Verse forty of Daniel chapter eleven, begins at the time of the end in 1798, when the king of the north is delivered his deadly wound at the hands of the king of the south. That history was typified by the year 246 BC, when Ptolemy brought revenge upon the northern kingdom, and also by Napoleonic France taking the pope captive in 1798. After the king of the south returns to Egypt in verse nine, then verse ten identifies that the king of the north would mount a counter-attack against the king of the south.
Saaru ñent-fukki ci Daniel sarax 11, tambalee na ca waxtu mujj ga ci atum 1798, ba buur bu bëj-gànnaaw bi jotee ay gaañu deyukaayam ci loxo buur bu bëj-saalum bi. Jaar-jaaru mboolem nettali woowu dafa amoon misaal ci atum 246 BC, ba Ptolemy indiwaayee feyug meram ci nguur gu bëj-gànnaaw gi, te itam ci Farãs Napoléon bi jël baab bi ay jaam, jàpp ko, ci 1798. Gannaaw bu buur bu bëj-saalum bi dellusee Masar ci saar 9, kon saar 10 day wone ne buur bu bëj-gànnaaw bi dina yékkati xare ngir fexe buur bu bëj-saalum bi.
So the king of the south shall come into his kingdom, and shall return into his own land. But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. Daniel 11:9, 10.
Kon buur bëj-gànnaar bi dina dugg ci nguuram, te dina dellu ci réewam. Waaye doomam yi dees na leen yëngël, te dinañu dajale mbooloom mbooloo yu mag; te kenn ci ñoom dina ñëw bu wóor, te daldi walbati, jaar; gannaaw loolu dina dellu, te dees na ko yëngël, ba ca pakkaam. Daniel 11:9, 10.
Before we consider Uriah Smith’s commentary upon the history that fulfilled verse ten, we note the expression of “overflow, and pass through.” The Hebrew phrase that is translated in this fashion, is also translated in verse forty, as “overflow and pass over.” It is the same phrase in the original Hebrew. It is only found one other place in the Scriptures.
Bala nu nuy xalaat ci waxin Uriya Smith ci mbirum taarix bi matal aaya fukki, nanu seet baat bi ne: “daanu, te jaar.” Kàddu Ebërë yi ñu tekki noonu, dañu ko itam tekki ci aaya ñeent-fukk bi ne: “daanu te weesu.” Mooy benn kàddu gi ci cosaanu Ebërë ba. Du feeñ benn yoon rekk ci beneen bérab ci Mbind mi.
And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:8.
Te dina jaar ci Yuda; dina xëpp ba réy, dina weesu; dina yegg ba ci baat bi; te tàllalug ay laafam dina feesal yaatu réewum sa, yaw Immanuwel. Esayi 8:8.
In Daniel chapter eleven, verse ten and verse forty, and then again in Isaiah chapter eight, verse eight, the identical Hebrew phrase is translated three different ways, though they represent the same meaning. The last word of the phrase, the Hebrew word “abar,” is either represented as “pass through,” in verse ten, “pass over,” in verse forty, and then as “go over,” in Isaiah. The meaning is essentially the same in each of the three references, but in Isaiah there is also another prophetic connection between the references.
Ci kaw waajur xaj bi ci aaya fukk ba ak ci aaya ñeent-fukk, te gannaaw loolu ci Esayi sarax bët juróom-ñett ba ak ñaar, benn waxin bu Hebré bi kenn lañu ko tekki ci ñetti anam yu wuute, te saxte ñoom ñépp dañuy yëgle benn tekki. Baatu mujj bi ci waxin boobu, mooy baatu Hebré bi “abar,” diñu ko feeñal walla di ko tekki ci “jaar,” ci aaya fukk, “rombi,” ci aaya ñeent-fukk, te gannaaw loolu “wàcc jaar” ci Esayi. Tekki bi, ci dëgg-dëgg, benn la ci ku nekk ci ñetti misaal yooyu, waaye ci Esayi am na itam beneen lëkkalooku yoonent bi ci diggante njëg yi.
The verse in Isaiah, was fulfilled when the king of Assyria conquered Judah and came to Jerusalem, but never conquered the city itself. He came up “to the neck,” but he never conquered the “head.” In the very same prophecy, Isaiah sets forth a prophetic symbol of what a “head” represents, and he identifies a “head,” as the capital of the kingdom, and the king of the kingdom is also the “head.” He provides two witnesses of the prophetic truth that a head, is a king, and a kingdom, and then cryptically identifies that if the student of prophecy will not accept and understand this truth, he will not be established. The cryptic verse is part of the very same prophecy that identifies that the king of the north would overflow and go over, but only up “to the neck.”
Aaya bi ci Esayiya mat na, bi buur Asiri jël Yuda te ñëw Yerusalem, waaye masul a not dëkk ba ci boppam. Mu yéeg ba “ci baat bi,” waaye masul a not “bopp bi.” Ci benn waxu yonent boobu sax, Esayiya dafa sàkku benn tektal gu yonent buy won li “bopp” di tekki, te mu jàppale ne “bopp” mooy péeyub nguur gi, te buurub nguur gi it mooy “bopp bi.” Mu joxe ñaari seede yu dëggu yonent yi ne bopp mooy buur, te nguur, te gannaaw loolu mu wax ko ci anam gu kumpa ne, su taalibé yonent bi nanguwul te xam dëgg gii, du sax. Aaya bu kumpa bii bokk na ci benn waxu yonent boobu sax buy won ne buur bëj-gànnaar bi dina daldi wàll te jéggi, waaye ba “ci baat bi” rekk.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.
Ndax njiitu Siri mooy Damask, te njiitu Damask mooy Resin; te ci biir juróom-benni-fukk ak juróom ñaari at, Efrayim dinañu ko dam ba muy dootu nekk xeet. Te njiitu Efrayim mooy Samari, te njiitu Samari mooy doomu Remaliya. Su ngeen gëmul, wóor na ne du ngeen sax. Esayi 7:8, 9.
