Verse forty of Daniel eleven is one of the most profound verses in God’s Word, as is Daniel chapter eight, verse fourteen. Verse forty is represented by the Hiddekel River and the Ulai River represents Daniel chapter eight, verse fourteen.

Saar ñeenti-fukk ci Daniel benn-fukk ak benn mooy benn ci ay saar yu gëna xóot ci Kàddu Yàlla, ni noonu it Daniel juróom-ñeent, saar fukk ak ñeent. Saar ñeenti-fukk bi dafa ñu ko tekki ci dexu Hiddekel, te dexu Ulai mooy tektal Daniel juróom-ñeent, saar fukk ak ñeent.

Verse forty begins with the words, “and at the time of the end,” thus specifically identifying that the beginning of the verse is 1798. The fifty-one words of the verse were unsealed in 1989, when they were recognized as identifying the collapse of the Soviet Union at that time. Those fifty-one words in the verse, represent both the time of the end in 1798, and then another the time of the end in 1989. Alpha and Omega placed His signature on the verse for all who are willing to see and hear. The time of the end for the movements of both the first and third angels are represented in that one verse.

Saar ñent-fukki bi tàmbalee ak kàddu yi, “te ci jamono jeexital gi,” ba tax mu fésal ne tàmbaliwaay bu saar bi mooy atum 1798. Juróom-benn-fukki ak benn baat yi nekk ci saar bi, ubbees nañu leen ci 1989, ba xammee ne dañuy won yàqugo Mbootaay Sowiyeeti bi ci waxtu woowu. Juróom-benn-fukki ak benn baat yooyu nekk ci saar bi dañuy tegtal benn ci jamono jeexital gi ci 1798, te gannaaw loolu beneen itam ci jamono jeexital gi ci 1989. Alfa ak Omeega def na ci saar bi seetam ngir ñépp ñi bëgg a gis te dégg. Jamono jeexital gi ngir yëngu-yëngu malaaka bu jëkk bi ak bu ñetteel bi, dañoo tegtalu ci benn saar boobu.

The following verse identifies when the papacy, represented as the king of the north, conquers the United States, represented as the glorious land, at the soon coming Sunday law in the United States. Therefore, though the words of verse forty identify the time of the end in 1798, as the beginning, and the time of the end in 1989, as the ending, the reality is that the prophetic history represented in verse forty does not finish until verse forty-one, when the king of the north conquers the glorious land. This means that the history from the collapse of the Soviet Union in 1989, until the soon-coming Sunday law in verse forty-one, represents the history of the United States from President Ronald Reagan until the soon coming Sunday law. That history includes September 11, 2001 and onward unto the hour of the great earthquake of Revelation chapter eleven.

Ayaat bii di ñëw mooy wax kañ la paapaas, miñu tegu ni buur bu bëj-gànnaaru, di noot Ameerik, miñu tegu ni réew mi tedd, ci yoonu Dibeer bi di ñëw léegi ci États-Unis. Kon nag, doontey baat yi nekk ci aaya ñeent-fukk ñaar fukki benn di jox xam-xam ci waxtu mujj gi ci 1798, ni njàlbéen, ak waxtu mujj gi ci 1989, ni mujj, dëgg-dëgg mooy ne jaar-jaaru kàddu-yonnent yi miñu tegu ci aaya ñeent-fukk du jeex ba ci aaya ñeent-fukk ak benn, ba kerceen buur bu bëj-gànnaaru nootée réew mi tedd. Loolu dafay tekki ne jaar-jaaru bi tàmbalee ak yàqub Mbootaay Sowiyet bi ci 1989, ba ci yoonu Dibeer bi di ñëw léegi ci aaya ñeent-fukk ak benn, moo di jaar-jaaru États-Unis daldi tàmbalee ci Président Ronald Reagan ba ci yoonu Dibeer bi di ñëw léegi. Jaar-jaaru boobu dafa ëmb 11 Septembre 2001 ak lu topp ba ca waxtu rey buy suux ci Révélation saar benn-fukk ak benn.

When the verse was initially unsealed, an argument was raised against the truth that “the claim by Pippenger, that the verse represents the history of 1798, unto the Sunday law was an absurd claim, for verses in the Bible never represent such long periods of history.” We had not thought about the concept of whether there is a limit upon a period of time that can be located in one verse, but we immediately remembered that Revelation chapter thirteen, verse eleven identifies the very same history, and it does so, in one verse. The history of the earth beast began in 1798, and the speaking of the earth beast as a dragon, is fulfilled at the soon coming Sunday law.

Bi benn biir kàddu gi ubbee nañu ko bu jëkk, amoon na benn werante ci dëgg gi ne: “wax ji Pippenger wax ne kàddu gi diirub jaar-jaari mwaka 1798 ba ca yoonu Dibéer, loolu wax ju yéeme la, ndaxte aaya yi ci Biibël duñu feeñal jaar-jaari taariix yu yaatu ni mel noonu.” Nun nag, xalaatu woonuñu woon ci mbirum ndax am na kemtalaay ci diirub waxtu wu mën a nekk ci benn aaya; waaye ci saa si sax nu fàttaliku ne Peeñu 13:11 moom itam dafay tegtal benn taariix boobu, te muy ko def ci benn aaya. Taariixu rab wu suuf wi tambalee na ci 1798, te waxug rab wu suuf wi ni jakkaarlo, mooy mat ci yoonu Dibéer bi di ñëw lu gaaw.

“And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.” Signs of the Times, November 1, 1899.

«Te bi Papauté bi ñàkk dooleem, te ñu ko gaawloo ba mu bàyyi fitna ak bugal, Yowaana gis na beneen kàttan buy jóg ngir déggal baatu njaay mi, te yóbbu kanam jëf yu metti ak xasaw yooyu. Kàttan googu, mooy bu mujj bi war a xare ak kërceen gi ak yoonu Yàlla, ñu ko màndargaaloon ak rab gu am ñaari geñ yu mel ni yu xar.» Signs of the Times, 1 Samwiyee 1899.

