Uriah Smith wrote, “Rome became connected with the people of God, the Jews, by alliance, BC 162.” Most modern historians mark the date as 161 BC, and Smith twice references 161 BC, in the same book. My assumption is that this reference to 162 BC, is a typo.
Uriah Smith bind na ne: “Rooma duggóok askanu Yàlla, maanaam Yawut ya, ci benn booloo, ci atum 162 BC.” Li ëpp ci bindkat yu jamono jii di firndeel bés bi nekk na 161 BC, te Smith dellooñ na ci 161 BC ñaari yoon ci benn téere boobu. Sama xalaat mooy ne tektal bii ci 162 BC, njuumtey mën a doon ci bind.
“By verses 23 and 24 we are brought down this side of the league between the Jews and the Romans, BC 161, to the time when Rome had acquired universal dominion.” Uriah Smith, Daniel and the Revelation, 273.
“Ci ayet 23 ak 24, ñu indil nu ba ci wetu kureel gi diggante Yawut yi ak Room yi, ci atum 161 b.c., ba ci jamono ji Room jëlé woon nguur gu mat sëriñ ci kaw àddina bépp.” Uriah Smith, Daniel and the Revelation, 273.
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 the Great, and the Ptolemaic Kingdom of Egypt, led by King Ptolemy IV Philopator.
Aayaat fukki ak fukk-ñaari dañuy xamle ndam ak li ci toppoon xareb Raphia, bi amoon ci atum 217 balaa Kirist, diggante Nguuru Seleucid, bi Antiochus III Mag mi jiite, ak Nguuru Ptolemaïque bu Misra, bi buur Ptolemy IV Philopator jiite.
The Battle of Panium, which occurred seventeen years later in 200 BC, was again between the Seleucid kingdom, and the Ptolemaic kingdom.
Xareb Panium, bi amoon na fukki at ak juróom-ñaari at gannaaw ci atum 200 BK, nekkoonaat diggante nguurug Seleucid ak nguurug Ptolemaic.
The Maccabean Revolt, began in 167 BC, and was the Jewish rebellion against the Seleucid Empire’s attempts to suppress Jewish religious practices and impose Greek culture.
Yëngoo Makkabe yi, mi tàmbalee ci atum 167 B.C., mooyoon xareb Yawut yi ci jëfandikoo ak tuumaal yu Nguuru Seleusid yi ngir bañ a bàyyi ñuy defe jëf-jëfi diiney Yawut yi te di teg mbiri aada ak cosaanu Gereg ci seen kow.
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. This event followed the successful military campaign of the Maccabees against the forces of the Seleucid Empire, led by the infamous Antiochus IV Epiphanes, who had desecrated the Temple and outlawed Jewish religious practices. Antiochus IV Epiphanes died shortly after the victory that is commemorated by Hanukkah, and marks the descent of Syrian power from that point onward in history.
Dellusi kërgóob Buur Ñaareel bi nekk Yerusalem, mi di màndargaal xew-xewu taarix bi ñuy màggal ci Hanukkah, am na ci atum 164 lu jiitu Almasi, ñetti at la jiitu “kóllëre” gi ci saar fukk ak ñett. Xew-xew bii topp na gànt gu jàppandi gu Makkabe yi daane ci kaw mbooloom ngànnaay yu Imbire Seleucid, yi Antiochus IV Epiphanes, mi siiw ci lu bon, jiite woon, moom mi woon sosalul Buur bi te tere woon jëfandikoo yu diiney Yawut yi. Antiochus IV Epiphanes dee na lu gàtt gannaaw ndam li Hanukkah di fàttaliku, te loolu mooy màndargaal wàccug dooley Siriyaa ba noppi ci taarix.
In 200 BC, (which was also the time of the Battle of Panium), Rome, for the first time inserted itself into the prophetic history of Daniel chapter eleven. There is the symbol which establishes the vision. Its purposeful influence in that history identifies the work of Jezebel, a symbol of a church that pulls strings from behind the scenes. Jezebel was home in Samaria when her husband Ahab watched her prophets get slain by Elijah. Herodias was not at Herod’s birthday party, where her daughter Salome seduced Herod. In the history of the United States, the papacy, represented by the whore of Tyre, is forgotten, until the end of the symbolic seventy years. She then begins to sing her songs of deception to the kings of the earth. The year 200 BC typifies when she begins to openly sing to the kings in the last days, just before the soon coming Sunday law, as represented in verse sixteen.
Ca atum 200 BC, (te mooyoon naak mooy jamono bi xeexu Panium amee itam), Room dugal na boppam, ngir yoon wu njëkk, ci jaar-jaaru waxu yonent yi ci Daniel saaru fukki benn. Foofa la melokaan mi nekk, mi tënk vision bi. Jëfandikoom gu am xalaat ci jaar-jaaru boobu mooy xamle liggéeyu Jézabel, melokaanu njëg gu di jiite ndombo ak buum ci ginnaaw seen. Jézabel dafa dëkkoon Samari ba keroog Ahab, jëkkëram, di seetaan ba Eliya rey yonentam yi. Erodiad nekkul woon ci xewu juddug Erod, fa doomam Salome nax Erod. Ci jaar-jaaru États-Unis, bañe boppu Room, bi jigéenu njaay bu Tir di teewal, ñu fàtte ko, ba keroog mujjug juróom-ñaar-fukki at yi ci melokaan. Noonu la tàmbalee woy ay woyam yu nax ngir buur-yi suuf si. Atum 200 BC mooy misaal ba mu tàmbalee woy ci lu biralul ngir buur yi ci fan yu mujj yi, lu jiitu ndigal alxames bu di ñëw léegi, ni ko aaya fukki juroom-benn di teewale.
Before the “league” of the Jews in 161 BC to 158 BC, the Maccabees rededicated the temple, as is commemorated by Hanukkah in 164 BC. Then three years later, still in an ongoing struggle with the Syrians, the Maccabean Jews reached out to Rome for support. The “league” with Rome that was then formed becomes a prophetic test for God’s last-day students of prophecy.
Bala “liggée” Yawut yi ak waa Room ci 161 BC ba 158 BC, Makkabe yi delloo njébbalu kër Yàlla ga, ni ko Hanukkah di fàttaliku ci 164 BC. Noonu nag ñetti at ginnaaw, bi ñu doon sax ci xeex buy dox ak waa Siiri, Yawut Makkabe yi jël yéene ci Room ngir sàkku ndimbal. “Liggée” ga ak Room ga ñu sosoon booba, mujj na nekk nattub wax yu Yàlla jàngalekat yi ci bés yu mujj yi.
