We are taking time to set forth the structure of Daniel chapter eleven, as we address verse forty. Verse forty is the parallel of verse fourteen of Daniel chapter eight, in the prophetic sense that the light, which Christ, as the Lion of the tribe of Judah unsealed in 1798, was based upon Daniel chapter eight verse fourteen, so too, the light which He unsealed in 1989 was based upon verse forty.
Nu ngi jël waxtu ngir leeral tëralin bu Daniel sarax 11, bi nuy wax ci aaya ñent-fukk. Aaya ñent-fukk mooy léppandoo ak aaya fukk ak ñeent bu Daniel sarax 8, ci xel bu yonent bi ne, leer gi Kirist, ci ni mu nekk Gaynde gi ci xeetu Yuda, ubbi woon ci atum 1798, dafa doon sukkandiku ci Daniel sarax 8 aaya fukk ak ñeent; noonu itam, leer gi mu ubbiwoon ci 1989, dafa doon sukkandiku ci aaya ñent-fukk.
As we have pointed out, but not actually addressed in a previous article, when employing the latter rain methodology of “line upon line,” verse forty sets forth two distinct lines, for it contains the time of the end for both the movement of the first angel and the movement of the third angel.
Ni nuñ baaxale woon, waaye waxu nu ko ci lu matul ci benn makkaanu jëkk, bu ñuy jëfandikoo yoonu taw bi mujj bi di “rëdd ci kaw rëdd,” aaya ñeent-fukk bi mooy teg ñaari rëddi yu wuutante, ndaxte mu yor waxtu mujj gi ñeel yëngu-yëngu malaaka bu njëkk bi ak itam yëngu-yëngu malaaka bu ñetteel bi.
When we bring together verse forty’s time of the end in 1798, and its time of the end in 1989, we find that Daniel chapter eight, verse fourteen, aligns with Daniel chapter eleven, verse forty, for they both represent the knowledge that is unsealed in the prophetic history of the three angels of Revelation fourteen. They are also connected by the fact that verse fourteen is the “mareh” vision of Christ’s sudden “appearance” to the temple, and verse forty is the “chazon” vision of the twenty five hundred and twenty years of prophetic history. One is a point in time, the other is a period of time.
Bu ñuy booloo waxtu mujj gi ci aaya juróom-ñeent-fukk bi, maanaam atum 1798, ak waxtu mujjam ci atum 1989, danuy gis ne Daniyeel saar juróom-ñett, aaya fukk ak ñeent, méngoo na ak Daniyeel saar fukk ak benn, aaya juróom-ñeent-fukk, ndax ñoom ñaar ñépp dañuy tegu xam-xam bi ñu ubbi ci taarixu yonent yi ñetti malaaka yi nekk ci Peeñu 14. Itam lëkkaloo nañu ndax aaya fukk ak ñeent mooy peeñu “mareh” bi ci doxalin Almasi bi di ag “feeñ gu gaaw” ci kër Yàlla gi, te aaya juróom-ñeent-fukk mooy peeñu “chazon” bi ci ñaar-fukki téeméeri ak juróom-ñaar-fukki at yi ci taarixu yonent. Benn bi mooy tomb ci jamono, beneen bi mooy diirub jamono.
One represents the restoration and cleansing of the temple, the other the destruction and trampling down of the temple. One represents the twenty-three hundred years, and the other the twenty-five hundred and twenty years. One is represented by the river Ulai, the other by the river Hiddekel. One represents humanity, the other represents divinity. Rightly understood, verse forty in connection with verse fourteen is amazingly profound. 1798 represents the work of divinity, and 1989 represents the rebellion of humanity.
Benn kenn dayoo delluwaay ak settal kër Yàlla gi, ka ca des mooy yàq ak diir kër Yàlla gi. Benn kenn dayoo delluwaay ak ñaari junni ak ñetti téeméeri at, ka ca des mooy ñaari junni ak juróom-ñaar téeméer ak ñaar-fukk at. Benn kenn feeñ na ci dexu Ulai, ka ca des feeñ na ci dexu Hiddekel. Benn kenn dayoo nit, ka ca des dayoo Yàllayikóonte. Bu baaxee déggoo, aaya ñent-fukk bi, bu ñu ko boolee ak aaya fukk ak ñent bi, xóot na lool ci njàngale gu jéggi dayo. 1798 dayoo liggéeyu Yàlla, te 1989 dayoo màggaayu nit.
We identified in the previous article that the description of the conquering of three obstacles by the king of the north is represented in a sequential fashion, but that the actual application of the events portrayed need to be carefully applied, for verses forty-two through and including verse forty-four, are actually aligned with verse forty-one, which is the soon-coming Sunday law in the United States. It is there that the threefold union is accomplished, and there where the loud cry message of the “east” and “north” begins.
Nu xam ne ci bind bi weesuoon ne, melokaanu ba buur bu bëj-gànnaar di nott ñetti tere yi dañu ko wone ci anam wu toppante; waaye jëfandikoo dëgg-dëggu xew-xew yi ñu fésal war nañu ko def ak teey, ndax ay aaya 42 ba ca 44, dañuy dëppoo ci dëgg ak aaya 41, miy yoonu dundub bésu-dibéer bu agsi ci États-Unis. Foofa la booloo bi ñett-fànn di mat, te it foofa la xebaaru yuuxu kawe bi jóge “penku” ak “gànnaar” di tàmbali.
In Daniel eleven, it has been recognized by Adventist students through the years that Daniel employs a specific technique in his illustrations of Rome. Uriah Smith takes note of it in the book Daniel and Revelation. Daniel first identifies how Rome takes control of the world, and then in the following verses he drops back to the beginning of the history identifying the political conquering, and identifies how Rome interacts with God’s people during that very same history. Then ultimately, he identifies how Rome comes to its end. The principal Daniel employs is called, “repeat and enlarge.”
Ci Daniel ñaar-fukk ak benn, taalibe Adventiste yi xam nañu ci at yi ne Daniel dafa jëfandikoo benn pexe bu xëy ci ay misaalam yu Rome. Uriah Smith moo ko seetlu ci téere bi tudd Daniel and Revelation. Daniel, njëkk, mooy wax ni Rome nangu nguuru àddina bi; te ci ay aaya yu topp, mu dellu ginnaaw ca njàlbéenu taariix ba, muy wax noonu ci nangu gi ci wàllu politig, te di xamle ni Rome jëflante ak xeetu Yàlla bi ci benn taariix boobu. Te bu mu yeggee ci mujj, mu xamle noonu ni Rome di àgg ci njéexitam. Pexe bi Daniel di jëfandikoo mooy li ñuy wax, “jàngat ak yaatal.”
