The key to identifying Russia as the power that initiated the Ukrainian war in 2014 is the “fortress,” which is the head, or the capital of the kingdom. The human temple consists of the head and the body. The head is the higher nature, and the body is the lower nature. The “seven times” that ended in 1844, was then to be joined with Jerusalem, which was the head of Judah. In the temple in Jerusalem the throne of the king, who is the head of Jerusalem, which was the head of Judah was located. The combination of Divinity with humanity, representing the sealing of the one hundred and forty-four thousand, is represented as receiving the “mind of Christ.” The mind is the higher nature, and it is therefore the “head.”
Buntu ngir xam ne Russi mooy doole bi tàmbalee xareb Ukrain ci atum 2014 mooy “kër gu dëgër gi,” te loolu mooy bopp bi, walla dëkku buur gi. Kërug nit gi dafa am bopp ak yaram. Bopp bi mooy xarala gu kawe, te yaram bi mooy xarala gu suufe. “Juróom-ñaari jamono yi” yi jeexee ci 1844, dañoo war a booleek Yerusalem, mi nekkoon boppu Yuda. Ci kër Yàlla gi nekk Yerusalem la gàngunaayu buur bi nekkoon, moom mi di boppu Yerusalem, te Yerusalem mooy boppu Yuda. Booleb Yàllay ak nit, miy tegtal màndargay téjj gi ñeel téeméeri junni ak ñeent-fukki ak ñeenti junni, dañu ko tegtal ni jot “xelu Kirist.” Xel mi mooy xarala gu kawe, te moo tax muy “bopp” bi.
When those represented by Daniel see the feminine causative vision that causes them to change into the image of Christ, they have received the mind of Christ, who is the second Adam, and is spiritual. At that point their literal carnal mind, which they inherited from the first Adam after he fell and reversed the order of his creation, is crucified. The carnal mind that wars against the law of God, which they received through no choice of their own at their birth, is replaced with the mind of Christ, which they receive by their own choice, that is perfectly obedient to the law of God. Their new mind, and Christ’s mind, are then one mind, and both reside together upon the throne in heavenly places. There is a place within the temple where God’s throne is located, and human beings, who were created in God’s image, have a specific place within the temple, that is designed for the presence of God.
Bu ñi mel ni Daniel buleen gis peeñ gu jigéenu, gu doon sabab bi di leen soppi ba ñuy mel ni Kirist, dañu jot xelum Kirist, mi di ñaareelu Aadama te di ku ñuy. Ca jamono jooju seen xel bu yàgg bu suufu, bi ñu amoon ndax seen màggat ci njëkk Aadama gannaaw ba mu daanee te mu delloo toftaleesinu bindam, dafa ñu ko daaj ci bant ba. Xel bu suufu, bi xeex ak yoonu Yàlla, bi ñu jot te amuñu woon benn tànkku ci seen juddu, dafa ñu ko wecci ak xelum Kirist, bi ñuy jot ci seen bopp tànkku, te muy déggal yoonu Yàlla bu mat sëkk. Seen xel bu bees ak xelum Kirist daldi nekk benn xel, te ñoom ñépp ñoo bokk toog ci gànguna gi ci bérab yu asamaan. Am na bérab ci biir kër Yàlla bi nekk bérabu gànguna Yàlla, te nit ñi, ñi ñu bind ci melo Yàlla, am nañu benn bérab bu taxaw ci biir kër ga, bu ñu def ngir nekk kërug kanamu Yàlla.
That place is not in their lower nature, represented by the northern kingdom. It is in the place represented by the southern kingdom, which is where God chose to place His name, which is His character. The place is in Jerusalem, but as the capital of Judah, Jerusalem is the head, but the head of the capital is the king. And Jerusalem was chosen to be the capital, but so too was it chosen as the place where God would place His temple. Then in His temple He placed His throne. The southern kingdom represents the higher nature of man, but it also has a special throne room for the king. Sister White calls that place the “citadel” of the soul. A citadel, by definition, is a fortress.
Bérab boobu nekkul ci seen jikko ju suufe, jiñu tektale woon ak nguuru bëj-gànnaar bi. Waaye mu ngi ci bérab bi nguuru bëj-saalum bi di tektale, fa Yàlla tànn a samp turam, mooy jikkoom. Bérab boobu nekk na ci Yerusalem, waaye ndaxte Yerusalem mooy péeyu Yuda, Yerusalem mooy bopp bi; te boppu péey bi mooy buur bi. Te Yerusalem tànnees na ngir doon péey bi, waaye noonu itam tànnees na ko ngir mu doon bérab ba Yàlla di samp këram gu sell gi. Gannaaw loolu, ci këram gu sell ga la samp gangunaam. Nguuru bëj-saalum bi di tektale jikko ju kawe ji ci nit, waaye itam am na néegu ganguna bu bees ngir buur bi. Rakku jigéen White woowe na bérab boobu “sitadel” bu bàkk bi. “Sitadel”, ci ni ñu koy faramfàcce, dafa doon kër gu ñu tàbbal bu dëgër.