If a person needed to be technical, verse forty covers the history of 1798, to verse forty-one, and in verse forty-one the Sunday law is identified, so unlike the single verse in Revelation chapter thirteen, verse forty is actually a little bit shorter because the Sunday law is in the next verse, whereas, in Revelation chapter thirteen, 1798 to the Sunday law is in one verse. Sister White informs us the “same line of prophecy” that is in the book of Daniel is taken up in the book of Revelation, and Revelation chapter thirteen, verse eleven, easily goes right over the top of verse forty, if you choose to apply the principle of line upon line.

Bu nit ku nekk bëgg a jëfandikoo melokaan yu jub, aaya ñeen-fukk bi mooy tënk jaar-jaaru atum 1798 ba ca aaya ñeen-fukk ak benn ba, te ci aaya ñeen-fukk ak benn ba lañu fàttali yoonu Dibeer; noonu, wuute na ak benn aaya rekk bi nekk ci Yàllabtéefal sap ñatt-fukk ak ñett, ndax aaya ñeen-fukk bi ci dëgg-dëgg gàtt na tuuti, ndax yoonu Dibeer bi nekk na ci aaya bi ci topp, fekk ci Yàllabtéefal sap ñatt-fukk ak ñett, 1798 ak yoonu Dibeer dañoo nekk ci benn aaya. Rakku jigéen White xamal na nu ne “beneen rëddoo kàdduy wax ci kanam” bi nekk ci téereb Daniyeel, dañu koy jëlaat ci téereb Yàllabtéefal; te Yàllabtéefal sap ñatt-fukk ak ñett, aaya fukk ak benn, man na yomb a weesu kaw aaya ñeen-fukk bi, su fekkee ne tànn nga a jëfandikoo njariñu “rëddoo ci kaw rëddoo.”

When you do employ the principle of line upon line, you find that verse forty’s representation of Revelation thirteen’s earth beast (the United States), who in verse forty is represented by the “chariots, ships and horsemen,” changes from a lamblike beast with two horns in 1798 into a dragon-speaking beast at the soon coming Sunday law, and also that the lamblike-beast has two horns.

Bu ngeen jëfandikoo dëgg-dëgg mbind mi ci kaw mbind, ngeen gis ne melokaanu kër-gu-suf gi ci Apokalips 13 (Etazini), mi ñu teewal ci aaya 40 ci “woto yi, gaal yi ak way-waru fas yi,” soppeeku na — nekkoon rab gu mel ni xar mi am ñaari wéru ci 1798, ba muy nekk rab gu wax ni nago ba ci ndigalu Dibbeeri bésu Dimaas bi di ñëw lu gaaw; te itam ne rab ga mel ni xar mi am na ñaari wéru.

Verse forty, also represents the symbolic seventy years when the whore of Tyre is forgotten, for the seventy symbolic years are as the days of one king, and a king is a kingdom. Based upon verse forty, and the line of Revelation chapter thirteen, the kingdom of Bible prophecy that rules for the seventy symbolic years of Isaiah chapter twenty-three is the earth beast, which has two horns of strength. The earth beast begins with two horns of strength representing Republicanism and Protestantism, but as the history of verse forty draws near its fulfillment in verse forty-one, its two prophetic strengths are then identified as “ships” (economic power), and “chariots and horsemen” (military might).

Saar ñent-fukk, itam dafa teyil juróom-ñaari at yu misaal yi, bi jigéenu ndaxu Tir dëggu; ndaxte juróom-ñaari at yu misaal yi mel nañu ni fan yu benn buur, te buur mooy nguur. Ci kaw saar ñent-fukk, ak sàrtu Kàddu gu Sell gi ci Peeñu ga ca xaaj 13, nguur gi ci waxu yonent yi ci Biibël te nguur gi di kilifte juróom-ñaari at yu misaal yi ci Esayi xaaj 23 mooy rab wu suuf wi, mi am ñaari wéjj yu doole. Rab wu suuf wi tàmbalee ak ñaari wéjj yu doole, di misaalu Répiblikaanis ak Protestantis, waaye bi jaar-jaaru saar ñent-fukk di jege dëggaloom ci saar ñent-fukk ak benn, ñaari dooleem yu yonent yi dañuy noppiñu leen ci “gaal yi” (doole ju ñuy jënd ak jaay), ak “woto yi ak gawar-kat yi” (kàttanu xare).

During the seventy symbolic years of Isaiah chapter twenty-three, the whore of Tyre, who in verse forty is the king of the north, is forgotten. But then at the end of the seventy symbolic years she will once again commit fornication with the kings of the earth, as was done in the history leading up to the collapse of the Soviet Union when all historians confirm that President Reagan secured a secret alliance with the antichrist of Bible prophecy for the purpose of bringing down the Soviet Union. In the period leading up to 1989 Reagan had already begun a secret illicit relationship with the man of sin, thus Nebuchadnezzar’s musicians began to practice the tune that the forgotten whore was beginning to sing. The unprecedented worldwide ministry of John Paull II, in that very history, was the beginning of the “song and dance” that caused “all the world” to “wonder after the beast”.

