The latter rain message is a warning of the approaching close of probation in conjunction with a call for personal preparation. Those two concepts are represented in chapters ten and eleven of Isaiah’s vision, and they are done so in the context of the message of Daniel eleven which was unsealed in 1989, and whose hidden history is unsealed during the sealing time of the one hundred and forty-four thousand, who are represented in the vision by Isaiah and his sons. The two lines together represent a warning for Ahaz, representing Laodiceans who have no “understanding” of these two internal and external lines that pervade biblical prophecy.
Bataaxal tawfeex bi mujjub ndox mu mujj mi mooy artu ci mbirum jegewaayu jeexital ndigal, te ànd ak woote ngir waajal bopp bu nit ku nekk. Ñaari xalaat yooyu lañu tegtal ci ay saar 10 ak 11 ci peeñug Esayi, te loolu dañu ko def ci jumtukaayu bataaxalu Daniyel 11, biñ ko ubbiloon ci atum 1989, te taarixam bu nëbbisoon diñ ko ubbil ci waxtuw téereel giir ñent-fukk ak ñeent-junni ñaari-fukk ak ñeent, ñi Esayi ak doomam di wuutu ci peeñ mi. Ñaari rëdd yooyu booloo dañuy tegtal artu ngir Axaas, miy wuutu Lawodise yi amul “xam-xam bu njëkk” ci ñaari rëdd yii, biir ak biti, yiy lawal kàddug waxi Yàlla ci yeesalu mbind mi.
Daniel 11:11 and Revelation 11:11 present the same internal and external representation with Daniel representing the external and Revelation the internal. These two internal and external “chapter and verses” directly connect with the external and internal messages of chapters ten and eleven, and they do so in Isaiah 11:11.
Dañeel 11:11 ak Peeñug Yowaana 11:11 dañuy wone benn melokaanu biir ak biti, ak Dañeel di teewal melokaanu biti, te Peeñug Yowaana di teewal melokaanu biir. Ñaari “sarax ak aaya” yu biir ak biti yii dañuy jokkoo bu jub ak yégle yi biti ak biir ci saar 10 ak 11, te noonu lañuy ko defe itam ci Esayi 11:11.
Isaiah six is 9/11 and identifies the purification and anointing of Isaiah as a messenger at 9/11. Chapter seven onward is an outline of the message which arrived at 9/11. Chapter ten is identifying the role of the last six verses of Daniel eleven, for it was the message unsealed at the time of the end in 1989.
Esayi benn 6 mooy 9/11 te mu xamle sellal ak diwlinu Esayi ni ndawndawal ci 9/11. Baatu benn 7 ak li ko topp moo di tënkub yégle bi agsiwoon ci 9/11. Benn 10 dafay xamle wér-gu-yaramu juroom-benni sarax yu mujj yi ci Daniel benn 11, ndaxte mooy yégle bi ñu ubbi woon ci jamono mujj gi ci 1989.
Chapter eleven of Isaiah represents 9/11 and the anointing of Isaiah and his message. Verse one is tied together with verse ten by “Jessie” and verse ten says, “And in that day” and verse eleven continues by saying, “And it shall come to pass in that day that the Lord shall set his hand again the second time to recover the remnant of his people.”
Saar bu fukk ci téerey Esayi mi ñuy wax “chapitre” fukk ak benn dafay tegtal 9/11 ak ndawal Esayi ak yoon wi mu yégle. Aaya bu njëkk bi dafa lëkkandoo ak aaya fukk bi ci turu “Jese”; te aaya fukk bi nee: “Te ca bés boobu,” te aaya fukk ak benn bi yokk ne: “Te dina am ca bés boobu ne Boroom bi dina jàppaat ay loxoom ñaareel yoon ngir jëlati desitu askanam.”
That day was 1850.
Bés booba moo doonoon 1850.
And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord; And shall make him of quick understanding in the fear of the Lord: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice’ den. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea.
Te benn bu jëme ci garabug Yese, te sàq bu juddoo ci ay reenam dina sax; te Xelum Boroom bi dina dal ci moom, xelum xam-xam ak degg-degg, xelum ndigël ak kàttan, xelum xam ak ragal Boroom bi; te dina ko def ku gaaw ci xam ragal Boroom bi. Du àtte ci li ay bëtam gis, te du yedd ci li ay noppam dégg; waaye ci njubte lay àtte way-ñàkk yi, te ci màndute lay yedd ndaw ñi nekk ci suuf si. Dina dóor suuf si ak yatub gémmiñam, te ak noflaayu tuñcam dina rey ñi bon. Njubte dina nekk takkayu ndiggam, te takku dina nekk takkayu gannaaram. Bëy bi it dina dëkk ak xar mi, te njàngat mi dina tëdd ak bëti xar mi; nag wu ndaw mi ak gaindeg-góor gu ndaw gi ak nag wu yaatu mi dinañu nekk benn, te xale bu ndaw dina leen jiite. Nag wi ak janax ji dinañu lekk; seeni doom dinañu tëdd benn. Gaindeg-góor gi dina lekk ñax ni nag wi. Xale buy nàmp dina fo ci bësu jàngóor, te xale bu ñu dindi ci nàmp dina dugal loxoom ci paxu mbaam-fàttal. Duñu lor mbaa yàq ci sama tund wu sell wi bépp; ndaxte suuf si dina fees ak xam Boroom bi, ni ndox yi di muur géej gi.
11:10 And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.
11:10 Te bés bu boobu, gennu Yese dina am, te dina taxaw ngir nekk ràññeeñu gaayi askan yi; xeeti ñi dul Yawut dinañu ko seet; te noflaayam dina màgg te tedd.
11:11 And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.
