In the near future Russia will end the war in Ukraine with a victory, and the victory will prove to be the beginning of the end for Putin and Russia. Just as Gorbachev reorganized (perestroika) his empire and then fled to the United Nations, political Russia will be brought under the authority of the United Nations, while religious Russia will be brought under the control of the papacy. Trump will be elected in 2024, and prevail over the globalist Democrats and professed Republican globalists, and he will form an alliance with the globalists of the United Nations, for the purpose of resolving the fallout from the demise of Putin and Russia. Then the whore of Tyre will then intercede on behalf of Russia.
Ci jamono ju jëkk, Risi di jeexal xareb Ukrain ak ndam, te ndam moomu dina firnde ne moo di tambaliwaayu mujju Putin ak Risi. Ni Gorbachev tabaxaataloon (perestroika) nguuram, ba noppi daw ca Mbootaay Xeet yi, noonu it Risi gu politig dina ñëw ci suufu sañ-sañu Mbootaay Xeet yi, fekk Risi gu diine dina ñëw ci suufu nguurug papa bi. Trump dinañu ko tànn ci 2024, te dina daan Demokaraat yu globalist yi ak Répiblikeen yu globalist yu wax ne ñooy Répiblikeen, te dina sos benn alliinaas ak globalist yi ci Mbootaay Xeet yi, ngir jeexal yàqute gi jóge ci mokkug Putin ak Risi. Bu boobaa jigéenu ndaw su Tir dina rammu ngir wallu Risi.
In the Battle of Panium, the history of the first of the three battles of verse forty is repeated. In the first battle, represented by the collapse of the Soviet Union in 1989, the first of the last eight presidents served as the papacy’s proxy army. That first president was a Republican, signaling that the last will also be a Republican president. The first president was known for his rhetoric concerning the wall of the iron curtain, that as a prophetic waymark came down when the Berlin Wall came down on November 9, 1989. The last Republican president will be known for his rhetoric concerning the wall on the southern border of the United States, and the waymark that will mark Trump’s testimony of building the wall will be the Sunday law, where the symbolic “wall of separation of church and state” is removed.
Ci xareb Panium bi, jaar-jaari njàngale bu njëkk ci ñetti xare yi nekk ci aaya ñeent-fukk bi dellu na. Ci xare bu njëkk ba, bi taxawoo ci daanu Réewum Soviet yi ci atum 1989, njëkk ci juróom-ñett yi mujj ci ñaar-ñetti président yi doon na mbooloom xarey wuutu ngir papas bi. Président bu njëkk boobu doon na Républicain, te loolu di màndarga ne bu mujj bi itam dina doon président Républicain. Président bu njëkk boobu xamoon nañu ko ci ay waxam yu jëm ci miir miirug “rideau de fer” bi, te loolu, ci anam wuy waayu yonent, daanu na bi Miiru Berlin bi daanuee ci 9 Nowàmbar 1989. Président Républicain bu mujj bi dees na ko xam ci ay waxam yu jëm ci miir mi ci diggu mboord gu bëj-gànnaar gu États-Unis, te waayu yonent wi dina màndargaal seede Trump ci tabax miir mi mooy yoonu Dimàas bi, fa “miirug tasare” gu misaal gi nekk diggante kanamug kiristaan ak réew bi dees koy jël.
That first president was a former media star, known for his sharp speaking skills and sense of humor. The last president is a former media star, known for his sharp speaking skills and sense of humor. 1989 marked the disintegration of the empire known as the Soviet Union, and the last of the three battles of verse forty represents the disintegration of the empire known as Russia.
Njiitu jëkk boobu nekkoon mbokk bu njëkk ci yeneen xibaar, te ñu ko xamoon ngir kàddu yu ñaw miis ak xel mu ñuul. Njiitu mujj moom itam, nekkoon mbokk bu njëkk ci yeneen xibaar, te ñu ko xam ngir kàddu yu ñaw miis ak xel mu ñuul. Atum 1989 mooy tegu gu tasare gi ñuy wax Ubbig Sowiyet, te xeex bu mujj bi ci ñetti xeex yi nekk ci sarax bu ñeent-fukk represent tasare gi ci tegu gu ñuy wax Rusi.
The Battle of Panium is the third and last battle of verse forty, and it was typified by the first battle. When the first battle was over the entire world acknowledged that the only superpower in the world was the United States. That world domination will be repeated at the conclusion of the last battle, for it is there, that, in spite of the alliance formed between Antiochus III and Philip of Macedon, (the United States and the United Nations), the United States (the false prophet) will be established as the premier king of the ten kings (the dragon—the United Nations.)
Xareb Panium mooy ñetteelu xare bi te mujj bi ci aaya ñent fukk, te xare bu jëkk ba moo ko melal woon. Bi xare bu jëkk ba jeexee, àddina bépp nangu na ne doole bu gën a màgg bi ci àddina mooy États-Unis. Noonu it, nguurug àddina boobu dina dellusi ci mujjug xare bu mujj ba, ndaxte foofa, doonte booloo bi ñu sosoon diggante Antiochus III ak Philip bu Macedon, (États-Unis ak Nations Unies), États-Unis (yonent bu dëgërul bi) dina taxaw ni buur bi gën a kawe ci fukk buur ya (jinax ji—Nations Unies.)
The three battles of verse forty bear the signature of “Truth,” for the first represents the last, and the middle battle represents rebellion. The first and last victorious proxy army (the United States) prevails, but the second proxy army loses, and the second proxy army is Nazism, a world symbol of rebellion.
