Verse forty of Daniel chapter eleven, represents one of the most profound verses of God’s Word. The prophetic histories that are represented therein are where the wheels within the wheels of Ezekiel’s vision are brought together. With the time of the end of the Millerite movement in 1798, and also the time of the end of the movement of the third angel in 1989, the internal and external histories of God’s people of the last days are portrayed. Within the verse is the announcement of the approaching judgment which arrived with the first angel in 1798, all the way until the Sunday law of verse forty-one. The verse therefore represents the investigative judgment of God’s church beginning with the dead, through to the sealing of the one hundred and forty-four thousand, and God spewing Laodicean Adventism out of His mouth.
Saar fukki ci ayaaru benn-fukk ak benn ci Daniel mo mel ni benn ci ayaar yi gën a xóot ci Kàddu Yàlla. Jaar-jaari wax yu yonent yi ñu teewal foofa, ñooy fi ay wili-wili yi nekk ci biir ay wili-wili ci visionu Ezekiel di daje. Ak waxtu mujjug yëngu-yëngu Millerite bi ci 1798, ak itam waxtu mujjug yëngu-yëngu malaaka bu ñetteel bi ci 1989, jaar-jaari biir ak bitiiri yi ci askanu Yàlla ci fan yu mujj yi lañu fii wone. Ci biir ayaar boobu am na yëgle gu aju ci àtte biy ñëw te aksi ak malaaka bu jëkk bi ci 1798, ba ci yoonu Dibeer bu ayaar fukki ak benn bi wax. Kon nag, ayaar boobu dafay teewal àtteb seetlu bu Yàlla di def ci mbooloom, tàmbalee ak ñi dee ba ci ràññee ak téj miirug ñaar-fukk ak ñent junni, ak Yàlla di tudd Adventismu Laodisee génne ko ci gémmiñam.
The history where the papacy received its deadly wound in 1798, until the deadly wound is healed in verse forty-one is represented in the history of the verse. Verse forty-one onward is set within the context of the escalating executive judgments of God, which begin in that verse. In this prophetic sense, verse forty is the end of Daniel chapter eleven, and verses one and two, of the chapter are the beginning. Chapter eleven presents the rebellion of the antichrist, and chapter ten represents the beginning of the Hiddekel River vision, and chapter twelve represents the end. Chapters ten and twelve represent the first and the last, and chapter eleven is the rebellion in the middle.
Taariix bi ba nguurug paap teggéwoon ko xam-xam bu rey ba mu jële woon gaaw gi ci atum 1798, ba kera mucc ga jàpp ci ayat fanweeri benn daldi wér, moo ngi tegtal ci taariix bi ayat bi wax. Lii dale ci ayat fanweeri benn, dañu ko samp ci biir wàllu àttey Yàlla yu jëfandikookat yu di yokku tey gën a tar, te ci ayat boobu lañuy tàmbalee. Ci xeetu waxu yonent bii, ayat fanweer moo di mujju Saaru Daniel surga fukki benn, te ayat benn ak ñaar, ci saar ba, ñoo di tambali gi. Saaru fukki benn bi day won wàllug dikkub antikrist bi ci bàkkaar ak weddi, te saaru fukki bi day won tambalig visionu dexu Hiddekel bi, te saaru fukki ñaar bi day won mujjam. Saar ya fukki ak fukki ñaar dañuy tegtal njàlbéen ak mujj, te saaru fukki benn mooy weddi gi ci digg ba.
Chapters ten and twelve are the same, for, unlike chapter eleven, they represent Daniel’s experience in relation to the vision, and chapter eleven is the vision. Chapter ten is the first letter of the Hebrew alphabet, chapter eleven is the thirteenth rebellious letter of the Hebrew alphabet, and chapter twelve is the last letter of the alphabet. The Hiddekel River vision is the “Truth.”
Ayib yenn ak fukki ak ñaar benn lañu, ndaxte, wuute ak ayib yenn ak benn, dañuy tegtal xam-xamu Daniel ci lu jëm ci peeñ ma, te ayib yenn ak benn mooy peeñ ma. Ayib yenn ak fukki mooy bëtub araf Ebrë yi bu njëkk, ayib yenn ak benn mooy bëtub araf Ebrë yi bu fukki ak ñett te bañ a topp, te ayib yenn ak ñaar mooy bëtub araf ba mujj. Peeñu dexu Hiddekel mooy “Dëgg gi.”
In chapter eleven, the beginning illustrates the end, for Christ never changes. The final history represented in verse forty, is the testing time of the image of the beast. That testing time concludes with the mark of the beast, which is represented in verse forty-one. Verses one and two, must therefore address the sealing time of the one hundred and forty-four thousand, for that period of time is also the period of the formation of the image of the beast.
Ci ñaareel benn fukki saar bi, tambali bi day misaal mooju mujj bi, ndaxte Kirist du soppe mukk. Jaar-jaaru mujj gi ñu tegtal ci aaya ñent-fukk bi, mooy jamono ju nattu nataalu rab wi. Jamono jooju ju nattu dafa jeex ak màndarga rab wi, mi ñu tegtal ci aaya ñent-fukk ak benn bi. Kon nag, aaya benn ak ñaar yi, war nañu di wax ci jamono jiirug téere giir ñent-fukk ak ñent junni, ndaxte jamono jooju it mooy jamono ji ñuy sos nataalu rab wi.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. . ..