History identifies 161 BC as the point where the “league” took place, but the pioneers identify that history as 158 BC. Was Miller right, or are the modern historians right? Miller added six hundred and sixty-six years (666), to the year 158 BC, and arrived at the year 508, when “the daily” was taken away. Search as you might, it will be extremely difficult, if not actually impossible to find a historical support for 158 BC as the league between the Jews and the Romans.
Taarixu jàngale na ne at 161 BC la “ligue” bi amoon, waaye ñi ñëw njëkk yi jàpp nañu ne taarix boobu mooy 158 BC. Ndax Miller moo dëgg, walla ndax taariixkatu jamono jii ñoo dëgg? Miller dafa yokk juróom-benn téeméeri at ak juróom-benn fukk ak juróom-benn (666) ci atum 158 BC, ba agsi ci atum 508, bi ñu dindiwoon “the daily.” Seetal fu neexee, dinaa lool a metti, bu dul sax ne maneesu koo def, ngir gis benn firnde gu taariix buy teg doole ci ne 158 BC mooy ligue bi diggante Yawut ya ak Roomain ya.
Verse sixteen is the Sunday law, but before that history Rome enters into history to establish the vision in the year 200 BC. The Maccabean revolt began at Modein in 167 BC, and eventually they rededicated the temple in 164 BC. Then from 161 BC, to 158 BC, the Jews enter into a covenant with the Roman power. 161 BC to 158 BC represents a period of time which was required to establish the “league.” This understanding identifies the “league” in agreement with the historians’ testimony, and also with the chart that was directed by the hand of the Lord and should not be altered.
Sarax fukk ak yoon wiiru Dibéer bi, waaye bala mboolem taarix boobu am, Room dugga na ci taarix ngir taxawal gis-gis bi ci atum 200 kanam Kirist. Mbooloom Makkabe yi tàmbalee na ca Modein ci 167 kanam Kirist, te mujj nañu delloo kër Yàlla ga ci 164 kanam Kirist. Gannaaw loolu, diggante 161 kanam Kirist ak 158 kanam Kirist, Yawut yi dugg nañu ci kóllëre ak dooley Room. 161 kanam Kirist ba 158 kanam Kirist dafay tegtal ab diirub jamono bu waroon ngir taxawal “kóllëre” ga. Xam-xam bii mooy firndeel ne “kóllëre” ga mel ni ni ko seedeelkat yi waxe, te itam ni ko siir bi loxo Boroom bi jiitewoon, te warul a soppiku.
The historians inform us that the process of negotiating treaties between ancient nations like Judah and Rome in the second century BC, varied depending on the specific circumstances, diplomatic protocols, and power dynamics involved. Typically, the process would begin with one party expressing interest in establishing a treaty or alliance with the other. In the case of Judah and Rome, Judah initiated contact with Rome to propose a formal alliance.
Boroomkat yi nuñ ne yoonu waxtaan ngir fas kóllëre yi diggante réew yu yàgg ya mel ni Yuda ak Room ci ñaareelu téeméeri at gannaaw Kirist, dafa doon soppeeku ci ni mbir ya deme, ci xeeru diplomasi yi, ak ci dooley kilifteef yi ci loolu. Lu ci ëpp, yoon wi daan tambalee ak benn wàll wiy wone yéene ngir samp ab kóllëre walla ab bokkandoo ak beneen bi. Ci mbirum Yuda ak Room, Yuda moom moo njëkk a jéema jokkoo ak Room ngir sas ab bokkandoo bu resmi.
Diplomatic channels would have been utilized to convey the proposal and initiate negotiations. This had to involve sending ambassadors or envoys to Rome to meet with its leaders or representatives. Once negotiations commenced, both parties would discuss the terms of the proposed treaty. This could involve a series of meetings, exchanges of diplomatic messages, and possibly the involvement of intermediaries or mediators to facilitate discussions. During negotiations, each party would consider the terms proposed by the other and may offer counter-proposals or seek amendments to certain terms. This process could involve careful deliberation, consultation with advisors, and assessments of the potential benefits and drawbacks of the proposed treaty.
Yoonu diplomatik yi lañu naroon a jëfandikoo ngir yégle li ñu bëgg a joxe te tàmbali waxtaanu njëg. Loolu waroon na ànd ak yónnee ay ndaw walla ay yebalkat dem Rooma ngir dajeek ay kilifayam walla ay wuutukatam. Bu waxtaan yi tàmbalee, ñaari wet yi dañuy waxtaan ci sart yi nekk ci kóllëre gi ñu bëgg. Lii man na doon ab taxawaayu ndaje yu bari, wéetaley bataaxal yu diplomatik, te xeyna sax bokkug ay diglekat walla ay yemalekat ngir yombal waxtaan yi. Bi waxtaan yi di dox, wépp wet di na xalaat ci sart yi beneen bi joxe, te xeyna di joxe ay keneen cëram walla sàkku ñu soppi yenn sart. Jëfandikoo bii man na ànd ak xalaat bu teey, laaj ak seetaan ak ay ndimbal-kat, ak nattug njariñ ak ay yàqute yu man a am ci kóllëre gi ñu bëgg.
If both parties reached an agreement on the terms of the treaty, formal documentation would be prepared outlining the terms and conditions agreed upon by both sides. The treaty would then need to be ratified by the respective authorities of each nation. In the case of Rome, this might involve approval by the Senate or other governing bodies. Similarly, in Judah, the treaty would likely require approval by its leadership or governing council. Once ratified, the treaty would be implemented, and both parties would be expected to adhere to its terms. This might involve various forms of cooperation, mutual defense agreements, trade relations, or other forms of diplomatic engagement outlined in the treaty.
Bu ñaari wet mënee ànd ci benn xel ci sart yi ci xeetu kóllëre gi, dinañu waajal ay kayit yu yëggoon te fésal bu baax sart ak xaalis yi ñaari wet yi déggoo ci seen biir. Gannaaw loolu, war naa ñu dëggal kóllëre gi ci kanam boroom sañ-sañ yi ñeel réew mu nekk. Ci lu jëm ci Room, loolu man na dugg ci nangu bu Senat bi walla yeneen kuréel yu yor nguur gi joxe. Noonu itam, ci Yuda, kóllëre gi dafa mel ne dina soxla nangu gu jóge ci ay njiitëm walla ci seen kuréelug nguur. Bu ñu ko dëggalee, dinañu jëfe kóllëre gi, te ñaari wet yi dañuy séentu ne war nañu topp sartam yi. Loolu man na ànd ak ay xeet yu bari yu jëflante, kóllëre yu aarante bu ñaari wet, diggantey jaay ak jënd, walla yeneen xeetu bokk ci diggantey diplomasi yi ñu bind ci kóllëre gi.
