Peter is at Panium (Caesarea Philippi), which is just six or eight days before the middle of the three times Peter, John and James went alone with Jesus. The first was the demonstration of His power at the resurrection of Jairus’ twelve-year-old daughter; the second was the demonstration of His glory at the Mount of Transfiguration; and the third was Gethsemane, the demonstration of His suffering. At Panium in chapter eleven Peter is aligned just before the cross of verse sixteen. The mount was the midpoint of the three exclusive trips of three disciples. At the mount the heavenly Father also spoke the second of three times; the Father spoke at the baptism, the mount and then just before the cross. Peter is twice at a midpoint of three specific events. He is also the midpoint of chapters eleven through twenty-two of Matthew.
Piyeer mu ngi Panium (Sesare Filib), juróom-benni fan walla juróom-ñetti fan rekk laata yoonu digg bi ci ñetti yoon yi Piyeer, Yowaana ak Yanqóoba àndoon ak Yeesu, ñoom kese. Yoonu njëkk bi, Yeesu wone na kàttanam bi mu dekkalee doomu Yayrus ju jigéen ji amoon fukki at ak ñaar; yoonu ñaareel bi, wone na ndamam ca Tundu Soppiku ga; yoonu ñetteel bi nag mooy Getsemane, fa mu wonee coonoom. Ca Panium, ci saar fukk ak benn bi, Piyeer a ngi ci toftale gi tuuti laata bantub ñaari car ba ci aaya fukk ak juróom-benn bi. Tund wa moo doon digg bi ci ñetti tukki yi ñetti taalibe yi kese àndoon ak Yeesu. Ca tund wa, Baay bi nekk asamaan itam wax na ca ñaareelu yoon ba ci ñetti yoon yi mu waxoon; Baay bi wax na bi ñu sóobee Yeesu ci ndox, ca tund wa, ba noppi tuuti laata bantub ñaari car ba. Piyeer nekk na ñaari yoon ci digg bi ci ñett xew-xew yu ñu ràññee. Mooy itam digg bi ci saari Macë yi, dale ko ci saar fukk ak benn ba ci saar ñaar fukk ak ñaar.
The Ass
Jàngatkat bi ci nettali bi mooy “Ass”
The mount came before the triumphal entry, which began with the ass being loosed to carry the offering into Jerusalem, the way Abraham’s ass carried the wood for the offering on Moriah, the ancient site of the temple in Jerusalem. The feast of trumpets in the line of Leviticus twenty-three marks the loosing of the ass, so the experience of the Mount of Transfiguration preceded the triumphal entry, thus placing Peter in the history of the thirty days of Leviticus twenty-three aligned with the Pentecostal season. In those thirty days the temple (the middle test) is brought upon the candidates to be among the eighty valiant priests. In the testimony of King Uzziah’s rebellion in the holy place, the eighty priests are identified as valiant, thus suggesting there were priests who did not participate.
Tund wa jiituwoon na dugg gi ànd ak ndam, gi tàmbaliwoon bi ñu yiwi mbaam mi ngir mu yóbbu sarax bi ca Yerusalem, ni mbaamu Ibraayma ba yóbboo woon mattu sarax ba ca Moriya, bérab ba kër Yàlla ga ca Yerusalem nekkoon ca jamono yu yàgg ya. Màggalu Liit yi ci rëddu Sarxalkat yi saar ñaar fukk ak ñett mooy màndargaal yiwi mbaam mi; kon jaar-jaar bi ca Tundu Soppikug Melokaan wa jiituwoon na dugg gi ànd ak ndam, te loolu dugal Piyeer ci taariixu fan yu fanweer yi ci Sarxalkat yi saar ñaar fukk ak ñett, yi dëppook jamonoy Pentekot. Ci fan yu fanweer yooyu, kër Yàlla ga (nattu bi nekk ci digg bi) dañu koy teg ci kaw ñiy wut a bokk ci juróom-ñetti fukki sarxalkat yu jàmbaar ya. Ci seede bi ñu joxe ci fippug Buur Osiyas ca bérab bu sell ba, lañu wax ne juróom-ñetti fukki sarxalkat ya ay jàmbaar lañu, te loolu di xalaatlu ne amoon na ay sarxalkat yu bokkul woon ci.
And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God. 2 Chronicles 26:17, 18.
Noonu Azariya, saraxalekat bi, dugg ak moom juróom-ñett-fukk ci saraxalekati Aji Sax ji, ñu doon góor ñu am fit: te ñoom a taxaw ci kanam buur Usiya, ne ko: “Yow Usiya, jëf ju la warul mooy def cuuraay xeeñ ci kanam Aji Sax ji; waaye saraxalekat yi rekk, di doomi Aaróon yi ñu sellal ngir def cuuraay xeeñ, ñoo ko yelloo. Génnël bérab bu sell bi, ndaxte nga tooñ; te it du la nekk teraanga walla màggal gu jóge ci Boroom bi Yàlla.” 2 Tariix 26:17, 18.
The valiant priests are those who follow the Lamb whithersoever He goes.
Saraxalekat yi ñoo di ñi topp Mbot mi fu Mu dem, man naa fanaan fa.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
Ñooñu mooy ñi ñu bindul ak jigéen; ndaxte ñoom ay janq lañu. Ñooñu mooy ñi topp Gàmmu gi fu mu dem. Ñii lañu jotalee ci biir nit ñi, ngir nekk ña njëkk ci mbey mi ngir Yàlla ak ngir Gàmmu gi. Peeñu 14:4.
The Lion of the tribe of Judah leads His people into the Most Holy Place and has them gaze into the ark of the covenant and consider the High Priest who is there ministering in His final work of blotting out sin. Peter was resurrected on December 31, 2023, and then was confronted with the foundation test over the role of Rome in establishing the external vision of prophecy. Then the second test of the temple arrived for Peter, and it is there that the vision of the internal line is represented in the looking glass vision of Daniel chapter ten.
Gayndeg giiru Judah gi dafa jiite xeetam, duggal leen ci Bérab bi gën a Sell, di leen tax ñuy xool jàkk ci biir gaalu kóllëre gi te xalaat ci Saraxalekat bu Mag bi fa nekk di amal liggéeyam bu mujj, muy far bàkkaar. Peter dekki na bésub 31 Desàmbar 2023, ba noppi mu jànkonte ak nattub cëslaay bi, bu jëm ci cér bi Rome am ci samp peeñum waxyu mu biti mi. Gannaaw loolu, ñaareelu nattub kër Yàlla gi agsi na ci Peter, te foofa lañu wone peeñum rëdd wu biir wi ci peeñum seetu mi ci Daniel saar fukk.
Peter had denied his Lord on July 18, 2020, and he did so three times.
Piyeer weddi na Boroomam 18 Sulet 2020, te def na ko ñetti yoon.
“Three times Peter had openly denied his Lord, and three times Jesus drew from him the assurance of his love and loyalty, pressing home that pointed question, like a barbed arrow to his wounded heart. Before the assembled disciples Jesus revealed the depth of Peter’s repentance, and showed how thoroughly humbled was the once boasting disciple.” The Desire of Ages, 812.
“Ñetti yoon Peetar weddi na seen Boroomam ci kanam ñépp, te ñetti yoon itam Yeesu jël ci moom ndigal gu wér ngir fësal mbëggeelam ak kóllëream, di ko takk ci xolam laaj boobu bu xees, mel ni benn bant bu am natt, di dug ci xolam bu gaañu. Ci kanam taalibe yi ñëw boolewu, Yeesu wone na xóot-xóotu tuubam Peetar, te mu feeñal ni naka la taalibe ba daan réy boppam toroxal na boppam ba mat.” The Desire of Ages, 812.
Peter represented two classes of worshippers.
Piyeer moomu dafay teewal ñaari xeetu jaamu-kat.
