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 Jarius’ 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 nekk na ca Paaniyum (Sesare Filip), te loolu nekka na rekk juróom-benn walla juróom-ñaari fan laata diggu ñetti yoon yi Piyeer, Yowaana ak Saag teewoo kepp ak Yeesu. Bi njëkk ba mooy wonug dooleem ci dekkal jigeenu Jaariyus bu am fukki at ak ñaar; ñaareel ba mooy wonug ndamam ca tundu soppiku bindeem ga; te ñetteel ba mooy Gesemane, wonug coonoom. Ca Paaniyum ci saar bi fukki benn, Piyeer tëju na just bala bant bi ci saar bi fukki juroom-benn. Tundu ba moo doon diggante ñetti tukki yu xëtte yu ñetti taalibe yi. Ca tundu ba, Baay bi ci asamaan waxaat na it ñaareelu yoon ci ñetti yoon yi; Baay bi wax na ca sóobu ndox ma, ca tundu ba, te gannaaw loolu just bala bant bi. Piyeer nekk na ñaari yoon ci diggante ñetti xew-xew yu yeesal. Itam moom mooy diggante saar yi fukki benn ba ñaar-fukk ak ñaar ci Macë.
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 cite 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.
Tundu wa jant gi jiitu biiru gu nekk ci kanam duggu ngërëm ga, te moo tàmbalee ci yiwum mbaam ma ngir mu yóbbu sarax bi dugg Yerusalem, ni mbaam Ibraaima yóbboon bant yi ngir sarax bi ci Moriya, kër gu yàgg a nekk këru njël bi ci Yerusalem. Bégub trompet yi ci téereb Levitik fanweer ak ñett fukk ak ñaar dafay màndargaal yiwum mbaam ma; noonu itam xew-xewub tundu wa soppi melokaan gi jiitu na duggu ngërëm ga, ba tax Muusaa Peter nekk ci jaar-jaaru fanweer yu ñett fukk yi ci Levitik fanweer ak ñett fukk ak ñaar, yu méngoo ak jamonoy Pantkot. Ci fanweer yooyu ñett fukk, kër Yàlla gi (nattu digg ba) dañuy yóbbu ci kaw way takku yi ngir ñu bokk ci juróom ñent fukk ak juróom ñett saraxalekat yu fit. Ci seede bu moytuw buur Osiya ci bérab bu sell ba, ñaari fukk ak juróom ñent saraxalekat yi dañu leen sant ni ñu fit, te loolu di wone ne amoon na saraxalekat yu bokkul ci mbir mi.
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.
Gaynde dëkkub Yuda jiite na ay nitam ca Bérab bu Gëna Sell ba, te moo leen di may ñu xool ci gaalug kóllëre ga, te seet Saraxalekat bu Mag bi miy liggéey fa ci jëfandikoom bu mujj buy far mbaalum bàkkaar. Piyeer dekkit na ci 31 Suwe 2023, gannaaw loolu ñu jëkkoo ko ak nattug fondamaŋ bi ci wàll wi Room amoon ci sampu pexe bu biti bi ci waxu yonent. Noonu itam ñëw na ñaareelu nattug kër Yàlla gi ngir Piyeer, te foofa la pexe bu biir bi feeñee ci pexe bu seetu-bopp bi nekk ci Daniel saar fukki.
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.
Taxkatu bi dem kërëmam ak yoon bu jub ci kanam Yàlla.
“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.
