We are now on sacred ground, in terms of the book of Daniel, for we have arrived at the verses which represent the Midnight Cry for the one hundred and forty-four thousand. The verses also identify the sealing of the ensign who are lifted up. These are the verses that are the portion from the book of Daniel that relates to the last days that is unsealed, and represent Daniel’s expression of the Revelation of Jesus Christ that is unsealed when the “time is at hand,” just before probation closes in verse sixteen.
Léegi nu ngi ci suuf su sell, ci mbirum téereb Daniel, ndaxte agsi na nu ci ay aaya yi teewal Yuuxu Guddi gi ngir téeméeri junni ak ñeenti-fukk ak ñeent ñi. Aaya yooyu itam dañuy xamle ñëw giirug saxal gi ci kaw yi ñu yékkati. Yooyu lañuy aaya yi nekk cër ci téereb Daniel, ci wàll wi jëm ci fan yu mujj yi te ubbee nañu ko, te muy wone waxu Daniel ci Peeñug Yeesu Kirist bi ñu ubbi bu “waxtu wi agsiyee,” tuuti laata mayu yoon tëj ci aaya fukk ak juróom-benni.
It is Rome that establishes the vision, as represented in verse fourteen of chapter eleven, and it is therefore important to look closely at Rome as we navigate through verses eleven through fifteen, for where there is “no vision, the people perish,” and if you will not believe Isaiah chapter seven, verses eight and nine, “surely you will not be established.”
Room moo taxawal gis-gis bi, ni ñu ko teg ci ay kàdduy aaya fukki ñent ci saraxal fukki benn baat ci sàngu fukki benn; te moo tax ba am solo nu xool bu baax Room bi sunu jaar ci aayaat yi fukki benn ba fukki juroom-ñent, ndax fu “gis-gis amul, nit ñi dey sànku,” te bu ngeen gëmul Esayi saraxal juróom-ñaar, aayaat yi juróom-ñent ak juróom-ñaar, “ci dëgg dungeen taxaw temm.”
Uriah Smith references a prophetic rule at least four times in his book, Daniel and the Revelation. That rule identifies that a prophetic power is not identified in prophecy until it becomes “connected” with the people of God. The first reference he addresses it is in connection with the introduction of Babylon into the prophetic testimony.
Uriah Smith tudd na ab yoon ci yenn yoon ñent walla lu ëpp ci ay bindam, Daniel and the Revelation. Ab yoon woowu mooy xamle ne kàttanu waxu yonent bi dees ko xamle ci waxu yonent bi rekk bu mu nekk “jokkoo” ak askanu Yàlla. Jëfandikookam bu njëkk bi mu ko jëmale, dafa ko boole ak duggub Babilon ci seede bu yonent bi.
“It is a manifest rule of interpretation that we may look for nations to be noticed in prophecy when they become so far connected with the people of God that mention of them becomes necessary to make the records of sacred history complete.” Uriah Smith, Daniel and the Revelation, 46.
«Ab soppiku fés nu muy leer ci yeneen waxi yonent yi mooy ne, men nañu seet ne ay réew dinañu leen tudd ci yonent yi bu ñoom ag askanu Yàlla lëkkëlu ba ci tollu boobu ba ñu soxla a wax ci ñoom ngir bindi xew-xewu taarixu sell bi mat.» Uriah Smith, Daniel and the Revelation, 46.
At least three other times, Smith addresses the rule, and he points to the “league” of the Jews in each of the three, but in one reference he identifies the league as being fulfilled in 162 BC, but the other two references are in agreement with the modern historians, who identify the fulfillment of the “league” of the Jews and Rome as 161 BC.
Ñetti benn yeneen ñaari yoon yu yokku, Smith wax na ci mbind mi, te ci benn bu nekk ci ñetti yooyu mu jublu ci “jàppale” gi Yawut yi; waaye ci benn ci jëfandikook yi mu wax ne “jàppale” gi mat na ci atum 162 BC, waaye ñaari jëfandikook yi des ànd nañu ak jaar-jëfkat yu jamono ji, ñoom ñi xamale ne matug “jàppale” gi diggante Yawut yi ak Room dafa doon ci atum 161 BC.
“It is unnecessary to remind the reader that earthly governments are not introduced into prophecy till they become in some way connected with the people of God. Rome became connected with the Jews, the people of God at that time, by the famous Jewish League, BC 161. 1 Maccabees 8; Josephus’s Antiquities, book 12, chapter 10, section 6; Prideaux, Vol. II, page 166. But seven years before this, that is, in BC 168, Rome had conquered Macedonia, and made that country a part of its empire. Rome is therefore introduced into prophecy just as, from the conquered Macedonian horn of the goat, it is going forth to new conquests in other directions. It therefore appeared to the prophet, or may be properly spoken of in this prophecy, as coming forth from one of the horns of the goat.” Uriah Smith, Daniel and the Revelation, 175.
“Amul soxlaatu ñu fàttali jàngkat bi ne nguur-y àddina yi duñu leen dugal ci waxu yonent gi ludul ba ñu nekkee ci benn anam ci jokkoo ak askanu Yàlla. Rooma jokkoo na ak Yawut yi, moom askanu Yàlla ca jamono jooju, jaarale ko ci kóllëre gu siiw gu Yawut yi, atum 161 lu jiitu Kirist. 1 Maccabees 8; Josephus, Antiquities, téereb 12, xaaj 10, sas 6; Prideaux, Vol. II, xët 166. Waaye juróom-ñaar at yu jiitu loolu, maanaam ci atum 168 lu jiitu Kirist, Rooma dafa not Maseduwaan, te def réew ma mu nekk cér bu bokk ci nguuram. Kon nag, dugal nañu Rooma ci waxu yonent gi ngir ne, naka la génnee ci bënn ci sax yi nekk ci bëyug mbëk mi, mu ngi dem jëm ci yeneen not yu bees ci yeneen wet. Kon moo tax mu feeñ ci kanamu yonent bi, walla ñu man koo wax bu baax ci waxu yonent bii, ne mu ngi génn ci bënn ci sax yi nekk ci bëyug mbëk mi.” Uriah Smith, Daniel and the Revelation, 175.
But Smith also states that it was 162 BC.
Waaye Smith itam na ne woon 162 BC.
“The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 162, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.” Uriah Smith, Daniel and the Revelation, 259.
