It has been a long process for me to get to this point in the study of Panium, and the title “Eleven, Eleven” is meant to emphasize that the Lion of the tribe of Judah coordinated both the book of Daniel and the book of Revelation to set forth the internal and external lines of the history of the sealing of God’s people in the eleventh chapter and eleventh verse. Just before probation closes a command to unseal the prophecy in Revelation that was sealed until the time when the internal and external prophetic histories represented by the two lines of eleven—eleven, found in the books of Daniel and Revelation became present truth.
Dafa yàgg na ci man ba ma agsi ci bii taxawaayu gëstu Panium, te bopp bi “Fukk ak Benn, Fukk ak Benn” moo war a fësal ne Gaynde gi dëkk ci xeetu Yuda jëfandikoo na téereb Daniel ak téereb Peeñ gi ngir wone seetu biir ak biti ci jaar-jaari nettali yonent yi ci jaar-jaaru màndargaalug lëkkal askanu Yàlla ci sarax fukk ak benn ak aaya fukk ak benn. Tuuti laata xàjjalug jant bi tëj, am na ndigël gu aju ci ubbi yonent bi ci téereb Peeñ gi, mi nekkoon ku tëj ba ci jamono ji jaar-jaari nettali yonent yu biir ak yu biti, yi ñuy tegtal ci ñaari rëdd yu “fukk ak benn—fukk ak benn” te nekk ci téere Daniel ak Peeñ, doonoon dëgg-gu-jamono.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Noonu ma ne ma: “Bul bulalul waxi kàdduy yëgleb ci téere bii, ndaxte waxtu wi jege na. Ku jubadi, na wéy di jubadi; te ku sobe, na wéy di sobe; te ku jub, na wéy di jub; te ku sell, na wéy di sell.” Peeñu gi 22:10, 11.
The “time is at hand” just before the close of probation, and the “time is at hand” when the “Revelation of Jesus Christ” is unsealed.
“waxtu jege na” ci kanam tëj waxtu jéexug xéewalu yiw, te “waxtu jege na” itam bi “Ndimbalug Yeesu Kirist” ubbeeku.
The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
Peeñu Yeesu Kirist, mi ko Yàlla jox ngir wone ay jaamam yi mbir yi war a am lu gaaw; te yónnee na ko, te xamale ko ci ay firnde jaarale ko ci malaakam, ci jaamam Yowaana: moom mi seedeel kàddug Yàlla ak seedees Yeesu Kirist, ak lépp lu mu gis. Ku jàng moo barkeel, ak ñiy dégg baat yi ci waxi waxkat bii, te sàmm yiñ bind ci biiram: ndaxte jamono ji jege na. Peeñu 1:1–3.
When the Lion of the tribe of Judah unseals the “Revelation of Jesus Christ” as He has been doing since the arrival of the message of the Midnight Cry in July of 2023, that unsealing includes the revelation that He is “Palmoni,” the Wonderful Numberer, or the Numberer of Secrets. Failure to accept this truth is to fail the testing process which seals the one hundred and forty-four thousand.
Bi Gan gu xeetu Yuda day ubbil “Peeñug Yeesu Kirist” ni Muy ko def dale ci ñëwtu yégle bu Yuuxub Guddi gi ci weeru Sulet 2023, boobu ubbil dafa boole it peeñug ne mooy “Palmoni,” Ki ñuy wax Waaññalekat bu Yéeme, walla Waaññalekatu sutura yi. Bañ a nangu dëgg boobu mooy laajul jaar ci jéego nattu bi di téye ñaar-fukki junni ak ñent-fukki junni.
I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:11, 12.
Man maa ngi leen di sóob ci ndox ngir réccu; waaye ki di ñëw gannaaw man moo ma gën doole, te yelloowuma sax a yëkk ay dërëmam; moom dina leen sóob ci Xel mu Sell mi, ak ci safara. Ab peyam nekk na ci loxoom, te dina setal pakkaayam ba noppi, dajale dugubam ci sàq; waaye dina lakk mboox mi ak safara su dul fey mukk. Macë 3:11, 12.
“Just how soon this refining process will begin I cannot say, but it will not be long deferred. He whose fan is in His hand will cleanse His temple of its moral defilement. He will thoroughly purge His floor.” Testimonies to Ministers, 372, 373.
“Man naa gaaw ba soppi gu sellale bii di tàmbalee, mënuma koo wax; waaye du yàgg ba ñu ko yebal. Ki yor wàññam ci loxoom dina setal dëramam ci ay sobe yu jëm ci jikko. Dina sellal pakkaam ba noppi.” Testimonies to Ministers, 372, 373.
The lines of prophecy which identify the time of the sealing as a prophetic testing process are more than abundant. It is clear that the testing process is based upon the students aptitude and ability to apply the correct or incorrect methodology for studying God’s prophetic Word. This truth is also abundantly set forth within the inspired record.
Rëddi yónnent yi ci waxu yonent, yi di wone jamono ji ñuy tëj moom nekk na yoonu nattu buy am ci naataal yonent, bare na lool. Leer na ne yoonu nattu boobu dafa sukkandiku ci man-man ak mën-mënug taalibe bi ngir jëfandikoo yoon wu jub walla yoon wu jubul ci njàngum Kàddug Yàlla buy wax ci yonent. Dëgg googu itam tëral nañu ko lool ci bind bu Yàlla xiir.
As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:17–20.
Kon ñiiru xale yooyu nag, Yàlla jox na leen xam-xam ak mën-mën ci mbooleem njàng ak xel mu yéeme; te Daniel amoon na déggoo ci mbooleem peeñ ak gént. Ba noppi, bi fan ya matoon, yi buur bi waxoon ne ñu indi leen, njiitu surga yi yóbbu leen kanam Nebukadnesar. Te buur bi wax ak ñoom; te ci ñoom ñépp giseesul kenn ku mel ni Daniel, Anania, Misayel ak Asaria; moo tax ñu taxawoon kanam buur bi. Te ci mbooleem mbir yu xel ak dégg-dégg, yi buur bi laaj ci ñoom, gis na ne ñoo gën fukki yoon gépp rabkat yu siiw ak boroom xam-xamu biddiiw yi nekk ci béppam réew. Daniel 1:17–20.
A premier rule of prophetic interpretation is that truth is established upon the testimony of two, and those who fail to have confidence in the principle are setting themselves up for failure. An element of the testing process during the sealing time, involves the recognition of the connection of the internal and external histories represented in chapter eleven and verse eleven by Daniel and John.
Ab benn yoon yu mag yi ñuy topp ci tekki waxu yonent mooy ne, dëgg dëgg day taxaw ci seedeel ñaar; te ñi amul kóllëre ci njàngale mi, dañuy waajal seen bopp ngir lajj. Benn cér ci jéego njàngat mi ci jamono jëfandikoo rëcc bi, mooy xam jokkoo bi nekk ci diggante jaar-jaaru biir ak jaar-jaaru biti, yi Daniel ak Yowaana teewal ci saraxu ñaareelu-fukki benn, aaya fukki benn.
“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.
“Peeñ mi ab téere bu tëj la, waaye itam téere bu ubbeeku la. Mu ngi bind xew-xewu yéemu yu war a am ci fan yu mujj yi ci jaar-jaaru suuf si. Njàngale yi nekk ci téere bii am nañu leer gu wóor, du lu kumpa te kenn manul koo xam. Ci moom, benn rëddoo gu mel ni gi nekk ci Daniel lañu fay delloo jël. Yenn waxi kóolute yi Yàlla delloo na leen wax, ngir wone ne war nañu leen jox njariñ wu réy. Boroom bi du delloo wax lu amul solo bu mag.” Manuscript Releases, volume 9, 8.
The books of Daniel and Revelation represent two witnesses, and the one hundred and forty-four thousand are represented as two witnesses in Revelation chapter eleven. In verse eleven of the chapter the two witnesses, represented by Elijah and Moses are resurrected as typified by both John in the boiling oil and Daniel in the lion’s den. The one hundred and forty-four thousand are represented by Daniel and John, and also by Elijah and Moses. To succeed in the testing process which produces the one hundred and forty-four thousand a student must understand that truth is established upon two witnesses, and that the books of Daniel and Revelation represent two witnesses, and that the one hundred and forty-four thousand have been typified as Elijah and Moses and also Daniel and John.