Piyeer miy belekatub gi, mooy melokaanu benn bakkan buy ñu jubal ci ngëm, te jubale ci ngëm mooy yégleb malaaka bu ñetteel bi; mooy itam yégleb Laodise bi, bi agsiwoon ci 9/11, ba kër yu mag ya nekk New York daanu, te Peeñu gi 18:1–3 mat. Noonu tawub mujj bi daldi tàmbali di tuuru, te rëccu téerey téjukaay yiir ak ñeent fukk ak ñeenti junni ñaar fukk ak ñeent ya daldi tàmbali. Ci jeexitalu waxtu téjukaay yiir ak ñeent fukk ak ñeenti junni ñaar fukk ak ñeent ya, malaakab Peeñu gi 18 wàcc na ni Mikaayel, malaaka mu kawe mi, te dekkiwaat Piyeer jaarale ko ci ñetti nattu. Nattu bu jëkk bi tàmbalee na ci Desàmbar 31, 2023, te dafa mel ni dëggu cosaan gi ne Room mooy dooley aaya bi fukk ak ñeent ci Daniyeel 11 buy taxawal peeñ mi. Peeñ moomu mooy peeñu chazon bi, miy melal rëddub wax jiiw bi ci bitti, bi Suleymaan wax ne 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 ñaareel bu Piyeer mooy nattu kër Yàlla bi, bi di laaj ngir dugg ci Bu Sell Ba Gën A Sell jaarale ko ci ngëm, ni Rakk bu jigéen White wone ko ci ay gis-gisam yu jëkk. Foofa, mu gis ndigalu bésub noflaay bu juróom-ñaari fan wi di leer ca kaw yeneen juróom-ñeent ak juróom ndigal ya. Jàngale boobu ci ubbi àtte bi dafay tegtal jàngale yaramu nitug Kirist bi di leer ca kaw yeneen jàngale yu wax ci wax ju ñëw, ci fan yu mujj yi, bi àtte bi di tëjje. Yaramu nitug Almasi bi Yàlla, bi Mu solé yaram wu daanu, wu bàkkaar buy bàkkaar, doonte xamoonul bàkkaar, dees na ko tegtal ci ay misaal yu bare. Bi gën a am solo mooy jàngale “juróom-ñaari yoon”. Jàngale “juróom-ñaari yoon” mooy alfa ci gis-gis yu wax ci wax yi Miller dafa gis, te mooy it jàngale bi ci atum 1856, bi doon tegtal jàngale omega ci taarixu Millerite, fa nga xam ne Adventisme Millerite-Philadelphia dafa bëgg a bëre ci biir juróom-ñaari at, te nekk Kàngam Adventiste bu juróom-ñaari fan, Laodise, 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. That date was the fall of Constantinople to the Ottoman Turks in 1453.
“Gaal yu Chittim” dafa doon jëfandikoo ngir feeñal Wandal yi, ñoom itam lañu feeñal ci niari buuxkat bi ci Peeñu ga, saar 8. Yàqu-yàqu bu yokkute gu Room tambalee na ci atum 330, ba Konstantin séddoo nguuru gi ci penku ak sowwu. Gannaaw loolu mu tas ko ci ñetti doomam. Nguuru Room ga woonul a jeexaloo dara ndax dooleem lu mat xel, li dale ci xareb Actium, booba ñu sédd ko ci ñaari xaaj, gannaaw ga ci ñetti xaaj; te ñetti buuxkat yu njëkk yi ci Peeñu ga, saar 8, dañoo feeñal dalub noon yi ñi indi jeexital Room gu sowwu ci 476. Room gu penku, ci Konstantinopol, sax na ba jeexital juróomeelu xarnu bi ak tàmbali juróombeneelu xarnu bi, moom yi itam di njëkk ak ñaareelu musiba yi. Kàddug yoon wu jëm ci at ak juróom-fukk ak juróom-benn at yu musiba bu njëkk bi jeex na ca bés ba kàddug yoon wu musiba bu ñaareel bi tàmbalee. Bés boobu mooy daanu Konstantinopol ci loxoy Tirk yu Ottoman yi ci 1453.
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 1123 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.
Babylon daanu benn guddi jenn rekk, xeyna dangay wax ne Kirus dafa waroon njëkk a jëggeel dex gi, te loolu jël na jamono; waaye daanu Babylon benn guddi la woon; fekk daanu Room moom muur na ci 1123 at. At yooyu daan nañu yor màndarga yu mat yu wax ci yoon wu ndànk-ndànk wi Nguuru Room gu Buur daan deewee; te Room gu Buur, gu bokk ci ngeen-u Yàlla ju réyul, nekk na misaal bu Estados Unidos ci liggéeyam buy teg papaas bi ci gàngunaay gi ni juróomeel buur gi ci waxi Yoonu Alxuraan bi ci atum 538. Papaas bi dees na ko teg ci gàngunaay gi ci sàrtu Dibeer bu aaya fukk ak juróom-benn bi ci Daniel fukk ak benn. Màndarga yi di misaal liggéeyu Estados Unidos dañuy feeñ ci màndarga yi ci deewe gu ndànk-ndànk gu Room gu bokk ci ngeen-u Yàlla.