“Doole boobu benn itam waroon na taxaw ci Réew mu Sell mi, te alag ko. Rooma booleek nit ñi Yàlla, mooy Yawut yi, ci jàppale, at bu jiitu Kirist 162; te dale ci bés boobu la jël béreb bu mag ci kalandiriyee waxi Yonent yi. Waaye nag, du ko moomale woon ci Yudee ndax noot gu dëgg lu ba ci at bu jiitu Kirist 63; te ba noppi ci anam wii ci topp.” Uriah Smith, Daniel and the Revelation, 259.
And then the third time he references the event, he again says 161 BC.
Gannaaw loolu, bi mu dellu jëfandikoo xew-xewu bi ñetteelu yoon, mu waxaat ne 161 BC.
“Having taken us down through the secular events of the empire to the end of the seventy weeks, the prophet, in verse 23, takes us back to the time when the Romans became directly connected with the people of God by the Jewish league, BC 161: from which point we are then taken down in a direct line of events to the final triumph of the church, and the setting up of God’s everlasting kingdom. The Jews, being grievously oppressed by the Syrian kings, sent an embassy to Rome, to solicit the aid of the Romans, and to join themselves in ‘a league of amity and confederacy with them.’ 1 Maccabees 8; Prideaux, II, 234; Josephus’s Antiquities, book 12, chapter 10, section 6. The Romans listened to the request of the Jews, and granted them a decree, couched in these words:—
“Gannaaw nu jaarale sunu xel ci xew-xewi adina yi jëme ci nguuru ga ba ci mujjug juróom-ñaar-fukk ak ñentyi ayu waxtu yi, yonent bi, ci saar 23, dellusi na nu ci jamono ji Room yi tàmbalee bokk bu baax ak askanu Yàlla jaare ko ci kóllëreg Yawut ya, atum bés bu jiitu Kirist 161: te dale ci foofu, ñu yóbbu nu ci benn sàrtu xew-xew yu jub ba ci ndam lu mujjug mbooloom gëmkat ña, ak taxawalug nguuru Yàlla gu dul jeex. Yawut ya, bi ñu leen sonalee lool ci loxoy buur ya dëkkuwaat Sirii, yónnee nañu ay ndaw ci Room ngir ñaan ndimbalul Room yi, te ngir boole seen bopp ak ñoom ci ‘ab kóllëre gu xaritoo ak gu bokk-andandoo ak ñoom.’ 1 Maccabees 8; Prideaux, II, 234; Josephus’s Antiquities, téere 12, saar 10, xaaj 6. Room yi dégg nañu ñaanug Yawut ya, te jox leen ab ndigël bu ñu bindee ci wax yii:—”
“‘The decree of the senate concerning a league of assistance and friendship with the nation of the Jews. It shall not be lawful for any that are subject to the Romans, to make war with the nation of the Jews, nor to assist those that do so, either by sending them corn, or ships, or money; and if any attack be made upon the Jews, the Romans shall assist them as far as they are able; and again, if any attack be made upon the Romans, the Jews shall assist them. And if the Jews have a mind to add to, or to take from, this league of assistance, that shall be done with the common consent of the Romans. And whatever addition shall thus be made, it shall be of force.’ ‘This decree,’ says Josephus, ‘was written by Eupolemus, the son of John, and by Jason, the son of Eleazer, when Judas was high priest of the nation, and Simon, his brother, was general of the army. And this was the first league that the Romans made with the Jews, and was managed after this manner.’” Uriah Smith, Daniel and the Revelation, 271.
«“Dogalu sénat bi jëm ci mbooloom ndimbal ak xaritoo ak xeet wu Yawut yi. Du yoon ñépp ñi nekk ci suufu Romankat yi, ñu xare ak xeet wu Yawut yi, walla ñu dimbali ñi koy def, muy ci yónnee leen dugub, walla gaal, walla xaalis; te su fekkee ne am na ku song Yawut yi, Romankat yi dinañu leen dimbali ba ci li ñu man; te itam, su fekkee ne am na ku song Romankat yi, Yawut yi dinañu leen dimbali. Te su Yawut yi bëggee yokk dara ci niiroob ndimbal li, walla dindi ci dara, loolu dees na ko def ci déggoo bu ñépp Romankat yi. Te mbooleem yokkute gu ñu def noonu, dina am doole te nekk lu jëfandikookat.” “Dogalu bii,” wax na Josephus, “Eupolemus doomu Yowaana ak Jason doomu Eleasar ñoo ko bind, bi Yuda doon saraxalekat bu mag bu xeet ba, te Simon, rakki jigéenam, doon njiitu mbooloom xare ba. Te lii moo nekkoon jëf jëf ju njëkk ju Romankat yi def ak Yawut yi, te noonu lañu ko doxalee.”» Uriah Smith, Daniel and the Revelation, 271.
It is not my burden to explain why Smith cited 162 BC, other than my assumption it was a typo. My point is in referencing the emphasis he places upon what he identifies as “a manifest rule of interpretation that we may look for nations to be noticed in prophecy when they become so far connected with the people of God that mention of them becomes necessary to make the records of sacred history complete.” When Smith emphasizes that rule, he identifies that Rome became connected with the people of God at the “league,” of verse twenty-three in 161 BC, but Smith identifies that Rome is first introduced into the prophetic narrative in 200 BC, thirty-nine years before 161 BC.
Du sama yëglewuma wax ngir lu tax Smith tudd 162 BC, lu dul sama xalaat ne dafa doon njuumte bind. Sama njariñ mooy jëfandikoo xam-xam bi mu di dëggal ci lu mu wax ne mooy “ab yoonu tekki bu leer ne mën nanu seet ne ñu ngi xamal xeeti réew yi ci waxi yonent yi bu ñuy jot ci lëkkaloo ak nit ñi Yàlla ba ba tax ñu war a wax ci ñoom ngir jaar-jaari cosaan bu sell bi mat.” Bi Smith di dëggal yoonu tekki boobu, mu xamle ne Rooma dugg na ci lëkkaloo ak nit ñi Yàlla ci “kóllëre” gi ci sarax bi ñaareel-fukk ak ñett, ci atum 161 BC, waaye Smith mooy wax it ne Rooma feeñ na ñaata ci nettali yonent bi ci 200 BC, ñett-fukk ak juróom-ñeent at laata 161 BC.