“For each of the classes represented by the Pharisee and the publican there is a lesson in the history of the apostle Peter. In his early discipleship Peter thought himself strong. Like the Pharisee, in his own estimation he was ‘not as other men are.’ When Christ on the eve of His betrayal forewarned His disciples, ‘All ye shall be offended because of Me this night,’ Peter confidently declared, ‘Although all shall be offended, yet will not I.’ Mark 14:27, 29. Peter did not know his own danger. Self-confidence misled him. He thought himself able to withstand temptation; but in a few short hours the test came, and with cursing and swearing he denied his Lord.” Christ’s Object Lessons, 152.
“Ci ku nekk ci mbooloo yi Farisien bi ak juurekat bi di tegu ci, am na njàngale ci jaar-jaaru ndawul Yàlla bi, Piyeer. Ca njàngum toppkatam gu njëkk ga, Piyeer dafa yaakaar ne am na doole. Mel ni Farisien bi, ci seetam boppam mooy, moom dafa nekkoon ‘du ni ñeneen nit ñi.’ Bi Kirist di waajal guddi gu ñu koy wor, mu xamal ay taalibeem lu jiitu ne, ‘Yéen ñépp dingeen tëj ci sama ndigal tey ci guddi gi,’ Piyeer ak kóolute wax ne, ‘Bu ñépp sax tëjee, man duma tëj.’ Mark 14:27, 29. Piyeer xamoonul fitnaam. Kóolute ci boppam réy na ko. Mu yaakaaroon ne man na taxaw ci jéggi naxari; waaye gannaaw ay waxtu yu gàtt, nattu ga agsi, te ak rëcc ak giñ, mu weddi Boroomam.” Christ’s Object Lessons, 152.
The publican went to his home justified.
Juutikat bi dellu na këram, fekk Yàlla àtte ko ni ku jub.
“The Pharisee and the publican represent two great classes into which those who come to worship God are divided. Their first two representatives are found in the first two children that were born into the world.” Christ’s Object Lessons, 152.
“Farisen ak tollkat bi dañu tekki ñaari mbooloo yu mag yi ñiy ñëw ngir jaamu Yàlla séddoo ci. Ñaari nit ñi leen jëkk a teewal, dañu leen gis ci ñaari doom yu jëkk ya ñu juddoo ci àddina.” Christ’s Object Lessons, 152.
Abel and the publican are a symbol of justification by faith.
Aabel ak mbooloom-gi mooy misaal bu jëme ci ñeelug jubal ci ngëm.
And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted. Luke 18:13, 14.
Te nituurekat bi taxaw fu sore, te bëggul woon a yëkati sax ay bëtam jëm asamaan, waaye dafa doon dóor ci dënnam naan: Yàlla, yërëm ma, man miy bàkkaarkat. Maa ngi leen koy wax ne, kii dem na ca këram fekk njubte ci kanam Yàlla gën keneen ka; ndaxte képp kuy yékkati boppam dees na ko suufeel, te kuy toroxal boppam dees na ko yékkati. Luug 18:13, 14.
The message of 1888 was accompanied by the descent of the angel of Revelation eighteen.
Bataaxalu 1888 ànd ak wàccug malaakam Njàlbéen gi ñetti fukk ak juróom-ñaar.
“The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the third angel’s message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.” Testimonies to Ministers, 91.
«Boroom bi ci ay yërmandeem yu réy yonnee na ab ndëgëm bu am solo lool ci ay nitam jaarale ko ci Mag ñi Waggoner ak Jones. Ndëgëm boobu moo waroon a indil àddina bi gannaaw gi ci kanam Musalkat bi ñu yékkati, moom sarax si ngir bàkkaar yi ci àddina sépp. Mu wone jube ci ngëm jaarale ko ci Képp ku war a wóor; mu woote nit ñi ngir ñu nangu njubtey Kirist, mi feeñ ci déggal bépp ndigalu Yàlla. Ñu baree woon gisatuñu Yeesu. Soxla nañu woon ñu jublu seeni bët ci Koom, ci doonam gu sell, ci ngëneelam yi, ak ci mbëggeelam gu sàkkuwul ngir njabootu nit ñi. Bépp kàttan joxees na ko ci ay loxoom, ngir mu man a séddale nit ñi ay may yu bare xéewal, di jox jëfandikukat bu néew doole bi may bu amul njëgënam, mooy njubteam boppam. Lii mooy ndëgëm bi Yàlla santaanees na ñu jox ko àddina bi. Moo di yégleb malaaka bu ñetteel bi, bi war a ñu yégle ak baat bu réy, te toppandiku ak tuur gu yaatu lool gu Ay Xelam.» Testimonies to Ministers, 91.
The Laodicean Message
Bataaxalu Lawodiseeñ bi
“The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.
“Bataaxal bi nu A. T. Jones ak E. J. Waggoner jox mooy bataaxalu Yàlla ci jàkka Laodise, te alkande na ku nekk kuy wax ne gëm na dëgg teewul di feeñal ci kanam ñeneen leer yu Yàlla may.” The 1888 Materials, 1053.
The Latter Rain Message
Bataaxalub Tawaat wi ci Mujj gi
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Naaw gu mujj gi dina wàcc ci kaw nit ñi Yàlla. Ab malaaka bu am kàttan dina wàccee jóge asamaan, te suuf sépp dina leer ak ndamam.” Review and Herald, 21 Awril 1891.
New York City and 9/11
Dëkku New York ak 11/9
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
«Ndax ma waxoon ne New York dinañu ko far ak mbëx mu réy buy dal? Loolu waxuma mukk. Wax naa ne, bi ma xoolé yeneen kër yu mag ya fay yéeg, étage ci kow étage, dama ne: “Ay mbir yu metti lool dinañu fa am, bu Boroom bi jógée ngir yëngal suuf si ak ragal gu réy! Noonu baat yi nekk ci Révélation 18:1–3 dinañu mat.” Gépp saraxleem bu ñetteel-fukki at ak juróom ñaar ci Révélation mooy waare ci li ngiy ñëw ci suuf si. Waaye amuma leer gu bees ci lu jëm ci li ngiy ñëw ci New York boppam; li rekk ma xam mooy ne bés benn, kër yu mag ya fa nekk dinañu daanu ndax wër-wëral ak tasare katanu Yàlla. Ci leer gi ñu ma may, xam naa ne alag nekk na ci àddina si. Benn kàddu rekk gu jóge ci Boroom bi, benn laal rekk bu katanam gu mag, te tabax yu réy yii dinañu daanu. Ay seeni yu ragal lool, yu nu mënul a xalaat sax, dinañu am.» Review and Herald, 5 Sulet 1906.
Peter the publican represents a soul who is justified by faith, and justification by faith is the third angel’s message; it is the Laodicean message that arrived at 9/11, when the great buildings of New York came down and Revelation 18:1–3 was fulfilled. Then the latter rain began to sprinkle and the sealing of the one hundred and forty-four thousand began. At the ending of the sealing time of the one hundred and forty-four thousand, the angel of Revelation eighteen descended as Michael the archangel and resurrected Peter by three tests. The first test began on December 31, 2023, and represented the foundational truth that Rome is the power in verse fourteen of Daniel eleven that establishes the vision. That vision is the chazon vision that represents the external line of prophecy, which Solomon says is life or death.