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 Chittim 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 di misaalu doole ekonomig, te ci Mbind mi, gaali Kittim yi ñoo di misaal yu gën a mag yu doole ekonomig. Ñu suul leen ak ngelaw bu mërguj bu penku bi ci diggante géej yi, te ci Mbind mi, Isalaam mooy doom yi dëkk penku. Buñu xamle Isalaam ci toftale xew-xew yi yëglewul, dafay jur jafe-jafe ekonomig. Isalaam dañu koy teewal ak Balaam ci melokaanu mbaam, te loolu mooy baat bu Ebrë yi tekkiwoon ne “nit ku àll” bi ñuy njëkk a jëfandikoo ci njàngale Ismaeel ci Mbind mi. Ismaeel mooy baay Isalaam ci tolluwaay yëglewul bi, du weddi ne Ibraayma mooy baayu Ismaeel, waaye fukk ak ñaar giiriy Ismaeel dañuy siiw ci Mbind mi ni ñooy 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. 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 mujj àll ba, Balaam, miy misaalu États-Unis ni ab yonent bu fen, dafa dóor jaamam ñetti yoon, te loolu di tegtal ñetti dóor yu Islaam. 9/11 mooy njëkk ci yooyu dóor, te mu xamle agsi malaakam sellal bi, miy yéeg jógé ndànk ci penku, bi ngelaw yu tar yu penku yi di ngelawi xuloo. Ñaareelu dóor bu Islaam am na ñaari wàll, ndaxte ñaareelu tànk bi di màndarga yokkute. 7 Oktoobar 2023, Islaam dafa dóor Israayil gu dëgg, te bu Nashville, Tennessee, Islaam dóoree ko ci lu ñu seetewulwoon, Israayil gu xel, moom it, dees na ko dóor. Ci nettali Balaam, ñaareelu màndargay yoon bi dafa nekk woon diggante ñaari toolu reseñ, te ñaari toolu reseñ yu Boroom Mbooloom Yi di Israayil gu mag gu dëgg ak États-Unis, moom Israayil gu xel gu bees. Ñetteelu màndargay yoonu Balaam mooy bi jaam ba waxee; te màndargay wax ji di tegtal mujjug waxtu sellalug ñetti fukki junni ak ñeenti junni nit ñi, bi tàmbalee ci 9/11, mooy yoonu Dibéer, ba États-Unis waxee ni mbaam-aax. Suuf su mag si ci Peeñu Yàlla fukki benn, mooy yoonu Dibéer boobu, fa ñetteelu musiba ga di ñëw gaaw, fa États-Unis, jaam ba ak Zakariya 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 was Zechariah and John. John was typified by Jeremiah who had been told that if he would return, he would be God’s mouth.
Baayu Yaxya Miyëkkat bi bokkoon na ca juróom-ñaar fukk ak ñeent xeetu saraxalekat yi Dawuda sampoon ngir ñuy liggéey ci kër Yàlla ga; moo doon ñetteelu juróom-ñaareelu xeet bi. Sakariya, saraxalekat ba, daldi nekk luul ndax ngëmadi amul, ba kera yàq ba doomam Yaxya juddu; te mooy misaalu lim bu juróom-ñaar, (misaalu saraxalekat yi). Bu yoonu Dibéer dikkee, maas gu mujj gi ci saraxalekat yi, gi Yaxya Miyëkkat di tegtal, dina wax, ni ko baayam Sakariya di tegtale. Almasi wax na ne Yaxya mooy Eli, te bataaxalu Eli bu bés yu mujj yi, digle na ko ci jëfandikoo jëfandikoo baay ak doom, ni ko Sakariya ak Yaxya nekke woon. Yaxya, Yeremi moo ko doon misaal, mi ñu waxoon ne su dellusee, dina doon gémmiñu Yàlla.