The “head” of the nation of Syria was its capital city “Damascus,” and the “head” of “Damascus” (the capital city) was “Rezin,” the king of Syria. Also, the “head” of the nation of Ephraim was its capital city “Samaria,” and the “head” of “Samaria” (the capital city) was “Remaliah’s son” (Pekah), the king of Samaria. In the same prophecy, in the next chapter, in verse eight, King Sennacherib of Assyria surrounded Jerusalem, and in verse eight, it identifies his surrounding of Jerusalem as coming up to the neck.
“Bopp” réewum Siri mooy dëkkub njiti ga “Damas,” te “bopp” “Damas” (dëkkub njiti ga) mooy “Resin,” buurub Siri. Noonu itam, “bopp” réewum Efrayim mooy dëkkub njiti ga “Samariya,” te “bopp” “Samariya” (dëkkub njiti ga) mooy “doomam Remalya” (Peka), buurub Samariya. Ci benn waxiin wax jii itam, ci saraxal bi ci topp, ci aaya juróom ñett, Buur Senakerib bu Asiri wër Jerusalëm, te ci aaya juróom ñett, mu tëral ne wërugam Jerusalëm dafa yéeg ba ci baat bi.
Verses seven and eight, which set forth upon two witnesses, the prophetic symbol of a “head,” representing both the king and the capital of the king’s nation is the prophecy of sixty-five years that identifies the starting point of both prophecies of twenty-five hundred and twenty years against the northern and southern kingdoms of Israel. It is therefore, a very complex verse, for it connects with verse ten, and forty, of chapter eleven of Daniel, which both also identify engagements of a northern king attacking a southern king, just as Sennacherib, a king of the north, attacked Judah, a southern king in verse eight, of Isaiah chapter eight.
Aayaat juróom-ñaareel ak juróom-ñetteel yi, yi samp ci ñaari seede, misaalu waxu yoon wi ñuy wax ne “bopp,” te muy tegtal buur bi ak réewum nguuram, mooy waxi yonent gi ci juróom-benn fukki at ak juróom, buy xamale buntu ndoorteel bi ci ñaari waxi yonent yi ci ñaar junni ak juróom-ñaar fukk ak ñaar at yi jëm ci buur-gi bëj-gànnaaru ak buur-gi bëj-saalumu Israyil. Moo tax, loolu aaya bu lëjje bu baax la, ndaxte moom dafay jokk ak aaya fukk ak ñeent-fukk ci saar fukki-benn ci Danyeel, yu ñoom itam di xamale jëfandikoo yi buy am bés bu buur bu bëj-gànnaar di song buur bu bëj-saalu, ni Seenakerib, buur bu bëj-gànnaar, songoon Yuda, buur bu bëj-saalu, ci aaya juróom-ñetteel, ci Isayi saar juróom-ñaar.
The key that connects these engagements of northern and southern kings together is the “head,” and the “overflowing and passing over.” When the king of the north retaliates against the king of the south in verse ten, of chapter eleven, he wins the battle, but he leaves the “head,” for he “comes, and overflows, and passes through” “to” the king of the south’s “fortress.” The history of verse ten represents the northern king’s victory over the southern king, but he does not enter into Egypt (the fortress), the capital—the “head.”
Buut bi boolee jëfandikoo yii ci diggante buur bu bëj-gànnaar ak buur bu bëj-saalum mooy “bopp,” ak “wàcc ba fees, ba jall.” Bi buur bu bëj-gànnaar feyee buur bu bëj-saalum ci aaya fukki, ci sarax-leer gu fukk ak benn, mu daan xeex bi, waaye mu bàyyi “bopp bi,” ndaxte moom “dëgërsi, fees ba jall” “ba” ca “tata-fortarees” bu buur bu bëj-saalum. Jaar-jaar bu aaya fukki di wone ndamug buur bu bëj-gànnaar ci kaw buur bu bëj-saalum, waaye duggul Misra (fortarees bi), péeyu réew mi—“bopp bi.”
When the southern king previously defeated the northern king in verses seven and eight, he “entered into the fortress of the king of the north, and” “prevailed and” “carried captives” back to “Egypt.” In the king of the north’s retaliatory victory, he did not enter into Egypt, thus typifying that when the Soviet Union was swept away in 1989, Russia, its capital—its head was left standing. “If ye will not believe, surely ye shall not be established.” It is Russia, represented as the king of the south in verses eleven and twelve, that wins the battle of the borderland, which in antiquity was Raphia, and today is Ukraine.
Bi buur buur gi jant bi daan na buur buur gi bëj-gànnaar ci ay sarax 7 ak 8, moom “dugg na ca dëkk gu dëgërug buur bu bëj-gànnaar, te” “not na ndam te” “yóbbu na ay jaam yu ñu jàpp” dellu “Misra.” Ci ndamug feyug buur bu bëj-gànnaar bi, dugguwul ca Misra; loolu nag dafay misaal ne bi ñu lembee Sowiyet Yooniyoŋ bi ci 1989, Risi, ak péeyam gu mag ga — muy boppam — des na taxaw. “Bu ngeen gëmul, kon dungeen taxaw.” Risi la, miñu tektal ni mooy buur bu bëj-saalum ci ay sarax 11 ak 12, moo jël ndam ci xareb suufu digg bi, bi nekkoon Rafia ci jamono ju yàgg ji, te tey mooy Ukreen.
“‘VERSE 10. But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress.’
“‘AAYAAT 10. Waaye doomam yi dinañu yëngu, te dinañu dajale mbooloom mbooloo yu réy yu bari; te kenn ci ñoom dina ñëw bu wóor, di xàbbi ba weesu; gannaaw loolu dina dellu, te dinaat yëngu, ba ca saxaaram.’”
