until it reached its conclusion in 1856. The beginning light and the ending light of the testing period are the two visions of Daniel chapter eight, verses thirteen and fourteen, which represent the foundation and the central pillar of Adventism.
Jëfandikoo ngir seet-setal gi ca njàlbéen ga tàmbalee na ci 1844, te leer gu dëgër di jëm kanam yokk na xam-xam ba ba ci 1856 mu agg ci jeexitalam. Leer gu njàlbéen ak leer gu mujj gi ci jamono jii ñuy seet-sete, ñooy ñaari gis-gis yi nekk ci Daniel saari juróom-ñett, ayaar 13 ak 14, te ñuy tegtal fondamaaŋu ak doxalin wu digg bi ci Adventisme.
The testing period of the first angel began on August 11, 1840 and ended at the first disappointment on April 19, 1844. The testing period of the second angel then began, and continued until October 22, 1844. At that point the third angel arrived and the testing period of the third angel continued until Laodicean Adventism rejected the light of the third angel in 1863.
Jàmmu nattu bu malaaka bi jëkk tàmbalee na ci 11 Ut 1840 te jeex na ca njàqare bu jëkk ba, 19 Awril 1844. Gannaaw loolu jàmmu nattu bu ñaareelu malaaka bi tàmbalee na, te sax ba ci 22 Oktoobar 1844. Foofu la ñetteelu malaaka bi agsi, te jàmmu nattu bu ñetteelu malaaka bi sax ba ba Adventismu Laodise bésag na leerug ñetteelu malaaka bi ci atum 1863.
The testing period of the third angel for Millerite Adventism had a beginning and an ending, and the beginning and ending must represent the same thing, for Jesus always illustrates the end of a thing with the beginning of a thing. The opening of the advancing light of the third angel was the light of the appearance (the “mareh” vision), of verse fourteen of chapter eight of Daniel. The ending of the advancing light of the third angel was the light of the trampling down of the sanctuary and host (the “chazon” vision), of verse thirteen. The two visions are prophetically intertwined.
Jamono nattu bu ñetteelu malaakam bi ngir Adventisme Millerite amoon na tambali ak mujj, te tambali gi ak mujj gi dañoo war a teg benn mbir, ndaxte Yeesu dafa sax wone mujjug benn mbir ak tambali gu benn mbir. Ubbeeku leer gi di yokku gu ñetteelu malaakam bi mooy leeru feeñug (woneb “mareh” bi), ci aaya fukki ñeent ci saraxu juróom-ñaaru Daniel. Mujjug leer gi di yokku gu ñetteelu malaakam bi mooy leeru daanuj ak taccu kër-yàlla ak mbooloo mi (woneb “chazon” bi), ci aaya fukki ñett. Ñaari wone yooyu dañoo lëkkaloo ci yoon wu yonent bi.
Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:9.
Noonu fukki jubili bi nga li ci bésu fukk ba ci weeru juróom-ñaareel bi; ci bésu njotlaayu bàkkaar bi ngeen di li fukki bi wër seen réew mépp. Levitik 25:9.
The trumpet that was to be sounded on the Day of Atonement, which was October 22, 1844, was the Jubilee trumpet, which represents the sacred cycle of seven years, which adds up to twenty-five hundred and twenty days. The Lord intended to lead ancient Israel directly into the Promised Land, but their rebellion prevented that from happening. The Lord intended to lead modern Israel directly into the Promised Land, but rebellion prevented that from happening. If modern Israel would have been obedient to the advancing light of the third angel, they would have warned the world and the Lord would have returned over one hundred years ago.