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 began at the end of the second World War, and Panium represents a cold war that ends at the third World War represented by the battle of Actium. In the middle of the first and third waymarks of three proxy wars the literal war in the Ukraine, represented by the battle of Raphia in verses eleven and twelve.
Piyeer ca Caesarea Philippi, maanaam Panium, nekk na ci ab jamono ju jiitu waymark bu “tundu” bi, te mooy bi war a toppanteek dugg gu ndam gi, gi indiwoon ba ci bant bi, walla yoonu Dibeer bi. Jamono jooju dañu koy tektale ci xeexu Panium, bi jeexee ci ndam lu jëm ci baab bi ak kàttanam gu mu diisale, mooy États-Unis yi. Panium mooy ñetteelu xeexe yi ñuy def ci turu keneen ci ñett, te ki njëkk ci ñoom jeexoon na ca miirum Berlin atum 1989, te bu mujj bi walla bu ñetteel bi jeex na ca daggug “miir” mu tasare diine ak nguur. Atum 1989 moo màndargaaloon taxawaayu kër gi gën a kawe ci xeexe bu ñuy wax “cold war”, bi tambalee ca mujju ñaareelu xareb àddina bi, te Panium dafa tektale ab cold war buy jeex ca ñetteelu xareb àddina bi, bi ñuy tektale ci xeexu Actium. Ca diggante waymark bu njëkk ak bu ñetteel ci ñetti xeexey proxy yi am na xare bu dëggu bi ca Ukraine, bi ñuy tektale ci xeexu Raphia ci aaya 11 ak 12.
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, verse 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 indi ci ñetteelu xareb àddina, ni ko xare bu sedd bi melokaan, bi jeexee ci waxtu mujj ga ci atum 1989, te mi tàmbalee ca mujjeelu ñaareelu xareb àddina ga. Ci màndargay yoon yi aaya fukki bi ak 1989 di tegtal, aaya fukk ak benn baak fukk ak ñaar ak xareb Ukrain bi tàmbalee ci 2014, ak aaya fukk ak ñett ba fukk ak juróom ak juróom ak xare bu sedd bii fi nekk léegi diggante MAGA-ism ak globalism, am na ñetti prezidaa yu màndargaaloon benn doxalin bu dëppoo diggante paapasi bi ak États-Unis.
Ronald Reagan was 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 verse eleven and twelve. In his presidency there were two symbolic popes, for the second waymark identifies a doubling. 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 fulfillment's, 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 biir mbooloom kumpa ak Pàppa Jan Pol II, ab Pàppa bu yëngoo ci wàllu yonent yi dëggadi Fatima te mi ngi booleek jaar-jaaru yonent bu aaya fukki bi. Nguuru Obama mengook jaar-jaaru xeexu Raphia ci aaya fukk ak benn ak fukk ak ñaar. Ci jamono nguuram am na woon ñaari Pàppa yu mel ni ay misaal, ndaxte ñaareelu waymark bi di wonna ay ñaari yoon yu mel. Ci ñetteelu waymark bu aaya fukk ak ñett ba fukk ak juróom, Pàppa bi mooy jëkkëru Pàppa bu jóge États-Unis. Ñu njëkk dafa mel ni dañu teggoon ne Pàppa Leo mooy ab Pàppa bu yëngoo ni ko Jan Pol II melalee, waaye bu ñu ko jëfandikoo ci suufeelug yonent buy jëfe ñetti yoon, ñetteelu waymark bi dafay yor jikko yi nekk ci ñaari matale yu njëkk ya; kon Leo mooy Jan Pol II bu yëngoo te mooy ki nekkoon njiitu biro Inkizisyoŋ bi, Benoît XVI, mi bàyyi woon nguuram ngir Pàppa Francis bu woke ci jamonoy Obama.