Peter, juutikat bi, dafay misaal bakkan bu Yàlla àtte ne ku jub la ndax ngëm, te àtte nit ne ku jub la ndax ngëm mooy bataaxalu ñetteelu malaaka mi; mooy bataaxalu Laodicea bi ñëw ci 9/11, bi taax yu mag ya ca New York daanoo te li ñu bind ci Peeñu 18:1–3 sottee. Noonu taw bu mujj bi tàmbali di wis-wis, te ñu tàmbali di màndargaal ñi di téeméer ak ñeent-fukk ak ñeenti junni. Ci njeexitalu jamono ji ñuy màndargaal ñi di téeméer ak ñeent-fukk ak ñeenti junni, malaaka mi ci Peeñu fukk ak juróom-ñett wàcc, di Michael, njiitu malaaka yi, te dekkal Peter jaarale ko ci ñetti nattu. Nattu bu jëkk bi tàmbali ci 31 desàmbar 2023, te doon misaal dëgg gi di kenu, di ne Rome mooy nguur gi ñu wax ci aaya fukk ak ñeent ci Daniel fukk ak benn, giy dëgëral peeñu mi. Peeñu moomu mooy peeñu chazon miy misaal rëddu waxyu wi ci biti, te Solomon wax na ne loolu mooy dund walla dee.
Where there is no [chazon] vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Fu [chazon] gént bu am, nit ñi day reer; waaye ku sàmm yoonu Yàlla, barkeel na. Mbind mi 29:18.
Peter’s second test is the temple test that requires entering the Most Holy Place by faith as Sister White illustrated in her first visions. There she saw the seventh-day Sabbath commandment glowing above the other nine commandments. That doctrine at the opening of the judgment represents the doctrine of the incarnation that glows above the other prophetic doctrines in the latter days, during the closing of the judgment. The incarnation of Christ the Divine, taking upon Himself fallen sinful flesh, though He knew no sin, is represented in a variety of illustrations. The most significant is the doctrine of the seven times. The doctrine of the seven times was the alpha of Miller’s prophetic discoveries, and it was the doctrine in 1856 that represented the omega doctrine of Millerite history where Millerite Philadelphian Adventism rebelled over seven years and became the Laodicean Seventh-day Adventist church in 1863.
Ñaareelu nattub Peter mooy nattub kër Yàlla bi, buy laaj ñu dugg ci Bérab bi Gën a Sell ci ngëm, ni ko Mbokk mu jigéen White misaale woon ci peeñu yu njëkk yi mu amoon. Foofa la gis ndigal li jëm ci Noflaayu juróom-ñaareelu bés bi di leer ci kaw juróom-ñeenti ndigal yi ci des. Njàngale moomu, ci ndoorteelub àtte bi, dafay màndargaal njàngale mi wax ci Yàlla jël jëmmu nit, miy leer ci kaw yeneen njàngale yu waxyu yi ci fan yu mujj yi, ci jamonoy jeexitalug àtte bi. Jëf ji Kirist, miy Yàlla, jëlee jëmmu nit, ba jëlal boppam yaram wu daanu te di yaramu bàkkaar, doonte moom xamul woon bàkkaar, dañu koy misaale ci ay misaal yu wuute. Misaal bi ci gën a am solo mooy njàngale mi jëm ci juróom-ñaari jamono yi. Njàngale mi jëm ci juróom-ñaari jamono yi moo nekkoon alfa bi ci mbir yi Miller feeñaloon ci wàllu waxyu, te ci atum 1856, njàngale moomu moo màndargaaloon njàngalem omega bi ci jaar-jaaru waa Miller, bi Adventismu Filadelfi bu waa Miller fippu woon diiru juróom-ñaari at, ba mujj nekk mbootaayu Adventist bu Juróom-ñaareelu Bés bi, bu Lawdise, ci atum 1863.
The two sticks of Ezekiel thirty-seven represent the two 2,520-year judgments against the northern and southern kingdoms. The northern kingdom represents human flesh and the southern kingdom represents the mind that was designed to be united with the mind of Christ; thus, Divinity would be united with humanity. That is the doctrine of the incarnation in a simplified representation. The seven times was the alpha and omega of Millerite history and as it represents the incarnation it is also the omega of Seventh-day Adventist history in relation to the alpha Sabbath doctrine in 1844. One is a sign of the seventh-day Sabbath and the other is the sign of the seventh-year Sabbath.
Ñaari bant yi ci Ezekiel fanweeri ñett-fukk ak juróom-ñaari dañuy tektal ñaari àttey 2,520 at yi ñu teg ci kaw nguur gu bëj-gànnaaw ak nguur gu bëj-saalum. Nguur gu bëj-gànnaaw gi day tektal suuxu nit, te nguur gu bëj-saalum gi day tektal xel mi ñu bindoon ngir booloo ak xelu Almasi bi; noonu, Yàllaay ak nit ñuy booloo. Loolu mooy njàngalem jëmmal gi ci melokaan gu gëna yomb. Juróom-ñaari waxtu yaa nekkoon alfa ak omega ci jaar-jaaru taariixu Millerit, te ndaxte day tektal itam jëmmal gi, mooy itam omega bu taariixu Adventist yi bésub juróom-ñaari, ci diggante ak njàngale alfa bu Sabbat bésub juróom-ñaari bi ca 1844. Benn bi mooy mandarga Sabbat bésub juróom-ñaari bi, te baneen bi mooy mandarga Sabbat atum juróom-ñaari bi.
Peter’s name is changed at Panium, which was the second step for Abraham’s representation of the first covenant with a chosen people, and Peter becomes the representative of the last covenant with a chosen people at his second step. It is the second step in the line of chapters eleven through twenty-two, and it is the second of three times Peter, James and John went with Jesus away from the other disciples and the second of three times the heavenly Father spoke. Nero’s line ends at the midpoint between the battles of Raphia and Panium, for it aligns with the other two periods of 250 years that began in 457 BC and 1776. 457 BC ended in 207 BC and 1776 ends in 2026. Peter is at 207 BC, 2026, 313 and the temple test that precedes the third and litmus test of the loosing of the ass, which is represented as the feast of trumpets.
Turu Piyeer soppi nañu ko ci Panium, te loolu mooy ñaareelu yoon wu Ibraayma diiru tektal kóllëre gu njëkk ak nit ñu tànn; te ci sa ñaareelu yoon boobu, Piyeer nekk na kilifteef bu kóllëre gu mujj ak nit ñu tànn. Loolu mooy ñaareelu yoon ci sàrtu ay saar yu nekk diggante benn-fukk ak benn ba ñaar-fukk ak ñaar, te it mooy ñaareelu ci ñetti yoon yi Piyeer, Saag, ak Yowaana ànd ak Yeesu, bàyyi yeneen taalibe yi, ak ñaareelu ci ñetti yoon yi Baay bi ci asamaan waxe. Sàrtu Neroon jeex na ci digganteg xët wi nekk ci diggante xare yi Raphia ak Panium, ndaxte mu tolloo ak ñaari diir yu weesu 250 at yi tambalee ci 457 BC ak 1776. 457 BC jeex na ci 207 BC, te 1776 di jeex ci 2026. Piyeer nekk na ci 207 BC, 2026, 313, ak nattu kër Yàlla gi jiitu ñatteelu ak nattu bu wérug xam ci yiwum bàyyi mbaam ma, miñu tekki ni mooy màggalu bu trompet yi.
Peter’s test is to follow Christ into the Most Holy Place, and his work is to correct and then proclaim the corrected message of the fireballs of Nashville. Peter’s message of the fireballs of Nashville is the message of Pentecost that was first presented in the upper room and thereafter in the temple. He presents his message identifying the fireballs of Nashville, and the fulfillment of the battle of Raphia, in conjunction with the battle of Panium, which becomes the battle of Actium at the Sunday law of verse sixteen. The Sunday law of verse sixteen is also the Sunday law of verse forty-one and of verse twenty-two. Those three verses also align with verse thirty-one where the papacy took control in 538 and passed a Sunday law at the third Council of Orleans. The verses that lead to verse thirty-one identify waymarks that led to the Sunday law of 538 and typify the history that precedes the soon coming Sunday law.