“The first part of this verse speaks of sons, in the plural; the last part, of one, in the singular. The sons of Seleucus Callinicus were Seleucus Ceraunus and Antiochus Magnus. These both entered with zeal upon the work of vindicating and avenging the cause of their father and their country. The elder of these, Seleucus, first took the throne. He assembled a great multitude to recover his father’s dominions; but being a weak and pusillanimous prince, both in body and estate, destitute of money, and unable to keep his army in obedience, he was poisoned by two of his generals after an inglorious reign of two or three years. His more capable brother, Antiochus Magnus, was thereupon proclaimed king, who, taking charge of the army, retook Seleucia and recovered Syria, making himself master of some places by treaty, and of others by force of arms. A truce followed, wherein both sides treated for peace, yet prepared for war; after which Antiochus returned and overcame in battle Nicolas, the Egyptian general, and had thoughts of invading Egypt itself. Here is the ‘one’ who should certainly overflow and pass through.” Uriah Smith, Daniel and the Revelation, 253.
“Xaaj bu jëkk bii ci aaya bii wax na ci ay doom, ci walug ñu bare; waaye xaaj bu mujj bi wax na ci benn, ci walug kenn. Doomi Seleucus Callinicus yaa doon Seleucus Ceraunus ak Antiochus Magnus. Ñoom ñépp ñaar daan nañu dugg ak farlu ci liggéeyu feddali ak feyloo mbirum seen baay ak seen réew. Ki gën a mag ci ñoom, mooy Seleucus, moo jëkka toog buur. Moom dajal na mbooloo mu réy ngir delloo nguurug baayam; waaye ndaxte nekkoon na buur bu néew doole te ragal, ci yaram ak ci xaalis, te amul alal, te mënul woon saxal njabootam ci déggal, ñaari ay jeneralam daan ko poisonee gannaaw nguuru gu ñàkk màggat gu ñaar walla ñetti at. Rakkam mi ko gën a man, Antiochus Magnus, ci kaw loolu yéglees na ko buur; moom, bi mu jàppee yëf njaboot gi, delloo na Seleucia te jëlaat Siri, di sang boppam boroom yenn barab ci jàmmu kàddu, te yeneen ci kàttanu xeex. Gannaaw loolu ab noflaay topp na, bi ñaari wet yi waxoo ngir jàmm, waaye di waajal xare; gannaaw loolu Antiochus dellu na te daan Nicolas, jeneral bu Misra, ci xare, te am it xel mu dugg Misra sax. Fii la nekk ki doon ‘benn bi’ miy wéyal te romb.” Uriah Smith, Daniel and the Revelation, 253.
The collapse of the Soviet Union in 1989, marked the “time of the end,” and the two sons in the verse, represent the two waymarks of Reagan and Bush the first. Since the “time of the end,” in 1798, which is where verse forty of Daniel eleven began, the whore of Rome has been forgotten, for she, as Jezebel, remains behind in Samaria, while her husband Ahab addresses Elijah at Mount Carmel. She was in hiding, but secretly pulling the strings, as she was in World War One and World War Two. Her husband is her proxy army against the king of the south. When she retaliated in 1989, she, as the king of the north, brought chariots, ships and horsemen.
Dàq gu Yooniyo Sowiyet bi ca atum 1989, moo màndargaal “jamono ju mujj ji”, te ñaari doomi ci kàddug benn bi, dañuy tegtal ñaari waymark yi di Reagan ak Bush bu njëkk. Ndaxte “jamono ju mujj ji,” ci atum 1798, fa la aaya ñeent-fukk bu Daniel fukk ak benn tàmbalee, jigéenu ndaw wa bu Room dees na ko fàtte, ndax moom, ni Jezabel, mu des ca Samariya, bi muy jëkkër Ahab di wax ak Eliya ca tundu Karmel. Mu nekkoon ci kumpa, waaye ci sutura moo doon jiite mbir yi, ni mu ko woon ci Xareb Àddina bu njëkk ak Xareb Àddina bu ñaareel. Jëkkëram mooy ay soxlayam gu ñu ko teg ci boppam ngir xeex ak buur bu bëj-saalum. Bi mu feyee ci 1989, moom, ni buur bu bëj-gànnaar, indi na gaal yu xare, ay gaal ak ay war-wall.
And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.
Te bu mujjug jeexital bi, buur bu bëj-gànnaar bi dina ko daq; te buur bu bëj-saalum bi dina dikk ci moom ni ngelawlu bër, ak woto yi, ak waa fas yi, ak gaal yu bare; dina duggu ci réew yi, te dina weesu ba tëb, ba jàll. Daniel 11:40.
Her proxy in the retaliation is represented by “ships,” which are economic power, and by “chariots and horsemen,” which are military might. Military might and economic power are the two prophetic attributes of the United States in the prophecies of the last days, for the United States will forbid those who will not bow to Jezebel from buying and selling, and if they still refuse Jezebel’s mark of authority, they will be put to death. It was the economic power and military strength of the United States that was employed in cooperation with the papacy that brought about the dissolution of the Soviet Union in 1989, though Russia was left standing.
Moom boppam ci mbugal moomu dañuy ko tektal ci “gaal yi,” yi di kàttanu koom-koom, ak ci “wàllu xare ak boroom fas yi,” yi di dooley xare. Dooley xare ak kàttanu koom-koom ñooy ñaari melokaan yu waxu yonent yi di jàngale ci mbirum États-Unis ci yonent yi yu fan yu mujj, ndaxte États-Unis dina tere ñi dul sujjóot ci Yeseebel ngir ñu jënd ak jaay, te su ñu sax di bañ màndargay sañ-sañam Yeseebel, dees na leen rey. Kàttanu koom-koom ak dooley xare yu États-Unis lañu jëfandikoo, ci liggéey gu ànd ak paapauté bi, ngir indi tasaru Union soviétique bi ci atum 1989, doonte Russie desoon na taxaw.
