The last article ended with a passage that included the paragraph that said, “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.” “Transgression” reaches its limit when the cup of probationary time is filled, and that limit is reached for the United States at the Sunday law.
Mbind mujj jàppoon na ag xët wu boole woon paragraf bi ne, “Tooñ gi bëgga tollu ci yemam. Yàqute feeñ na adduña bi, te ragal gu réy dina daldi dikk ci nit ñi. Mujj gi jege na lool. Nun ñi xam dëgg gi war na nu waajal sunu bopp ngir li nar a dal ci adduña bi ci yéemu gu tar.” “Tooñ” dafa tollu ci yemam bu koppu waxtu jéggale bi feesee, te boobu yem dafa agsi ci Etazini bu yoonu Dibeer bi dekkalee.
“But Christ declared that not one jot or tittle of the law should fail until heaven and earth should pass away. The very work that he came to do was to exalt the law, and show to the created worlds and to heaven that God is just, and that his law need not be changed. But here is Satan’s right-hand man ready to carry on the work that Satan commenced in heaven, that of trying to amend the law of God. And the Christian world has sanctioned his efforts by adopting this child of the papacy,—the Sunday institution. They have nourished it, and will continue to nourish it, until Protestantism shall give the hand of fellowship to the Roman power. Then there will be a law against the Sabbath of God’s creation, and then it is that God ‘will do a strange work in the earth.’ He has borne long with the perversity of the race; he has tried to win them to himself. But the time will come when they shall have filled their measure of iniquity; and then it is that God will work. This time is almost reached. God keeps a record with the nations: the figures are swelling against them in the books of heaven; and when it shall have become a law that the transgression of the first day of the week shall be met with punishment, then their cup will be full.” Review and Herald, March 9, 1886.
“Waaye Kirist mi wax ne benn tòmbu walla benn rëccu yoon du réer, ba keroog asamaan ak suuf weesu. Liggéey gu sax ga mu ñëwoon def mooy màggal yoon wi, te won àddina yi ñu bind ak asamaan ne Yàlla jub na, te amul lu tax yoonu am wara soppi. Waaye fii la nit ku nekk ci ndeyjooru Seytaane taxaw, ngir yéegsi liggéey bi Seytaane tàmbalee asamaan, mooy jéem a jubbanti yoonu Yàlla. Te àddina gu naan boppam Kiristaan may na doole ay jéefam, ci gën a jàpp xaalisub pàppaas ji, di màndargaalu Dibeer bi. Ñoo ko yar, te dinañu ko sax di yar, ba kera Protestantis di jox loxo ndimbal doole Room. Su boobaa, dina am yoon ci kaw Noflayeetu bésu noflaay bu Yàlla bindoon; te su boobaa la Yàlla ‘di def liggéey gu doy waar ci suuf si.’ Yàgg na muñ ngir jubadi askan wi; jéem na leen a woom ci moom. Waaye waxtu dina ñëw bu ñuy feesal seen nattug tooñ; te su boobaa la Yàlla di jëfandikoo ay jëfam. Waxtu woowu jegesi na lool. Yàlla dafa denc jaar-jaari réew yi: lim yi di yokku ci seen kow ci téere asamaan yi; te bu mu nekkee yoon ne jàdd bés bu njëkk bu ayu-bés wi dina jariñ mbugal, kon seen kaas dina fees.” Review and Herald, March 9, 1886.
At the Sunday law the United States will have filled its cup to the full, and national apostasy will be followed by national ruin. The paragraph we are considering says, “transgression has almost reached its limit,” “and a great terror is soon to come upon human beings.” At the Sunday law, which is the “hour of the great earthquake” in chapter eleven of Revelation, “the tenth part of the city fell,” and “behold, the third woe cometh quickly,” and the “seventh angel sounded.” The third woe is the seventh trumpet, and it arrives at the Sunday law bringing “great terror.” At that point “the end is very near,” and it comes as “an overwhelming surprise.” At the Sunday law the cup of probationary time is also filled up for the papacy, for then the second voice of Revelation eighteen proclaims, “Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double.”