In the second century BC, travel from Judea (located in the eastern Mediterranean region) to Rome (located in central Italy) would have been a challenging and time-consuming endeavor, especially considering the limitations of ancient transportation methods. The distance between Judea and Rome is approximately 1,500 to 2,000 kilometers (930 to 1,240 miles) depending on the specific route taken. Sea travel was often faster and more efficient than overland travel in ancient times, but sea travel was subject to the prevailing winds. Traveling by ship from a port in Judea to a port in Italy (such as Ostia, the port of Rome) could take several weeks, depending on factors like wind conditions, sea currents, and the type of vessel used.
Ci atum siècle jiitu ci gannaaw Kirist, doxantu yu jóge Yudee (mi nekk ci goxu gannaaw-penku gu Méditerranée) ba Room (mi nekk ci diggu Italie) dina doon woon lu jafe te yàgg lool, rawatina bu ñu seetee dogal yu yéppaletu gaawu ngir yooni yëngu-yëngu yi jamono jii. Diggante Yudee ak Room am na lu tollu ci 1,500 ba 2,000 kilometre (930 ba 1,240 mile), mengook yoon wi ñu jël. Ci jamono yu yàgg ya, doxantu ci géej moo faraloon a gën a gaaw te gën a jur njariñ ngir doxantu ci suuf, waaye doxantu ci géej dafa doon sukkandiku ci ngelaw yi fiitu. Doxantu ci gaal bu jóge ci benn waañu Yudee ba ci benn waañu Italie (ni Ostia, waañu Room) man na woon a jël ay ayu-bés yu bare, mengook mbir yu mel ni nekkug ngelaw, wal yu géej, ak xeetu gaal gi ñuy jëfandikoo.
Overland travel from Judea to Rome would have been slower and more arduous. Travelers would have to navigate through various terrains, including mountains, valleys, and rivers, and contend with obstacles such as bandits and hostile territories. It’s estimated that travel by foot or by horse-drawn carriage could take several months. Travel time would have also been influenced by factors such as the condition of roads, availability of accommodations and rest stops, and the need to rest and resupply along the way.
Tukki ci suuf bu jóge Yudee ba Room dinaa nekk lu gën a gaawul te gën a metti. Wayfar yi daan war a jaar ci xeetu suuf yu bare, te ci biir yees bokk tund yi, xur yi, ak dex yi, te daan war a jànkoonte ak ay tere yu mel ni sàcc yi ak réew yu ñuy bañ. Dañuy jëfandikoo ne tukki bu mel noonu, su fekkee nit a dox walla a dem ci woto wu fas di rëkk, mën na jël ay weer yu bare. Yàggay tukki boobu itam daan nañu ko yore ci mbir yu mel ni naka yoon yi deme, ndax fu ñuy dal ak fu ñuy noppalu am na, ak warug noppalu ak yóbbu lu ñuy soxlaati ci yoon wi.
When the Maccabean Jews sought a league with Rome, they would have needed to send ambassadors to Rome. Once those ambassadors were received by the Roman authorities, there would be a period of negotiation. In historical theory, for no precise record is available, once a treaty was formalized, it would need to be taken back to Judea for confirmation, and then probably it would need to be returned to Rome to confirm the acceptance of the Jews. It is almost impossible to believe that the process of forming an alliance in that period of time would have been accomplished in one year, so the understanding that the “league” represents a process from 161 BC to 158 BC fits other lines of prophecy that identify the history that leads to the Sunday law of verse sixteen.
Bi Yawut Yude yi bokk ci Makkabi seetee nañu woon benn kàttan ak Rooma, waroon nañu yónnee ay ndaw yu démbi Rooma. Bu ñu nangu woon ndaw yooyu ci kanam boroom nguurug Rooma, dina amoon benn waxtu waajal ak waxante. Ci xalaatu jaar-jaar bu màgg, ndaxte amul ab bind bu leer ci mbir mi, bu ñu sampoon ak jëfandikoooon kóllëre gi, waroon nañu ko delloo Yudee ngir dëggal ko; te ginaaw loolu, méngoo na ni waroon nañu ko delloo Rooma ngir dëggal nangu gi Yawut ya def. Dafa jafe lool ba maneesul a gëm ne yoonu samp ab bokk-kàttan ci jamono jooju mën na woon jeex ci benn at rekk; ba tax na xam-xam bi ne “kóllëre” gi dafay tegtal benn yoon wu jàppandikoo diggante 161 K.K. ak 158 K.K. méngoo ak yeneen rëdd yi ci waxu Yàlla yi di jëfandikoo ngir xam jaar-jaar bi jëm ci yoonu Dibeer bu xelu waasinu buñ wax ci aaya fukk ak juróom-benn.
A “league” that all historians agree was initiated by the Maccabean Jews, began in Judea in 161 BC. The purpose was that the Jews wanted support against the Syrians who they had been struggling with since their revolt began in 167 BC. The revolt was sparked by the efforts of Mattathias, a Jewish priest, and his five sons, particularly Judas Maccabee, to resist the Hellenization policies imposed by the Seleucid ruler Antiochus IV Epiphanes. These policies included attempts to suppress Jewish religious practices and force the adoption of Greek customs and beliefs.
Ab benn “liggeeyu ñoom” bi bépp taalibe jaar-jaar gëm ne Yawut Makkabe yi ñoo ko tàmbalee, tambalee na ci Yudee atum 161 baatu Kirist. Li mu waroon mooy ne Yawut yi bëggoon ndimbal ngir xeex ak Siriyaa yi, ñi ñu doon a xeex ak ñoom li dale ci bi seen réew mi tàmbalee ca atum 167 baatu Kirist. Réew mi tàmbaliwoon na ci jëf yu Mattatiyas, saraxalekat bu Yawut, ak juróomi doomam yu góor, rawatina Yudaa Makkabe, ngir bëgg a bañ politig yu Hellenisasion yi boroom nguur gu Seleusid, Antiokis IV Epifaanes, teg woon. Politig yooyu daan nañu boole jéem-jéem yu ñuy bañee jëfandikoo diiney Yawut ak force ñu nangu aada ak ngëm yu Geres.