11:11 Te bés bu am ca bés, Boroom bi dina yokkatiy loxoom ñaareelu yoon ngir jotaat ci desitug ay nitam yi, yi des, jen ci Asiri, ak Misra, ak Patros, ak Kus, ak Elam, ak Shinar, ak Hamat, ak dunu géej gi.
11:12 And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.
11:12 Te dina taxawal ab màndargaalal ngir xeeti àddina yi, te dajal gaññug Israyil yi, te dajale ñi tasaaroo ci Yuda, jógé ci ñeenti weti suuf si.
The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them.
Sañ-sañu Efrayim dina jeex, te noon yi Yuda dinañu leen dagg; Efrayim du fiñ Yuda, te Yuda du sonal Efrayim. Waaye dinañu daw wër ci kaw-bëttu Filiste yi jëm sowwu; ñoom ñépp benn bokk dinañu alal yi réy ci penku; dinañu teg seen loxo ci Edom ak Moab; te doom Amon yi dinañu topp leen.
And the Lord shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dryshod. And there shall be an highway for the remnant of his people, which shall be left, from Assyria; like as it was to Israel in the day that he came up out of the land of Egypt. Isaiah 11:1–16.
Te Boroom bi dina alag Màndiŋ gu Misra, te ak ngelawam gu dëgër dina yëngal loxoom ci kaw dex gi, te dina ko dóor ba mu sàcc ci juróom-ñaari xelu ndox, ba nit ñi man a jàll ci suuf su wow. Te buntu yoon buy taxaw dina am ngir desit gi ci ay nitam ñi des, ñiy jóge Asiri; ni mu woon ci Israayil ca bés ba mu génne woon ci suufu Misra. Isaaya 11:1–16.
Verse one states, “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him.” The powerful description of Christ continues on, BUT the description applies more to the last days, than the days of Isaiah or even the days when Christ walked among men.
Saar bi benn bi ne: «Te ab bant bu jóge ci garaabu Yese, te car ba dina sàkku ci ay affoom; te Xelum Boroom bi dina dal ci moom.» Mbind mi am doole ci jéem a melal Kirist bi dafay wéy, WAAY tegtal gi gën a jëm ci mujjug jamono yi, gannaaw jamonoy Isaya walla sax jamono yi Kirist doxoon ca biir nit ñi.
A careful reading identifies that verses one through nine are all identifying characteristics of Christ and in verse ten it states, “And there shall come forth a rod.” There is no break in the flow of thought from verse one on through verse ten. Verse ten says, “and in that day” which must happen in the same day as verse one. Both verse ten and one identify the “root,” and in so doing tie the two verses together line upon line.
Jàngat bu baax day won ne aaya yu njëkk ba baat ñent ak juróom-ñeent yi ñépp di melokaani yu xamle Kirist; te ci aaya fukki bi mu wax ne: “Te xet gu bawoo ci garabu Isayi dina génn.” Amul benn dogal ci doxinu xalaat bi, dale ko ci aaya bu njëkk ba jot ci aaya fukki bi. Aaya fukki bi nee na: “te ca bés boobu,” te loolu war na ame ci benn bés ak aaya bu njëkk bi. Ñaar ñi, aaya fukki bi ak aaya bu njëkk bi, ñoom ñaar ñépp dañuy xamle “root”; te noonu lañuy boole aaya yi ñaar, rëdd ci kaw rëdd.
Together verse one and ten state, “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.
Benn benn, sarax 1 ak 10 wax nañ ne: “Te bant bu juddu ci garabug Yese dina génn, te carax dina sax ci ay reenu ko: Te ci bés boobu dina am reenug Yese, bu taxaw ngir doon mandegu xeet yi; ko ko xeeti ndëkk yi di seet; te noppalu mii moom dina màgg te tedd.”
A “rod” is a symbol of authority.
Ab “ndigal” mooy misaalu boroom doole la.
And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 12:5.
Mu jur jigéen ji jur doom ju góor, moom mi war a nguuru ci xeeti réew yépp ak yat wu weñ gu ferr; te doomam ga ñëwsi ko ca Yàlla ak ci ganguneyam. Peeñu Yowaana 12:5.
A “rod” is a symbol of selection, division and separation.
Ab “yar” mooy màndarga tànn, séddoo ak tasare.
And Moses laid up the rods before the Lord in the tabernacle of witness. And it came to pass, that on the morrow Moses went into the tabernacle of witness; and, behold, the rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded almonds. And Moses brought out all the rods from before the Lord unto all the children of Israel: and they looked, and took every man his rod. And the Lord said unto Moses, Bring Aaron’s rod again before the testimony, to be kept for a token against the rebels; and thou shalt quite take away their murmurings from me, that they die not. And Moses did so: as the Lord commanded him, so did he. Numbers 17:7–11.
Te Musaa tëral yoon yi ca kanam Aji Sax ji ci kër yoon waajur gi. Ca ëllëg sa, Musaa dugg ci kër yoon waajur gi; te xoolal, yoon Aaróon ngir njabootu Lewi gi sax na, jur na meññeef, meññ meññeef yu tàmbali génn, toog na ay tóor-tóor, te jur na alimond. Noonu Musaa génne yoon yépp yi ca kanam Aji Sax ji, indi leen ca ñi bokk ci Ban Israayil ñépp; ñu xool leen, kenn ku nekk jël sa yoonam. Aji Sax ji ne Musaa: “Delloo yoonu Aaróon ca kanam seede bi, ngir ñu denc ko muy màndarga ci wàllu ñi di rebel; noonu nga dindi bu baax seen xiin-xiin ci sama kaw, ngir ba ñu bañ dee.” Musaa def na noonu; ni ko Aji Sax ji santoon, noonu la ko defe. Màndarga 17:7–11.
Aaron’s rod that budded identifies a “rod” in the latter rain time period, for Aaron’s was the only “rod” that budded out of the thirteen “rods.” The budding out is a symbol of the latter rain time period when God will manifest a distinction between the twelve rebellious “rods” that claim to have the message of the latter rain, and as also illustrated with Elijah’s demonstration by fire marking the distinction between the true and the false. A “rod” is also a symbol of measurement and judgment.