“A new power is now introduced,—‘the robbers of thy people;’ literally, says Bishop Newton, ‘the breakers of thy people.’ Far away on the banks of the Tiber, a kingdom had been nourishing itself with ambitious projects and dark designs. Small and weak at first, it grew with marvelous rapidity in strength and vigor, reaching out cautiously here and there to try its prowess, and test the vigor of its warlike arm, till, conscious of its power, it boldly reared its head among the nations of the earth, and seized with invincible hand the helm of their affairs. Henceforth the name of Rome stands upon the historic page, destined for long ages to control the affairs of the world, and exert a mighty influence among the nations even to the end of time.
“Léegi ab doole bu bees lañuy dugal,—‘sacckat yi ci sa xeet’; ci wax ju jub, ni Bishop Newton waxe, ‘doggkat yi ci sa xeet.’ Fu sore, ca wetu dexu Tiber, amoon na buur gu doon dundale boppam ci mébët yu yëngoo ak pexe yu lëndëm. Ca njàlbéenam, ndaw la woon te néew doole; waaye mu màgg ak gaaw gu yéeme ci kàttan ak ngor, di tàllal ndànk-ndànk fii ak fale, ngir jéem sa kàttanam, te natt dëgërug loxob xareem, ba noppi, gannaaw bi mu xam ne am na dooleem, mu yékkati boppam ak fit ci biir xeeti suuf, te jàpp ak loxo gu kenn mënu ko terew yoonu saytu seen mbir. Li dale ci kaw, turu Room taxaw na ci xëtu jaar-jaar, ñu dogal ko ngir ay jamono yu bare mu jiite mbiri àddina, te mu jëfandikoo dooley ndaw lu réy ci biir xeeti nit ba ci muj gu jamono.”
“Rome spoke; and Syria and Macedonia soon found a change coming over the aspect of their dream. The Romans interfered in behalf of the young king of Egypt, determined that he should be protected from the ruin devised by Antiochus and Philip. This was BC 200, and was one of the first important interferences of the Romans in the affairs of Syria and Egypt.” Uriah Smith, Daniel and the Revelation, 256.
«Room waxoon na; te Siri ak Maseduwaan gis lu soppi di ñëw ci melokan seeni gént. Waa Room dugg ci mbir yi ngir dooleel buur bu ndaw bu Misra, fas yéene ne war nañu ko aar ci alkande wu Antiokus ak Filip waajaloon ngir yàq ko. Loolu mooy atum 200 ba pare Kirist, te bokkoon na ci njël yu njëkk yu am solo yi waa Room duggale ci mbiri Siri ak Misra.» Uriah Smith, Daniel and the Revelation, 256.
Rome is first introduced into the prophetic narrative in the year 200 BC, and that introduction in verse fourteen, is the most significant reference of Rome in all of Daniel, for it is the very verse that defines Rome as the symbol that establishes the vision. Why Smith could emphasize such a rule of prophecy, then cite 161 BC, while also identifying the year 200 BC, as the point where the power of Rome was “introduced,” is not a problem I wish to resolve. If I have a question that needs to be resolved, it would be whether the rule as defined by Smith is valid or not. If it is valid, then I would argue that verse fourteen, must have a connection with the Jews, that occurred before the league of 161 BC.
Roomañ ñëw na jëkk ci nettali waxu yonent bi ci atum 200 BC, te introdigsoŋ boobu ci saar fukk ak ñeent, mooy tektal bu gën solo ci mbirum Rooma ci bépp téereb Danyeel, ndax moom la sax saar bi di firndeel ni Rooma mooy misaal mi samp wision bi. Lu tax Smith manoon na ñaaxal noonu ab sàrtu waxu yonent, ba noppi tudd atum 161 BC, fekk mu di itam xamle atum 200 BC ne mooy fan waxtu gi dooleb Rooma “duggéefaloo” woon, loolu du jafe-jafe ju may bëgg a feddali. Su ma amee laaj bu war a feddali, dina doon ndax sàrt bi, ni ko Smith tekkee, baax na mbaa déedet. Bu dee baax, kon dinaa wax ne saar fukk ak ñeent bi war na am jokkoo ak Yawut yi, lu amoon laata mbooloom kóllëre 161 BC.
I understand that the history of verses thirteen to fifteen, are identifying a history in the last days when papal Rome intrudes herself into prophetic history, and she does so in connection with the United States, who are God’s people in that history. Because Jesus always illustrates the end with the beginning, the year 200 BC, when pagan Rome came into history, must have a connection with people of God in that history. Therefore, I agree with Smith’s rule, even if he found no direct connection between Rome and the Jews in the year 200 BC.
Dégg naa ne, jaar-jaaru sarax yi fukk ak ñett ba fukk ak juróom ñaar, muy won benn jaar-jaar bu mujjug fan yi, ba Room bu pap yi duggee boppam ci jaar-jaaru yonent bi, te def ko ci jokkoo ak Ëtazini, ñoom ñoo di askanu Yàlla ci jaar-jaar boobu. Ndaxte Yeesu dafa sax di leeral mujj gi ak njàlbéen gi, kon atum 200 lu jiitu Kirist, ba Room bu xeetkat yi dugg ci jaar-jaar bi, war na am jokkoo ak askanu Yàlla ci jaar-jaar boobu. Moo tax may wax ne, déggoon naa ak sart wu Smith, doonte fekkul woon benn jokkoo bu jub ci diggante Room ak Yawut ya ci atum 200 lu jiitu Kirist.
Verses eleven and twelve, identify the victory and aftermath of the Battle of Raphia, which occurred in 217 BC, between the Seleucid Empire, led by Antiochus III Magnus, or “The Great”, and the Ptolemaic Kingdom of Egypt, led by King Ptolemy IV Philopator. This battle occurred during the struggle for control over Coele-Syria (southern Syria) and southern Palestine, territories contested between the Ptolemaic and Seleucid kingdoms. Ptolemy IV Philopator’s victory at Raphia allowed him to maintain control over Coele-Syria and southern Palestine for a time.