Ñetti ñaari xare yi ci saar fanweer bi jëfandikoo màndarga “Dëgg,” ndaxte bi njëkk mi dafa teewal bi mujj, te xare bu digg ba dafa teewal gàntal. Nguur gu jëkk ak gu mujj ci ay xarey waññi yu am ndam (Etazini) dafa not, waaye ñaareelu mbooloom xare bu waññi bi dafa yàqu, te ñaareelu mbooloom xare bu waññi boobu mooy Nazism, màndargay àddina bu gàntal.
The three political campaigns of Donald Trump bear the signature of “Truth,” for he wins the election in his first and last campaigns, but in the middle campaign he is defeated through by the beast of atheism, which is the dragon power, once again the symbol of the rebellion represented by the thirteenth letter of the Hebrew alphabet that when placed together with the first and last letter form the Hebrew word “Truth.”
Ñetti politig yu Donald Trump yi ñett dañuy yëngu ak màndargu “Dëgg,” ndaxte mooy gànn palanteer bi ci kampaañam bu njëkk ak bu mujj bi, waaye ci kampaañ bu digg ba, déedéet na ko ci loxob rab wu weddi Yàlla, miy kàttanu njaay mi, te baat boobu delluati nekk màndargay ànd ak dogalug wàññiku gi araf wu fukki ak ñettël ci alfabee Ebraayik bi di tegtal, bi ñu ko boolee ak araf bu njëkk ak bu mujj, muy sos baatu Ebraayik bi ñuy wax “Dëgg.”
Verse ten of Daniel eleven identifies the time of the end in 1989, and verse sixteen identifies the soon coming Sunday law. Verses ten through fifteen represent the hidden history of verse forty, which is the portion of the book of Daniel that was sealed up until the last days. When verses ten through fifteen are placed (line upon line) into the hidden history of verse forty, the portion of Daniel that relates to the last days is unsealed. That portion is unsealed just before probation closes for Sabbath-keepers at the soon coming Sunday law. It therefore represents the final or seventh seal.
Aaya fukk ci Daniel fukki benn gi, aaya fukk di wax jamono muj ga ci atum 1989, te aaya fukk ak juróom-benn di wax yoonu Dibeer buy ñëw lu gaaw. Aaya fukk ba ci juróom-ñett dañuy teewal jaar-jaari mboóx bu nëbbu buy nekk ci aaya ñent-fukk, te loolu mooy cérug téereb Daniel biñ tëj ba ci fan yu mujj yi. Buñ sampoon aaya fukk ba ci juróom-ñett “rëdd ci kaw rëdd” ci jaar-jaari mboóx bu nëbbu bu aaya ñent-fukk, kon cérug Daniel bi jëm ci fan yu mujj yi dafa ubbeeku. Cér googu dafa ubbeeku lu jiitu ndaje yoonug jébbalu uggee ci ñi sàmm Dibeer ba xéy ci yoonu Dibeer buy ñëw lu gaaw. Kon nag, mooy teewal màndargu mujj ma, walla juróom-ñaaréelu màndarga.
And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:1–6.
Ba mu ubbee siiwal bu juróomeel bi, dal gu nekkoon ci asamaan lu tollook genn-wàll waxtu. Te gis naa juróom-ñaaru malaaka yi taxawoon ca kanam Yàlla; te joxees na leen juróom-ñaaru buxar. Te beneen malaaka ñëw, taxaw ca saraxalukaay ba, yor ab kaasar gu wurus; te joxees na ko tuur wu bare, ngir mu jébbal ko ak ñaan yi yépp yu gaayi Yàlla yi, ci kaw saraxalukaay gu wurus ga nekkoon ca kanam gàngune ga. Te saxaaru tuur wa, wi ànd ak ñaan yi yu gaayi Yàlla yi, yéeg na jëm ci Yàlla, jóge ci loxo malaaka ba. Noonu malaaka ba jël kaasar ga, feesal ko ak safara saraxalukaay ba, sànni ko ci suuf: te am baat yu mag, ak dënnu, ak melax, ak yengu-yengu suuf. Te juróom-ñaaru malaaka yi yoroon juróom-ñaaru buxar yi waajaloon nañu seen bët ngir liit. Peeñu 8:1–6.
The seven angels with the seven trumpets represent the executive judgment which begins at the Sunday law in the United States, and they represent the executive judgment that begins when Michael stands up and human probation closes. The first period, from the Sunday law until Michael stands up, God’s judgments are mixed with mercy, but then the seven last plagues are God’s judgments that are not mixed with mercy. The opening of the seventh seal is when the executive judgments are being prepared, as represented by the seven angels.
Juróom malaaka yi ak juróom trompet yi dañuy tektal àtte gu jëfandikoo, gi tambalee ci yoonu Dibéer bi nekk ci États-Unis, te itam dañuy tektal àtte gu jëfandikoo gi tambalee bi Mikal jógée taxaw te waxtu nattu nit ñi mujje. Ci njëkk jamono ji, dale ci yoonu Dibéer ba Mikal jóg taxaw, àttey Yàlla jaxase nañu ak yërmande, waaye gannaaw loolu, juróom-ñaareel musiba yu mujj ya mooy àttey Yàlla yu dul jaxasoo ak yërmande. Ubbiñu juróom-ñaareel màndarga baat na ci waxtu bi ñuy waajal àtte yu jëfandikoo, ni ko juróom malaaka yi tektalee.