Yetu Aaróŋ bi meñ na won ne amna “yet” ci jamonoy taw bu mujj bi, ndax Aaróŋ rekk a doon “yet” bi meñ ci diggante fukki ñaar ak benn “yet” yi. Jóg gi ci meñ mooy màndarga jamonoy taw bu mujj bi, ba Yàlla di feeñal wuuteg ci diggante fukki ñaar “yet” yu bañ, yi di wax ne ñoom a yor xebaaru taw bu mujj bi, te itam ni ñu ko misaale woon ci wonte Eliya, bi safara doon màndargaal wuute gi nekk ci diggante dëgg ak fen. “Yet” itam mooy màndargu natt ak àtte.
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. Revelation 11:1.
Te ñu may ab benn xob wu mel ni bant; te malaaka mi taxaw ne: “Jógël, nga natt kër Yàlla gi, ak saraxalukaay bi, ak ñi fay jaamu.” Péeñu 11:1.
The “rod” comes forth out of the stem of Jessie and “Jessie” means ‘to stand out’ as waymarks do in Bible prophecy. Pharez was the actual “root” of Jessie, and Pharez means “a breach, to break out or scatter.” Pharez is the root or beginning of Jessie’s blood line. The “root of Jessie” is therefore a symbol of the alpha Pharez and the omega is Jessie, the beginning and the ending. The root of Jessie begins with a scattering (Pharez) and ends at a waymark of a man standing. Men standing up prophetically marks a kingdom. In the Bible Pharez begins a blood line, with no linkage before his introduction and his name means a break, so the record of his genealogy and his name are identifying Pharez as the beginning, making Jessie the end. Melchizedek is also a biblical figure that is identified as having no prior lineage, as is the case with Pharez. The root of Pharez contains the truth that he represents a priesthood of Melchizedek, of whom Abraham paid tithes.
“Yett bi” génn ci garaabu Jessie, te “Jessie” tekki na ne “taxaw feeñ,” ni màndarga yi di mel ci waxi yëgleb Biibël bi. Pharez mooyoon dëgg-dëgg “rap” bu Jessie, te Pharez tekki na “xott, génn ci biti walla tasaaroo.” Pharez mooy rap walla tàmbaliwaayu xeetu deretu Jessie. Kon nag “rapu Jessie” misaal la buy tektale alfa Pharez, te omega bi mooy Jessie, tàmbali ak mujji. Rapu Jessie tàmbalee na ak tasaaroo (Pharez) te mu jeex ci màndarga bu nit ku taxaw. Ci yëgleb, góor ñuy taxaw di màndargaal nguur. Ci Biibël bi, Pharez mooy tàmbaliwaayu benn xeetu deret, te amul benn njaxlaf bu jiitu ay feeñam, te turam tekki na xott; noonu mbind mi aju ci askanam ak turam di nañu jëfandikoo ngir xamle Pharez ne mooy tàmbali, di def Jessie muy mujji. Melchizedek itam mooy benn nit ku Biibël bi wax, ku ñu xamle ne amul njuróom wu jiitu ay xeetam, ni ko deme ak Pharez. Rapu Pharez yor na dëgg bi ne mooy màndargaal sarxalkat gu Melchizedek, kooku Ibrahima fayeeloon fukk ci téere yi.
The order of Melchizedek is the priestly order of Christ.
Tërëlinu saraxaleku Melchizedek mooy tërëlinu saraxal bu Kirist.
Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. Hebrews 6:20.
Fa jiitu jiital bi duggal ngir nun, mooy Yeesu, mi nekk Saraxalekat bu Kawe ba fàww ci melow Melchisédec. Hébreux 6:20.
The root of Jessie was the priesthood of Melchizedek and the beginning must reflect the end. Jessie represents the last group of the priesthood of Melchizedek to stand up, who according to Isaiah are an ensign to the nations.
Rapu Yese mooy saraxalekatug Malkisedek, te tàmbali gi war na wone mujj gi. Yese moo taxawal mbooloom mujj mi ci saraxalekatug Malkisedek, ñi Esayi wax ne dañuy màndargay xeeti àddina yi.
The “stem” means ‘to cut down (trees); the trunk or stump of a tree (as felled or as planted),’ and the “stem” grows out of a kingdom that has been passed by as was Nebuchadnezzar in Daniel chapter four. A tree is a kingdom prophetically, and when a kingdom ends that tree has been cut down.
“Garab gi” mooy ‘dagg (garab yi); jëg ga walla xob bu garab (bu ñu dagg walla bu ñu jëmbët),’ te “garab gi” di sax ci genn nguur gu ñu weesu woon, ni Nebukadnessar ci Daniel saar ñeent. Ci waxu yonent yi, garab mooy nguur, te bu nguur jeexee, garab googu dees na ko dagg.
The “stem” in the passage comes out of a stump—not an upper branch. Out of a former kingdom represented by the stump, a “rod” a symbol of authority comes forth, and that authority is based upon whether the “rod” bears the “buds and blossoms” of the latter rain message. That authority is derived from a previous kingdom, that has been cut down.
“Garab bi” ci xët wi jóg na ci kërgu bopp wu ñu dagg—du ci bakan bu kawe. Ci biir nguur gu jiitu, gi stump bi di tektal, “yar” wu di mandarga kàttan ak sañ-sañ moo génn; te sañ-sañ boobu aju na ci ndax “yar” boobu yóbbu na “mbotit ak tóor-tóor yi” yu yégle ndox mu mujj ma. Sañ-sañ boobu jóge na ci ab nguur gu jiitu, gu ñu dagg ba daanu.