The history which fulfilled verse ten of Daniel chapter eleven is repeated in the history of the second part of verse forty which identifies the time of the end in 1989. The history of verses six through nine represent the history that led to the time of the end, which is identified in the first part of verse forty. Verses five through ten of Daniel chapter eleven perfectly illustrate the history of verse forty of Daniel eleven, for as Sister White recorded, “much of the history that has been fulfilled in the eleventh of Daniel will be repeated.”
Jaar-jaar gi am lakk war a mottaliw ñaareelu fukki aaya bu benn ci Daniel sarax fukk ak benn, dellusi na ci jaar-jaar gi ci ñaareelu xaaj bu aaya fukk ci juróom-ñeent, mi joxe xamle waxtu mujj gi ci atum 1989. Aaya juróom-benn ba juróom-ñeent represent nañu jaar-jaar gi indi woon ba ci waxtu mujj gi, mi xamlewoon ci njëkkëru xaaj bu aaya fukk ci juróom-ñeent. Aaya juróom-benn ba fukk ci Daniel sarax fukk ak benn wone nañu bu mat jaar-jaar bu aaya fukk ci juróom-ñeent ci Daniel fukk ak benn, ndax ni Sœur White bindee ko: “lu bare ci jaar-jaar gi matsees ba noppi ci Daniel fukk ak benn dina dellu amaat.”
Verses one through four of Daniel eleven identify Cyrus, the second king of the two-horn nation at the time of the end in the last days. The “time of the end” in the last days was 1989, and the second president, represented by Cyrus, establishes a prophetic sequence that allows a student of prophecy to count to the sixth president after 1989, who would be the richest president, and who would stir up (awaken), the globalist dragon powers whether they be the globalists of the world, or those in the United States. That prophetic history then jumps to the seventh kingdom of Bible prophecy, the ten kings of the United Nations, and identifies its primary and first king, as represented by Alexander the Great (meaning “The Warrior of Men”), and the ultimate dissolution of his kingdom when the four winds of Islam are fully released at the close of human probation.
Aayaat yu njëkk bañeent ci Daniel fukki benn jëfandikoo Kiris ngir xamale buur bu ñaareel bu xeetu réew mi am ñaari geñ, ca jamonoy mujj gi ci fan yu mujj ya. “Jamonoy mujj” ci fan yu mujj ya mooy woon 1989, te njiitu réew bu ñaareel bi, mi Kiris di tegtal, sos na tegteg gu yonnee bu may jàngatkat bu waxi yëgle kaññ ci njiitu réew bu juróomeel bennoon bi gannaaw 1989, kooku di njiit bi gën a bare alal, te mooy yënguël (yeewu) dooley dragóŋ yu globalist yi, muy globalist yi ci àddina si walla yi nekk ci États-Unis. Gannaaw loolu, taarixu waxi yëgle boobu dafa tàbbi ci juróom ñaareelu nguur gi ci yëgleb Bibil bi, muy fukki buur yi ci Mbootaayu Xeet yi, te dafa xamale buuram bu njëkk te bu mag bi, mi Alekandar Maag mi di tegtal (“Xarekatub Nit ñi”), ak tasare nguuram gu mujj gi, bi ñeenti ngëlaw yi ci Islaam génnee bu baax ba noppi, ci tëj gu mujj gi ci xelal nit ñi.
Then verses five through nine illustrate the history represented by the period that preceded the establishment of the papacy upon the throne in 538, for first the power who is to become the king of the north must overcome three geographical obstacles, as did Seleucus, who then was established as the king of the north. Thereafter for three and a half years, as represented by thirty-five actual years, the king of the north ruled, until the king of the south entered into his fortress and took him captive, where he later died in Egypt from falling off a horse. Thus, the verses identify the history that concluded at the time of the end in 1798.
Ba ci ay aaya yu juróom ba juróom-ñeent yi, ñu ngi woney taariix bi jamono ji jiitu woon ñu samp boppu Papaas ci gàngune ba ca 538, ndaxte bu jëkk, doole bi war a nekk buur bu bëj-gànnaar war na daan ñetti tere yu geografik, ni Ko Seleucus defe woon, moo tax mu daldi nekk buur bu bëj-gànnaar. Gannaaw loolu, diirub ñetti at ak genn-wàll, ni ko ñetti-fukk ak juróom at yu dëgg-dëgg tektale, buur bu bëj-gànnaar daan na nguuru, ba keroog buur bu bëj-saalum dugge ci tataam, jàpp ko jaam, te gannaaw ga mu dee Misra ngir mu daanu ci kaw fas. Noonu nag, ay aaya yi dañuy faramxal taariix bi jeexee ca jamonoy mujj ga ca 1798.
Verse ten identifies the history of the time of the end in 1989, and together with verses five through nine, they represent the history of verse forty, as does the history of verses thirty to thirty-six. Therefore, from verse one to verse ten, line upon line, there are two prophetic lines. The first addresses the leaders of the sixth and seventh kingdoms, though there is an empty space between the sixth and richest president of the sixth kingdom and the seventh kingdom.
Saar fukki bi jëfandikoo jaar-jaaru waxtu mujj gi ci atum 1989, te bokk ak saar yi juróom ak juróom-benn ba juróom-ñeent, ñoom di wone jaar-jaaru saar fukki, ni noonu itam jaar-jaaru saar ñett-fukk ba ñett-fukk ak juróom-benn. Moo tax, dale ko ci saar bu njëkk ba ci saar fukki, rëcc ci kaw rëcc, am na ñaari rëy-rëy yu wax ci yooni waxu Yàlla. Bu njëkk bi mooy wax ci njiiti juróom-benni buur ak juróom-ñaareel buur, doonte am na benn berab bu amul dara ci diggante juróom-benni buur ak njiit bi gëna am alal ci juróom-benni buur ak juróom-ñaareel buur.