Téere yi ñuy wax Dañeel ak Peeñu mi dañuy tegu ni ñaari seede, te ñaari junni ak téeméeri ñeent fukk ak ñeent war a nekk itam ni ñaari seede ci Peeñu mi, saar 11. Ci ayat 11 bu saar ba, ñaari seede yi, yi Elija ak Moysaa di firndeel, dees na leen dekki, ni ko Yowaana ci diwlin wu tàng wi ak Dañeel ci kàccu gaynde yi di misaal. Ñaari junni ak téeméeri ñeent fukk ak ñeent dees na leen firndeel ci Dañeel ak Yowaana, te itam ci Elija ak Moysaa. Ngir matal ci jéego nattu gi di jur ñaari junni ak téeméeri ñeent fukk ak ñeent, war na ndongat bi xam ne dëgg dees na ko tabb ci kaw ñaari seede, te téere yi ñuy wax Dañeel ak Peeñu mi dañuy tegu ni ñaari seede, te ñaari junni ak téeméeri ñeent fukk ak ñeent dees na leen misaalel ni Elija ak Moysaa ak itam ni Dañeel ak Yowaana.
These truths are only a brief sampling of prophetic truths associated with the internal and external history represented by “eleven, eleven” in both Daniel and Revelation. As Palmoni, Christ guided in the alignment of the two passages, and also that eleven, plus eleven equals twenty-two, which in turn is a tithe or tenth of two hundred and twenty, which is a symbol of the combination of divinity with humanity. Palmoni established upon more than two witnesses that “two hundred and twenty” represents the combination of divinity and humanity, which is in turn a description of the incarnation of Christ when He took upon Himself fallen flesh. In doing so He set forth the example for mankind that if they are willing to meet the requirements of the gospel, Christ is willing to combine His divinity with our humanity. Divinity and humanity are therefore two witnesses.
Dëgg yi duñu ludul ab seede bu gàtt ci dëgg-yi yégleel yi jëfandikoo ak jaar-jaaru bi ci biir ak bitiwu taariix bi ñu tegu ci “fukk ak benn, fukk ak benn” ci Daniel ak ci Révélation. Ni mu nekkee Palmoni, Almasi jiite na ci méngale gi ñaari xaaj yi, te itam ne fukk ak benn, yokk ak fukk ak benn, mooy ñaar-fukk ak ñaar, te loolu nag mooy ab asar walla fukki benn ci ñaar téeméer ak ñaar-fukk, mi nekk takkute yàllaay ak nitay. Palmoni tabax na ci lu gën ñaari seede ne “ñaar téeméer ak ñaar-fukk” dafay tekki takkute yàllaay ak nitay, te loolu itam mooy melokaanu jëmmalug Almasi bi Mu soloo yaram wu daanu. Ci def noonu Mu joxe na nit ñi royukaay bi ne su ñu bëggée matal li xibaaru xebaar bu baax bi laaj, Almasi bëgg na takkandikoo yàllaayam ak sunu nitay. Kon nag yàllaay ak nitay ñoo di ñaari seede.
The “Revelation of Jesus Christ” that opened up just before probation closes includes that Jesus is the “Word” of God.
“Xam-xam gu Yeesu Kirist” bi ubbeekoon tuuti laata jéemantu àddina tëj, boole na ne Yeesu mooy “Kàddug” Yàlla.
In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:1–5.
Ca njàlbéen ga, Kàddu ga nekkoon na; te Kàddu ga ànd ak Yàlla; te Kàddu ga mooy Yàlla. Moom mi la woon ca njàlbéen ga ak Yàlla. Lépp lu ñu bind, ci moom la ñu ko jaarale; te dara lu ñu bind amul woon, ludul ci moom. Ci moom la dund nekk; te dund ga mooy leerug nit ñi. Te leer ga di fenk ci lëndëm gi; waaye lëndëm gi manul koo xam. Yowaana 1:1–5.
The Bible is the “Word” of God which, just as Christ represents the combination of divinity with humanity. The Bible represents the two witnesses of the Old and New Testaments, who are also Moses and Elijah in Revelation chapter eleven.
Biibël mooy “Kàddug” Yàlla, te ni Kirist dafa tegu ci booloobu njàmbur ak nit ñaar, noonu itam Biibël dafay tegu ci ñaari seede yi di Kóllëre gu Yàgg ga ak Kóllëre gu Bees ga, yu itam di Muuse ak Eliya ci Peeñug Yóhanna, saar fukki benn.
“Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.
“Ci mbir ñaari seede ya, yonent bi waxaat na ne: ‘Ñoom nag ñooy ñaari garab yu oliw ak ñaari kandale yi taxaw ci kanam Yàllaasu suuf si.’ ‘Sa kàddu,’ la bindkatub Salmi yi wax, ‘ab làmp la ci sama tànk, ak leer ci sama yoon.’ Revelation 11:4; Psalm 119:105. Ñaari seede yi daan nañu tektal Mbind mi ci Kóllëre Gu Yàgg ak ci Kóllëre Gu Bees bi.” The Great Controversy, 267.
The two witnesses are the two olive trees, the two candlesticks and the Old and New Testaments, which is represented in the paragraph as “Thy word.” The “Revelation of Jesus Christ” that is unsealed by the Lion of the tribe of Judah just before the close of probation is “the final increase of knowledge” which tests those who are candidates to be one of the one hundred and forty-four thousand. The “final increase of knowledge” is also the message of the Midnight Cry in the parable of the ten virgins.
Ñaari seede yi ñaari garab oliw, ñaari leerukaay yi ak Kóllëre Gu Yàgg ga ak Kóllëre Gu Bees gi, te loolu mooy li ñu teewal ci xët wi ne “Sa Kàddu.” “Peeñug Yeesu Kirist” gi Gaynde gi joge ci xeetu Yuda tëjji, tuuti laata waxtu jéggalu bi jeex, mooy “yokkute xam-xam bu mujj bi,” bi di nattu ñi doon a bokk ci ñaari téeméer ak ñent fukk ak ñeent junni. “Yokkute xam-xam bu mujj bi” mooy itam yégleb Bëccëg Guddi gi ci léebu fukki janq yi.
“‘Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth. Zechariah 4:11–14. These empty themselves into the golden bowls, which represent the hearts of the living messengers of God, who bear the Word of the Lord to the people in warnings and entreaties. The Word itself must be as represented, the golden oil, emptied from the two olive trees that stand by the Lord of the whole earth. This is the baptism by the Holy Spirit with fire. This will open the soul of unbelievers to conviction. The wants of the soul can be met only by the working of the Holy Spirit of God. Man can of himself do nothing to satisfy the longings and meet the aspirations of the heart.” The Seventh-day Adventist Bible Commentary, volume 4, 1180.
«Noonu ma tontu ko, waxoon naa ko ne: Lan la ñaari garabu oliif yii di nekk ci ndeyjooru candaleer bi ak ci càmmoñam? Te tontu naa koaat ak ne ko: Lan la ñaari cari garabu oliif yii di, yi di jaar ci ñaari tuuru wurus yi, di tuuru meññetu wurus bi génne ci seen bopp? Mu tontu ma ne: Xamoo li ñuy tekki? Ma ne ko: Déedéet, sama sang. Noonu mu ne ma: Ñooñu mooy ñaari nit ñi ñu xaalis, ñi taxaw ci wetu Boroom bi moom Boroom suuf sépp. Sekarya 4:11–14. Ñooñu dañuy tuuru seen bopp ci biiri ndab yu wurus yi, yu di téere xol yi ci yonnentey Yàlla yiy dund, ñiy yégle nit ñi Kàddug Boroom bi ci waare ak ñaan. Kàddu gi ci boppam war na nekk ni ñu ko wone, mooy meññetu wurus bi, mi ñuy tuuru génne ci ñaari garabu oliif yi taxaw ci wetu Boroom suuf sépp. Lii mooy sóob gi ak Xel mu Sell mi ak safara. Lii dina ubbi bakan yi gëmul ngir ñu am kóllëre ci bàkkaar. Ayy soxlay bakan bi, liggéeyu Xelu Yàlla rekk a ko man a meetal. Nit kenn manul dara ci boppam ngir feesal yiw yi xol bi bëgg te jotale mébétam.» The Seventh-day Adventist Bible Commentary, volume 4, 1180.