Nattu Piyeer mooy topp Kirist ba dugg ci Buuru Bu Sell bi gën a sell, te liggéeyam mooy jubal ndigël bi, ba noppi yégle ndigël bi ñu jubal ci mbirum bolu safara yi ci Nashville. Ndéglum Piyeer ci mbirum bolu safara yi ci Nashville mooy ndéglum Pentekot bi ñu jëkk a yéglewoon ci néeg bu kawe bi, te gannaaw loolu ci kër Yàlla gi. Mu ngi jox ndéglam dafa mel ni muy wone bolu safara yi ci Nashville, ak matug xareb Raphia, ci ànd ak xareb Panium, bi doon xareb Actium ci sàrtu Dibeeru bés bu juróom-benn bu aaya fukk ak juróom-benn. Sàrtu Dibeeru bés bu aaya fukk ak juróom-benn mooy itam sàrtu Dibeeru bés bu aaya ñeent-fukk ak benn ak bu aaya ñaar-fukk ak ñaar. Ñetti aaya yooyu itam dañuy méngoo ak aaya fanweeri-benn, fa baab bi jëlé noot ci atum 538 te mu joxe sàrtu Dibeeru bés ci ñetteelu kureelu Orléans. Aaya yi jiitu aaya fanweeri-benn dañuy wone waymark yi jiitewoon sàrtu Dibeeru bés bu 538 te di misaalal taarix bi jiitu sàrtu Dibeeru bés bi nag mu ngi ñëw léegi.
For the ships of Chittim shall come against him: therefore he shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:30, 31.
Ndax gaal yu Chittim dinañu ñëw ci moom; moo tax dina metti xol, dellu, te am mer ci kóllëre gu sell gi: noonu lay def; dina delluwaat it, te bokk xel ak ñiy bàyyi kóllëre gu sell gi. Loxo fitna yu ngëm dinañu taxaw ci sañ-sañam, te dinañu sobe kër yàlla ga dëgër gi, te dinañu dindi sarax su bis bu nekk, te dinañu teg xërëmug ñaawteef ga yore tasaaru. Daniel 11:30, 31.
The “ships of Chittim” represented the Vandals, who are also represented as the second trumpet in Revelation chapter eight. The progressive demise of Rome began in 330, when Constantine divided the kingdom into east and west. He thereafter divided it up to his three sons. The Roman Empire that had been invincible from the battle of Actium was then divided into two parts, then three parts, then the first four trumpets of Revelation eight represented the onslaught of enemies that brought western Rome to a conclusion in 476. Eastern Rome at Constantinople continued until the end of the fifth and beginning of the sixth trumpets, which are also the first and second woes. The time prophecy of one hundred and fifty years of the first woe ended on the date that the time prophecy of the second woe began.
“Gaal yu Chittim” yi dañoo doon tegu ci Vandal yi, ñoom itam lañu tegu ni buurob ñaareel bi ci Peeñu, saraxu juróom-ñett. Yàqug ndank-ndank gu Room tambalee na ci atum 330, ba Constantine séddoo buur gi ci penku ak sowwu. Gannaaw loolu, mu sédd ko ci ay ñetti doomam. Mbootaayu Room, bi doon lu kenn mënu ko not, dale ko ca xarebu Actium, kañ lañu ko sédd ñaari xaaj, gannaaw loolu ñetti xaaj, te noonu itam ñetti buuroom ñaar yi njëkk yi ci Peeñu 8 dañoo doon tegu ci daggub noon yi, yi indi ag jeexital Room gu sowwu ci atum 476. Room gu penku, ci Constantinople, sax na ba ci mujju juróomeel buurob bi ak tambalig juróom-bennel bi, yi itam di musiba mi njëkk ak musiba mi ñaareel. Kàddug yëg-yëgu jamono bu téeméeri at ak juróom-fukk yi ci musiba mi njëkk jeex na ca bés ba kàddug yëg-yëgu jamono bu musiba mi ñaareel tambalee.
Babylon fell in one night. Maybe you would argue that Cyrus first had to divert the river and that took a period of time, but the fall of Babylon was in one night, whereas the fall of Rome covered 1,123 years. Those years contained specific prophetic waymarks that describe the progressive demise of Imperial Rome, and Imperial pagan Rome typifies the United States in its work of placing the papacy upon the throne as the fifth kingdom of Bible prophecy in 538. The papacy is placed upon the throne at the Sunday law of verse sixteen of Daniel eleven. The waymarks that typify the work of the United States are represented in the waymarks of pagan Rome’s progressive demise.
Babilon daanu na ci benn guddi. Xëyna dinga lay ne Sirus waroon na njëkk a soppi yoonu dex gi, te loolu jël na ab diir, waaye daanug Babilon ci benn guddi la am, te daanug Room moom dafa yàgg 1,123 at. At yooyu amoon nañu ay màndargay yoon yu waxyu yu ràññiku, yu wone ni nguurug Room di yàqu ndànk-ndànk, te nguurug Room gu jaamu xërëm mooy misaalu Réew yu Bennoo yi ci liggéey bi muy def ngir tookal nguurug paab bi ci ngàngune gi, muy juróomeelu nguur gi ci waxyuy Mbind mu Sell mi, ci atum 538. Nguurug paab bi, ci jamonoy yoonu Dibéer bi ñuy wax ci aaya fukk ak juróom-benn bi ci Dañeel fukk ak benn, lañu koy tookal ci ngàngune gi. Màndargay yoon yiy doon misaalu liggéeyu Réew yu Bennoo yi, ñu ngi leen di wone ci màndargay yoon yiy wone ni Room gu jaamu xërëm di yàqu ndànk-ndànk.
The ships of Chittim represented a financial disaster for Rome, for the navy of the Vandals brought havoc to the shipping lanes of the Mediterranean. In the latter days, Islam is portrayed as a financial disaster for the kings of the earth. The Vandals and their ships were the second trumpet power and the three woes are Islamic trumpet powers. The first was Arabia, the second Turkey and the third is worldwide.
Gaal yi Chittim dafa mel ni musiba bu ñu waroon ci xaalisu Room, ndax ngànnaayu buntu gaal yu Vandals yi indi na yàqute ci yooni gaal yi ci diggante-mbedd mi Mediterranean. Ci fan yu mujj ya, Islam dafa feeñu ni musiba bu ci xaalis la ci buuru aduna yi. Vandals yi ak seen gaal yi ñoo doon dooleb ñaareelu trompet bi, te ñetti toroxte yi ay dooley trompet yu Islam lañu. Bu jëkk ba mooy Arabia, ñaareel ba mooy Turkey, te ñetteel ba mooy bu àddina wépp.
Ships are a symbol of economic power, and in the Scriptures the ships of Tarshish are the premier symbols of economic power. Those ships are sunk by an angry east wind in the midst of the seas, and in the Scriptures Islam is the children of the east. When Islam is noted in the prophetic sequence of events it produces an economic crisis. Islam is represented with Balaam as an ass, which is the Hebrew word that is translated as “wild man” in the first introduction of Ishmael in the Scriptures. Ishmael is the father of Islam at the prophetic level, not denying Abraham as Ishmael’s father, but Ishmael’s twelve tribes become known as the children of the east in the Scriptures.
Gaal yi mooy mandarga bu doole ju jëm ci koom-koom, te ci Mbind mi, gaal yi Tarshish ñoo di mandarga yi gën a mag ci doole ju jëm ci koom-koom. Gaal yooyu, ngelaw wu penku wu mer a leen suuxe ci biir géej gi, te ci Mbind mi, Islaam mooy doom yi dëkk penku. Buñu tudd Islaam ci toftale xew-xew yu yëg ci kanam, mu jur jafe-jafe ju koom-koom. Islaam dañu koy firndeel ak Balaam ci mala, te loolu mooy baat bu Ebreu biñu tekki ne “nit ku àll” ca njëkk a njëkk bi ñu jëfandikoo turu Ismaël ci Mbind mi. Ismaël mooy baayu Islaam ci wàllu kàddug yonent bi, du weddi ne Ibraaima mooy baayu Ismaël, waaye fukki ñaari xeeti Ismaël dañuy siiw ci Mbind mi ni doom yi dëkk penku.