“The whole heart is to be given to God, else the truth of God will fail to have a sanctifying effect on life and character. But it is a sad fact that many who profess the name of Christ have never given their hearts to him in simplicity. They have never experienced the contrition of an entire surrender to the claims of Christianity, and the consequence is that the transforming power of the truth is not in their lives; the deep, softening influence of the love of Christ is not made manifest in life and character. But what a work of feeding the flock of God might be done if the under-shepherds were crucified with Christ, and were living unto God to co-operate with the Chief Shepherd of the flock! Christ calls upon men to work as he worked. There is need of a deeper, stronger, more constraining testimony on the power of the truth as seen in the practical godliness of those who profess to believe it. The love of the Saviour in the soul will lead to a decided change in the manner in which workers labor for the souls of those who are perishing. When truth occupies the citadel of the soul, Christ is enthroned in the heart, and the human agent can then say, ‘I am crucified with Christ; nevertheless I live; yet not I, but Christ liveth in me; and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.’” Review and Herald, October 9, 1894.
“Warug xol bépp bi waral Yàlla, te lu dul loolu, dëggug Yàlla du am doole ju sellal ci dund ak jikko. Waaye, lu ñaaw la ne, ñu bare ci ñi di woowe turu Kirist, bésuñu seen xol ko ci njub ak sellaay. Mënuñu woon xam yëngu-yëngu gu metti gu dëggu gu jëbbale gu mat ci li Kiristaanug Yàlla di laaj; te noonu tax na ne dooley dëgg di soppi nekkul ci seen dund; xol bu sëf ak yëngu-yëngu bu nooy buy wàññi buy jóge ci mbëggeelu Kirist feeñul ci dund ak jikko. Waaye ndaw li ñu man a def ci yar géttug Yàlla bu réy la, su fekkee ne ñi di sàmm gétt ba ci suufu dañuy daanu ak Kirist ci bant ba, te di dundal Yàlla ngir bokk liggéey ak Kiif Sàmmkatug gétt ba! Kirist woo na nit ñi ngir ñu liggéey ni mu liggéeye woon. Am na soxla ci seede gu gën a xóot, gën a dëgër, gën a not ci dooley dëgg, ni ñuy ko gis ci ragal Yàlla gu aju ci jëf, ci ñi wax ne dañu ko gëm. Mbëggeelu Musalkat bi ci bakkan bi dina jur coppite gu leer ci anam wi liggéeykat yi di liggéeye ngir bàkkanu ñiy sànku. Bu dëgg jëlée kër gu mag gi ci bakkan bi, Kirist toog ci buur ci xol bi, te noonu nit ki man naa wax ne: ‘Damaa daanu ak Kirist ci bant ba; waaye tey maangi dund; te du man, waaye Kirist moo dund ci man; te dund gi maa ngi dund léegi ci yaram wi, ci ngëm laa ko dundee ci Doomug Yàlla ji ma bëgg te joxe boppam ngir man.’” Review and Herald, 9 octobre 1894.
The “citadel of the soul” is where “Christ is enthroned.” The enthronement of Christ is accomplished when the flesh is crucified, and the flesh by Paul’s definition is the lower nature, and it is the northern kingdom. This is why the northern kingdom’s prophecy only reached to 1798. The lower nature cannot be combined with Divinity, it must be changed in the twinkling of an eye at the second coming. The southern kingdom, which contained the “head” which was Jerusalem, and the “head” which was the sanctuary reached to 1844, for it represented the higher nature that could choose to crucify the flesh and by faith enter into the citadel of the Most Holy Place, and be seated upon the throne with Christ. The place where that joining, and that enthronement takes place is in the citadel of the human temple. Verse ten of chapter eleven defines the head as the fortress, but that truth is only established with the witness of Isaiah, which demands that the truth concerning the fortress (citadel), be understood in its external and internal applications.