The catalyst for the revolt was an incident in the village of Modein, where Mattathias refused to comply with a decree to offer a sacrifice to a Greek deity. “Modein” is derived from the Hebrew word “modi’a,” which means “to declare” or “to protest.” In his protest, Mattathias killed a Jewish apostate who was about to perform the sacrifice, and he and his sons fled to the hills, initiating a guerrilla warfare campaign against the Seleucid forces. The Maccabean Revolt lasted for several years, during which the Maccabees engaged in numerous battles against the Seleucids and their allies. Despite being vastly outnumbered and out-equipped, the Maccabees achieved several significant victories.
Li taxawaayu xare ba moo doon mbir mi xew ci dëkku Modein, fa Mattathias bañee topp ndigal gu ko santoon mu joxe sarax ci benn yàlla buy askan gu Gereg. “Modein” jóge na ci baatub Ebraay “modi’a,” te loolu tekki na “yégle” walla “bàkk.” Ci sa bàkk boobu, Mattathias rey na benn Yawut bu dëddu woon ngëmam, mi doon waajal ngir joxe sarax ba, te moom ak ay doomam daw nañu dem ci tundu yi, ba tàmbalee xareb njàmbaar yu ngay xam ni ay xarey màndiŋoo ak xarekat yi Seleucid. Xarebu Maccabe yi yàgg na ay at yu bari, te ci jamono jooju Maccabe yi xeex nañu ay xeex yu bari ak Seleucid yi ak seeni bokkandoo. Doonte sax ñu nekk woon lu bare lool ci leen te ëppu leen ci jumtukaay ak meññeef yu xare, Maccabe yi am nañu ay ndam yu réy yu am solo.
The Seleucid Empire was seeking to impose the religion of Greece upon the Jews, and the Greeks represent the globalists of the last days. Their religion is expressed in the woke-ism that is currently being forced upon the United States and the world, by the globalist forces of the banking system, the mainstream media, the educational centers, and the tearing down of national distinctions through the forced immigration of illegal aliens. When Antiochus Epiphanes was forcing the Greek religion upon the Jews, there were Jews who were cooperating with his efforts. The Maccabees represent one class of apostate Jews, who were resisting the religion of Greece, but there was also another class of apostate Jews who were supporting the work of enforcing the Greek religion.
Nguuru Seleucid di doon wut a teg diine Gereg ci kaw Yawut yi, te Gereg yi dañuy firndeel globalist yi ci mujjug àddina. Seen diine feeñ na ci woke-ism bi ñuy leegi dooleel ci kaw États-Unis ak addina si, jaarale ko ci doole yi globalist yu sistemu bank yi, medyaa yu mag yi, bérabu njàng yi, ak tasare gi ñuy tasale xeeti réew yi jaarale ko ci dugal ga ñu di forcéey ci ay nit ñu dugutul yoon. Ba Antiochus Epiphanes doon di forcéey diine Gereg ci kaw Yawut yi, amoon na ay Yawut yu doon liggéeyandoo ak ay jéefam yooyu. Maccabées yi dañuy firndeel benn xeet bu Yawut yu apostat, yu doon bañ a jébbalu ci diine Gereg, waaye amoon na itam beneen xeet bu Yawut yu apostat yu doon dëggal liggéey bi ñuy dooleel diine Gereg.
Verse sixteen is the soon coming Sunday law, and the threefold union of the dragon, the beast and false prophet. That history is preceded by verses thirteen through fifteen, where the three battles of verse forty occur from verse ten (1989), verses eleven and twelve (the Ukrainian war), and the Battle of Panium. The Battle of Panium represents a battle in which the two-horned earth beast prevails over the globalist’s religious and political philosophies.
Saar bi fukk ak juróom-benn mooy yoonu dundub dibiir ci gaaw, ak booloo bu ñetti wàll bii: mboolem jinax ji, rab wi, ak yonent bu dëggul bi. Taarix boobu, ay saar yu tollook fukk ak ñett ba fukk ak juróom-benn ñoo ko jiitu, fa ñetti xare yi nekk ci saar bi ñeent-fukk di am ci saar bi fukk (1989), saar yi fukk ak benn ak fukk ak ñaar (xareb Ukrain), ak xareb Panium. Xareb Panium moo di tegtal ab xare bu rab wu ñaar-a-xaax, moom miy rab wu suuf si, di not filosofiyu diine ak politig yu globalist yi.
In that battle the final president of the United States must deal with the aftermath of Putin’s victory and subsequent collapse represented in verses eleven and twelve. He will form an alliance with NATO, or the United Nations, in order to resolve the fallout from the collapse of Russia, and within the history of that alliance he will engage the United Nations in the Battle of Panium. The third battle of verse forty, will be as the first battle of verse forty. As the Soviet Union collapsed under the economic and military force of the United States, the globalists of the United Nations will be forced to repeat “perestroika” the key component of Gorbachev’s efforts to reform the Soviet Union, though they ultimately contributed to the unraveling of the Soviet system and the eventual dissolution of the Soviet Union.
Ci xare ba, njiit ji mujj ji Amerig diir na jëfandikoo yàqute gu topp ndaamug Putin ak soxlay gu ci topp te ñu tektal ko ci aaya yu fukk ak benn ak fukk ak ñaar. Dina sos benn booloo ak NATO, walla ak Mbooloom Xeet yi Bennoo yi, ngir saafara ay jafe-jafe yi jóge ci daanu Risi, te ci jaar-jaaru mboolem booloo boobu dina dugg Mbooloom Xeet yi Bennoo yi ci Xareb Panium. Ñetteelu xare bi ci aaya juróom-ñeent-fukk bi, dina mel ni njëkk xare bi ci aaya juróom-ñeent-fukk bi. Naka la Union Sowyet daanoon ndax dooley koom-koom ak dooley xarey Amerik, noonu it ay globaliste yi ci Mbooloom Xeet yi Bennoo yi dinañu leen xiir ngir delloo “perestroika”, moom mi doon mbir mu am solo ci coowli Gorbachev ngir yeesal Union Sowyet, doonte ci mujj loolu it lañu yokk ci tasare sistemu Sowyet bi ak tas-bëj-gàtt gu mujj gu Union Sowyet.
The third battle is illustrated by the first battle, and through economics and military pressure Trump, as represented by Reagan, will force the United Nations into “perestroika,” which means restructuring or reformation. The restructuring will place the United States upon the head of the ten kings’ system that is the United Nations. In the battle the papacy will then introduce itself into history, claiming to be the defender of the system that Trump is then conquering.