In the latter days Balaam, symbol of the United States as a false prophet, strikes his ass three times, representing three strikes of Islam. 9/11 was the first of those strikes and marked the arrival of the sealing angel, who ascends from the east during the rough east winds of strife. The second strike of Islam is twofold, for the second step marks a doubling. On October 7, 2023, Islam unexpectedly struck literal Israel, and when Nashville, Tennessee, is unexpectedly struck by Islam, spiritual Israel will have been struck. In the story of Balaam, the second waymark came between two vineyards and the two vineyards of the Lord of Hosts were ancient literal Israel and the United States, modern spiritual Israel. Balaam’s third waymark was when the ass spoke; and the symbol of speaking that marks the end of the sealing time of the one hundred and forty-four thousand that began at 9/11 is the Sunday law, when the United States speaks as a dragon. The great earthquake of Revelation eleven is that Sunday law, where the third woe cometh quickly, where the United States, the ass and Zechariah speak.
Ci fan yu mujj yi, Balaam, miy màndargaal Réewi Amerig yu Bennoo ci melokaanu yonentub fen, day dóor mbaamam ñetti yoon, muy màndargaal ñetti songi Lislaam. 9/11 moo doon song bu jëkk bi ci ñoom, te moo màndargaal ñëwu malaaka miy teg màndarga gi, miy jóge penku di yéeg ci digg ngelawi xeex yu metti yi jóge penku. Ñaareelu songu Lislaam bi dafa am ñaari xaaj, ndax jéego bu ñaareel bi day màndargaal ñaaral gi. Ci 7i Oktoobar 2023, Lislaam dafa song Israyil ci wàllu jëmm ci lu kenn séentu woonul, te bu Lislaam songee Nashville, Tennessee, ci lu kenn séentu woonul, booba dinañu song Israyil ci wàllu ruu ba noppi. Ci nettalib Balaam, màndargay yoon gu ñaareel gi dafa nekk woon diggante ñaari tóokëri reseñ, te ñaari tóokëri reseñ yi Boroom gàngoor yi moom ñoo doon Israyil ci wàllu jëmm ga woon ca jamono yu jëkk ya ak Réewi Amerig yu Bennoo, Israyil ci wàllu ruu gi ci jamono jii. Màndargay yoonu Balaam gu ñetteel gi moo doon ba mbaam mi waxee; te màndargay wax gi, giy màndargaal jeexug jamonoy màndargaal téeméer ak ñeent-fukk ak ñeenti junni yi, jamono ji tàmbali woon ci 9/11, mooy yoonu Dibéer wi, ci jamono ji Réewi Amerig yu Bennoo di wax ni ninki-nànka. Yëngu-yëngub suuf bu mag bi ci Peeñu fukk ak benn mooy yoonu Dibéer woowu, foofa la musiba mu ñetteel mi di gaaw a ñëw, te foofa la Réewi Amerig yu Bennoo, mbaam mi ak Sàkkaryaa di wax.
The father of John the Baptist was of the eighth of twenty-four courses of priests set up by David to serve in the temple. Zechariah the priest was struck dumb due to disbelief until the birth of his son John and is a symbol of the number eight (a symbol of the priesthood). At the Sunday law the final generation of priests, represented by John the Baptist, will speak as represented by his father Zechariah. Christ identified John as Elijah, and Elijah’s latter-day message is represented by a father and child relationship, as were Zechariah and John. John was typified by Jeremiah who had been told that if he would return, he would be God’s mouth.
Baayu Yowaana Sóobkat bi bokkoon na ci juróom-ñetteelu mbooloo mi ci ñaar-fukki mboolooy saraxalekat ak ñeent yi Daawuda taxawaloon ngir ñuy liggéey ci kër Yàlla ga. Sàkkaryaa saraxalekat ba mënatul woon a wax ndax ñàkk ngëmam, ba kera doomam Yowaana juddu, te mooy màndargaal limu juróom-ñett (lu di màndargaal cëru saraxalekat). Ci jamonoy yoonu dibéer bi, saraxalekati maas bu mujj bi, ñi Yowaana Sóobkat bi di màndargaal, dinañu wax, ni ko baayam Sàkkaryaa di màndargaale. Almasi bi wax na ne Yowaana mooy Eli, te xebaaru Eli bu jamonoy mujj gi, diggante baay ak doom moo koy màndargaal, ni bi amoon ci diggante Sàkkaryaa ak Yowaana. Yeremi, mi ñu waxoon ne su délsee dina doon gémmiñu Yàlla, moo doon màndargaal Yowaana.
Jeremiah was lamenting the first disappointment of July 18, 2020 and if he returned, he would become God’s mouth at the Sunday law, when he presented the prophetic message of Habakkuk, which had tarried, but was to “speak” at the end. Jeremiah, and therefore John, and therefore Peter was to speak the message of Habakkuk at the point that the ass of Islam speaks, and when the United States speaks as a dragon.
Yeremi dafa doon njàqareb bu jëkk bu 18 sulet 2020 te bu dellusee, dina nekk gémmiñu Yàlla ca yoonu dibeer ba, ba mu wonee yëgleb waxu Yonent bi ci Habakuk, bi yàgg woon, waaye waroon a “wax” ci muj gi. Yeremi, te moo tax Yowaana, te moo tax Piyeer, waroon nañu a wax yëgleb Habakuk ca fukki jamono ba mbaamum Islaam di wax, te bu États-Unis waxee ni ab njaay.
Peter at Caesarea Philippi, which is Panium, is in a period of time that preceded the waymark of the “mount” that was to be followed by the triumphal entry which led to the cross, or the Sunday law. The period of time is represented by the battle of Panium, which ends in victory for the pope and his proxy power of the United States. Panium is the third of three proxy wars, the first of which concluded at the wall of Berlin in 1989, and the last or third proxy war concludes at the tearing down of the “wall” of separation of church and state. 1989 marked the climax of a proxy war called the “cold war” that had begun at the end of the second World War, and Panium represents a cold war that ends at the third World War as represented by the battle of Actium. In the middle of the first and third waymarks of three proxy wars is the literal war in the Ukraine, represented by the battle of Raphia in verses eleven and twelve.
Peter, ca Caesarea Philippi, maanaam Panium, nekk na ci jamono ju jiituwoon màndarga gi ñuy woowe “tund”, te dugg gu ànd ak ndam gi moo waroon a topp ci màndarga googu, dugg gi jëme ca bant bu ñu daajee, walla yoonu dibéer. Jamono jooju, xareb Panium moo koy misaal, xare buy jeexe ci ndamu paap bi ak doole gi koy wuutu, di United States. Panium mooy ñetteel bi ci ñetti xare yu ñuy jaare ci ay ndaw; bu njëkk bi jeexoon na ca miiru Berlin atum 1989, te xare bu mujj bi, walla ñetteel bi, dafay jeex ci toj “miir” miy tàqale jàngoo bi ak nguur gi. Atum 1989 moo màndargaaloon tolluwaay bi gën a kawe ci xare bu ñuy jaare ci ay ndaw, bu ñuy woowe “xare bu sedd”, bu tàmbaliwoon ca njeextelu ñaareelu Xareb Àddina bi, te Panium dafay misaal xare bu sedd buy jeex ca ñetteelu Xareb Àddina bi, ni ko xareb Actium di misaale. Ci diggante màndarga gu njëkk gi ak gu ñetteel gi ci ñetti xare yu ñuy jaare ci ay ndaw yi la xare bi xew dëgg-dëgg ci Ukraine nekk, te xareb Raphia moo koy misaal ci aaya fukk ak benn ak fukk ak ñaar.
