Within Daniel chapter eleven, there are several lines of prophecy that all align with the last six verses of the chapter. The portion that aligns with the history of verse forty from the time of the end in 1989, until the Sunday law of verse forty-one, is the portion of the prophecy that was sealed until the last days. It is Daniel’s complement of the Revelation of Jesus Christ that is unsealed just before probation closes. Verse two introduces Trump, the last Republican president, the last President, the President that is the eighth that is of the seven, and he is the richest president that began to stir up the globalists when he announced his candidacy in 2015. Verse ten identifies 1989, and verses eleven and twelve identify the Ukrainian War that began in 2014, with Putin’s victory and following demise.
Ci biir Daniel, sarax yu bare ci waxu yonent bi dañuy dëppook ak juróom-benn xët yi mujj yi ci biir waxtu wa. Pàcc bi méngoo ak jaar-jaaru jaarooy aaya ñent-fukk ci waxtu mujj mi ci atum 1989, ba ci yoonu Dibeer bu aaya ñent-fukk ak benn, mooy pàccu waxu yonent bi ñu tëj ba ci fan yu mujj yi. Loolu mooy mataleb Daniel ci Peeñu Yeesu Kirist bi ñu ubbi lu jiitu mbir mi ñu jagleel nit ñi di jeex. Aaya ñaar day tàmbalee Trump, ndeyjooru Réew mi mujj ci xarekat yu Réew Republikaan, ndeyjooru mujj bi, ndeyjoor bi mooy juróom-ñetteel bi bokk ci juróom-ñaari, te mooy ndeyjoor bi gëna bare alal, bi tàmbalee yëngal globalist yi baax nañu, ba mu yéglee ne dina seetaan mbirum ndeyjoor ci atum 2015. Aaya fukk day xamle 1989, te aaya fukk ak benn ak fukk ak ñaar day xamle xareb Oekraan bi tàmbalee ci 2014, ak ndamug Putin ak toppandoog sànku gi.
Verses thirteen through fifteen, describe the third of the three battles of verse forty, beginning with the collapse of the Soviet Union in 1989, then the Ukrainian War, followed by the Battle of Panium, which represents the external struggle of apostate Protestantism in the United States against the globalists of the world.
Aayaat fukk ak ñett ba fukk ak juróom ñaar, dañuy melal ñetteelu xeex bi ci ñetti xeex yi ñu wax ci aaya ñeent fukk, di tàmbalee ak yàqug Sowiyet Yuniwóŋ bi ci 1989, ba noppi ak xareb Yukreen, te topp ci xeexu Panium, bi teewlu jàmbaar gu bitiirug Protestaan bu réer ci dëkkub Eeni caa Ameerig lañuy daan ak globalist yu àddina si.
Apostate Protestantism prevails, and establishes the hierarchical relationship of the threefold union that is implemented at the soon coming Sunday law. The beast is Catholicism, and she is the head of the three powers, represented as Jezebel and a multitude of other symbols. She is the whore that reigns over and rides the beast.
Protestantisme bu dëdd dëgg dafa am, te taxawal diggante bu am njariñ ci benn benn ci juróom-ñetti booloo bi, bi dees di jëfe ci ndigal alxamesu dund gu bëgga ñëw. Rab wi mooy Katolisism, te moom mooy boppu ñetti doole yi, yu ñu tegtal ni Jezabel ak yeneen misaal yu bare. Moom mooy jigéenu njaaloo ji nguur ci kaw te war rab wi.
The false prophet is the United States, represented by her husband Ahab, who is the head of the tenfold kingdom of the dragon. The Battle of Panium in 200 BC, typifies the external struggle between globalism and apostate Protestantism. The internal struggle is represented by the revolt in 167 BC, followed by the rededication of the temple as commemorated by Hanukkah in 164 BC, that was then followed by a period from 161 BC to 158 BC, that typifies where the United States erects an image of Catholicism’s union of church and state, as represented by the “league”.
Yonent buy fenku bi mooy États-Unis, te jëfandikoo ci sa jëkkër Ahab, mi di boppu nguur gu fukk-fukk gi dragon bi. Xareb Panium bi ci atum 200 kanam Kirist dafa mel ni xeex bu biti bi ci diggante globalism ak protestantism bu dàddu. Xeex bu biir bi mooy lu ñu tektal ci ñàkk dëgg gi ci atum 167 kanam Kirist, te mu topp ci yokkute gi ñu delloo kër Yàlla gi, ni ñuy ko fàtteliku ci Hanukkah ci atum 164 kanam Kirist; gannaaw loolu, am na jamono ju tàmbalee ci atum 161 kanam Kirist ba ci 158 kanam Kirist, buy mel ni fi États-Unis di samp nataalu booloo Katolisism ak nguur, ni ñu ko tektale ci “league”.
In verse thirteen, Uriah Smith informs us that fourteen years after the Battle of Raphia, Ptolemy dies through “intemperance and debauchery, and was succeeded by his son, Ptolemy Epiphanes, a child then four or five years old. Antiochus, during the same time, having suppressed rebellion in his kingdom, and reduced and settled the eastern parts in their obedience, was at leisure for any enterprise when young Epiphanes came to the throne of Egypt.” After Putin’s short-lived victory is over, Trump will be ready to deal with the new infant king of Egypt. Before he does so, he will have “suppressed a rebellion” within the United States.