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.
Ñetteel proxy war bi dañu ko wone ci benn aaya; ñaareelu bi ci ñaari aaya; te ñetteelu bi ci ñetti aaya. Cold war bi jeexoon ci 1989, dafa tambalee ci mujjug ñaareelu xareb àddina; te ñetteelu xareb àddina bi, bi xareb Actium di wone, dafay tàmbali ci mujjug cold war bi, bi xareb Panium di wone. Ñetti xarey àddina yi, ni ñetti proxy war yi itam, ñu ngi doxaloo ci àtte yi aju ci yenn jëfandikook kàddug wax ci yonn wu ñett. Mujjug ñaareelu xareb àddina bi moo tàmbali ab cold war bu jeex ak juróom-ñetti preesidaa bu jóge ca Roosevelt ci 1945, mooy Reagan. Reagan, ci waxtu mujj, ci 1989, moo tàmbali ab séeri juróom-ñetti preesidaa yu jëm ci Trump (mi bokk ci juróom-ñaari yi). Cold war bu Trump bi tàmbalee ci 2015, ba mu yéglee ne dafay seet ndam ci njiiti réew mi, te mu yëngal globalist yi, ngir matal Daniel fukki benn aaya ñaar. Cold war boobu dafa jeex ci Sunday law bi, mooy xareb Actium, ñetteelu tereb Room laata mu nguur ak kilifteef gu gën a kawe.
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 and 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 mooñ na juróom-ñaaru njiitu réew ba ci Reagan, moom it mooñ na juróom-ñaaru njiitu réew ba ci Trump. Roosevelt mooy màndarga ñaareelu xareb àddina bi, fekk mu dee ci 12 Awril 1945, te gannaaw loolu Truman moo nekkoon njiitu réew bi ba xareb Tugal gi jeexee ci 8 Mee, te xareb Pasifik bi jeex ci 2 Sàttumbar. Xareb Tugal gi, ci lu ëpp, xeexu suuf la woon, te xareb Pasifik bi xeexu géej la woon, ni Paniyum di tegtal xeexu suuf, te Actium di tegtal xeexu géej. Bi jëkk bi mooy misaal bu mujj bi, te toftaleem juróom-ñaaru njiitu réew yi sampu na ci seede Daniel fukki benn, aaya ñaar ak ñett, te itam ci làqub ne juróomeel bi bokk na ci juróom-ñaari bi. Ci ñaari Continental Congress yu jëkk ya, ci tambali tarih bu rab wa suuf bu Ndaje 13 bi, am na woon juróom-ñaari yenn-sàkku njiitu yi. Ci taariix boobu George Washington tànn nañu ko muy Kilifag Yépp ak Kilifag Kowe. Naka njiitu réew bu jëkk bu ofisel, tànneef Washington ci Ñaareelu Continental Congress bi dafay tegtal Washington ci dalub njàlbéen gi sax, ni mooy juróomeel bi ci juróom-ñaari njiitu réew yi.
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 eight church that is of the seven.
Njiitu kër-kàttan bi moo doon juróom-ñettelu ci juróom-ñaari njiit yu jëkk ya, te njiitu mujj mi mooy juróom-ñettelu bi bokk ci juróom-ñaari ya. Saraxalekat Sakariya wax na ca juddug Yaxya ba, ba mbaam mi waxee, ak ba rab suuf si waxee. Fii la visionu Abakuk itam waxe. Juddug Yaxya, buy misaal ndawal giiru juróom-ñent-fukk ak ñeent-ñaar ñi ci yoonu dimas bi, mooy maas bu mujj ci xeetu Sakariya saraxalekat bi. Sakariya nekkoon na ci juróom-ñettelu ci ñaar-fukk ak ñeent wàll yu saraxalekat ya. Ci yoonu dimas bi Sakariya (saraxalekat ya) wax nañu, ba Islaam (mbaam mi) waxee ak États-Unis bi waxe ni ab nago. Ca waññ-wàcc woowu, dhaaw ba rey bu baap bi amoon faj na, te mu doon juróom-ñettelu bi bokk ci juróom-ñaari ya. Trump itam mooy juróom-ñettelu bi bokk ci juróom-ñaari ya, te moom la sos nataalu rab wi, bi matalees ci yoonu dimas bi. Noonu saraxalekaayu juróom-ñent-fukk ak ñeent-ñaar ña diventaatu gémmiñu Yàlla, te wax xibaar bi ci yuuxu kawe giiru malaaka bu ñetteel bi. Saraxalekaay boobu mooy jàngu gu juróom-ñettelu gi bokk ci juróom-ñaari ya.
