The Battle of Panium was essentially spiritual warfare. Just before the Sunday law the eighth president, who is the sixth since Ronald Reagan at the time of the end in 1989, who is also the last Republican president, and who is the richest president, and who also stirs up all the realm of globalism, will lead apostate Protestantism in defeating the Greek religion of Pan, which is the “woke-ism” of globalism. In verses eleven and twelve, the history that begins at the Ukraine War in 2014 concludes at the Sunday law in verse sixteen. Verse fifteen is the Battle of Panium, and the Battle of Panium leads to the battle of Actium, which is the third World War.

Xareb Panium mooyoon woon rekk xeexu xelum. Tuuti laata yoonu dimaas bi, ñetteelu njiitu réew mi—ki di juróomeelu njiit bi gannaaw Ronald Reagan ci waxtu mujj gi ci atum 1989, te moom itam mooy njiitu Réew-repiblikaan bu mujj bi, te mooy njiit bi gën a am alal, te moom itam moo yëngu lépp réewum globalism bi—dina jiite Protestantism bu wacc ngëm ci nott diineg Geres gi di Pan, muy “woke-ism” bu globalism. Ci aaya yu fukk ak benn ak fukk ak ñaar, jaar-jaar ba tàmbalee ci xareb Ukraine bi ci 2014 dafa jeex ci yoonu dimaas bi ci aaya fukk ak juroom-benn. Aaya fukk ak juroom-ñent mooy Xareb Panium, te Xareb Panium di yóbbu ci xareb Actium, mi di ñetteelu Xare Adduuna bi.

At the hour of “the great earthquake”, which is the Sunday law of verse sixteen, Islam of the third woe attacks the United States, angering the nations, and producing national ruin. It is the Battle of Panium that precedes that attack. At the Sunday law the threefold union of the dragon, the beast and false prophet is established.

Ci waxtu “suux bu mag bi” agsi, te mooy yoonu Dibéer bu saarñeel ci saar 16, Islaam bu ñetteelwoow ba dafa song États-Unis, di merloo xeet yi, tey jur réerug réew mi. Xareb Panium moo jiitu song boobu. Ci yoonu Dibéer ba, benn boole bu ñetti wàll gu nuy wax dragóŋ bi, rab wi, ak yonent bu dëggul bi, mooy taxaw.

“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.

“Ci ndigël buy doxalin ngir yokk mbootaayu Paap bi, te mu jàll yoonu Yàlla, sunu réew dina dagg boppam bépp ak njub. Bu Protestantisma yi yóbbóo loxoom jàll xott ba ngir jàpp loxol kàttanu Room, bu mu jàll xur wi ngir lëkkandoo ak Spiritualisma, bu ci yokkute gi ñetti boole yii di jur, sunu réew weddee bépp njàngat mu nekk ci sa Constitutionam ci ni mu doon nguur gu Protestan te Réewum mbooloo, te mu taxawal ay pexe ngir siiwal fen yi ak nax yi papal yi, kon dina nu xam ne waxtu bi jot na ngir liggéeyu Seytaane buy yéemu, te jeexital bi jege na.” Testimonies, volume 5, 451.

At that point, the papacy’s deadly wound is fully healed, and she rules supremely until she finally comes to her end with none to help. It is when Rome conquers the third obstacle that she rules, as represented by pagan Rome in Daniel chapter eight, verse nine, and in chapter eleven, verses sixteen through nineteen. When papal Rome removed the three horns, she ruled supremely for twelve hundred and sixty years, as did pagan Rome rule supremely for three hundred and sixty years once it conquered Egypt, the third obstacle at the Battle of Actium in 31 BC.

Ci jamono, gaaw gi fittkat bu bon bi ci baat yu dëgg yaa ngi wér na bu mat, te moom mooy nguuru ak kawe gu mag ba keroog mu mujjee ag jeexam te kenn du ko dimbali. Ci saa si Room di notte ñetteelu tere bi laa ngi nguuru, ni ko Room gu bokkoon ci ñaawtéef yi di tektal ci Daniel saar 8, aaya 9, ak ci saar 11, aaya 16 ba 19. Bi Roomug paap gi dindiyee ñetti geñ yi, mu nguuru ak kawe gu mag diirub junni at ak ñaar téeméer ak juróom benn-fukk, ni noonu itam la Room gu bokkoon ci ñaawtéef yi nguuroon ak kawe gu mag diirub ñetti téeméer ak juróom benn-fukk at, gannaaw bi mu nottee Misra, miy ñetteelu tere bi, ca xeexu Actium atum 31 lu jiitu Kirist.

In grammar, the suffix “ium” is added to the end of a word to form a noun that denotes a place, a state, or a collection of something. It is commonly used in the formation of technical and scientific terms, particularly in chemistry and biology. For example: “stadium” refers to a place for athletic competitions or other events, “aquarium” refers to a place where aquatic organisms or plants are kept for display and “gymnasium” refers to a place for physical exercise or training. In scientific terminology, “ium” is often used to indicate a chemical element or compound, particularly when the element or compound has been isolated or discovered. For example: “sodium” refers to a chemical element with the symbol Na, “calcium” refers to a chemical element with the symbol Ca.