The “root” is the “root of Jessie” and the “stem” that comes from “the stump” is coming from the “stump” whose roots are the root of Jessie. The stem that produces the authority comes from the stump, but the Branch comes from the root—and the root is the ensign. The root is the beginning and the ending is the branch.
“Rap” bi mooy “rapu Jesse,” te “garab gu ndaw” gi jóge ci “xóot bi” mi ngi jóge ci “xóot bi” bu ay rapam di rapu Jesse. Garab gu ndaw gi jur boroom nguur ga, ci xóot bi la jóge, waaye Carax bi ci rap bi la jóge—te rap bi mooy mbir mi ñuy taxaw ci wone. Rap bi mooy tambali bi, te mujj gi mooy Carax bi.
The word “branch” means watchman or waymark. Isaiah informs us the Branch comes at the Sunday law.
Baatu “car” bi dafay tekki samaay nit ku wottu walla mandargaatu yoon. Esayi dafa nu xamale ne Car gi dikk na ci waxtu yoonu Dibeer bi.
And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. Isaiah 4:1–4.
Te bés booba juróom-ñaari jigéen dinañu jàpp benn góor, naan: Nun dinañu lekk sunu mburu, te sol sunu yére; waaye nañu rekk ñu woo nu sa tur ngir dindi sunu rus. Ca bés booba sax, caraxu Boroom bi dina rafet te am ndam, te meññeefu suuf si dina tedd te am taar ngir ñi rëcc ci Israyil. Te dina am ne, ku des ci Siyon ak ku sax ci Yerusalem, dees na ko wax ku sell, mooy képp ku ñu bind ci biir ñiy dund ci Yerusalem: bu Boroom bi sanggee sobe yi ci ndaw ñi Siyon, te setal deretu Yerusalem ci biiram jaarale ko ci xel mu àtte ak ci xel mu lakk. Esaaya 4:1–4.
The “one man” that the seven women take hold of is the pope, who becomes the eighth that is of the seven at the Sunday law, counterfeiting the 8 souls upon the ark. At the Sunday law, “in that day” “the branch of the Lord be beautiful and glorious” “when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning.” The purging with the spirit of judgment and burning is accomplished by the Messenger of the Covenant in Malachi three at the Sunday law. The “beautiful branch” is the one hundred and forty-four thousand who come not from the stump, but from the root of Jessie, which is the ensign.
“Benn góor” bi juróom-ñaari jigéen yi di jàpp mooy baab, moom miy juróom-ñetteel bi bokk ci juróom-ñaari ba ca yoonu Dibéer ba, di naaféqale ñaar-fukk ak juróom-ñaar xol yi nekkoon ci gaal gi. Ca yoonu Dibéer ba, “ca bés booba” “saxu Boroom bi dina rafet te am ndam,” “bu Boroom bi setalee sobe dóomu jigéeni Siyon, te sellal deretu Yerusalem ci biiramam jaarale ko ci xelum atte ak ci xelum lakk.” Sellal gi ak xelum atte ak lakk, Yonnenta Kóllëre gi moo ko matal ci Malasi ñett ca yoonu Dibéer ba. “Sax bu rafet bi” mooy téeméeri ak ñeent-fukk ak ñeent junni ñi, ñoom ñi jógewuñu ci tontu gi waaye ci rootu Jesse, mooy saxalukaay bi.
Their authority is represented by the rod that came from a branch of a fallen kingdom. The kingdom of Philadelphia fell from 1856 unto 1863, and the authority established in that fallen kingdom is re-established at the Sunday law. When the branch that is the ensign is lifted up, the Laodicean movement of the one hundred and forty-four thousand transitions unto the Philadelphian movement of the one hundred and forty-four thousand. It is then that the authority or rod that came from the Millerite or Philadelphian kingdom is represented by a key that is placed upon Eliakim in Isaiah 22:22.
Sañ-sañ buñu moomale mooy ay ndigal yuñu wone ci yoon wu jóge ci ab cariig buur bu daanu. Buurug Filadelfi daanu na diggante atum 1856 ak 1863, te sañ-sañ biñu sampoon ci buur-googu bu daanu, dees na ko delloo jëfandikoo ca waxtu yoonu Dibeer bi. Bu cariig bi di sañtu bi, buñu ko yékati, sàq gu Lawodise gu ñetti-fukki junni ak ñeenti-fukki junni nit ñi dafay jële jamono, dugg ci sàq gu Filadelfi gu ñetti-fukki junni ak ñeenti-fukki junni nit ñi. Foofu la sañ-sañ walla yoon wi jóge ci buurug Millerit walla Filadelfi, ñuy ko wone ci ab caabi buñu teg ci Eliyakim ci Esayi 22:22.
And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.
Te dinaa teg bu kërug Daawuda ci kaw mbaggam; noonu dina ubbi, kenn du tëj; te dina tëj, kenn du ubbi. Esayi 22:22.
The verse marks October 22, 1844 and is identifying Eliakim as receiving a “key.” In the previous two verses the authority of Laodicea is taken from Shebna and given to Eliakim. At the Sunday law the authority once given to the chosen covenant people is taken from the kingdom of Laodicean Seventh-day Adventism and given to the kingdom of the Philadelphian movement of the one hundred and forty-four thousand—which is the kingdom of glory.
Waax bi mooy màndarga 22 Oktoobar 1844 te mu ngi wone ne Eliyaakim dafa jot “caabi.” Ci ñaari waax yi jiitu, sañ-sañu Laodisee dañu ko jële ci Shebna, jox ko Eliyaakim. Ca yoonu Dimaas, sañ-sañ bi ñu mas a jox nit ñi ñu tànn ci kóllëre gi, dees na ko jële ci nguurug Adventismu fanweeri-bés gu juróom-ñaareel gu Laodisee, jox ko nguurug yëngu-yëngu Filadelfi gu téeméeri ñeent-fukki junni ak ñeent-fukk ñi—mooy nguurug ndam.