Daniel chapters two and nine identify “the prayers of the saints” as a prayer to understand the events associated with Nebuchadnezzar’s hidden dream of the image of the beasts, and the repentance and confession associated with the “seven times,” of Leviticus chapter twenty-six. The prayers that are mixed with the incense in the “golden censer” that ascended up before God, are prayed by those who are called to be among the one hundred and forty-four thousand, who at that time receive the seal of the living God, as the fire from the altar is cast into the earth.
Saar Daniel ñaari ak juróom-ñett day xamale ne “ñaani gaayi sell yi” mooy ñaan ngir déggoo mbir yi jëm ci xew-xewu gént gu nëbbu gii Nebukadnetsar gisoon ci nataalu rab yi, ak tuub ak confessioŋ bu jëme ci “juróom-ñaari yoon yi,” ci Levitik saar juróom-benn fukk ak juróom-benn. Ñaan yooyu ñu jaxase ak cuuraay gi ci “safara bu wurus bi” te yéeg ba jëgë ci kanam Yàlla, ñoo leen di ñaan ñi ñu woo ngir bokk ci téeméeri ñeent fukk ak ñeent junni ñaar, ñi ci waxtu woowu jot màndargu Yàlla ju dund ji, bi ñuy sànni safara ji joge ci sarxalukaay bi ci kaw suuf si.
In Ezekiel chapter nine, those very same saints are sighing and crying for the abominations done in the land and in the church, and as they express their deep remorse for sin, the sealing angel places a mark upon their foreheads. As with chapter eight of Revelation, the judgments represented by the destroying angels are there in the background waiting for the command that the sealing is finished.
Ci saar waajur Yexeskeel, gaayi yu sell yooyu sax dañuy jàkkaarloo te jooy ndax ñaawtéef yi ñuy def ci réew mi ak ci kër Yàlla gi, te bi ñuy wone seen réccu xol bu xóot ndax bàkkaar, malaakam mi war a téye di teg màrk ci seen jë. Naka ci saar waajur Peeñ gi, àtte yi malaaka yiy alag tegu doon firndeel am nañu fa ci ginnaaw di xaar santaane bi ne téye gi jeex na.
“With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.
“Ak njub gu dul réer, Ki dul am kemmoo di bàyyi ba tey ab jàngat ak xeet yépp. Bi Yërëmam di leen jox ndawtal ak woote yu ñu tuubee, jàngat boobu dina ubbi; waaye bu lim yi agsee ci benn tolluwaay bu Yàlla saxal, liggéeyu meram di tàmbali. Jàngat ba tëju na. Muñu Yàlla jeex na. Amatul benn ñaanu yërmande ngir ñoom.”
“The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.
“Yonent bi, bi seetaan xeetu jamono yi di daw ci ay at yu bare, gisoon na ci ay peeñam waxtu wii. Xeeti jamono jii jot nañu yërmande yu kenn masul a gis ni mel. Ña gën a tedd ci barkey asamaan ñoo leen jox. Waaye reyréylu gu yokk, bëgg alal, bokk xërëm, xeeb Yàlla, ak ñàkk ngërëm gu suufe, ñooñu lañu bind ci seen kaw. Ñu ngi gaaw a tëj seen hesab ak Yàlla.”
“But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.
“Waaye li ma may mayy na ma ragal mooy ne ñi amoon leer gu gën a mag ak i yëngu-yëngu yu gën a bare, ñoo sosiku ak bonug baaxul bi ñuy góor-góorlu ci jamono ji. Ndeyjoor gi ci ñoom ñi leen wër te jubul, ñu bare, sax ci ñi bëgg a wax ne dëgg lañuy topp, siiw nañu, sëtu na seen xol, te dex gu dëgg a dooley lu bon gi jàpp leen ba daan leen. Xeex ak xeeb gu àddina sépp di sànni ci kaw ragal Yàlla gu dëgg ak sellal gi, loolu di jur ñi dul boole seen bopp bu baax ak Yàlla ñu ñàkk seen worma ci yoonam. Su ñu doon topp leer gi te déggal dëgg gi ak xol bu mat, kon yoon wu sell wii dina gën a mel lu am solo ci ñoom ba ñu ko xeeb di ko bàyyi. Naka la xeebug yoonu Yàlla di gën a feeñ, noonu itam seed bi diggante ñi koy sàmm ak àddina si di gën a wér. Mbëggeel gi ñeel ndigali Yàlla yi di yokku ci benn xeet, ndax ni seen toroxal di yokku ci beneen xeet.”
“The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’
“Kriis bi mu ngi gën a jegesi gaaw. Lim yu ngi gaaw a màgg te feeñ ne waxtu seeti Yàlla bi bëgg a agsi. Doonte ne dafay bañ a mbugal, waaye dina mbugal, te bu gaaw. Ñi dox ci leer gi dinañu gis màndarga yi di xamale musiba mi ñuy jëgëral; waaye waruñu toog ci dal gu amul njàqare, di xaar alag gi ci lu ñuy xam ne Yàlla dina aar ay nitam bésu seet bi. Déedéet. War nañu xam ne seen kàttan mooy liggéey ak taxawaayu gu baax ngir musal ñeneen, di xool ak ngëm gu dëgër ci Yàlla ngir ndimbal. ‘Ñaanu ku jub bu jëfandikoo ak xol wër na lool.’”
“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.
“Liwu ragal Yàlla jàppagul yépp dooleem. Ca jamono ji ñaawtéef ak naqaru kilifa gi gëna réy, ndaw mbooloo mi taxaw ci leer gi dinañu jàq ak jooy ndax ñaawtéefi réy yi ñuy def ci réew mi. Waaye gën a raw, seen ñaan dina yéeg ngir mbooloom gëmkat ñi, ndaxte ay céram di topp yoonu àddina.”