Ci njàngatug yenn wax yi, ñu daan yokk toftal “ium” ca mujjug kàddu ngir sos tur wu tekki bérab, taxawaay, walla mbooloom benn mbir. Lu baax la ci jëfandikoo ci sos ay baat yu teknig ak yu xam-xam, rawatina ci kimi ak bioloji. Ci misaal: “stadium” mooy turu bérab bu ñuy amal xeetaayu tàggat ak yeneen xew-xew yi, “aquarium” mooy turu bérab bu ñuy denc ay mbindeef walla garab-gàncax yu dëkk ci ndox ngir wone leen, te “gymnasium” mooy turu bérab bu ñuy defe njàngum yaram walla tàggat. Ci baat yu xam-xam, “ium” dafa faral di joxe xamle ne mbir moomu ab element kimi la walla ab kompoze, rawatina buñ ko tas ba noppi walla gis ko. Ci misaal: “sodium” mooy turu element kimi bu am màndarga Na, “calcium” it mooy turu element kimi bu am màndarga Ca.

The beginning of pagan Rome ruling supremely was accomplished at the Battle of Actium, and the Battle of Panium opened the door to the war represented by Actium, for “line upon line” Actium represents the Sunday law when the papacy again rules the world supremely.

Njàlbéenu Room gu bokk ci xeeti xeer yu dul Yàlla, di nguur ak kàttan gu ëpp, am na ci xeetu xare bu Actium; te xareb Panium ubbi na bunt bi jëm ci xare bi Actium di tegu, ndaxte “rëdd ci kaw rëdd,” Actium dafay firi yoonu Dibéer bi, ba baatup paap ga dellu nguur adina si ak kàttan gu ëpp.

Actium was a sea battle, and Panium was a ground battle, thus the connection of the two battles represents a battle that is worldwide encompassing land and sea. Actium, the most famous sea battle of ancient history, also represents a worldwide war, for the “waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues.” Panium represents a spiritual war that is combined with a political war at the soon coming Sunday law.

Aktiyom mooy xareb gu am ci géej la, te Paniyom mooy xareb gu am ci suuf la; noonu, jokkoo gi nekk ci diggante ñaari xare yooyu dafay tekki xareb bu àddina wépp, buy ëmb suuf ak géej. Aktiyom, bi di xareb gu géej gu gën a siiw ci jaar-jaaru jamono yu yàgg ya, itam dafay teewal xareb bu àddina wépp, ndaxte “ndox yi nga gis, fa jigéen ju bon ji toog, mooy nit ñi, ak mbooloo yi, ak xeet yi, ak làkk yi.” Paniyom dafay teewal xareb bu ruu ak xareb bu politig boo xam ne ñoo boole ci yoonu Dibeer bi di ñëw léegi.

The word “pan” as a noun, has multiple meanings depending on the context, but in Greek mythology, Pan is the god of shepherds, flocks, rustic music, and wilderness. He is often depicted as a half-man, half-goat figure, known for his love of music and nature.

Baatu “pan” bu turu tuddu, am na ay jëfandikookatam, waaye ci mitoloosi gereg, Pan mooy yàlla wi ñu jàpp ni mooy boroom sàmmkat yi, juróom yi, misig dëkk yi ak màndarga àll. Lu ëpp ci lu ñu koy nettali, dañu koy wone ni ku benn xaaj nit, benn xaaj bëy, te xam nañu ko ci cofeelam ci misig ak ci dundug màndarga.

“As the crowning act in the great drama of deception, Satan himself will personate Christ. The church has long professed to look to the Saviour’s advent as the consummation of her hopes. Now the great deceiver will make it appear that Christ has come. In different parts of the earth, Satan will manifest himself among men as a majestic being of dazzling brightness, resembling the description of the Son of God given by John in the Revelation. Revelation 1:13–15.” The Great Controversy, 624.

“Ni muy jeex ba ci mag drama bu réy bu nax, Seytaane moom ci boppam dina jëfandikoo boppam ni Kirist. Yëngu-yëngu kërceg bi yàgg na di wax ne mu ngi xool ndëwëg Musalkat bi ni jeexital njariñam ak yaakaaram. Léegi nag, naxkat bu réy bi dina def ba mel ni Kirist agsi na. Ci barab yu bare ci kaw suuf, Seytaane dina feeñ ci biir nit ñi ni mbind mu kawe te tedd, bu leeram di xonq xonq, muy nir ak melokaanu Doom Yàlla mi Yowaana wax ci téereb Peeñ mi. Peeñ mi 1:13–15.” The Great Controversy, 624.

Pan is the shepherd-god, and will personate the true Shepherd. Satan’s impersonation of Christ begins at the Sunday law for at “the decree” “we may” then “know that the time has come for the marvelous working of Satan and that the end is near”.

Pan mooy yëngalakat bi la, te dina jëfandikoo boppam ni Mooy yi dëgg. Nattu Seytaane ngir jëfandikoo Kirist ci doxalinam dafay tàmbalee ci yoonu Dibéer bi, ndax ci “digle bi” “man nañu” ba noppi “xam ne waxtu wi agsi na ngir jëf ju yéeméy yi Seytaane di def, te mujj gi jege na”.

The word “pan” can also refer to a shallow, wide-rimmed cooking vessel used for frying, baking, or cooking food. The final war is centered upon spiritual Jerusalem, the holy mountain that is lifted up as an ensign, and the mountain that God’s other flock that are still in Babylon flee unto. At that time all nations will come against spiritual Jerusalem, which is identified as a “cup” (pan).