The second line covers the history of the removal of the three obstacles, the period the king of the north reigned, and who was then removed in 1798, and up to 1989, and the second president, represented in the previous line by Cyrus.
Rëddu ñaareel bi dafay ëmb jaar-jaaru dindi ñetti tere yi, diirub bu buur bu bëj-gànnaar gi nguuruwoon, ak kan moom lañu dalee dindi ci atum 1798, ba ci 1989, ak itam ñaareelu president bi, mi ñu teewaloon ci rëddu bi jiitu niiru Cyrus.
Verses eleven and twelve represent a third line of history that occurs after the rich president of verse two, but sometime after the collapse of the Soviet Union at the time of the end in 1989, and somewhere before the Sunday law in the United States as represented in verse sixteen.
Aayaat fukk ak ñaar ñooy tegtuñu benn ñetteelu xeetu taarix buy am gannaaw njiitu barele bu aaya ñaareel bi wax, waaye ci benn jamono gannaaw daanu Réewum Soviet bi ca waxtu mujj ga ci 1989, ak ci benn barab bu nekk laata yoonu Dibeer bi ci États-Unis, ni ko aaya fukk ak juróom-benn bi tekki.
The history after the time of the end in 1989, is taken to the sixth and richest president who stirs up the globalists beginning in 2016, in the first line. The prophetic history is taken to 1989, in the second line. The Battle of Raphia (“The Borderline”) in verses eleven and twelve, precedes verse thirteen, where the recently defeated king of the north restores his army and then defeats the king of the south, just before the Sunday law of verse sixteen. The king of the north’s proxy power in verse thirteen, is the last of the eight presidents that reign from 1989 to the Sunday law. Verse thirteen must therefore take place at or after the election of the eighth president, who is of the seven. Verses eleven and twelve begin just before the sixth, richest president, and likely ends just before the election of that very same president, who becomes the eighth that is of the seven, and is victorious in the third battle of the proxy war, in verses thirteen to fifteen.
Jaar-jaar ginnaaw waxtu mujj mi ci 1989, yóbbu nañu ko ca juróom-beneel njiit bu weesu te gëna am alal, miy xiir globalist yi, tàmbali ci 2016, ci njëlbéeg bu njëkk ba. Jaar-jaaru waxu yëgale bi yóbbu nañu ko ba ci 1989, ci ñaareelu njëlbéeg ba. Xareb Raphia (“The Borderline”) ci aaya yi fukk ak benn ak fukk ak ñaar, jiitu na aaya fukk ak ñett, fa buur bu bëj-gànnaar bi, mi ñu daan rekk a yeesal ay xarekatam, ba noppi daan buur bu bëj-saalum bi, lu jiitu ndigalu Dibeer bu aaya fukk ak juróom-benn ba wax. Kàttanu buur bu bëj-gànnaar bi gu muy jëfandikoo ci aaya fukk ak ñett, mooy mujj ga ci juróom-ñaar ñi di njiit, ñiy nguuru dale ci 1989 ba ci ndigalu Dibeer ba. Kon nag, aaya fukk ak ñett war na am ci walla gannaaw tànnug juróomeel njiit bi, mi bokk ci juróom-ñaar ña. Aaya yi fukk ak benn ak fukk ak ñaar tàmbali nañu tuuti lu jiitu juróom-beneel njiit bu weesu te gëna am alal bi, te man naa xalaat ne mujj nañu tuuti lu jiitu tànnug noonu njiit boobu benn bi, miy nekk juróomeel bi bokk ci juróom-ñaar ña, te mooy ku jàll ci ñetteelu xareb proxy war bi, ci aaya yi fukk ak ñett ba fukk ak juróom.
The retaliation of the king of the south in verses eleven and twelve, is in response to the defeat the king of the south suffered in verse ten. Verse ten identifies the victory of the king of the north in 1989, which was brought about by the secret alliance of the United States and the Vatican. The victory for the northern army was the first battle of the proxy war. The literal hot war that was fulfilled in antiquity typified a proxy war in the last days, and the victory of verse eleven and twelve will therefore be a victory for the southern king, in the second battle of the proxy wars.
Feyug buur bi ñaari aaya yi fukk ak benn ak fukk ak ñaar, mooy tontu ci noonu ci noppalu buur bi bëj-gànnaar daj woon ci aaya fukk. Aaya fukk moo xamle ndamalu buur bi bëj-saalum ci atum 1989, te ndam loolu am na ndax goxoo gu nëbbu ga diggante Etats-Unis ak Vatikan. Ndamal mbooloom ngor gi bëj-saalum moo doon xare bu jëkk bi ci xarey wutale. Xare bu tàng bu dëgg ba matoon ci jamono yu yàgg ya dafa meloon misaal bu xarey wutale ci fan yu mujj yi; kon ndam lañu wax ci aaya yi fukk ak benn ak fukk ak ñaar dina doon ndamu buur bi bëj-gànnaar ci ñaareelu xare bi ci xarey wutale yi.
There are three battles in verses ten through fifteen, and they were all fulfilled in antiquity by literal hot wars, but they represent three battles in the proxy wars in the last days. The first battle was won by the secret alliance of the beast and false prophet, against the dragon in 1989. The second battle of the proxy wars will be won by the atheistic dragon power of the king of the south, against the alliance of the pope and his proxy army. The third battle of the proxy wars will be won by the proxy army of the king of the north, as represented in verses thirteen through fifteen.