The Word of God is both the Bible and Christ, and the Bible and Christ represent two witnesses, as do the one hundred and forty-four thousand. The two witnesses in turn represent a combination of divinity with humanity. They also represent internal and external prophetic histories. As witnesses, they provided evidence that divinity combined with humanity does not sin. They also represent the connection between divinity and humanity. Whether a ladder, conduit, pipes, angels or any of the other symbols of the communication link between God and man, the message conveyed to man is always life or death.
Kàddu Yàlla mooy benn ci Biibël bi ak Kirist, te Biibël bi ak Kirist dañuy tegu ni ñaari seede, ni ko def itam ñeent-fukk ak ñeenti junni. Ñaari seede yooyu itam dañuy tegu ni booloo yàllay ak nitay. Dañuy tegu itam ni jaar-jaari waxi Yonent yu biir ak yu biti. Ci seen nekke seede, ñoom joxe nañu firnde ne yàllay bu booleek nitay du bàkkaar. Dañuy tegu itam ni lëkkaloo gi nekk ci diggante yàllay ak nitay. Muy éskale, yoonu jall, paayp yi, malaaka yi walla beneen xeetu misaal yu jokkoo gi ci diggante Yàlla ak nit, kàddu gi ñuy yónnee nit mooy saa su ne dund walla dee.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Ñiñ yu ñu ñuul bi taxaw ci wetu Boroom suuf sépp, am nañu taxawaay bi joxoon benn yoon Seytaane ni kerub buy muur. Jaarale ko ci bind yu sell yi wër nguuram, Boroom bi dafay saxal jokkoo bu dul dog ak waa suuf si. Diwlin wuur gi mooy xéewalu Yàlla gi mu di dundeel làmp yi ñi gëm ñi, ngir bañ a xëy te dee. Bu fekkee ne diwlin ju sell jii du tuuróo jóge asamaan ci yégle yi Xelmu Yàlla, doxalin yu bon yépp dinañu yor buur ci nit ñi.
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
«Yàlla dañuy ko toroxal bu nu jotul ci xibaar yi mu nu yónnee. Noonu, dañuy bañ diwlinu wurus wi mu bëgg a wal ci sunuy xol ngir ñu jottali ko ñi nekk ci lëndëm. Bu woote bi agsee ne: “Xool-leen, boroom séy bi ngi ñëw; génn-leen, dem daje ak moom,” ñi jotul diwlinu sell bi, ñi sàmmul yiwug Kirist ci seen xol, dinañu gis, ni janq yu ñàkk xel ya, ne waajalewuñu ngir daje ak seen Boroom. Amuñu ci seen bopp dooley jot diwlin wi, te seen dund dañu yàqu. Waaye bu ñu ñaan Xelmu Sellu Yàlla, bu nu ñaan bu dëgër ni Muusaa ñaanee ne: “Won ma sa ndam,” mbëggeelu Yàlla dina fees ci sunuy xol. Jaarale ko ci tuub yu wurus yi, diwlinu wurus wi dinañu ko jot. “Du ci kàttan, du ci doole, waaye ci sama Xel la, kàddug Aji Boroom ga yëpp.” Ci jot leer yi xóot xóot yu Jantub Njubte gi, doomi Yàlla dañuy leer ni ay làmp ci àddina si.» Review and Herald, July 20, 1897.
The outpouring of the Holy Spirit occurs during the internal and external histories marked by Daniel and Revelation 11:11. There are “at least” four prophetic characters represented in verses eleven and twelve of Daniel chapter eleven that need to be identified. There are also four that need to be identified in verses thirteen through fifteen, and four in verse sixteen. We are now living in that very history, so it behooves us, as students of prophecy to sort out who the symbolic characters of verses eleven through sixteen are, for they represent a line of prophecy that covers the hidden history of verse forty of the same chapter.
Sottug Xel Mu Sell mi ngi xew ci biir jaar-jaari boppam ak ci biti jaar-jaari yi Daniel ak Révélation 11:11 tegtal. Am na “bu gën a néew” ñent aji-jëf yu wax ci yonent bi, yu tegtalu ci aaya 11 ak 12 yu Daniel saraxale 11, te war nañu leen a xam. Noonu itam am na ñent yu war a xam ci aaya 13 ba 15, ak ñent ci aaya 16. Léegi nun mi ngi dund ci jaar-jaar boobu sax, moo tax war na nu, ni taalibey waxi yonent yi, settantal kan ñoo di aji-jëf yu misaal yi ci aaya 11 ba 16, ndaxte ñoom dañuy tegtal benn rëddinu waxu yonent buy muur jaar-jaar bu nëbbu bu aaya 40 ci benn saraxale boobu.
It also seems relevant to identify the personalities represented in the history of verse forty which has been unsealing since 1989.
Mën na am soloñ a jëfandikoo xam nit ñi nga xam ne ñooñu la jaar-jaarbu aaya ñeent-fukki juróom ci benn mi teewal, mi doon ubbeeku dale ko ci atum 1989, di teewal.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Noonu ne ko: Demal sa yoon, Daniel; ndaxte wax yi ubbiwul te tànk nañu leen ba ci jamonoji mujj ga. Ñu bare dinañu set, te weex, te nattu; waaye ñi bon dinañu def lu bon; te kenn ci ñi bon du ko xam; waaye boroom xel yi dinañu ko xam. Daniel 12:9, 10.
Verse forty begins at the time of the end in 1798 with Napoleon of France taking the pope into captivity. Napoleon’s justification was based upon the broken Treaty of Tolentino in 1797. Napoleon and the pope’s battle had previously been typified in the history which fulfilled verses six and seven of Daniel chapter eleven. The broken marriage treaty and the defeat of the northern king by the southern king in fulfillment of verses six and seven were repeated in the history of 1798, and in doing so they represent the prediction of God’s Word in verses six and seven, and the fulfillment of those verses in the beginning of the warfare between Ptolemy Philadelphus, the second and king of Egypt, and Antiochus Theos, third king of Syria. Ptolemy represented the southern king and Antiochus represented the northern king.
Saar ñent-fukk ak benn tambalee ci waxtu jeex bi ci atum 1798, ba Napoléon bu Fraas jël paap bi ca këru jaam. Ndimbalug Napoléon dafa sukkandikuwoon ci kóllëre Tolentino bu ñu tasoon ci 1797. Xare bi doon diggante Napoléon ak paap bi, dafa amoon ba noppi njëfandikoo ci taarix bi mu matalee aaya 6 ak 7 yu Daniel saar 11. Kóllëreg sëy ga ñu tas ak nootug buur bu bëj-gànnaar bi ci loxob buur bu bëj-saalum bi, ci matug aaya 6 ak 7, ñu delloo ko ci taarixu 1798; te ci loolu, dañuy wone wax ji Kàddu Yàlla waxoon ci aaya 6 ak 7, ak matug aaya yooyu ca njàlbéenu xare bi diggante Ptolemee Philadelphus, ñaareelu buurub Misra, ak Antiochus Theos, ñetteelu buurub Siri. Ptolemee moom moo doon tektal buur bu bëj-saalum bi, te Antiochus moo doon tektal buur bu bëj-gànnaar bi.
The prediction of the verses, brought together with the fulfillment of that prediction in the history of Ptolemy and Antiochus—which in turn typified and the history of Napoleon and the pope in 1798 provide three lines which typify the history of Putin and Zelenskyy in verses eleven and twelve. Thus, understanding that the time of the end in 1798 represents the history of Napoleon and the pope is incomplete if it ends there. We must understand what verses six and seven predict about Napoleon and the pope, and also what the history of Ptolemy and Antiochus teaches of that same period. When we understand those lines of truth, we may then understand that those previous historical fulfillments are identifying the beginning history of verse forty, and in so doing, they are also identifying the ending of verse forty when Putin, who has been typified by Napoleon and Ptolemy—Putin who has been predicted in verses six and seven, fulfills verses eleven and twelve.