“The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.
“Ñaan yu tar te dëgg yu nit ñu takku ci ngëm ñi duñu neen. Bu Boroom bi génnee ngir doon feykat, dina itam ñëw ni aarukat bu ñépp ñi denc ngëm gi ci sellam te sàmm seen bopp ba duñu tilimook àddina. Ci jamono jooju la Yàlla digé ne dina feyal ay tànkamam yu mu tànn, ñi koy woo guddi ak bëccëg, doonte muñalna leen lu yàgg.”
“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 208–210.
Ndigal bi mooy lii: “Jaaral ci biir dëkk bi, ci biir Yerusalem, te nga def màndarga ci jë ci kanam góor ñi di naqarlu te di jooy ndax mboolem ñaawtéef yi ñuy def ci biiram.” Ñi di naqarlu te di jooy ñii daan yégle kàdduy dund; daan nañu yedd, digle, te ñaan ak bàkku. Yenn ci ñi daan toroxal Yàlla tuub nañu te toroxal seen xol ci kanamam. Waaye ndamu Boroom bi jógewoon na ci Israyel; doonte ñu bare sax daan nañu wéyal melokaan yi ci diine, dooleem ak dëkkuwaayam amuñu woon fa. Testimonies, volume 5, 208–210.
Verses ten through fifteen unseal the hidden history of verse forty, and in so doing they simultaneously identify that the sealing of the one hundred and forty-four thousand is now being accomplished upon those who have met the requirements of the prayers represented by Daniel and the three worthies in chapter two, and by Daniel in chapter nine. The distinction between the two prayers can be recognized as a prayer for understanding the external events of prophecy (Daniel two), and a prayer to realize the internal experience of prophecy (Daniel nine). Another distinction is that the saints corporately are seeking to understand the testing message of the image of the beast (Daniel two), but they must individually accomplish the work of complete repentance (Daniel nine). Their prayers must be in the context of Ezekiel nine, for they must be grieved over the sins in the land and in the church.
Aaya fukk ak juróom ñi dañuy ubbi jaar-jaaru mboolem lu nëbbu woon ci aaya ñeent-fukk, te ci noonu it diir yu njëkk dañuy xamale ne téye gi ci téeméer ak ñeent-fukk ak ñeent-fukk ñaar ñi mi ngi léegi am ci kaw ñi matale njariñ yi ci ñaan yi Daniel ak ñetti nit ñi ñu teddaloon tektal ci saar ñaareel ba, ak Daniel ci saar juróomeel ba. Wuute bi nekk ci diggante ñaan ñaar yooyu manees na ko xam ni ab ñaan ngir xam-xam ci mbir yi biti ci yégle yi waxoon ci kàddug yonent (Daniel 2), ak ab ñaan ngir dugg ci xperience bu biir bi ci yégle yi waxoon ci kàddug yonent (Daniel 9). Beneen wuute mooy ne, ñi sell ñi ci mbooloo mi ñu ngi seet a xam waxinug nattu gi ci nataalu rab wi (Daniel 2), waaye kenn ku nekk war na ci boppam matal liggéeyu tuub gu mat sëkk (Daniel 9). Seen ñaan war na nekk ci jubbanti Ezekiel 9, ndaxte war nañu metti xol ndax bàkkaar yi nekk ci réew mi ak ci kanamug mbooloom gëmkat yi.
“In the time when His wrath shall go forth in judgments, these humble, devoted followers of Christ will be distinguished from the rest of the world by their soul anguish, which is expressed in lamentation and weeping, reproofs and warnings. While others try to throw a cloak over the existing evil, and excuse the great wickedness everywhere prevalent, those who have a zeal for God’s honor and a love for souls will not hold their peace to obtain favor of any. Their righteous souls are vexed day by day with the unholy works and conversation of the unrighteous. They are powerless to stop the rushing torrent of iniquity, and hence they are filled with grief and alarm. They mourn before God to see religion despised in the very homes of those who have had great light. They lament and afflict their souls because pride, avarice, selfishness, and deception of almost every kind are in the church. The Spirit of God, which prompts to reproof, is trampled underfoot, while the servants of Satan triumph. God is dishonored, the truth made of none effect.
“Ci jamono bi ay mer, baam-xaaj yi, ñi toppkat Kirist yu suufe tey jébbalu yii dees leen xàmmee ci ñépp ñi ci àddina si ndax metitam xol, mi feeñ ci jooy ak woyof, ci yedd ak artu. Bi ñeneen di jéema sàngg ayib yi am tey, di dëggal bon bu réy bi feeñ fépp, ñi am farlu ngir màggaayu Yàlla ak bëgg-bëgg ci nit ñi duñu ne tekk ngir wut ngërëm kenn. Seen bakkan yu jub dañuy sonnal bés bu nekk ndax jëf yu sellul yi ak wax ju jubadi ñi jubadijul. Amoonul seen kàttan ngir taxawal dexug moytuwaayub tooñ buy daw gaaw; moo tax ñu fees ak naqar ak tiit. Ñuy naqarlu fa kanam Yàlla bu ñu gisee ne diine dañu koy xeeb ci kër yi saxu ña amoon leer gu réy. Ñuy jooy tey toroxal seen bakkan ndax reyréylu, bëgg alal, bëgg sa bopp, ak naxteef yu tollu ci bépp mel nekk na ci kanam mbooloom gëmkat ñi. Xelum Yàlla mi di xiir ngir yedd, dañu koy tàccu ci suuf; waaye surga yi Seytaane dañuy màndargañ. Yàlla dañu koy toroxal, dëgg gi it dañu koy tax mu amul doole.”