Panium is a cold war that leads to the third World War as represented by the cold war that ended at the time of the end in 1989, and that had begun at the end of the second World War. In the waymarks represented by verse ten and 1989, verses eleven and twelve and the Ukrainian War that began in 2014, and verses thirteen through fifteen and the current cold war between MAGA-ism and globalism, there were three presidents that marked alliances between the papacy and the United States.
Panium mooy xare bu sedd buy yóbbu ci ñetteelu Xareb Àddina, ni ko xare bu sedd bi jeexe woon ci jamonoy mujj gi, ci atum 1989, te tàmbali woon ca njeexitalu ñaareelu Xareb Àddina, màndargaale. Ci màndargay yoon yi fukkeelu aaya bi ak atum 1989, aaya fukk ak benn ak aaya fukk ak ñaar ak xareb Ukraine bi tàmbali ci atum 2014, ak aaya fukk ak ñett ba aaya fukk ak juróom ak xare bu sedd bii am tey diggante xalaatu MAGA ak xalaatu boole réewi àddina di màndargaale, amoon na ñetti njiitu réew ñu màndargaale woon ay lëkkaloo diggante nguurug Paap bi ak Etaasini.
Ronald Reagan was in a secret alliance with Pope John Paul II, a conservative pope in terms of the satanic Fatima prophecies, and is connected with the prophetic history of verse ten. Obama’s presidency aligns with the history of the battle of Raphia in verses eleven and twelve. In his presidency there were two symbolic popes, for the second waymark identifies a doubling. At the third waymark of verses thirteen to fifteen, the pope is the first pope from the United States. We initially assumed Pope Leo was a conservative pope as typified by John Paul II, but when applied under the prophetic application of a triple application, the third waymark possesses the characteristics of the first two fulfillments, so Leo is the conservative John Paul II and he is the former head of the Office of the Inquisition, Benedict XVI, who resigned for the woke pope Francis during Obama’s term.
Ronald Reagan nekkoon na ci kóllëre gu nëbbu ak Paap John Paul II, ab paap bu sax ci cosaan ci wàllu waxyu yu seytaane yu Fatima, te lëkkaloo na ak taariixu waxyu gi ci aaya 10. Nguuru Obama dëppoo na ak taariixu xareb Raphia bi ci aaya 11 ak 12. Ci jamono ji mu nekkoon njiitu réew, amoon na ñaari paap yu doon màndarga, ndaxte màndarga ñaareel bi ci yoon wi dafay wone ñaaral. Ci màndarga ñatteel bi ci yoon wi, bi nekk ci aaya 13 ba 15, paap bi mooy paap bu jëkk bi jóge ci réewum Amerig. Ca njàlbéen ga, jàppoon nanu ne Paap Leo ab paap bu sax ci cosaan la, ni ko John Paul II màndargaaloon, waaye bu ñu ko jëfandikoo ci biir jëfandikug waxyu gi ñuy def ñetti yoon, màndarga ñatteel bi ci yoon wi am na melokaani ñaari sottiku yu jëkk yi, kon Leo mooy John Paul II mi sax ci cosaan te mooy ki nekkoon njiitu Biro bu Inquisition, Benedict XVI, mi, ci jamonoy nguurug Obama, wàccoon nguuram ngir paap Francis mi far ci xalaatu yewwug xel ci tooñ gi ci askan wi.
The first proxy war is represented by one verse, the second by two and the third by three verses. The cold war that ended in 1989 began at the end of the second World War, and the third World War represented by the battle of Actium begins at the end of the cold war that is represented by the battle of Panium. The three world wars, as with the three proxy wars, are governed by the principles associated with a triple application of prophecy. The end of the second World War began a cold war that ended with the eighth president from Roosevelt in 1945, who was Reagan. Reagan at the time of the end in 1989 began a series of eight presidents leading to Trump (who is of the seven). The cold war of Trump began in 2015, when he announced his candidacy for president and stirred up the globalists, in fulfillment of Daniel eleven verse two. That cold war ends at the Sunday law, which is the battle of Actium, the third obstacle of Rome before she rules supremely.
Xare bu njëkk bi ñuy jaare ci ay wuutu, benn aaya moo ko màndargaal, ñaareel bi ñaari aaya, ñetteel bi ñetti aaya. Xare bu sedd bi jeex ci 1989 tàmbali na ci njeextel Xareb Àddina bu Ñaareel bi, te Xareb Àddina bu Ñetteel bi, bi xeexub Actium di màndargaal, tàmbali ci njeextel xare bu sedd bi xeexub Panium di màndargaal. Ñetti xarey àddina yi, ni ñetti xare yi ñuy jaare ci ay wuutu, sàrt yi ànd ak jëfandikoo waxyu ci ñetti yoon ñoo leen di doxal. Njeextel Xareb Àddina bu Ñaareel bi moo tàmbali xare bu sedd bu jeex ca njiitu réew ma doon juróom-ñetteel dale ko ci Roosevelt ci 1945, te njiit boobu mooy Reagan. Reagan, ci jamonoy mujj gi ci 1989, moo tàmbali toftalug juróom-ñetti njiiti réew yu àgg ci Trump (mi bokk ci juróom-ñaar ñi). Xare bu sedd bu Trump bi tàmbali na ci 2015, ba mu yéglee ne day taxaw ngir ñu fal ko njiitu réew, te yëngal ñi ànd ak bennalug àddina bi, loolu di matal Daniel fukk ak benn aaya ñaar. Xare bu sedd boobu day jeex ci yoonu dibéer bi, mooy xeexub Actium, gàllankoor bu ñetteel bi taxaw ci kanamu Rome, laata muy nguuru ci kaw ñépp.
Roosevelt began eight presidents to Reagan which began eight presidents to Trump. Roosevelt marks the second World War, dying on April 12th of 1945, and then Truman was president when the European war ended on May 8th, and the Pacific war ended on September 2nd. The European war was largely a land battle and the Pacific war was a sea battle, just as Panium represents a land battle and Actium represents a sea battle. The first illustrates the last, and the sequence of eight presidents is established upon the witness of Daniel eleven, verses two and three, and also upon the enigma of the eighth being of the seven. In the first two Continental Congresses at the beginning of the history of the earth beast of Revelation thirteen, there were seven terms of presidents. In that history George Washington was appointed as Commander in Chief. As the first official president, Washington’s appointment in the Second Continental Congress symbolizes Washington in the very beginning as the eighth of seven presidents.
Roosevelt moo jëkk ci juróom-ñetti njiitu réew yi toppante ba ci Reagan, te Reagan moo jëkk ci juróom-ñetti njiitu réew yi toppante ba ci Trump. Roosevelt mooy màndargaal Ñaareelu Xareb Àddina bi; mu faatu bésub 12 awril 1945. Gannaaw loolu, Truman moo doon njiitu réew bi xareb Ëroop jeexee bésub 8 me, ak bi xareb Pacific jeexee bésub 2 sàttumbar. Xareb Ëroop, lu ci ëpp, xeex bu am ci suuf la woon, te xareb Pacific xeex bu am ci géej la woon, ni Panium di màndargaal xeex ci suuf, Actium di màndargaal xeex ci géej. Li njëkk mooy misaalu li mujj, te toppanteg juróom-ñetti njiitu réew gi mi ngi sukkandiku ci seede si nekk ci Dañeel fukk ak benn, aaya ñaar ak ñett, ak it ci kumpa gi ne juróom-ñetteel bi ci juróom-ñaar yi la bokk. Ci ñaari Kongare yu Kontinaa bi yu njëkk, ci njàlbéenug taariixu rabu suuf bi ci Peeñu ma fukk ak ñett, amoon na juróom-ñaari mandaa yu njiit. Ci taariix boobu lañu tabb George Washington Njiit bu Mag bu Xarekat yi. Washington moo doon njiitu réew mi njëkk ci yoon; tabb gi ñu ko tabboon ci Ñaareelu Kongare bu Kontinaa bi mooy màndargaal Washington ca njàlbéen ga ba, muy juróom-ñetteel bi ci juróom-ñaari njiit.