Ci wërsu fukk ak ñatt-fukk ak ñeent, Uriah Smith xamle na nu ne, ñatt-fukk ak ñeent at gannaaw xarebu Raphia, Ptolemy dee na ndax “ñàkk sutura ak njaayante,” te doomam ju góor, Ptolemy Epiphanes, moo ko wuutu; xale la woon booba, am na ñeenti walla juróomi at. “Antiochus itam, ci jamono jooju, gannaaw ba mu dalal na rebellion bi nekk ci nguuram, te noot na ak sampu kër yi penku nguur gi ci seen dégg-degg, amoon na ngeen lu ko may mu def bépp jëfekaay, ba bi ndaw li, Epiphanes, aggee ci gangun Misra.” Gannaaw ba ndamug Putin bu gaaw te yàggul jeexee, Trump dina waajal ngir jëflante ak buurub Misra bu bees bi di xale. Bala muy ko def, dina “dalal rebellion” bu nekk ci biir États-Unis.
When Trump is elected, he will implement laws that have been typified by the Alien and Sedition Acts of 1798, along with suspending “habeas corpus,” as did the first Republican president in response to a Civil War. His actions have also been typified by the actions of president Grant when he dealt with the Ku Klux Klan, and F. D. Roosevelt when he imprisoned the Japanese and others in World War Two, and George Bush the last’s Patriot Act.
Bu ñëwëefee Trump, dina tënk yoon yi ñu misaal ci Alien and Sedition Acts yu 1798, te boole ci taxawloo “habeas corpus,” ni ko jëkkërin njiitu réew bu njëkk bu Republican defoon ngir a tontu Ab xarit gu dëgër. Itam ay jëfam ñu na ko misaal ci jëf yi njiitu réew Grant defoon bi muy jàppandikoo ak Ku Klux Klan, ak F. D. Roosevelt bi mu tëj Japanese yi ak ñeneen ci biir Xareb Àddina Ñaareel bi, ak Patriot Act bu George Bush mu mujj bi.
He, as with Seleucus, will suppress the rebellion in the United States, and then turn his eyes toward the “child king” of Egypt. In so doing, he will form an alliance with Philip of Macedon, for Smith records, “At the same time, Philip, king of Macedon, entered into a league with Antiochus to divide the dominions of Ptolemy between them, each proposing to take the parts which lay nearest and most convenient to him. Here was a rising up against the king of the south sufficient to fulfil the prophecy, and the very events, beyond doubt, which the prophecy intended.”
Ni, ni Seleucus la, dina daan ngir tëmb yëngu-gàtt gi nekk ci États-Unis, te gannaaw loolu mu jublu ay bëtam ci “buur bu ndaw bi” bu Égypte. Ci def noonu, dina sos benn ngëmboole ak Philip bu Macédoine, ndaxte Smith bind na ne: “At the same time, Philip, king of Macedon, entered into a league with Antiochus to divide the dominions of Ptolemy between them, each proposing to take the parts which lay nearest and most convenient to him. Here was a rising up against the king of the south sufficient to fulfil the prophecy, and the very events, beyond doubt, which the prophecy intended.”
Trump will form a firm alliance with the nations of NATO (the United Nations), to address Russia, and the complexities of resolving the fallout of the collapse of Putin. At that time, according to verse fourteen, and Smith’s commentary, “a new power is introduced.” The papacy will intercede to protect Russia and its satellites from the authority of NATO and the United States, or as Smith’s commentary cites, “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.”
Trump dina sos na ñoñ ak réew yi ci NATO (The United Nations), ngir jàppale ci mbirum Russia, ak jafe-jafey saytu taxawaayu jeexital njàqareb yàqug Putin. Ca jamono jooju, ni aaya fukk ak ñeent waxe, te ci tegtalu Smith, “kàttan gu bees lañu dugal.” Papaat bi dina duggal seen bopp ngir aar Russia ak réew yi koy topp ci kanamu sañ-sañu NATO ak Etazini, walla ni tegtalu Smith waxe ko, “Rooma wax na; te Siria ak Maseduwan gis nañu bu gaaw soppi gu ñëw ci melokaanu seen gént. Roomankat yi duggu nañu ci ngir ndimbal buur bu ndaw bu Egipt, dogal ne dees na ko aar ci alkande gi Antiokus ak Filippe toggaloon. Loolu am na ci atum BC 200, te moo nekkoon benn ci jëf yu njëkk yu am solo ya Roomankat yi def ci mbir yi jëm ci Siria ak Egipt.”
Rome, the whore of Tyre, then begins to sing her songs and commit fornication with the kings of the earth, in advance of those kings coming into full obedience to her, just two verses later. At that same time, the Battle of Panium occurred. The year 200 BC identifies the whore of Tyre beginning to sing, and she does so in regard to protecting Russia, who the United States and the United Nations have just agreed to divide up for their mutual benefit. The whore prevails over them both, but the “battle” of Panium then takes place and the United States prevails over the United Nations.
Room, jigéen ju ñaaw jaat buy màgg ba mel ni Tir, noonu mu tàmbalee woy ay woyam te di njaaloo ak buur yi ci suuf si, lu jiitu buur yooyu di dugg ci topp gu mat ci moom, ñaari aaya rekk gannaaw. Ca waxtu woowu sax, xareb Panium am na. Atum 200 BC mooy firndeel ne jigéen ju ñaaw jaat buy màgg ba mel ni Tir tàmbalee woy; te mu def ko ci mbirum aar Risi, mi États-Unis ak Nations Unies nangu woon lékkale ngir seen njariñ bu bokk. Jigéen ju ñaaw jaat ji not na leen ñoom ñaar ñépp, waaye gannaaw loolu “xare”b Panium daldi am, te États-Unis not Nations Unies.
Symbolically, thirty-three years later the revolt of Modein begins in the United States. Symbolically, three years later after that, the rededication of so-called Protestantism and a Constitutional Republic is established as represented by Hanukkah. Symbolically, three years after that, the period represented by the league of the Jews with Rome begins.