This three-step technique is identified in verses forty to forty-five. Verses forty to forty-three, identify the three-step process of Modern Rome capturing planet earth, then in verse forty-four, Daniel drops back to verse forty-one, when the “tidings” that are then proclaimed by the ensign of the one hundred and forty-four thousand, and when the papacy then goes forth with great fury to destroy and utterly make away many. Then in verses forty-five, and chapter twelve, verse one, the papacy comes to his end with none to help, between the seas and the glorious holy mountain, as human probation closes.
Tekinik bu ñetti jëfandikoo mi, wonees na ko ci ay aaya ñent-fukk ak ñeent ba ñent-fukk ak juróom. Aaya yi ñent-fukk ba ñent-fukk ak ñett, dañuy màndargaal jëfandikoo bu ñetti jéego yi ci Room bu bees di nangu suuf si bépp; gannaaw loolu ci aaya bi ñent-fukk ak ñeent, Daniel dellu ginnaaw ci aaya bi ñent-fukk ak benn, ba “xibaar yi” ñiy waare ci saa si jaarale ko ci ràññee bu téereel biy tegtal ñaar-fukk ak juróom-ñeent junni nit; te ci kaw loolu ba ñu jogee, papaas gi génn ak mer mu réy ngir alag te faramfàcce ñu bare. Te ci aaya bi ñent-fukk ak juróom, ak ci kapitel fukk ak ñaar, aaya benn, papaas gi dikk ci mujjam, te kenn du ko dimbali, ci diggante géej yi ak tund wu sell wu màgg wi, bi natangu nit ñi di tëj.
In verse thirty, of Daniel eleven, we find the beginning of a history that Sister White quotes word for word through to verse thirty-six, and then writes, “scenes similar to those described in these verses will take place.” Verse thirty and thirty-one identify the historical transition from pagan Rome to papal Rome as the fourth and fifth kingdoms of Bible prophecy, respectively. Verse thirty-one describes the history which represents how papal Rome was placed upon the throne of the earth in the year 538.
Ci aaya ñetti-fukk, ci Daniel fukk ak benn, gis nanu tambaliinu ab jaar-jaar bu Sister White jëlee baat ci baat, ba àgg ci aaya juróom-benn fukk ak juróom-benn, te mu bind ne: “xew-xew yu mel ni yi ñu wax ci ay aaya yii dinañu am.” Aaya ñetti-fukk ak benn ak ñetti-fukk ak ñaar dañuy wone soppi gu jaaroo ci diggante Roomu jaamono ju njëkk ak Roomu paap, ñoom di ñeenti ak juróomi nguur yi ci wax ju njëkk bu Biibël, ci seen yoon. Aaya ñetti-fukk ak ñaar day wax jaar-jaar ji tegu ne ni Roomu paap ñu ko tegge woon ci ganguna suuf si ci atum 538.
In verse thirty-one, the first thing identified is when Clovis, king of the Franks (modern France), stood up for the papacy in the year 496. Clovis then converted from outright paganism to the hidden paganism of Catholicism (the religion of his wife Clotilda). He then dedicated his throne to lifting up the papacy to the throne of the earth. Clovis was represented by the “arms,” in the verse, for he dedicated his arm of military might and his arm of monetary might to the work he then undertook.
Ci wërsëet fukk ak benn mooy biñ jëkk a xamle, mooy ba Clovis, buurub Farank yi (Farãs bu bees bi), taxaw ngir papiye ji ci atum 496. Gannaaw loolu, Clovis soppeeku na, bàyyi paganism bu bir te wér, dugge ci paganism bu nëbbu bu Katolisism (diineem jabarjaam Clotilda). Noonu mu jébbal nguuram ngir yékkati papiye ji ca gangune suuf si. Clovis moom lañu tegtaloon ci wax ju ne “ay loxo,” ci wërsëet bi, ndaxte dafa jébbaloon loxoom bu dooley xare ak loxoom bu dooley xaalis ngir liggéey bi mu daldi yëngu ci moom.
Clovis’ initial work represented the work of all the kings of formerly pagan Europe who were destined to provide various supports for the whore of Rome as the history unfolded. Clovis, and thereafter France, was anointed by the Catholic church with the title of the first-born of the Catholic church, and also the eldest daughter of the Catholic church. He was the symbol of the first of many kings to commit fornication with the whore of Tyre.
Liggéey gu njëkk yu Clovis doon naalug liggéeyu bépp buur yi ci Europe bu jëkk doon réew yu jaamoo xonq, ñi yoon waajaloon ngir joxe ndimbal yu bare ci jigéen ju bon ju Room bi, ba jamono di dox. Clovis, te gannaaw loolu Farãs, Kërceenug Katolik gi moo ko faloon ak turu taawub njëkk bu Kërceenug Katolik gi, te itam doom ju jigéen ji gën a mag ci Kërceenug Katolik gi. Moom moo doon misaalu buur bu njëkk ci ñu bare ñiy ñëw ngir def njaaloo ak jigéen ju bon ju Tir.
In this prophetic sense Clovis had been represented by Ahab, who also had committed fornication with Jezebel (symbol of the Catholic church in the book of Revelation), and who was also the premier king of ten tribes, as Clovis became the premier symbol of the ten horns (see Daniel chapter seven) of pagan Rome. Those kings of Europe would ultimately establish the whore of Babylon on the throne of the earth. In this sense Ahab, and Clovis both represent the United States, who commits fornication with the papacy in the last days.
Ci jëfandikoo gu yonent bi, Clovis dees ko wonoon ci Ahab, mi itam defoon njaaloo ak Jezabel (te mooy misaalu kilifa gu Katolik gi ci téereb Peeñ), te moom itam moo doon buur bu jiitu ci fukk giir yi, ni Clovis nekkée misaal bu jiitu bu fukk xaax yi (xoolal Daniel saar juróom-ñaareel) yu Room gu pagan. Buur yaayu Tugal yi, ci mujj, dinañu tax jigéen ju bon ju Babilon toog ci gàngune suuf si. Ci jëfandikoo gii, Ahab ak Clovis ñoom ñaar ñépp dañuy tegtal Etazini, mi di def njaaloo ak papaas bi ci fan yu mujj ya.
Ronald Reagan began the fornication, and it will be the last president that forces the other nine kings of the United Nations to also commit the same act. Reagan was president at the time of the end in 1989, and he therefore must prophetically represent the last president in the history where the other nine kings accomplish the same act, for Jesus always illustrates the end of a thing with the beginning of a thing. Reagan was a wealthy, well-known media personality, highly recognized for his own peculiar style of speaking, who initially was in the Democratic party, who eventually switched to the Republican party.