Kàddu “pan” man naa itam tekki benn ndab wu xóotul, yaatu te am pepp, buy jëfandikoo ci togg, ci lakk, walla ci waajal lekk. Xare bu mujj bi mi ngi weesu ci Yerusalem gu xelu gi, tundu gu sell gi ñu yékkati muy alama, ak tundu gi yeneen gàttal Yàlla yi nekk ba tey ci Babilon di daw jëm ca moom. Ca waxtu woowu xeeti réew yépp dinañu dikk bëgg a song Yerusalem gu xelu gi, giñ ko xamale ne ab “kàpp” la (pan).

The burden of the word of the Lord for Israel, saith the Lord, which stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit of man within him. Behold, I will make Jerusalem a cup of trembling unto all the people round about, when they shall be in the siege both against Judah and against Jerusalem. And in that day will I make Jerusalem a burdensome stone for all people: all that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it. Zechariah 12:1-3.

Kàddug Aji Yàlla ci mbirum Israyel, kàddug Boroom bi, miy tàllal asamaan yi, te samp suuf si, te bind ruuhu nit ci biiramam. Xoolleen, dinaa def Yerusalem muy kaasu yëngu-yëngu ci xeet yi mépp yu ko wër, bu ñuy nekk ci dëkk bi ngir xare ak Yuda ak Yerusalem. Te ci bés boobu dinaa def Yerusalem muy doj wu diis ci xeet yi mépp; ñépp ñiy jéema yékkati ko dinañu daggiku. Doonte sax xeet yu nekk ci suuf sépp dajaloo ngir seetaan ko. Sakariya 12:1-3.

Jerusalem is also the caldron, for it is the pan where the drama is carried out. A “caldron” is a cooking pan.

Yerusalem itam mooy caaldron bi, ndaxte mooy paan bi ñuy defe ci moom drama bi. “Caaldron” mooy paan u togg.

Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh. Therefore prophesy against them, prophesy, O son of man. And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord; Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord God; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it. Ye have feared the sword; and I will bring a sword upon you, saith the Lord God. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ye shall fall by the sword; I will judge you in the border of Israel; and ye shall know that I am the Lord. This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. Ezekiel 11:2–12.

Noonu mu ne ma ne: “Doomu nit ki, ñoomooy nit ñi di fexe ay pexey lu bon te di joxe ndigali lu bon ci dëkk bii; ñiy wax ne: ‘Jotagul; na nu tabax kër yi; dëkk bii mooy cin, nun di yàpp wi.’ Moo tax waxal seen kaw, waxal ci seen kaw, yaw doom nit ki.” Noonu Xelum Boroom bi daldi wàcc ci man, ne ma: “Waxal; nii la Boroom bi waxe: Noonu ngeen wax, yéen kërug Israyil; ndaxte man xam naa xel yi dugg ci seen xol, kenn ku nekk ci yéen. Yéen yokk ngeen ñi ñu rey ci dëkk bii, te feesal ngeen yoonam yi ak ñi ñu rey. “Moo tax nii la Boroom Yàlla bi waxe: Ñi ñu rey, ñi ngeen teg ci biiram, ñoomooy yàpp wi, te dëkk bii mooy cin bi; waaye dinaa leen génne ci biiram. Gañu sabar ngeen jaasi, te dinaa indi jaasi ci yéen, wax na Boroom Yàlla bi. Dinaa leen génne ci biiram, jébbal leen ci loxoy doxandéem yi, te dinaa def àtte ci seen biir. Ci jaasi ngeen di daanu; dinaa leen àtte ci diggu àlluwi Israyil, te dingeen xam ne man maa di Boroom bi. Dëkk bii du seen cin, te yéen dungeen di yàpp wi ci biiram; waaye dinaa leen àtte ci diggu àlluwi Israyil. Te dingeen xam ne man maa di Boroom bi; ndaxte doxuleen ci samay sàrt, jëfandikoo leen samay àtte, waaye def ngeen ni xeeti xeet yi leen wër.” Esekiyel 11:2–12.

In English, “pan” as a prefix means “universal,” “all” or “across”. For example, “panorama” refers to a wide or comprehensive view of an area, “pantheism” refers to the belief that the universe is divine, and “Pan-American” refers to something involving all the countries of the Americas. Thus “pan” identifies a worldwide war.

Ci làkk Ingale, “pan” bu jigéen buy taxawal ci kanam dafay tekki “àddina bépp”, “lépp”, walla “ci biir yépp”. Ciy misaal, “panorama” dafay jëfandikoo ngir wax lu muy gis-gis gu yaatu walla gu mat sëkk ci benn gox, “pantheism” dafay jëfandikoo ngir wax ngëm li ne àddina si Yàlla la walla ne am na njàngum yàlla, te “Pan-American” dafay jëfandikoo ngir wax dara ju jëm ci réew yi yépp ci Amerig yi. Kon nag, “pan” dafay wone xare bu àddina bépp.

“Satan is diverting minds with unimportant questions, in order that they shall not with clear and distinct vision see matters of vast importance. The enemy is planning to ensnare the world.

«Seetaan dafa werante xel yi ci laaj yu amul solo, ngir ñu bañ a gis ak gis-gis gu leer te wér mbir yu am solo lool. Noon bi dafay ràbbi pexe ngir fiir àddina.»