Waxi kàddu yi yégle woon, booleek matug yégle ga ci jaar-jaaru Ptolemy ak Antiochus—which in turn typified and the history of Napoleon and the pope in 1798—dafay joxe ñetti rëdd yu di misaal jaar-jaaru Putin ak Zelenskyy ci aaya 11 ak 12. Kon nag, xam ne waxtu mujj ga ci 1798 moo tegtal jaar-jaaru Napoleon ak baab bi, matul ndax bu fa yemee rekk. War nanu xam li aaya 6 ak 7 yégle ci mbirum Napoleon ak baab bi, ak itam li jaar-jaaru Ptolemy ak Antiochus jàngale ci benn jamono jooju. Bu nu xamee rëdd yu dëgg yooyu, noonu lanu man a xam ne matug jaar-jaar yu jiitu yooyu dañuy wone tambali aaya 40, te ci loolu itam dañuy wone mujju aaya 40 bi Putin, mi Napoleon ak Ptolemy doon misaalam—Putin, mi ñu yégle ci aaya 6 ak 7—di matal aaya 11 ak 12.
An important observation concerning the prophetic relationship between the dragon and the beast as John would identify them, or as “the daily and the abomination of desolation” as Daniel would represent them is that they are prophetically very similar. John says it this way.
Njàngat gu am solo ci diggante jàngalekat bu yonent bi nekk ci diggante njaaxum ak malaa, ni Yowaana di leen ràññee, walla ni Dañeel di leen tektale ne ñooy “sàkku bu bés bu nekk ak lu bon buy yàq tey wéyal,” mooy ne ci yonent yi dañoo niroo lool. Yowaana wax na ko nii.
And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? Revelation 13:4.
Ñu jaamu nañu njaay, mi joxoon rab ga doole; te itam ñu jaamu nañu rab ga, naan: Kan moo ni mel ni rab ga? Kañ moo man a xare ak moom? Peeñu Yowaana 13:4.
To worship the dragon is to worship the beast, for both represent the religion of paganism. Like unto John, Daniel uses “the little horn” of Daniel chapter eight verses nine through twelve to represent both pagan and papal Rome, though he clearly distinguishes between the two by identifying the little horn of pagan Rome in the masculine sense, and the little horn of papal Rome in the feminine sense. In chapter seven Daniel identifies pagan Rome as “diverse” from the kingdoms before it, and Daniel further identifies that papal Rome was also “diverse.” Rome, whether pagan or papal is diverse. The male symbol of Rome representing pagan Rome is upheld by Ahab and Herod. Both were married to symbols of the papacy. The woman is churchcraft and the man is statecraft, so at the prophetic level when the Word of God speaks of a man and woman becoming one, it is confirming the reality that pagan Rome and papal Rome are very similar in the prophetic sense, for they are one flesh.
Jaamu jinne ginnaaw, moo di jaamu rab wi, ndaxte ñoom ñaar ñépp dañuy tegtal diiney bokk ci yàlla-yu dul dëgg, maanaam paganism. Naka Yowaana, Daniyel itam dafay jëfandikoo “bàkk bu ndaw bi” ci Daniyel saar 8 aaya 9 ba 12 ngir tegtal ñaar-ñaar Room gu pagan ak Room gu papal, waaye daf leen wuutal bu leer lool ci li muy tudde bàkk bu ndaw bu Room gu pagan ci melokaanu góor, te bàkk bu ndaw bu Room gu papal ci melokaanu jigéen. Ci saar 7, Daniyel dafay tudde Room gu pagan ne dafa “wuute” ak nguur yi ko jiitu; te Daniyel yokk na ne Room gu papal itam dafa “wuute.” Room, su dul pagan walla papal, dafa wuute. Misaal mu góor mi muy tegtal Room, di tegtal Room gu pagan, Axaab ak Eroddo ñoo ko taxawloo. Ñoom ñaar ñépp dañoo takkawoon ak misaal yiy tegtal papasi bi. Jigéen ji mooy nguurug kërceen, góor gi mooy nguurug réew; kon ci tënku waxu yonent bi, bu Kàddug Yàlla waxee ne góor ak jigéen nekk benn, muy dëggal ne Room gu pagan ak Room gu papal dañoo mel ni benn ci melokaanu yonent bi, ndaxte ñoom benn yaram lañu.
France’s relationship to the papacy in 1798 typifies the relationship of the United States with the papacy when the ten kings burn Rome with fire and eat her flesh.
Jokkoo Fraans ak papasi bi woonoon ci atum 1798 dafay misaal jokkoo Estados-Iini ak papasi bi bu fukki buur ya lakk Room ak safara te lekk yàppam.
And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. Revelation 17:16.
Te benn wo gisoon ci mala ma, yooyu dinañu bañ jigéen ju moytu ji, dinañu ko def mu neen te bare naked, dinañu lekk ay yaramam, te lakk ko ak safara. Yàllabug Revelasioŋ 17:16.
France’s relationship to the papacy when it placed the papacy in power in 538, typifies the work of the United States in healing the papacies’ deadly wound at the soon coming Sunday law.
Diggante Fraas ak papas bi doon bu mu yokk papas ci kàttan ci atum 538, day misaal liggéeyu États-Unis yi ci faj gaawug dee gu papas bi ca yaram, ci ndigalu Dibéer bu nar a ñëw.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. Revelation 13:11–14.
Noonu ma gis genn beneen rab gu jóge ci suuf si; amoon na ñaari bakk yu mel ni yu xar, waaye dafa waxoon ni njàngat. Te dafay jëfandikoo mboolem kàttanu rab ba njëkk ci kanamam, te di tax suuf si ak ñi ci dëkk di màggal rab ba njëkk, mi gaañoom gu rey woon wér. Te dafay def kéemaan yu mag, ba tax mu wàcce safara jóge asamaan, ñëw ci suuf si ci bët nit ñi. Te dafay nax ñi dëkk ci suuf si jaarale ko ci kéemaan ya mu amoon sañ-sañu def ci kanamu rab ba; di wax ak ñi dëkk ci suuf si, ne dañuy defar nattu rab ba, mi amoon gaañu sabar te dundaat. Peeñu Yowaana 13:11–14.
The “time of the end” in 1798 in fulfillment of verse forty identifies the spiritual king of the north being removed by the spiritual king of the south. That prophetic history is the ending history of the twelve hundred and sixty years of papal rule, and therefore the prophetic characteristics of the beginning of that prophetic history is represented at the ending. In 538 the fourth kingdom of Bible prophecy gave way to the fifth kingdom of Bible prophecy and in 1798 the fifth kingdom of Bible prophecy gave way to the sixth kingdom of Bible prophecy.
“jamono njàlbéen ga” ci atum 1798, ngir matal aaya ñent-fukk, mooy won ne buur bi bëggeel bëj-gànnaar ci ruu mooñ a ngi nekk ñu jële ko ci buur bi bëggeel bëj-saalum ci ruu. Jëfandikoo gu yonent googu mooy jaar-jaaru njàlbéenug téeméeri juróom-benn-fukk ak juróom-ñaari at yu nguurug paap bi doon, te moo tax melokaani yonent yi ci tambale gi ci jaar-jaar boobu dañuy feeñ ci njàlbéen ga. Ci atum 538, ñenteelu nguur gi ci yonenti Kàddug Yàlla jox na bérabam juróomeelu nguur gi ci yonenti Kàddug Yàlla, te ci atum 1798, juróomeelu nguur gi ci yonenti Kàddug Yàlla jox na bérabam juroomeelu nguur gi ci yonenti Kàddug Yàlla.
538 is also a middle waymark of the curse of the “seven times” of Leviticus twenty-six against the northern kingdom of Israel that began in 723 BC, when Assyria took Ephraim into captivity. 1798 therefore possesses not only the prophetic attributes of 538, but also of 723 BC. In 723 BC the ten tribes of Israel were being overthrown by Assyria, and twelve hundred and sixty years later in 538 pagan Rome was being overthrown by papal Rome, who was in turn overthrown by France in 1798 at the conclusion of the “seven times.”
538 itam mooy benn digganteb waymark bu mbooloom móolu alkaane bi ñuy wax “juróom-ñaari yoon” ci Léwítik 26, ci kaw nguur gu béej gi, maanaam Israayil, te loolu tàmbalee na ci atum 723 B.C., ba Assiri jël Efrayim dem kaŋam. Kon nag 1798 am na du ko yenn rekk melokaani wax yu yonent yi ci 538, waaye itam yu 723 B.C. Ci 723 B.C. fukki giir yi ci Israayil dañu leen di daaneel ndax Assiri; te gannaaw benn junni ak ñaar téeméer ak juróom-benn-fukk at, maanaam ci 538, Roomu bokkaale bi dañu koy daaneel ndax Roomu paapal bi, te mujj na ci ñëw daanu ndax Farãs ci 1798, ci jeexitalu “juróom-ñaari yoon.”