«Boroom bi won na ma leer ne nataalu rabu gi dinañu ko sos bu baax mënul jeex, ndaxte mooy nattu gu mag gi ñeel askanu Yàlla, te ci moom la seen dogal gu baaxul mbaa gu dul jeex di doon lu ñu dogal....»
“This is the test that the people of God must have before they are sealed.” Manuscript Releases, volume 15, 15.
“Lii mooy natt bi nit ñi Yàlla moom war a am balaa ñu téye leen ak màndarga bi.” Manuscript Releases, volume 15, 15.
There are always two waymarks that identify a time of the end. In the reform movement of Moses, it was Aaron’s birth followed three years later with Moses’ birth. In the reform movement to come out of Babylon and rebuild the temple it was king Darius, followed by king Cyrus. In the reform movement of Christ, it was the birth of John the Baptist, followed in six months by the birth of Christ. In the reform movement of the Millerites it was the death of the papal system in 1798, followed by the death of the pope in 1799. In the reform movement of the third angel, it was president Reagan and president Bush the first, who both represented 1989. In Daniel chapter ten, verse one, we find king Cyrus identified.
Am nañ ñaari waymark yu di màndarga benn waxtu mujj. Ci yëngu-yëngu yeesal bu Moys, moo doon juddug Aaróŋ, te ñaari at ak benn gannaaw ga juddug Moys topp ci. Ci yëngu-yëngu yeesal bi jëm ci génne Babilon te tabaxaat kër Yàlla gi, moo doon buur Dariyus, te gannaaw ga buur Siris. Ci yëngu-yëngu yeesal bu Almasi bi, moo doon juddug Yaxya mi di Sóobkat bi, te juróom-benni weer gannaaw ga juddug Almasi bi topp ci. Ci yëngu-yëngu yeesal bu Millerite yi, moo doon dee gi bu sistemu baab bi ci 1798, te gannaaw ga dee gi bu paap bi ci 1799. Ci yëngu-yëngu yeesal bu ñetteelu malaaka bi, moo doon prezidaŋ Reagan ak prezidaŋ Bush bu njëkk bi, ñoom ñaar ñépp teewal 1989. Ci Daniel saar 10, aaya 1, gis nanu ne buur Siris mooy kiññaanu fa.
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
Ca ñetteelu atum Kore buur Përs, am na mbir mu ñu xamal Dañeel, ki tuddoon Belteshassar; te mbir ma dëgg la woon, waaye jamono ji ñu tëraloon yàgg na woon. Te mu deggoon mbir ma, te amoon xam-xam ci peeñ mi. Daniel 10:1.
In the following verses of chapter ten, we see the experience of Daniel represented in advance of Gabriel delivering the vision of prophetic history in chapter eleven. Cyrus marks the time of the end, for previously Cyrus, Darius’ nephew, had been Darius’ general who slew Belshazzar, thus marking the end of the seventy years of captivity, which typified the twelve-hundred and sixty-year captivity of spiritual Israel in spiritual Babylon from 538 unto 1798.
Ci ay kàddu yi di ñëw ci sarax seetlu fukki-benn, nu gis xew-xewu Daniyeel, biñ ko wone woon lu jiitu ngir Gàbriyel jox peeñu jaar-jaari waxi yonent bi nekk ci sarax seetlu fukki-ñaar. Siirus moo tektale jamono mujj gi, ndaxte lu jiitu, Siirus, doomu rakk Daariyus, nekkoon na jeneralub Daariyus, moom mi rey Belshassar, te loolu mooy tektal njeexital juróom-ñaar-fukk at yi ñu jàppoon, yi doon misaalub jàppug min yiir ak ñaar téeméeri ak juróom-benn-fukk at yi Israyeel bu xel mi nekke woon ci Bàbilon bu xel mi, dale ko ci 538 ba 1798.
“God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.
“Jàkka Yàlla gi nekk ci suuf, nekkoon na ci jaam-buur dëgg-dëgg ci jamono ju gudd jii, bi ñu daan ko fitnaal ak bundxatal bu dul taxaw, ni la doomi Israayil nekkoon ci jaam-buur ca Babilon diirub ngàddaay ga.” Prophets and Kings, 714.
The end of the twelve hundred and sixty years in 1798, marked the time of the end, so the end of the seventy years marked the “time of the end” for that history. Both Darius and Cyrus are represented at the death of Belshazzar and end of the kingdom of Babylon, for as Darius’s general who accomplished the work, Cyrus was representing Darius. When George Bush the first was inaugurated on January 20, 1989, Reagan had been president for the first nineteen days of 1989.
Jeexital at ak juróom-bennni fukki at ak juróom-bennni at yi ci 1798 moo màndargaale jamono ji mujj, noonu itam jeexital at juróom-ñaar-fukk yi moo màndargaale “jamono ji mujj” ci moomeel woowa. Ñaari buur yi, Dariyus ak Sirus, dañu leen di wone ci dee gu Belshassar ak ci jeexital nguuru Babilon, ndaxte gannaaw ba mu doon jeneral bu Dariyus te mu matale liggéey bi, Sirus dafa doon teewlu Dariyus. Bi ñu falée George Bush bu njëkk ci 20 Samwiyee 1989, Reagan dafa nekkoon president ci atum 1989 ba noppi fukki fan ak juróom-ñent.