“Sitadelu xol bi” mooy fa “Kirist toogee ci nguuram.” Yékkati Kirist ci nguuram am na bu soxla bi dafa dees ko daaj ci bant bi, te soxla bi, ci ni Pawulo ko tekkee, mooy binduwaay bu suufe bi, te mooy buurug bërëb bu bëj-gànnaar bi. Loolu moo tax waxu yonent yi ci buurug bërëb bu bëj-gànnaar bi yeggiwoon na rekk ba ci 1798. Binduwaay bu suufe bi mënul bokk ak Yàllaay gi; war na soppeeku ci benn xëy bu ndaw ci ñëw gu ñaareel gi. Buurug bërëb bu bëj-saalum bi nag, mi ëmb “bopp” bi di Yerusalem, ak “bopp” bi di kër-yàlla ga, yeggoon na ba ci 1844, ndaxte moo doon melokaan binduwaay bu kaw bi, bi man a tann a daaj soxla bi ci bant bi te, ci ngëm, dugg ci sitadelu Barab bu Gëna Sell bi, te toog ci gàngune bi ak Kirist. Berab bi fa boole boobu ak yékkati nguur googu di am, mooy ci sitadelu kër nit ki. Aaya fukki bi ci saar fukki ak benn bi tekki na bopp bi ni mooy tata ji, waaye dëgg googu sax na rekk ak seede Esayi, mi di laaj ngir dëgg gi jëm ci tata ji (sitadel bi) ñu xam ko ci njariñam ci biti ak ci biir.
“The word of God is to be our spiritual food. ‘I am the bread of life,’ Christ said; ‘he that cometh to me shall never hunger; and he that believeth on me shall never thirst.’ The world is perishing for want of pure, unadulterated truth. Christ is the truth. His words are truth, and they have a deeper significance than appears on the surface, and a value beyond their unpretending appearance. Minds that are quickened by the Holy Spirit will discern the value of these words. When our eyes are anointed with the holy eye-salve, we shall be able to detect the precious gems of truth, even though they may be buried beneath the surface.
Kàddu Yàlla mooy sunu lekk gu xel ak ruu. “Man maa di mburu dund gi,” Kirist nee; “ku ñëw ci man, du xif mukk; te ku gëm ci man, du mar mukk.” Àddina si dee ngir ñàkk dëgg gu set te amul benn sikkim. Kirist mooy dëgg gi. Ay kàdduam dëgg lañu, te ñoo am maana yu gën a xóot li feeñ ci kaw rekk, ak njariñ ju ëpp seen melokaan gu suufeelul. Xel yi Xel Mu Sell mi yégle dinañu xam solo kàddu yii. Bu ñu solalee sunuy bët dënginub gis bu sell bi, dinañu man a gis per yu wert yu dëgg, doonte dañuy nekk suuloo ci suufu kaw gi.
“Truth is delicate, refined, elevated. When it molds the character, the soul grows under its divine influence. Every day the truth is to be received into the heart. Thus we eat Christ’s words, which he declares are spirit and life. The acceptance of truth will make every receiver a child of God, an heir of heaven. Truth that is cherished in the heart is not a cold, dead letter, but a living power.
“Dëgg dafa sell, rafet te kawe. Bu saxale jikko gi, ruu gi day mag ci suufam yu sell yi. Bés bu nekk war nañu dégg gi jël ko ci xol bi. Noonu lañuy lekk waxi Kirist, yi mu wax ne ruu lañu te dund lañu. Nangu dëgg gi dina def ku ko jël nekk doomu Yàlla, te muy ndono asamaan. Dëgg gi ñuy sàmm ci xol bi du bataaxal bu sedd te dee, waaye doole ju dund.”
“Truth is sacred, divine. It is stronger and more powerful than anything else in the formation of a character after the likeness of Christ. In it there is fulness of joy. When it is cherished in the heart, the love of Christ is preferred to the love of any human being. This is Christianity. This is the love of God in the soul. Thus pure, unadulterated truth occupies the citadel of the being. The words are fulfilled, ‘A new heart also will I give you, and a new spirit will I put within you.’ There is a nobleness in the life of the one who lives and works under the vivifying influence of the truth.” Review and Herald, February 14, 1899.
“Dëgg mooy lu sell, lu Yàlla. Moo gën a dëgër te am doole bu ëpp lu mu mana doon ci tabax jikko ju mel ni jikko ji Kirist. Ci moom am na matug mbégte. Bu ñu ko sàmm ci xol, mbëggeelug Kirist mooy li ñuy tànn te gën a far ci kaw mbëggeel kenn nit ku nekk. Loolu mooy Kiristaanug dëgg. Loolu mooy mbëggeelug Yàlla ci bakkan bi. Noonu dëgg ju set, ju amul benn ñaawteef, dafay jël kër gu kawe gi ci dund gi. Kàddu yi mat nañu: ‘Te it dinaa leen may xol bu bees, te dinaa def ci seen biir ruu bu bees.’ Am na ngor gu kawe ci dundug kooku miy dund tey liggéey ci suufeel gu dundëelug dëgg.” Review and Herald, February 14, 1899.