He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:16–19.
Mu ne leen: Waaye yéen, kan ngeen wax ne man laa? Noonu Simóŋ Piyeer tontu ne ko: Yaa di Almasi bi, Doomaj Yàlla ju dund ji. Yeesu tontu ne ko: Yaw a barkeel, Simóŋ Barjona; ndaxte du yaram ak deret a la ko xamal, waaye sama Baay bi nekk ci asamaan. Te maa ngi ne la itam, yaw yaa di Piyeer, te ci doj wii laay tabax sama mbooloom gëm; te bunt yu safara dëgguñu ci moom. Dinaa la jox caabi nguuru asamaan si; te lu nga boole ci suuf, dees na ko boole ci asamaan; te lu nga yiw ci suuf, dees na ko yiw ci asamaan. Matye 16:16–19.
The rod of authority, represented as a key given to Peter, is placed upon Eliakim’s shoulder in Isaiah 22:22. Peter represents the branch of the one hundred and forty-four thousand who enter into covenant with Christ just before the Sunday law. In the passage Peter is in Caesarea Philippi, which is Panium of verses thirteen to fifteen of Daniel eleven. His name is changed, representing a covenant relationship, and the name Peter when approached with multiplying the numbered positions of each letter, equates to 144,000. The authority, or rod, or key that is placed upon Eliakim when Shebna is cast into a field like a ball, and is the “rod” which comes from the stump of Philadelphian Millerite Adventism that was cut down from 1856 unto 1863.
Yéen bu am sañ-sañ, bi ñu mel ni ab caabi bu ñu jox Piyeer, ñu teg ko ci bëtub Eliyaakim ci Esayi 22:22. Piyeer mooy firnde gu bokk ci caraxal ñaari téeméeri junni ak ñeent-fukki junni ñi di dugg ci kóllëre ak Almasi jiitu yoonu Dimaas bi. Ci xelal gi, Piyeer am na ci Seesare Filib, te mooy Paniyum bu ay saar 13 ba 15 ci Daniel 11 di wax. Ñu soppi turam, muy firnde gu jëme ci jëfandikook kóllëre, te tur wi di Piyeer, bu ñu ko jëfe ak yokk booleet yu limu taxawaayu araf yépp, mu tollu ci 144,000. Sañ-sañ bi, wala yéen bi, wala caabi bi ñu teg ci Eliyaakim biñu sànni Sebna ci ab tool ni mburu-bool, te mooy “yéen” bi jóge ci gònt gu nekk ci ngéem gu Filadelfiyaa, Millerite Adventism, gu ñu dagg ci atum 1856 ba 1863.
Peter is receiving the authority of God’s covenant people at the separation of the wheat and tares, for the wheat is to be lifted up as the wave loaf offering of Pentecost. The tares first are separated, as represented by the leaven in the Pentecostal wave loaves being removed through the baking process. The authority of the rod or key comes from the stump of a fallen kingdom and the branch that is the ensign comes from the root of Jessie and is the root of Jessie, for Jesus illustrates the end of a thing with the beginning of a thing. The root is the beginning and the branch the end. This prophetic application cannot be understood by the quibbling Jews of Christ time or today, for it is the primary principle of the methodology of the latter rain, and it is also represented as the key of the house of David. The key opens the door to the house of David which has been shut. The key opens the door unto the heavenly sanctuary, the house of David. The alpha of October 22, 1844 repeats in the omega of the Sunday law.
Piyeer dafa jot ndigalug nit ñi Yàlla fas ak kóllëre ci saa su ñuy xaaj pepp mi ak ñaxum ñi, ndaxte pepp mi dees na ko yékkati ni mburu wéyukaay bu Pentekot. Ñaxum ñi ñëw nañu jëkk ci xaajale, ni ko lawax wi nekk ci mburu yéyukaay yi Pentekot di melal, te ñuy dindi ko jaarale ko ci toggin bi. Ndigital yetu mbaa caabi jóge na ci kërgóotu nguur gu daanu, te carax bi di liirukaay bi jóge na ci rootu Jesse te mooy rootu Jesse, ndaxte Yeesu dafa melal mujju mbir ak njalbéenu mbir. Root mi mooy njalbéen, te carax bi mooy mujj. Jëfandikoo gu yonent bii, Yawut yu bëre ay wax ak ay werante yi nekkoon jamonoy Almasi bi walla tey, duñu ko man a xam, ndaxte mooy njariñ bu njëkk ci yoonu jëfandikoo nawetu taw bu mujj bi, te itam dañu ko melal ni caabi kër Daawuda. Caabi gi dafa ubbi bunt bu jëm ci kër Daawuda, bi ñu tëj. Caabi gi dafa ubbi bunt bi jëm ca këru sell gu asamaan si, kër Daawuda. Alfa bi ci 22 Oktoobar 1844 dafa dellu ci omega bi ci yoonu Dibbeeri.
David, the son of Jessie records an enigma that marked the end of any further discussion with the quibbling Jews in the days of Christ, thus marking the end of His testimony to the Jews.
Daawuda, doomu Yese, bind na lu kumpa bu tax ñépp bañatee wax ak Yawut yu bëgg xulóo yi ca fan yi Kirist ga nekkee, te noonu mu tëj seedeem ci Yawut ya.
A Psalm of David. The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth. The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek. Psalms 110:1–4.
Ab Sabóor bu Daawuda. Boroom bi wax na sama Sang bi: «Toogalal ci sama ndijoor, ba kera ma def sa noon yi ndimbalal sa tànk.» Boroom bi dina yónnee yat sa kàttan gi nekk ci Siyon: «Nguuru ngal ci biir sa noon yi.» Sa nit ñi dinañu bëgg a topp ci bés sa kàttan, ci taaru sell gi, nekk ci biirub suba; yaw, yaa am ndox-mbəpp mu ndaw sa ngone. Boroom bi jur na gént, te du ko soppi: «Yaw yaay saraxalekat ba fáww, mel ni Melchizedek.» Sabóor 110:1–4.