Ñetteelu ñetteelu bii am na misaal ci njëkk xare bi, te jaare ko ci ekonomii ak njàqare soldaar, Trump, ni ko Reagan di feeñal, dina jébbal Mbooloom Xeeti Àddina yi ci “perestroika,” muy waxin bu tekki tabaxaatwaat walla yeesal. Tabaxaatwaat googu dina teg Etazini ci kaw boppu sistemu fukki buur yi, mooy Mbooloom Xeeti Àddina yi. Ci xare boobu, baamtu bi dina ba noppi dugg ci jaar-jaaru nettali, di bàkku ne mooy ki di aar sistem bi nga xam ne Trump mooy noonu di ko not.
In the same history Trump will face an internal Civil War that he will be forced to address, just as Abraham Lincoln was forced to address. The Civil War will be among two opposing apostate factions within the United States. One class represented by those who have accepted the religion and philosophy of woke-ism, who are the progressive globalists of both political parties. The other class (MAGA-ism) professes to be genuine Protestants, though they lost that mantle in 1844.
Ci biiru taarix boobu, Trump dina jànkoo ak xare bu biir réew mi te dees na ko gaaw a taxawal ngir mu jël ci ay mat, ni ñu gaawoon a taxawal Abraham Lincoln mu jël ci ay mat. Xare bu biir réew mi dina nekk ci diggante ñaari mbooloo yu weddi dëgg, di ñu juuyoo ci biir États-Unis. Benn xeetu nit ñi mooy ñi nangu diine ak xel mu woke-ism, ñoom ñoo di globalist yu progresis te nekk ci ñaari parti politig yi. Xeet wu ci des (MAGA-ism) dafa wax ne ay Protestan yu dëgg lañu, waaye ñooñu dañoo ñàkk mbubb moomu ci atum 1844.
The President’s faction is represented by MAGA-ism, and is based upon the misguided claim of upholding true Protestantism and the Constitution. Woke-ism’s claim is the religion of Mother Earth, the New Age and the belief that the Constitution is applied by the existing circumstances of society’s norms, not by the archaic ideas of the founding fathers.
Bokk bi ci njiituji Réew mi dafa mel ni MAGA-ism, te mu taxaw ci wax ju réer ne mooy aar diiné Protestant bu dëgg ak Constitution bi. Woke-ism nag, xam-xamoom mooy diinéu Yaay Suuf, New Age, ak gëm-gëm ne Constitution bi dees koy jëfandikoo ci ni jamono ak aada ak xalaatu askan wi tolloo léegi, waaye du ci xalaat yu mag yu yàgg ya baay-fondé yi taxawaloon.
Mattathias (Trump) will end the attempts of the globalist-progressive Democrats within the United States as represented by the revolt that began in Modein in 167 BC. Trump will then repeat the history of 164 BC, when the Maccabees rededicated the temple, as commemorated by the observance of Hanukkah. Then in the period represented from 161 BC to 158 BC, Trump will begin the final push for erecting the image of the papacy, which is an image that identifies an illicit relationship between the religious power and the political power. In 158 BC the league will be implemented as the soon coming Sunday law of verse sixteen is enforced.
Mattathias (Trump) dina jeexital yi globaliste-progressiste yu Démocrates yi ci biir États-Unis, ni ñu leen tegtalee ci bëgg-bëggu xare ba tàmbalee Modein ci atum 167 BC. Gannaaw loolu, Trump dina delloo taarixu 164 BC, ba Maccabée yi yeesaloon kër Yàlla gi, ni ko ñuy fàttali ci sàmmu Hanukkah. Noonu itam, ci jamono ji 161 BC ba 158 BC di tegtal, Trump dina tàmbali doxalin bu mujj bi ngir taxawal nataalu papauté bi, moom di nataal wu firndeel jëfandikoo gu ñàkk yoon ci diggante kàttanu diine bi ak kàttanu politig bi. Ci 158 BC, lig bi dina dugg ci jëf, ba yoonu Dibéer bu léegi di ñëw, bi waxin ñaar-fukk ak juróom-benn bi wax, diñu ko dëggal.
Daniel eleven first identifies how Rome politically takes control, and then Daniel repeats and enlarges the same history with a line identifying how Rome deals with God’s people in the very same history. From verse sixteen unto verse nineteen the three obstacles to pagan Rome taking control of the world are illustrated. In verse sixteen, Syria was conquered by pagan Rome in 65 BC, and then Judea was conquered by Pompey in 63 BC. Verse sixteen identifies when Rome was to stand in the glorious land, and in so doing is typifying the Sunday law of verse forty-one of the same chapter.
Njalbéen fukk ak benn jëkk a ngi wone ni Room nangu nguur gi ci wàllu politig, te gannaaw loolu Daniel dellu wax te yaatal benn màndarga bu wone ni Roome doxale nit ñi Yàlla ci benn jaar-jaar boobu ci benn taarix boobu sax. Li dale ci saar fukk ak juróom benna ba ci saar fukk ak juróom ñent, ñatti tere yi taxuloon Roome bu bokk ci ña dul jaamu Yàlla man a nangu àddina siñu ko nettali. Ci saar fukk ak juróom benna, Siri dafa neexaloo ci loxoy Roome bu bokk ci ña dul jaamu Yàlla ci atum 65 lu jiitu Kirist, te gannaaw loolu Yude dafa neexaloo ci loxoy Pompey ci atum 63 lu jiitu Kirist. Saar fukk ak juróom benna mooy xamle waxtu wi Room war a taxaw ci suuf su màgg si, te ci jëf jooju mu ngi melni lu jëme ci yoonu dibeer bu nekk ci saar ñent fukk ak benn ci benn xaaj boobu.
It is important to note that the history of the conquering occurred in 63 BC [parallel to 1863], in the midst of a Civil War taking place within Jerusalem. Uriah Smith stated, “On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea.”
War naa solo ne xam ne, jaar-jaaru nangu gi amoon ci 63 lu jiitu Kirist [paralel ak 1863], dafa amoon ci diggante xareb réew mu amoon biir Yerusalem. Uriah Smith wax na ne: “Bi Pompee dellusee gannaaw yoonam gu mu defoon ngir xeex ak Mithridates, buur bu Pontus, ñaari way-jéema nguur, Hyrcanus ak Aristobulus, dañoo doon xeex ngir kaalaama bu Yude.”
The names “Hyrcanus” and “Aristobulus’ are both of Greek origin and have historical significance, particularly in the context of Jewish history during the Hellenistic period and the Hasmonean dynasty. “Hyrcanus” is derived from the Greek word “Hurkanos,” which likely originated from the word “hurkan,” meaning “wolf” in the Persian language. Hyrcanus was a name borne by several Hasmonean rulers. “Aristobulus” means “best counselor” or “best adviser.” Aristobulus was another name borne by several Hasmonean rulers. Both “Hyrcanus” and “Aristobulus” are names associated with significant figures in Jewish history during the Hasmonean period. They were rulers who played important roles in the governance and expansion of the Hasmonean Kingdom in Judea. The prophetic descendants and representatives of the Hasmonean kingdom in the time of Christ was the Pharisees.