Bu àttebub Dibéer, États-Unis dina fees ba mu mat; te ngàkk rew mi dina topp ci yàqug rew mi. Xët wi nuy seet nee na: « jàddg yoon agsi na bëgg-a-mujj », te « tiit bu réy dina àgg léegi ci kaw nit ñi ». Ca àttebub Dibéer ba, mi di « waxtuw yëngu-yëngu suuf bu réy » bi ci Pexe gu Nawet gi sarax-fukki ak benn, « benn-fukkel ci dëkk ba daanu na », te « xool-leen, njàqareb ñetteel ba ngi ñëw gaaw », te « malaaka juróom-ñaareel ba wol na. » Njàqareb ñetteel ba mooy trompet bu juróom-ñaareel bi, te dafay aksi ci àttebub Dibéer, yóbbu « tiit bu réy ». Foofa, « mujj gi jege na lool », te dina ñëw ni « mbëx mu réy te yéem loo ». Ca àttebub Dibéer ba itam, kaasub waxtuw nattal bi mat na ngir paapaas bi, ndaxte booba baat bu ñaareel bi ci Pexe gu Nawet gi sarax-fukk ak juróom-ñett wax na: « Génn-leen ci moom, yéen samay nit, ngir ngeen bañ a bokk ci ay bàkkaaram, te ngeen bañ a jot ci ay mbugalam. Ndaxte ay bàkkaaram agsi nañu ba asamaan, te Yàlla fàttaliku na ay tooñam. Feyleen ko ni mu leen feye woon, te yokk-leen ko ñaari yoon ci lu méngook ay jëfam: ci kaas bi mu feesaloon, feesal-leen ko ñaari yoon. »
That history opens up at the Sunday law, and marks a symbolic period of time when the papacy “shall go forth with great fury to destroy, and utterly to make away many,” for “in the last days there will be many martyrs.” That which enrages the papacy is the “tidings out of the east and out of the north” which “shall trouble him,” but “he will come to his end, and none shall help him.” From the Sunday law to the end of the papacy, the first phase of God’s executive judgment begins. It is followed by the second phase which is the seven last plagues, and finally the eternal destruction of the wicked at the close of the thousand year millennium. The history of God’s executive judgment is placed within the context of war.
Jàngoro boobu ubbeeku ci yoonu dibeer, te mu màndarga ab jamono ju am solo ci misaal, bi papas bi “di génn ak mer gu réy ngir alag, te far ba rey ñu bare,” ndaxte “ci fan yu mujj yi dees na am martir yu bare.” Li di merloo papas bi mooy “xibaar yi jóge penku ak bëj-gànnaar” yi “di ko sonal,” waaye “dina ag ci mujjam, te kenn du ko dimbali.” Dale ci yoonu dibeer ba ci mujjug papas bi, jëfandikug àttekat gu Yàlla gu jëkk gi tàmbali. Gannaaw loolu ñëw na ñaareelu xaaj bi, mooy juróom-ñaari musiba yu mujj yi, te mujj ci alag gu ba fàww gu ñaaw ñi, bu junni at yi jeexee. Jàngoro àttekat gu Yàlla gi ñu jëfandikoo soppi nañu ko ci mbirum xare.
“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.
“Nu ngi taxaw ci bunti ay mbir yu mag te tedd. Yonent yi di mat. Jaar-jaari bind ak lu yéeme di ñu bind ci téerey asamaan. Lépp ci sunu àddina dafa nekk ci yëngu-yëngu. Am na ay xare, ak xibaar yu xare. Xeeti àddina yi mer nañu, te waxtu ñi dee jot na, ngir ñu àtte leen. Mbir yi di soppeeku ngir yóbbu bésu Yàlla, bi gaaw lool. Mel ni tuuti waxtu rekk moo des. Waaye fekk léegi xeet di jóg ci kaw xeet, ak nguur ci kaw nguur, waaye amagul léegi benn jëfandikoo bu mag bu yëpp. Ba léegi ñent i ngélaw yi dañu leen téye ba kerceen Yàlla yi diñu séllal seen kanam. Kon kat, kàttanu suuf si dinañu taxaw seeni mbooloo ngir xeex bu mag bu mujj bi.” Christian Service, 50, 51.
God seals the one hundred and forty-four thousand and then calls His other flock out of Babylon, and the other flock also receives the seal of God, though they are represented as the “great multitude” in contrast with the one hundred and forty-four thousand. The essential point to see in the previous quote is that “the four winds are held until the servants of God shall be sealed in their foreheads.” At the Sunday law the one hundred and forty-four thousand have been sealed, “and behold the third woe cometh quickly”, yet it is not until the last of God’s other flock have received the seal that the four winds are fully released.
Yàlla dafay màndargal ñetti téeméeri ak ñeent-fukk ak ñeent junni nit, te gannaaw loolu Mu woo rakkam juróom-ñaar bi génn Bàbilon, te rakkam juróom-ñaar boobu itam jot na ci màndargaam Yàlla, doonte ne ñoom dañu leen tekki ni “mbooloo mu réy mi” ngir wuuteek ñetti téeméeri ak ñeent-fukk ak ñeent junni nit ña. Bërëbu njariñ bi war a feeñ ci wax ji jiitu mooy ne “ñeenti ngelaw yi téyees na leen ba keroom Yàlla yi di jot màndarga ci seen kanam.” Ca yoonu Dibéer ba, ñetti téeméeri ak ñeent-fukk ak ñeent junni nit ña jot nañu ci màndarga, “te xoolal, musiba mu ñetteel mi ngi ñëw gaaw”, waaye du ba keroog mujj ci rakkam Yàlla juróom-ñaar boobu jotee ci màndarga lañuy bàyyi ñeenti ngelaw yi mucc ci mat sëkk.