“The so-called Christian world is to be the theater of great and decisive actions. Men in authority will enact laws controlling the conscience, after the example of the Papacy. Babylon will make all nations drink of the wine of the wrath of her fornication. Every nation will be involved.” Selected Messages, book 3, 392.

“Àddina bu waxñu ne mooy Kiristaan yi mooy nekk béreb bu ñuy defe jëf yu mag te dogu. Nit ñi nekk ci sañ-sañ dinañu sàkk ay yoon yu di not xel mu sell mi, topp ci misaalug Papasi bi. Babilon dina tax xeeti àddina yépp naan biiñu meram jigéenandoom. Xeet bu nekk dina ci bokk.” Selected Messages, téere 3, 392.

The word “act” as a noun means “a formal written decision or statute enacted by a legislative body.”

Baatu “act” bu turu wax, dafay tekki “dogal bu bindu te rasmi walla yoonu ndigal bu ab kuréelu sàrt yi jëfandikoo ngir def ko yoon.”

“When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery.” Testimonies, volume 5, 712.

“Bu sunu réew mi di dëddu noonu njariñu yu taxawal njubalu gu governmaam, ba jëfandikoo ab yoonu Dibéer, Protestante yi dinañu ci jëf jooju loxo jàpp ak papis.” Testimonies, volume 5, 712.

The so-called Christian world is a theater of great actions, or acts, and every nation (pan) will be involved. The word “act” can also refer to a division or segment of a play, movie, or other performance, typically characterized by a particular set of events or actions. The word “act” as a verb, means to perform a specific action or behave in a certain way. It can also refer to pretending or playing a role, as in acting in a play or film.

Àddina ñu naan “àddina yu tudd ne Kiristaan” mooy ab teyaataru jëf yu mag, walla ay jëf, te xeet bu nekk (pan) dina ci bokk. Kàddu gi “jëf” man na itam tekki xaaj wala pàccu ab pes, fim, walla yeneen xew-xewu tëcc, buy mel ni dañu koy xàmmee ci bennoon kuréelu xew-xew ak jëf. Kàddu gi “jëf” bu dee yëfandikoo ko ni ab sariñu wax, tekki na def benn jëf wu ànd ak xam-xam walla dox ci anam wuñu tëral. Man na itam tekki naaféq walla takkoo benn wàll, ni kuy foog ne dafa fo ci ab pes walla fim.

“The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.

“Àddina mooy benn teatër. Aktëer yi, ñi ci dëkk, dañuy waajaloo ngir def seen wàll ci mujj ga, muy drama bu mag bi. Yàlla dëgërulati ci seen xel. Ci biir mbooloom nit ñi yu bare, amul benn booloo, lu dul ni nit ñi di booloo ngir matal seen bopp rekk ak seen njariñu bopp. Yàlla mungi xool. Ay mébétam ci lu jëm ci ay jaamam yu koy bàkkaaral dinañu am. Àddina joxeesul ci loxo nit ñi, doonte Yàlla di may mbir yi ñuy jur jaxaso ak yàqu-yàqu ngir ab diir. Kàttan gu jóge suuf a ngi liggéey ngir indi mujj ga ci seeni xew-xew yu mag yi ci drama bi,—Seytaane di ñëw mel ni Kirist, tey di liggéey ak mbooleem naxari ñu ànd ak jubadi ci ñi di takk seen bopp ci mbooloo yu kumpa. Ñi di jébbalu bëgg-bëggu booloo, dañuy doxal pexe yu noon bi. Sabab bi dina toppandikoo ak njariñam.”

“Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.

“Ndiiw dëggam jëm na ci jegeemug mujj. Jaxasoo fees na àddina si, te ragal gu réy dina gaaw a dikk ci kaw nit ñi. Mujj gi jege na lool. Nun ñi xam dëgg gi war nanu waajal sunu bopp ngir li nar a gaaw a daldi wàcc ci kaw àddina si ni yéemu gu réy te di xaalis xel.” Review and Herald, 10 Septembre 1903.

Panium and Actium represent the third World War. In that war there will be supernatural manifestations as represented by the Greek goat-god Pan. The war will be associated with the enforcement of the Sunday law as an “act.” And the war is identified as “the last scenes in the great drama”, for it is not only the legal act of enforcing Sunday legislation, it is also the climax of the gospel drama in the closing hours of human probation. In advance of the battle where Panium and Actium prophetically join, in verse sixteen of Daniel chapter eleven, God’s last-day army will already be raised up, and their banner, which is an ensign, will then be lifted up. The primary meaning of “ensign” is the banner of an army.

Panium ak Actium dañuy xare biiru Àddina bi ñetteel. Ci xare boobu dina am màndargay yu ñuul te xew ci kaw nit, ni ko melal Yàlla bu gànnaar bu Girig bi, Pan. Xare bi dina ànd ak doxalin wuñuy jëfandikoo ngir farataal yoonu dibeer ci anam wu mel ni “jëf.” Te xare bi mooy li ñuy tudde “jàll yu mujj ci dram bu mag ba,” ndax du rekk jëfandikoo yoon ngir farataal sàrti dibeer, waaye itam mooy njéggalu dram xibaar bu baax bi ci waxtuy mujj yi ngir àtteb doomu nit. Bala xeex ba Panium ak Actium di booloo ci kàdduy waxkat ci anam gu yonnee, ci aaya fukk ak juróom-benn ci Daniel saar fukk ak benn, mbooloom xare Yàlla ci jamono yu mujj yi dina xëccoo ba noppi, te seen ràkkaay, maanaam seen màndarga, dinañu ko yékkati. Njariñ ju njëkk ju baat bi “màndarga” mooy ràkkaayu mbooloom xare.