That vision of prophetic history in Daniel chapter eleven, begins when verse two, and the sixth and richest president, align with the head, which is Russia in verses eleven through fifteen. In that history the sixth president, will become the eighth that is of the seven, and he will reign when church and state in the United States come together, and consummate their unholy fornication in verse sixteen, at the soon coming Sunday law.
Gis njàŋgaleb jaar-jaaru waxu yonent bi nekk ci Daniel saraxaat fukki benn, tambalee na baat bu ñaareel bi, te njiitu réew mi juróomeelu ak gën a bare alal bi, méngoo na ak bopp bi, mooy Russi, ci ay aaya yi nekk diggante fukki benn ba fukki juróom. Ci jaar-jaar boobu njiitu réew mi juróomeelu bi dina nekk juróom ñaareelu bi mi bokk ci juróom ñaar ña, te mooy nguuru bi din a yore bu kerk ak réew ci Etazini booloo, te matal seen njaaloo bu sellulwul ci aaya bi fukki juróom benn, ci yoonu Dimaas bu ñëw lu gaaw.
The ensign that is then to be lifted up will be disappointed and die for a period of three and a half days, which in Daniel ten, is twenty-one days. At the conclusion of the twenty-one days of mourning for Daniel, which is the conclusion of the three and a half days of death in the street for the two witnesses, who are those in Ezekiel’s valley, who are dead dry bones—there is a prophetic message that brings the dead back to life. That process in Daniel chapter ten, is represented by three steps.
Bant bi ñuy yékkati ci booba, dina am naqar te dee diirub ñetti fan ak genn-wàll; te loolu ci Daniel fukk, mooy ñaar-fukk ak benn fan. Bu ñaar-fukk ak benn fan yi Daniel jooyee di jeexee, te loolu mooy jeexital ñetti fan ak genn-wàll yi ñaari seede yi dee ci mbedd mi, te ñoomooy ñi nekk ci xuru Ezekiel, ñu dee te mel ni yax yu wow—am na waxu yonent buy delloo ñi dee dundaat. Jëfandikoo boobu ci téereb Daniel saar fukk, ñetti jéego lañu ko tegtal.
And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. 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 10:4–14.
Ca bés gu juroom-ñeent-fukk ak ñaar fan ci weer bu njëkk bi, ba ma nekkee ci wetu dex gu mag ga, gi di Hiddekel, ma yékkati samay bët, xool, te gis nit ku nekk, sol mbubb mu defare lino, te ay ndiggam dañu leen takkoon wurus wu rafet wu Upphaz. Yaramam it mel ni beril, jëmmam mel ni leeru melax, ay bëtam mel ni lamp yu safara, ay loxoom ak ay tànkam mel ni xànjaru xonq bu ñu sellal, te baatam mel ni baatu mbooloo mu bare. Man Daniel rekk maa gis vision bi; ndaxte góor ña nga woon ak man gisulñu vision bi; waaye tiit bu mag daldi dal ci seen kaw, ba tax ñu daw ngir nëbbiku. Kon nag, ma des kenn rekk, gis vision bu mag bii, te doole desatul ci man; ndaxte taar wi ma amoon soppeeku ci man ba neexadi, te duma desal woon benn doole. Waaye dégg naa baatu kàdduy nit ka; te bi ma déggee baatu kàdduy nit ka, ma daanu ci nelaw gu xóot ci sama kanam, sama jëmm di jublu suuf. Noonu gis naa loxo buy laal ma, te mu tax ma jóg ci sama ñoñ ak ci tànkuy samay loxo. Mu ne ma: «Yow Daniel, góor ku ñu bëgg lool, xam sa bu baax kàddu yi ma lay wax, te taxaw bu jub; ndax yow lañu ma yónni léegi.» Bi mu waxee ma loolu, ma taxaw di loxxob. Noonu mu ne ma: «Bul ragal, Daniel; ndaxte dale ca bés ba njëkk ba nga jébbal sa xol ngir xam te toroxal sa bopp ci kanam sa Yàlla, dégg nañu sa kàddu, te man dikk naa ngir sa kàddu yi. Waaye buur bu nguurug Perse di ma bañ benn-fukk ak benn fan; waaye xoolal, Misaayel, kenn ci buur yi gën a mag, ñëw na ngir dimmëli ma; te ma des fa ak buur yi réewum Perse. Léegi nag dikk naa ngir may la nga xam li dina dal sa xeet ci fan yu mujj yi; ndaxte vision bi dafay teg ci yeneen fan yu bare.» Daniel 10:4–14.