The first president was the eighth of the first seven presidents, and the last president is the eighth that is of the seven. The priest Zechariah speaks at the birth of John, when the ass speaks, and when the earth beast speaks. This is where the vision of Habakkuk speaks as well. The birth of John, typifying the ensign of the one hundred and forty-four thousand at the Sunday law, is the last generation of Zechariah the priest. Zechariah was in the eighth of twenty-four courses of priests. At the Sunday law Zechariah (the priests) speak, when Islam (the ass) speaks and the United States speaks as a dragon. At that waymark the papal deadly wound is healed and she becomes the eighth that is of the seven. Trump is also the eighth that is of the seven, and it is he that forms the image of the beast that is finalized at the Sunday law. The priesthood of the one hundred and forty-four thousand then become God’s mouth, and speak the message in the loud cry of the third angel. That priesthood is the eighth church that is of the seven.
Njiitu réew mi jëkk moo doon juróom-ñetteel ci juróom-ñaari njiitu réew yi jëkk, te njiitu réew mi mujj mooy juróom-ñetteel bi bokk ci juróom-ñaar ñi. Saraxalekat Sàkkaryaa day wax ci jamonoy juddug Yowaan, ci jamono ji mbaam mi di wax, ak ci jamono ji rab wi jóge ci suuf di wax. Foofu la peeñu Abakug di wax itam. Juddug Yowaan, di misaalu raayab téeméer ak ñeent-fukk ak ñeenti junni ñi ci jamonoy yoonu dibéer, mooy maasu saraxalekat Sàkkaryaa gi mujj. Sàkkaryaa bokkoon na ci juróom-ñetteelu kureel ci ñaar-fukk ak ñeenti kureeli saraxalekat yiy wuutante ci liggéey bi. Ci jamonoy yoonu dibéer, Sàkkaryaa (saraxalekat yi) dañuy wax, ci jamono ji Lislaam (mbaam mi) di wax te Etaasini di wax ni ninki-nànka. Ci màndargay yoon boobu, gaañu-gaañu gu faat gi nguurug paap bi am day wér, te mu nekk juróom-ñetteel bi bokk ci juróom-ñaar ñi. Trump itam mooy juróom-ñetteel bi bokk ci juróom-ñaar ñi, te moom moo sos nataalu rab wi, nataal bi ñuy mottali ci jamonoy yoonu dibéer. Booba, kureelu saraxalekat gu téeméer ak ñeent-fukk ak ñeenti junni ñi day doon gémmiñu Yàlla, di jottali yégle bi ci woote gu kawe gu ñetteelu malaaka mi. Kureelu saraxalekat googu mooy juróom-ñetteelu mbooloom gëmkat mi bokk ci juróom-ñaar yi.
Roosevelt begins eight presidents that lead to the time of the end in 1989, and he marks the transition from the second World War unto the cold war that ends in 1989. President Truman followed Roosevelt and reigned when the earth and sea battles that made up the second World War ended. As president, Truman reigned when the United Nations began on October 24, 1945. The relation of Roosevelt and Truman is established by the year 1945. Both were presidents in that year, and in that year the twofold war that was the second World War ended, and the United Nations was formed, and the cold war began.
Roosevelt mooy ki njëkk ci juróom-ñetti njiiti réew yi toppante ba àgg ci jamonoy mujj gi ci atum 1989, te mooy ki màndargaal jàll gi jóge ci Ñaareelu Xareb Àddina bi ba ci Xare bu Sedd bi, bi jeex ci atum 1989. Njiitu réew mi Truman moo wuutu Roosevelt, te ci nguuram la xeex yi amoon ci suuf ak ci géej, te ñoo doon Ñaareelu Xareb Àddina bi, jeex. Truman nekkoon na ci nguur, di njiitu réew, bi Mbootaayu Xeet yi tàmbalee ci 24 oktoobar 1945. Atum 1945 moo dëggal lëkkaloo gi am ci diggante Roosevelt ak Truman. Ñoom ñaar ñépp ay njiiti réew lañu woon ci at moomu, te ci at moomu la xare bi amoon ñaari wàll, di Ñaareelu Xareb Àddina bi, jeex, ñu sos Mbootaayu Xeet yi, te Xare bu Sedd bi tàmbali.
In 1989, there also were two presidents, as with 1945: Ronald Reagan and George Bush the first. Reagan ended the cold war and George Bush the first announced that he was first and foremost a globalist when he addressed the “forty-fifth” UN General Assembly on October 1, 1990, where he spoke about building a “new world order.” In the speech he stated, “It is in our hands to leave these dark machines behind, in the Dark Ages where they belong, and to press forward to cap a historic movement towards a new world order and a long era of peace.”
Ci atum 1989 itam, amoon na ñaari njiitu réew, ni ko ame woon ci 1945: Ronald Reagan ak George Bush bu jëkk bi. Reagan jeexaloon na Xare bu Sedd bi, te George Bush bu jëkk bi yégle na ne, lu jiitu lépp, ku gëm lëkkaloog àddina sépp la, bi mu waxee ci “ñeent-fukk ak juróomeelu” Ndaje mu Mag mi ci Mbootaayu Xeet yi, ci 1 Oktoobar 1990, fa mu waxe ci tabax “tëralinu àddina bu bees.” Ci kàddu googu, wax na ne: “Ci sunuy loxo la nekk nu bàyyi masin yu lëndëm yii ci sunu gannaaw, ca Jamono yu Lëndëm ya ñu bokk, te gën a jëm kanam ngir mottali yëngatu gu am solo ci taariix, gu jëm ci tëralinu àddina bu bees ak jamonoy jàmm ju yàgg.”
In this speech, Bush linked the concept to post-Cold War cooperation, the Gulf Crisis (Iraq’s invasion of Kuwait), strengthening the UN, and a new partnership of nations based on the rule of law. Bush the first popularized the phrase “new world order” a few weeks earlier in a September 11, 1990, address to a joint session of Congress.
Ci wax ji, Bush boolee xalaat bi ak jamono yu bees gi am ginnaaw jeexug Xareb Suufeel bi, Akibetu Gòlf bi (tabaxu Iraak ci Kowet), dëgëral ONU, ak benn mbokk mu bees bu réew yi samp, te tëj ci nguurug yoon. Bush bu njëkk bi moo gëna siiwal wax ji “jamono yu bees ci àddina” ay ayubis yu néew lu jiitu, ci benn kàddu bu mu waxoon 11 Suwelet 1990, fa kanam ndaje boole bu Kongree bi.
Notice the fact that Bush placed his UN speech in a context where he identified the recent cold war ending in terms of the “Dark Ages.” The Dark Ages ended at the time of the end in 1798, and Bush was at the time of the end of 1989. Notice that at his first coining of the phrase “new world order,” Islam was angering the nations, and the speech was given on 9/11. Roosevelt to Carter was eight presidents, and from Reagan to Trump was eight presidents. Trump is the last president and he was typified by the first president, who was the eighth of the first seven presidents.