Ci lu jëfandikoo nañ ko ngir tektal, ñetti-fukk ak ñett at ginnaaw loolu, ñàkkalug Modein tàmbali na ca Etats-Unis. Ci lu jëfandikoo nañ ko ngir tektal, ñetti at ginnaaw loolu, yeesalug li ñuy wax ne mooy Protestantism ak Réew mi ngi dox ci Dastuur sampu na, te Hanukkah mooy ko diir. Ci lu jëfandikoo nañ ko ngir tektal, ñetti at ginnaaw loolu, jamono ji ñuy tektale ak booleg Yawut ya ak Room tàmbali na.
The final movements will be rapid ones, so the history represented by forty-eight years in the verses is describing a series of rapid events that prophecy has specifically identified as beginning at the time of the end in 1989, followed by the second battle of verses eleven and twelve in 2014, followed by 2015, when Trump announced his candidacy for president, and thus began his prophetic work of stirring up globalism. Once Trump begins the work of suppressing the Civil War that is already under way, he will attempt an alliance with the United Nations (NATO—Philip of Macedon), and Rome will begin to sing. The attempted alliance becomes the struggle for supremacy between the two forces that is represented by the Battle of Panium.
Yëngu mujj yi mujj yi dinañu gaaw, ba tax ba jaar-jaar bi ñu tegtal ci ay aaya yi ci ñent-fukk ak juróom-ñett at, mi ngi mel ni toftal bu ay xew-xew yu gaaw, yi kàddug waxu Yàlla miisale na leen bu leer ne dañuy tàmbalee ci waxtu mujj ma ci 1989, te loolu topp na ko ñaareelu xare bi ci aaya 11 ak 12 ci 2014, te mu toppaat ak 2015, bi Trump yégle ne dina takkoo ngir nekk president, te noonu liggéeyam ci waxu Yàlla tàmbalee, mooy yëngu-yëngalu globalism. Bu Trump tàmbalee liggéeyu noot miir bi ci biir réew mi, mi sax ba noppi tàmbali na, dina jéem a def benn àlliance ak Mbooloom Xeeti Àddina si (NATO—Philip bu Macedon), te Room dina tàmbalee a woy. Àlliance bi ñuy jéem def mooy nekk jàppante ngir kaweef bi diggante ñaari dooley yooyu, ji ñuy tegtal ci Xareb Panium.
Panium then is the waymark of verse thirteen, where the final rapid movements that precede the Sunday law begin. All the prophets spoke more of the end of the world, than the time in which they lived, and Jesus was of course the greatest of all prophets. Just before the cross, which typifies the Sunday law, that is represented by verse sixteen, Jesus took a trip with His disciples to Panium. His time there, and the lessons He set forth there, align with the soon coming Battle of Panium. Throughout history Panium has had several names, and at the time of Christ the name for Panium was Caesarea Philippi.
Kon Panium mooy mandarga benn aaya fukki ak ñett, foofu la gëstu yu gaaw yu mujj yi, yi jiitu yoonu Dibeer, tàmbalee. Yéppooni yonent yi wax nañu gëna bari ci mujjug àddina bi ndax jamonoy bi ñu dundee; te Yeesu moom, ci lu wóor, moo gëna màgg ci yonent yépp. Tuuti laata bant bi, bi melal yoonu Dibeer, te loolu aaya fukki ak juróom-benn moo ko tegtal, Yeesu demoon na ak taalibeem yi ca Panium. Jamono ji Mu nekk fa, ak njàngale yi Mu fa joxe, ànd nañu ak xareb Panium bi di ñëw léegi. Ci li jaar na ci taarix, Panium am na tur yu bari, te ci jamonoy Kirist turu Panium mooy Caesarea Philippi.
“Jesus and His disciples had now come into one of the towns about Caesarea Philippi. They were beyond the limits of Galilee, in a region where idolatry prevailed. Here the disciples were withdrawn from the controlling influence of Judaism, and brought into closer contact with the heathen worship. Around them were represented forms of superstition that existed in all parts of the world. Jesus desired that a view of these things might lead them to feel their responsibility to the heathen. During His stay in this region, He endeavored to withdraw from teaching the people, and to devote Himself more fully to His disciples.
“Yeesu ak ay taalibeem jot nañu léegi ci benn ci dëkki yu nekk wàllu Sezaare Filib. Ñu weesu woon nañu dayo yi Galile, ci benn gox gu bokkoon fa fu jaamu xërëm di law. Foofa, taalibe yiñu gëddoon nañu leen ci dooley njiital gu Yawut ya, te ñu yóbbu leen ci njaxlaf gi gëna jege ak jaamu xeet yi dul xam Yàlla. Wër na leen woon ay melokaanu gëm-gëmu xonq yi am ci bépp xaaju àddina. Yeesu bëggoon na ne gis-yi jii indi ci ñoom xel mu tax ñu xam seen warugar ci kanam xeet yi dul xam Yàlla. Bi Mu nekk diir bu tollu ci gox googu, Mu jéemoon na bañ a diàngal nit ñi, ngir jébbal Boppam gëna mat ci ay taalibeem.”
“He was about to tell them of the suffering that awaited Him. But first He went away alone, and prayed that their hearts might be prepared to receive His words. Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial. He asked, ‘Whom do men say that I the Son of man am?’