In 1798 France, the king of the south, took the papacy off the throne. In 538 France, the premiere symbol of the disintegration of pagan Rome into ten kingdoms placed the papacy on the throne. At the Sunday law the United States repeats the role of France in 538, and when the ten kings burn the papacy with fire and eat her flesh the United States repeats the role of France in 1798.
Ci atum 1798, Fraas, buur kër gi nga, daan na papasi bi ci nguuram. Ci atum 538, Fraas, melokaanu ji gëna jiitu te di firnde bu njëkk buy màndargaal tasaaru Room gu bokk ci xol yu dul gaayi ba mu nekk fukki nguuru, teg na papasi bi ci nguuram. Bu yoonu Dibeer dikk, États-Unis dina dellu def wàll wi Fraas defoon ci 538, te bu fukki buur yi lakk papasi bi ak safara te lekk sa yaram, États-Unis dina dellu def wàll wi Fraas defoon ci 1798.
The judgment of “seven times” against the northern and southern kingdoms of Israel was brought about by kingdoms which came out of the north.
Àtteb “juróom yoon” bi ñu dogaloon ci kaw nguurug bëj-gànnaar ak nguurug bëj-saalumu Israyil, ay nguur-nguuru yu jóge woon ca bëj-gànnaar lañu ko yore.
Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadrezzar king of Babylon hath broken his bones. Jeremiah 50:17.
Israyeel mooy xarit bu tasaaroo; gaay yi dañu ko dàq. Bu njëkk, buur bu Asiri moom ko lekk; te ci mujj, Nebukadnesar, buur bu Babilon, damm na ay yaxam. Yeremi 50:17.
Assyria came out of the north and conquered the ten tribes in 723 BC and Babylon took Judah captive in 677 BC. Though Israel was the northern kingdom in relation to Judah, still both kingdoms were conquered by enemies from the north, thus making both Israel and Judah southern kingdoms in relation to the enemy who took them into captivity. 723 BC represents the king of the north conquering a southern tenfold kingdom. 538 represents a transition from paganism to papalism and also a northern kingdom conquering a tenfold kingdom. 1798 represents a northern king being defeated by a southern king who represents a tenfold kingdom.
Asiri jóge na ca kaw, te nangu fukki gi ñaari gi at 723 mooyees ci kanam Kirist, te Babilon jël Yuda neex ci njaam at 677 mooyees ci kanam Kirist. Bu fekkee ne Israayil mooy buur gu bëj-gànnaar ci digganteem ak Yuda, waaye lu mel noonu, ñaari nguur yi ñépp noon na leen ay noon yu jóge ca bëj-gànnaar; looloo tax Israayil ak Yuda ñépp di ay nguur yu bëj-saalum ci jëfandikook noon bi leen yóbbu ci njaam. 723 mooyees ci kanam Kirist dafay tegtal buur bu bëj-gànnaar bi daan nguur gu fukki cër yu bëj-saalum. 538 dafay tegtal benn jëmmali ginnaaw ca jaamu xërëm ba ci paapalism, te itam nguur gu bëj-gànnaar daan nguur gu fukki cër. 1798 dafay tegtal buur bu bëj-gànnaar bi ñu daan ak buur bu bëj-saalum bi muy tegtal nguur gu fukki cër.
And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:13.
Ci waxtu boobu sax am na woon yengu-yengu su mag, te fukki genn ci dëkk ba daanu; te ci yengu-yengu sa, juróom-ñaari junni nit ñu dee; te ñi des ña daldi tiit lool, ba joxe ndam Yàlla ji ci asamaan. Peeñu 11:13.
The period of transition associated with 538, when Rome changed from pagan to papal, is also the change in Daniel chapter eight from masculine to the feminine, which symbolically is from statecraft to churchcraft. The prophecy of “seven times” bears the signature of “truth” for the first letter (723 BC) illustrates the twenty-second and last letter of the Hebrew alphabet (1798), while the thirteenth and middle letter represents rebellion (538). Daniel identifies that the “transgression” that is symbolized by the expression “the transgression of desolation” was the combination of church and state, with the church in control of the relationship. That “transgression” represents 538, which is the middle and metaphorically the thirteenth letter of the three primary waymarks in the period of the seven times against the ten northern tribes of Israel.
Jamono jële gu ñu boole ak 538, ba Room soppee juddug way-jëme ca bokk-pagan ba bokk-papal, mooy itam soppi bi nekk ci Daniel sarax 8, jógé ci góor ba dem ci jigéen, te ci misaal muy jógé ci politig nguur ba dem ci politig kerk. Yëgleb “juróom-ñaari yoon” dafay yëngu ak màndarga “dëgg” ndax araf bu njëkk bi (723 BC) di misaal araf bu ñaar-fukk ak ñaar te mujj ci alifbeeb Ebrëw bi (1798), waaye araf bu fukk ak ñett, bi ci digg tegu, dafay taxaw ci njàmbaaru bañ (538). Daniel moo xamle ne “tooñ bi” mi ñuy misaalal ak wax ji ne “tooñu yàqule” mooy booloo gi diggante kerk ak nguur, te kerk moo yor kilifteef gi ci diggante boobu. “Tooñ” boobu moo waral 538, te mooy bi ci digg ba, ci misaal muy araf bu fukk ak ñett ci ñetti màndarga yu mag yi ci jamono juróom-ñaari yoon yi ñu jublu ci fukki xeet yu bëj-gànnaar yi Israayil.
In 1798, the “time of the end” as set forth in verse forty of Daniel chapter eleven, atheistic France, the king of the south delivered the deadly wound to the papacy, the king of the north. In 1989 the papacy retaliated against the atheistic king of the south, who had then become the Soviet Union. The retaliation included a secret alliance between the United States and the Vatican. The sweeping away of the Soviet Union in 1989 ends the written prophetic message of verse forty, and the next verse, verse forty-one, represents the Sunday law in the United States. Thus, from the collapse of the Soviet Union in 1989 until the Sunday law in the next verse we have been living in the hidden history of verse forty.
Ci atum 1798, “waxtu mujj” wi ñu wone ci aaya ñeent-fukk ba ci saaru fukk-benn bu Daniel, Fraas bu weddi Yàlla, buurub bëj-gànnaar, moo joxe gan gi rey ci bañeeg papaas, buurub bëj-saalum. Ci atum 1989 papaas gi feyyoo woon buurub bëj-gànnaar bu weddi Yàlla, mi nekkoon saa su boobaa Mbooloom Sowiyet. Feyyoogu boobu dafa boole woon benn mbóot gu suturaale diggante Etazini ak Vatikaa. Ñàkk gi yépp ci Mbooloom Sowiyet ci atum 1989 moo jeexal bataaxal waxu yonent bi ñu bind ci aaya ñeent-fukk, te aaya wi ci topp, maanaam aaya ñeent-fukk ak benn, moo melal yoonu Dibeer bi ci Etazini. Noonu nag, dale ci tasug Mbooloom Sowiyet ci atum 1989 ba àgg ci yoonu Dibeer bi ci aaya wi ci topp, nun daan nañu dund ci jaar-jaaru nettali bu nëbbu bu aaya ñeent-fukk.
Verse forty begins by identifying a king of the south and north in 1798, and then in 1989 a king of the south and north, as well as a third power represented by the chariots, ships and horsemen.
Aayaat ñeent-fukk ba ñent bi tàmbalee ci xamle buur bu bëj-gànnaar ak buur bu bëj-saalum ci atum 1798, te gannaaw gi ci 1989 am na itam buur bu bëj-gànnaar ak buur bu bëj-saalum, ak itam ñetteelu doole ju waral ci wuutu gaari xare, gaal yi ak waajur xare yi.
And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.
Te ci jamono mujjug gi, buur bëj-saal bi dina ko song; te buur bëj-gànnaar bi dina dikk ci moom ni ngelaw gu tar, ak watiir yi, ak waa fas yi, ak gaal yu bare; dina dugg ci réew yi, daldi romb ci kawam te jall. Daniel 11:40.