Act and Pan are Actium and Panium, and the Wonderful Linguist controlled the geography, the names, and the history of both battles, for it is the history immediately before the soon coming Sunday law. The Battle of Panium took place in 200 BC, and verse sixteen identifies Rome conquering Jerusalem in 63 BC.

Ak Pan ñooy Actium ak Panium, te Kilifa buy xam làkk yi ci ni yéeme moo jiite woon jëfandikook suuf, tur yi, ak jaar-jaaru ñaari xare yooyu, ndaxte loolu mooy jaar-jaaru jamono ji jegeel saa siñ nga xam ne ndigalub Dibeer bi dina dikk. Xareb Panium amoon na ci atum 200 BC, te saraxale fukki benni day wax ne Room dafa noot Yerusalem ci 63 BC.

Between the history in the last days that is represented by the period from 200 BC to 63 BC, the formation of the image of the beast in the United States will be accomplished, as represented by the history of 161 BC to 158 BC. Before the period where the final movements of erecting an image of the beast in the United States, there will be an event represented by the revolt of Modein in 167 BC. The revolt is typified by the revolt against the forced religion of Greece, and the revolt will lead to a waymark represented by the rededication of the temple in 164 BC.

Diggantey jamonoy mujj ci fan yu mujj yi, bi ñu tegtale ci diggante atum 200 BC ak 63 BC, sàkkug melow rab wi ci États-Unis dina mat, ni ko taariixu atum 161 BC ba 158 BC di tegtale. Bala jamono ji muy àjjul yëngu-yëngu yu mujj yi ngir tabax melow rab wi ci États-Unis, dina am njëfandikoo bu ñu tegtale ak càkuteefu Modein ci atum 167 BC. Càkuteef ga mooy misaalug jàppale ci bàkkaaru diine juñu ga forced Greece, te càkuteef ga dina indi ci ab màndarga yoon wu ñu tegtale ak yeesal-jébbalu kër Yàlla gi ci atum 164 BC.

164 BC is commemorated by Judaism because of the miracle of a day’s worth of holy oil lasting for eight days. Thus 164 BC, which precedes 161 BC, identifies a satanic miracle that was accomplished for the apostate people of God. The miracle is represented as one day producing eight days, and that first day’s oil was what supplied the entire eight days. The miracle was brought upon the one part that was of the seven, and this waymark is set within the very history where the enigma of the eighth that is of the seven is being accomplished upon both the apostate Republican horn and the apostate Protestant horn.

At miin 164 BC, Yawute yi diisoo ndax kéemaan gu diwlin gu sell guy doy benn bés ba juróom-ñett fan. Kon nag 164 BC, mi jiitu 161 BC, dafay won kéemaan gu Seytaane lañu matalal askanu Yàlla gu dëdd. Kéemaan googu dañu koy wone ni benn bés moo juróom-ñett fan, te diwlinu bés boobu njëkk mooy woon li doxal lépp juróom-ñett fan yi. Kéemaan googu wàcc na ci benn wàll wi bokk ci juróom-ñaar, te màndarga jàllale boobu dañu ko samp ci biir tarih bi sax, fa xarala bu juróom-ñetteel bi bokk ci juróom-ñaar di matale ci ñaar ñi ñu dëdd: baga bu Réewum-Repubilike bu dëdd ak baga bu Protestã bu dëdd.

The manifestation of satanic miracles before the soon coming Sunday law is associated with the Greek god Pan. When the Battle of Panium is waged and won by Trump and apostate Protestantism, “Pandora’s box” will have been opened, and there will be no way to solve the problems that are then released upon mankind for, “a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.”

Won giir ci ay kéemaan yu Seytaane, yu di feeñ balaa ndigalub dibeer bu di ñëw léegi, dafa bokk ak yàlla gu Gereg gi ñuy wax Pan. Bu xeexu Panium gi ame te Trump ak Protestaŋ bu wone ne mu daanu ci ngëm ju dëgg ji gàllankoor ko, “këstu Pandora” dina ubbeeku, te du am benn yoon wu ñuy saafare jafe-jafe yi di toog ba noppi ci nit ñi ndaxte, “tiit bu réy lool dina daldi ñëw ci nit ñi léegi. Mujj ga jege na lool. Nun miy xam dëgg gi war nanu waajal sunu bopp ngir li di bëgg a dal ci àddina léegi, ni mbetteel mu ëpp doole.”

The one hundred and forty-four thousand are those that have been sealed by the sanctifying power of God’s Word which was provided through the unsealing of the Revelation of Jesus Christ. That Revelation includes several specific lines of truth, and it provides sanctified instruction of who Jesus is. As the Word of God, He is the Wonderful Linguist who has controlled all human language, since through His power He brought about the various languages when He rained down confusion at the tower of Babel. He is the Wonderful Numberer that has hidden secrets with the numbers set forth in His Word, and within His entire creation. He is the controller of history, for history is “His”-story. He created the earth and He controlled the geographical form of planet earth after the Flood, and therefore the various prophetic geographies that make up the “truths” found in His Word. The one hundred and forty-four thousand represent among other things, those who manifest faith that He created all things.