Biir at ak ñaar-fukk yu juróom-ñent yu mel ni misaal ci Esayi saar ñaar-fukk ak ñett, jigéenu ndaw bu Tir, moom mi nekk buur bu bëj-gànnaar ci aaya ñent-fukk, dees na ko fàtte. Waaye ba noppi ci mujj gaay yu mel ni misaal yooyu, dina dellu jëfandikoo njaloo ak buur yi ci suuf si, ni ko defee ci jaar-jaaru nettali gi jiitu woon daanu Réewum Sowiyet, ba firi-kàtt yu jaar-jaar yépp dëggal ne Prezidaan Reagan dafa sàkk benn mbootaay bu kumpa ak Antikristu bi ci waxi waxu Yàlla ngir yàq Réewum Sowiyet. Ci jamono ji jiitu 1989, Reagan tàmbalee woon ba noppi benn jëf ju kumpa te baña yoon ak nit ki di góorug bàkkaar bi; noonu itam taalibe yu muzik Nebukadnessar tàmbalee woon jàng wolofal waxtu wi jigéenu ndaw bi ñu fàtte woon doon tàmbali woy. Liggéey bu amul moroom ci àddina si yépp bu Yowaana Pool ñaareel bi, ci nettali boobu sax, moo doon njàlbéenu “woy ak fecc” wi tax “àddina si yépp” “jaaxle topp mala bi”.

Verse forty also represents the history of Laodicean Adventism, which began in 1798 as Sardis, then those in Sardis accepted the light that was unsealed, and then the Philadelphian movement came out of Sardis. When the Philadelphian movement rejected the light of 1856, they then transitioned from a movement unto the Laodicean church in 1863. That church is therefore destined to be spewed out of the mouth of the Lord in verse forty-one, which is the soon-coming Sunday law. Verse forty represents not only the history of the United States, but also the history of Laodicean Adventism.

Aayaat ñaar-fukk ak ñeent itam dafay tegtal jaar-jaaru Adentis bu Laodise, mi tàmbalee ci 1798 ni Sardis; gannaaw gi, ñi nekkoon ci Sardis nangu nañu leer gi ñu ubbi woon, te gannaaw loolu yëngu-yëngu Filadelfi génn na ci Sardis. Bi yëngu-yëngu Filadelfi bañee leeru 1856, kon dafa jógé ci nekk yëngu-yëngu, jëm ci jàngu Laodise ci 1863. Kon nag, jàngu googu dogal nañu ko ngir mu ñu tufli ko ci gémmiñu Boroom bi ci aayaat ñaar-fukk ak benn, maanaam yoonu Dibeer bu agsi waxtu wu gaaw. Aayaat ñaar-fukk ak ñeent mooy tegtal, du rekk jaar-jaaru Etats-Unis, waaye itam jaar-jaaru Adentis bu Laodise.

Laodicean Adventism was given the divine light of God’s Word for its anchor point and strength, and the government of the United States was given the divine light of the Constitution of the United States for its anchor point and strength. They both began prophetically as horns in 1798, and by the end of the seventy symbolic years, the apostate Republican horn and the apostate Protestant horn will come together as one horn and speak as a dragon.

Adventisme Laodise bi am na leeru Yàlla ju sell ci Kàddu Yàlla ngir mu nekk ay dëkkandoom ak dooleem, te nguurug États-Unis-it am na leeru ju sell ci Constitutionu États-Unis ngir mu nekk ay dëkkandoom ak dooleem. Ñoom ñaar ñépp tàmbalee nañu ci waxu yonent yi ni ay gemiñ yu génn ci atum 1798, te bu jeexee juróom-ñaar-fukk at yu mel ni ay misaal, gemiñ Républicain bu bàyyikoo ak gemiñ Protestant bu bàyyikoo dinañu booloo nekk benn gemiñ te wax ni ab nago.

Verse forty’s two horns are the government, and the chosen church, that represent two lines of prophecy which run together, for they are represented as two horns upon a single beast. Wherever the beast goes the two horns also go, and they do so in the same prophetic history. The horn of Protestantism has a twofold prophetic nature represented by Laodicea and Philadelphia. The horn of Republicanism also has a twofold prophetic nature represented by the Republican and Democratic political parties. The second of each of the horn’s twofold nature, comes up last and comes up higher, according to Daniel chapter eight.

Ñaari fukki fanweer ci ñaari baat ya mooy nguur gi ak kerk gu tànn gi, te ñoo di tegtal ñaari rëdd yu yonent yi doon dawandoo, ndaxte ñoo leen wone ni ñaari baat ci benn rab. Fu rab ba dem, ñaari baat ya itam fa lañuy dem, te noonu lañuy dox ci benn jaar-jaaru yonent. Baatu Protestantisma bi am na ñaari wàll yu yonent, yi Laodicea ak Philadelphia di tegtal. Baatu Republicanisma bi itam am na ñaari wàll yu yonent, yi paari politig Republikaan ak Demokaraat di tegtal. Ñaareelu benn ku nekk ci ñaari wàllam yooyu, moo gën a mujje génn te moo gën a kawe, ni ko Daniel saar 8 waxe.

Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.

Noonu ma teg sama bët yi, xool, te gis ne, xanaa! amoon benn xar mu taxawoon ca kanam dex ba, te amoon na ñaari wéru; ñaari wéru yooyu dañoo kawe woon, waaye kenn ci ñoom moo gën a kawe beneen bi, te bi gën a kawe feeñ na woon ci mujj. Daniel 8:3.

The twofold characteristics of each horn is illustrated in the line of Christ by the Sadducees and Pharisees, which in the Republican horn equates to liberalism (pro-slavery, democracy, woke-ism and globalism), and conservatism (anti-slavery, a Constitutional republic, traditionalists, MAGA). The twofold characteristics of the Protestant horn equates to Philadelphia and Laodicea. There is not a perfect parallel between the two horns’ division into a twofold symbol, for neither progressive liberalism or conservative MAGA-ism comes out on the right side of the Sunday law issue, for the Pharisees and Sadducees came together at the cross; but at the soon coming Sunday law, which was typified by the cross, Laodicea is spewed out of the mouth of the Lord, and the Philadelphian horn is then lifted up as an ensign. Still, the twofold nature of both horns is represented by the theological controversy between the Pharisees and Sadducees, and the messenger to the Gentiles (Paul), in the history of Christ, had formerly been a Pharisee of Pharisees.