«Mu ngi doon bëgg a wax leen ci coono yi koy xaar. Waaye bu njëkk mu dem beru boppam, di ñaan ngir seen xol man a waajal ngir nangu ay waxam. Bi mu dellusee ci ñoom, waxul ca saa sa li mu bëggoon a jottali. Bala muy def loolu, joxna leen waxtu ngir seede seen ngëm ci moom, ngir ñu gën a dëgër ci nattu bi di ñëw. Mu laaj leen ne: “Kan la nit ñi wax ne man, Doomu nit ki, maa ngi?”»
“Sadly the disciples were forced to acknowledge that Israel had failed to recognize their Messiah. Some indeed, when they saw His miracles, had declared Him to be the Son of David. The multitudes that had been fed at Bethsaida had desired to proclaim Him king of Israel. Many were ready to accept Him as a prophet; but they did not believe Him to be the Messiah.
“Lii ci metti na, taalibey yi dafa waroon nangu ne Israyil mënuñu woon xam seen Almasi bi. Am na ñenn ci ñoom ñi, bi ñu gisee ay kéemaanam, waxoon nañu ne mooy Doomu Daawuda. Mbooloo mi mu lekkaloon ca Betsayda, bëgg nañu woon yégle ko muy buur bu Israyil. Ñu bari doon nañu waajaloo ngir nangu ko ni yonent; waaye gëmuñu ko woon ne mooy Almasi bi.”
“Jesus now put a second question, relating to the disciples themselves: ‘But whom say ye that I am?’ Peter answered, ‘Thou art the Christ, the Son of the living God.’
«Noonu Yeesu laaj na ñaareel, muy jëm ci taalibe yi seen bopp: “Waaye yéen nag, ku ngeen naan maa di?” Piyeer tontu ne: “Yaa di Almasi bi, Doomu Yàlla ju dund ji.”»
“From the first, Peter had believed Jesus to be the Messiah. Many others who had been convicted by the preaching of John the Baptist, and had accepted Christ, began to doubt as to John’s mission when he was imprisoned and put to death; and they now doubted that Jesus was the Messiah, for whom they had looked so long. Many of the disciples who had ardently expected Jesus to take His place on David’s throne left Him when they perceived that He had no such intention. But Peter and his companions turned not from their allegiance. The vacillating course of those who praised yesterday and condemned today did not destroy the faith of the true follower of the Saviour. Peter declared, ‘Thou art the Christ, the Son of the living God.’ He waited not for kingly honors to crown his Lord, but accepted Him in His humiliation.
“Li dale ba ca njëkk, Piyeer dafa gëm ne Yeesu mooy Almasi bi. Ñu bari itam, ñi waare woon ci kaw waareg Yaxya miy Sóob, te nangu Kirist, tàmbalee sikk ci mbiru yónniw Yaxya ba ñu ko tëjée ca kaso bi ba noppi rey ko; te léegi ñoom itam dañuy sikk ne Yeesu mooy Almasi bi, ki ñu doon séentu lu yàgg lool. Ñu bari ci taalibe ya, ñi doon yaakaar ak xol bu tàng ne Yeesu dina jël soppiku ba toog ci nguurug Daawuda, bàyyi nañu ko bi ñu gisée ne amul benn xalaat bu mel noonu. Waaye Piyeer ak ay àndandoom dëdduwuñu seen takku ci moom. Yoon wu yokkute, wu ñi koy màggal démb te tey di ko daan, neenalul woon ngëmug toppkat bu dëggu bu Musalkat bi. Piyeer wax na: “Yaa di Almasi bi, Doomu Yàlla ju Dund ji.” Mu xaaruloon ndamalu buur ngir mujjaat boroomam ak teranga, waaye nangu na ko ci suufeelam.”
“Peter had expressed the faith of the twelve. Yet the disciples were still far from understanding Christ’s mission. The opposition and misrepresentation of the priests and rulers, while it could not turn them away from Christ, still caused them great perplexity. They did not see their way clearly. The influence of their early training, the teaching of the rabbis, the power of tradition, still intercepted their view of truth. From time to time precious rays of light from Jesus shone upon them, yet often they were like men groping among shadows. But on this day, before they were brought face to face with the great trial of their faith, the Holy Spirit rested upon them in power. For a little time their eyes were turned away from ‘the things which are seen,’ to behold ‘the things which are not seen.’ 2 Corinthians 4:18. Beneath the guise of humanity they discerned the glory of the Son of God.
“Piyeer dafa waxoon ngëmug fukk ak ñaar ña. Waaye taalibey bi dafa sore woon lool ci xam bu baax liggéeyu Kirist. Bëgg-bàkku ak jëfandikoo bu jubadi buy jóge ci saraxalekat ya ak njiit ya, doonte mënul woon leen a dindi ci topp Kirist, moo leen di teg ci njaaxle gu réy. Gisuñu woon seen yoon bu leer. Dooley njàngum seen ndawte, njàngalem rabbi yi, ak kàttanu cosaan, dafa tëj ba noppi seen gis-gis ci dëgg. Waqt yu bari, leer gu am solo gu jóge ci Yeesu dafa ne leen di leerel; waaye lu ëpp sax dañoo mel ni nit ñiy ràkk ci biir ker gu lëndëm. Waaye bés boobu, bala ñu jëm ci nattu gu mag gu seen ngëm, Xel mu Sell mi daldi ci seen kaw ak kàttan. Diir bu gàtt, seen bët yi dëddoo nañu ak “mbir yi ñuy gis,” ngir xool “mbir yi ñu dul gis.” 2 Corinthians 4:18. Ci suufu melokaanu nit, dañu xamme woon ndamu Doomu Yàlla.”
“Jesus answered Peter, saying, ‘Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but My Father which is in heaven.’