The vision of the Hiddekel began at the time of the end, in the third year of Cyrus. When Gabriel begins to unfold to Daniel the prophetic history of chapter eleven, he first references the first year of Darius, to establish clearly that the vision of prophetic history that he was about to present to Daniel begins in the last time of the end, in 1989, for all the prophets speak more of the last days than the days in which they lived.
Pexe bu Hiddekel tàmbalee na jamono mujj ba, ci ñetteelu atum Kiris. Bi Gàbriyel tàmbalee feccal Daanel jaar-jaaru yonent bu yëgle ci saraxu fukki benn, mu jëkk a wax ci atum njëkk ba bu Daryus, ngir wone leer ne pexe bu jaar-jaaru yonent bi mu nekkoon di joxe Daanel, tambalee na ci mujjug jamono bi mujj, ci atum 1989, ndax yonent yépp wax nañu gën a bare ci fan yu mujj yi ngeen ci fan yi ñu doon dund ca seen jamono.
But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. Daniel 10:21, 11:1.
Waaye dinaa la won li ñu bind ci Mbindum dëgg gi; te kenn amul ku taxaw ak man ci mbir yii, lu dul Mixael, seeni buur. Te itam man ci at mu jëkk bu Dariyus waa Med ba, man ci sama bopp, dama taxawoon ngir dëgëral ko ak ngir dooleel ko. Daniel 10:21, 11:1.
In the first year of Darius, which represents the time of the end in 1989, Gabriel “stood”, thus identifying that at a “time of the end”, an angel arrives. In 1798 the first angel arrived, and in 1989, the third angel arrived. It wasn’t until the message of the third angel was empowered in 2001 that the sealing of the third angel began, but the movement of the third angel arriving in 1989, is represented by Gabriel standing at the time of the end. Gabriel is going to show Daniel “that which is noted in the scripture of truth,” and the vision of the Hiddekel possesses the signature of “Truth,” which Gabriel is about to set forth.
Ci njëkku atum Dariyuus, mi mel ni muy mujje gi ci mujjug jamono ji ci atum 1989, Jibril “taxaw na”, te loolu màggal ne ci ab “waxtu mujj”, malaakaay dafay ñëw. Ci 1798, malaaka bu njëkk bi ñëw na, te ci 1989, ñetteelu malaaka bi ñëw na. Dëgg-dëgg, ba keroog 2001 la, ba bataaxalu ñetteelu malaaka bi amee doole, la téereelug ñetteelu malaaka bi tàmbalee; waaye yokkute gi ñetteelu malaaka bi ñëwee ci 1989, Jibril miy taxaw ci waxtu mujj moo ko di màggal. Jibril dina won Dañeel “li ñu bind ci Mbindum dëgg gi,” te peeñug Hiddekel yor na màndarga gu “Dëgg,” gi Jibril di waaj a yégle.
In verse fourteen of chapter ten Gabriel had already informed Daniel that what he was addressing in the vision of the Hiddekel was “what would happen to God’s people in the last days.”
Ci waajal fukki ak ñeent ci saraxu fukki, Jibraayil xamale woon na ba noppi Daniyel ne li mu doon wax ci gis-gisu Hiddekel mooy “li dina xew ci askanu Yàlla ci fan 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 ñëw naa ngir xamle la li dina xew sa xeet ci fan yu mujj yi; ndaxte gis-gis bi des na ngir fan yu bare. Daniel 10:14.
Verse two of Daniel chapter eleven represents the knowledge that was unsealed at the time of the end in 1989, and which identifies what “shall befall” God’s people “in the latter days”.
Aayaar ñaareel ci Daniel sarax fukki benneel dafay tegtal xam-xam bi ñu ubbi woon ci jamono mujj ga ci atum 1989, te mooy mi wone li “dina dal” ñi Yàlla ñeel “ci fan yu mujj yi”.
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 dinaa la won dëgg gi. Xoolal, ñetti buur yu des dinañu jóg ci Perse; te ñenteel bi dina gën a bare alal fu mat yépp: te ci dooleem gi jaar ci alalam, dina yëngal ñépp aayoo ak nguurug Gres. Daniel 11:2.
Cyrus prefigures the second king since 1989. He is the king of the Medo-Persian Empire, which represents the kingdom of Bible prophecy in the last days that is made up of two horns, represented by the Medes and the Persians. After the second king of the kingdom of the two-horned earth beast at the time of the end in 1989, there would yet be three kings (Clinton, Bush the last, Obama), and then there would be a king that was far richer than they all were. The three kings that followed Bush the first, got wealthy after their presidencies, and only because they had become president. Trump, the fourth that was far richer, and was the wealthiest president ever, did not make his money because he had been president, but primarily through his work in real estate investments, well before he ran for president.
Sirus dafa mel ni ñaareelu buur bi gannaaw 1989. Moom moo doon buurub Mèdes ak Perse yi, te loolu moo tektal nguur gi ci waxi yonent yi ci jamono yu mujj yi, gi ñu tabax ak ñaari geñ, te Mèdes yi ak Perse yi ñoo koy melal. Gannaaw ñaareelu buurub nguur gu rab wu suuf wi am ñaari geñ ci waxtu mujj mi ci 1989, dina amaat ñetti buur (Clinton, Bush mu mujj mi, Obama), te gannaaw loolu dina am buur bu gën a bare alal ñoom ñépp. Ñetti buur yi toppoon Bush bi njëkk, am nañu bare alal gannaaw seen nguur, te ndax rekk ñu nekkoon president. Trump, miy ñeenteel bi te moo gën a bare alal, te miy president bi gën a am alal benn fan, amul alalam ndax dafa doon president, waaye li ëpp ci kow mooy liggéeyam ci invesitismaa yu aju ci këri tabax ak suuf, lu yàgg ba noppi la woon bala muy daw ngir nekk president.