Ronald Reagan mooñ na njaaloo, te dina nekk prezident bu mujj bi di gaawloo ñeneen juróom-ñeent buur yu Mbootaayu Xeet yi Benn yi ngir ñoom itam def jëf ju mel noonu. Reagan moo nekkoon prezident ci waxtu mujj ga ci atum 1989, ba tax na ci waxu yëgle bi mu war a tegtal prezident bu mujj bi ci taarix bi, fa ñeneen juróom-ñeent buur yi matale jëf jooju; ndaxte Yeesu dafa sax di won mujjug mbir ak njalbéenu mbir moomu. Reagan ku bare alal la woon, te ku siiw woon ci xibaar ak yooni jokkoo yi, ku ñu xam bu baax ndax ay waxam ak anam wu muy waxe yu qaasam, te ca njàlbéen ga mu bokkoon ci kuréelu Demokrasi yi, gannaaw ga mu soppi jëm ci kuréelu Republikeen yi.
In verse thirty-one, the arms that stood for the papacy would pollute the sanctuary of strength. Prophetically the sanctuary of strength for both pagan Rome and papal Rome was the City of Rome. This is based upon the fact that both Rome’s ruled for a specific period of time from the City of Rome, and when they ruled from the City of Rome, they were essentially invincible.
Ci aayaat ñaari-fukk ak benn, loxo yi teeruwoon ngir bésub paapasté bi dinañu soba kër-yàlla gu doole gi. Ci waxu yonent yi, kër-yàlla gu doole gi ngir Room bu bokkoon ci jëfandikoo yu ñaaw ak ngir Room bu paapasté mooy Dëkkub Room. Lii dafa sukkandiku ci ne ñaar ñiiy Room yépp nguur nañu ab jamono ju tënku ci Dëkkub Room, te bi ñuy nguuru ci Dëkkub Room, ci dëgg-dëgg dañoo nekkoon lu mel ni kenn mënu leen a not.
Pagan Rome began its three hundred and sixty year rule at the Battle of Actium, in the year 31 BC. Daniel chapter eleven, verse twenty-four identifies that they would forecast their devices from their stronghold, which was the City of Rome, for a “time.” A prophetic “time,” is three hundred and sixty years, and three hundred and sixty years after the Battle of Actium, where Antony and Cleopatra were defeated, Constantine moved out of the City of Rome to the City of Constantinople and the period of pagan Rome’s invincibility was over.
Room gu jaamu tàmbalee na ñetti téeméeri ak juróom-benn-fukk ak juróom-benn atam ci xareb Actium, ci atum 31 bala Krist. Daniel saar 11, aaya 24, mooy xamale ne dinañu yëgle seeni pexe yu jóge ca seen kërug doole, te mooy dëkku Room, di luñu wax “waxtu.” “Waxtu” gu yoon ci kàddug wax ju yonent yi, mooy ñetti téeméeri ak juróom-benn-fukk at; te gannaaw ñetti téeméeri ak juróom-benn-fukk at ginaaw xareb Actium, fa ñu daane Antony ak Cleopatra, Constantine génn na ca dëkku Room dem ca dëkku Constantinople, te jamonoy room gu jaamu, gi ñu daan def ni duñu ko man a daane, mujje na.
When the third geographical obstacle for papal Rome (the Goths), were driven out of the City of Rome in the year 538, papal Rome’s twelve hundred and sixty year rule of supremacy began and continued until 1798, when the pope was removed from the City of Rome, thus delivering the prophetic deadly wound to the papal beast, and in the next year, 1799, that pope (the woman who had ridden the beast) died in captivity.
Ba ñetteel yi ñetteelu tegtal ju jëfandikoo ci suufu kër gu geografik ngir Room bu paap yi (Gót yi), ñu leen génne ci dëkku Room atum 538, nguurug kawe gu Room bu paap yi, di at yu junni ak juróom-ñaar téeméer ak juróom-benn-fukk (1260), tàmbalee te dox ba ci 1798, bi ñu jële paap ba génne ko ci dëkku Room, noonu ñu jox xarala gu waxoon ci bindu yonent bi gaañu dee ga ci rab wu paap ba; te ci at mi ci topp, mooy 1799, paap boobu (jigéen ja daan war rab ba) dee na bi mu nekkee ci jaamono njaam.
The arms (Clovis) which stood for the papacy were to pollute the sanctuary of strength, and Constantine began that work by philosophically identifying the city as a lesser city than Constantinople, and from that point on, the warfare of that history that was carried out by the enemies of Rome was always focused upon attacking the City of Rome, and by the year 476, there was never again an actual Roman descendant that ruled in the city, until the year 538, when the city became the sanctuary of strength for papal Rome.
Loxo yi (Clovis) yi doon a taxawal ngir bañeelu papaas bi dañoo war a yàq sampu kaaraange bi, te Konstantin moo tàmbalee liggéey boobu, bi mu ci xam-xam boolee ne dëkk bi mooy benn dëkk bu gën a suufe Constantinople; te dale ko ci bés booba, xeexu jaar-jaaru nettali boobu, bi noon yi Romaa di doxal, dafa sax doon jéem a daan Dëkkub Romaa; te ci atum 476, amatuwaat benn sët Roman bu dëgg bu nguur gi woon ci dëkk ba, ba ci atum 538, ba mu nekk sampu kaaraange bu Romaa gu papaas gi.
Ahab, Clovis, and France typify the United States, and the United States’ sanctuary of strength is the Constitution of the United States. That document is a divine document, and it is a waymark of prophetic history. Since Ronald Reagan stood up for the papacy in the history leading up to 1989, the Constitution has been under a constant escalating attack, as was the sanctuary of strength in the demise and fall of pagan Rome. When the soon coming Sunday law in the United States is enforced, the Constitution will be fully overthrown. From the time of Reagan until that Sunday law, the history from the year 330 to 538 is repeated. In the year 538, the papacy was placed upon the throne, thus typifying the healing of its deadly wound at that Sunday law.