Daniel is at the end of the twenty-one days of mourning when he sees the vision of Christ and he hears the words of Christ. The vision of the visual and spoken Word of God, produces a separation of two classes, and Daniel was dead in the street, for he was “in a deep sleep.”
Ba Daniel dafa ne ci mujj gaññ gu ñaar-fukk ak benn fan yi mu nekkoon ci metit, ba mu gis peeñug Almasi te mu dégg waxi Almasi. Peeñu Kàddug Yàlla, giñeeñ ci gis-gis ak ci wax, mooy jur xaajale bu ñaari xeet, te Daniel dafa dee ci mbedd mi, ndaxte dafa “nekk ci nelaw gu xóot.”
These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. Then said his disciples, Lord, if he sleep, he shall do well. Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. Then said Jesus unto them plainly, Lazarus is dead. John 11:11–14.
Li moom la waxoon; gannaaw loolu mu ne leen: Sunu xarit Lasaar nelaw na; waaye maa ngi dem, ngir may yeesal ko ci nelawam. Kon taalibe ya ne ko: Boroom bi, bu mu nelaw, dina wér. Waaye Yeesu waxoon na ci dee baam; te ñoom dañu xalaat ne dafa wax ci noppalu ci nelaw. Noonu Yeesu wax leen ko bu leer ne: Lasaar dee na. Yowaana 11:11–14.
Then Daniel was touched by Gabriel for the first time, who informs him of the political struggle that has been happening while Daniel was dead (asleep), and that he was now going to provide the interpretation of the vision that had just transformed Daniel into Christ’s image. He is then going to be touched a second time, by Christ Himself.
Noonu Jibril laal Daniel ba beneen yoon bu njëkk, te mu xamal ko xeexu politig bi doon am bi Daniel nekkee dee (nelaw), ak ne léegi dina ko jox tekkikoo vision bi ko soppoonoon ngir mu mel ni Kirist. Gannaaw loolu, dees na ko laal beneen yoon ñaareel, ci boppam Kirist.
And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me. Daniel 10:15–17.
Ba mu waxee ma loolu, ma jubbanti sama kanam suuf, ba noppi nekk luul. Te gis, kenn ku mel ni melokaanu doomi nit laal sama tuñ. Noonu ma ubbi sama gémmiñ, wax ak ki taxawoon ci sama kanam, ne ko: Sama sang, ndax peeñ mi, tiis yi dellu ci man, te amatu ma doole. Ndax nan la jaamu sama sang bii man a wax ak sama sang bii? Ndax ci saa si saxatul benn doole ci man, te desatuwul sax ngelaw ci man. Daniel 10:15–17.
This is parallel to the first prophecy of Ezekiel in chapter thirty-seven, for in the two prophecies that Ezekiel is told to present to the dead bones in the valley, the first forms the bodies, but they do not then have breath, nor do they have the strength of a mighty army. It is the second prophecy of Ezekiel that the bodies receive the breath from the four winds and stand up as a mighty army, and at Daniel’s second touch, “there remained no strength in me, neither is there breath left in me.” Then Daniel is again touched the third time overall, and the second time by Gabriel.
Lii dafa yamale ak keroog gu njëkk gi Ezekiel ci saar fanweeri-ñaar ak juróom-ñett, ndaxte ci ñaari waxi yonent yi Ezekiel am ndigal jox yax yu dee yi nekk ci xur wi, bu njëkk bi mooy tëral yaram yi, waaye booba amuñu noflaay, te amuñu it doole yu mbooloo mu mag a bari. Waxu yonent wu ñaareel wi Ezekiel la tax yaram yi jot noflaay gi jóge ci ñenti ngelaw yi ba tax ñu taxaw ni mbooloo mu mag a bari, te ci ñaareelu laal bi Daniel amee, “doole desul woon ci man, te noflaayit desul ci man.” Gannaaw loolu, ñu dellu laal Danielaat bi ñetteel ci yoon wépp, te ñaareel bi Gabriel la ko laal.
Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Daniel 10:18, 19.
Noonu beneen dellu ci man niro mel ni ma la, te dooleel ma. Mu ne ma: Yow nit ku Yàlla bëgg lool, bul ragal; jàmm ñeel na la; am doole, waaw, am doole. Bi mu waxee ak man, ma doolewaat, ma ne: Na sama sang wax, ndaxte yow dooleel nga ma. Daniel 10:18, 19.