“The nations are now getting angry, but when our High Priest has finished his work in the Sanctuary, he will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out. I saw that the four angels would hold the four winds until Jesus’ work was done in the Sanctuary, and then will come the seven last plagues.” Review and Herald, August 1, 1849.
“Xeeti yi léegi dafa mer, waaye bu Sunu Saraxalekat bu Mag bi jeexalee liggéeyam ci Bérabu Sell ba, dina taxaw, sol yére yu feyug mbugal, te gannaaw loolu ñetti musiba yu mujj ya dinañu leen tuuru. Gis naa ne ñenti malaaka yi dinañu téye ñenti ngelaw yi ba ker liggéeyu Yeesu ci Bérabu Sell bi jeex, te gannaaw loolu ñetti musiba yu mujj ya dinañu ñëw.” Review and Herald, August 1, 1849.
The “great and solemn events” which we are “standing upon the threshold of,” are represented as “wars, and rumors of wars.” It is represented as occurring when “everything in our world is in agitation,” when nations are “already rising against nation.” Panium represents the “strange and eventful history,” in verse fifteen of Daniel chapter eleven, that leads into, and ushers in verse sixteen, which is the Sunday law, where the “general engagement,” that all “the powers of earth” marshal their forces for the last great battle. That “last great battle” is the third World War, and is represented by the Battle of Actium in 31 BC.
“Xew-xew yu mag te teye” yi nu nekk ci “bunt bi nu taxaw ci kanamam,” dañu leen wone ni ay “xare ak xibaar yu xare.” Dañu koy wone ni dafay am bu “lépp lu nekk ci sunu àddina di yëngu,” bi xeet yi “tàmbalee ba noppi a jóg ci kaw xeet.” Panium dafay tektal “jaar-jaaru mbootaay bu doy waar ak lu bare lu xew,” ci saar fukk ak juróom ci Daniel saar fukk ak benn, mi jëme ci te yóbbu ci saar fukk ak benn, mooy yoonu Dibéer, fa “jébbale gu mag ga” nekk, ga “doole yi yépp ci suuf” di dajale seen kàttan ngir xare bu mag bu mujj ba. “Xare bu mag bu mujj ba” boobu mooy Ñetteelu Xareb Àddina, te dañu ko wone ci Xareb Actium ci atum 31 laata Kirist.
Verses one and two, and verses ten through fifteen represent the hidden history of verse forty in Daniel eleven. Verse forty identifies the history of the United States and Adventism from 1798 unto 1989. It then is silent until the end of the United States as the sixth kingdom of Bible prophecy and the spewing out of the Laodicean Seventh-day Adventist church in verse forty-one, which is the Sunday law, that is also verse sixteen. Verses one and two identify the time of the end in 1989, and the presidents of the United States from that point, until the sixth rich president who stirs up the satanic globalists. Verse two brings the history to the election of Donald Trump in 2016, and then verse three takes up the history of the ten kings, represented by Alexander the Great, who is the seventh kingdom of Bible prophecy, who give their kingdom to the papacy at the soon coming Sunday law crisis.
Saar ñaari kàddu yi, ak kàddu fukk ba fukk ak juróom-ñaatt yi, dañuy tegtal jaar-jaaru kumpa bu kàddu ñeent-fukk bi nekk ci Daniel fukk ak benn. Kàddu ñeent-fukk bi mooy xamle jaar-jaaru États-Unis ak Adventisme daldi tàmbalee ci 1798 ba 1989. Gannaaw loolu mu neexul dara ba ca jeexital États-Unis mel ni juróom-bennoo nguur gi ci waxu yonent yi ci Biibël, ak génnloo kërk Laodicea gu Seventh-day Adventist ci kàddu ñeent-fukk ak benn, te loolu mooy yoonu dundub dibeer, te moom itam mooy kàddu fukk ak juróom-benn. Saar ñaari kàddu yi dañuy xamle waxtu mujj gi ci 1989, ak njiiti réew mi ci États-Unis li dale foofa, ba ci juróom-benni njiit bu bare alal bi yëngal globalist yu Seytaane. Kàddu ñaar bi indi jaar-jaar ba ca tànnug Donald Trump ci 2016, te gannaaw loolu kàddu ñett bi jël génne jaar-jaaru fukki buur yi, ñi Alexander the Great di tegtal, moom mi di juróom-ñaareelu nguur gi ci waxu yonent yi ci Biibël, ñiy jox seen nguur ba papaas bi ci jafe-jafe yoonu dundub dibeer bi di ñëw léegi.
Verse ten closes by identifying 1989 as the time of the end, and verses eleven and twelve set forth the war in the Ukraine, identifying that Putin, and Russia will win the war, but that they will not be benefitted by their victory. The Ukrainian War began in 2014, a year before Trump’s first campaign began. These verses lead into the resurrection (politically) of Donald Trump as he begins his third campaign to become the eighth president, that is of the seven. Verse thirteen identifies the political struggles of Trump that precedes his victory at Panium in verse fifteen, and verse fourteen addresses the history that occurs during the Battle of Panium until his victory in verse fifteen, the history when the man of sin begins to openly intrude into political history. When the papacy intrudes into prophetic history, the whore of Tyre begins to sing and the vision is established.