Formerly the richest president in American history, relatively speaking, was the first president of the United States. Prior to Donald Trump, George Washington was the richest president in American history, and he made his money as did Donald Trump, through real estate investments. Both Washington and Trump came to the presidency from non-traditional political backgrounds. Washington was primarily a military leader before becoming president, and Trump was a businessman and television personality, who like unto Washington was without any prior political experience.
Jëkk ju njëkk aji woon ka gëna am alal ci jaar-jaaru ameerig ci wax ju yem, mooy jëkk ju njëkk ci Ndamu Péenku Mbooloom États-Unis. Bala Donald Trump, George Washington moo doon woon jëkk ju gëna am alal ci jaar-jaaru ameerig, te mu amee xaalisam ni Donald Trump itam ko amee, jaarale ko ci investismaŋ yu aju ci suuf ak kër. Washington ak Trump ñoom ñaar ñëw nañu ci njëwriñu njiitu réew mi jóge ci jaar-jaar yu politig yu dul yoonu cosaan. Washington dafa nekkoon njiitu xare bu njëkk laata mu nekk njiitu réew, te Trump dafa nekkoon jaaykat bu mag ak nit ku siiw ci televiziyoŋ, te ni Washington, amul woon benn xam-xamu politig bu jiitu.
Both presidents were known for their strong personalities and leadership styles, although they manifested these traits quite differently. Washington was known for his stoic, calm, and confident leadership and unifying presence during the Revolutionary War and the early years of the Republic, while Trump is known for his assertive approach to leadership and governance. Both Washington and Trump were figures of significant controversy, albeit for very different reasons. Washington, while widely revered, faced criticism during his time for various issues, including his views on slavery. Trump’s presidency was marked by numerous controversies, including his use of “mean tweets” on social media, his America-first policy decisions, and his own self-awareness.
Ñaari-ndar yi ñoom ñaar dañu leen xamoon ni ay nit ñu am doole ci seen jikko ak seen yoonu jiite, doonte sax dañuy wone yii mbir ci anam yu wuute lool. Washington de, ñu xam ko ni ku sedd, dal te wóor ci boppam ci njiiiteem, te moom doon itam kéemaan gu boole nit ñi benn durante xareb Révolution ak ci at yu njëkk yi réew mi doon sos; waaye Trump moom, ñu xam ko ci anam wu dëgër wu muy jëfandikoo ci njiiite ak nguur gi. Washington ak Trump ñoom ñaar ñépp dañoo nekkoon nit ñu jur werante yu réy, doonte ngir sabab yu wuute lool. Washington, doonte sax ñu baree ko di teral ak di ko ragal, dafa doon jànkoonte ak xelmuuyoo ci jamono jii mu nekk, ci mbir yu bari, boole ci ay gis-gisam ci jaamkat. Nguurug Trump moom, ràññee na ko ci werante yu bari, boole ci ni muy jëfandikoo “mean tweets” ci jokkoo yiy jaar ci internet, ay dogal yu mu teg ci kanam America-first, ak xam-xamam ci boppam.
The richest and sixth president was to stir up the globalist dragon powers. When we lay the history of verse two of chapter eleven, upon the history of the period of 1776, 1789, and 1798, we find further information addressing the last president of the earth beast, for Jesus illustrates the end with the beginning. The first two periods represented by 1776, and 1789, provide two witnesses that the final president, will be the eighth president, who was of the seven. Trump was the sixth president after Reagan, and as the eighth president, he will be “of the seven”. The final, and eighth president will rule when the United States forms the image “to and of” the beast.
Njurum ak juróom-benn bi te mooy njiitu réew mi juróom-benneel bi, dafa waroon yënguñaat dooley njaayndikat yu mundialist yi. Bu nu teggee taariixu saar bi ñaareel ci kapitaal benn-fukki ak benn ci kaw taariixu jamonoy 1776, 1789 ak 1798, dinañu gis yeneen xibaar yu wax ci njiitu mujj bu rab wa suuf, ndaxte Yeesu day won mujj gi jaarale ko ci tàmbali gi. Ñaari jamono yii, yu 1776 ak 1789 di tegtal, dañuy joxe ñaari seede ne njiitu mujj bi dina doon njiit bu juróom-ñetteel bi, mi bokkoon ci ñaari juróom-ñaari bi. Trump mooy njiit bu juróom-benneel bi gannaaw Reagan, te ci ni mu doon njiit bu juróom-ñetteel bi, dina doon “ci ñaari juróom-ñaari bi”. Njiitu mujj bi, te mooy juróom-ñetteel bi, dina nguuru ba États-Unis sos nataalu rab wa “ci ak ngir” rab wa.
The president who rules when the image of the beast is formed by the United States, must be the eighth, that is of the seven, as witnessed to by Peyton Randolph, and John Hancock. The papacy is the eighth head that was of the seven, and it received a prophetic deadly wound. To be an image of the papacy, the eighth president that is of the seven, must also have a prophetic identification of being prophetically “wounded” or “killed”.