Ahab, Clovis ak Farãs dañuy misaal Yuwaat Yi yi, te kër gu dëgër gi yu Yuwaat Yi mooy Sàrti Yuwaat Yi. Binde boobu ab binde bu Yàlla la, te mooy benn màndarga ci jaar-jaaru yonent. Li dale bi Ronald Reagan taxawoon ngir papasi bi ci jaar-jaar bu jiitu 1989, Sàrti gi nekk na ci kaw ataque bu sax buy gëna yokku, ni ko kër gu dëgër ga nekkoon ci yàqug ak màbbug Room gu bokkoon ak jaamono yu ragal yàlla yu dëggadi. Bu yoonu Dibeer bi di ñëw te dëgmal ko ci Yuwaat Yi, Sàrti gi dina ñu ko daaneel bu baax. Dale na ca jamono Reagan ba ca yoonu Dibeer boobu, jaar-jaaru atum 330 ba 538 di dellusiwaat. Ci atum 538, papasi bi ñu ko teg ca nguur ga, noonu muy misaal fajug gaañu reyukatam ca yoonu Dibeer boobu.
The period from Ronald Reagan to the Sunday law is a prophetic period that is specifically identified by God’s prophetic Word. The “arms,” represented by Clovis were also to take away “the daily,” from the formerly pagan kingdom of the Roman Empire. The religion of the empire had been pagan from the very outset, and Clovis began the work of replacing the religion of open paganism with the religion of Catholicism, which is simply cloaked paganism.
Jamono gi jóge ci Ronald Reagan ba àgg ci yoonu dibeer mooy ab jamono ci waxu yonent Yàlla te Kàddug yonentam mo ko màndargaale bu leer. “Yàpp yi,” yi Clovis di firndeel, dañoo war a dindi itam “bés bu nekk bi,” ci nguurug Room gu njëkk a doon bennoog ngëmug xonq. Diiney nguur googu nekkoon na xonq dale ko ca njàlbéen ga, te Clovis tambalee liggéeyu wuutal diiney xonq gu bir ci kanam ak diiney Katolisism, te loolu du dara ludul xonq gu ñu sàng ci mbubb.
The United States fully removes the religion of Protestantism when it enforces the mark of papal authority at the soon coming Sunday law, for the only definition of the word “Protestant,” is to protest Rome. If you accept the mark of Rome’s authority, you are not protesting Rome. In Amos chapter three, verse three, Amos asks the rhetorical question: “Can two walk together, except they be agreed?”
Etazini di dindi di far diine Protestaŋ bu ba wax Protestantisme, bu mu doon jëfe màndarga yité Papa ci yoonu Dibéer bi di ñëw lu gaaw; ndax benn rekk la tekki baat bii “Protestant”: mooy bañ Roma. Su fekkee nangu nga màndargay yité Roma, kon doo bañ Roma. Ci téere Amos, saaru ñett, aaya ñett, Amos laaj na laaj buy wax boppam ne: “Ñaar ndax man nañoo doxandoo, suñu àndul ci benn xalaat?”
“In the movements now in progress in the United States to secure for the institutions and usages of the church the support of the state, Protestants are following in the steps of papists. Nay, more, they are opening the door for the Papacy to regain in Protestant America the supremacy which she has lost in the Old World.” The Great Controversy, 573.
«Ci yëngu-yëngu yi fi nekk léegi ci États-Unis ngir jox kuréelu mbooloom gëm-gëm ak ay jëfandikoom ndimmalu réew mi, Protestaŋ yi dañuy topp tànk yi Katolik yu topp Papa ba jaaroon. Rax-ci-dolli, dañuy ubbi bunt bi ngir Papaas bi man a dellusi ci Amerig Protestaŋ bi nguur gu kawe gi mu ñàkkoon ci Àdduna gu Yàgg ga.» The Great Controversy, 573.
When the religion of paganism was taken away as the official religion of the realm in the year 508, it typified that the restraint, represented by Paul in Second Thessalonians chapter two had been taken away in advance of the revealing of the man of sin at the soon coming Sunday law in the United States. The subjection of the openly pagan religion, transitioning to the hidden pagan religion of Catholicism did not happen instantly, and it is marked in history as beginning with Clovis’ conversion to Catholicism in the year 496, and fully accomplished by the year 508.
Bi diiney njaboot yu bokk ci paganism jëlees nañu ko ba duwaat di diine gu nguur gi ci atum 508, loolu dafa mel ni tere bi, bi Pool wax ci 2 Thessaloniciens saar 2, jëlees nañu ko woon lu jiitu ngir góorug bàkkaar gi feeñ ci yoonu Dibéer bi di ñëw léegi ci États-Unis. Suufëlug diine gu paganism gu feeñ, ba mu soppiwu ci diine gu paganism gu nëbbu gi di Catholicisme, amul woon ci saa si; te tarihi jàngale na ne loolu tambali na ak soppikug xelu Clovis ngir mu nekk Katolik ci atum 496, te mat na bu baax ci atum 508.
Thus, from the Reagan years, beginning in 1989, until the soon coming Sunday law, genuine Protestantism will be fully restrained in the United States. At that time the Constitution, the “sanctuary of strength” for the United States, will be overturned, and the fourth work of the “arms” of verse thirty-one will be accomplished, as the “arms” then place the papacy upon the throne of the earth, as was the case in the year 538.
Kon nakka, daleeku atum Reagan, tàmbalee ci atum 1989, ba ci yoonu dibeer bu mad a ñëw, Protestantis gu dëgg dinañu ko téye ba mu mat ci États-Unis. Ca jamono jooju, Constitution bi, “sàmmukaayu doole” bu États-Unis, dinañu ko daaneel, te liggéey bu ñenteel bi “loxo yi” ci wërsëg 31 dina am mat, ndaxte “loxo yi” booba dinañu teg papauté bi ci gangune suuf si, ni mu nekkoon ci atum 538.
Once the papacy took the throne in the year 538, the narrative in Daniel switches from describing how the papacy captured the world, to the subject of how the papacy persecuted God’s people in that history. In verse fourteen, of chapter ten of Daniel, Gabriel had informed Daniel that the purpose of the vision he was about to present was to demonstrate “what would befall God’s people in the latter days.”
Bi nguur ga ñu defee paapaas bi ci gàngun ga ci atum 538, nettali bi nekk ci Daniel jóg na ci wax ni paapaas bi jàppee àddina si, ba tàmbalee wax mbirum ni paapaas bi sonalee nit ñi Yàlla ci taarix boobu. Ci wax juroom-ñent ba, ci saar fukki bu Daniel, Jibiriil moo xamaloon Daniel ne njariñu peeñ ma mu doon wan mooy ngir won “li di dal ci kaw nit ñi Yàlla ci bés yu mujj yi.”
Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.
Léegi agsi ñëw ngir may la xam li dina dal sa xeet ci bés yu mujj yi; ndaxte gis-gis bi mungi ngir ay bés yu bare. Daniel 10:14.