Am na ñetti xare yi nekk ci sarax 10 ba 15, te ñoom ñépp amoon nañu yëngu ci jamono yu weesu yi, ci xare yu tang yu dëgg-dëgg; waaye dañuy tegtal ñetti xare ci xare yu proxy yi ci fan yu mujj yi. Jëkkër bi ci xare yooyu dafa nekk xare bi bennoon mbootaay bu kumpa diggante rab wi ak yonent bu dëggul bi, ci kaw jëfandikukat bi, bàyyi seex bi ci atum 1989. Ñaareel xare bi ci xare yu proxy yi, doole seex bi buy weddi Yàlla, moom buur bu bëj-saalum, mooy ko daan ci kaw mbootaayu pápp bi ak sàndarmu proxyam. Ñetteel xare bi ci xare yu proxy yi, sàndarmu proxy buur bu bëj-gànnaar bi mooy ko daan, ni ko sarax 13 ba 15 di ko tegtale.
Prophetically there are three hot world wars, three proxy wars, consisting of three battles, and the warfare of the three woes of Islam. There is also a Civil War and a Revolutionary war. The second battle of the proxy wars is now under way in the Ukraine, “The Borderline”, as represented by Raphia, which was the borderline between the king of the south and the king of the north, when verses eleven and twelve were first fulfilled in history.
Ci waxu yonent yi am na ñetti xare yu metti yu addina bi, ñetti xare yu ay nit di doxal ci turu ñeneen, te ñoom itam dañuy ànd ak ñetti xeex, ak xareb ñetti musiba yi Islam. Am na itam ab xareb réew mi ci biir ak ab xareb soppig yoon. Ñaareel xeex bi ci xare yi ay nit di doxal ci turu ñeneen léegi dafa jàll ci Ukraine, “The Borderline”, ni ko Raphia di feeñale, te moom moo doon wetu diggante buur bu bëj-saalum ak buur bu bëj-gànnaar, ba ay sarax yi ak fukki benn ak fukki ñaar njëkk a mat ci taarix.
At the very same time that the second battle of the proxy wars in the Ukraine is being carried out, the second of three attacks of Islam against the glorious land is also occurring. The first attack of the third woe arrived on September 11, 2001, and the sealing of the one hundred and forty-four thousand began. The sealing time ends at the soon coming Sunday law in the United States, when Islam of the third woe will once again strike the United States. The first and last strikes are the same, and they both mark a voice of the angel of Revelation eighteen, which is also the voice of the third angel, which is also the sounding of the seventh trumpet, which is also the third woe.
Ci jamono ji benn, bi ñuy defe ñaareelu xareb proxy yi ci Ukraine, ñaareelu ci ñetti xeeti tasu Islam ci kaw suuf su tedd siit itam dafay am. Jëkkëru tasu bu ñetteelu musiba bi agsi na ci 11 septembre 2001, te tàggat ga ñeel benn téeméer ak ñeent-fukk ak ñeent junniy nit ñi tambali na. Jamonoju tàggat jooju di jeex ci yoonu Dibeér bu nirook a ñëw ci États-Unis, bi Islam bu ñetteelu musiba bi di dellu nekkatiis bañe États-Unis. Jëkkëru mbëkk mi ak mujj mi benn lañu, te ñoom ñaar ñépp dañuy màndargaal baatub malaaka bu Révélation 18, te boobu mooy itam baatub ñetteelu malaaka bi, te boobu mooy itam li trompet bu juróom-ñaareel bi di yëgle, te boobu mooy itam ñetteelu musiba bi.
In the middle of those two attacks, which are two voices, which are the sound of the seventh trumpet, Islam of the third woe attacked, not the modern spiritual glorious land, but the ancient literal glorious land on October 7, 2023.
Ci diggante ñaari xeeti jëfandikoo yu mel ni ñaari baat yi, te yu di riir bu juróom-ñaareelu trompet bi, Islaam bu ñetteelu musiba ba daanale woon du suuf su xel te màggat bu jamono jii, waaye suuf su màggat te dëggu gu yàgg ga, ci 7 Oktoobar 2023.
The warfare that then began, is now taking place in the exact area where the Battle of Raphia occurred as described in verses eleven and twelve. The Gaza strip is the borderline between the southern kingdom of Judah and Egypt. October 7, 2023, is a wheel within the other wheels that marks the rebellion, or thirteenth letter in the Hebrew alphabet that together with the first and the last letters creates the word “truth.”
Xare ba tàmbali woon, léegi mu ngi xew ci bëccëg bi sax ci benn goxu bi njuumteb Rafiya ame woon, ni ko aaya yi fukki ak benn ak fukki ak ñaar waxe. Bànqaasu Gaza mooy diggante bi ci weerug réew mu bëj-gànnaar bu Yuda ak Misra. 7 Oktoobar 2023 mooy benn wil ci biir yeneen wil yi, buy màndargaal ngàngóo gi, walla araf wu fukki ak ñett bi ci alifbe ebrë, te moom, boolees ko ak araf bu jëkk ak bu mujj, dafay sos baat bi ñuy wax “dëgg.”
The second attack against the glorious land by Islam of the third woe, took place on October 7, 2023, and it took place in the exact area that the ancient Battle of Raphia occurred in fulfillment of verses eleven and twelve. The second attack upon the glorious land, is through prophetic geographic symbolism, connected to the second battle of the proxy wars, as represented by the war in Ukraine.
Ñaareelu ñaareel bi Islam bu ñetteel ñaax bi dalde ci suuf su màgg sa, am na woon 7 Oktoobar 2023, te am na woon ci bérab boobu dëpp-dëpp fa xareb Raphia gu yàgg ga amee, ngir matal ay sarax yi nekk ci waxi 11 ak 12. Ñaareelu ñaareel bi ci suuf su màgg sa, ci misaalu yoon wu aju ci waxtu-jëfandikoo ak suufu àddina ci kàddug yonent, dafa lëkkalook ñaareelu xareb xare yi ñuy xeexee ci turu keneen, ni ko xareb Ukraine di tektale.