Njiitu réew mi di nguuru bi États-Unis defee melokaanu rab wi, war na nekk ñetteelu ñaareel bi, moom mi bokk ci juróom-ñaari ña; loolu la Peyton Randolph ak John Hancock seedeel. Papas bi mooy ñetteelu bopp bi mujj, bi bokkoon ci juróom-ñaari yi, te jot na ci gaañu dee bu yonent wax. Ngir nekk melokaanu papas bi, ñetteelu njiitu réew bi bokk ci juróom-ñaari yi, war na itam am màndarga yu yonent di won ne mu “gaañu” walla “reyu” ci noonu ci waxu yonent.
The papacy received its deadly wound from a dragon power (France), a dragon power who the papacy had been struggling against since the time when Paul identified that, the mystery of iniquity (the man of sin), did already work at that time. The dragon of paganism was restraining the papacy from taking the throne, which it did in 538.
Paapas bi jël nañu ci ab gaaw gu rey ci loxo kàttanu nabu (Farãs), moom ab kàttanu nabu la woon, kooku la paapas doon xeex ak moom li dale ci jamono ji Pool waxe ne mbóotum bonaange bi (nit ku bàkkaar) dafa doon liggéey ba noppi ci booba. Nabu gi mooy paganism bi moo doon tere paapas jël gàngune bi, te moo ko jël ci atum 538.
From the beginning of the papacy unto its final demise it struggles against dragon powers. An image of the papacy requires that the image struggles with a dragon power. In Revelation seventeen the papacy, who is the eighth head, that is of the seven heads, is ultimately burned with fire and her flesh is eaten by the ten kings. In both deaths (1798 and the last days), the papal beast is killed by a dragon power. In order for the United States to form an image of the beast, the eighth president would also need to be killed by a dragon power that it was at war with, and the sixth king after the time of the end in 1989, is the king that stirred up all the dragon powers.
Li dale baatub paapasi ba ba noppi ci njeexitalam mu ngi xeex ak dooley njaayxaan. Nataalu paapasi dafay laaj ne nataal boobu itam mu ngi xeex ak dooley njaayxaan. Ci Peeñu Yowaana fukk ak juróom-ñaareel, paapasi, mi di bopp bu juróom-ñaareel, te bokk ci juróom-ñaari bopp ya, ñu koy lakk ak safara ci mujj, te ñoom fukki buur yi lekk ay yàppam. Ci dee yi ñaar yépp (1798 ak fan yu mujj yi), rab wu paapasi bi, dooley njaayxaan a ko rey. Ngir États-Unis man a sos nataalu rab wi, njiitu réew bi juróom-ñaareel itam waroon na dee ci loxo dooley njaayxaan, ga mu nekkoon ci xare ak moom, te buur bu juróom-benn bi ñëw gannaaw jamono ji jeexee ci 1989, mooy buur bi yëngal lépp dooley njaayxaan yi.
Ronald Reagan was an apostate Protestant, but George Bush the first, was a classic globalist. One of his famous quotes is where he lied by saying, on August 18, 1988, “And I’m the one who will not raise taxes. My opponent now says he’ll raise them as a last resort, or a third resort. But when a politician talks like that, you know that’s one resort he’ll be checking into. My opponent won’t rule out raising taxes. But I will. And the Congress will push me to raise taxes and I’ll say no. And they’ll push, and I’ll say no, and they’ll push again, and all I can say to them is: read my lips: no new taxes.”
Ronald Reagan nekkoon na Protestant buy dëddu yoon, waaye George Bush bu njëkk bi nekkoon ab globaliste bu mag. Benn ci ay waxam yu siiw mooy ba mu fennaan ne, ci 18 Ut 1988: “Te man maa di ki du yokk i tax. Sama konkuraan leegi dafay wax ne dina yokk leen ci mujj ga, mbaa ci ñetteel mujj ga. Waaye bu politisyeŋ waxee noonu, xam ngeen ne boobu mooy benn ci ay ‘resort’ yi muy dem seet. Sama konkuraan bañ na weddi yokk i tax. Waaye man dinaa ko weddi. Te Kongree bi dina ma bëlëbëte ngir ma yokk i tax te dinaa wax déedéet. Te dinañu bëlëbëte, te dinaa wax déedéet, te dinañu bëlëbëteaat, te lépp lu ma leen man a wax mooy lii: jàngleen sama tuñ yi: amul i tax yu bees.”
Other than that public lie, which is an attribute of a representative of the dragon power, his most famous quote was at a joint session of Congress on September 11, 1990, where he said, “Now, we can see a new world coming into view. A world in which there is the very real prospect of a new world order. In the words of Winston Churchill, a ‘world order’ in which ‘the principles of justice and fair play … protect the weak against the strong …’ A world where the United Nations, freed from cold war stalemate, is poised to fulfill the historic vision of its founders.” Bush the senior was a globalist, even if he identified as a Republican.
Lu dul ginnaaw fen gu yemule woo, te mu di benn melokaanu ndaw ndawi doole jinne ji, waxam wi gëna siiw mooy bi mu waxee ca ndaje bu bokk bu Kongres bi, 11 Sulet 1990, fa mu ne: “Léegi, man naa gis àddina bu bees di feeñ ci sunu kanam. Àddina bu am dëgg-dëgg yaakaaru jumtukaayu àddina bu bees. Ni Winston Churchill waxe, ab ‘jumtukaayu àddina’ bi ‘mbir yi aju ci yoon ak fair play … di aar ñi néew doole ci kanam ñi am doole …’ Ab àddina fu Mbokk mi ci Réew yi, bu goree ci taxawlu xare bu sedd bi, ngi taxaw ngir matal vision bu taarixu soskatam yi.” Bush mi magoon ab globalist la woon, doonte dafa doon wax ne Mbooloom Republikaan la bokk.