«Yeesu tontu Piyeer ne ko: “Yaw Simeyon Bar-Yona, barkeel nga; ndaxte suux ak deret du la ko xamal, waaye sama Baay bi nekk ci asamaan moo la ko xamal.”»
“The truth which Peter had confessed is the foundation of the believer’s faith. It is that which Christ Himself has declared to be eternal life. But the possession of this knowledge was no ground for self-glorification. Through no wisdom or goodness of his own had it been revealed to Peter. Never can humanity, of itself, attain to a knowledge of the divine. ‘It is as high as heaven; what canst thou do? deeper than hell; what canst thou know?’ Job 11:8. Only the spirit of adoption can reveal to us the deep things of God, which ‘eye hath not seen, nor ear heard, neither have entered into the heart of man.’ ‘God hath revealed them unto us by His Spirit: for the Spirit searcheth all things, yea, the deep things of God.’ 1 Corinthians 2:9, 10. ‘The secret of the Lord is with them that fear Him;’ and the fact that Peter discerned the glory of Christ was an evidence that he had been ‘taught of God.’ Psalm 25:14; John 6:45. Ah, indeed, ‘blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee.’
“Dëgg gi Piyeer waxoon seede ci mooy ndomboo ngëmug way-gëm. Loolu la Almasi bi boppam wax ne mooy dund gu dul jeex. Waaye am xam-xam boobu nekkul woon sabab ngir ku màggal boppam. Du ci benn xel walla benn baaxteem bu mu bokkal boppam la ko feeñaloon Piyeer. Mënul mukk nit, ci boppam rekk, yegg ci xam Yàlla ji. ‘Kawe na ni asamaan; lu ngay man a def? Gën na xóot saafara; lan nga man a xam?’ Ayóoba 11:8. Xelum ndawte rekk moo nu man a feeñal mbir yu xóot yu Yàlla, yi ‘bët gisul, noppi déggul, te duggagul ci xolum nit.’ ‘Waaye Yàlla feeñal na leen ko ci nun jaarale ko ci Xelam: ndaxte Xel mi dafa seet lépp, waaw, ba ci mbir yu xóot yu Yàlla.’ 1 Korent 2:9, 10. ‘Kumpay Boroom bi, ñi ko ragal a ko bokk;’ te li Piyeer xàmmi ndamu Almasi bi, seede la ne, ‘Yàlla a ko jàngal.’ Sabóor 25:14; Yowaana 6:45. Éy, dëgg-dëgg, ‘ku barkeel nga, Simoŋ Bar-Yona: ndaxte suux ak deret feeñalewuñu la ko.’”
“Jesus continued: ‘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.’ The word Peter signifies a stone,—a rolling stone. Peter was not the rock upon which the church was founded. The gates of hell did prevail against him when he denied his Lord with cursing and swearing. The church was built upon One against whom the gates of hell could not prevail.
“Yesu delloo ne: ‘Maa ngi wax itam ci yaw ne, yow yaa di Piyeer, te ci doj wii laa tabax sama mbooloom gëmkat; te bunt yi réewum dee duñu ko man a not.’ Kàddug Piyeer dafay tekki doj,—doj buy xóot. Piyeer du woon doj wi ñu sampoo mbooloom gëmkat bi ci kawam. Bunt yi réewum dee dafa ko manoon a not bi mu weddee Boroomam ak réer ak giñ. Mbooloom gëmkat bi dees na ko tabaxoon ci Kenn ki bunt yi réewum dee mënuñoo a not.”
“Centuries before the Saviour’s advent Moses had pointed to the Rock of Israel’s salvation. The psalmist had sung of ‘the Rock of my strength.’ Isaiah had written, ‘Thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, a sure foundation.’ Deuteronomy 32:4; Psalm 62:7; Isaiah 28:16. Peter himself, writing by inspiration, applies this prophecy to Jesus. He says, ‘If ye have tasted that the Lord is gracious: unto whom coming, a living stone, rejected indeed of men, but with God elect, precious, ye also, as living stones, are built up a spiritual house.’ 1 Peter 2:3–5, R. V.
“Bala gannaaw ay téeméeri at lu jiitu ñëwug Musalkat bi, Muusaa dafa joxe woon tektal ci Doj wa ci musalug Israayil. Bindkat kànt yi dafa woyoon ci ‘Doju sama doole.’ Esayi bindoon na ne: ‘Noonu la Boroom bi Yàlla waxe: Xoolleen, maa ngi samp ci Siyon ab doj ngir tabax, ab doj bu ñu seet ba wóor ko, ab xeeru wet gu tedd, ab tabax bu sax.’ Deuteronomy 32:4; Psalm 62:7; Isaiah 28:16. Piyeer moom ci boppam, bi muy bind ci ñu ko xelal, dafa jëfandikoo wax jii ci Yeesu. Mu ne: ‘Bu fekkee ne ngeen mos nañu seet ne Boroom bi baax na: jëm ci moom, miy doj buy dund, nit ñi bañ ko sax, waaye ci kanam Yàlla mu tànn te am solo, yeen itam, ni ay doj yu dund, ñu ngi leen di tabax ngir nekk kër gu xel mu sell.’ 1 Peter 2:3–5, R. V.”
“‘Other foundation can no man lay than that is laid, which is Jesus Christ.’ 1 Corinthians 3:11. ‘Upon this rock,’ said Jesus, ‘I will build My church.’ In the presence of God, and all the heavenly intelligences, in the presence of the unseen army of hell, Christ founded His church upon the living Rock. That Rock is Himself,—His own body, for us broken and bruised. Against the church built upon this foundation, the gates of hell shall not prevail.