Verse thirty-two through to verse thirty-six are the verses that Sister White directly say will be repeated, and those verses describe the persecution of the twelve hundred and sixty year rule of the papacy from the time it was placed on the throne in the year 538, until it received its deadly wound in 1798.
Aayaat ñaar-fukk ak ñaar ba àgg ci aayaat ñaar-fukk ak juróom-benn lañu nekk aayaat yi Rakki White waxe bu leer ne dinañu dellu, te aayaat yooyu di melal fitna ak bundxataange gi ñaari téeméeri at ak juróom-benn-fukk at gi nguurug paap ba yore woon, dale ci jamono ji ñu ko teggee ci gàngune bi ci atum 538, ba ker ba mu jotee gaaw bu rey bi ci 1798.
And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:32–36.
Te ñi ñi ñuy jëf lu bon ci kóllëre gi, dina leen yóbbu ci yéefar ak wax yu nooy; waaye nit ñi xam seen Yàlla dinañu dëgër te jëf jëf yu mag. Te ñi am xam-xam ci biir nit ña, dinañu jàngal ñu bare; waaye dinañu daanu ci saamar, ak ci safara, ak ci njaam, ak ci alalu sàcc, di ay fan yu bare. Léegi bu ñu daanee, dees na leen dimbali ak ndimbal lu néew; waaye ñu bare dinañu takkook leen ci wax yu nooy. Te yenn ci ñi am xam-xam dinañu daanu, ngir seet leen, ak ngir sellal leen, ak ngir weexal leen, ba ca jamono ju mujj ga; ndaxte loolu am na ba tey ci jamono ju ñu dogal. Te buur bi dina def ni ko soob; dina kaweel boppam, maggal boppam ci kaw bépp yàlla, te dina wax ay wax yu yéeme ci lu moy Yàlla ju Yàlla yi; te dina yégu ba ker ga mat, ndaxte li ñu dogal dina am. Daniel 11:32–36.
The verses describe the persecution of the Dark Ages, and verse thirty-six then identifies that the papacy would prosper until God’s first indignation against the northern kingdom of Israel was accomplished in 1798. Daniel first identified how the papacy was placed upon the throne of the earth, then how the papacy interacted with God’s people, and then the final fall of the papacy. Verse forty through forty-three of Daniel eleven, identifies how the papacy takes control of the world, then verse forty-four identifies how she persecutes God’s latter-day people, and then verse forty-five identifies how she comes to her final end, with none to help.
Aayaat yi daan mel ni dañuy nettali fitna ak bundxata ak jamono yu lëndëm yi, te saar fukk ak juróom benni bi noppi won ne paapaas gi dina yegg ci jàmm ba ker gi Yàlla jëkk a mer ci réewum bëj-gànnaar gu Israyil, te loolu mat a mat ci atum 1798. Danyeel jëkk a won naka lañu teggee paapaas gi ci gàngunaayu suuf si, ba noppi naka la paapaas gi jëfandikoo ak nit ñi Yàlla, te gannaaw loolu mujjug paapaas gi. Saar ñent-fukk ba ñett-fukk ak ñett ci Danyeel fukk ak benn, dafay won naka la paapaas gi di jël saytu adduina si, ba noppi saar ñent-fukk ak ñeent dafay won naka la di fitnaal nit ñi Yàlla yu mujj-jamono yi, te gannaaw loolu saar ñent-fukk ak juróom dafay won naka la di agsi ci mujjug mujjam, te kenn du ko dimbali.
The Hebrew word “truth,” was created by the Wonderful Linguist by bringing the first, thirteenth and last letter of the Hebrew alphabet together to create the word “truth.” Thirteen is a symbol of rebellion, and the first represents the last.
Baatu Ebraay bu ñuy wax “dëgg”, Ki Waxkatu Këmaane ji bind na ko ci dajale araf bu njëkk, bu fukk ak ñettal, ak bu mujj ci alifbe Ebraay bi, ngir sos baat bi di “dëgg.” Fukk ak ñett mooy màndarga ñàkk dégglu, te bu njëkk bi dafa taxawal bu mujj bi.
Verse thirty-one describes the end of pagan Rome as the fourth kingdom of Bible prophecy, and verse thirty-six identified the end of papal Rome as the fifth kingdom of Bible prophecy. Between the first description of the fall of Rome and the last description of the fall of Rome is the rebellion, represented by the papacy murdering millions of God’s people in the history between the beginning and ending. The application of these verses bears the signature of “truth.”
Saar benn fukki ak benn bii day wax njëg dëggal Room gu bokk ci ñenti nguur yi ci waxu yonent yi nekk ci Biibël bi, te saar benn fukki ak juroom-benn bii moom ràññee njeexital Room gu baadool bu paap bi ni muy juróomeelu nguur gi ci waxu yonent yi ci Biibël bi. Ci diggante njàlbéen bu njëkk bu mbëggeelu Room ak njàlbéen bu mujj bu mbëggeelu Room am na réerug déggadi, bi paap bi teewlu, ci reyi ay milyoŋ yu bari ci nit ñi Yàlla moom ci jaar-jaaru nettali bi nekk diggante ndoorte ak njeexital. Jëfandikookat ay saar yooyu dafa yebal màndargay “dëgg.”
Verse forty to forty-five, which is illustrated by verses thirty to thirty-six, begins with the fall of the papacy, and it ends with the fall of the papacy. In the middle of the history beginning in 1798, through the close of probation is the rebellion of Modern Rome, once again murdering God’s people. The application of these verses also bear the signature of “truth,” and they align with one another to provide two witnesses which establish the “truth,” and both lines are describing Rome, which is the symbol that will “establish the vision”.
Aayaat ñeent-fukk ak juróom benna ba juróom-ñaari, yi aayaat fanweeri ak ñett-fukk ba juróom-benn la melal, tambalee na ak réerug paapas, te mu jeex ak réerug paapas. Ci diggante jaar-jaar boobu tambalee ci atum 1798 ba ci jeexital waxtuw yégle, am na ñaawteefug Room gu bees gi, di delluati rey nit yu Yàlla. Jëfandikookat aayaat yii itam yor na màndargay “dëgg”, te ñoo méngoo ak seen bopp ngir joxe ñaari seede yu saxal “dëgg”; te ñaar ñépp di wax ci Room, moom mi di misaal mi dina “sampu peeñ mi”.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Te ci jamono yi, ñu bare dinañu jóg ci buuru bëj-gànnaar bi; noonu itam ñi tooñ sa xeet dinañu yékkatu ngir saxal peeñ mi; waaye dinañu daanu. Daniel 11:14.