Bill Clinton was the first president to hold his inauguration ceremony at the Lincoln Memorial, which means he turned his back to Lincoln and faced the obelisk of Washington’s monument, an obelisk that is internally filled with symbols of Freemasonry. Both the obelisk and the symbols of Freemasonry he chose to face as he falsely swore his allegiance to the Constitution, represented not only that he had turned his back upon the anti-slavery symbol of the Lincoln Memorial, but Clintons’ chosen historic positioning, agrees with his acceptance speech, where he praised a professor whom he had studied under in the Jesuit University that he had attended.
Bill Clinton moo nekkoon jigéen ju njëkk a amal xew-xewu ay bindu-ndeyjooramam ci Lincoln Memorial, te loolu dafay tekki ne delloo na ginnaawam Lincoln te jublu ci obélisque bu Monumentu Washington, obélisque boo xam ne biirëm fees na ak ay càmmoñi Franc-maçonnerie. Obélisque boobu ak itam ay càmmoñi Franc-maçonnerie yi mu tann a jublu ca waxtu woowu, bi mu fenn rey ci ñaan gi mu wax ngir weddi ay yoonu Constitution, dañoo doon teguul rekk ne moo delloo ginnaawam ca màndargay Lincoln Memorial buy aji ndimbal ci xeetu jaam, waaye itam ne taxawaayu tarihi bu Clintons tann, dëppóok na ak kàddug nanguwam, fa mu màggalale benn profesëer bi mu daan jàngal ci biir Université jésuite bi mu daan jànge.
That professor, Carroll Quigley, wrote the book: Tragedy and Hope: A History of the World in Our Time, which was published in 1966, and is correctly and widely understood to represent “the Bible for globalist ideas”. As the Koran is to Islam, and as Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry, written by Albert Pike, and published in 1871, is considered the most comprehensive exposition of the esoteric teachings of Freemasonry; or as The Book of Mormon is to the Latter Day Saints, Quigley’s book is the Bible of globalist philosophy. Most would have known if Clinton praised Mohammed of the Koran, or if he praised Joseph Smith of The Book of Mormon, and some would have known who Albert Pike was, but few knew that Clinton’s praise of Quigley was consistent with his own globalist agenda, and his rejection of the principles represented by Abraham Lincoln.
Jàngalekat boobu, Carroll Quigley, bind na téere bi: *Tragedy and Hope: A History of the World in Our Time*, te ñu siiwal ko atum 1966, te ñu xam ko bu baax te bu yaatu ne moo di “Biibël bu xalaat yu globalist yi”. Ni Alxuraan di ci Lislaam, te ni *Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry*, bi Albert Pike bind, te ñu siiwal ko atum 1871, ñuy jàpp ne moo di leeral gu gën a mat ci njàngale yu xóot yu Freemasonry; walla ni *The Book of Mormon* di ci Latter Day Saints, noonu itam téereb Quigley moo di Biibëlu falsafaa globalist bi. Li ëpp ci nit ñi daan nañu xam bu Clinton màggaloon Mohammed mu Alxuraan, walla bu mu màggaloon Joseph Smith mu *The Book of Mormon*, te am na ñenn ñu daan xam kan moo nekkoon Albert Pike, waaye néew la ci ñoom ñu xamoon ne màggalug Clinton gu jëm ci Quigley déggoo na ak yoonu globalistam bopp, ak bañam dogali yu Abraham Lincoln di taxaweel.
In the speech, Clinton said: “As a teenager, I heard John Kennedy’s summons to citizenship. And then, as a student at Georgetown, I heard that call clarified by a professor named Carroll Quigley, who said to us that America was the greatest nation in history because our people have always believed in two things: that tomorrow can be better than today and that every one of us has a personal moral responsibility to make it so.” Carroll Quigley’s idea on how to “make America great again”, was for the United States to surrender its national sovereignty to the United Nations. Clinton was a Democrat, globalist, representative of the dragon.
Ci wax ji, Clinton ne: “Ba ma doon xale, dégg naa ndigal li John Kennedy defoon ngir jaamono-jëf ci réew mi. Te gannaaw gi, bi ma nekkee taalibe ca Georgetown, dégg naa ne woo googu leer-na ci waxi jàngalekat bu tudd Carroll Quigley, mi nu waxoon ne Amerig mooy réew mi gën a màgg ci jaar-jaaru nettali bindef, ndax sunu nit ñi daan nañu gëm saa su nekk ci ñaari mbir: ne ëllëg man naa gën a baax tey, te ne kenn ku nekk ci nun am na warugar yoonu jikko bu boppam ngir def ba loolu am.” Xalaatu Carroll Quigley ci ni ñuy “defaat ba Amerig màggaat”, mooy ne États-Unis dafa wara jébbal nguuram ak sañ-sañam ci réewam ci Mbootaayu Xeet yi. Clinton nekkoon Demokaraat, ab globaliste, te muy kiliftefub nder.
“Like father, like son”, George Bush the last, was a globalist, and just as was his father, a globalist who professed to be Republican. The apple does not fall far from the tree. The Bible raises the rhetorical question, “Can two walk together, except they be agreed?” One simply needs to track the many enterprises that Bush the last, accomplished together with Bill and Hillary Clinton to see who Bush the last agreed with.