Buuru bi war a waral ci Bésub Njéggal ga, maanaam 22 Oktoobar 1844, mooy Buuru Jubile, buy tegtal weer-gu sell gu juróom-ñaari at yi, te loolu dafa tollooke ñaari junni ak juróom-ñaar-fukk ak ñaar-fukk fan. Boroom bi dafa bëggoon yóbbu Israayil ju yàgg ja jëkk ci suuf su ñu digoon, waaye seen ngànt moo tere loolu am. Boroom bi dafa bëggoon yóbbu Israayil bu bees bi jëkk ci suuf su ñu digoon, waaye ngànt moo tere loolu am. Su fekkee ne Israayil bu bees bi dafa déggaloon leer gu yokku gu malaaka bu ñetteel bi, kon dañu woon artu àddina si, te Boroom bi dellusi woon lu weesu téeméeri at.
In order for that to happen the Lord would have needed to work a transformation among the Millerites, and that transformation is identified as the mystery of God in the Scriptures. If Adventism had followed the advancing light of the third angel, then the trumpet of the Jubilee would have sounded all the way through to the end, for it is in the days that the seventh trumpet sounds, that the mystery of God is finished. In Revelation ten, that trumpet, which is the Jubilee trumpet, and also the trumpet of the third woe, began to sound on October 22, 1844.
Ngir loolu man a am, Warug Boroom bi dafa war a liggéey benn soppi ci biir Millerites yi, te Mbind mi mooy wax ne soppi boobu mooy kumpag Yàlla. Bu fekkee ne Adventism toppoon na leer gu gëna yokku gu malaaka bu ñetteel bi, kon liit bu Jubile bi dina tómb ba àgg ci mujj ga, ndaxte ci fan yi liit bu juróomeel bi di tómb lañuy tëjjee kumpag Yàlla. Ci Peeñu ma 10, liit boobu, moom mi di liit bu Jubile bi, te itam di liit bu ñetteelu ay, tambalee na a tómb 22 Oktoobar 1844.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:5–7.
Te malaaka mi ma gis taxaw ci kaw géej gi ak ci kaw suuf si yékkati loxoom jëm asamaan, te giñ ci Kiy Dund ba fàww ak fàww, Mi bind asamaan ak li nekk ci biiram, ak suuf si ak li nekk ci biiram, ak géej gi ak li nekk ci biiram, ne waxtu du amati; waaye ci fan yi baatu juróom-ñaareelu malaaka ma, bu tàmbalee wol, kumpag Yàlla dina mat, ni ko mu yégle woon ay jaamam, yonent yi. Peeñug Yàlla 10:5–7.
The testing purification process that began on October 22, 1844, which was the advancing light of the third angel, began with the light of Daniel chapter eight, verse fourteen, and it ended with the light of Daniel chapter eight, verse thirteen. It began with the answer of verse fourteen, and ended with the question of verse thirteen.
Yoonu sellal gu jéggi ci nattu, mi tambalee 22 Oktoobar 1844, te moo doon leer gi di yokku ci ndigalu malaaka bu ñetteel bi, tàmbalee na ak leer gu nekk ci Daniel ayu-bés 8, saar 14, te mu jeex ak leer gi nekk ci Daniel ayu-bés 8, saar 13. Mu tàmbalee ak tontu saar 14, te mu jeex ak laaj bi nekk ci saar 13.
Those nineteen years were typified by the arrival of Isaiah’s warning message to Ahaz the king of literal Judah during a civil war between the north and south. Those nineteen years ended with the king of the north, taking Israel into slavery. Those nineteen years typified the arrival of the third angel in 1844, through to the rebellion of 1863. The advancing light of the third angel was represented by Isaiah’s message.
Ñaari at ak juróom-ñent yaa ngi mel ni ñëwug yégleb Isaaya, bu mu jox Axaas buur bu Yudaa gu dëgg, bi xareb biir réew doon am diggante bëj-gànnaar ak bëj-saalum. Ñaari at ak juróom-ñent yooyu jeex nañu ak buur bu bëj-gànnaar, mi yóbbu Israyil ca jaamukaay ga. Ñaari at ak juróom-ñent yooyu dafa doon misaal ñëwug malaaka bu ñetteel bi ci 1844, ba ca ñaawteef ba ci 1863. Leer gu yokkgu, gu bokk ci malaaka bu ñetteel bi, dafa amoon nataal ci yégleb Isaaya.