Saar yi ak fukk ak ñaar di wax ndam li ak li topp ci xareb Raphia, bi xewoon ci atum 217 bala Kirist, diggante Nguuru Seleusid, mi Antiochus III Magnus, walla “Magnum bi”, jiite, ak Nguuru Ptolemee bu Misra, mi Buur Ptolemy IV Philopator jiite. Xare boobu ame na bi ñuy xeex ngir moomel Coele-Syria (Siri bëj-saalum) ak bëj-saalum Palestin, suuf yi Nguuru Ptolemee ak Nguuru Seleusid di xuloo. Ndami Ptolemy IV Philopator ci Raphia may na ko mu wéyal moomelam ci Coele-Syria ak bëj-saalum Palestin ab diir.
The Battle of Panium, which occurred seventeen years later in 200 BC, also known as the Battle of Mount Panium or the Battle of Paneas, was between the Seleucid Empire, led by King Antiochus III, and the Ptolemaic Kingdom of Egypt, led by King Ptolemy V.
Xareb Panium, mi am solo ak juróom-ñaareel gannaaw ba ci atum 200 BC, te ñu di ko itam Xareb Tundu Panium walla Xareb Paneas, nekkoon na diggantee Nguurug Seleucid, gu buur Antiochus III jiite, ak Nguurug Ptolemaik bu Misra, bu buur Ptolemy V jiite.
Thirty-one years later, in 167 BC, the Maccabean Revolt, a Jewish rebellion against the Seleucid Empire’s attempts to suppress Jewish religious practices and impose Hellenistic culture, began in the town of Modein, a small town located in the region of Judea, in what is now modern-day Israel.
Ñetti ak benn benn ci at yii gën a jëfandikoo, ci 167 ba ci jamono ji ñuy wax at Yeesu judduagul, Réew Makkabe yi, mooy fippu Yawut yi ci kaw jéem-jéemi Mbooloom Seleucid ngir tere jëfe-diinay Yawut yi te teg ci seen kaw aaday Ellenistik, tambali na ca dëkk bu ndaw bu tudd Modein, mi nekk ci goxu Yude, ci suuf su léegi di Israayil bu jamono jii.
The event in question involved the infamous Greek Seleucid ruler, Antiochus IV Epiphanes, who had imposed strict Hellenistic practices on the Jewish population, including the prohibition of Jewish religious observances and the desecration of the Temple in Jerusalem. In an effort to enforce his decrees, Antiochus sent representatives to various towns and villages to compel the Jewish inhabitants to comply with his orders.
Mbiri mi moom mooy ci Antiochus IV Epiphanes, buur gu siiwul baax gu Gereg gu bokk ci Seleucid yi, mi teg woon ay jëfey Helenistik yu metti ci nit ñi Yawut ya, boole ci tere jëfandikoo yoonu diiney Yawut yi ak sosal kërug Yàlla ga nekk Yerusalem. Ngir dëgëral ay ndigalam, Antiochus yónnee woon ay doxandéem ci ay dëkk ak ay gox yu bare ngir gaawloo waa Yawut ya dëkk fa, ba ñu topp ndigalam.
In Modein, one of the Seleucid officials arrived to enforce the king’s decree by commanding the Jewish inhabitants to participate in pagan rituals and make offerings to Greek gods. An elderly Jewish priest named Mattathias refused to comply with the order and killed both a Jew who stepped forward to offer the sacrifice and the Seleucid official. This act of defiance by Mattathias and his family marked the beginning of the Maccabean Revolt against Seleucid rule.
Ci dëkku Modein, kenn ci ndaw yi nguurug Seleucid agsi na ngir doxal ndigalu buur bi, di santa waa Yawut ya dëkk fa ñuy bokk ci xew-xewu jaamu yeneen yàlla yi te ñuy jébbal sarax yi yàlla yu Gereg. Boroom sarax bu mag, Yawut, mi tudd Mattathias, bañ na topp ndigal li, ba mu rey benn Yawut bu jëkkëree ngir jébbal sarax ba, ak itam ndawlu Seleucid ba. Jëf ju gàntal gi Mattathias ak njabootam def, moo mel ni ndoorte Mbooloom xareb Maccabée yi ci kaw nguurug Seleucid.
Mattathias and his five sons, including Judas Maccabee, fled to the hills and began a guerrilla war against the Seleucid forces. The revolt eventually grew in strength and support, leading to a series of military victories against the Seleucids.
Mattathias ak doomam juróom, boole ci Yudas Maccabee, daw nañu dem ca tund ya, ba tàmbalee xare gu xeex ci baat bu làqu ngir xeex ak mbooloom xare yaa Seleucid. Ci mujj, ndawte liir ga yokku na ci doole ak ndimbal, te loolu indi na ay ndam yu bare ci xare yi ñuy xeex ak Seleucid yi.
The events at Modein in 167 BC, were a pivotal moment in Jewish history, marking the beginning of the Maccabean Revolt and the struggle for religious freedom and independence against foreign rule. The rededication of the second temple in Jerusalem, which marks the historical event celebrated during Hanukkah, occurred in 164 BC, three years before the “league” of verse twenty-three.
Xew-xew yi amoon ci Modein ci atum 167 baatu Kirist, dañoo doon ab jamono ju am solo lool ci taarixu Yawut yi, te moo tàmbalee bërebu Maccabéen yi ak xeex bi ñuy doxal ngir moom sañ-sañu diine ak moom bopp ci kanamu nootaange ju bawoo bitim-réew. Delloo sellal kër Yàlla gu ñaareel gi ci Yerusalem, gi di màndarga xew-xewu taarix bi ñuy màggal ci Hanukkah, amoon na ci atum 164 baatu Kirist, ñetti at la jiitu “kóllëre” gi nekk ci saraxu ñaar-fukk ak ñett.
After reclaiming Jerusalem and the Temple, the Maccabees cleansed the Temple of the pagan defilements and restored it to its proper religious use. According to tradition, they found only a single cruse of consecrated oil, enough to light the menorah for only one day. Actually, no contemporary historical witness of that event exists, and it was not until the sixth century that the Jewish fable is found in literature. Sister White compares the apostate Jewish church with the Catholic church, especially emphasizing that both churches base the religion upon human customs and traditions. As with the many various fabricated miracles within the history of the papal Church, the fable of the one days oil lasting for eight days has no historical witness.