The prophetic phenomenon that Daniel employs in chapter eleven, is used more than in just verses thirty to thirty-six, and then in forty to forty-five. Verses fourteen through nineteen, identify how pagan Rome took control of the world, then verses twenty to twenty-four identify how pagan Rome dealt with God’s people, and from verse twenty-four to verse thirty the fall of pagan Rome is set forth.
Mbiri waxu jëm ci yonent bi Daniel jëfandikoo ci saar fukki benn, du ñu ko jëfandikoo rekk ci aaya ñetti fukk ak juróom ak benn ba ñetti fukk ak juróom ak juróom-benn, te itam ci ñenti fukk ba ñenti fukk ak juróom. Aaya fukk ak ñent ba fukk ak juróom-ñent dañuy wone ni Roomu bànqaas bi nangu woon nguur gi ci addina, te gannaaw loolu aaya ñaar fukk ba ñaar fukk ak ñent dañuy wone ni Roomu bànqaas bi jëfandikoo ak askanu Yàlla; te dale ci aaya ñaar fukk ak ñent ba ci aaya ñetti fukk, dafa tëral mbëggeelu Roomu bànqaas bi.
Verse fourteen is the beginning of pagan Rome and verse thirty is the end of pagan Rome. In the history represented in the middle, pagan Rome is identified as crucifying Christ, thus the rebellion of the middle identifies these verses as “truth.” Alpha and Omega placed His signature all the way through chapter eleven, of the book of Daniel.
Aayaat fukk ak ñeent mooy tambali Room bu bokk ci xeeti ña dul jaamu Yàlla, te aayaat fanweeri mooy mujjug Room boobu bu bokk ci xeeti ña dul jaamu Yàlla. Ci taarix bi ñu tegu ci digg ba, Room boobu bu bokk ci xeeti ña dul jaamu Yàlla, ñu ko xamle ne mooy mi daaj Krist, ba tax noonu, bëgg-dëggadi digg ba mooy wone ne aayaat yii “dëgg” lañu. Alfa ak Omega def na Sayinatuuram ci bépp fan ci saraxalekat fukk ak benn ci téereb Daniel.
Verse forty contains the history which begins in the Ronald Reagan years, and which identifies the alliance made between the President of the United States and the man of sin. It marks a specific period that concludes with the papacy being placed upon the throne of the earth, as it had been in the year 538. It is not a coincidence that Clovis, king of the Franks, which is modern day France, is the symbol of the United States. Clovis typified Reagan. Reagan was a symbol of Protestantism, as was Clovis a symbol of paganism.
Saar ñent-fukk ak ñeent dafay ëmb jaar-jaar bi tambalee ci at yi Ronald Reagan, te muy wone xeexandoo bi ñu defoon diggante Njiitu Réewum Etazini ak nit ku bàkkaar. Moo tënku jamono ju mat seeni dayo ba ci nguurug baapaas ñu ko teg ci gàngune suuf si, ni mu nekkoon ci atum 538. Du mbir mu amul solo ne Clovis, buurub Farãas yi, te mooy Farãs ju bees jii, mooy màndarga Etazini. Clovis dafa misaaloon Reagan. Reagan nekkoon màndargay Protestantism, ni ko Clovis nekkoon màndargay paganism.
The battle in which Clovis, King of the Franks, converted to Catholicism was the Battle of Tolbiac (also known as the Battle of Zülpich or the Battle of Cologne). This battle took place in the year 496. Clovis was a pagan at the time, but during the battle, when it seemed that his forces were in danger of defeat, he prayed to the Christian God of his Catholic wife for help and made a vow that if he emerged victorious, he would convert to Christianity. Clovis did win the battle, and as a result, he and a significant portion of his Frankish warriors converted to Catholicism, marking a significant event in the Christianization of the Franks.
Xare bi Clovis, Buurub Farãk yi, soppikoo ci Katoligis, mooy Xareb Tolbiac (mi ñuy wax itam Xareb Zülpich walla Xareb Cologne). Xare boobu am na ci atum 496. Jamono jooju Clovis bokkoon na ci ñi dul gëm Yàlla; waaye bi xare ba deewe, ba mel ni ay mbooloom dañoo nekkoon ci nguy dakk, mu ñaan Yàllay Kiristaan yi, di Yàllab jabaram ju Katolig, ngir mu dimbali ko, te mu fas yoonu ne bu mu génnee ak ndam, dina soppiku ba nekk Kiristaan. Clovis jël na ndam ci xare ba, te looloo tax moom ak benn wàll bu mag ci ay xarekatam yu Farãk soppiku ci Katoligis, te loolu doon na lu am solo lool ci kiristaanalisasiyoŋu Farãk yi.
Ronald Reagan, a professed Protestant, identified that his motivation for forming a secret alliance with the pope of Rome, was that he was convicted that the Soviet Union was the antichrist of Bible prophecy. In Reagan’s battle against the former Soviet Union, without recognizing his confusion about who the antichrist is, he joined with the antichrist.
Ronald Reagan, mi waxoon ne mooy Protestant, xamle ne li ko tax a sos benn boole bu suturaak ak paab bu Room mooy ne dafa gëm bu wóor ne Union Soviétique mooy antikrist bi ci yëglebii yonent yi ci Biibël bi. Ci xareb Reagan ak Union Soviétique bu jëkk ba, te mënul a xam mbirum njaxlafam ci kan mooy antikrist bi, mu bokk ak antikrist bi.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist.” Kress Collection, 105.
«Ñi yàqu ci xam-xamu kàddu gi, te gisul njàngatug antikrist bi, dinañu def seen bopp ci wetug antikrist.» Kress Collection, 105.
The United States is a twofold prophetic symbol, as represented by the two horns of the earth beast. France is also a twofold prophetic symbol, as represented by Sodom and Egypt in Revelation chapter eleven. France is the firstborn child of the papacy, and Reagan, representing the United States was the first of the ten kings of Revelation chapter seventeen in the last days to commit fornication with the whore of Tyre, who had been forgotten since 1798. She was forgotten at the time of the end in 1798, but begins to be remembered at the time of the end in 1989.
Etazini mooy benn misaal bu yonent ña wax ñaari yoon, ni ko ñaari geen yu rab wu suuf si di tegtal. Farãs itam mooy benn misaal bu yonent ña wax ñaari yoon, ni ko Sodom ak Ejipt ci Kàddug Yàlla gi ci Apokalips, saar fukki benn, di tegtal. Farãs mooy doom bu njëkkub papaas bi, te Reagan, miy tegtal Etazini, mooy ki njëkk ci fukki buur yi ci Apokalips saar fukki juróom ñaar, ci fan yu mujj yi, a def njaaloo ak jigéen ju bon ju Tir, ji ñu fattewoon dale ko 1798. Ñu ko fatte woon ca jamonoy mujj ga ci 1798, waaye mu tàmbali a fàttaliku ca jamonoy mujj ga ci 1989.