The rejection of that advancing light brought an end to the Millerite movement, and in that testing period the Philadelphian Millerite Movement transitioned into the Laodicean Church. The nineteen years that began in 742 BC, and the nineteen years that began in 1844, both represent a testing and purification process in the last days, that is the final testing period of the advancing light of the third angel.
Bàyyi leer gu gën a yokku ga indi jeexital ci yëngu-yëngu Millerit bi, te ci jamono jooju bu nattu, Yëngu-yëngu Millerit bu Filadelfi soppeekuwoon na nekk Kërceen Laodise. Fukk ak juróom-ñeent at yi tàmbalee woon ci 742 ba pare J.K., ak itam fukk ak juróom-ñeent at yi tàmbalee ci 1844, ñoom ñépp dañuy tegtal jëfandikoo gu nattu ak sellal ci fan yu mujj yi, mooy jamono bu mujj bu nattu ci leer gu gën a yokku gu malaaka bu ñetteel bi.
In that final testing process the mystery of God will be finished. The one hundred and forty four thousand are those who wait, return and are sealed.
Ci jéexital waññi xel boobu, kumpag Yàlla dina mat. Ñi téeméeri juróom-ñeent-fukki junni ak ñeent-fukki ñeent ñoo di ñi xaar, dellusi te ñu tàmbee seel.
Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:16–18.
Tëjjal seedeel, te màndarga yoonu Yàlla ci seen biir sama taalibe yi. Te man dinaa xaar Boroom bi, mi làq kanamam ci kër Yàqub, te dinaa yaakaar ci moom. Xoolleen, man ak xale yi ma Boroom bi jox, nu nekk ay tektal ak ay kéemaan ci Israyil, jógé ci Boroom xare yi, mi dëkk ci tundu Siyon. Isaaya 8:16–18.
The ending testing period of the advancing light of the third angel in the last days, began where the beginning testing period began. It began when Jesus raised His hand up to heaven and proclaimed “that there should be time no longer.” That pronouncement occurred on October 22, 1844, when the seventh trumpet, announced the Jubilee at the conclusion of the sacred cycle of seven. The cycle of seven years, repeated seven times was literally forty-nine years, or twenty-five hundred and twenty days.
Jàmmu nattu bu leer gu yokku gu malaaka bu ñetteel bi ci fan yu mujj yi, tambali na fa jàmmu nattu gu njëkk ga tambalee woon. Mu tambali na bi Yeesu yékkatee loxoom jëm asamaan te wax ne: “jamono du amati.” Kàddu googu am na woon ci 22 Oktoobar 1844, ba bi trompet bu juróomeel bi yéglee Jubile bi ci jeexitalu wàllu juróom-ñaari bu sell bi. Wàllu juróom-ñaari at yi, bu ñu ko delloo juróom-ñaari yoon, dafa doon dëgg-dëgg ñeent-fukk ak juróom-ñeent at, walla ñaari junni juróom téeméer ak ñaar-fukk fan.
1989 marks the “time of the end” in the movement of the one hundred and forty-four thousand, and 1989 marks the conclusion of the one hundred and twenty-six years that began at the rebellion of 1863. The movement of the one hundred and forty-four thousand began at the “time of the end,” with a symbol of the “seven times,” for one hundred and twenty-six is a tithe of twelve hundred and sixty, which in turn is half of twenty-five hundred and twenty.
1989 mooy mooy waxtu “mujj gi” ci yëngu-yëngu ñaari téeméeri ak ñeenti-fukk ak ñeent ñaar-fukk ñent ñi, te 1989 mooy itam jeexitalu téeméeri ak ñaar-fukk ak juróom-benni at yi tambalee ca àtte ga amoon ci 1863. Yëngu-yëngu ñaari téeméeri ak ñeenti-fukk ak ñeent ñaar-fukk ñent ñi tambalee na ci “waxtu mujje gi,” ak benn misaal bu “juróom-ñaari yoon yi,” ndaxte téeméeri ak ñaar-fukk ak juróom-benn mooy asara bu benn ci junni ak ñaar téeméeri ak juróom-fukk, te loolu itam mooy genn-wàll bu ñaar ci ñaari junni ak juróom téeméeri ak ñaar-fukk.