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
“Ñi dañoo gi duñu yégu metit ci seen wàññiku ruuh, te duñu jooy it ci bàkkaaru ñeneen, dees na leen bàyyi luuñu amul màndargay Yàlla. Boroom bi sant na ay ndawam, góor ña yor jumtukaayi rey ci seen loxo ne: ‘Demleen ginnaawam ci biir dëkk bi, te dóorleen; bu seeni bët bañ a yërëm, bu ngeen am yërmande it: reyleen bu baax mag ak ndaw, janq ak xale yu ndaw, ak jigéen; waaye buleen jege kenn ku am màndarga mi ci kawam; te tàmbaleleen ci Sama kër gu sell gi.’ Noonu ñu tàmbalee ci mag ña woon ca kanamu kër ga.”
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 210, 211.
“Fi nu gis ne, ñu ngi gis ne mbooloom gëmkat yi — kër Yàlla gu sell gi — moo jiitu a jot mbugalu merum Yàlla. Mag ña, ñi Yàlla joxoon leer gu mag te taxawoon ni wottukati mbir yu xel mu sell yi ci biir xeet wi, wor nañu seen ndénkaane. Ñoom jël nañu taxawaayu ne warunuñu xaar kéemaan ak feeñ gu rõy gu kàttanu Yàlla ni ci fan yi weesu. Jamono soppeeku na. Kàddu yooyu dëgëral nañu seen ngëmadi, te ñu naan: Boroom bi du def lu baax, te du def it lu bon. Moo ëpp yërmande, ba du saytu ay nitam ci àtte. Noonu, “Jàmm ak wér-gu-yaram” mooy wax ju ñu di yuuxu ci gémmiñi nit ñi dootul mukk yëkkati seen baat ni trompet ngir won nit ñi Yàlla seeni tooñ ak kër Yaagóob seeni bàkkaar. Xaj yu noppi yooyu te bëggul woon wow, ñooñu la séddoo ak feyugubey gu yoon wi gu Yàlla su mer. Góor ñi, jigéen ñi ak xale yu ndaw ñi dañuy réyandoo ñépp benn.” Testimonies, volume 5, 210, 211.
Verse one and two of Daniel eleven, begin at the time of the end in 1989, as does verse ten. Verse two takes the history to the first term of Donald Trump, and then leaves a hidden history from that sixth richest president unto the seventh kingdom (the United Nations), represented by Alexander the Great. Between Xerxes the rich king in verse two, and Alexander the Great there were eight Persian kings. The hidden history of verse two until verse three, represents eight kings. Thus, from the conclusion of the first term of Trump until the seventh kingdom of Bible prophecy there are a total of ten kings that span the hidden history of verse two to three of Daniel chapter eleven.
Saaru kàddoom ak ñaareelu ci Daniel fukki benn, tàmbalee na ci waxtu mujj gi ci atum 1989, ni ko saaru fukki bi itam. Saaru ñaareelu jëli na jaar-jaaru nettali ba ci njëlbéenu moomeelu Donald Trump, te gannaaw loolu mu bàyyi ab jaar-jaaru bu nëbbu, dale ko ci juroom-benni president bi gën a bare alal ba ca juróomeelu nguur gi (Mbootaay Xeeti Àddina), mi Alexander Mu Mag ji teewal. Diggante Xerxes buur bu bare alal bi nekk ci saaru ñaareelu, ak Alexander Mu Mag, amoon na juróom-ñaar fukki buur yu Perse. Jaar-jaaru bu nëbbu bi nekk ci saaru ñaareelu ba ci saaru ñetteelu, teewal na juróom-ñaar fukki buur. Kon nag, dale ko ci jeexital moomeelu njëlbéenu Trump ba ca juróomeelu nguur gi ci yonent-biyib Bibil bi, am na ñoom benn fukk ak ñaar ci matuwaay, yu yaatal jaar-jaaru bu nëbbu bi nekk ci saaru ñaareelu ba ci ñetteelu ci waaju Daniel sarax fukki benn.
The number ten is a symbol of a test, and the test that occurs in that very history is the formation of the image of the beast. The sixth richest president stirs up the globalists beginning with his first campaign in 2015, and in doing so he marks the beginning of a struggle between the two witnesses of Revelation chapter eleven and the dragon beast of atheism, that does not cease until the Sunday law of verses sixteen and forty-one. Within that warfare Donald Trump was the first president to stir up the dragon and he is also the last. Trump is the last president of the earth beast, and Trump will become the first leader of the seventh kingdom. In so doing, Trump represents the first and last of ten kings, and ten represents a test.
Limu fukk bi mooy màndarga nattu, te nattu bi am ci wetu mboolem jaar-jaar boobu mooy sosin nataalu rab wi. Jëwriñu réew mi gëna am alal ci juróom-benni màndarga yi yënguël na globalist yi tambalee ak kampaañam bu njëkk ba ci atum 2015, te ci loolu mu tënk tàmbaliwaay xeex bi nekk diggante ñaari seede yi ci Peeñug Yowaana saar 11 ak rab wu njaayum ateeyis, te xeex boobu taxawul ba keraani Dibeer bu Aaya 16 ak 41. Ci biir xare boobu, Donald Trump mooy njëkk jëwriñu réew bi yënguël rab wi, te itam mooy mujj. Trump mooy mujj jëwriñu réew bu rab wu suuf si, te Trump dina nekk kilifa bu njëkk bu juróomeel nguur gi. Ci noonu, Trump dafa tegu nit ki njëkk ak ki mujj ci fukki buur, te fukk mooy màndarga nattu.