Ñaari melokaanu ci bépp bënn kaax mi, feeñ na ci xët wu Kirist bi jaarale ko ci Saduseen yi ak Fariseen yi, te loolu ci kaaxu Réew-mi di méngoo ak liberalism (ñi gëm jaam, demokaraasi, woke-ism ak globalism), ak conservatism (ñi bañ jaam, réewum repiblik buy dox ci Dastuur, way aada yu cosaan, MAGA). Ñaari melokaanu kaaxu Protestaaŋ bi diit na ci Philadelphia ak Laodicea. Amul benn méngoo gu mat sëkk ci diggante ñaari kaax yi ci seen xaajoo buy doon ñaari firnde, ndaxte du liberalism buy yëngu jëm kanam, walla conservatisme bu MAGA, moom benn du génn ci wet wu jub ci mbirum yoonu Dibeer; ndax Fariseen yi ak Saduseen yi booloo nañu ci bant ba. Waaye ci yoonu Dibeer bi di ñëw ci lu gaaw, bi bant ba doon misaalal, Laodicea dañuy ko tufli génne ko ci gémmiñu Boroom bi, te kaaxu Philadelphia ba noppi dañuy ko yékkati muy bannera. Waaye nag, dundin gu ñaar yi ci ñaari kaax yooyu, feeñ na ci werantey yoonu njàngale yi nekkoon diggante Fariseen yi ak Saduseen yi, te ndawsi bi yónnee woon ca xeeti ñi dul Yawut yi (Pool), ci jaar-jaaru Kirist, dafa nekkoon woon Farisee bu bokk ci Fariseen yi gën a doon Farisee.

The methodology of the latter rain, being line upon line, produces great light in verse forty when it is applied. Revelation chapters two through eighteen, are all in alignment with verse forty. Isaiah chapter twenty three’s testimony of the whore of Tyre aligns with the verse. Of course, there are several other passages that are to be laid over the top of verse forty, but perhaps the most significant line upon line application of verse forty is verse forty itself.

Yoonu tawfekki noonu tawfekki ndox mu mujj mi, te muy bind ci kaw bind, buñ ko jëfandikoo, muy jur leer gu réy ci sarax bañeent-fukk. Peeñu yu Yàlla aji muj gi, ay sàpp 2 ba 18, yépp ànd nañu ak sarax bañeent-fukk. Seede gi nekk ci Esayi saar 23 ci mbirum jigéen ju ñaaw ju Tir itam ànd na ak sarax bi. Ci dëgg-dëgg, am na yeneen ay xàll yu war a teg ci kaw sarax bañeent-fukk; waaye xeyna jëfandikoo gu gën a am solo ci bind ci kaw bind ngir sarax bañeent-fukk mooy sarax bañeent-fukk bi ci boppam.

In verse forty the time of the end in 1798 and the time of the end in 1989, are both set forth. This directs a student of prophecy to lay the time of the end in 1798 over the top of the time of the end in 1989. When that is done, the history of verse forty produces two lines that each begin in 1798, and continue until the soon coming Sunday law of verse forty-one. The line that begins in 1798 identifies the internal message of God’s last day people, and the line that begins in 1989 identifies the external message of God’s last day people during the very same history. Verse forty therefore possesses within itself the symbolism represented by the same internal and external prophetic relationship of the seven churches and the seven seals in the book of Revelation. And this prophetic phenomenon is represented in one verse, made up of fifty-one words!

Ci aayaar ñent-fukk ak benn, jamono mujj mi ci 1798 ak jamono mujj mi ci 1989, ñoom ñaar ñépp lañu feeñal. Loolu di jublu jàngatkat yéen ci waxi yonent bi, ngir mu teg jamono mujj mi ci 1798 ci kaw jamono mujj mi ci 1989. Bu loolu amee, seeni jaar-jaari aayaar ñent-fukk ak benn di jur ñaari rëdd yu kenn ku nekk tàmbalee ci 1798, te di wéy ba ci yoonu Dibéeri ga bëgg a ñëw ci soon, mi nekk ci aayaar ñent-fukk ak ñaar. Rëdd mi tàmbali ci 1798 di xamle ndigal bi ci biir, bi Yàlla jagleel nitam yu mujj yi; te rëdd mi tàmbali ci 1989 di xamle ndigal bi ci biti, bi nitam yu mujj yi Yàlla yégle ci noonu benn jaar-jaar. Kon nag aayaar ñent-fukk ak benn dafa yor ci boppam misaal mi tektal benn bokk yu yonent ci biir ak ci biti, ni ko juróom-ñaari kërceen yi ak juróom-ñaari sëriñ yi ci téereb Peeñ gi di feeñale. Te lëf gu yonent gu mel noonu, benn aayaar rekk lañu koy tektale, te aayaar boobu defar na ci juróom-benn baat!

The Millerites recognized the internal-external message of the seven churches and seven seals, but they also recognized that the seven trumpets also represented a third line of truth which was an element of the history represented by the seven churches and seven seals. The trumpets were, as Miller states, “the peculiar judgments” that were brought upon Rome. The Millerites understood the judgments of God represented by the seven trumpets were connected with the history of the seven churches and the parallel history of the seven seals.

Millerite yi xamoon nañ ne juróom-ñaari kër-yàlla yi ak juróom-ñaari bët yi dañuy tegtal bataaxal bu biir ak bu biti, waaye itam xamoon nañ ne juróom-ñaari trompet yi itam dañuy tegtal ñetteelu rëdd u dëgg, mi doon benn mbir ci jaar-jaar bi juróom-ñaari kër-yàlla yi ak juróom-ñaari bët yi di tegtal. Trompet yi nekkoon nañ, ni Miller waxe, “atte yu xas yi” yu ñu indi woon ci Rooma. Millerite yi déggoon nañ ne attekatu Yàlla yi juróom-ñaari trompet yi di tegtal, dañoo jàppandikoo ak jaar-jaaru juróom-ñaari kër-yàlla yi ak jaar-jaaru jëflante bu juróom-ñaari bët yi.