Aayaat fukk ci benn di jeexal ci melokaan 1989 ni mooy jamono jiirug mujj, te aayaat fukk ak benn ak fukk ak ñaar di joxe xibaaru xare bi ci Ukraine, di wone ne Putin ak Russie dinañu not xare bi, waaye duñu am njariñ ci seen ndam. Xareb Ukraine tàmbalee na ci 2014, at mu jiitu kàmpaañu njëkk wa Trump. Aayaat yooyu di jëme ci dekki-ginaaw gi (ci wàllu politig) bu Donald Trump, ba mu tàmbalee kàmpaañam bu ñetteel ngir nekk ñetteelu buur-president bi, maanaam mi bokk ci juróom-ñaari. Aayaat fukk ak ñett di wone jàppante yu politig yu Trump yu jiitu ndamam ci Panium ci aayaat fukk ak juróom, te aayaat fukk ak ñeent di wax jaar-jaari taariix bi am diirub xareb Panium ba kereem ci aayaat fukk ak juróom, mooy taariix bi nit ku bàkkaar bi tàmbalee dugg siiw ci taariixu politig. Bu paapaas bi duggalee boppam ci taariixu waxi yonent bi, jigéenu moykat bu Tyr di tàmbalee woy, te vision bi sax.
The victory at Panium in 200 BC, was followed by the waymark of the Maccabees “revolt” at Modein (meaning protest) in 167 BC. In 164 BC the Maccabees rededicated the Temple, and Antiochus Epiphanes died marking the turning point in the Maccabean struggle against the Greek religious influence. In the period from 161 BC to 158 BC the work of entering into a league was initiated and finalized. The prophetic waymarks repeat in the Hasmonean Dynasty within the history of verses fifteen to verse twenty-three.
Ndamu gi am Panium ci atum atum 200 BC, topp na ci taxawal buy “révolte” bu Maccabées ca Modein (tekk ci protest) atum 167 BC. Ci atum 164 BC, Maccabées yi dellu-jébbal Templ bi, te Antiochus Epiphanes dee, loolu di màndargaal boppu jéexital bu soppeeku ci xeetu jàmbaarug Maccabées yi ci kaw tasfiyu yoonu diine wu Gereg yi. Ci jamono ji diggante atum 161 BC ak 158 BC, liggéeyu dugg ci ab kóllëre tàmbalee na te mat na. Màndarga-yoon yu yonent yi dellu nañu ci Dinastiyu Hasmonean bi ci biir jaar-jaari mbootaayu aaya 15 ba aaya 23.
The league with Rome in verse twenty-three is a direct reference, but in verse fifteen, the four Maccabean waymarks of 167 BC, 164 BC, 161 BC and 158 BC, are only seen when the history of the “league” is applied to the verse. When Pompey conquered Jerusalem in verse sixteen, he was confronted with a civil war that was taking place within the city, and the two opposing parties were both splinter groups of the Hasmonean Dynasty. The Maccabees are therefore also in the history of verse sixteen.
Jëfandikoo ak Room ci sarax bu ñaari-fukk ak ñett bi mooy tegtal gu jub; waaye ci sarax bu fukk ak juróom-ñaatt bi, ñeenti màndarga yu Makkabee yi di 167 BC, 164 BC, 161 BC ak 158 BC dañuy feeñ rekk bu ñu jëfandikoo nettali “jëfandikoo” gi ci sarax ba. Bi Pompee notee Yerusalem ci sarax bu fukk ak juróom-benn bi, dafa daje ak xareb biir réew mi miy amoon ci dëkk ba, te ñaari kureel yi di xeexante yépp ay wàll yu tasaroo lañu woon ci giiru nguurug Hasmonean. Kon nag, Makkabee yi nekk nañu itam ci nettalug sarax bu fukk ak juróom-benn bi.
Verse twenty identifies the birth of Christ and verses twenty-one and twenty-two identify the history of Christ’s death, therefore that history has the line of the Hasmonean Dynasty represented by the Pharisees. Verses fifteen through twenty-three are identifying the literal glorious land, and God’s Judean apostate people who professed to be the defenders of His truths, but were no more God’s representatives than is apostate Protestantism.
Saar ba ñeent fukk ak juróom ñi jëfandikoo ngir xam juddu Kirist, te saar yi ñaari fukk ak benn ak ñaari fukk ak ñaar jëfandikoo ngir xam jaar-jaaru deeŋu Kirist; moo tax jaar-jaar boobu dafay am bind bi ci sëtug ñaari Hasmonean Dynasty bi, ñi Farisen yi di tegtal. Saar yi juróom-ñeent ba ñaari fukk ak ñett dañuy wax ci dëkk bu tedd te màgg ba dëgg, ak nit ñi réeroon ci Yude, ñoom ñi réeroo ci Yàlla te daan wax ne ñoom a doon aarkat dëgg-yaramam yi, waaye nekkuñu woon saytu Yàlla gën a apostat Protestantism.