Gannaaw Yerusalem ak Kër Yàlla, Makkabe yi sellaale nañu Kër Yàlla gi ci sobeg yiy bokk ci ñaareel yoonu xeeti yàlla yu dul dëgg te delloo ko ci jëfandikoomu diine bu yoon. Ci cosaanu wax ju ñuy jaarale, dañu gis nañu benn ndab bu nekk ak diw bu sell, bu yem rek ci leeral menorah bi benn bés rekk. Waaye, amul benn seede bu jaar jamono yooyu buy dëggal xew-xew boobu, te du ba ci atum juróom-bennelu téeméeri at la léebu Yawut boobu feeñ ci mbind mi. Sœur White dafa mengale mbooloom Yawut ma dëddu woon dëgg ak mbooloom katolig, te dafa boole xel ci ne, ñoom ñaar ñépp, dañuy teg seen diine ci kow aaday nit ak cosaan yu nit tabax. Ni itam mu deme ak yëngu-yëngu kéemaan yu bare yu ñu sos rekk ci jaar-jaaru kër giiru paapal, léebu gi ne diw bu doyoon benn bés sax na juróom-ñett fan amul benn seede bu jaar jamono buy ko dëggal.
Verse ten, of Daniel chapter eleven, identifies the first battle of the three battles of verse forty, which I have previously identified as three battles of a cold war, as well as, three proxy wars. A sister questioned my defining the Ukrainian War, which is the second of these three wars as cold wars, for as she correctly pointed out there has been abundant death and destruction. What I have been defining in previous articles as the three battles of the “cold war”, was defined in those terms to draw a distinction between these three battles and the three World Wars that occur during the history of the earth beast of Revelation thirteen. These three wars are proxy wars and have also been defined that way.
Saar fukk ci Daniel, ay kapitel fukk ak benn, mi ngi jëfandikoo ngir xamale xeex bu njëkk ci ñetti xeex yi nekk ci saar fukk; ñetti xeex yooyu, dama leen woon tëral ba noppi ni ñetti xeex yu “sedd”, te itam ni ñetti xeex yu wuutu. Ab rakk bu jigéen laajoon na ma ci sama melokaanu wax bi ma tëraloon xareb Ukrain, mi di ñaareelu xare ci ñetti xare yooyu, nekk ni xare yu “sedd”, ndaxte, ni mu ko jubale, dee ak yàqute dafa bare lool. Li ma doon tëral ci maqaala yi weesu ci ni ñetti xeex yi di xeexi “xare bu sedd”, dees ko waxoon noonu ngir wuutale ñetti xeex yooyu ak ñetti Xarey Àddina yi am ci jamono ji rab wu suuf wi ci Peeñu Yàlla kapitel fukk ak ñett di jaar. Ñetti xare yooyu ay xare yu wuutu lañu, te itam dees na leen tëral noonu.
I intend to identify those three battles as “the three battles of verse forty” or proxy wars, from this point onward in these articles, to remove the discrepancy of identifying a hot war as a cold war. By my definition, the three battles of verse forty, do not include the battle of 1798, which is part of verse forty, but only the three battles from the time of the end in 1989 unto the Sunday law of verse forty-one. The three battles are more correctly identified as proxy wars, that are accomplished within the context of the warfare between the king of the north and the king of the south, which in the history of verse forty, represent the warfare between Catholicism (the king of the north) and Communism (the king of the south).
Digg naa jëfandikoo ci ñi artik yi, ma ngi bëgg a tudde ñetti xare yooyu ni “ñetti xare yi ci ayat ñent-fukk” walla xare yu ndeyjoor yi, ngir dindi jëngoro ji am ci tudde xare bu tàng ni xare bu sedd. Ci sama tekkiin, ñetti xare yi ci ayat ñent-fukk duñu boole ak xare bu 1798 bi, mi bokk ci ayat ñent-fukk, waaye dañuy ëmb rekk ñetti xare yi dale ci waxtu mujj, ci 1989, ba ci yoonu Dibeer bi ci ayat ñent-fukk ak benn. Ñetti xare yooyu gëna jub a tudde leen xare yu ndeyjoor, yu mat ci biir jamono xare bi nekk diggante buurub bëj-gànnaar ak buurub bëj-saalum, te ci nettali ayat ñent-fukk, dañuy melal xare bi diggante Katolisism (buurub bëj-gànnaar) ak Kominism (buurub bëj-saalum).
The first of those three battles identifies the victory of Catholicism over Communism in 1989, as the papacy joined with its proxy army, represented by the United States, in sweeping away the Soviet Union in 1989, though Russia, the head (or “fortress”), was left standing. The current Ukrainian War is once again a battle between Catholicism and Communism, with the papacy employing the Ukrainian government as its proxy against Russia, along with the support of the papacy’s previous proxy power, the United States, including the rest of the globalist western world. That war is represented in verses eleven and twelve, and identifies that Communism (Russia), will prevail over Catholicism.
Biir ci ñetti xare yooyu, bu njëkk bi mooy wone ndamug Katoligis ci Kowmuñis bu 1989, ndax baabu wa boolee ak séen mbooloom xare buñu yónni, bi Etazini di teg wàññi, ngir far Sowiyeet Yooniyoŋ dëpp ci 1989, doonte Risi, moom mi di bopp bi (wala “kër gu dëgër gi”), des na taxaw. Xarey Ukreen bi nu nekk ci léegi, baat biit, xare laatukaay bu nekkat ci diggante Katoligis ak Kowmuñis, te baabu wa di jëfandikoo nguurug Ukreen ni mbooloom xare buñu yónni ci kaw Risi, boole ko ak ndimbalug kàttan gu ñu yónniwoon ba noppi yu baabu wa, muy Etazini, ak itam yeneen réewi sowwu àddina yu ànd ak globalism. Xare boobu mooy ñu teg ci aaya 11 ak 12, te mu wone ne Kowmuñis (Risi) dina not Katoligis.
The third of those three proxy battles is represented in verse fifteen, as the Battle of Panium. The battle was between the Ptolemaic kingdom (the king of the south) and the Seleucid kingdom (the king of the north). In that battle the proxy army of Catholicism is once again the United States.
Ñetteelu proxy yiñettelu ci ñaar-fukk ñettii ay xare yaa ngi ame ci benn-fukki juróom-ñentel xel, muy Xareb Panium. Xare boobu diggante woon na kër guuru Ptolemaic (buur bi ci bëj-gànnaar) ak kër guuru Seleucid (buur bi ci bëj-saalum). Ci xare boobu, mbooloom xareb proxy bu Katolig gi mooyaat Amerik bu Bennoo.