Tur yiñ wax ne “Hyrcanus” ak “Aristobulus” ñoom ñaar ñu bokk ci cosaanu gereg, te am nañu solo ci jàngoro njàngaatu jaar-jaar, rawatina ci wàllu taarixu Yawut yi ca jamonoy Helenistik bi ak nguurug Hasmonean gi. “Hyrcanus” jóg na ci baatub gereg bi “Hurkanos,” te mel na ne moom jóg na ci baatub pers bi “hurkan,” buy tekki “bëy” walla “gaynde ndaw.” Hyrcanus dafa doon tur wu ay nguur yu bare ci njabootug Hasmonean gi yore. “Aristobulus” mooy “kilifag xel wi gën” walla “ndimbalekat wi gën.” Aristobulus itam dafa doon beneen tur wu ay nguur yu bare ci njabootug Hasmonean gi yore. “Hyrcanus” ak “Aristobulus” ñoom ñaar ay tur lañu yu ñu boole ak nit ñu amoon solo lool ci taarixu Yawut yi ci jamonoy Hasmonean bi. Ñoo doon ay nguur yu amoon wér-gu-yaram ci yore nguur gi ak yokkug Réewum Hasmonean ma ca Yude. Sët yi ci kàddug yonent yi ak taxawal yi doon wuutu nguurug Hasmonean gi ca jamonoy Kirist mooy Farisey yi.
When Pompey conquered Jerusalem, two political parties both traced their origins back to the time of the revolt represented by Modein in 167 BC. Once Pompey was drawn into the rebellion, he determined to take Jerusalem and the political party of Aristobulus determined to resist him, but the party of Hyrcanus determined to open the gates to Pompey. Pompey then mounted his attack upon Jerusalem and three months later Jerusalem was forever under the jurisdiction of Rome.
Bi Pompey nootee Yerusalem, ñaari kurél yu politig yépp diir nañu seen cosaan ba ci jamonoy réew mi mbottéef ci Modein atum 167 lu jiitu Kirist. Bi ñu jàppee ne Pompey dugg na ci xëcc ga, mu dogal a jël Yerusalem, te kurélug politig Aristobulus dogal a ko bëgg a taxawu; waaye kurélu Hyrcanus dogal a ubbi bunt yi ngir Pompey. Noonu Pompey daldi tàmbali xeexam ci Yerusalem, te ñetti weer ginnaaw loolu Yerusalem nekk ba fàww ci suufu dogalu Room.
By verse nineteen Egypt, the third and final obstacle, was taken by Rome. Then in verse twenty the birth of Christ is identified as Daniel begins to set forth how Rome would deal with God’s people in that history. In verses twenty-one and twenty-two Christ is crucified. In verse twenty-three, the league that began in 161 BC to 158 BC, is identified immediately after the verses that describe the cross where the apostate Jews proclaimed they “had no king, but Caesar.” The line of the apostate Jews, represented by the Maccabees, who had resisted the inroads of Greek religious philosophy, and in so doing formed an unholy relationship with Rome, follows the verse identifying the history of the cross, where the fruit of their unholy relationship was fully manifested.
Ci baat bi fukk ak juróom-ñent, Misra, miy ñetteelu te mujj ga xumb, Room moo ko nangu. Noonu ci baat bi fukk ak juróom, bindug Kirist mooy lu ñu xamle, ndaxte Danyeel tàmbalee wone ni Room di doxaleek nit ñi Yàlla ci taarix boobu. Ci baat yi fukk ak benn ak fukk ak ñaar, ñu daaj Kirist ci bant bi. Ci baat bi fukk ak ñett, kóllëre gi tàmbalee atum 161 JK ba 158 JK, ñu xamle ko bu yàggul dara gannaaw baat yi mel ni bant bi, fa Yawut yu bàkkaar yi yéglee ne: “amunu buur bu dul Sezar.” Rëddinu Yawut yu bàkkaar yi, ñi Makkabe yi di teewal, ñoo doon a xeex ag dugub xel mu dëggadiwu Gereg ci diine, te ci loolu ñu sos jokkoo ju sellul ak Room, mooy topp baat bi di xamle taarixu bant bi, fa njariñu seen jokkoo ju sellul feeñee woon ci matugam.
The Shekinah never returned to the temple that was erected after the seventy years of captivity. The last prophetic testimony, proclaimed by Malachi, was given about the middle of the fifth century BC. There had been no visible presence of God, nor any prophetic testimony for hundreds of years before the Maccabees stood up against the globalist Greek influence. At the beginning of their revolt, they accomplished the very rebellion that both Ptolemy and King Uzziah had attempted, when both kings sought to fulfill the role of priest and make an offering in the temple.
Shekinah bi delluwoonul màggat ca këruwoon ci gannaaw juróom-ñaar-fukk at yi ngir ñàkk a nekk ci jaamug ñaax. Seede gu mujj gu yonent, ga Malaki yéglewoon, ñu ko joxe woon ci digganteel xarnu juróomeel baat bi jiitu Kirist. Bët-gisug Yàlla wu feeñ nekkul woon, te itam amuloon benn seede gu yonent di am ci ay téeméeru at yu jiitu Makkabe yi taxaw ngir jàppale seen bopp ci dooley Gereg yu àddina sépp. Ca njàlbéenu seen ñàkk, ñoom da ñu def rebeliyoŋ boobu sax bi Ptolemi ak Buur Usiya jéemoon a def, ba ñaar ñi buur seetoon a matale wàllug saraxalekat te jébbal sarax ci kër Yàlla ga.
Jonathan Apphus (also known as Jonathan Maccabeus), was one of the sons of Mattathias, who initiated the Maccabean Revolt, and he played a significant role in leading the Jewish rebellion against the Seleucid Empire. After the death of his brother Judas Maccabee in battle, Jonathan assumed leadership of the Maccabean forces. In addition to his military and political leadership, Jonathan also took on the role of high priest, serving as the spiritual leader of the Jewish people. Jonathan’s dual role as both leader and high priest marked a significant development in Jewish history, as it consolidated both political and religious authority within the Hasmonean dynasty. His leadership helped to strengthen Jewish autonomy and establish the Hasmonean rule in Judea.