Sister White informs us that “much of the history that has taken place in fulfillment of” “the eleventh of Daniel” “will be repeated.” The line of prophecy represented by the Hasmonean Dynasty represents the line of prophecy illustrating the apostate horn of Protestantism beginning at the third presidential campaign that is taken up by the sixth richest president. Trump runs for president three times, the first and the last time he runs he is victorious, but the second time the rebellion represented by the number thirteen, identifies the stolen election of 2020. The world is then being divided into two classes, one class can see 2020, and the other class is blind. It symbolizes the great test which precedes the close of probation for Adventists in the formation of the image of the beast.
Rakku White xamal na nu ne, “lu bari ci jaar-jaari bind bi amoon ngir matal” “Daniel fukki ak benn” “dina dellu am.” Rëddoo yëgle gi Njabootu Hasmonean di wone mooy wuutu rëddoo yëgle gi miy leeral geenu njaaloo bu Protestant yi, di tàmbalee ca ñetteelu jëfandikoo kampañu ndeyjoor bi ñaareelu nit ki gën a bare alal ci ñaari-fukk ak juróom-benni réew mi di yékkati. Trump daw ngir nekk ndeyjoor ñetti yoon; ci njëkk ak mujj ga mu daw, dafa noot, waaye ci ñaareelu yoon wa, réerug xare bi limu fukk ak ñett di melal, mooy ràññeej dooral bi sàccoon ca 2020. Noonu àddina bi dañuy ko xàjjal ci ñaari xeet; am na benn xeet buy gis 2020, ak beneen xeet bu gumb. Loolu dafay tegtal nattu bu mag ba jiitu tëj-u yoonug yërmande ngir Adventist yi ci sosinu nataalu rab wa.
“Already preparations are advancing, and movements are in progress, which will result in making an image to the beast. Events will be brought about in the earth’s history that will fulfill the predictions of prophecy for these last days.” Review and Herald, April 23, 1889.
“Léegi waajal yi dem nañu kanam, te yëngu-yëngu yi tamit dox nañu, yu ci mujj di sos nataalu rab wi. Dinañu indi xew-xew ci jaar-jaaru suuf bi, yu di matal waxi yónen yi ci jëkëréem fan yu mujj yii.” Review and Herald, April 23, 1889.
The advancing “preparations,” the “movements” that are now “in progress, and the “events” “which will result in making an image to the beast”, and “that will fulfill the predictions of prophecy for these last days,” include the waymarks of the Hasmonean Dynasty from verses fifteen to twenty-three in Daniel chapter eleven. The apostate Hasmonean Dynasty, representing apostate Protestantism, is woven into the testimony of Donald Trump, the sixth and eighth Republican president who stirs up and engages his MAGA-ism against the woke-ism of the new world order.
“Waajal yi” ñuy taxawal kanam, “doxalin yi” yu nekk léegi “ci yoon wi”, ak “xew-xew yi” “di ci mujje tax ñu sos niru rab wi”, te “di matal waxi yégle yi ci jamono yu mujj yii,” dañuy boole waymark yi ciy jëm ci Giiru Hasmonean bi nekk ci aaya yi fukk ak juróom-ñaar ba ñaar-fukk ak ñett ci Daniel saar fukk ak benn. Giiru Hasmonean bu dëngkatu bi, miy tektal Protestanti bu dëngkatu, dañu ko rëcc ci seede Donald Trump, ñetteel-benneelu ak juróom-ñetteelu president bu Republikeen bi, miy yëngal te dugal ay magam ci MAGA-ismam ngir xeex woke-ism bu ndigal àddina bees bi.
The testimony of Trump reaches to 2020 in verse two of Daniel eleven, and it includes his campaign and first term, then verses thirteen through fifteen identify his third and last campaign, victory, and his last term. Between the two terms, Revelation chapter eleven, identifies that the Republican horn was slain, and laid dead in the street for three and a half days. That line of Trump’s history ties together the beginning and ending of his presidencies in Daniel chapter eleven. Thus, the testimony of Donald Trump is located in both the books of Daniel and the Revelation, and it is located in both books in chapter eleven.