Xoolal ne Bush dafa teg boppam ci xaalisub waxam ci Mbooloom Xeet yi, fa mu tekkee jeexital xare bu sedd bi ci wax ju jëm ci “Jamano yu lëndëm yi.” Jamano yu lëndëm yi jeex nañu ca waxtu mujj ga ci 1798, te Bush nekkoon na ca waxtu mujj gu 1989. Xoolal ne ba mu njëkk a sos wax ji ñuy wax “new world order,” Islaam dafa merloo xeet yi, te wax ji amoon na ci 9/11. Li dale Roosevelt ba ca Carter am na juróom-ñaar i prezidaaŋ, te li dale Reagan ba ca Trump itam am na juróom-ñaar i prezidaaŋ. Trump mooy prezidaaŋ bu mujj bi, te moom dafa doon misaalaloo ak njëkk prezidaaŋ bi, mi nekkoon juróom-ñaaréelu ci juróom-ñaari njëkk prezidaaŋ yi.
The time of the end in 1798 identifies the deadly wound of the papacy, and the papacy was the power that reigned over the kings of Europe during the Dark Ages. In Revelation seventeen that relationship is portrayed as a whore that is riding upon and reigning over a beast. In 1798 the support of European kings was removed and the beast was dead. In 1799 the pope died in exile. 1798 and 1799 represent the time of the end in its fullest sense, just as the time of the end in the time of Christ is marked by the birth of John the Baptist and then six months later the birth of Christ. Bush’s remarks of 1990 represent Bush as the second of two presidents that mark the time of the end, and mark the movement towards globalism, which is the dragon power. Bush’s symbolism marks a step towards the Sunday law when the United States ends as the sixth kingdom of Bible prophecy by speaking as a dragon. At the Sunday law the United States becomes the voice of the United Nations. In that very context Islam is angering the nations, and 9/11 is marked. On September 11, 1990, when Bush the first spoke about his globalist agenda to the Congress, he was typifying when Islam would again anger the nations at 9/11 in 2001, but then the president would be Bush the last.
Jamonoy mujj gi ci atum 1798 mooy màndargaal gaañu-gaañu bu waral dee bi jot nguurug paap bi, te nguurug paap bi moo nekkoon doole ji doon yilif buuri Óróop ci Jamonoy Lëndëm gi. Ci Peeñu fukk ak juróom ñaar, jokkale boobu dañu ko misaal ci ab gànc gu war aw rab te di ko yilif. Ci atum 1798, dindees na ndimbal li buuri Óróop doon joxe, te rab wi dee woon na. Ci atum 1799, paap bi dee na ci gàddaay. Atum 1798 ak atum 1799 dañuy màndargaal jamonoy mujj gi ci tekkiinam bu mat sëkk, ni ñu màndargaale jamonoy mujj gi ci jamonoy Kirist ci juddug Yowaana Aji Sóob si, ba noppi, juróom benni weer ci gannaaw, ci juddug Kirist. Kàddu yi Bush waxoon ci atum 1990 dañuy wone Bush muy ñaareelu ñaari njiiti réew yi di màndargaal jamonoy mujj gi, te dañuy màndargaal jëmtu bi jëm ci xalaatu boole àddina sépp, muy nguurug ninki-nànka bi. Màndarga gi Bush di doon mooy màndargaal ab jéego jëm ci yoonu Dibéer bi, jamono jooju Etasini di bàyyi nekk juróom benneelu nguur gi ci waxyu Mbind mu Sell mi, ci wax ni ninki-nànka. Ci jamonoy yoonu Dibéer bi, Etasini dafay nekk kàddug Mbootaayu Xeet yi. Ci anam woowu ci boppam la Lislaam di merloo xeet yi, te ñuy màndargaal 9/11. Bésub 11 sàttumbar 1990, ba Bush bu njëkk bi waxee Kongare bi ci naalam bu jëm ci boole àddina sépp, dafa doon misaal jamono ji Lislaam di merloowaat xeet yi ci 9/11 ci atum 2001, waaye booba njiitu réew mi dina doon Bush bu mujj bi.
Roosevelt, the first of eight presidents, marked the end of the second World War in 1945, and was followed by the next president ushering in the United Nations. Reagan, the first of eight presidents, marked the end of the cold war in 1989, and was followed by the next president promoting the United Nations. The last president of eight presidents will end a cold war that started when he announced his intent to run in 2015, and begin the third World War. He will transition the sixth kingdom of Bible prophecy into the head of the seventh kingdom of Bible prophecy (the UN), and then agree to give that kingdom to the beast at the Sunday law.
Roosevelt, ki jëkk ci juróom-ñetti njiiti réew yi, màndargaal na jeexug Ñaareelu Xareb Àddina bi ci 1945, te njiitu réew mi ko wuutu moo indi Mbootaayu Xeet yi. Reagan, ki jëkk ci juróom-ñetti njiiti réew yi, màndargaal na jeexug Xare bu Sedd bi ci 1989, te njiitu réew mi ko wuutu moo dooleel Mbootaayu Xeet yi. Njiitu réew mi mujj ci juróom-ñetti njiiti réew yi dina jeexal ab xare bu sedd bu tàmbali woon bi mu yéglee ci 2015 ne dafa fas yéenee nekk lawax, te dina tàmbali Ñetteelu Xareb Àddina bi. Dina soppi juróom-benneelu nguur gi ci waxyu Biibël bi, def ko boppu juróom-ñaareelu nguur gi ci waxyu Biibël bi (UN), te gannaaw loolu dina nangu jox rab wi nguur googu ci jamonoy yoonu Dibéer bi.
Just as the second World War was made up of a ground and a sea war, the last president will have a cold war, represented by the land battle of Panium that leads to the sea battle of Actium. At the Sunday law the cold war that began with Trump stirring up the globalists in 2015 changes to the third World War as represented by the land and sea battles of World War II. At the end of World War II the next step was the globalism of the United Nations, just as was the case at the end of the cold war with Reagan and Bush. First the United States ends at the Sunday law; then Bush’s “new world order” introduces the seventh kingdom, which immediately agrees to give its authority to the eighth kingdom.
Ni Xareb Àddina bu Ñaareel dajalee woon xareb suuf ak xareb géej, noonu itam njiitu réew mi mujj dina am xare bu sedd, te xeexu suuf bi ci Panium, biy jëmale ci xeexu géej bi ci Actium, moo koy màndargaal. Ci jamonoy yoonu Dibéer bi, xare bu sedd bi tàmbali woon ci 2015, bi Trump di yëngal ñi ànd ak xalaatu boole àddina sépp, dina soppiku nekk Xareb Àddina bu Ñatteel, ni ko xeexi suuf ak yu géej yi ci Xareb Àddina bu Ñaareel di màndargaale. Ci njeexitalu Xareb Àddina bu Ñaareel, jéego bi ci toppoon mooy xalaatu Mbootaayu Xeet yi ci boole àddina sépp, ni mu ame woon itam ci njeexitalu xare bu sedd bi ci jamonoy Reagan ak Bush. Bu jëkk, Diiwaan yu Bennoo yi dinañu jeex ci jamonoy yoonu Dibéer bi; ba noppi “tëralinu àddina wu bees” wu Bush dina indi nguur gu juróom-ñaareel gi, te nguur googu dina nangu ca saa sa jox nguur gu juróom-ñetteel gi sañ-sañam.
Bush the first and Bush the last are tied together by the first’s announcement of the “new world order” to Congress at 9/11 and the last’s Patriot Act of 2001. Both waymarks are placed within the context of Islam angering the nations.
Bush bu njëkk ak Bush bu mujj ñoo lëkkaloo ci benn, ci yëgle bu njëkk bi mu jox Kongree bi ci nekkug “ndigalum addina bu bees” ba ca 9/11, ak ci Patriot Act bu 2001 bu mujj bi. Ñaari waymark yooyu yépp dañu leen teg ci jumtukaayu Islaam di merloo xeeti addina yi.
We will continue these things in the next article.
Dinanu yokkute yii mbir yi ci artikel bi ci topp.