The third touch of Daniel, is Ezekiel’s second prophecy, which brings the bodies to their feet as a mighty army. His prophecy is addressed to a people that recognize that they are dead, for they were in mourning, as was Daniel.
Ñetteel bu ñetteelu laal bu Daniel, mooy ñaareelu yëglebii Ezekiel, bi yékkati yaram yi tax ñu taxaw ci seen tànk, mel ni mbooloom xare bu màgg. Yëglebii jëm ci nit ñi xam ne ñu dee nañu, ndaxte ñu nekkoon ci jooy ak metit, ni ko Daniel itam nekkoon.
Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Ezekiel 37:9–11.
Noonu mu ne ma ne: “Waxal ngelaw li ci kanam Yàlla, waxal, yaw doomu nit, te nga ne ngelaw li: Nii la Boroom Bi Yàlla waxe: Ñëwal, yaw ruu, jóge ci ñeenti ngelaw yi, te ngaa wol ci kaw ñi ñu rey, ngir ñu dund.” Noonu ma wax ci kanam Yàlla, ni mu ma ko santoon, te ruu ma daldi dugg ci ñoom; ñu dund, taxaw ci seen tànk, doon mbooloo mu réy lool. Noonu mu ne ma: “Yaw doomu nit, yax yooyu mooy kër gi yépp gi Israyil. Xoolal, ñoom da ñuy wax: ‘Sunuy yax wow nañu, sunuy yaakaar jeex na; dagg nanu, kenn bokkul ak nun.’” Ezekiel 37:9–11.
The Lord commands Ezekiel to prophesy, and he tells them the testimony of the house of Israel is that they are dead, without hope and cut off. They are mourning, as was Daniel, because they are disappointed by the failed prediction of July 18, 2020, and in that condition, Ezekiel is told to prophesy.
Boroom bi sant Esekiyel mu wax ci kàdduy yoon, te mu wax leen ne seede bu kërug Israyil mooy ne ñu dee nañu, amuñu yaakaar, te dagg nañu leen. Ñu ngi jooy wéy, ni Daniyel woon, ndaxte ñu ñàkk yaakaar ci yégle bu amul njariñ bu 18 Sulet 2020, te ci xaalis googu lañu wax Esekiyel mu kàdduy yoon.
Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:12–14.
Kon nag, waxal leen ne: Ni Boroom bi Yàlla waxe la; Xoolleen, yéen samay nit, dinaa ubbi séeni bàmmeel, te génne leen ci séeni bàmmeel, indi leen ci suufus Israayil. Te dingeen xam ne man maa di Aji Sax ji, bu ma ubbee séeni bàmmeel, yéen samay nit, te génne leen ci séeni bàmmeel. Dinaa def sama Xel ci yéen, te dingeen dund; dinaa leen dëkkal ci seen suuf; noonu dingeen xam ne man Aji Sax ji, wax naa ko te matal naa ko, nii la Aji Sax ji waxe. Ezekiel 37:12–14.
The Lord, who is Michael the archangel opens their graves and the two witnesses of Revelation eleven, who are then resurrected and given the Holy Spirit and stand up, just as the Holy Spirit was given to those who stand up when they are brought out of their graves in Ezekiel’s second prophecy.
Boroom bi, mooy Mikaayel malaaka bu mag bi, dafay ubbi seen bàmmeel yi, te ñaari seede yi ci Peeñu Yàlla gi ay fukk ak benn, ñoom itam dees leen dekkal, te dees leen may Xel Mu Sell mi, ñu jóg taxaw, ni ko Xel Mu Sell mi ñu ko mayee ñi jóg taxaw ba ñu leen génnee ci seen bàmmeel yi ci ñaareelu waxi Ezekiel.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.
Te gannaaw ñetti fan ak genn-wàll, Xelum dund gu jógge ci Yàlla dugg ci ñoom, te ñu taxaw ci seen tànk; ba pare ragal gu réy dal ci ñi leen gis. Peeñu 11:11.
Those two witnesses are represented as Moses and Elijah, and Moses was also resurrected by the voice of the archangel.
Ñaari seede ñaar, dafañu leen tegtal ni Musa ak Eliya, te itam Musa dekkal na ko baatub malaaka bu mag bi.
Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 1:9.
Waaye Mikayel, malaakam bu mag, bi mu doon xëccoo ak Seytaane te di jooju ci yaramu Muusa, mënu koon a yóbbu ci moom tuumaal buy xas; waaye ne ko: “Boroom bi nay yedd la.” Jude 1:9.
Michael, the Prince and the Archangel, is the One who came and helped Gabriel in Daniel chapter ten, and it is His voice that calls men and women to life.