In the first battle in 1989, the proxy army of the Republican horn of the United States was employed by the papacy to bring down the political structure of the Soviet Union, while leaving intact, its head (Russia). In the second battle, which is the Ukrainian war, the proxy army of the Nazi’s is defeated by Russia. In the third battle the United States, the proxy army of the papacy again defeats the king of the south.
Ci njëkk xare ci atum 1989, xare jëfandikookat buy doxal ngir béjjën réewum Réewum Bennoo Yi Senegaal (United States) mi nekk béjjënu “horn” bu Républicain, pap yi jëfandikoo nañu ko ngir daan taxawal gu politig bu Union soviétique, waaye ba noppi bàyyi mu taqale boppam (Russie). Ci ñaareelu xare bi, mooy xareb Ukrain, xare jëfandikookat buy doxal ngir Nazi yi, Russie moo koy daan. Ci ñetteelu xare bi, United States, mi dellu nekk xare jëfandikookat buy doxal ngir pap yi, moo dellu daan buur bu bëj-gànnaar.
The three battles bear the signature of “Truth”, with the first and last battles being carried out by the victorious proxy army of the United States. In the first battle the head of the king of the south was left intact, and in the third battle the proxy army of the United States, becomes the head of the king of the south. The second proxy army was also the proxy army of the papacy in the Second World War. In both instances the proxy army of Nazism was and will be defeated. The papacy fully subdues all her enemies before verse sixteen, when the threefold union is accomplished.
Ñetti ñaari xare yi yépp dafañu yor ràññee bu “Dëgg”, te ci xare bu jëkk ak bu mujj, moom dañu leen defare ak mbooloom xare buy doxal ci turu Ameerik buy am ndam. Ci xare bu jëkk ba, boppu buur bu bëj-gànnaar bi des na baax, te ci ñetteelu xare ba, mbooloom xare buy doxal ci turu Ameerik mi div na boppu buur bu bëj-gànnaar bi. Ñaareelu mbooloom xare buy doxal ci turu kenn kiit la woon itam ci turu pay ba ci Ñaareelu Xareb Àddina bi. Ci ñaari waxtu yooyu yépp, mbooloom xare buy doxal ci turu Nazism bi lañu daan te dinañu ko daan. Pay ba dafa noot lëpp ay noonam ba noppi balaa waase 16, bi booloo bu ñetti wàll gi mataloo.
“Ptolemy [Putin] lacked the prudence to make a good use of his victory. Had he followed up his success, he would probably have become master of the whole kingdom of Antiochus; but content with making only a few menaces and a few threats, he made peace that he might be able to give himself up to the uninterrupted and uncontrolled indulgence of his brutish passions. Thus, having conquered his enemies, he was overcome by his vices, and, forgetful of the great name which he might have established, he spent his time in feasting and lewdness.
“Ptolemy [Putin] amul woon xel ngir jëfandikoo bu baax ndamam. Su fekkee mu toppoon ndamam ba noppi, fexeena mu nekk boroom réewum Antiochus gépp; waaye ndax mi ngi doyloo rekk ci jëf ay xuppat ak ay takk, mu def jàmm ngir man a jox boppam ci yéppug bànneexam yu soxor te amul kenn ku ko tere mbaa ku ko yore. Noonu, gannaaw ba mu not ay noonam, ay ñaawteem dañoo ko not, te fekk mu fàtte tur wu mag wi mu mana samp, mu jàllalee waxtoom ci reer ak njaaloo.”
“His heart was lifted up by his success, but he was far from being strengthened by it; for the inglorious use he made of it caused his own subjects to rebel against him.” Uriah Smith, Daniel and the Revelation, 254.
«Ndamam dafa yéeg ngir ndam li mu amoon, waaye loolu dooleeluko woon benn yoon; ndaxte jëfandikoom ju yaramul ci ndam loolu moo tax ay waa réewam sax daanu ci kawam.» Uriah Smith, Daniel and the Revelation, 254.
A second witness that the victory of Putin marks his end, is with the southern kingdom of Judah’s king Uzziah, whose heart was also lifted up by his military victories, and thereafter, as with Ptolemy, sought to perform the work of the priests in the sanctuary, and was struck with leprosy and immediately removed from power. Putin’s victory in the Ukrainian war marks the beginning of his end as the king of the south (the king of atheism). His end was typified with the beginning of verse forty’s prophetic king of the south (France), which identified a revolution that overthrew the leadership, as happened with Ptolemy. Putin’s end was also represented with the end of the Soviet Union, where the leader (Gorbachev), dissolved the Soviet Union, and immediately took a job with the United Nations, the last-day globalist symbol of atheism, the king of the south. After Putin’s victory in the Ukraine, he is also typified by Napoleon at Waterloo, and the exile that followed; and also, king Uzziah, with his leprosy, and the exile that followed, as well as Ptolemy’s drunken end and the end of the Soviet Union in 1989.
Seede bu ñaareel sellal ne ndamug Putin mooy màndargay njàlbéenam, dafa nekk ci mbiru buur bu réewum bëj-gànnaaru Yuda, Osiyas, mi xolam yékkatiwoon it ndax ndamam yi ci xare, te gannaaw loolu, ni ko deme woon ak Ptolemee, mu seet a def liggéeyu saraxalekat yi ci kër-yàlla gi, bañu ko dóor ak gaana, te ci saa si ñu dindi ko ci nguuram. Ndamu Putin ci xareb Ukreen moo tegtal tàmbali njàlbéenam nekk buurub bëj-saalum (buuru ñàkk yàlla). Njàlbéenam dafa meloon ak njàlbéenu buurub bëj-saal gi ci waxu yëgle bu saarent fukki fanweeri ay wax, aaya ñeent-fukk, moom Farãs, mi tegtal woon ab révolution buy daanu njiit yi, ni mu ame woon ak Ptolemee. Njàlbéenu Putin dañu ko itam tegtale ak njàlbéenu Union Sowieetik bi, fu njiit li, Gorbatchev, tasaroon Union Sowieetik bi, te ci saa si mu jël liggéey ak Mbootaayu Xeet yi, màndargabu ate yi mujj gu àddina ji ci globalism bu ñàkk yàlla, moom buurub bëj-saal gi. Gannaaw ndamu Putin ci Ukreen, dafa itam mel ni Napoliyon ci Waterloo, ak jëllale ga toppoon; te itam ni buur Osiyas, ak gaanaam, ak jëllale ga toppoon; noonu itam ak njàlbéenu Ptolemee gu màndi ak njàlbéenu Union Sowieetik bi ci 1989.