“«Kenn ku man mana tabax baneen fondasyoŋ bu dul bi ñu tabax ba noppi, te mooy Yeesu Kirist.» 1 Korent 3:11. «Ci doj wii,» la Yeesu wax, «dinaa yékkati sama kër Yàlla ji.» Ci kanam Yàlla ak bépp xel mu kaw ci asamaan, ci kanam mbooloom safara suñu gisul, Kirist taxawal na kër Yàllaam ci Kaw doj ju dund ji. Doj jooju mooy Moom ci boppam,—yaramam ci boppam, bi ñu damm ngir nun te ñu metital ko. Bunti safara du man a not kër Yàlla gi ñu tabax ci fondasyoŋ boobu.»
“How feeble the church appeared when Christ spoke these words! There was only a handful of believers, against whom all the power of demons and evil men would be directed; yet the followers of Christ were not to fear. Built upon the Rock of their strength, they could not be overthrown.
“Ni màggat la mbooloom gëm gi doon feeñ ba Kris waxee wax yii! Amoonna rekk ay tuuti nit ñu gëm, ñi doole yépp ju jinne yi ak nit ñaaw ñi di jublu ci seen kaw; waaye toppkat yu Kris waruñoo ragal. Ndaxte dafañu sampu woon ci Kawar gu doon seen doole, te mënuñu leen a daaneel.
“For six thousand years, faith has builded upon Christ. For six thousand years the floods and tempests of satanic wrath have beaten upon the Rock of our salvation; but it stands unmoved.
“Diir juróom-benni at, ngëm dafa tabaxoo ci Kirist. Diir juróom-benni at, mbëggel yu bari ak ngelaw yu metti yu merum Seytaane dafa dóor ci Kawar gu sunu mucc; waaye taxaw na te yëngu.”
“Peter had expressed the truth which is the foundation of the church’s faith, and Jesus now honored him as the representative of the whole body of believers. He said, ‘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.’
“Piyeer dafa wax dëgg gi doon fondemaŋu ngëmug kërgag yàlla, te léegi Yeesu teral na ko ndax mu doon kiy taxawu mbooloom ñi gëm yépp. Mu ne ko: ‘Dinaa la jox caabi yi yu nguuru asamaan; te loo boole ci suuf, dees na koo boole ci asamaan; te loo yiwi ci suuf, dees na koo yiwi ci asamaan.’”
“‘The keys of the kingdom of heaven’ are the words of Christ. All the words of Holy Scripture are His, and are here included. These words have power to open and to shut heaven. They declare the conditions upon which men are received or rejected. Thus the work of those who preach God’s word is a savor of life unto life or of death unto death. Theirs is a mission weighted with eternal results.
“‘Bunt yuuru asamaan’ mooy kàdduy Kirist. Képp kàddu yi ci Mbind mu Sell mi, ayam lañu, te ñu bokk fii. Kàddu yooyu am nañu kàttan gu ubbi asamaan te tëj ko. Ñuy yégle sart yi ci kaw yi nit ñi di ñu nangu walla ñu bañ leen. Noonu liggéeyu ñiy waare Kàddug Yàlla mooy xet wu dund ngir dund, walla xet wu dee ngir dee. Seen ndawtal mooy benn yónnent bu ëmb njariñ yu ba fàww.
“The Saviour did not commit the work of the gospel to Peter individually. At a later time, repeating the words that were spoken to Peter, He applied them directly to the church. And the same in substance was spoken also to the twelve as representatives of the body of believers. If Jesus had delegated any special authority to one of the disciples above the others, we should not find them so often contending as to who should be the greatest. They would have submitted to the wish of their Master, and honored the one whom He had chosen.
“Musalkat bi jébbalul liggéeyu xebaar bu baax bi ci Piyeer rekk. Gannaaw loolu, bi Mu delloo wax yi Mu waxoon Piyeer, Mu jëfandikoo leen ci yoon wu jub ci mbooloom kërceen ga. Te itam, ci benn xalaat boobu lañu ko waxee fukki ñaar ña, ni ñuy wuutu yaramu ñi gëm. Su fekkoon ne Yeesu dénk na benn ndigal walla sañ-sañ bu bees kenn ci taalibé yi, mu weesu ñeneen ñi, duñu fekkoon leen ñuy sonnal seen bopp lu bari ci kan moo gën a mag. Dañu kooon suxal bëgg-bëggu seen Boroom, te teral ki Mu tànn.”
“Instead of appointing one to be their head, Christ said to the disciples, ‘Be not ye called Rabbi;’ ‘neither be ye called masters: for one is your Master, even Christ.’ Matthew 23:8, 10.
“Buu ñu di fal kenn mu nekk seen bopp, Kirist waxoon taalibe ya ne: ‘Bu leen woowe Rabbi;’ ‘te bu leen woowe itam sang, ndaxte kenn rekk moo seen Sang, mooy Kirist.’ Macë 23:8, 10.”
“‘The head of every man is Christ.’ God, who put all things under the Saviour’s feet, ‘gave Him to be the head over all things to the church, which is His body, the fullness of Him that filleth all in all.’ 1 Corinthians 11:3; Ephesians 1:22, 23. The church is built upon Christ as its foundation; it is to obey Christ as its head. It is not to depend upon man, or be controlled by man. Many claim that a position of trust in the church gives them authority to dictate what other men shall believe and what they shall do. This claim God does not sanction. The Saviour declares, ‘All ye are brethren.’ All are exposed to temptation, and are liable to error. Upon no finite being can we depend for guidance. The Rock of faith is the living presence of Christ in the church. Upon this the weakest may depend, and those who think themselves the strongest will prove to be the weakest, unless they make Christ their efficiency. ‘Cursed be the man that trusteth in man, and maketh flesh his arm.’ The Lord ‘is the Rock, His work is perfect.’ ‘Blessed are all they that put their trust in Him.’ Jeremiah 17:5; Deuteronomy 32:4; Psalm 2:12.