Mikael, Buur bi ak Arxaanjel bi, mooy Ki ñëw te dimbali Jibril ci Daniel sura fukk bi, te baatam mooy wooy góor ak jigéen ngir ñu dund.
For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:16.
Ndax Boroom bi ci boppam dina wàccee asamaan ak xaacu bu réy, ak baatub malaaka mu mag mi, ak liitug Yàlla; te ñi dee woon ci Kirist dinañu jóg njëkk. 1 Tessalonig 4:16.
Daniel’s three touches represent the transition of the Laodicean movement of the third angel, unto the Philadelphian movement of the third angel, and in Daniel ten, the vision that accomplishes the transition from the image of Laodicea, unto the image of Philadelphia, is represented by the prophetic history represented in chapter eleven. That vision is represented by Ezekiel as the vision of Islam of the third woe. In 2014, Russia initiated the second proxy war. In 2015, the richest president began his efforts to become the sixth president.
Ñatti Daniel yu am ñett ci moom dafa tegtal jéggi bi nekk ci diggante yëngu-yëngu Laodise bu malaaka ñetteelu ñett bi ak yëngu-yëngu Filadelfi bu malaaka ñetteelu ñett bi; te ci Daniel fukki at, peeñ mi matale jéggi boobu, jële ko ci nataalu Laodise ba ca nataalu Filadelfi, dees na ko wone ni mooy jaar-jaaru waxu yonent wi ñu tegtal ci saar bi ñoom-fukk ak benn. Peeñ moomu, Ezekiel moo ko tegtal ni mooy peeñu Islam bu ñetteelu ay. Ci 2014, Risi moo tàmbalee ñaareelu xare bu proxy. Ci 2015, njiitu réew mi gën a bare alal tàmbalee ay jëfam ngir nekk njiitu réew bu juróom-beneel.
In 2020, that president, representing the Republican horn was slain by the “woke” atheist beast from the bottomless pit, and in the same year the Laodicean Protestant horn was also slain. In 2023, both horns came back to life, both beginning their transition into the eighth that is of the seven. One transitioning into the political image of the beast as Church and State are brought together in the United States, and the other horn transitioning from the image of Laodicea to the image of Christ. Both will be lifted up at the soon coming Sunday law. One will become “Alexander the Great”, the premier king of the ten kings who give their seventh kingdom to the whore of Rome, and the other lifted up as an ensign.
Ci atum 2020, njiit bu nekkoon prezidaan boobu, miy wone sax bu Républicain bi, ñu rey ko ak rab gu dul gëm Yàlla gu “woke” gi, gu jóge ci kàmb gu amul pënd bi, te ci atum boobu sax, sax bu Protestaaŋ bu Laodicea bi itam ñu rey ko. Ci atum 2023, ñaari sax ya dellusi ci dundaat, ñoom ñépp ñuy tàmbali seen jëmm ci juróom ñaareel bi miy bokk ci juróom ñaari bi. Benn miy jëmm jëm ci nataalu rab gi ci wàllu politig, ndegëm dajaleg Kërceen ak Réew bi ñuy indi ci États-Unis, te beneen sax bi miy jëmm jógé ci nataalu Laodicea jëm ci nataalu Almasi bi. Ñaari sax yi dinañu leen yékkati ci ndigalu Dibeer bu ñëw léegi. Benn dina nekk “Alexander the Great”, buuru ji gën a njëkk ci fukki buur yi di jox seen juróomeel nguur jigéen ju ndaw ji dëkk Room, te beneen bi dinañu ko yékkati muy bannere.
The vision that produces both of these transitions is the history that unfolds between September 11, 2001 and the Sunday law. Verse eleven, of Daniel chapter eleven, is specifically identified within the context that if you will not believe, you will not be established.
Pees mi jur ñaari jële yi ñuy feeñ ci fii, mooy jaar-jaaru mboolem mbir mi dox diggante 11i Sàttumbar 2001 ak yoonu Dibéer bi. Aaya fukk ak benn ci Daniel saraxle fukk ak benn, moom dafa xamle bu wér ci biir wàllu li ne: su fekkee dungeen gëm, deesuleen taxaw bu dëgër.
We will continue this study in the next article.
Dina dëggale xam-xam bii ci bind bi ci topp.
“Bible rules are to be the guide of the daily life. The cross of Christ is to be the theme, revealing the lessons we must learn and practice. Christ must be brought into all the studies, that students may drink in the knowledge of God and may represent Him in character. His excellence is to be our study in time as well as in eternity. The word of God, spoken by Christ in the Old and New Testaments, is the bread from heaven; but much that is called science is as dishes of human invention, adulterated food; it is not the true manna.