The Battle of Panium occurred in 200 BC, and in that very year Rome openly intercedes into history. Their insertion into the prophetic narrative precedes the conquering of Jerusalem represented in verse sixteen, and fulfilled in 63 BC. at the time she proclaimed that she was the defender of the child king in Egypt. In the third battle of verse forty, involving the kings of the north and south, the papacy will insert itself into history again, pretending to be the protector of Russia. At that same time Seleucus, in the type, defeated Ptolemy in the battle of Panium, thus identifying that the United States, the proxy army of the papacy in the first and last battles of verse forty, defeats “Egypt” (the king of the south).
Xareb Paaniyum am na ca at ci 200 B.C., te ci at mi la Room duggu ci taarix ba kenn gis ko bu leer. Seen dugg ci nettali kàddu yonent bi jiitu na njëléefu Yerusalem, mi ñu wone ci aaya fukk ak juróom-benn, te mu mat ci 63 B.C., ca jamono jooju mu yégle woon ne mooy kiifaarukat buur bu ndaw ba ca Misra. Ci ñetteelu xareb bi nekk ci aaya ñeent-fukk, bi jëm ci buur yi dëkk bët set ak bëj-gànnaar, paapaas bi dina duggal boppam ci taarixaat biatam, di naaféq ne mooy aarukat Rusi. Ca same jamono jooju it, Seleucus, ci misaal bi, daan na Ptolemy ci xarebu Paaniyum, te loolu firndeel na ne États-Unis, jàmbaaru proxy bu paapaas bi di jëfandikoo ci xareb bi njëkk ak bi mujj ci aaya ñeent-fukk, dafa daan “Misra” (buuru bëj-gànnaar bi).
In the year 200 BC, we symbolically find the papacy, as the whore of Tyre begins to sing her songs of fornication in advance of the threefold union at the Sunday law of verse sixteen. At the same time the United States prevails over the United Nations, thus securing its position as the premier king of the ten kings. All the dynamics of the threefold union that are accomplished at the Sunday law, are settled before verse sixteen.
Ci atum 200 BC, nu gis ci mbir mu mel ne papote bi, ni jigéenu njaaloo bu Tir, tàmbali na woy yi muy woy ci njaalooam, ngir waajal jëfandikoo boole bu ñetti wàll bi ci yoonu Dibeer bu saar waxin fukki-juróom-benni. Ci jamono jooju itam, États-Unis dafa noot Biir-bu-booloo xeeti àddina, noonu mu dëgërël taxawaayam ni buur bi gëna mag ci fukki buur yi. Bépp doxalin yu bokk ci boole bu ñetti wàll bi te ñuy matal ci yoonu Dibeer bi, àttees na leen ba noppi lu jiitu waxin fukki-juróom-benni.
The dragon power’s political structure, as represented by the United Nations, agrees, in verse sixteen, to give its political structure to the beast, but before it does so the papacy conquers the religion of the dragon. Paganism must once again, be taken away. Protestantism was removed in the Reagan years, in the first battle of verse forty, and in the time of the last Republican president the religion of the dragon will also be placed into subjection to the religion of Catholicism, as it was in the year 508. The process of removing any religious resistance to the papacy being placed upon the throne began in the Reagan years, and it ends in the Trump years. The resistance of apostate Protestantism against Catholicism was removed in the first battle of verse forty, and the resistance of spiritualism will be removed in the last battle of verse forty.
Struktuur gu politig bu kàttanu njàngoro ji, ni ko Mbootaayu Xeet yi melal, déggoo na, ci aaya juróom benn fukk ak juróom bennaat, ngir jox rabam bi ay waajuram gu politig; waaye bala muy def loolu, baap bi daan na diiney kàttanu njàngoro ji. War na yit ba ngëmug tuur gi dindiwaat. Boroostaaŋis maa ngi woon dindi ci at yu Reagan, ci njëkk xareb aaya ñent fukk bi, te ci jamonoy mujj réewkat Republikaan bi, diiney kàttanu njàngoro ji dinañu ko itam teg ci suufu diiney Katolisism, ni ko nekkoon ci atum 508. Yoonu dindi bépp bañ-bañu diine ci baap bi ñu koy teg ci gàngune gi tàmbalee na ci at yu Reagan, te mu jeex ci at yu Trump. Bañ-bañu Boroostaaŋis bu apostaa ci kaw Katolisism dindiwóna ci njëkk xareb aaya ñent fukk bi, te bañ-bañu espiritism dinañu ko dindi ci mujj xareb aaya ñent fukk bi.
In the same complicated interplay of human events, apostate Protestantism must establish itself as the religious and political authority over the ten kings of Revelation chapter seventeen. Thus, the Battle of Panium is identifying when the United States prevails over the United Nations, just before the Sunday law of verse sixteen.
Ci biir wu jafe-jafe teemeelu mbirum nit ñi, Protestanti yépp yu génn ci dëgg dees nañu war a taxawal seen bopp ni moom mooy boroom ndigël ci wàllu diine ak politig, ci kaw fukki buur yi ci Pexeer gu Yàlla gi, saar fukk ak juróom-ñaareel. Kon nag, xareb Panium day wone bés bi Etazini di not Mbooloom Xeeti Àddina, tuuti laata yoonu Dibeer bi nekk ci aaya fukk ak juróom-benn.
It is an established rule of prophecy that the dragon, the beast and the false prophet each have their own peculiar prophetic characteristics. One of those prophetic characteristics is that the beast (Catholicism), is always prophetically located in the city of Rome. The False Prophet is always prophetically located in the United States. But with the dragon, the characteristic of where the dragon is prophetically located is that it always moves. The dragon began in heaven, then came to the Garden of Eden, and eventually the dragon is located in Egypt.
Ab yoonu waxu ci waxi yonent bi mooy ne mboolem jenn-jenn aji-mis gi, rab wi ak yonent bu falso bi am nañu seen melokaan yu yonent yu leen di xaadale. Benn ci yooyu melokaan yu yonent mooy ne rab wi (Katolisism), sax ci waxi yonent bi, Roma lañu koy nekkal. Yonent bu falso bi, sax ci waxi yonent bi, États-Unis lañu koy nekkal. Waaye ci jenn-jenn aji-mis gi, melokaan bi di fu ñu koy nekkal ci waxi yonent mooy ne dafay saa yu nekk di toxu. Jenn-jenn aji-mis gi tambalee na ca asamaan, ba noppi dikk ca Toolu Eden, te mujj jenn-jenn aji-mis gi nekk ca Égypte.
Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:3.
Wax ak ne wax ne: Nii la Boroom bi Yàlla wax: Xoolal, maa ngi ci sa kaw, yaw Firawna, buur bu Misra, mboolem sàmm gu mag ga ne ci biir ay dexam, te wax ne: “Dex sama moom la, te man maa ko defal sama bopp.” Ezekiel 29:3.
The prophetic location of the dragon moves. In the time of John, the seat of the dragon, which represents its throne, was identified as being in Pergamos.
Bérab ci yonent, bérab bu jàngalekat bi di naan ay mbind mi soppeeku. Ci jamonoy Yowaana, toogu njiitug yonent bi, mi tekki ay nguuram, dañu ko xàm ne dafa nekk ci Pergam.
And to the angel of the church in Pergamos write; These things saith he which hath the sharp sword with two edges; I know thy works and where thou dwellest, even where Satan’s seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth. Revelation 2:12, 13.
Te bindal ci mbindum mbooloom mi nekk Pergamos nga bind ne: Li moom mooy wax, ki yor sabar bu ñaar cëm yu ñaw: Xam naa say jëf ak foo dëkk, ba ci bérab bi toogu Seytaane nekk; te nga sax ci sama tur, te weddiwuloo sama ngëm, sax ca fan ya Antipas doon sama seede ju takku, miñu rey ci seen biir, fa Seytaane dëkk. Peeñu 2:12, 13.
The practice of pagan Rome was to bring all the pagan deities they became associated with back to the city of Rome, and represent them in the Pantheon Temple. This is why Daniel records that the “place of his sanctuary was cast down.” The place of pagan Rome’s sanctuary was the city of Rome, which was cast down by Constantine in the year 330, but the sanctuary that was “in” Rome was the Pantheon Temple, Pan-Theon meaning, “the temple of all the gods”. The Romans moved the location of Satan’s seat to the Pantheon Temple from Pergamos. Sister White informs us that pagan Rome is the dragon.
Jëfandikooku Room gu bokkul ak ñaareel yi bokk ci xew-xewu dëkkandoo dëgguloon moo doon indi yépp yàlla yu bokk ci ñoom, yi ñu bokkoon ak ñoom, delloo leen ci dëkku Room, te wone leen ci kër-yàlla Pantheon. Loolu tax la Daniel bind ne “bérabam bu sell biñu ko sànni suuf.” Bérabu kër-yàlla Room gu bokk ci ñaareel moo doon dëkku Room, mi Constantine sànni suuf ci atum 330, waaye kër-yàlla ga nekkoon “ci” Room moo doon kër-yàlla Pantheon, Pan-Theon tekki na “kër-yàllay yépp”. Waa Room dañoo toxal bérabu toogukaayu Seytaane jële ko Pergamos, yóbbu ko ci kër-yàlla Pantheon. Sœur White xibaar na nu ne Room gu bokk ci ñaareel moo di njiit.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
«Noonu, ci biir bi, ci njëkk mooy Satan, waaye ci benn beneen taxawaay mu topp, mooy màndarga Room gu bokkoon ci diiney xam-xam.» The Great Controversy, 439.
Pagan Rome divided into ten nations, and France became the king of the south when it introduced the atheism of Egypt during the French Revolution. By 1917, the dragon had moved from France to Russia. Verse ten represents 1989, and verses eleven and twelve, represent the battles of “the borderline” (Raphia and Ukraine), and the battle of Panium represents the third step the papacy accomplishes as she secures the threefold union in verse sixteen. It represents the hidden history of verse forty.
Room gu bokk ci fukk réew, te Farãs doon buur bu bëj-gànnaar bi ba mu dugale woon yàllaadiisuw Misra ci biir Réew-mi farãse bi. Ci atum 1917, dragon bi jóg Farãs, dem Russi. Saar 10 mooy tektal atum 1989, te saar yi 11 ak 12, ñoo di tektal xarey “diggu” bi (Rafiya ak Yukreen), te xareb Panium mooy tektal ñetteelu jéego bi ba papan bi matale, bi mu dëggale booloo bu ñett-fànn bi ci saar 16. Moo di tektal jaar-jaaru nettali gu nëbbu gi ci saar 40.
We will continue this study in the next article.
Dina naatal njàng mi ci bind bii di ñëw.
When Jesus came into the coasts of Caesarea Philippi [Panium], he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Matthew 16:13–21.
Bi Yeesu agsee ci wàllu Seesare Filipi [Paniyam], mu laaj taalibeem yi ne: “Kan la nit ñi wax ne man, Doom-aadama ji, maa di?” Ñu ne ko: “Am ñi di wax ne yaa di Yaxya miy sóobu nit ñi ci ndox; ñeneen ñi ne yaa di Eliyaas; te ñeneen it ne yaa di Yeremiya walla kenn ci yonent yi.” Mu ne leen: “Waaye yéen, kan ngeen wax ne maa di?” Simoŋ Piyeer tontu ne: “Yaa di Almasi bi, Doomu Yàlla jiy dund.” Yeesu tontu ne ko: “Ku barkeel nga, Simoŋ Barjona; ndaxte du yaram ak deret a la ko xamal, waaye sama Baay bi nekk ci kaw.” “Te maa ngi ne la itam, yaa di Piyeer, te ci doj wii laay sos sama mbooloom gëmkat yi; te buntu safara yi du ko man a daan. Te dinaa la jox caabi nguuru asamaan; te lu nga lëj ci suuf, dees na ko lëj ci asamaan; te lu nga yiwi ci suuf, dees na ko yiwi ci asamaan.” Noonu mu digal taalibeem yi bu wér ne buñu wax kenn ne moom mooy Yeesu Almasi bi. Li dale ca jamono jooju, Yeesu tàmbalee won taalibeem yi ne war na dem Yerusalem, teg ñu sonal ko lool ci loxob mag ña, ak saraxalekat yu mag ya, ak xutbakat ya, te ñu rey ko, te bésub ñetteel ba ñu dekkal ko. Macë 16:13–21.