Clovis, the leader of France, marked the beginning of a period of time which led to the papacy being placed upon the throne in 538, where the papacy then passed a Sunday law at the Council of Orleans. Reagan, leader of the United States marked the beginning of a period of time which is leading to the papacy once again being placed upon the throne of the earth at the soon coming Sunday law.
Clovis, kilifaayu Farãs, màndarga tàmbali ab jamono ju indi ba ñu teg papaas ci gàngune gi ca 538, fa ba noppi papaas jox xeeru Dibéer ca Kurélu Orléans. Reagan, kilifaayu États-Unis, itam màndarga tàmbali ab jamono ju indi ba ñu dellu teg papaas ci gàngune suuf si yépp ci xeeru Dibéer bi di ñëw léegi.
France is the twofold power that placed the papacy in 538, and France, through Napoleon’s General Berthier, took the papacy off the throne in 1798. The United States places the papacy on the throne in the last days, and as the premier king of the ten kings, the United States will ultimately “make her desolate and naked, and shall eat her flesh, and burn her with fire.”
Farãs mooy gàttug doole ñaari wàll yi tegon papauté bi ci nguur gi ci 538, te Farãs itam, jaarale ko ci jeneralam Berthier bu Napoleon, wàcce na papauté bi ci gangune gi ci 1798. Mbooloom États-Unis moo di teg papauté bi ci gangune gi ci fan yu mujj yi, te ni mu nekk buur bu njëkk bi ci fukki buur ya, États-Unis dina mujj “def ko àll, baaxal ko, lekk yàppam, te lakk ko ak safara.”
Verse forty contains the history of verse thirty-one, and identifies that the work of placing the papacy back upon the throne of the earth is represented by the period of time beginning with Ronald Reagan, and ending with the final president of the United States. That final president will have been typified by Reagan, for Jesus always illustrates the end with the beginning.
Wax fukki fanweer ñatt-fukk ak benn dafay yégal jaar-jaaru wax ji nekk ci wax fukki ak benn, te mu wone ne liggéeyu delloo papasi bi ci gàngune suuf si ci kaw nguur gi, dañu ko tegtal ak jamono ji tambalee ak Ronald Reagan, te jeexee ak prezidaŋ bu mujj bu États-Unis. Prezidaŋ bu mujj boobu dees na ko doon misaaloo ak Reagan, ndaxte Yeesu dafa sax wone mujje gi ak ndoorte gi.
In the first verses in Daniel eleven, that prophetic history is set forth (verse two), we find the history that preceded the history of the kingdom of Greece. Greece is a symbol of the United Nations, and the one-world government of the ten kings of Revelation seventeen. Verse three in Daniel eleven, introduces Alexander the Great, and verse two, represents the history that precedes the one-world government in the last days.
Ci aaya yu jëkk yi nekk ci Daniel fukki benn, waxu yonent bi feeñ na fa (ayaat ñaar), te fa lanu gis jaar-jaari mbootaay bi jiitu jaar-jaari nguurug Gres. Gres mel na Mbootaayu Xeet yi, ak nguurug benn àddina bi bu fukki buur yi ci Pexe 17. Ayaat ñett ci Daniel 11 di tàmbalee wax ci Alekanda Bu Mag, te aayaat ñaar dafay tegtal jaar-jaar bi jiitu nguurug benn àddina bi ci fan yu mujj yi.
In verse one, Gabriel simply identifies that he had strengthened Darius at the beginning of the kingdom of the Medes and Persians, but Gabriel had come to Daniel in chapter ten, when Cyrus the Persian, not Darius the Mede was then ruling. After clearly tying the kingdom together as a prophetic twofold kingdom of the Medes and Persians (as is France and the United States), Gabriel then introduces the history that precedes the worldwide kingdom of Alexander the Great.
Ci benn benn bi, Jibraayil dafa wax rekk ne moom moo dooleel woon Daryus ca njàlbéenu nguurug Med ak Pers yi, waaye Jibraayil dikkoon na ca Daniel ci saraxu fukki benn ba, ba fa Sirus mi dëkk Pers moo doon buur, te du Daryus mi Med. Gannaaw bi mu leeraloon bu baax ne nguur ga boolees na ko ci kàddug waxu Yàlla muy ñaari wetu nguurug Med ak Pers yi (ni Farãs ak Etaazini bokk), Jibraayil daldi tàmbalee jaar-jaar ju jiitu nguur gu àddina si yépp gu Alekàndar Mag.
And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. Daniel 11:2.
Léegi nag maa, dinaa la won dëgg gi. Xoolal, ñetti buur yu nekk ci Persi dinañu feeñaat; te ñeenteel bi dina gën a bare alal fu leer ci ñoom ñépp: te ci dooleem, jaarale ko ci ay alalam, dina yëngal ñépp ngir ñu jàmbat ci réewum Gres. Daniel 11:2.
Alpha and Omega always illustrates the end of a thing, with the beginning of a thing, and verse two speaks to the history that precedes the enforcement of the one-world government, as represented by Alexander the Great’s kingdom of Greece. Verse two, is a line of prophecy concerning the United States, which, as the two-horned power of the last days as typified by the twofold power of the Medes and Persians, and by France. The verse identifies kings that would typify presidents of the United States in the last days, who would stand up in advance of the threefold one-world government of the dragon, the beast and false prophet. Clovis paralleled Reagan as the first president in the beginning of the history that leads to placing antichrist back on the throne.
Alfa ak Omega dañuy feeñale njexital benn mbir, ak ndoorteem; te saar ñaareel bi dafay wax ci jaar-jaaru nettali gi jiitu ndigal gi war a doxal nguuru benn àddina, ni ko nguuru Giriis gu Aleksaandar Magno teewal. Saar ñaareel bi mooy rëddub yoon wi ci wax ju ñeel Mbooloom Etat Yi Uŋis, mi, ci mu mel ni kàttan gu ñaari kàkk yu fan yu mujj yi, ni ko kàttan gu ñaari xaaj gu Med ak Pers feeñale woon, te itam ni Farãs, saar bi dafay won buur yi di misaalu prezident yi ci Mbooloom Etat Yi Uŋis ci fan yu mujj yi, ñiy taxawal seen bopp bala nguuru benn àddina gu ñetti xaaj gi ñeel njaay mi, rab wi ak waxkat bu dëggul bi. Clovis dafa mengook Reagan ni prezident bu jëkk bi ci ndoorte jaar-jaar ji di jëm ci delloo antikrist ci gangunam.