“Yoonu Biibël yi war nañu nekk njubteb dund gu bés-bés. Bant bu Kirist war na nekk wér gu ñuy wax, di wone njàng yi nu war a jàng te jëfe. Kirist war nañu koo dugal ci mboolem njàng yi, ngir taalibé yi naan xam-xamu Yàlla te man koo tegtal ci seen jikko. Njariñam ak màggalam mooy sunu njàng, ci jamono jii ak ci ba fàww. Kàddug Yàlla, gi Kirist waxoon ci Kóllëre gu Yàgg gi ak ci Kóllëre gu Bees gi, mooy mburu mi jóge asamaan; waaye lu bare ci li ñuy wax ne xam-xam dafa mel ni ñam yu nit ñi sos seen bopp, ñam luñu yàq ak lu dul sell; du mana dëgg gi.”
“In God’s word is found wisdom unquestionable, inexhaustible—wisdom that originated, not in the finite, but in the infinite mind. But much of that which God has revealed in His word is dark to men, because the jewels of truth are buried beneath the rubbish of human wisdom and tradition. To many the treasures of the word remain hidden, because they have not been searched for with earnest perseverance until the golden precepts were understood. The word must be searched in order to purify and prepare those who receive it to become members of the royal family, children of the heavenly King.
“Ci Kàddu Yàlla am na xel mu màgg te kenn mënu ko bëgganteel, xel mu dul jeex—xel mu cosaanoo, du ci xel mu yemul, waaye ci xelu Yàlla mi ànd ak beepp dayo. Waaye lu bare ci li Yàlla feeñal ci Kàddoom lëndëm na ci nit ñi, ndaxte xarala yi dëgg dañoo suuloo suufu mbalit mu xelal nit ak aada nit ñi. Ci ñenn ñi, alal yi nekk ci Kàddu gi des nañu kumpa, ndaxte seetewuñu leen ak sax gu dëgër ba kàdduy wurus yi xamleeku. War nañu seet Kàddu gi ngir sellal te waajal ñi ko di nangu ngir nekk ay cér ci njabootu Buur bi, doom yi Buur bu asamaan bi.”
“The study of God’s word should take the place of the study of those books that have led minds into mysticism and away from the truth. Its living principles, woven into our lives, will be our safeguard in trials and temptations; its divine instruction is the only way to success. As the test comes to every soul, there will be apostasies. Some will prove to be traitors, heady, high-minded, and self-sufficient, and will turn away from the truth, making shipwreck of faith. Why? Because they did not live ‘by every word that proceedeth out of the mouth of God.’ They did not dig deep and make their foundation sure.
Jàngalekat kàddu Yàlla war na jël bàyyi jàngalekat téere yi nga xam ne dañoo wàññi xel yi ci mistisism te jëbbal leen bàyyi dëgg gi. Ay njàngalem yu dundam, yu ñu ràbb ci sunuy dund, dinañu doon sunu wallu-aar ci nattu ak ci yéefari; njàngaleem bu sell bi moom rekk mooy yoon wi jëm ci ndam. Bu nattu bi dikkee ci bépp bakkan, dina am ñu dëddu ngëm. Am na ñu dinañu feeñ ne ay wor-kàddu lañu, ñuy gaaw a jëf, ñuy réy-réylu, te di wéeru ci seen bopp, ba dëddu dëgg gi, taxawal ngëm gi mu yàqu mel ni gaal gu sot. Lu tax? Ndaxte dunduwuñu woon “ci bépp kàddu gu génn ci gémmiñu Yàlla.” Duñu xóotal woon, ba tax seen fondasiyoŋ nekk lu wóor.
“When the words of the Lord through His chosen messengers are brought to them, they murmur and think the way is made too strait. In the sixth chapter of John we read of some who were thought to be disciples of Christ, but who, when the plain truth was presented to them, were displeased and walked no more with Him. In like manner these superficial students also will turn away from Christ.” Testimonies, volume 6, 132.
«Buñu indilee ay waxi Boroom bi jaarale ci ay ndawam yu Mu tànn, dañuy ñaawlu te defe ne yoon wi dafa gëna xat lool. Ci saraxal juróom-benn ci Yowaana, nu ngi jàng ci ñenn ñu doon yaakaar ne ay taalibe Kirist lañu woon, waaye bi ñu leen wone dëgg gu leer gi, mu metti leen, ba ñu dootul ànd ak Moom. Noonu itam, jangkat yu nekk ci kaw rekk yii dinañu dëddu Kirist.» Testimonies, volim 6, 132.