Verse forty includes the history of September 11, 2001, and in verse forty the prophetic line of the seven trumpets is therefore, also aligned. The first angel arrived in 1798, in order to announce the opening of the judgment in 1844. That judgment breaks down into an investigative and executive judgment. The history of verse forty is the history of the investigative judgment and the history of verse forty-one onward until Michael stands up and the seven last plagues are poured out is the history of the executive judgment.

Saar ñent-fukk ak ñaar boobu dafay boole jaar-jaaru 11 Septàmburu 2001, te ci saar ñent-fukk boobu, rëdd-u wax yu ñaar-fukk ak ñaar, maanaam juróom-ñaari trompët yi, moom itam, dafa méngoo. Malaaka bu jëkk bi agsi na ci 1798 ngir yégle ubbi gi atkat ci 1844. Atkat boobu dafay xàjjaliku ci atkatu seet ak atkatu àtte bu mujje. Jaar-jaaru saar ñent-fukk mooy jaar-jaaru atkatu seet bi, te jaar-jaaru saar ñent-fukk ak benn ba ñu jëlee ba Michael taxaw, ba ñu tuur juróom-ñaari mbugal yu mujj yi, mooy jaar-jaaru atkatu àtte bu mujje.

The executive judgment begins when the United States speaks as a dragon.

At léppu bu mag mi tàmbalee bi bu Mbooloom Ikkalawéeri Amerik di wax ni ab naga.

““The lamblike horns and dragon voice of the symbol point to a striking contradiction between the professions and the practice of the nation thus represented. The ‘speaking’ of the nation is the action of its legislative and judicial authorities. By such action it will give the lie to those liberal and peaceful principles which it has put forth as the foundation of its policy. The prediction that it will speak ‘as a dragon’ and exercise ‘all the power of the first beast’ plainly foretells a development of the spirit of intolerance and persecution that was manifested by the nations represented by the dragon and the leopardlike beast. And the statement that the beast with two horns ‘causeth the earth and them which dwell therein to worship the first beast’ indicates that the authority of this nation is to be exercised in enforcing some observance which shall be an act of homage to the papacy.” The Great Controversy, 443.

““Bàkk yu mel ni xarit ak baat bu mel ni jangoro bi ci misaal bi di won juuyoo gu rëy ci diggante li xeet wi nii di wax ne mooy ay njariñam ak li mu di def ci dëgg. ‘Wax’ wu xeet wi mooy jëfandikoo ay boroom sàrtam ak ay àttekatam. Ci jëf jooju la di weddi ci dëgg ay njubte yu yaatu ak yu dal yu mu joxe woon ngir ne ñoom lañu di fondemaŋu politikam. Kàddu gi ne dina wax ‘ni jangoro’ te jëfandikoo ‘bépp kàttanu rab wu njëkk bi’ di wax bu leer ne dina am yokkute gu jëm ci xel mu dul muñ ak fitna, mi xeeti askan yi jangoro bi ak rab wi mel ni mbëtt mi teewaloon. Te wax ji ne rab wi am ñaari bàkk ‘defal suuf si ak ñi ci dëkk ne ñu sujjóot rab wu njëkk bi’ di tektal ne sañ-sañu xeet wii dinañu ko jëfandikoo ngir fàggu benn toppandoo bu nekk di jëf ju teeral papas bi.” The Great Controversy, 443.

When the United States “speaks,” and enforces the soon coming Sunday law, the “second voice” of Revelation chapter eighteen, “speaks,” by calling men and women out of Babylon.

Bu Etaa-zuni bu “waxee,” te di doxalin ga ñëw ci fanweer ju dib Sunday, “baat bu ñaareel” bi ci Pexe gu Yàlla saare 18, “waxee,” di woo góor ak jigéen ñu génn Babilon.

And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.

Ma déggoon baat bu bees buy jóge asamaan ne: “Génnleen ci moom, yéen sama nit ñi, ngir ngeen bañ a bokk ci ay bàkkaaram, te ngeen bañ a jot ci ay mbugalam. Ndaxte ay bàkkaaram egg nañu ba asamaan, te Yàlla fàttewul ay njubam. Feyleen ko ni mu leen feewe woon, te yokkleen ko ñaari yoon ci lu méngoo ak ay jëfam: ci kaas bi mu feesaloon, feesalleen ko ci moom ñaari yoon.” Peeñu 18:4–6.

In verse forty-one, when the United States speaks, those who are still in the threefold environment of modern Babylon are called out when the “second voice” of Revelation chapter eighteen speaks. Those that are then called out are represented in verse forty-one as “Edom, Moab and the chief of the children of Ammon.” In the verse, those represented in the threefold symbol of modern Babylon, escape the hand of the king of the north (the papacy). The Hebrew word “escape,” means to escape by slipperiness, and its inherent meaning is that the escape is accomplished from something that had previous to the escape held those that escape in captivity.

Ci ay ñent ak benn-fukk ak benn, bu États-Unis waxee, ñi nekk ciy ñett-fànn yu Babilon bu jiiñ bi ci jamono jii, dees na leen woo génn bi “baat bu ñaareel bi” ci Pexeeb Yowaana saraxle fukki juróom-ñett waxee. Ñi dees woo génn ci booba, dees na leen tegtal ci ay ñent ak benn ni “Edom, Moab ak kilifay doom yi Ammon.” Ci saraxle bi, ñi ñu tegtal ci mandarga ñett-fànn bu Babilon bu jiiñ bi ci jamono jii, mucc nañu ci loxo buur bu bëj-gànnaar bi (papasi bi). Kàddu Ebrë “mucc” tekki na mucc jaar ci xereñ gu luuy, te tekki gi mu yore ci biiram mooy ne, mucc ga am na ci lu jëkk a daan tëj ñi mucc ci jaamug njaam.