“Niw baay, niw doom,” George Bush bu mujj bi dafa doon ab globalist, te ni mel ni baayam itam, mu doon ab globalist buy wax ne moom ab Républicain la. Doomug garab du daanu fu sori garab gi. Biibël bi dafa laaj laaj bu amul tontu ne: “Ñaar man nañu doxandoo, su fekkee déggoo wuñu?” Kenn soxlaagul ludul topp li bari ci ay liggéey yi Bush bu mujj bi defandoowoon ak Bill ak Hillary Clinton ngir gis kan la Bush bu mujj bi déggoowoon ak moom.
Barack Hussein Obama made a statement about fundamentally transforming the United States during a campaign rally shortly before he was elected as President. On October 30, 2008, in Columbia, Missouri, Obama said: “We are five days away from fundamentally transforming the United States of America.” The statement was part of Obama’s broader message of “hope and change”, which was a central theme of his 2008 presidential campaign, emphasizing his commitment to significant policy reforms and a different direction for the country. The direction he turned the country was into the dragon policies of globalism, anti-white, pro-abortion, anti-carbon fuels, anti-America pro-globalism, Diversity, Equity, Inclusion, the false history of Critical Race Theory, and on and on. Obama was not simply a community organizer; he was and still is a representative of the dragon power’s globalist agenda.
Barack Hussein Obama waxoon na ab yenn ci benn mbooloo-kampaañ, tuuti lu jiitu muy tannu ko Njiitu Réew mi, ne dafa bëgg a soppi Réewum Ini Mërik ci lu dëgër te sax. Ci 30 Oktobar 2008, ca Columbia, Missouri, Obama wax na ne: “Des na ñu juróom-ñett fan rekk ngir soppi Réewum Ini Mërik ci lu dëgër te sax.” Wax jooju bokkoon na ci yoonu waxam gu yaatu gu “yaakaar ak coppite”, te loolu mooyoon wér-gu-yaram gu mag ci kampaañam bu njiit 2008, di dëggal njéggelam ci yeneeni coppite yu réy ci politig ak jubluwaay ju wuute ngir réew mi. Jubluwaay ji mu walewoon réew mi, mooyoon policies yu njàngat mi: globalism, ñaaw ci kaw tànk yu weex, di ànd ak bàyyi njuróom-ñaar ci biir, di bañ carburant yu karbon, di bañ Mërik te di ànd ak globalism, Diversity, Equity, Inclusion, ak jaar-jaari nettali cosaan bu dul dëgg bi ñuy wax Critical Race Theory, ak yeneen ak yeneen. Obama du woon rekk ab doxandéem-bokk ci askan wi; dafa nekkoon te ba tey mooy ki di teewal ajandaa globalist bu kàttanu njàngat mi.
Trump however, unlike a typical modern politician, kept more promises than all the other seven presidents in the period beginning in 1989, combined. He was committed to making America great again, and in so attempting, he stirred up the globalist powers that be, not only in the United States, but in the entire world.
Waaye nag Trump, wuute ak politig bu bees bi ci jamono jii, dafa jot ci amal ay diggantey waxam yu ëpp ñoom ñépp ñaari juróom-ñaari prezidaan yi ci jamono ji tambalee ci 1989, boo leen boolee. Moom dañoo ko bind ci xol ngir defaat Amerik reyi, te ci muy jéem a ko def, mu yëngal dooley globalist yi yor sañ-sañ, du ci Biir Réewum Etazini rekk, waaye ci àddina sépp.
Joe Biden has no evidence whatsoever that he is anything other than another globalist.
Joe Biden amul benn firnde wu wone ne moom dara du ludul beneen globalist.
The beast of Catholicism waged a long-drawn-out war with the dragon powers, and the president that is reigning when the United States forms an image of the papacy, will, of prophetic necessity, be in a struggle with the dragon powers. None of the living presidents, other than Donald Trump, would wage war with the dragon powers, for the Democrats are openly globalist (dragons), and George Bush the last, was, as his father was (a professed Republican, that is actually a globalist dragon), for Jesus always illustrates the last with the first.
Rab wu Katolisim dafa xeex bu yàgg ak kàttan yu nitu-ndeyjoor yi, te njiit li nguuram di nekk saa su États-Unis di sàkk melo wu baab, ci lu war ci waxu yonent bi, dafa wara nekk ci xeex ak kàttan yu nitu-ndeyjoor yi. Benn ci njiit yi nu nekk tey, kudul Donald Trump, du dafa xeex ak kàttan yu nitu-ndeyjoor yi, ndaxte Démocrates yi ñu ngi siiw ci lu bir ni ñooy globalist (nitu-ndeyjoor yi), te George Bush mu mujj mi itam nekkoon na, ni baayam nekkoon (ab Républicain bu wax ne mooy, waaye ci dëgg mooy ab globalist buy nitu-ndeyjoor), ndaxte Yeesu dafa baaxoo dëgër ci misaal yi, mu melal mujj gi ak jëkk gi.
We will continue this study in the next article.
Dina nu war ci topp ci mbind mi ci topp, dinañu yeggale njàng mi.