Yonatan Afus (itam ñuy wax ko ne Yonatan Makkabe), moom bokk na ci doom yi Mattatiyas, mi tàmbalee Mbooloo Màkkaab yi, te am na wàll wu réy ci jiite ndongo Yawut ya ci seen fippu ngir jàqale Nguuru Selewsid. Gannaaw deeñu mbokkam Yudaas Makkabe ci xare, Yonatan jël na njiitu mbooloom Màkkaab ya. Bokk na ci njiiteem ci mbirum xare ak politig, Yonatan yékkati na itam sasub saraxalekat bu kawe bi, di jaamu jiitu giiru Yawut ya. Ñaari sasubam, muy njiit ak saraxalekat bu kawe, feesal na soppi gu am solo lool ci jaar-jaaru Yawut yi, ndax dafa boole woon sañ-sañu politig ak boroom ngëm ci biir kër Hasmone yi. Njiiteem taxawal na ci dëgërël bopp-saytu Yawut yi te samp nguurug Hasmone yi ci Yude.
The very sin which Ptolemy attempted after the victory of Raphia was accomplished at the very beginning of the revolt of the Maccabees. It was the same sin that was resisted by the priests in the time of king Uzziah, but the Maccabees’ professed defense of God’s temple services was a misguided and rebellious manifestation of the combination of church and state, and as such, typifies the rebellion of apostate Protestantism that is now rallying in support of Trump against the inroads of Biden’s globalist woke-ism.
Bàkkaar bi Ptolémée doon jéem ginnaaw ndamlu Raphia, moomu lañu matale ci dalub tàmbaliwaayu réew mi Maccabée yi. Mooyoon benn bàkkaar bi saraxalekat ya a ko aji yàqqam ci jamono buur Oziya, waaye Maccabée yi, ci seen wax ne dañuy aar liggéeyi kër Yàlla gi, wonoon nañu ci njubadi ak ci rébéliyon, melokaanu booloo nguur ak jaamu Yàlla; te noonu, mu ngi misaalal rébéliyonu Protestañ yu dëddu yoonu dëgg, yi léegi di daldi booloo ngir jàppale Trump ci wàccante yi muy dajale ngir jëfandikoo woke-ismaa globalist bu Biden.
The Bible teaches that you will know them by their fruits, and the Pharisees during the time of Christ were the final remnants of the Hasmonean dynasty that began with Mattathias. Mattathias, and the rebellion he began, bore the fruits of Pharisee-ism, as does the apostate Protestants that are supporting the concept of “Make America Great Again”. America was great when the Constitution was understood to keep church and state separated from each other, but at the counterfeit miracle represented by the victory that is commemorated by the feast of Hanukkah, the movement for Sunday legislation will come out into the open.
Biibël bi jàngale ne dangeen leen xam ci seen meññeef, te Fariseyaan yi ca jamono Kirist ga nekkoon desitu mujj yu nguurug Hasmonéen gi tàmbalee ak Matatias. Matatias, ak rebelliyon bi mu tambaliwoon, jur na meññeefi Fariseyaanisme, ni ko def itam Protestaan yu wéet, yi ngiy jàppale xalaat bu ñuy wax “Make America Great Again”. Amerig dafa nekkoon réy baax bi ñu xamoon ne Konstitusiyoŋ bi moo war a denc ekkaleg kërceen ak nguur ci seen diggante, waaye ca kéemaan gu fenn gi ndam li màggal ci bésub Hanukkah di tegtal, yëngu-yëngu ngir sàrtu Dibéer dina feeñ ci bir askan wi.
We will continue this study in the next article.
Dina nu toftal ci gëstu bii ci jëfekaay bii di ñëw.
“Heretofore those who presented the truths of the third angel’s message have often been regarded as mere alarmists. Their predictions that religious intolerance would gain control in the United States, that church and state would unite to persecute those who keep the commandments of God, have been pronounced groundless and absurd. It has been confidently declared that this land could never become other than what it has been—the defender of religious freedom. But as the question of enforcing Sunday observance is widely agitated, the event so long doubted and disbelieved is seen to be approaching, and the third message will produce an effect which it could not have had before.
“Ba léegi ñi yégle woon dëgg yi ci ndigalu malaaka bu ñetteel bi, lu ëpp a bari dafa leen jàppewoon ne ay nit ñu di yëgle njàqare rekk lañu. Seeni waxyu ne muñuteg diine dina jël kilifteef ci États-Unis, ne kërgëstu ak nguur dinañu booloo ngir fitnaal ñi sàmm ndigali Yàlla, waxees na ko ne amul fondma, te ay wax yu dof la. Waxees na ak kóolute ne suuf sii du mbaa taxaw ludul ni mu nekkoon—ki aar gor-gorlu diine. Waaye bu laaj bi di gaawantu ci ñàkk a jëfe njaŋum Dibéer ci lu yaatu, kon li ñu yàgg a sikki-sakka te bañ a gëm, gis nañu ne mi ngi jegsi; te ndigal bu ñetteel bi dina jur jëf ju mu mënuloon a am woon bu njëkk.”
“In every generation God has sent His servants to rebuke sin, both in the world and in the church. But the people desire smooth things spoken to them, and the pure, unvarnished truth is not acceptable. Many reformers, in entering upon their work, determined to exercise great prudence in attacking the sins of the church and the nation. They hoped, by the example of a pure Christian life, to lead the people back to the doctrines of the Bible. But the Spirit of God came upon them as it came upon Elijah, moving him to rebuke the sins of a wicked king and an apostate people; they could not refrain from preaching the plain utterances of the Bible— doctrines which they had been reluctant to present. They were impelled to zealously declare the truth and the danger which threatened souls. The words which the Lord gave them they uttered, fearless of consequences, and the people were compelled to hear the warning.
“Ci xeetu maas yi ne Yàlla yónnee na ay jaamam ngir yedd bàkkaar, ci àddina ak ci mbooloom gëmkat yi itam. Waaye nit ñi bëgg nañu ñu wax leen lu neex te lu nooy, te dëgg gu set te bañ a ñaawluwu kenn nag, manul a nangu ci seen kanam. Bari ñi doon yëkkati njub, bi ñuy tàmbali seen liggéey, fas nañu yéene jëfandikoo ngor gu réy ci xàll bàkkaar yi nekk ci kilifa gu gëmkat gi ak ci réew mi. Ñoom yaakaar nañu ne, jaarale ko ci misaalu dund gu sellu gu Kiristaan, dinañu delloo nit ñi ca njàngale yi nekk ci Biibël bi. Waaye Xelum Yàlla wàcc na ci seen kaw, ni Mu ko defee ci Eliya, di ko yëngal ngir yedd bàkkaaru buur bu bon ak mbooloo mu dàqoon Yàlla; mënulñu woon noppi bañ a waare kàdduy Biibël yi leer—njàngale yu ñu doon xeeb a joxe. Dañu leen dooleeloon ngir wax dëgg gi ak safara jëf ji doon tiitloo bàkkaarkat yi ak fitna gi doon xaar ruuhi nit ñi. Kàddu yi Boroom bi leen jox, ñoom wax nañu leen, ragalul dara lu ci man a xeex; te nit ñi waroon nañu dégg waare ga.”