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 moo taxawal juróom-ñaar ñaari president yi di jëme ba ci jamono mujj mi ci 1989, te mooy mandarga yokkute gi jógé ci Ñaareelu Xareb Aduna bi ba ci xare bu sedd bi jeex ci 1989. President Truman moo topp Roosevelt, te moo nguuru ba ca jamono ba xare yi ci suuf ak yi ci géej, yi doon ñaari wàll yu Ñaareelu Xareb Aduna bi, jeexee. Naka president, Truman moo nguuru ba ca jamono ba Mbootaayu Xeet yi tambalee 24 Oktoobar 1945. Diggante Roosevelt ak Truman tabax nañu ko ci atum 1945. Ñoom ñaar ñépp dañoo nekkoon president ci atum woowu, te ci atum woowu la ñaari xare yi boolee def Ñaareelu Xareb Aduna bi jeexee, te Mbootaayu Xeet yi sosu, te xare bu sedd bi tambalee.
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 am nañu woon ñaari prezidaa, ni mu mel ci atum 1945; Ronald Reagan ak George Bush bu jëkk bi. Reagan moo jeexaloon xare bu sedd bi, te George Bush bu jëkk bi, yégle ne moom, ci dëgg-dëgg ak ci njëkk, ab mondialist la, ba mu waxee ci Ndaje Mbooloom UN “ñeent-fukk ak juróom-ñeent” bi ci 1 Oktoobar 1990, fa mu waxee ci tabax “ab doxalin adduña bu bees.” Ci wax ji mu waxoon ne, “Mungi ci sunuy loxo nu bàyyi ginnaaw masiini yu lëndëm yii, ci Jamono Ju Lëndëm ji ñu yelloo, te nu jëms kanam ngir mottali yëngu-yëngu wu taarixal jëm ci ab doxalin adduña bu bees ak ab yàlla yu yàgg bu jàmm.”
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 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 jëfandikookat bu gannaaw Cold War, ak Jafe-Jafe Gulf bi (Iraq dafa songg Kuwait), ak dooleel Mbooloom Xeet yi, ak benn andandoo gu beesu réew yi mi aju ci yoonu àtte. Bush moo njëkk a xamale ba baat bi “new world order” siiw, ay ayu-bés yu néew lu jiitu woon, ci waxam bu 11 septembre 1990, bi mu waxee kanam jëmmalu Congress bu booloo.
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 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 li ne, Bush dafa tegge woon kàddug mii mu jëfandikoo ci ONU bi ci ab dëkkuwaay bu mu ci sant “Moytu Guddi yi” ngir melokaanu mujjug xare bu sedd bi. “Moytu Guddi yi” jeex na ci waxtu mujj ga ci 1798, te Bush nekkoon na ca waxtu mujj wa atum 1989. Xoolal ne, bi mu jëkk a sos wax ji “new world order,” Islaam dafa merloo xeeti àddina yi, te waxtaan wi ame na ci 9/11. Li dale Roosevelt ba Carter dafa doon juróom-ñaar ak ñetti njiiti réew, te li dale Reagan ba Trump itam dafa doon juróom-ñaar ak ñetti njiiti réew. Trump mooy njiit bu mujj bi, te dafa amoon misaal ci njiit bu jëkk bi, mi doon juróom-ñetteel bi ci juróom-ñaar ak ñaar ñi jëkk.
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. 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.