He shall enter also into the glorious land, and many [countries] shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:41, 42.

Dina dugg ci suuf su tedd gi itam, te réew yu bare dinañu daanu; waaye yii dañuy rëcc ci ay loxoom, muy Edom, ak Moab, ak ki gën a mag ci doom-i Amoon. Dina yókk itam loxoom ci kaw réew yi; te suufu Misra du rëcc. Daniel 11:41, 42.

In verse forty-two the papacy (the king of the north), conquers its third geographical obstacle when it takes Egypt, which is a symbol of the United Nations, as typified by Herod’s birthday, when he succumbs to the deceptive dance of Salome (the United States), the daughter of Herodias (the papacy). This identifies when the United Nations (the “ten kings” of Revelation seventeen), agree to give their kingdom to the beast for one hour. The one hour is the hour of Revelation eleven’s “great earthquake”, and the “hour” when the whore of Babylon is judged. In verse forty-two, Egypt (the United Nations), “shall not escape.”

Ci aayaasaar fukki ñaar-fukk ak ñaar, papote bi (buur bi dëkk ci bëj-gànnaar) daan naam taxawaayu géografi bu ñetteel bi bi mu jëlée Esipt, mi nekk misaal bu Mbooloom Xeet yi, ni ko Herot tektalee ci bésub juddoomam, bi mu daanoo ci fecc gu naxgóorug Salome (Etazini), doomu Herodias (papote bi). Loolu mooy xamale bés bi Mbooloom Xeet yi (“fukki buur yi” ci Peeñu 17), àndoon nañu ci jox seen nguur rab wi diirub benn waxtu. Benn waxtu boobu mooy waxtuw “yëngu-yëngu suuf su mag” ci Peeñu 11, te mooy itam “waxtu” wi ñu àtte jigéenu ndaw-sa Babilon. Ci aayaasaar fukki ñaar-fukk ak ñaar, Esipt (Mbooloom Xeet yi), “du mucc.”

The Hebrew word translated as “escape” in verse forty-two is different than the Hebrew word in verse forty-one. In verse forty-two the word “escape” means “finding no deliverance”, but verse forty-one is identifying when those previous to the soon coming Sunday law have been holding hands with the papacy, then escape as if by slipperiness. Prior to the hour of the Sunday law crisis those in the communion of modern Babylon have been accepting the satanic idea that Sunday is God’s day of worship. When the mark of the beast is enforced, a person can either accept it for whatever reason, or actually believe it to be so. To believe it is to receive the mark in the forehead, and to simply accept it, is to receive the mark in your hand.

Baati ebree buñ tekki ne “mucc” ci aaya ñeent-fukk ak ñaar bi, du benn ak baat bi nekk ci aaya ñeent-fukk ak benn bi. Ci aaya ñeent-fukk ak ñaar bi, baat bi ne “mucc” dafay tekki “amul njot gu muy musal”; waaye aaya ñeent-fukk ak benn bi mooy won ne, ñi jiitu yoonu Dibeer buy ñëw léegi, dañoo daan boole loxo ak papasi bi, te gannaaw ga dañuy mucc mel ni ku rëcc ndax sedd. Bala waxtu jafe-jafe yoonu Dibéer bi, ñi nekk ci bokk-gëmug Babilon bu bees bi dañoo daan nangu xalaatu Seytaane bi ne Dibéer mooy bésu Yàlla bu jamu. Buñ séddoo màndargay rab wa, nit mën na ko nangu ndax lu mu man a doon, walla mu gëm dëgg-dëgg ne noonu la. Gëm noonu mooy jot màndarga ja ci jë, te nangu ko rekk mooy jot màndarga ja ci sa loxo.

Those who escape the hand of the papacy at the Sunday law, reject the satanic idea that God’s day of worship is the day of the sun at the very time when the United States and the United Nations are joining hands with the whore of Rome, the papal power, the king of the north.

Ñi ñu mucc ci loxob paap bi ba ca yoonu Dibéer, dañuy bañ xel mu Seytaane bi ne bésu jaamu Yàlla mooy bésu jant bi, ci waxtu wii sax bi États-Unis ak Mbootaayu Xeet yi dëppoo loxo ak jigéenu ndaw wu Room, kàttanu paap bi, buur bu bëj-gànnaar.

“The Protestants of the United States will be foremost in stretching their hands across the gulf to grasp the hand of Spiritualism; they will reach over the abyss to clasp hands with the Roman power; and under the influence of this threefold union, this country will follow in the steps of Rome in trampling on the rights of conscience.” The Great Controversy, 588.

«Protestaŋ yi ci États-Unis dinañu jiitu ci yiir seen loxo yi jallale ko ci kaw xóot ba ngir jàpp loxo Spiritualism; dinañu jàllale ci kaw kàttan gu xóot ngir lakkandoo ak kàttanu Room; te ci suufu doxalin bu mboolem ñetti bii, réew mii dina topp tànki Room ci tooñ yelleef yi jëm ci xel mu teey.» The Great Controversy, 588.

It is important to take the time to set forth the structure of the last six verses of Daniel eleven as we proceed in our considerations of verse forty. The king of the north, which is Modern Rome conquers three geographical obstacles in order to be established on the throne of the earth. Pagan Rome conquered three geographical obstacles, as did papal Rome, so Modern Rome conquers the king of the south (the former Soviet Union) in verse forty, and then conquers the glorious land (the United States) in verse forty-one, and then Egypt (the United Nations) in verses forty-two and forty-three.