Palmoni determined to place this passage in Psalm 110, which is of course another number in the world of mathematics that is recognized as a special number. Half of “220” and ten times “11” would lead a soul to expect the number “110” holds some significance, and it does—as does the passage itself. It is a song of David, and David is a symbol of the one hundred and forty-four thousand, so it is a verse from the song of the vineyard, which is the song of Moses and the Lamb. It identifies when the former husbandmen of the vineyard are passed by and the vineyard is given to the one hundred and forty-four thousand. When that happens, it is the “day of thy power” aligning with the power of Pentecost at the climax of the Pentecostal season.
Palmoni dogal na tëral bind bii ci Sabóor 110, te loolu nag, ci dëgg-dëgg, mooy beneen lim bu nekk ci àdduna matematig bi te xam ne mooy lim bu am solo. Genn ci “220” ak fukki yoon “11” daan na yóbbu xel nit mu yaakaar ne lim bi “110” yor na solo, te noonu la—ni bind bi itam ame ko. Woyu Daawuda la, te Daawuda mooy misaal bu ñaar-fukk ak ñeent junni nit ñi, ba tax mu nekk aay bu jëme ci woyu toolu reseñ bi, mooy woyu Musaa ak Gàmmiñ bi. Mu ngi xamle kañ lañuy romb boroom beykat yu jëkk ya ci toolu reseñ bi te jox tool bi ñaar-fukk ak ñeent junni nit ñaari-fukk ak ñeent junni ñi. Bu loolu amee, mooy “bésu sa kàttan,” di méngoo ak kàttanu Pentekot ci jeexital jamonoy Pentekot bi.
God’s people will be “willing” in the day they come from “the womb of the morning,” with the “dew of thy youth.” New birth is an illustration of conversion and life. The one hundred and forty-four thousand were taken from the womb in July of 2023, and they were born with the dew of their youth, for they were born into the message of the Midnight Cry, which also occurred with the Millerites in the beginning, or their “youth.” It is the same dew, for it is a repetition of the alpha history within the history of the omega. In the “day of their” ‘empowerment,’ when Shebna is driven “from” his “station, and from” his “state” and pulled “down” Eliakim, the one hundred and forty-four thousand are made omega priests, for they are made after the order of Melchizedek, for the one hundred and forty-four thousand shall not taste death, or as with Melchizedek they are priests forever.
Nit ñi Yàlla dinañu nekk “bëgg-bëgg” ca bés ba ñuy ñëwee “ca biiru njël ga,” ak “ndoxum sedd bu sa ndawte.” Juddu gu bees mooy misaal buy wone soppeeku ak dund. Ñaari fukki junni ak ñeent-fukki ñeent junni ñi, jëlees na leen ca biir ga ci weeru Sulet 2023, te juddu nañu ak ndoxum sedd bu seen ndawte, ndaxte juddu nañu ci yégleb Guddi Digg bi, mi amoon itam ca njëlbéen ga ak Millerit yi, walla seen “ndawte.” Mooy benn ndoxum sedd bi, ndaxte am na benn dellusiwaayu jaar-jaar bu alfa bi ci biir jaar-jaar bu omega bi. Ca “bésu seen” “dooleel,” bi ñuy dàqee Shebna “ca” “berabam, te ca” “taxawaayam,” te ñu wàcce ko “suuf,” Eliakim, ñaari fukki junni ak ñeent-fukki ñeent junni ñi dañuy nekk saraxalekat yu omega, ndaxte defees na leen ci toppandoog Melchizedek, ndaxte ñaari fukki junni ak ñeent-fukki ñeent junni ñi duñu mos goûte dee, walla ni Melchizedek, saraxalekat lañu ba fàww.
In the “day of his power” the Lord will send the “rod of His strength out of Zion.” The authority of His kingdoms both grace (justification) and glory (sanctification) has been placed upon those who wear His crown of glory, for they represent His kingdom. The are sent out of Zion, for Zion’s meaning represents the ensign of the one hundred and forty-four thousand.
Ci “bësu dooleem” bi, Boroom bi dina yónnee “yetu dooleem bi, mu jóge Siyoŋ.” Sañ-sañu nguuram yi, ci yiwu yiw (jubbal) ak ndamug ndam (sellal), dekkal na ci kaw ñi sol kaalaamu ndamam; ndaxte ñoom ñoo di wuutu nguuram. Ñoom deesleen yónnee, ñu jóge Siyoŋ, ndaxte tekkiinu Siyoŋ dafa di wone lëmbaayu ñaar-fukki ak ñeent junni.
While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The son of David.
Bi Farisen yi dajale woon, Yeesu laaj leen ne: «Lu ngeen xalaat ci Kirist? Kan moo nekk baayam?» Ñu tontu ko ne: «Doomu Daawuda.»
He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?
Mu ne leen: «Kon nag la Daawuda, ci Xel mi, di ko wooye Sang bi, bu mu waxee ne: “Boroom bi wax na sama Sang bi: Toogal ci sama ndeyjoor, ba kera ma def say noon niir sa tànk”? Su fekkee nag ne Daawuda wooye na ko Sang bi, naka la manee doon doomam?»
And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 24:41–46.
Kenn kuñu manula woon benn baat ci tontu ko, te bu bés boobu weesoo kenn ñemeetuwaat a laaj ko dara. Macë 24:41–46.
David’s prophetic relationship to Christ in terms of alpha and omega—the beginning and ending, is the primary rule of the “line upon line” methodology, and that rule could not be fathomed by the quibbling Jews anymore than a Laodicean Seventh-day Adventist can understand that the history of the Millerites during the message of the Midnight Cry was where the dew of heaven was poured out during the youth of Adventism. The “dew” of thy youth is upon the one hundred and forty-four thousand, and it began to sprinkle at 9/11, and the Sunday law is the “day of power,” when the remnant is anointed as priests after the order of Melchizedek.