“A great crisis awaits the people of God. A crisis awaits the world. The most momentous struggle of all the ages is just before us. Events which for more than forty years we have upon the authority of the prophetic word declared to be impending are now taking place before our eyes. Already the question of an amendment to the Constitution restricting liberty of conscience has been urged upon the legislators of the nation. The question of enforcing Sunday observance has become one of national interest and importance. We well know what the result of this movement will be. But are we ready for the issue? Have we faithfully discharged the duty which God has committed to us of giving the people warning of the danger before them?
“Njàngoro bu mag xaar mbooloom Yàlla. Njàngoro bu mag xaar àddina bi. Xare bi gëna am solo ci jamono yépp, mu ngi ci sunu kanam. Lu am solo yi nu, ci lu ëpp ñent-fukki at, ci dooley waxu yonent bi wax ne dañuy ñëw, léegi dañuy xew ci sunuy bët. Léegi sax, mbirum yokkute ci Dastuur bi ngir téy yéené xel ak sañ-sañu xol, dañu ko jébbaloo ay yoonkat yi ci réew mi. Mbirum farataal topp ndigalu Dibéer bi, mujj na doon mbir mu réew mi di sàkku te jàpp ne am na solo. Xam nanu bu baax lan mooy nekk njéll ci yëngu-yëngoo bii. Waaye ndax ñu ngi waajaloo ngir li muy jur? Ndax dafa am nu ñu sàmm ak dëgg sa warugar gi Yàlla dénk ci sunu loxo, mooy artu nit ñi ci musiba mi nekk ci seen kanam?”
“There are many, even of those engaged in this movement for Sunday enforcement, who are blinded to the results which will follow this action. They do not see that they are striking directly against religious liberty. There are many who have never understood the claims of the Bible Sabbath and the false foundation upon which the Sunday institution rests. Any movement in favor of religious legislation is really an act of concession to the papacy, which for so many ages has steadily warred against liberty of conscience. Sunday observance owes its existence as a so-called Christian institution to ‘the mystery of iniquity;’ and its enforcement will be a virtual recognition of the principles which are the very cornerstone of Romanism. When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery; it will be nothing else than giving life to the tyranny which has long been eagerly watching its opportunity to spring again into active despotism.
“Am na ñu bare, sax ci ñi bokk ci yëngu-yëng bii ngir dooleel aalub Dibéer, ñu gumb nañu ci njariñ-ju-bon yi topp di jóg ci jëf jooju. Duñu gis ne dañuy dóor bu jub ci sañ-sañu diine. Am na ñu bare itam yu masul a xam ndigalu Sabatu Biibël bi ak fondemaŋu fen wi kaw biir moomu àddinab Dibéer taxaw. Bépp yëngu-yëngu buy yëkkati yoon yu jëm ci diine, ci dëgg-dëgg jëfub nangu la ci kanamu paapase bi, bi xeex ak sañ-sañu xel mu sell ci ay jamono yu bare te du bàyyi. Sàmm Dibéer am na dooleem ci nekkam, ni kuréel buy wax ne bu Kiristaan la, ci “mbóotum ñaawteef”; te dooleel ko dina nekk nangu gu bir ci njubte yi doon xeeru gën-a taxaw ci Romaanis. Bu sunu réew weddee noonu njubte yi mu yëkkee ngir doxal nguuram, ba def yoonu Dibéer, Protestantis dina ci jëf jooju boole loxo ak poperi; du ne dara lu dul may dundaat tirani bi yàgg lool di xool ag xelam ngir jotaat waxtu wi muy bàyyi ba dellusi ci noote gu doy waar.”
“The National Reform movement, exercising the power of religious legislation, will, when fully developed, manifest the same intolerance and oppression that have prevailed in past ages. Human councils then assumed the prerogatives of Deity, crushing under their despotic power liberty of conscience; and imprisonment, exile, and death followed for those who opposed their dictates. If popery or its principles shall again be legislated into power, the fires of persecution will be rekindled against those who will not sacrifice conscience and the truth in deference to popular errors. This evil is on the point of realization.
“Mbooloom Reforme Réew mi, bu jëfandikoo kàttanu yoon yu diine, bu matsee ba am fullaay, dina wone muñutul ak not ak teg ci kaw ni ko jamono yu weesu yi doon tëral. Ndajem nit ña ca jamono yooyu jël woon sañ-sañ yu Yàlla, di noot ci seen kàttan gu nguurug noonu sañ-sañu xel mu sell; te tëj-kaso, gaawantu, ak dee topp ci ñi jëfandikoo woon seen bañ a topp seen santaane. Su poperi walla ay pexeem dellusiwaat ci kàttanu yoon, safara nattu yi dinañu taalwaat ci kaw ñi dul sarax seen xel mu sell ak dëgg ngir déggal njuumtey mbooloo mi. Bon boobu mu ngi ci bëtu am.”
“When God has given us light showing the dangers before us, how can we stand clear in His sight if we neglect to put forth every effort in our power to bring it before the people? Can we be content to leave them to meet this momentous issue unwarned?” Testimonies, volume 5, 711, 712.
«Bi Yàlla joxee nu leer gu nu won ay toroxte yi nekk ci sunu kanam, naka lañuy man a taxaw ci kanamam ci lu set, su nu bañee def bépp jéego ju nekk ci sunu kàttan ngir yóbbu ko ci kanam nit ñi? Ndax man na nu nekk ci mbégte, bàyyi leen ñuy jàngat ak mbir mii mag te amul waareel?» Testimonies, volume 5, 711, 712.