Li am solo ne ñu jël waxtu ngir wone bu baax njëginu juróom-bennat aya yi mujj yi ci Daniel fukk ak benn, bi nuy doorgal sunuy xalaat ci aya ñeent-fukk. Buur bu bëj-gànnaar, mooy Room gu bees, dafa daan ñetti tere yu mel ni suuf ngir moom man a sampu ci gangunaasug suuf si. Room gu pagan daan na ñetti tere yu mel ni suuf, ni ko Room gu paapal itam defee; noonu it Room gu bees dafa daan buur bu bëj-saalum (Mbooloom Réew yi Soviet yu njëkk) ci aya ñeent-fukk, te gannaaw loolu daan suuf su tedd gi (États-Unis) ci aya ñeent-fukk ak benn, te gannaaw loolu it daan Misra (Mbooloom Xeet yi) ci aya yi ñeent-fukk ak ñaar ak ñeent-fukk ak ñett.

But as the previous quote of Sister White identifies, the United States joins hands with the papacy and the United Nations at the same time. The threefold union of the dragon, the beast and false prophet is accomplished at the soon-coming Sunday law, though Daniel chapter eleven verses forty-one through forty-three identify the simultaneous conquering sequentially. The sequence that is illustrated is representing the flow of events, but they are all accomplished at the soon-coming Sunday law.

Waaye ni, ni waxin bu jiitu bu Sister White di wone, Mbootaayu Ameeriig boole loxo ak papas ak Mbooloom Xeet yi ci benn jamono. Benn booloo bu ñetti xaaj, mooy bu dragon bi, rab wi ak yonent bu dëggul bi, mat na ci yoonu Dibeer bi muy ñëw léegi; waaye Daniel saar 11 ayet 41 ba 43 di wone noonu itam, ndam li ñuy jot ci benn jamono, dañu ko jëfandikoo ci toppante. Toppante bi ñuy wone mooy tekki doxalin xew-xew yi, waaye yépp mat nañu ci yoonu Dibeer bi muy ñëw léegi.

At that point the “second voice” of Revelation eighteen “speaks,” right where the United States “speaks.” God speaks where and when Satan speaks. In verse forty-four, tidings out of the east and the north trouble the king of the north and the final papal bloodbath is initiated. Verse forty-four, as like unto verses forty-two and forty-three, begins in verse forty-one, when the mighty angel of Revelation eighteen, begins His call for His other flock to come out of Babylon.

Ci waxtu boobu, “baat bu ñaareel bi” ci Apocalipsa fukk ak juróom-ñeent “wax,” fa Réewum Bennoo yi Amerig “waxee.” Yàlla day wax fa ak saa su Seytaane di wax. Ci aaya ñeent-fukk ak ñeent, xibaar yu jóge penku ak bëj-gànnaar di jaxas buurub bëj-gànnaar, te mu tax nguurug pàpp bu mujj bi tàmbali rey-rey gu tar. Aaya ñeent-fukk ak ñeent, ni mu mel ni aaya yi ñaar-fukk ak ñaar ak ñaar-fukk ak ñett, mi ngi tàmbalee ci aaya ñeent-fukk ak benn, ba malaaka bu mag bi ci Apocalipsa fukk ak juróom-ñeent tàmbalee wooteem ngir gàllankooram gën a des génn Babilon.

The message He presents is the message which identifies Islam of the third woe as His instrument of judgment, and the punishment of the whore of Babylon. Islam is represented as the “tidings of the east”, and the papacy (the counterfeit king of the north) is the “tidings of the north”. Daniel eleven verse forty identifies the investigative judgment, and verse forty-one through forty-five identifies the executive judgment.

Bataaxal bi Mucc bi Muuy jox mooy bataaxal bi tegtal ne Islaam bu ñetteel àq mooy jumtukaayu àtteem ak mbugalu jigéenu ndaw gu Babilon. Islaam dañu ko tegtal ni “xibaar yu penku”, te pabu ba (buur bu bëgg-a-mel ni buuru bëj-gànnaar) mooy “xibaar yu bëj-gànnaar”. Daniyel fukki benn, sarax 40, mooy tegtale àtte gu wut; te sarax 41 ba 45 dañuy tegtale àtte gu doxal.

We will continue our consideration of verse forty of Daniel eleven in the next article.

Dinanu yokk seen sunu njàngat ci sarax baat fanweer ñent-fukk ak benn ci Daniel ñent-fukk ak benn ci bind bi ci topp.

“On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.

“Benn benn, bi ma nekkoon dëkku New York, ci guddi mañu ma woo ngir ma gis kër yu mag yiy yéeg, étage gannaaw étage, jëm ca asamaan. Waxoon nañu ne kër yooyu da ñu bañ safara, te tabax nañu leen ngir màggal seen boroom ak seen tabaxkat. Gëna kawe ak gëna kawe lañuy yéeg, te ci seen biir jëfandikoo nañu jumtukaay yi gëna jafe njariñ. Ñi moomoon kër yooyu da ñu nekkoonul di laaj seen bopp: ‘Naka lañuy gëna man a màggal Yàlla?’ Boroom bi nekkul woon ci seen xel.”

“I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’

“Damaa naa ne: ‘Yàlla yow, bu ñi di jëfandikoo seen alal noonu manoon gis seen yoon ni ko Yàlla gis! Ñoo ngiy dajale tabax yu mag te taaru, waaye aka ñàkk xel la seen xalaat ak seen pexe doon ci kanam Kilifa àddina bi mépp. Duñu jàng ak bépp dooleb xol ak xel ngir xam naka lañu mën a màggal Yàlla. Dañu bàyyi gis lii, moom waajur dutyë bu jëkk bu nit ki.’”

“As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.