Jokkoo yëg-yëgu Daawuda ak Kirist ci wàllu alfa ak omega — ndoorte ak mujje — mooy sàrt bu njëkk ci yoonu “rëdd ci kaw rëdd”, te sàrt boobu Yawut yu di xulóo woon manuñu ko xam ni itam benn Adventiste ñaareelu bés bu juróom-ñaareel buy bokk ci Lawdise manul a déggoo ne jaar-jaaru Millerite yi ba ca waxtu yégle gu Mbëggeel Guddi bi mooy fa ndoxu lay bi jógé asamaan tuuréséewoon ca ndawteelu Adventisme. “Lay” sa ndawte nekk na ci kaw téeméeri ak ñeent-fukk ak ñeent-junni ñaari, te tàmbalee na wowaat ci 9/11, te sàrtu Dibéer mooy “bésu kàttan”, bu ca des ñi di ñaññaloo ngir ñu sàkkal leen ay saraxalekat ci toppandoo Melkisedek.
Out of the stump of Laodicean Seventh-day Adventism (the church militant) comes the branch (the church triumphant), while out of the root of Jessie, the one hundred and forty-four thousand—are the branch of glorious fruit lifted up as a wave offering in the day of his power.
Ci toqalu Layoqise ci Addina Bésu fan Yàlla bu juróom-ñaareel bés bi (jëkkër gi di xeex) mooy génn càngóor bi (jëkkër gi daan na), te ci xeetu Yese moom ñi téeméeri juróom-ñeent fukki junni ak ñeent junni, ñoo di càngóoru meññent gu tedd, yékkat nañu ko mel ni saraxu yëngu ci bésub dooleem.
We will continue these thoughts in the next article.
Dina yokkute xalaat yii ci ëllëg bi ci bineen mbind mi.
“Proverbs One
«Kàddu yu Xel mu Sell, benn»
“April 1, 1850 To the ‘Little Flock.’
“1 Awril 1850, ci ‘Góor gu Ndaw gi.’
“Dear Brethren.—The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.
“Samay mbokk yi.—Boroom bi jox na ma benn gis-gis, 26 Samwiyee, te dinaa ko nettali. Gis naa ne ñenn ci nit ñi Yàlla moom di moomam dañoo nekk xel mu tëj te nelaw; dañoo mel ni ku xare ci nelaw rekk, te xamuwuñu jamono jii nu nekk léegi; te ne góor ga yor ‘brossu suuf’ gi dugg na, te ñenn nekkoon ci ñeewluñu ngir ñu balay leen. Maa ngi ñaan Yeesu mu musal leen, mu yërëm leen ba ca kanam tuuti, te mu may leen ñu gis seen njàqare ju metti, ngir ñu waajal seen bopp bala muy baaxul ba fàww. Malaaka ma ne: ‘Alaguy dikk ni mbëmbëtlu ngelaw gu tar lool.’ Maa ngi ñaan malaaka ma mu yërëm te mu musal ñi bëgg addina sii, te taq ci seen alal, te bëgguñoo secci seen bopp ak yooyu, ba joxe leen ni sarax ngir yombal yonnenta yi ci seen yoon, ngir ñu dundal xarit yi xiif ngir ñàkk lekk gu xel mu sell.”
“As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.
“Bi ma doon nit ñi néew doole, di dee ndax ñu amul dëgg gu tey gi, te am na ñenn ci ñi wax ne gëm nañu dëgg gi te dañuy bàyyi ñu dee, ndax dañuy tere jumtukaay yi war ngir yóbbu liggéeyu Yàlla kanam, li ma gis nag metti woon lool, ba ma ñaan malaaka ma mu dindi ma ko. Gis naa ne bu mbiri Yàlla laajee leneen ci seen alal, ni waxambaane wi ñëw ca Yeesu, [Matthew 19:16–22.] dañuy dem ak tiis; te neelul ab yoon mbas mu di daanu bu bare dina romb leen, jël seen alal lépp, te kon dina weesu ci ñoom ngir saraxee alali àddina, ba defar alalu asamaan.”
“I then saw the glorious Redeemer, beautiful and lovely, that he left the realms of glory, and came to this dark and lonely world, to give his precious life and die, the just for the unjust. He bore the cruel mocking and scourging, and wore the platted crown of thorns, and sweat great drops of blood in the garden; while the burden of the sins of the whole world were upon him. The angel asked, ‘What for?’ O, I saw and knew that it was for us; for our sins he suffered all this, that by his precious blood he might redeem us unto God.
“Noonu gis naa Fàggukat bu tedd te màggat, bu rafet te neex, ni mu bàyyi réewi ndam la, te ñëw ci àddina jii bu lëndëm te wéet, ngir joxe bakkanam bu wert, te dee, ku jub ci ndax ñi jubul. Mu yéeg ñaawal gu metti ak dóor gu tar, te sol kalaas gu dëppoo xonq gu dëgër, te jëbbi tuur yu mag yu deret ca tool ba; bi di sax metitali bàkkaaru àddina si yépp nekk ci kawam. Malaaka ma laaj ne: “Lu tax?” Éy, gis naa te xam naa ne ci sunu ndax la; ngir sunuy bàkkaar la sonn loolu lépp, ngir ba ci deretam bu wert mu man a jotle nu ca Yàlla.”
“Then again was held up before me those who were not willing to dispose of this world’s goods to save perishing souls, by sending them the truth, while Jesus stands before the Father, pleading his blood, his sufferings and his death for them; and while God’s messengers were waiting, ready to carry them the saving truth that they might be sealed with the seal of the living God. It was hard for some who professed to believe the present truth, to even do so little as to hand the messengers God’s own money, that he had lent them to be stewards over.