“‘Boppu góor bu nekk mooy Kirist.’ Yàlla, mi teg lépp ci suufu tànki Musalkat bi, ‘jox na ko mu doon bopp ci kaw lépp ngir mbooloom gëmkat yi, mi di jëmmam, matug ki di feesal lépp ci lépp.’ 1 Corinthians 11:3; Ephesians 1:22, 23. Mbooloom gëmkat yi tabaxees na ci Kirist ni cosaanam; war na déggal Kirist ni boppam. Warul sukkandiku ci nit, mbaa nit nguuru ko. Ñu baree ngi bëgg a wax ne, ndax am nañu taxawaay bu ñu wóolu ci mbooloom gëmkat yi, loolu may na leen sañ-sañu santaane li yeneen nit ñi war a gëm ak li ñu war a def. Yàlla nangoo wu ko. Musalkat bi wax na ne: ‘Yéen ñépp bokk ngeen doomi baay.’ Ñépp a ngi ci wetu nattu, te man nañu a réer. Warunu sukkandiku ci benn mbind mu yemul ngir ndigal. Xeeru ngëm mooy présence gu dund gu Kirist ci biir mbooloom gëmkat yi. Ci loolu, ki gën a néew doole man na ci wéeriku, te ñi yaakaar ne ñooy gën a am doole dinañu feeñ ne ñooy gën a néew doole, su fekkee ne defuñu Kirist seen doole. ‘Rëbb na nit ki wéeru ci nit, te def yaram ay dooleem.’ Boroom bi ‘mooy Xeer ba, jëfam mat na ba baax.’ ‘Yépp ñi ko wéeru barkeel nañu.’ Jeremiah 17:5; Deuteronomy 32:4; Psalm 2:12.
“After Peter’s confession, Jesus charged the disciples to tell no man that He was the Christ. This charge was given because of the determined opposition of the scribes and Pharisees. More than this, the people, and even the disciples, had so false a conception of the Messiah that a public announcement of Him would give them no true idea of His character or His work. But day by day He was revealing Himself to them as the Saviour, and thus He desired to give them a true conception of Him as the Messiah.
«Gannaaw waxug Piere bi, Yeesu santa taalibe yi ñu bañ a wax kenn ne mooy Almasi bi. Santaane boobu dees ko joxe ndax bañ-bu-tëdd bi bindkat yi ak Farisen yi doon def. Lii ëpp na loolu sax, nit ñi, te ba sax taalibe yi itam, amoon nañu xalaat gu wóorul ci Almasi bi ba noppi, ba tax bés bu ñu ko yéglee ci kanam ñépp du leen jox genn xam-xam gu dëgg ci ay melokaanam walla liggéeyam. Waaye bés bu nekk mooy feeñal boppam ci ñoom ni mooy Musalkat bi, te noonu la bëggoon a jox leen xalaat gu dëgg ci moom ni mooy Almasi bi.»
“The disciples still expected Christ to reign as a temporal prince. Although He had so long concealed His design, they believed that He would not always remain in poverty and obscurity; the time was near when He would establish His kingdom. That the hatred of the priests and rabbis would never be overcome, that Christ would be rejected by His own nation, condemned as a deceiver, and crucified as a malefactor,—such a thought the disciples had never entertained. But the hour of the power of darkness was drawing on, and Jesus must open to His disciples the conflict before them. He was sad as He anticipated the trial.” The Desire of Ages, 411-415.
“Taalibe yi daan séentu ba tey ne Kirist dina nguuru ni buur bu àdduna. Doonte ne Mu daan nëbb yàq ba tey ay mébetam, ñoom gëm nañu ne Du sax ba fàww ci néew-doole ak ci xàmmee-wul; jamono ji jegewoon na bi Mu di tabax nguuram. Ne bañug saraxalekat ya ak rabbi yi du mas a noot, ne seen xeet bopp di koy weddi, di ko àtte ni naaféq, te daaj ko ci bant,—xalaat boobu taalibe yi masuñu ko xeeb. Waaye waxtuw kàttanu lëndëm wi doon ñëw, te war na woon Yeesu ubbil taalibe yi xeex bi nekk ci kanam. Mu amoon tiis, bi Mu doon seetlu nattu gi di ñëw.” The Desire of Ages, 411-415.
Verse sixteen of Daniel eleven, represents the soon coming Sunday law in the United States. Just before the hour of that “earthquake” the candidates who are seeking to be among the one hundred and forty-four thousand are awakened from their sleep. What awakens them is a prophetic message. At that point two classes are manifested, and as illustrated in the parable of the ten virgins, one class has oil in the vessels, the other class does not. Verses thirteen through fifteen of Daniel eleven, not only represent the prophetic history that precedes the Sunday law, they represent the “message”, which, in the context of the parable of the ten virgins, is the “oil,” that the wise will have in order to receive the seal of God and be lifted up as an ensign at the hour of the great earthquake. These articles have now reached the climax of all the articles, for the message that is represented within these verses, is the golden oil that is poured down through the two golden pipes.