“Bi këru kër yu mag yi yéegoon, boroom yi bég ak réy-réy gu am yene yu kawe, ndaxte am nañu xaalis bu ñuy jëfandikoo ngir neexal seen bopp te yee mbëggeelu seen dëkkandoo yi. Lu bare ci xaalis bi ñu defee noonu ci njëg, amoon na ko ci nangu lu ëpp, ci sonal ak yokk coono way-ndóol yi. Ñu fàtte ne ca asamaan, benn bindu bu mat sëkk mooy taxaw ci bépp jëf ju jëm ci njaay ak jaay; bépp njubadi ju jubul, bépp jëf ju naxante, fa lañu koy bind. Waxtu wi ngi ñëw, ba ci seen naxante ak seen réyréylu, nit ñi dinañu agsi ci bérab bu Boroom bi du leen may mu ñu ko jàll; te dinañu xam ne muñug Jehovah am na kem-kàttanam.”

“The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.

“Li ma ci topp a feeñu ma mooy ab xumbub safara. Góor ña xooloon tabax yu kawe ya te ñu yaakaar ne dafaarañ nañu ci safara, ne: ‘Aman nañu bu baax baax.’ Waaye tabax yooyu lakk nañu mel ni dañu leen defee gudron. Masiin yi ñuy fexe safara mënul woon dara ngir taxawal yàqute gi. Ñi yoroon masiin ya mënul woon nañu liggéeyal leen.”

“I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.

“Ñu jàngal na ma ne bu waxtu Boroom bi àggee, su fekkee genn soppi jotul ci xol yu nit ñu réy te am yéene yu kawe, góor ñi dinañu gis ne loxo bi daan am doole ngir musal dina am itam doole ngir alag. Amul benn kàttan gu suuf gu mana tere loxo Yàlla. Amul benn jumtukaay bu ñuy jëfandikoo ci tabax kër yi bu leen mana aar ci yàqule bu waxtu wi Yàlla tëral àggee ngir yónnee mbugal ci nit ñi ndax seen xeebal yoonam ak seen bëgg-bopp gu ñaaw.

“There are not many, even among educators and statesmen, who comprehend the causes that underlie the present state of society. Those who hold the reins of government are not able to solve the problem of moral corruption, poverty, pauperism, and increasing crime. They are struggling in vain to place business operations on a more secure basis. If men would give more heed to the teaching of God’s word, they would find a solution of the problems that perplex them.

“Amul ñu bari, sax ci biir jàngalekat yi ak nit ñi yor nguur gi, ñiy xam sabab yi nekk ci suuf ngir indi xaalisub mbirum askan wi nu ngi ci tey. Ñi yor sànk yi nguur gi manulñu saafara jafe-jafeb yàqute gu ànd ak yàlla, ñàkk, nekk ku sàkk ndimbal, ak ñaawteef yi di yokku. Ñu ngiy xeex ci neen ngir def liggéeyu kër gi mu gën a sax te wóor. Bu nit ñi joxoon gën a bàyyi xel ci njàngalem Kàddu Yàlla, dinañu gis saafara jafe-jafe yi leen di jaaxal.”

“The Scriptures describe the condition of the world just before Christ’s second coming. Of the men who by robbery and extortion are amassing great riches, it is written: ‘Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.’ James 5:3–6.

“Mbind mi sellali li ci xaalisu àddina, nofla nañu ci nekkinu àddina ji tuuti laata Ñëwug ñaareelu Almasi bi. Ci nit ñi di dajale alal yu réy jaarale ko ci sàcc ak njubadi, bindees na ne: ‘Dangeen dajale alal ngir fan yu mujj yi. Xoolleen, peyu liggéeykat yi góob seen tool yi, gi ngeen jëlle ci naxe, di yuux; te yuuxi ña góobbi dugg na ci noppalu Boroom Sabaot. Dangeen dund ci mbégte ak nofla ci kaw suuf, te dangeen topp seen bakkan, ni ci bésu rendi. Dangeen daan teg tooñ te rey aji jub ji; te du leen bañ a wéy.’ Jacques 5:3–6.”

“But who reads the warnings given by the fast-fulfilling signs of the times? What impression is made upon worldlings? What change is seen in their attitude? No more than was seen in the attitude of the inhabitants of the Noachian world. Absorbed in worldly business and pleasure, the antediluvians ‘knew not until the Flood came, and took them all away.’ Matthew 24:39. They had heaven-sent warnings, but they refused to listen. And today the world, utterly regardless of the warning voice of God, is hurrying on to eternal ruin.

“Waaye kan moo jàng ndigël yi joxe ci jaar-jaari màndarga yi jamono ji di yàggul a mat? Ban xelal la loolu def ci nit ñi dëkk ci àddina? Ban soppi la gis ci seen jikko? Du dara lu gën a mel ni li ñu gisoon ci jikkoo dëkkkat àddinay Nóoh. Ñu xaree ci liggéeyu àddina ak bànneexam, nit ña nekkoon lu jiitu mbëy mi “xamuñu dara ba ker gi dikk, daldi leen yóbbu ñoom ñépp.” Matthew 24:39. Am nañu woon artu yu jóge asamaan, waaye bañ nañu déglu. Te tay it, àddina si, ci noonu sax ci bañ a faale nit ak baatu Yàlla buy artu, mu ngi gaawantu jëm ci alkande gu dul jeex.”

“The world is stirred with the spirit of war. The prophecy of the eleventh chapter of Daniel has nearly reached its complete fulfillment. Soon the scenes of trouble spoken of in the prophecies will take place.”

“Àddina mi ngi yëngu ci xel mu ngir xare. Yonent gi nekk ci Daniel, sare fukki benn baat bi, jegesi na lu tollu ci matug matam. Léegi-tuut, xew-xewi tiis yi ñu wax ci yonent yi dinañu am.”

Testimonies to the Church, volume NINE, page ELEVEN.

Seede yi ci Mbooloom gëmkat ñi, téere BU JURÓOM-ÑAAREEL bi, xët fuk ak benn.