“Thus the message of the third angel will be proclaimed. As the time comes for it to be given with greatest power, the Lord will work through humble instruments, leading the minds of those who consecrate themselves to His service. The laborers will be qualified rather by the unction of His Spirit than by the training of literary institutions. Men of faith and prayer will be constrained to go forth with holy zeal, declaring the words which God gives them. The sins of Babylon will be laid open. The fearful results of enforcing the observances of the church by civil authority, the inroads of spiritualism, the stealthy but rapid progress of the papal power—all will be unmasked. By these solemn warnings the people will be stirred. Thousands upon thousands will listen who have never heard words like these. In amazement they hear the testimony that Babylon is the church, fallen because of her errors and sins, because of her rejection of the truth sent to her from heaven. As the people go to their former teachers with the eager inquiry, Are these things so? the ministers present fables, prophesy smooth things, to soothe their fears and quiet the awakened conscience. But since many refuse to be satisfied with the mere authority of men and demand a plain ‘Thus saith the Lord,’ the popular ministry, like the Pharisees of old, filled with anger as their authority is questioned, will denounce the message as of Satan and stir up the sin-loving multitudes to revile and persecute those who proclaim it.
“Noonu yégleelu ñetteelu malaaka mi mooy ñu wax ko. Bu jamono ji agsee ba ñu koy joxe ak kàttan gu gën a réy, Boroom bi dina liggéey jaarale ko ci jumtukaay yu woyof, di gindi xel yi ñi sellal seen bopp ngir sarwiisuam. Toppkat yi dees na leen jagleel sax ci diwlinu Xeluam gal ci njàngum kër yu bind ak njàng. Nit ñu am ngëm ak ñaan dees na leen tax ñu génn ak caanu sell, di yégle baat yi Yàlla jox leen. Bàkkaar yi Babilon dinañu leer. Njariñ yu tiitlu yu mujje ci taxawal toppandoo yi kërgag yi ak dooley boroom réew, dugub spiritisma, ak yokkute gu nëbbu waaye gaaw gu kàttanug pape bi — loolu lépp dinañu ko wër. Jaarale ko ci artu yu tedd yii, nit ñi dinañu yëngu. Junni ci kaw junni dinañu déglu, ñi masul a dégg baat yu mel ni yii. Ci waaru-gémmiñ lañuy dégg seede bi ne Babilon mooy kërgag gi, bu daanu ndax njumteam ak ay bàkkaaram, ndax bañam dëgg gi Yàlla yónnee ko jóge asamaan. Bi nit ñi demmee ca seen jàngalekat yu njëkk ya ak laaj gu sawar ne, Ndax loolu dëgg la? saraxalekat yi di joxe ay léeb, di wax wax yu nooy ngir dalal seen ragal ak dalal xol mu yeem bi. Waaye gannaaw ñu bare bañ a doylu ci rekk sañ-sañu nit ñi te di laaj leer nena: ‘Nii la Boroom bi wax,’ saraxalekaay gu siiw gi, ni Farisen ya ca jamonoy yore ya, fees ak mer ndax lañu laaj seen sañ-sañ, dinañu yëgle yégle bi ne mu ngi jóge ci Seytaane te dinañu xiir mbooloo yi bëgg bàkkaar ngir ñu xeeb ak fitnaal ñi koy yégle.”
“As the controversy extends into new fields and the minds of the people are called to God’s downtrodden law, Satan is astir. The power attending the message will only madden those who oppose it. The clergy will put forth almost superhuman efforts to shut away the light lest it should shine upon their flocks. By every means at their command they will endeavor to suppress the discussion of these vital questions. The church appeals to the strong arm of civil power, and, in this work, papists and Protestants unite. As the movement for Sunday enforcement becomes more bold and decided, the law will be invoked against commandment keepers. They will be threatened with fines and imprisonment, and some will be offered positions of influence, and other rewards and advantages, as inducements to renounce their faith. But their steadfast answer is: ‘Show us from the word of God our error’—the same plea that was made by Luther under similar circumstances. Those who are arraigned before the courts make a strong vindication of the truth, and some who hear them are led to take their stand to keep all the commandments of God. Thus light will be brought before thousands who otherwise would know nothing of these truths.” The Great Controversy, 605, 606.
«Ni werante bi yàgg ba tàbbi ci tool yu bees, te xel yi nit ñiñ gën a woo ci yoonu Yàlla bi ñu toroxal, Seytaane dafay yëngu. Kàttan gi and ak ndigël li dina gën a dofloo rekk ñi koy weddi. Saraxalekat yi dinañu joxe coono yu ni mel ne ñu weesu nit ngir tëj leer gi, ngir bañ a baax ci seen juróom-ñaar. Ak bépp pexe bu nekk ci seen loxo, dinañu jéem a noyyi waxtaan wi ci mbir yii am solo lool. Jàngu bi dafay woo doole ju metti ju nguur ngir dimbali ko, te ci liggéey boobu, katolig ak protestaaŋ yi dinañu boole seen bopp. Bu yëngu gi ngir gaawal jëfe bésu dibeer bi gën a tar te gën a wóor, dinañu woo yoon yi ngir jëfandikoo leen ci kaw ñi sàmm ndigali Yàlla. Dinañu leen xëcc ay alal ak kaso, te am na ñenn ci ñoom dinañu leen digal ay berab yu am doole, ak yeneen pey ak njariñ, ngir yóbbu leen ba ñu dëddu seen ngëm. Waaye seen tontu bu dëgër mooy: “Won nu ci Kàddug Yàlla sunu njuumte”—moom la Luther waxoon itam ci niroowu xaalis yooyu. Ñi ñuy yóbbu kanamu àttekat yi dinañu daan dëgg gi ak laaj bu dëgër, te ñenn ci ñi leen dégg dinañu jël seen taxawaay ngir sàmm bépp ndigali Yàlla. Noonu leer gi dina àgg fa kanam ay junni nit ñi, ñoom ñi koon duñu xam dara ci dëgg yii.» The Great Controversy, 605, 606.