Ñaari junni ak ñeent-fukk ak ñeent junni ñooy ñi ñu tëj ci màndargu sellalug Kàddu Yàlla, mi ñu jagleel jaarale ko ci ubbiw Peeñug Yeesu Kirist. Jàngat boobu amna ay rëdd yu jëmm ci dëgg, te dafay joxe ndigalu sellaay bu wone kan mooy Yeesu. Naka Kàddu Yàlla, mooy Kilifaak Kàddu gu Yéeme gi yor saytu gépp làkkug nit, ndaxte ci sañ-sañam la juréy ay làkk yi wuute, bi mu tawal njaxlaf ca kërgóo Baabel ba. Mooy Waa Waññ gu Yéeme gi nëbb ay kumpa ak lim yi mu tëral ci Kàddoom, ak itam ci biir mbindéefam bépp. Mooy ki yor doxalin nettali jamono, ndaxte nettali jamono mooy nettali “Yàlla”. Moom a bind suuf si, te moom it a saytu melokaan suuf si ci biir àddina gii gannaaw Mbeex ma; moo tax itam melokaani suuf yu wuute yi yore njube ci wax yu yonent yi di bokk ci “dëgg” yi nekk ci Kàddoom. Ñaari junni ak ñeent-fukk ak ñeent junni ñoo di tegtal, ci seen biir yeneen mbir, ñi wone ngëm ne moom a bind lépp.

In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. John 1:1–3.

Ca njàlbéen ga, Kàddu ga nekk woon na, te Kàddu ga àndoon na ak Yàlla, te Kàddu ga mooy Yàlla. Moom mi moo nekkoon ca njàlbéen ga ak Yàlla. Lépp lu ñu bind, ci moom la ñu ko jaaral; te dara ju ñu bind binduul ci lu dul moom. Yowaana 1:1–3.

The story of Pandora’s box is a myth from ancient Greek mythology. It is primarily recounted in “Works and Days” by the Greek poet Hesiod and in various other classical sources. It is obviously a paraphrase of the experience of Eve in the Garden of Eden. The name “Pandora” comes from ancient Greek mythology. It is derived from the Greek words’ “pan” meaning “all,” “dora’ meaning “gifts.” Pandora means “all-gifted.” Eve is the symbol of the church, and all gifts are found within God’s church.

Mbind mi ciw bu Pandore am nañ ci njàngum fen yu Gereg yu yàgg. Li ñu gën a nettali ci mooy “Works and Days” bu bindkat bu Gereg, Hesiod, ak ci yeneen ndimbal yu klasig yi. Lu leer la ne, mooy benn wax ju ñu delloo ci l’expérience bu Eve woon ci Tol biy Eeden. Tur “Pandore” jóge na ci njàngum fen yu Gereg yu yàgg. Mi ngi sosoo ci kàddug Geregu “pan” buy tekki “lépp,” ak “dora” buy tekki “may.” Pandora dafay tekki “ki ñu may lépp.” Eve mooy màndargag mbooloom gëmkat yi, te may yépp am nañu ci biir kër Yàlla.

In Greek mythology, Pandora was the first mortal woman created by the gods. According to the myth, she was crafted by Hephaestus at the command of Zeus, the king of the gods, as part of a plan to punish humanity. Each of the gods contributed gifts to Pandora, including beauty, grace, intelligence, and charm. Zeus gave her a jar (in later retellings, it became a box) and instructed her never to open it under any circumstances. Eve was told she could eat of every tree except of “the tree in the midst of the Garden.”

Ci cosaanu Girig, Pandora moo doon jigéen ju jëkk ju yàlla yi bind, te mu nekk nit ku dee. Ni léebu bi waxe, Héphaïstos moo ko def ndax santaane Zeus, buur bi yàlla yi, ci diggante pexe ngir mbugal nit ñi. Ku nekk ci yàlla yi jox na Pandora ay may, boole ci taar, yiw, xel ak nooy. Zeus jox na ko benn njaq (ci nettali yi gannaaw, mu soppeeku boks) te sant ko mu bañ koo ubbi mukk, ci benn xaalis walla ci beneen. Eve dees na ko wax ne mën na lekk ci garab gu nekk, waaye du lekk ci “garab gi nekk ci diggante Tool bi.”

Pandora, overcome by curiosity, eventually succumbed to temptation and opened the jar. Upon doing so, all the evils, pains, and diseases that had previously been kept inside were released into the world, spreading suffering and misery among humanity. However, one thing remained in the jar: hope. In some versions of the myth, Pandora quickly closed the jar, preventing hope from escaping, while in others, hope also emerged, providing humanity with a glimmer of optimism and resilience in the face of adversity.