Seede Trump jot na baax ba àgg ci atum 2020 ci ñaareelu saraxu Daniel fukk ak benn, te mu ëmb yeneen kampaañam ak njëkk waxtu nguuram; gannaaw loolu, sarax yu fukk ak ñett ba fukk ak juróom ñett di jàngale kampaañam ñatteel te mujj, ndam li, ak waxtu nguuram gu mujj. Diggante ñaari waxtu nguur yooyu, Peeñu gi, saar fukk ak benn, di xamle ne bëñu Réewublicain bi ñu rey ko, te mu nekk ku dee ci mbedd mi diiru ñetti fan ak genn-wàll. Rëddoo woowu ci jaar-jaaru Trump dafay boole njàlbéen ak mujjug nguuram yi ci saar Daniel fukk ak benn. Noonu nag, seede Donald Trump nekk na ci téerey Daniel ak Peeñu gi, te nekk na ci ñaari téere yi ñoom-ñaar ci saar fukk ak benn.
The three partial lines, when brought together identify Trump’s complete history as the sixth and the eighth president, and they are structured upon the signature of “Truth”. They come from the books of Daniel and Revelation, and produce a line of history which aligns with that “portion of the book of Daniel that relates to the last days.”
Ñetti xët yi ñu dagg ci ñaar-ñaar, bu ñu leen boolee, dañuy woney jaar-jaaru Trump bu mat, ndax moom mooy juroomeelu njiit ba ak juróom-ñaareelu njiit ba, te sampu nañu leen ci firnde “Dëgg” bi. Jóge nañu ci téereb Daniel ak Peel ga, te jur nañu benn rëddin wu jaar-jaar wu ànd ak “wàll woowu ci téereb Daniel bi miy jëm ci fan yu mujj yi.”
That portion of Daniel is what is unsealed by the Lion of the tribe of Judah, just before the close of probation, and is therefore an element of the sealing message of the one hundred and forty-four thousand. But it requires spiritual twenty-twenty vision to see the prophetic waymarks of the two witnesses being slain in 2020.
Wàllu Daniel woowu mooy li Gaynde gi dëkk ci giiru Yuda ubbal, tuuti laata setug yërmande jëmbat, te moo tax mu nekk cër ci ndigalu sëllalug ñaar-fukki junni ak ñeenti junni. Waaye dafa soxla gis-gisu ruu xelu gu mat ngir gis tegtali yooni yonent yi ci mbirum ñaari seede yi ñu rey ci atum 2020.
Verse fifteen of Daniel eleven, represents the Battle of Panium and the line of the Hasmonean Dynasty, which was fulfilled by a literal battle, thus symbolizing a prophetic illustration of a spiritual war between the religion of apostate Protestantism and the religion of the globalist’s new age. The Battle of Panium, which occurred in 200 BC, represents the battle of the Republican horn, and the struggle represented by the Maccabean Revolt represents the battle of the apostate Protestant horn. Though the revolt of the Maccabees occurred in 167 BC, it aligns prophetically with the Battle of the Republican horn in 200 BC, for prophetically the horns parallel each other’s histories.
Ayar fukk ci Daniel 11 mooy teyoo xarebu Panium ak xeetu nguurug Dynasty Hasmonean, te loolu amoon na ci ab xare ju dëgg, ba tax mu nekk misaal buy wone ci yoon wu yàlla ab xareb ruu diggante diiney Protestaŋ bu gàcceek diineb jamonoy bees bu globalist yi. Xarebu Panium, bi xewoon ci atum 200 baata Krist, dafay tegtal xareb bëgg-buuru Républicain bi, te xeex bi ñu tegtale ci Màggalug Maccabees bi dafay tegtal xareb bëgg-buuru Protestaŋ bu gàcce bi. Doonte nag Màggalug Maccabees bi xewoon na ci atum 167 baata Krist, waaye ci waxu yonent bi mu dëppook xareb bëgg-buuru Républicain bi ci atum 200 baata Krist, ndaxte ci yonent, bëgg-buuru yi dañuy dëppoo ci seeni jaar-jaari nettali.
Verse fifteen represents the prophetic history which immediately precedes and leads into the soon coming Sunday law. It therefore represents the very point in the sealing time of the one hundred and forty-four thousand when the power within the sealing message eternally impresses the seal upon God’s last-day people.
Saraxu fukki benneel ci taarixu wax-u Yàlla bu wax ci lu war a xew te mu jiitu ci baat bi di ëpp a ñëw ci bésub Dibéer. Kon nag, moo tax mu tegtal màndarga boobu sax ci jamonoy tëj gi ci ñaari téeméer ak ñeent-fukki ak ñeenti junni ñi, ba noppi firndeel ne moomu la ci benn pexe ci jamonoy tëj gi, bi dooley bi nekk ci bataaxalub tëj gi di fàttali, ba fàww, màndarga bi ci nit ñi Yàlla moom ci mujjug àddina.
It is the Lion of the tribe of Judah who unseals that truth, and that truth is the Revelation of Jesus Christ. The one hundred and forty-four thousand are those who “follow the Lamb whithersoever He goeth,” and when He unseals verse fifteen, the Lion of the tribe of Judah has led His last-day people to Panium. Jesus illustrated this very point in the sealing process when He took His disciples to Panium, just before the cross.