Line upon line, the second battle of the proxy wars that is now under way in the Ukraine (The Borderland), includes the second note of the trumpet of the third woe (October 7, 2023), that is accomplished in the final period of the sealing of the one hundred and forty-four thousand. That sealing experience is illustrated by Daniel in chapter ten, when he sees the “marah” vision after the twenty-one day period of mourning, which is the three and a half days that the two prophets were dead in the street. The vision was interpreted as the explanation of “what was to befall God’s people in the last days.”
Xaat ci xaat, ñaareelu xareb xare yi ñuy yëngu ci kanamu ñeneen, bi léegi di dox ci Ukraine (Suuf-sàmm bi), dafay boole ñaareelu kàddug trompet bi ci ñetteelu ay, (7 Oktoobar 2023), te loolu mat na ci mujjug jamonoy tëj gi ci ñaar-fukki ak ñeenti junni. Xeetu tëj boobu, Daniel moo ko firndeel ci saar 10, ba mu gis peeñ “marah” gi gannaaw fanweeri ak benn yu mëtit gu ñu nekkee ci naqari, te loolu mooy ñetti fan ak genn-wàll, yi ñaari yonent yi nekk woon dee ci mbedd mi. Peeñ ga ñu ko tekki woon ni mooy leeralu “li war a dal askanu Yàlla ci fan yu mujj yi.”
The truth that is represented by the vision of the Hiddekel River, which is the sealing truth, is fulfilled in the prophetic history of verses eleven through fifteen. It is the history of verse forty that begins in 1989, and continues to verse forty-one and the soon coming Sunday law. It is the history of the sixth, richest president in verse two that is represented until the seventh kingdom of “Alexander the Great” as noted in verse three.
Dëgg giñu tegu ci kaw peeñug dexu Hiddekel, te mooy dëgg gu jiital ci màndarga, mat na ci taarixu yoonent yi nekk ci ay aaya yu fukk ak benn ba fukk ak juróom. Loolu mooy taarixu aaya ñent-fukk bi tambalee ci atum 1989, te mu wéy ba ci aaya ñent-fukk ak benn ak yoonu Dibéeri bi di ñëw léegi. Mooy itam taarixu buuru bu juróom-benni ci alal bi nekk ci aaya ñaar, miñu tegu ba ci juróomeel nguurug “Alexandre le Grand” ni ko ñu seetale ci aaya ñett.
The history which began at the commencement of the second battle of the proxy wars in 2014, that was followed by the richest president beginning his campaign in 2015, is the empty area of verse forty, from 1989 unto the Sunday law in verse forty-one, and it is also the empty area from the sixth, richest president in verse two, unto the seventh kingdom. It is the history that began with the first voice of Revelation chapter eighteen on September 11, 2001, and ends with the second voice at the hour of the great earthquake in chapter eleven of Revelation. That history is also the period of history identified by Ezekiel in chapter twelve, where every vision is fulfilled. That period of time is the sealing time of the one hundred and forty-four thousand. The sanctification of God’s people is accomplished through His word.
Jaar-jaaru gi tàmbalee ci ndombo ñaareelu xarey waralante yi ci atum 2014, te bi mu toppoon njiitu réew mi gëna bare xaalis mi tàmbalee kampaañam ci 2015, mooy barab bu neen ci sarax 40, dale ko ci 1989 ba agsi ci yoonu Dimaas bi nekk ci sarax 41; te itam mooy barab bu neen bi jóge ci juróomeelu njiitu réew, mi gëna bare xaalis, ci sarax 2, ba ci juróomeel fukki nguur gi. Moo di jaar-jaar ji tàmbalee ak baat bu njëkk bi ci Peeñu 18 ci 11 Sàttumbar 2001, te mu jeex ak baat bu ñaareel bi ca waxtu buy yëngu suuf bu mag ba ci Peeñu 11. Jaar-jaar jooju itam mooy jamono ji Esekiyel jox turam ci saar 12, fa gis-gis yépp di mat. Jamono jooju mooy jamonoy tàllalug téeméeri ñeent fukki ñent ak ñeent junni. Sellalug askanu Yàlla mat na jaarale ko ci Kàddug Yàlla.
Sanctify them through thy truth: thy word is truth. John 17:17.
Sellal leen ci sa dëgg; sa kàddu mooy dëgg. Yowaana 17:17.
We will continue this study in the next article.
Danu yokk ci sunu xam-xam bii ci beneen waxtaan bi ci topp.
“This vision was given to Ezekiel at a time when his mind was filled with gloomy forebodings. He saw the land of his fathers lying desolate. The city that was once full of people was no longer inhabited. The voice of mirth and the song of praise were no more heard within her walls. The prophet himself was a stranger in a strange land, where boundless ambition and savage cruelty reigned supreme. That which he saw and heard of human tyranny and wrong distressed his soul, and he mourned bitterly day and night. But the wonderful symbols presented before him beside the river Chebar revealed an overruling power mightier than that of earthly rulers. Above the proud and cruel monarchs of Assyria and Babylon the God of mercy and truth was enthroned.