Pandora, bi ñaareel ci xel mu bëg a xam, mujj na dal ci nattu gi te ubbi na ndab la. Bi mu ko defee, bépp lu bon, metit yépp ak jàngoro yi, yi ñu woon tëj ca biir ndab la, génn nañu ci àddina si, tasaaroo coono ak tiis ci biir nit ñi. Waaye, benn mbir des na ca ndab la: yaakaar. Ci yenn xeeti nettali cosaan bii, Pandora dafa gaaw a tëjaat ndab la, ba tere yaakaar génn; waaye ci yeneen xeet, yaakaar itam génn na, di jox nit ñi benn leeru yaakaar ak muñ ci kanam lu metti.

The Battle of Panium joins the Battle of Actium at the soon coming Sunday law, and the soon coming Sunday law was typified by the test in the Garden of Eden. In the garden the test was simply for Adam and Eve, but in the last days the test needed to confront all mankind around the entire world. The first test of believing or disbelieving God’s Word in the garden typifies the last test of the Sunday law. Eve failed that first test and opened the floodgates of woe upon mankind, as represented in the myth of Pandora.

Xareb Paniyas moom na caaxaanu Akciyam ci biir ndigalu Dimaas bu lekk a ñëw, te ndigalu Dimaas boobu bu lekk a ñëw moo doonoon misaal ci nattu bi amoon ca Toolu Eden. Ca tool ba, nattu ba dafa nekkoon rekk ngir Aadama ak Awa, waaye ci fan yu mujj yi, war na woon ngeen a jëfe nattu boobu ci kaw nit ñépp ci àddina si bépp. Nattu bu jëkk bi, di gëm mbaa bañ a gëm Kàddu Yàlla ca tool ba, mooy misaalal nattu bu mujj bi ci mbirum ndigalu Dimaas. Awa lajj na nattu boobu bu jëkk, te ubbi bunt yu mag yu alkande ci kaw askanu nit ñi, ni koñeel ci léebu Pandora.

When the Battle of Panium joins the Battle of Actium, the test represented in the Garden of Eden will open upon all mankind. The hope that is then provided for the world is the ensign that is lifted up for all the world (panorama) to see.

Bu xeexu Panium boolee ak bu Actium, nattu bi ñu teewaloon ci Toolu Eden dina ubbi ci kaw nit ñépp. Yaakaar bi ñu di joxe àddina ba ca jamono jooju mooy fàngga bi ñuy yékkati ngir àddina bépp (panorama) man a gis ko.

All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.

Yéen ñépp a dëkk addina si, te yéen a dëkk ci suuf si, xoolleen bu mu yékati mbirum màndarga ci tundu yi; te bu mu wolee trompet, déggleen. Isaaya 18:3.

We will continue this study in the next article.

Dina yokkutegat ci njàngum bii ci bind bi di ñëw.

“The world is a theater; the actors, its inhabitants, are preparing to act their part in the last great drama. With the great masses of mankind, there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to His rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.

“Àddina mooy ab teyaatar; ay aktëeram, di ñi dëkk ci moom, di waajaloo ngir jëf seen wàll ci mujjug màgg ga ci drama bi. Ci mbooloom nit ñi yu bare, amul benn bennal, ludul su fekkee ne nit ñi dajale seeni bopp ngir am seen i njariñ yu boppam. Yàlla mi ngi xool. Ay pexeem ci mbirum ay ñoñam yu fippu dinañu mat. Àddina joxeesul ko ci loxo yu nit ñi, doonte Yàlla may na ay doxalin yu jaaxle ak yu yàq ngir ñu yilif ab diir. Ab kàttan gu jóge suuf si ngi liggéey ngir indi mujj yi ci yëngu-yëngu yu mag yi ci drama bi,—Seytaane di ñëw mel ni Kirist, te di liggéey ak bépp naxteefu ñàq-a-yoon ci biir ñi di tëj seen i bopp ci mbokk yu kumpa. Ñi di wone seen bopp ci bëgg-bëggu booloo ak dëppoo, ñoo ngiy sàmm pexey noon bi. Sabab bi, ay doomu njariñam dinañu ko topp.”

“Never did this message apply with greater force than it applies today. More and more the world is setting at naught the claims of God. Men have become bold in transgression. The wickedness of the inhabitants of the world has almost filled up the measure of their iniquity. This earth has almost reached the place where God will permit the destroyer to work his will upon it. The substitution of the laws of men for the law of God, the exaltation, by merely human authority, of Sunday in place of the Bible Sabbath, is the last act in the drama. When this substitution becomes universal, God will reveal Himself. He will arise in His majesty to shake terribly the earth. He will come out of His place to punish the inhabitants of the world for their iniquity, and the earth shall disclose her blood, and shall no more cover her slain.

“Benn yàggul woon a yégle bii jëm ci nu am doole tey nii. Addina bi di gën a xeeb claim yu Yàlla. Nit ñi am nañu fit ci bàkkaar. Ñaawteefu way dëkk addina bi presque feesal na nattub ñaawteef seeni bàkkaar. Suuf sii agsi na presque fa Yàlla di may alagkat bi mu def ci moom li mu bëgg. Wuutuw yooni nit ñi ci boppam Yoonu Yàlla, ak yékkaatug Dibeer ci bérab Bésub Noflaay bu Biibël, jaarale ko ci dooley nit rekk, loolu mooy jëf ju mujj ci drama bi. Bu wuutu woowu lawbe ci bépp fànn, Yàlla dina feeñal Boppam. Dina jóg ci ngënéelam ngir yëngal suuf si ak tiit lu réy. Dina génn ca bérabam ngir mbugal way dëkk addina bi ndax seeni bàkkaar, te suuf si dina wone deretam, te duati mas a sutaat ñi ñu rey.”