Ndax mooy Gaynde gi nekk ci xeetu Yuda mi ubbal dëgg googu, te dëgg googu mooy Palug Yeesu Kirist. Ñaar-fukk ak ñeent-junni ak ñeent-fukk ñeent ñoo di ñi “toppi Xar mi fu mu demee,” te bu mu ubbalee sarax mi fukk ak juróom, Gaynde gi nekk ci xeetu Yuda dafa jiite nitam ñi ci mujjug fan yi ba Panium. Yeesu wonna punt woowu ci anam wiñu tëjalee, ba mu yóbbu ay taalibeem Panium, lu jiitu bant ba.
The war of Panium is specifically addressed by Christ, when He was standing in Panium with His disciples and there instructed them that His church would be built upon the confession of Peter, and that “the gates of hell” would not prevail against it. Jesus identified the warfare that is represented by the Battle of Panium. The Battle of Panium is verse fifteen, and verse sixteen is the Battle of Actium. Christ stood at Panium, just before the act of His death played out.
Xare Panium, Kirist dafa wax ci moom bu baax, ba mu taxawoon ci Panium ak ay taalibeem, te fa la leen jàngale ne, mbooloom diineem dina tabaxoo ci waxin Piere, te “bunt yu safara” du ko man a noot. Yeesu won na xare bi nuy tegu ci xareb Panium. Xareb Panium mooy sarax fukk ak juróom-ñaareel, te sarax fukk ak juróom-benn mooy xareb Actium. Kirist taxawoon na ci Panium, tuuti lu jiitu ndawtalu jëfam dee gi am.
Panium to the Sunday law is the history of the political and religious struggle of the earth beast’s two horns of Protestantism and Republicanism. They were both attacked by the atheistic beast from the bottomless pit in 2020, and the warfare of the two horns against the political and religious gods of globalism is represented within the history of verses eleven through sixteen.
Gannaaw Panium ba ci yoonu Dibéer mooy jaar-jaari mbirum xeexu siyaasat ak diine bu ñaari geenu rab wu suuf si, maanaam Protestantis ak Républicanism. Ñoom ñaar ñépp, rab wu yëfandikoo ateism te jóge ci xóot bu amul ndox moo leen song ci atum 2020, te xareb ñaari geeni noonu ak yàlla yu siyaasat ak diine yu globalism bi, dañu ko feeñal ci biir jaar-jaaru aayé yi fukk ak benn ba fukk ak juróom-benn.
From the Ukrainian War that began in 2014, to the first presidential campaign of Donald Trump beginning in 2015, unto the death of the two horns in 2020, unto the resurrection of 2023, to the third campaign of Trump which began on November 15, 2022, the history leads to verses thirteen to fifteen. In those verses the history that is revealed by God’s prophetic Word represents the prophetic truths which seal the one hundred and forty-four thousand.
Bàyyi xare Yukreñ bi tàmbalee ci atum 2014, ba ci njëkk yoonu kampaañu prezidaaŋseel Donald Trump bi tàmbalee ci atum 2015, ba ci deeŋu ñaari geñ yi ci atum 2020, ba ci dekkal gi ci atum 2023, ba ci ñetteelu kampaañu Trump bi tàmbalee 15 Nowàmbar 2022, jaar-jaarub nettali bi di jëme ci ay aaya 13 ba 15. Ci ay aaya yooyu, jaar-jaar bi Kàddu yonent yu Yàlla feeñal di tegtal dëgg-yoonent yi di tëj junniy téeméeri ñeent-fukk ak ñeent junni.
Those truths were illustrated in Christ’s visit to Caesarea Philippi in Matthew chapters sixteen and seventeen. In those verses, the man of sin returns to prophetic history singing the songs of the whore of Tyre, and in so doing establishes the vision, thus placing those verses in the context of the Midnight Cry, for where there is no vision the people perish.
Dëgg-dëgg yooyu dañoo wonneeku ci seeti Kirist ci Caesarea Philippi ci Matyeu ay sarax 16 ak 17. Ci aayé yooyu, nit ku bàkkaar bi dellu ci taariixu waxyu, muy woyaan woyi jigéenu ndaga bu Tir, te ci loolu mu taxawal gis-gis bi, noonu di samp aayé yooyu ci mbirum Yuuxu Diggante Guddi, ndax fu gis-gis amul, nit ñi dañuy yàqu.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Fu amul peeñu gisale, mbooloo mi di sànku; waaye ku sàmm yoon wi, barkeel nga ci moom. Kàddu yu Xel 29:18.
Those who have eyes, but will not see, and ears, but refuse to hear are the foolish Laodicean virgins that do not have the “oil.” The “oil” is the increase of knowledge that is produced when the Revelation of Jesus Christ is unsealed just before probation closes, and according to Hosea, God’s people who refuse and reject knowledge are to be destroyed.