At the “time of the end” in 1798 a literal general of Napoleon entered the Vatican and literally took the pope and incarcerated him. In 1989 the retaliation for 1798 took place. There had been prophetic transitions which took place in the history between 1798 and 1989 that are important to note. Atheistic France, the king of the south in the 1798 time period was the first spiritual king of the south, and Putin’s Russia is destined to be its last. France is identified in Revelation eleven, which is directly identified by Sister White as atheistic France. One of the two symbols which identify France in chapter eleven is Egypt, which Sister White identifies as a symbol of atheism. In the chapter the beast who ascends out of the bottomless pit was atheism that came into history during that time period.
Ci “jamono mujj” ja ci atum 1798, ab jeneralu Napoleoŋ bu dëgg dugg na ca Vatikaaŋ te dafa jàpp Pap bi ci dëgg te tëj ko kaso. Ci atum 1989, feyug joŋante gi ngir 1798 am na. Am na woon soppi-yoon yu nebbu yi xewoon ci taariix bi diggante 1798 ak 1989, te war nañu leen seetlu. Farãs gu weddi Yàlla, buurub bëj-gànnaar bi ci jamonoy 1798, mooyoon buurub bëj-gànnaar bu njëkk ci ruu, te Rusii Putin moom lañu dogal ne mooy mujjam. Farãs dañu ko feeñal ci Peeñu xutbal ya fukk ak benn, te Sister White moom ci lu jub jàppe ko ne mooy Farãs gu weddi Yàlla. Benn ci ñaari misaal yi di jëfandikoo ngir xamle Farãs ci xutbal boobu mooy Masar, te Sister White jàppe na ko ne mooy misaalu weddi Yàlla. Ci xutbal boobu, rab wu yéegé jógé ca këru xóot ga amul suuf mooy weddi Yàlla, mi dugg ci taariix ci waxtu woowa.
Atheism comes into history beginning with France in the 1798 time period and by 1989 the spiritual king of atheism has become the Soviet Union. The sweeping away of the Soviet Union in 1989 in fulfillment of a secret alliance between Pope John Paul II and Ronald Reagan had been typified in verse ten of Daniel chapter eleven, and a second witness to verse ten is found in Isaiah’s passage of the two curses of twenty-five hundred and twenty years against the northern and southern kingdoms of Israel as set forth in chapters seven through eleven.
Yàlla amul woon moom ci xel nit dugg na ci jaar-jaari màndargayi nettali gi, tàmbalee ak Farãs ci jamono 1798, te ba ci 1989 buur bu xel buy jébbalu ci Yàlla-weddi gi doon na Sowiyet Yiniyooŋ bi. Fàccug Sowiyet Yiniyooŋ bi ci 1989, ngir matal benn ñuul-kóllëre bu nëbbu woon diggante Pàppa Zaan Pol II ak Ronald Reagan, dañoo ko misaalaloon ci aaya fukki bi ci Daniel saraxle 11; te seede bu ñaareel bu jëm ci aaya fukki boobu am na ci kàddu Esayi bu jëm ci ñaari musiba yu 2520 at yi ci kaw nguuru gu bëj-gànnaaw ak gu bëj-saalum Israyil, ni ko nettalee ci saraxle 7 ba 11.
1989 therefore becomes the point of reference for resolving the prophetic riddles of the last days. It was then that verse forty was unsealed. It can now be recognized that verse forty begins in 1798 and ends at the Sunday law of verse forty-one.
Kon 1989 nag mooy njubte guñu di jëfandikoo ngir saytu bàyyi xol mbir yu seedeekat yi ci mujjantéy fan yi. Ca waxtu woowu la aaya ñent-fukk bi ubbeeku. Léegi manees na xam ne aaya ñent-fukk bi tàmbalee ci 1798 te mu jeex ci yoonu Dibéer bu aaya ñent-fukk ak benn bi wax.
At the Sunday law the United States will speak as a dragon and end its rule as the sixth kingdom of Bible prophecy. It began its time to reign in 1798, when the fifth kingdom received a deadly wound. In 1798 the United States passed the Alien and Sedition Acts, thus typifying the end of the sixth kingdom at it’s very beginning. Verse forty is therefore the history of the United States as the sixth kingdom of Bible prophecy.
Ci jamono yoonu Dibaar la, États-Unis dina wax ni ab njaaxu, te dina jeexal nguuram ni juróomeel bennoo buur yi ci waxu yonent yi ci Biibël bi. Mu tàmbalee waxtu wu mu war a nguuru ci atum 1798, ba juróomeelu buur gi jotee boppam ci mbëy mu rey. Ci 1798, États-Unis jàllal na yoonu Alien and Sedition Acts, noonu muy misaalug jeexitu juróomeel bennoo buur gi ca tàmbali ga sax. Kon nag, aaya ñent-fukk bi mooy jaar-jaaru États-Unis ni juróomeel bennoo buur gi ci waxu yonent yi ci Biibël bi.
1798 is the first letter of the Hebrew alphabet, the Sunday law is the twenty-second and last letter of the Hebrew alphabet and 1989 is the waymark in the middle that represents the rebellion symbolized by the number thirteen and the thirteenth letter of the Hebrew alphabet. 1989 represents the rebellion of Reagan’s secret alliance with the antichrist of Bible prophecy. 1989 introduces the first of the last eight presidents that reign during a period of escalating rebellion against the Constitution. 1989 began a testing process among Seventh-day Adventists that is designed to produce two classes of worshippers. The faithful are the few the unfaithful are the many. 1989 represents the center waymark of verse forty, and it represents the rebellion symbolized by the thirteenth letter. Verse forty bears the signature of “truth.”
1798 mooy ci njëkk arafu alifbe Ebrë, Sunday law mooy ñaar-fukk ak ñaari araf, te mooy mujj gi ci alifbe Ebrë, te 1989 mooy waymark bi nekk ci digg, buy taxawal ngëmboolem mboolem ba ñuy firndeel ci lim biir-fukk ak ñett ak arafu alifbe Ebrë bu ñetteel-fukk ak ñett. 1989 dafa tey ngëmboolem jàppale bu sutur bu Reagan ak antikrist bi ci waxi yonent yi ci Biibël. 1989 dafa tàmbali kiifug njëkk ci juróom-ñetti president yu mujj yi, ñiy nguuru ci jamono ju réy ci ngëmboolem gëna yokku ci Contràa. 1989 dafa tàmbali itam ab yantut ci biir Seventh-day Adventists, bu ñu tëral ngir génne ñaari xeetu jaamu. Ñi takku ci njub mooy ñu néew; ñi bañ takku mooy ñu bare. 1989 dafa firndeel waymark bu digg ba ci ayat ñaar-fukk, te dafa firndeel ngëmboolem gi ñuy misaal ci araf biir-fukk ak ñett. Ayat ñaar-fukk dafa yëngu ak màndargay “dëgg.”
Verse forty has kings of the north and the south who are different in the history at the end of the verse. It also has the United States, who according to John is the false prophet who works with the dragon and beast to lead the world to Armageddon. The king of the south in verse forty is the dragon, the king of the north is the beast; the chariots, ships and horsemen are the false prophet. The fulfillment of verse forty in 1989 becomes an important prophetic attribute for understanding verses eleven through fifteen. If you are not right on 1989, you cannot logically be right about the history we are in today.
Saar ñeent-fukk ci ñaar-fukk bi jàngal ay buur yu bëj-gànnaar ak bëj-saalum yu wuute ci taariix ba ci mujju saar bi. Te itam dafay wax ci États-Unis, mi Yowaana wax ne mooy yonent bu dul dëgg bi di liggéeyandoo ak njaay mi ak rab wi ngir jiite àddina si ba Armageddon. Buur bu bëj-saalum bi ci saar ñeent-fukk mooy rab wi, buur bu bëj-gànnaar mooy njaay mi; gaal yu xare yi, gaal yi ak wërsëg yi mooy yonent bu dul dëgg bi. Matug saar ñeent-fukk bi ci atum 1989 dafay doon benn mbir mu am solo ci waxu yonent ngir déggal saar fukk ak benn ba fukk ak juróom. Su fekkee ne jaar-jaaruloo ci 1989, doo man a nekk ci yoonu xalaat yu jub ci taariix bi nu nekk tey.