1776, 1789 and 1798 represent three histories that establish that the eighth president is of the seven. 1776 represents the publication of the Declaration of Independence, and the history of the First and Second Continental Congresses. 1789 represents a period of history when the Articles of Confederation were produced. The period began in 1781, and concluded with the publication of the Constitution in 1789. 1798 represents the publication of the Alien and Sedition Acts, and the beginning of the earth beast as the sixth kingdom of Bible prophecy.
1776, 1789 ak 1798 dañuy ñetti jaar-jaariy nettali yu saxal ne njiit bu juróom-ñetteel bi bokk na ci juróom-ñaar ya. 1776 dafay tegu ci génneb Baatu Boppaliku, ak ci nettali Kongre Kontinaantal bu njëkk ak bu ñaareel yi. 1789 dafay tegu ci ab jamono ci jaar-jaariy nettali bi ñu sosoon Articles of Confederation. Jamono jooju tambalee na ci 1781, ba jeex ci génneb Konstitusiyoŋ bi ci 1789. 1798 dafay tegu ci génneb yoonu Alien and Sedition Acts yi, ak tambale Gaynde su suuf si ni buuru gu juróom-benn gi ci waxi yonent Yàlla yi ci Biibël bi.
The Continental Congresses are divided into two prophetic periods of the first congress and the last congress. The First Continental Congress had two presidents and Peyton Randolph was the first president. The Second Continental Congress had six presidents. Peyton Randolph was the first president of both the First and also of the Second Continental Congresses. There was a total of eight presidents during the history of the First and Second Continental Congresses. Peyton Randolph was the first president of both the First and Second Continental Congresses, a prophetic period where there were eight presidents, but the first president of each of the two periods was the same person. Therefore, though there were eight presidential terms, there were actually only seven presidents. The first president was twice the first president of seven persons who were presidents, and Randolph therefore represents the eighth, that was of the seven, and upon two witnesses he typifies the first actual president, who was George Washington.
Kongre yu mag mànding ma ñaar jamono yu yonent lañu séddale: kongre bu njëkk ak kongre bu mujj bi. Kongre Kontinantal bu njëkk bi amoon na ñaar ay president, te Peyton Randolph mooyoon president bu njëkk. Kongre Kontinantal bu ñaareel bi amoon na juróom-benn ay president. Peyton Randolph mooyoon president bu njëkk ci ñoom ñaar, maanaam ci Kongre bu njëkk bi ak itam ci Kongre bu ñaareel bi. Ci mboolem jaar-jaaru Kongre Kontinantal bu njëkk ak bu ñaareel bi, juróom-ñett ay president a fa nekkoon. Peyton Randolph mooyoon president bu njëkk ci Kongre bu njëkk bi ak bu ñaareel bi, ci ab jamono ju yonent jiiruloon juróom-ñett ay president, waaye president bu njëkk ci ku nekk ci ñaari jamonoy yooyu, kenn ku benn rekk la woon. Moo tax, doonte juróom-ñett ay màndatu president a amoon, ci dëgg-dëgg juróom-ñaareel rekk a doon ay president. President bu njëkk bi ñaari yoon la doon president bu njëkk ci juróom-ñaareel nit ñi doon ay president, te kon Randolph dafa tegu nit ku juróom-ñetteel, mi bokkoon ci juróom-ñaareel ña; te ci kaw ñaari seede, mu melal president bu njëkk ci dëgg, mooy George Washington.
Washington is represented by Randolph, and therefore Randolph, as a symbol of Washington, conveys both the prophetic characteristics of Randolph the first president, and that Randolph was the eighth, that was of the seven. Thus George Washington, as the first president and the first Commander and Chief, was also prophetically the eighth, and was of the seven, and Trump, as the last president will also be the eighth, that is of the seven.
Washington dafa melokaan ci Randolph, te moo tax Randolph, ni màndarga Washington, di yóbbu benn ci njariñ yu yonent yi yu Randolph mi njëkk doon prezident, ak itam ne Randolph moo doon juróom-ñetteel bi, moom mi bokkoon ci juróom-ñaar ñi. Noonu itam George Washington, ni moom di prezident bi njëkk ak Ndaw-jiit ak Kilifa bu njëkk, ci yonent itam moo doon juróom-ñetteel bi, te bokkoon na ci juróom-ñaar ñi; te Trump itam, ni moom di prezident bi mujj, dina doon juróom-ñetteel bi, maanaam mi bokk ci juróom-ñaar ñi.
The second president of the Second Continental Congress was John Hancock. The Second Continental Congress ended in 1781. From 1781 to 1789, identifies the history of the Articles of Confederation. The period is symbolized by the date 1789, with the publication of the Constitution. In that period there were also eight presidents. The Articles of Confederation represented the first Constitution, but the weakness of the Articles of Confederation led to its replacement, and the ratification by thirteen colonies of the Constitution in 1789.
Ñaareelu ñaareel bu Kongre Kóntinantal bu Ñaareel mo doon John Hancock. Kongre Kóntinantal bu Ñaareel jeex na ci atum 1781. Li dox diggante 1781 ak 1789 mooy feeñal jaar-jaaru Articles of Confederation. Jamono jooju dees koy misaalé ak atum 1789, bi xëtu Constitution bi génnee. Ci jamono jooju itam amoon na juróom-ñettal ñaareel ay prezidaa. Articles of Confederation moo doon Constitution bi njëkk, waaye néew doole wu Articles of Confederation tax na ñu wuutu ko, te fukk ak ñett koloni yi dëggal Constitution bi ci atum 1789.