Ñi am ay bët, waaye bëggul a gis, ak ay nopp, waaye bañ a dégg, ñoo di jàngalekat yu doy waar yi ci Laodise, yi amul “diwlin.” “Diwlin” jii mooy yokkute xam-xam bi ñuy jur suñu “Peeñug Yeesu Kirist” ubbeeku lu jiitu ndaxub naxari jàll, te ni Ose waxe, nit ñi Yàlla, bu ñu bañee te weddi xam-xam, dees na leen alag.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Samay doom a yàqu ngir ñàkk xam-xam; ndaxte yàgg nga bañ xam-xam, man it dinaa la bañ, ba dootuloo sama sarxalkat; gannaaw fàtte nga yoonu sa Yàlla, man it dinaa fàtte sa njaboot. Ose 4:6.
The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.
Kàddu Boroom bi itam agsi ci man ne: “Yaw, doomu nit ki, danga dëkk ci biir kër gu werul, ñi am ay bët ngir gis te gisuwuñu; am ay nopp ngir dégg te dégguwuñu; ndaxte ñoom ay kër gu werul lañu.” Esekiyel 12:1, 2.
And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.
Mu ne ko: “Demal, wax ko xeet wi ne: Déggleen dëgg, waaye buleen déggoo; gisleen dëgg, waaye buleen xam. Defal xolu xeet wi mu dëgër, diisloo noppam, te tëj seen bët; ngir bañ a gis ak seen bët, di dégg ak seen nopp, di déggoo ak seen xol, ba noppi dellu, te ñu wéral leen.” Isaaya 6:9, 10.
And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:10–17.
Noonu taalibey yi ñëw, ne ko: Lu tax nga di wax ak ñoom ci léeb? Mu tontu ne leen: Ndaxte jox nañu leen ngeen xam kumpay yi nguurug asamaan, waaye ñoom deesu leen ko jox. Ndax ku am, dees na ko dollil, te dina am lu ëpp; waaye ku amul, sax li mu am dees na ko jële. Looloo tax maa ngi wax ak ñoom ci léeb; ndaxte diineg seen gis, gisunuñu; te diineg seen dégg, déggunuñu, te xamunuñu it. Te ci ñoom la waxu yonent Esayi mat, bi mu waxee ne: Dégg ngeen di dégg, waaye dungeen xam dara; te gis ngeen di gis, waaye dungeen seet xam. Ndaxte xolu xeet wii dafa dëgër ba metti, te seeni nopp dañuy dégg ak jafe-jafe, te seeni bët dañu ko tëj; ngir bañ a gis ak seeni bët, ak a dégg ak seeni nopp, ak a xam ak seen xol, te dellu ci Yàlla, ma faj leen. Waaye yéen, seeni bët barkeel nañu, ndax gis nañu; ak seeni nopp, ndax dégg nañu. Ndax dëgg maa ngi leen koy wax, yonent yu bare ak nit ñu jub dañoo bëgg a gis li ngeen gis, te gisuñu ko; ak a dégg li ngeen dégg, te dégguñu ko. Macë 13:10–17.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“Bépp xibaar yi ñu joxe woon diggante 1840–1844, war nañu léen a delloo tey ci doole, ndaxte am na ñu bare ñi réer seen yoon. Xibaar yi war nañu a dem ci mbootaay yi yépp.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
“Kirist moo naan: ‘Yéen seen bët barkeel nañu, ndax dañuy gis; te seen noppit barkeel nañu, ndax dañuy dégg. Ndax dëgg maa ngi leen koy wax, ne yonent yu bare ak nit ñu jub dafañu bëgg woon gis li ngeen gis, waaye gisewuñu ko; te dégg li ngeen dégg, waaye dégguñu ko’ [Matthew 13:16, 17]. Barkeel nañu bët yi gisoon li ñu gisoon ci atum 1843 ak 1844.”
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Joxeb bi joxe na. Te warul benn wàññi ci yokk joxebi, ndaxte seeni màndarga yu jamono yi da ñuy mat; liggéeyu tëj bi war na a am. Liggéey bu réy dina am ci ab waxtu bu gàtt. Joxeb ju Yàlla tànnal dina ñëw léegi, te dina yokku ba nekk wax ju kowe. Noonu Dañeel dina taxaw ci céram, ngir joxe seedeem.” Manuscript Releases, volume 21, 437.
We will continue this study in the next article.
Dina continuer njàngum bii ci article bi ci topp.
The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
Peeñug Yeesu Kirist, mi Yàlla maye ko ngir won ay jaamam yi mbir yi war a xew ci lu gaaw; te yónnee na ko, te xamale ko jaarale ko ci ab malaakam, ci jaamam Yowaana: moom mi seedeel Kàddug Yàlla ak seede si Yeesu Kirist, ak lépp lu mu gis. Ku di jàng moo barkeel, ñi dégg kàddu yi ci waxi ci wax jii itam ñoo barkeel, te di sàmm liñu bind ci biiram; ndaxte waxtu wi jege na. Peeñug Yowaana 1:1–3.