From 1989 unto the Sunday law three proxy wars for the papacy are represented in verses ten through fifteen. These verses must be considered as one continuous history for the same “Antiochus Magnus” is found in the three battles represented in the historical fulfillment of verses ten through fifteen.
Bu 1989 ba bés baat-u dimas yi, ñetti xare yu proxy ngir papasi bi lañu tegtal ci ay saar 10 ba 15. War nañu seet ay saar yooyu ni benn jaar-jaaru nettali bu yokkute, ndaxte moom “Antiochus Magnus” mi benn la gis ci ñetti xare yi, yi ñu tegtal ci matalinu jaar-jaaru bind bi ci ay saar 10 ba 15.
All three battles are one prophetic line, for Antiochus Magnus was in each of the three battles. Verse ten, and Isaiah 8:8 provide two witnesses to the fulfillment of verse forty in 1989. Verse forty is the point of reference in verse ten and Isaiah 8:8. The “chariots, ships and horsemen” represent the two horns of the earth beast in chapter thirteen of Revelation. At the end, when the United States “speaks as a dragon” the two horns are no longer Republicanism and Protestantism. At that time the so-called Protestants will join with Catholicism, and the Constitutional Republic will be changed into a dictatorship. In that time period the two horns of the earth beast will be economic and military strength. In chapter thirteen of Revelation the United States forces the world to accept the mark of the beast in order to buy and sell, and also upon threat of death. Those two horns are Daniel’s “ships” representing economic power and his “horsemen and chariots” representing military strength.
Ñetti xeex yu ñetti yi benn rekk lañu ci wone ab rëddoo yonent, ndaxte Antiochus Magnus nekkoon na ci ku nekk ci ñetti xeex yi. Aaya fukk ak Isaaya 8:8 joxe nañu ñaari seede ngir amalug aaya ñeent-fukk ci atum 1989. Aaya ñeent-fukk mooy taxawaayu xool bi ci aaya fukk ak ci Isaaya 8:8. “Watiy sareet yi, gaal yi ak fas ak boroom-fas yi” dañuy tektal ñaari bakk yi ci rabu suuf si ci waajur 13 bu Peeñug Yowaana. Ci mujj, bu Etats-Unis “waxee ni dragon,” ñaari bakk yooyu dootuñu Républicanisme ak Protestantisme. Ci booba, ñi ñuy wax ne ay Protestants dinañu booloo ak Catholicisme, te Réewum Dëggal bu Àttekat yi waral dina soppeeku ci nguur gu dogal buy not. Ci jamono jooju ñaari bakk yi ci rabu suuf si dinañu doon doole ju jëm ci alal ak doole ju jëm ci xare. Ci waajur 13 bu Peeñug Yowaana, Etats-Unis dafay gaññ àddina bi ngir nangu màndargay rab bi ngir man a jaay ak jënd, te itam ci njàqaree dee. Ñaari bakk yooyu ñooy “gaal yi” ci Daniel, di tektale kàttanu koom-koom, ak “boroom-fas yi ak sareet yi,” di tektale doole ju xare.
1989 establishes that when applying the historical fulfillment of the battles of Raphia and Panium in verses eleven through fifteen, the same prophetic methodology that was employed to understand 1989 and the collapse of the Soviet Union must be used for Antiochus Magnus was in all three battles represented in verses ten through fifteen. Antiochus represents the power of chariots, ships and horsemen, who in 1989 was Ronald Reagan, the first of eight presidents, of which the last was also the sixth and is now the eighth that is of the seven.
1989 day saxal ne, bu ñu di jëfandikoo matug jaar-jaariy xewxewu xeex yi Rafia ak Panium ci ay kàddu yu fukk ak benn ba fukk ak juróom, war nañu jëfandikoo benn pexe gu yonent gi ñu jëfandikoo woon ngir xam 1989 ak daanu Nguuru Sowiyet bi, ndaxte Antiochus Magnus moo melaloon ci ñetti xeex yooyu yépp ci ay kàddu yu fukk ba fukk ak juróom. Antiochus dafay teewal kàttanu watiir yi, gaal yi ak fas yi, te ci 1989 moomu mooy Ronald Reagan, ki jëkk ci juróom-ñaaru prezident yi, ci ñoom nag mujj mi it mooy juróom-benni bi te léegi mooy juróom-ñetti bi, mi bokk ci juróom-ñaari bi.
According to Isaiah twenty-three the papal power, (the whore who commits fornication with the kings of the earth) would be hidden during the reign of the United States as the sixth kingdom of Bible prophecy. In 1989 the United States, that had been typified by Antiochus Magnus was the proxy power of the papacy in its warfare against the beast of atheism that delivered it a deadly wound in 1798.
Ci li ñu bind ci Esayi 23, kàttanu paapal bi, (janq bi di def njaaloo ak buur yi ci suuf si) dina nëbbu ci jamono ngu Etazini di nguuru gu juróomeel-benni bi ci waxu yonent yi ci Biibël bi. Ci atum 1989, Etazini, mi ñu woon wone ni dafay mel ni Antiokus Maginus, mooy doon kàttan gu yónnee ngir paapal bi ci xareem ak rab wu ateyees bi, mi ko mayoon gaaw bu rey ci atum 1798.
The three battles of verse ten through fifteen represent warfare between the king of the north, who as the hidden whore of Tyre, employs proxy powers as she moves towards the restoration of her power and the defeat of the king of atheism—the king of the south. The historical fulfillments of the three battles of verses ten through fifteen instruct us that in the first and last battles Antiochus Magnus won, but the middle battle he lost. The prophetic characteristics of the 1989 Ronald Reagan years with Pope John Paul II and the collapse of the Soviet Union will have a counterpart in the last of the three battles, for these verses are what is unsealed just before probation closes. As verse forty was unsealed in 1798 and then again in 1989, the verse was unsealed at the end, beginning in July 2023.
Ñettii xare yi ci saar fukk ak benn ba fukk ak juróom ñent dafa tegu ci xare diggante buur bu bëj-gànnaar, mi ni buur jigéen bu nëbbu gu Tir, di jëfandikoo dooley yeneen ñi ngir moom, bi muy jëm ci delloo ay dooleem ak daan buur bu weddi Yàlla bi—buur bu bëj-saalum bi. Matale yu tarih bi ci ñetti xare yi nekk ci saar fukk ak benn ba fukk ak juróom ñent dañuy jàngale nu ne, ci xare bu njëkk bi ak bu mujj bi, Antiyokus Magnus mooy ki daan; waaye ci xare bu digg bi moo ca yàqu. Melokaan yu yonent yi ci at yi 1989 yu Ronald Reagan ak Pap John Paul II ak daanu Mbooloom Sowiyet dinañu am seen moroom ci xare bu mujj bi ci ñetti xare yooyu, ndaxte saar yii mooy yi ñu ubbi fi kanam tuubéelu yoon bi tëju. Ni saar ñeent-fukk bi ubbeeku woon ci 1798, te ba noppi dellu ubbeeku ci 1989, noonu itam saar bi ubbeeku na ca mujj ga, tambalee ci sulet 2023.
The Revelation of Jesus Christ is unsealed just before probation closes and it includes the preeminent truth that Jesus is the first and the last, and as such always illustrates the end with the beginning. Probation closes for Adventism at the Sunday law, and just before the close of probation the Revelation of Jesus Christ is unsealed. The message which concludes at the closed door of the Sunday law is the message of the Midnight Cry, which led to the closed door of October 22, 1844 in Millerite history. The unsealing of 1798 in the beginning of verse forty which is also the beginning of the United States as the sixth kingdom of Bible prophecy typified the unsealing of 1989 in the middle of verse forty and the start of the progressive ending of the United States. The unsealing in 1798 which typified 1989 represents two witnesses to the unsealing of the message of the Midnight Cry in 2023. The line, with its three waymarks 1798, 1989 and 2023 identifies the internal work of purifying ten virgins and the external line of the sixth kingdom of Bible prophecy.