In that period the eight presidents consisted of seven presidents who were not presidents in the history of the period represented by the previous two Continental Congresses, and one who was a president in that first prophetic period. John Hancock served in both the second Continental Congress, and also in the period represented by the Articles of Confederation. At the prophetic level, there were only seven men who were president during the two Continental Congresses, thus prophetically John Hancock was one of the eight in the period of the Articles of Confederation, but he was also one of the seven men from the previous period. He was therefore the eighth, that was of the seven.
Ci jamono, juróom-ñaari njiit yi dafa amoon juróom-ñaar ñi doonul njiit ci jaar-jaaru jamono ji ñaari Continental Congress yi jiitu teewaloon, ak benn mi nekkoon njiit ci jëfandikooku jamono jëkk ju yonent bi. John Hancock liggéeyoon na ci ñaareelu Continental Congress bi, te itam ci jamono ji Articles of Confederation yi teewal. Ci tolluwaayu yonent bi, juróom-ñaar rekk a nekkoon góor ñi doon njiit biir ñaari Continental Congress yi; kon ci yonent, John Hancock moo nekkoon kenn ci ñaari juróom-ñaar yi ci jamono ji Articles of Confederation yi, waaye itam mooy kenn ci juróom-ñaar ñi bokkoon ci jamono ji jiitu. Moo tax mu doon juróom-ñaareel bi, bi bokkoon ci juróom-ñaar ba.
The second prophetic period, represented by 1781 to 1789, like the first period, had a president (Hancock) who was the eighth, and of the seven, as was Randolph in the first prophetic period represented by 1776.
Ñaare baat bu ñaareel buy jamono yëgle, te miir na ko 1781 ba 1789, ni baat bu njëkk bi, amoon na ab president (Hancock) bu doon waxtaaneel, te bokk ci juróom-ñaari ña, ni ko Randolph nekkoon ci jamono yëgle bu njëkk bi miir na ko 1776.
In both periods of eight presidents, the enigma of the eighth being of the seven is represented. Those two periods provide witness that the first genuine president (Washington) also had the prophetic enigma attached to his symbolism, by his typification represented by Randolph. These three witnesses address Trump. Trump as represented in verses one and two in chapter eleven, is illustrated only through his first term, which ended when the second election was stolen by the beast from the bottomless pit.
Ci ñaari jamono yu am juróom-ñett i president, seetaanu wax ju nee juróom-ñetteel bi bokk na ci juróom-ñaareel ya, am na fi lu ko teewal. Ñaari jamono yooyu di joxe seede ne president bu njëkk bu dëgg (Washington) itam amoon na ci sañ-sañam réy lu wax joojuy yëngu ci mbind mi, ci li ko royale woon, te Randolph moo ko firndeel. Ñetti seede yooyu ñoo jëm ci Trump. Trump, ni ñu ko feeñale ci aaya 1 ak 2 ci saar 11, dees na ko misaalal rekk ci ay waxtu yu njëkk ci nguuram, yu jeex ba ca biiru ñaareelu vot bi mala mu jóge ci xóot bu amul pënd ñàkkaale ko.
The history which fulfilled those verses, includes a hidden history between that point of the richest king (Xerxes) and the introduction of Alexander the Great, representing the Sunday law, when the ten kings briefly become the seventh kingdom. Between the rich king and the ten kings who agree to give their seventh kingdom unto the papacy, there were eight kings. Those eight kings that make up the hidden history of verse two unto verse three, find two witnesses of eight presidents in the history of 1776, 1789 and 1798.
Jàngoro ji matal ay ay sarax yi ay matale ay aaya yu, dafa ëmb jaar-jaar bu nëbbu ci diggante boobu “buur bi gëna bare alal” (Xerxes) ak duggub Aleksàndar Bu Mag, muy melow yoonu Dibeer, ba noppi fukki buur yi di gàtt waxtu nekk nguur gu juróom-ñaareel gi. Ci diggante buur bu bare alal bi ak fukki buur yi nangu jox seen nguur gu juróom-ñaareel gi papaas ga, am na juróom-ñetti buur. Juróom-ñetti buur yooyu, yi def jaar-jaar bu nëbbu bu aaya ñaareel ba aaya ñetteel, dañuy gis seeni ñaari seede ci jaar-jaari juróom-ñetti prezidaan ci jàngoro 1776, 1789 ak 1798.
That history bears the symbolism of twenty-two years, identifying it as a history of the sealing of the one hundred and forty-four thousand when Divinity is joined with humanity. It also bears the witness of “Truth,” for the beginning marks independence and the ending marks the removal of independence, while thirteen years after 1776, thirteen colonies ratified the Constitution. It also identifies two periods of eight kings (presidents) that both contain the enigma of the eighth being of the seven.
Jàngoro jooju yor misaalu fanweer ñaar at, te loolu di ko xamale ne mooy jàngoro bu ñu sealé ñaari téeméer ak ñeent fukk ak ñeent junni, bi Yàlla-ndey ak nit ñoo boolee. Mu itam yor seede bi ñuy wax “Dëgg,” ndaxte tambali gi di màndarga moom-sa-bopp, te mujj gi di màndarga wàññi moom-sa-bopp; te fukk ak ñett at gannaaw 1776, fukk ak ñett kolonii yeesaloon nañu Konstitusiyoŋ bi. Mu itam xamale ñaari jamono yu juróom-ñett buur yi (présidaa yi), yu benn ak benn yor mbóot mi ne juróomeel bi bokk na ci juróom-ñaari bi.