Jesus always represents the end of a thing with the beginning of a thing, and the beginning of the movement of the one hundred and forty-four thousand was marked by a symbol of the “seven times,” just as it is at the end of the movement. The days of the sounding of the seventh angel, when the mystery of God is finished, began at the conclusion of the “three-and-a-half” days of Revelation chapter eleven. The Seventh Trumpet, which is also the third Woe, sounded its second note on October 7, 2023, and the mystery of God is now finishing, as “he hath declared to his servants the prophets.” The ending of the movement is marked by a symbol of “seven times,” as was the beginning of the very same movement.
Yeesu dafa baax di wone mujju benn mbir ak tambali benn mbir, te tambali yëngu-yëngu ñaari téeméeri ñent-fukk ak ñent mi, dañu ko ràññee ak misaalu “juróom-ñaari waxtu”, ni noonu itam la nekk ci mujju yëngu-yëngu bi. Fan yi ci wootebu malaaka bu juróom-ñaareel bi, ba kàtteg Yàlla gi mattee, tàmbali nañu ci njeexital “ñetti fan ak genn-wàll” yi nekk ci Peeñu saa ñekk fukk ak benn. Trompet bu Juróom-ñaareel bi, bi itam di ñetteelu Musiba bi, jolli na ñaareelu kàddugam ci 7 Oktoobar 2023, te léegi kàtteg Yàlla gi mi ngi ci jeex, ni “mu ko xamaloon ay jaamam, yonent yi.” Mujju yëngu-yëngu bi ràññees na ak misaalu “juróom-ñaari waxtu”, ni ko tàmbali yëngu-yëngu boobu sax ràññee woon.
At the time of the end in 1798, the “seven times,” of God’s indignation against the northern kingdom ended, and at the end of the movement of the Millerites, the rejection of the truths associated with the “seven times,” marked the rebellion of 1863. Jesus always illustrates the end of a thing with the beginning of a thing, and the movement of the first angel (the Millerites), illustrates the movement of the third angel (the one hundred and forty-four thousand). Both movements begin with and end with the “seven times.” You cant make these things up.
Ci jamono mujj ga ci mujj, ci atum 1798, “juróom-ñaari yoon yi” ci merum Yàlla ngir buurug bëj-gànnaar gi jeex nañu; te ci mujju yëngu-yëngu Millerite yi, bañ dëgg yi ànd ak “juróom-ñaari yoon yi” màndargaal na fippu 1863. Yeesu dafa mas a wone mujjug benn mbir ak njalbéenu benn mbir, te yëngu-yëngu malaaka bu njëkk bi (Millerite yi) dafay melal yëngu-yëngu malaaka bu ñetteel bi (junni ak ñent-fukki junni ñaari-fukki ak ñeenti junni ñaar-ñeent ñi). Ñaari yëngu-yëngu yooyu ñépp tambalee ak jeexee ak “juróom-ñaari yoon yi.” Mënuloo sos yooyu mbir ci sa bopp.
We will continue this study in the next article.
Dinanu wéyal ci jàng mi ci ñëw-kat bii ci beneen waxtaan.
“Those who are in responsible positions are not to become converted to the self-indulgent, extravagant principles of the world, for they cannot afford it; and if they could, Christlike principles would not allow it. Manifold teaching needs to be given. ‘Whom shall He teach knowledge? and whom shall He make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.’ Thus the word of the Lord is patiently to be brought before the children and kept before them, by parents who believe the word of God. ‘For with stammering lips and another tongue will He speak to this people. To whom He said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.’ Why?—because they did not heed the word of the Lord that came unto them.