From the time of Cyrus, in Daniel eleven, there would be three presidents followed by a fourth, who was far richer than they all were. Darius was the first king of the Medo-Persian Empire, and Cyrus, who was ruling when Daniel received the history from Gabriel was the second king. Four kings would follow Cyrus, so the fourth of the following kings would be the sixth king.
Ba ca jamono Cirus, ci Daniel benn fukki 11, dina amoon ñett buur yu toppante, te gannaaw leen ñenteelu buur bu gën a bare alal leen ñépp. Darius moo nekkoon buur bu jëkk ci nguurug Medo-Perse, te Cirus, mi yoroon nguur ba jamono ji Daniel jotée jaar-jaar ba ci Gabriel, mooy ñaareelu buur bi. Ñent buur a daan topp Cirus; kon ñenteelu buur bi ci ñi ko topp, mooy juróomeelu buur bi.
The sixth king would be the richest king, and the rich president (king) would stir up all against the realm of Greece. The presidents since Reagan, were Bush the first, Clinton, Bush the second, Obama; so the sixth, and richest, king would be Trump. That king (president) would “stir up” the realm of Greece (globalists). The definition of the Hebrew phrase “stir up,” is quite informative.
Buuru buur la doon doon buur bi gën a am alal, te prezidaa bu bari alal bi (buur bi) dina yëngu-lépp ci suuf ak nguurug Giris. Prezidaa yi dale ci Reagan, mooy Bush bu njëkk, Clinton, Bush bi ñaareel, Obama; kon buur bi ñetteel ak juróomeel bi, te gën a am alal, mooy Trump. Buur boobu (prezidaa boobu) dina “yëngu” nguurug Giris bi (globalist yi). Tegginu waxu Ebrë “yëngu,” am na solo lool ci leeral yi.
The Hebrew word translated as “stir up,” in the verse, is a primitive root meaning “to awaken”, or “wake up”. In the history typified by the fourth ruler after Cyrus, a president far richer than any other president would be raised up and through his strength and power an “awakening” would be brought about against Greece. Greece being a symbol of globalism, progressivism and “woke-ism,” would be brought into the spotlight of the history of the sixth, richest president. He would awaken the entire realm of planet earth to the controversy of progressive “woke-ism” and global domination.
Baatus Ebrë buñ tekki ne “yëngu” ci kàddu gi, mooy aff bu njëkk buy tekki “yeewu”, walla “jog”. Ci jaar-jaar bu ñu misaale ci ñenteelu buur bi topp Koorees, dinañu yékkati ab njiitu réew bu gën a bare alal ba ñépp yeneen njiiti réew, te ci dooleem ak kàttanam dina am “yeewu” juñuy indil ci Gereg. Gereg, mi nekk misaalu globalism, progressivism ak “woke-ism,” dinañu ko teg ci kanam jaar-jaar bu juróomeelu njiitu réew bi gën a bare alal. Moom dina yeewal bépp mbooloom suuf si ci werante gu jëm ci progressiv “woke-ism” ak nguurug àddina sépp.
The awakening to the movement of progressive “woke-ism,” that is brought about in the presidency of the richest president, occurs with the Republican horn, at the very time that the awakening of the ten virgins occurs in the Protestant horn.
Xëyu ci yokkute gu jëfandikoo gu “woke-ism” buy dox ndànk-ndànk, te ñu indi ko ci nguurug prezident bi gëna bari alal, am na ci geenug Républicain, ca jamono jooju sax la xëyu ci yëg-yëgu fukk i janq yi ame ci geenug Protestan.
We will continue our study of Daniel eleven verse forty in the next article.
Dinanu yokk sunuy njàng mi ci Daniel fukki benn sarax, ay ñent-fukk, ci beneen mbind mi di ñëw.
“Notwithstanding the widespread declension of faith and piety, there are true followers of Christ in these churches. Before the final visitation of God’s judgments upon the earth there will be among the people of the Lord such a revival of primitive godliness as has not been witnessed since apostolic times. The Spirit and power of God will be poured out upon His children. At that time many will separate themselves from those churches in which the love of this world has supplanted love for God and His word. Many, both of ministers and people, will gladly accept those great truths which God has caused to be proclaimed at this time to prepare a people for the Lord’s second coming. The enemy of souls desires to hinder this work; and before the time for such a movement shall come, he will endeavor to prevent it by introducing a counterfeit. In those churches which he can bring under his deceptive power he will make it appear that God’s special blessing is poured out; there will be manifest what is thought to be great religious interest. Multitudes will exult that God is working marvelously for them, when the work is that of another spirit. Under a religious guise, Satan will seek to extend his influence over the Christian world.” The Great Controversy, 464.
«Maspalé yàgg-na, su gëm-gëm ak ragal Yàlla wàññiku na lool ci barab yu bari, waaye am na ci yi di topp Kirist ci dëgg ci mboolem mbooloo yooyu. Bala ndaw ñëwug àttey Yàlla yu mujj yi ci kaw suuf, dina am ci biir askanu Boroom bi njël bu mag ci xel mu sell mi njàlbéen, bu ñu gisul woon li mel noonu li dale ca jamonoy ndaw yi. Xel mu Sell mi ak kàttanam Yàlla dinañu tuuru ci kaw ay doomam. Ci waxtu woowa, ñu bare dinañu tas seen bopp ak mbooloo yooyu, fa bëgg adina ji wuutalée bëgg Yàlla ak kàddoom. Ñu bare, muy ñi di jàngalekat ak nit ñi, dinañu nangu ak mbégte dëgg yu mag yooyu, yi Yàlla tax ñu yégle ci jamono jii ngir waajal askan wu jekk Boroom bi ci ñaareel ñëwam. Noon bu bon bi, moom miy noonug bakkan yi, bëgg na tere liggéey boobu; te bala jamonoy yëngu yooyu agsi, dina jéem a tere ko ci dugal lu mel ni moom te du moom. Ci mbooloo yi mu man a dugal ci sañ-sañam bu nax, dina def ba mel ni barke bu njëkk bu Yàlla ñëw ci seen kaw; dina feeñ li nit ñi yaakaar ne mooy yëngu gu mag ci diine. Mbooloo mu bare dinañu bég ci ne Yàlla mingiy liggéey ci seen biir ak kéemaan yu mag, fekk liggéey bi bokk na ci beneen xel. Ci melow diine, Seytaane dina seet a yaatal sañ-sañam ci kaw àddina su Kiristaan.» The Great Controversy, 464.