«Kon ma, ñu dellu yékkati ma ci sama kanam nit ñi nga xam ne bëgguñu woon joxe alalu àddina sii ngir musal bakan yu di dee, ci yónnee leen dëgg gi, fekk Yeesu taxaw na ci kanam Baay bi, di ñaanale leen ak deretam, ak coono yi mu sonn, ak dee gi mu dee ngir ñoom; te fekk itam yonnent Yàlla yi doon xaar, pareel ngir yóbbu leen dëgg gu musal gi ngir ñu man a tëj ak màndargay Yàlla miy dund. Dafa metti woon ci ñenn ñi wax ne gëm nañu dëggu jamono jii, ba sax def lu tuuti nii rekk, maanaam jox yonnent yi xaalisu Yàlla ci boppam, bi mu leen lebbe woon ngir ñu nekk saytu-kat ci kawam.
“Then the suffering Jesus, his sacrifice and love so deep, as to give his life for them, was again held up before me; and then the lives of those who professed to be his followers, who had this world’s goods, and considered it so great a thing to help the cause of salvation. The angel said, ‘Can such enter heaven?’ Another angel answered, ‘No, never, never, never. Those who are not interested in the cause of God on earth, can never sing the song of redeeming love above.’
«Noonu Yeesu mi diisoonoon, saraxam ak mbëggeelam bu xóot, ba tax mu joxe seen bakkan ngir ñoom, feeñaat na ma; te gannaaw loolu, dundug ñi doon wax ne ay toppkatam lañu, ñi am alali àddina sii, te jàpp ne ndimbal ci mbirum mucc mooy lu reyi. Malaaka ma ne: “Ndax ñu mel ni man nañu dugg asamaan?” Beneen malaaka tontu ne: “Déedéet, mukk, mukk, mukk. Ñi amul yitte ci yëngu-yëngub Yàlla ci suuf, duñu man a woy woyu mbëggeelu jotale ca kaw.”»
“I saw that the quick work that God was doing on earth would soon be cut short in righteousness, and that the swift messengers must speed on their way to search out the scattered flock. An angel said, ‘Are all messengers? No, no, God’s messengers have a message.’
«Ma gis ne Yàlla doon def ci suuf si, te léegi dina ñu ko dagg ci njub; te war na ne yonnent yi gaaw yi gaaw ci seen yoon ngir seet ba gis gàllankoor gi tasaaroo. Ab malaaka nee: “Ndax ñépp ay yonnent lañu? Déedéet, déedéet, yonnenti Yàlla am nañu benn ndaw ñeel.”»
“I saw that the cause of God had been hindered, and dishonored by some travelling who had no message from God. Such will have to give an account to God for every dollar they have used in travelling where it was not their duty to go; for that money might have helped on the cause of God, and for the lack of it, souls have starved and died for the want of spiritual food, that might have been given them by God’s called and chosen messengers if they had had the means.
“Gis naa ne, yoonu Yàlla gaañu na te toroxal na ko ndax ay nit ñuy tukki te amuñu benn ndigal gu jóge ci Yàlla. Noonu nag, dañuy wara jox Yàlla konto ci bépp xaalis bu nekk bu ñu jëfandikoo ci tukki fañu warul dem; ndaxte xaalis boobu manoon na dimbali yoonu Yàlla, te ndax ñàkkam, ay ruu xiif nañu ba dee ndax ñàkk lekk wu espiritual, wi Yàlla mana leen joxoon jaarale ko ci ay yonnentam yu mu woo te tànn, bu ñu amoon woon ay jumtukaay.”
“The mighty shaking has commenced, and will go on, and all will be shaken out who are not willing to take a hold and unyielding stand for the truth, and sacrifice for God and his cause. The angel said, ‘Think ye that any will be compelled to sacrifice. No. no. It must be a free-will offering. It will take all to buy the field.’—I cried to God to spare his people, some of whom were fainting and dying.
“Yëngu yëngu buy yàgg na tàmbalee, te dina wéy di yàgg ba noppi, te ñépp ñi bëggul a jàpp bu baax te taxaw bu dëgër, bu dul soppiku ci dëgg gi, te saraxeel ngir Yàlla ak ngir mbiram, dinañu leen yëkkati génne. Malaaka mi ne: ‘Ndax ngeen yaakaar ne kenn dinañu ko gaññ a saraxeel? Déedéet. Déedéet. War naa doon sarax bu ci xol bu sell. Lu nekk la war ngir jënd tool bi.’—Maa ngi jooy ci Yàlla ngir mu yërëm ay nitam, ñenn ci ñoom daan nañu xàddi te di dee.”
“I saw that those who have strength to labor with their hands, and help sustain the cause, were as accountable for that strength, as others were for their property.
«Gis naa ne ñi am doole ngir liggéey ak seen loxo, te dimbali saxal liggéey bi, nekk nañu ci lu yëngu ci seen doole jii, ni beneen ñi di yëngu ci seen alal. »
“Then I saw that the judgments of Almighty God were speedily coming. I begged of the angel to speak in his language to the people. Said he, ‘All the thunders and lightnings of Mount Sinai would not move those who will not be moved by the plain truths of the word of God; neither would an angel’s message awake them.’” Review and Herald, April 1, 1850.
« Noonu gis naa ne àttey Yàlla Aji Man ji doon ñëw gaaw. Maa ngi ñaan malaaka mi mu wax ak nit ñi ci làkkam. Mu ne: “Mbépp dënnu ak leeru melaxu Tundu Sinaay du yëngal ñi bëggul a yëngu ndax dëgg yu leer yi nekk ci kàddug Yàlla; te itam yëgleb malaaka du leen yee.” » Review and Herald, 1 Apriil 1850.