“We are standing on the threshold of the crisis of the ages. In quick succession the judgments of God will follow one another,—fire, and flood, and earthquake, with war and bloodshed. We are not to be surprised at this time by events both great and decisive; for the angel of mercy cannot remain much longer to shelter the impenitent.

“Nun taxawu ci bunt bi muy jéexital jamono yi. Ci gaaw-gawaay àttey Yàlla dinañu toppante, — safara, ak mbëmbët, ak yëngu-yëngu suuf, ànd ak xare ak tuurug deret. Warunu a jaaxle fii ak léegi ndax xew-xew yu mag te am dogal; ndaxte malaakam yërmande mënul desati lu yàgg ngir muur ñi bañ a tuub.”

“The crisis is stealing gradually upon us. The sun shines in the heavens, passing over its usual round, and the heavens still declare the glory of God. Men are still eating and drinking, planting and building, marrying and giving in marriage. Merchants are still buying and selling. Men are jostling one against another, contending for the highest place. Pleasure lovers are still crowding to theaters, horse races, gambling hells. The highest excitement prevails, yet probation’s hour is fast closing, and every case is about to be eternally decided. Satan sees that his time is short. He has set all his agencies at work that men may be deceived, deluded, occupied, and entranced until the day of probation shall be ended, and the door of mercy forever shut.

“Jafe-jafe bi di ñëw ci sunu kaw. Jant bi ngi leer ci asamaan, di dox ci yoonam bu mu daan war a def, te asamaan yi sax di wax ndamu Yàlla. Nit ñi sax di lekk ak naan, di bey ak tabax, di sey ak joxe ci sey. Jaaykat yi sax di jënd ak jaay. Nit ñi ngi di jaxasoo ak seen bopp, di xuloo ngir gannaaw kër gu gëna kawe. Ñi bëgg mbégte sax di dajaloo ci teatër yi, tàggaat xaru yi, kër yi ñuy foore. Mbégte mu gëna xumb moo ngi feeñ fu nekk, waaye waxtu njéggalu yoon naa ngi gaaw a jeex, te lépp lu jëm ci képp ku nekk mën naa jëm ci àtteb ba faaw. Seytaane gis na ne waxtoom dafa gàtt. Moo tax mu yónnee ay doxalinam yépp ngir nit ñi ñu nax, ñu réer, ñu fees ak liggéey yu leen jàppale, te ñu tàbbi ci naqar ba bésub njéggalu yoon di jeex, te bunt yërmande bi tëj ba fàww.”

“Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.

“Tooñ yi jàll na ba jege ci yemam. Njàqare daldi fees addina si, te tiit bu réy dina soon a wàcc ci kaw nit ñi. Mujj ga jege na lool. Nun ñi xam dëgg gi, war nanoo waajal sunu bopp ngir lii muy bëgg a dal ci àddina ci lu gaaw, ni mbëq gu réy gu yéemal.”

“In this time of prevailing iniquity we may know that the last great crisis is at hand. When the defiance of God’s law is almost universal, when His people are oppressed and afflicted by their fellow men, the Lord will interpose.

“Ci jamono bi ñuy dajale ak tooñ gu metti, man nañu xam ne jafe-jafe ju mag ji mujj jege na. Bu xeeb ndigalu Yàlla nekk lu tàggat ci bépp bérab, te nitam ñi ñuy sonal tey teg leen ci naqar ndax seen moroomi nit, Boroom bi dina dugg ci biir mbir mi.

“We are standing upon the threshold of great and solemn events. Prophecies are fulfilling. Strange, eventful history is being recorded in the books of heaven. Everything in our world is in agitation. There are wars, and rumors of wars. The nations are angry, and the time of the dead has come, that they should be judged. Events are changing to bring about the day of God which hasteth greatly. Only a moment of time, as it were, yet remains. But while already nation is rising against nation, and kingdom against kingdom, there is not now a general engagement. As yet the four winds are held until the servants of God shall be sealed in their foreheads. Then the powers of earth will marshal their forces for the last great battle.” Christian Service, 50, 51.

“Noo ngi taxaw ci bunt bu jëkk ba ngir ay xew-xew yu réy te tedd. Kàddu yonent yi ngi am. Jaar-jaaru mbind mu doy waar ak xew-xew yu yéeme ngi ñu bind ci téerey asamaan yi. Lépp ci sunu àddina dafa nekk ci yëngu-yëngu. Am na ay xare, ak ay jégle xare. Xeeti àddina yi mer nañu, te waxtuw ñi dee jot na, ngir ñu àtte leen. Xew-xew yi ngi soppeeku ngir yóbbu bésu Yàlla bi, bi gaaw lool. Lu dul tuuti waxtu rekk, mel ni, moo des. Waaye fekk ba tey réew di jóg ci kaw réew, ak nguuru ci kaw nguuru, amagul léegi xare bu mag bu mbooloo mépp bokk. Ba tey ñaar-fukki ngelaw yi ñu téye na leen, ba keroom Yàlla yi di ñu sëf seen kanam. Su boobaa dooley suuf si dinañu dajale seen mbooloo ngir xare bu mag bu mujj bi.” Christian Service, 50, 51.