“Nit ñi nekk ci berab yu ame yëngu-yëngu waruñu soppeeku ba jot ci njub, yombal bopp ak yàquute yu àddina bi, ndax mënuñu koo fey; te sax suñu ko manee a def, doxalini Kirist du ko may. War nañu joxe njàngale yu bare. ‘Kan la mu di jàngal xam-xam? te kan la mu di tax mu dég xamle? ñi ñu dindi ci meew mi, te ñi ñu jële ci nen yi. Ndax santaane war na nekk ci kaw santaane, santaane ci kaw santaane; rëdd ci kaw rëdd, rëdd ci kaw rëdd; fii tuuti, fale tuuti.’ Noonu kàddu Boroom bi war nañu ko indil xale yi ak muñ, te wéyal ko ci seen kanam, jaaykat yi gëm kàddu Yàlla. ‘Ndax ci tuñ yi di wax ak làkk wu wuute la muy wax ak xeet wii. Ñoom la waxoon ne, Lii mooy noflaay bi ngeen di noppaliku ci ko ñi sonn; te lii mooy freski bi: waaye bëgguñu woon dégg. Waaye kàddu Boroom bi doon na ci ñoom santaane ci kaw santaane, santaane ci kaw santaane; rëdd ci kaw rëdd, rëdd ci kaw rëdd; fii tuuti, fale tuuti; ngir ñu dem, daanu gannaaw, sàccu, jàppandikoo, te ñu jàpp leen.’ Lu tax?—ndaxte dégguñu woon kàddu Boroom bi ñëw ci ñoom.”
“This means those who have not received instruction, but have cherished their own wisdom, and have chosen to work themselves according to their own ideas. The Lord gives these the test, that they shall either take their position to follow His counsel, or refuse and do according to their own ideas, and then the Lord will leave them to the sure result. In all our ways, in all our service to God, He speaks to us, ‘Give Me thine heart.’ It is the submissive, teachable spirit that God wants. That which gives to prayer its excellence is the fact that it is breathed from a loving, obedient heart.
“Lii mooy ne ñi jotul njàngale, waaye ñoo bëgg seen bopp xel te tànn nañu liggéey seen bopp ci topp seen xalaat yu seen bopp. Boroom bi di jox ñii nattu, ngir ñu man a jël seen taxawaay ci topp ay digleem, walla bañ te def topp seen xalaat yu seen bopp, te noonu Boroom bi dina leen bàyyi ci njeexital lu wóor. Ci sunuy yoon yépp, ci sunu liggéey yépp ci Yàlla, Mu ngi wax ak nun: ‘Jox ma sa xol.’ Xel mu suufeel bopp te nangu njàngale mooy li Yàlla bëgg. Li di may ñaan soloam mooy ne mu jóge ci xol bu bëgg te déggal.”
“God requires certain things of His people; if they say, I will not give up my heart to do this thing, the Lord lets them go on in their supposed wise judgment without heavenly wisdom, until this scripture [Isaiah 28:13] is fulfilled. You are not to say, I will follow the Lord’s guidance up to a certain point that is in harmony with my judgment, and then hold fast to your own ideas, refusing to be molded after the Lord’s similitude. Let the question be asked, Is this the will of the Lord? not, Is this the opinion or judgment of—–?” Testimonies to Ministers, 419.
“Yàlla dafay laaj ay mbir ci ay nitam; bu ñu waxee: Man duma jox sama xol ngir def lii, Boroom bi bàyyi leen ñu dem ba noppi ci seen xalaat wu ñuy jàpp ne am na xel, waaye amul ci xel mu jógge asamaan, ba kera ba Mbind mi [Isaiah 28:13] mat. Du ngeen wara wax ne: Damay topp ndigalu Boroom bi ba ci benn poñc buy ànd ak sama xalaat, te gannaaw gi ngeen sax ci seen bopp xel, bañ añu leen sàkkarale ci melokaanu Boroom bi. Nañu laaj lii: Ndax mooy coobare Yàlla? waaye du: Ndax mooy xalaat walla àtteb —–?” Testimonies to Ministers, 419.