Jamono mujje ci atum 1798 dafay tegtal gaañu dee bi ci nguurug paap, te nguurug paap mooyoon doole ji yilifoon buur yi ci Europa diirub Jamonoy Lëndëm bi. Ci Peeñu Yàlla 17, jokkoo boobu ñu ngi ko melal ni jigéen ju safara buy war ci kaw rab, te di nguuru ci moom. Ci 1798, ndimbalug buur yi ci Europa ñu dindi ko, ba rab ba mel ni mu dee. Ci 1799, paap ba dee ci réewum tukki. 1798 ak 1799 dañuy teewal jamono mujje ji ci mbir mu gën a mat, ni noonu itam jamono mujje ji ci jamonoy Kirist tënkale na ko ci juddug Yaxya Miy Sóob ndaxte gannaaw juróom-benn weer la juddug Kirist topp. Waxi Bush yi ci 1990 dañuy teewal Bush ni mu nekk ki ñaareel ci ñaari president yu màndargaale jamono mujje, te di màndargaale yoon wi jëm ci globalism, mooy dooley nago gi. Xeetu màndarga Bush dafay tegtal ab jéego jëm ci yoonu Dibeer bi, bu États-Unis jeexee nekk buur gu juróomeel gi ci yonentey Biibël, ci li mu waxe ni ab nago. Ci yoonu Dibeer bi, États-Unis dafay doon baatu Mbooloom Xeeti Aduna bi. Ci bopp boobu, Islaam dafay merloo xeet yi, te 9/11 a ngi ci tegtal. 11 Sàttumbar 1990, ba Bush bi jëkk waxee ci kanam Kongree bi ci mbirum dogalam globalist, dafay doon misaal bi ci kanam bi Islaam di dellu merloo xeet yi ci 9/11 ci 2001, waaye ci booba president bi du Bush bu jëkk bi, waaye 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, mi njëkk ci juróom-ñettal i prezidaa yuñu màndargaal, mo taxawal jeexital xareb àddina ñaareel bi ci 1945, te prezidaa bi ko topp doon ubbi yoon wi jëm ci Mbootaayu Xeet yi. Reagan, mi njëkk ci juróom-ñettal i prezidaa yuñu màndargaal, mo taxawal jeexital xare bu sedd bi ci 1989, te prezidaa bi ko topp doon yekkati Mbootaayu Xeet yi. Prezidaa mujj ci juróom-ñettal i prezidaa yi dina taxawal jeexital xare bu sedd boobu tambalee ba mu yéglee mébétam ngir daw ci 2015, te dina tàmbali ñetteelu xareb àddina bi. Moom dina jàppale nguur gu juróomeel gi ci kàddu-yónnent yi ci Biibël bi ngir jógsi ko ci boppu nguur gu juróom-ñaareel gi ci kàddu-yónnent yi ci Biibël bi (Mbootaayu Xeet yi), te gannaaw loolu dina dëggóo jox rab boobu nguur ci malaaka mu bon ma bu ñëwée yoonu Dibeer 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 their authority to the eighth kingdom.
Ni ñaareelu xareb àddina bi deme woon ci benn xareb suuf ak benn xareb géej, noonu itam mujjug njiit bu njëkk bi dina am benn xare bu sedd, bi ñuy tegu ci xareb suuf bu Panium, buy yóbbu ci xareb géej bu Actium. Ca yoonu dibeer ba, xare bu sedd boobu, bi tambalee woon bi Trump yëngalee globalist yi ci atum 2015, dina soppi nekk ñetteelu xareb àddina, ni ko xareb suuf ak xareb géej yi teewal ci ñaareelu xareb àddina bi. Ci mujjug ñaareelu xareb àddina bi, jéego ji ci topp moo doon globalismu Mbootaayu Xeeti Àddina yi, ni mu deme woon itam ci mujjug xare bu sedd ba ak Reagan ak Bush. Bu njëkk, Etazini dina jeex ca yoonu dibeer ba, te gannaaw loolu “new world order” bu Bush dina dugal juróomeel nguur gi, gi di ginnaaw ne ci saa si dina dëggóo jox sañ-sañam nguur gu juróom-ñetteel gi.
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.