Trump as the sixth president in 2016, and as the last leader of the sixth kingdom also represents the first and last of ten sequential kings. The number ten identifies the testing process of that history, and the test that precedes and concludes at the Sunday law is the formation of the image of the beast. The image of Nebuchadnezzar’s beast-dream represents eight kingdoms, and in so doing provides the witness that the image of the beast test is represented by the number “eight”.
Trump, ni mujj juroom-benniis prezident ci atum 2016, te itam ni mujj njiitu bu buur gu juroom-benniis, dafay itam tektale ki jëkk ak ki mujj ci fukki buur yu toftale. Limu fukk miy xamale jëfandikoo nattu gi ci jaar-jaar boobu, te nattu bi jiitu te di jeex ci yoonu Dibeer, mooy sosu nataalu rab wi. Nataalu géntub rab wa Nebukadnesar moo ngi tektale juróom-ñaar ay buur, te ci loolu mu ngi joxe seede ne nattu nataalu rab wi limu “juróom-ñaar” moo ko tektale.
In the testing history of the line of the Maccabees, representing the line of the horn of apostate Protestantism and the line of the horn of apostate Republicanism represented by Antiochus III, the lines and horns come together into one horn, that is an image of the papacy. In the same history, the image of God is fully and permanently reproduced in those represented as the one hundred and forty-four thousand.
Ci mboolem nat wuute gu Makkabe yi, di tegtal sëtug bëñ gu Protestaaŋs gu dëddu ak sëtug bëñ gu Republique gu dëddu, yi Antiochus III di firndeel, sët yi ak bëñ yi da ñuy booloo nekk benn bëñ, mooy nataalu paapas gi. Ci benn jaar-jaar boobu itam, nataalu Yàlla giy dellusi bu mat te sax ba fàww ci ñi ñuy tegtale ni téeméeri ñeent-fukk ak ñeent junni.
The hidden history of verse forty is unsealed within the hidden history of verse two unto verse three, and the history of verses ten through fifteen. When Trump becomes the eighth president that is of the seven at his inauguration on January 20, 2025, the eight kings between Xerxes and Alexander the Great mark the arrival of the formation of the image of the beast, and Trump represents the first and last of the ten sequential kings.
Jaar-jaaru bu seet fukki nekk ci biir jaar-jaaru bu seet buy tër ci saar ñaareel ba ci saar ñetteel, ak jaar-jaaru saar fukk ba fukk ak juróom. Bu Trump nekkee ñetteelu buur bu juróom-ñaareel bi bokk ci juróom-ñaari buur ya, ca ay ubbi nguuram 20 Samwiyee 2025, juróom-ñetti buur yi nekk diggante Xerxes ak Alexander Magne di màndargaal ñëwug sosu nataalu rab wi, te Trump dafay teewal ki jëkk ak ki mujj ci fukki buur yu toppante.
We will continue this study in the next article.
Dina ñu yokk ci xët wu ci topp.
And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof? And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon. And I wept much, because no man was found worthy to open and to read the book, neither to look thereon. And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. And he came and took the book out of the right hand of him that sat upon the throne. And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints. And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; And hast made us unto our God kings and priests: and we shall reign on the earth. Revelation 5:1–10.
Maanaa gisoon naa ci ndeyjooru loxo ba ñu teg ci buur-guur ga, téere buñu bind ci biiram ak ci gannaawam, tëj ak juróom-ñaari màndarga yu tëj. Maanaa gis naa itam malaaka bu bare doole, di yégle ak baat bu xumb ne: Ku yelloo ubbi téere bi te yiw yeneen màndargaam yi? Waaye kenn ci asamaan, walla ci suuf, walla ci suufu suuf, manuwoon a ubbi téere bi, mbaa xool ci moom. Noonu ma jooy lool, ndaxte giseesul kenn ku yelloo ubbi téere bi te jàng ko, mbaa xool ci moom. Noonu kenn ci mag ña ne ma: Bul jooy; xoolal, Gaynde gi bokk ci xeetu Yuda, Rapparu Daawuda, dafa not ngir ubbi téere bi te yiw juróom-ñaari màndargaam yi. Noonu ma xool, te gis naan, ci diggante buur-guur ga ak ñeenti mbind miir yi, te ci diggante mag ña, amoonna Xar mu taxaw mel ni ku ñu rey ba dee, yor juróom-ñaari wej ak juróom-ñaari bët, yi di juróom-ñaari Xel yi Yàlla, yi ñu yónnee ci suuf sépp. Mu ñëw, jël téere bi ci ndeyjooru loxo ba ñu teg ci kaaw buur-guur ga. Bi mu ko jëlee, ñeenti mbind miir yi ak ñaar-fukk ak ñeenti mag ña sujjóot nañu fa kanam Xar ma, ku nekk yor ngalam ak ndab yu wurus, fees dell ak cuuraay, yi di ñaani gaayi Yàlla yi. Noonu ñu woy woy wu bees, naan: Yow yaa yelloo jël téere bi te ubbi màndargaam yi; ndaxte rey nañu la, te dëj na nga nu ngir Yàlla ak sa deret, jóge ci bépp xeet ak làkk ak nit ak réew; te def nga nu ngir sunu Yàlla ay buur ak saraxalekat; te dinañu nguur ci kaw suuf. Peeñu 5:1–10.