Saaru fukk ak juróom-benn ci Daniel 11 dafa tektal yoonu Dibeer buy ñëw léegi ci Etats-Unis. Bu jant bi jotee ci waxtu “yengu-yëf” boobu, ñi di seet a bokk ci téeméer ak ñeent-fukk ak ñeent ña, deñuy yee ci seen nelaw. Li leen di yee mooy benn ndigal gu aj wax ci kanam. Ci waxtu woowu, ñaari xeet dañuy feeñ, te ni ko léebub fukki janq ya misaale, benn xeet am na diw ci lim ya, baneen bi amu ko. Saar yi fukki ak ñett ba fukki ak juróom ci Daniel 11, duñu tektal rekk jaar-jaaru wax ci kanam wi jiitu yoonu Dibeer; dañuy tektal itam “ndigal” gi, mi ci mbirum léebub fukki janq ya mooy “diw” ji ñi xel mu leer ñi di am ngir jot muuraayu Yàlla te ñu yékkati leen mel ni ràññeeh ci waxtu yengu-yëf bu mag ba. Xët yi léegi agsi nañu ci njéexital mboolem xët yi, ndaxte ndigal gi ñu tektal ci biir saar yooyu mooy diw ju wurus ji ñuy tuur wàcc jaar ci ñaari bàyyi wurus ya.
We will continue this study in the next article.
Dina gën wéy ci jàngat bii ci bind bi di ñëw.
“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’
“Bu ñi wax ne dañuy topp dëgg gi, bu fekkee ne ñoom dañuy liggéeyal Seytaane, ker gu ñaawam dina dogg seen gis-gisu Yàlla ak asamaan. Dañuy mel ni ñi sànni seen bëgg-bëgg bu njëkk. Duñu man a xool mbir yu ba fàww. Li Yàlla waajalal na nu, dañu ko wone ci Sakariya, sarax 3 ak 4, ak 4:12–14: ‘Noonu ma tontuati, ne ko: Lan lañuy ñaari cariit yu oliif yii, yi jaar ci ñaari tuub yu wurus yii, di tuur diwlinu wurus gi ci seen bopp? Mu tontu ma ne: Xamoo li ñuy? Ma ne: Déedéet, sama Boroom. Noonu mu ne ma: Ñoomooy ñaari ñiñul yi, ñi taxaw ci wetu Boroom bi moom suuf sépp.’”
“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Boroom bi moo bare alal ak ay jumtukaay. Du ñàkk dara ci ay yombukaay. Ndax sunu ñàkk ngëm, sunu bokk ci mbir yu àdduna, sunu wax ju yomb, sunu ngëmadi, te loolu feeñ ci sunu waxtaan, la tax lëndëm yu ñuul dajal ci sunu wër. Kirist du feeñ ci wax walla ci jikko ni Ki neex ba mat sëkk, te di ki gën a mag ci fukki junni. Bu bakkan bi nangoo yékkati boppam ci ngënté, Xelal Boroom bi manul def lu bari ngir moom. Sunu gis-gis gu gàtt gi dafa gis rekk ker gi, waaye manula gis ndam li nekk ca ginnaaw. Malaaka yi dañuy téye ñeenti ngelaw yi, yi ñu teg misaal ni fas mu mer, miy wut a rëccu ngir daanu, daw jàll ci kow suuf si bépp, yóbbu alkande ak dee ci yoonam.”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“Ndax danuy nelaw ci boppu wetu àddina gu fàww? Ndax dunu nekk ñàkk xel, sedd te mel ni ñu dee? Éy, na nu am ci sunuy mboolooy gëm Yàlla Xelam ak ngëlam, mu ngelaw ci ay nitam, ngir ñu taxaw ci seen tànk te dund. War na nu gis ne yoon wi xat na, te bunt bi suxat na. Waaye bu nu rombee bunt bu suxat bi, yaatuwaayam amul kemtalaay.” Manuscript Releases, volume 20, 217.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Ñi ñoom ñi ñu fal ci diw, te taxaw ci wetu Boroom suuf sépp, am nañu boppu bérab bi ñu masoon a jox Seytaane ba muy kerub bu daan muur. Jaarale ko ci mbindéef yu sell yi wër gàngunaam, Boroom bi dafay saxal jokkoo ju sax ak waa suuf. Diw bu wurus bi mooy ndawlu yi Yàlla di yore lamp yi gëmkat yi ngir duñu tàkk-tuuru ba noppi dee. Su ko nekkul woon ne ñuy tuur diw jooju ju sell ci asamaan, jaarale ko ci yégle yi Xelum Yàlla, dooley bon yépp dinañu doon noot nit ñi bépp.”
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
«Yàlla day ñàkk teral bu nu nanguwul wax yu mu nu yónni. Noonu, danuy bañ diwlinu wurus wi mu bëgg a tuuru ci sunu bakkan ngir mu jot ci ñi nekk ci lëndëm. Bu woote bi agsee ne: “Xool-leen, boroom seet bi ngi ñëw; génn-leen ngir daldi ko daje,” ñi jotewul diwlinu sell wi, ñi sàmmewul yiwu Kirist ci seen xol, dinañu gis, ni jigéen yu ñàkk xel ya, ne seen waajal nekkul ngir daldi daje ak seen Boroom. Amuñu ci seen bopp kàttan gu leen manal a am diwlin wi, te seen dund dafa yàqu. Waaye su ñaananee Xelum Sellu Yàlla, su nu ñaanee ak kóllëre, ni Muusaa defee ne: “Won ma sa ndam,” mbëggeelu Yàlla dina fees ci sunu xol. Jaarale ko ci tux yu wurus ya, diwlinu wurus wi dina nu jot. “Du ci doole, du ci kàttan, waaye ci sama Xel, la Boroom ug mbooloom yi wax.” Ci jote leer yu xonq yu Jàntub Njubtéef ji, doom yi Yàlla dañuy leer ni ay lamp ci àddina si.» Review and Herald, July 20, 1897.