“Ñetti gis, Yexeskeel am na ko Yàlla jox ba xelam feesoon ak xalaat yu lëndëm yu muy xaar lu bon. Mu gis réewu ay maamam ne dafa nekk ay néewte. Dëkk ba bés bu njëkk feesoon ak nit, kenn dootul fa dëkk. Baatu mbégte ak woyug cant gu ñuy yékkati Yàlla, dootuñu ko déggati ci biiram ay miiram. Yonent bi moom itam, ab doxandéem la woon ci réew mu doy waar, fa bëgg-bëgg gu amul kem ak ñaawte gu soxor di nguur. Li mu gis ak li mu dégg ci sañ-sañu nit ak tooñ, dalal na fitam; te dafa jooy lu metti bëccëg ak guddi. Waaye kéemaan yi yéeme yi ñu ko wone ca kanamam tewet dexu Kebar, feeñal nañu ab kàttan gu ëpp doole sañ-sañu buur yi ci suuf. Ca kaw buur yu réy te réyoojiwu Asiri ak Babilon, Yàllay yërmande ak dëgg moo toogoon ci gàngunaam.”
“The wheellike complications that appeared to the prophet to be involved in such confusion were under the guidance of an infinite hand. The Spirit of God, revealed to him as moving and directing these wheels, brought harmony out of confusion; so the whole world was under His control. Myriads of glorified beings were ready at His word to overrule the power and policy of evil men, and bring good to His faithful ones.
“Jafe-jafe yu mel ni ayiir te feeñ ci kanamu yonent bi ni ñu lëmbale woon ak noonu yëngu-yëngu ak jaxasoo, nekkoon ci njiitu loxo bu dul am àpp. Xelum Yàlla, bi ñu ko won ci moom ni muy yëngal te di jubal yii jafe-jafe, indi woon déggoo ak yoonu tegu ci biir jaxasoo ba; noonu itam addina bépp nekkoon na ci sañ-sañam. Miliyoŋ yu barey mbind mu sellaaloo woon taxaw woon ci waxam ngir dindi dooley ak pexey nit ña bon, te indi lu baax ñi koy sàmm.”
“In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. While John was shown the last great struggles of the church with earthly powers, he was also permitted to behold the final victory and deliverance of the faithful. He saw the church brought into deadly conflict with the beast and his image, and the worship of that beast enforced on pain of death. But looking beyond the smoke and din of the battle, he beheld a company upon Mount Zion with the Lamb, having, instead of the mark of the beast, the ‘Father’s name written in their foreheads.’ And again he saw ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God’ and singing the song of Moses and the Lamb.
“Ni mel noonu, bi Yàlla doon waajal a ubbi ci Yowaana mi bëggéeku mboolem jamono yi di ñëw ci jaar-jaari mbooloom gëmkat yi, Mu may ko kóllëre bu wér ci seen xare ak sàmmug Musalkat bi ci ay nitam, bi Mu ko feeñalalee ‘Kenn ku ni mel ni Doomu nit ki,’ di dox ci diggante cantara yi, yi doon misaalu juróom-ñaari mbooloo yi. Naka lañu won Yowaana xeex yu mag yu mujj yu mbooloom gëmkat yi ak kàttani suuf si, noonu itam ñu may ko mu gis ndam li mujj ak musalug ñi takku ci ngëm. Mu gis mbooloo mi nekk ci jàppante buy rey ak rab wi ak nataalam, te ñu di gaññi jaamu rab wi ci tënku dee. Waaye bi mu xoolee weesu saxaaru xare ba ak rëy-rëyam, mu gis booloo buy taxaw ci Tundu Siyon ak Xar mi, te bàyyi màndargay rab wi, am nañu ‘turuu Baay bi bind ci seen jë.’ Teaat noonu mu dellu gis ‘ñi dajale ndam ci kaw rab wi, ak ci kaw nataalam, ak ci kaw màndargaam, ak ci kaw limu turam, taxaw ci géeju weer gi, yor xalamu Yàlla yi,’ te di woy woyu Muuse ak Xar mi.”
“These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.
“Jàngale yii ñu ngi ñu waral nu njariñ. War na nu dëgëral sunu ngëm ci Yàlla, ndaxte am na lu nekk ci sunu kanam te mu ngi ëpp a wut xol yi. Kirist, ci Tundu Oliw ya, waxaat na àtte yu tiit ya waroon jiitu dikkam ñaareel bi: ‘Dingeen dégg ay xare ak ay xibaaru xare.’ ‘Xeet dina jóg ci xeet, nguur ci nguur; te ay xiif, ay mbas, ak yëngu-yëngug suuf dina am ci berab yu bare. Loolu lépp mooy ndoorte metit yi.’ Naka ni yonent yii amoon nañu benn matug yoon ci sankug Yerusalem, noonu itam dañoo gën a jëm ci jamono yu mujj yi.”
“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.
“Nu taxaw naa ci buntu mbir yu mag te yu tedd. Kàddug wax ji ngi gaaw a mat. Boroom bi mungi ci bunt bi. Dinaa léegi ubbi ci sunu kanam jamono ju fees ak njàqare bu metti ci ñi niile. Werante yi weesu woon dinañu dellusi; werante yu bees dinañu jóge. Li nuy oynale ci sunu àddina amagul sax ci xel yu ko xalaat. Seytaane dafay liggéey jaarale ko ci nit ñi. Ñi di jéem a soppi Dastuur bi te am yoon wu di gaawal sàmm Dibéer, xamuñu bu baax li ci séq di doon. Ab jafe-jafe ju réy mungi ci sunu wet.”
“But God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge.” Testimonies, volume 5, 752, 753.
«Waaye jaam yu Yàlla waruñoo wéeru seen bopp ci jafe-jafe ju mag jii. Ci peeñ yi ñu jox Esayi, Esekiel ak Yowaana, gis nañu ni asamaan jege lool ak mbir yi di xew ci kaw suuf, te ni Yàlla di fagaru lool ñi ko takku. Àddina amulul Boroom. Porogaraamu xew-xew yi di ñëw nekk na ci loxo Boroom bi. Kéemaanu asamaan bi moo yor ci saytu boppam yooni xeeti réew yi, noonu itam jafe-jafey mbooloom njàngaleem.» Testimonies, voliyum 5, 752, 753.