Peeñu Yeesu Kirist bi dees na ko ubbi lu jiitu mbirum nattu bi tëj, te mu ëmb dëgg gu mag gi ne Yeesu mooy ki jëkk te mooy ki mujj, te noonu sax day won mujj gi ak njàlbéen gi. Nattu bi day tëj ci ndigalu Dibeer ci Adventisme, te lu jiitu nattu bi tëj, dees na ubbi Peeñu Yeesu Kirist bi. Baat bi di jeex ci bunt bu tëj bu ndigalu Dibeer moo di baatu Yuuxu Digg-guddi gi, mi jiitewoon ca bunt bu tëj ba 22 Oktoobar 1844 ci jaar-jaaru Milerit yi. Ubbeeku 1798 bi nekk ci njàlbéenu aaya ñent-fukk bi, te it mooy njàlbéenu Etaazini yi ni buuru gu juróom-benn gi ci waxi yonent yi ci Biibël bi, dafa misaaloon ubbeeku 1989 bi nekk ci digg bi ci aaya ñent-fukk bi ak tàmbali jeexital gu yokkante gu Etaazini yi. Ubbeeku 1798 bi, bi doon misaalu 1989, dafay teewal ñaari seede ci ubbeeku baatu Yuuxu Digg-guddi gi ci 2023. Rëdd bi, ak ñetti màndarga-yoonam yi 1798, 1989 ak 2023, day xamle liggéeyu biir bu sellal fukki janq yi ak rëdd bu biti bu buuru gu juróom-benn gi ci waxi yonent yi ci Biibël bi.
The battle set forth in verse eleven which was fulfilled at the Battle of Raphia when Antiochus was defeated by Ptolemy, represents a defeat of the papal proxy power, who in this current battle is the Nazi’s of the Ukraine allied with the Western European globalist nations that make up the EU, NATO and are in lock step with the political and economic globalists of the United Nations. If Antiochus Magnus was at all three battles and represents the papal proxy power against the king of the south, how can it be the United States in 1989, then the Ukrainians as typified by the Battle of Raphia and then the United States again at the Battle of Panium? Verse ten is the key to verses eleven through fifteen for its fulfillment in 1989 provides an illustration of the prophetic characteristics of the first of the three proxy wars. What is the prophetic justification for identifying Antiochus as the papal proxy power, while not applying the United States to each of the three battles?
Xare biñ tëral ci sarax 11, te mat na ci xarebu Raphia bi ba ñu daane Antiochus ci loxo Ptolemy, mooy tegtal ndamadi doole ju wuutu ngir pap bi, te ci xare bii léegi mooy Nazi yi ci Ukraine, ñuy bokk ak réewi globaaliist yu Tugal-u-Ewroop yi bëgg, yi ñuy defar EU ak NATO, te ñu dëppook globaaliist yu politig ak ekonomig ci Mbootaayu Xeeti Aduna yi. Su fekkee ne Antiochus Magnus nekk na woon ci ñetti xare yooyu yépp te muy tegtal doole ju wuutu ngir pap bi ci kaw buur bu bëj-saalum, naka la man a doon États-Unis ci 1989, gannaaw loolu Ukrainien yi ni ñu leen misaale ci xarebu Raphia, te ba noppi États-Unisaat ci xarebu Panium? Sarax 10 mooy caabi gi ngir sarax 11 ba 15, ndaxte matugam ci 1989 jox na misaal bu mel ni seeni melokaan yu wax ci kaaw mbind mi ci xareb wuutu bu njëkk ci ñetti xare yi. Lan mooy saxalu waxu kaaw mbind mi ngir jàppale ne Antiochus mooy doole ju wuutu ngir pap bi, fekkéetul ñu di jëfandikoo États-Unis ci benn-ku-benn ci ñetti xare yooyu?
In the history of the Ukrainian war, which has been typified by the battle of Raphia the United States employed the Nazi’s of the Ukraine as their proxy power in the very history where they are forming and image of the papacy, the power who always and only uses proxy powers to do her dirty work.
Ci jaar-jaaru xareb Ukreen bi, miñ ngi ko misaalale ak xeexu Raphia, États-Unis dafa jëfandikoo Nazi yi ci Ukreen ngir ñu nekk seen doole ju leen di wuutu; te loolu am na ci boppam ci jaar-jaar boobu ñuy sos am naataŋu papote bi, moom doole ji daan te sax di jëfandikoo rekk dooley wuutu ngir def ay jëfam yu bon.
To answer the question of proxy powers in verses ten through fifteen involves a prophetic study of the characteristics of Antiochus as a symbol. The Diadochi Wars were a series of conflicts from 323–281 BC among the Diadochi (Greek for “successors”), the generals and successors of Alexander the Great, who fought for control of his vast empire after his death in 323 BC. The first Antiochus was Antiochus I Soter, the son of Seleucus I Nicator, one of Alexander’s Diadochi (successors), who founded the Seleucid Empire.
Ngir tontu laaj bi ci mbirum dooley wuutukat yi nekk ci aaya fukk ba juroom-ñeent dafay laaj njàngum yonent buy xool jikko yi ci Antiochus ni mu mel ne misaal. Xare yi ñuy wax Diadochi Wars dañoo doon ay xuloo yu jaar diggante at 323 ba 281 lu jiitu Kirist, diggante Diadochi yi (baat bu Gereg buy tekki “ñi wuutu”), maanaam jeneral yi ak ña wuutu Aleksàndar Magne, ñi xeexoon ngir moom nguuru gu yaatu gi mu bàyyi gannaaw deeñam ci atum 323 lu jiitu Kirist. Antiochus bu njëkk bi mooy Antiochus I Soter, doom Seleucus I Nicator, kenn ci Diadochi yi (ñi wuutu) yu Aleksàndar, moom mi sos Mbooloom Seleucid.
The name Antiochus can be understood to mean one who stands in place of, in order to support. Antiochus is a symbol of Rome, and papal Rome is the antichrist, which possesses a similar symbolism as does Antiochus. Antiochus as a name represented the son of the founder of the Seleucid Empire, and in that sense, Antiochus stood in the place of his father, he stood as his proxy. Sister White identifies both Satan and the pope as the antichrist, and states that the pope is Satan’s representative on earth. It became a prominent dynastic name in the Seleucid Empire, partly due to its association with Antiochus I Soter and the city of Antioch, named after either Seleucus I’s father or son. The pope is the proxy for Satan, and symbolically the name Antiochus represents a proxy for his father, the founder of the northern kingdom who located its capital in Babylon.
Tur wu Antiochus man naa xamle ne mooy ku taxaw ci bérabam ngir jàppale. Antiochus mooy màndargay Room, te Room gu pap yi mooy antikiris, gi yor benn xeetu màndargay ni ko Antiochus itam yor. Antiochus, ci turam, dafa doon màndargay doomu soskat Buurug Seleucid, te ci loolu Antiochus taxawoon na ci bérabu baayam, muy taxaw ni ab wuutuwaayam. Sœur White moom day ràññeeleen Seytaane ak baab bi ñoom ñaar ne ay antikiris, te mu wax ne baab bi mooy ndawlu Seytaane ci suuf. Mu nekk tur wu njaboot wu siiw ci Buurug Seleucid, ci benn wàll ngir li mu jëme ak Antiochus I Soter ak dëkkub Antiòk, bi tuddee turam ci baayu Seleucus I mbaa doomam. Baab bi mooy wuutuwaayu Seytaane, te ci màndargay tur Antiochus day tegtal ku taxaw ci bérabu baayam, moom mi sos nguuru gu bëj-gànnaar te tëraloon ca Babilon.
After Alexander the Great’s death in 323 BC, his empire fragmented among the Diadochi (successors). In the Partition of Babylon (323 BC), Seleucus was initially appointed as the commander of the Companion cavalry (a prestigious military post) under Perdiccas, the regent of Alexander’s empire. By 321 BC, Seleucus was appointed satrap (governor) of Babylonia during the Partition of Triparadisus, following Perdiccas’ death and further negotiations among the Diadochi. In 316 BC, Antigonus I Monophthalmus, another Diadoch, forced Seleucus to flee Babylon due to Antigonus’ growing power. Seleucus sought refuge with Ptolemy I Soter in Egypt. In 312 BC, Seleucus returned to Babylon with a small force provided by Ptolemy. He defeated Antigonus’ forces and retook Babylon, marking the establishment of his power base. This event is often considered the founding of the Seleucid Empire, with 312 BC as the start of the Seleucid Era in historical reckoning.
Gannaaw Alejandër Buy Màgg bi deewe ci atum 323 baat ci kanam Kirist, nguuram tasaaroo ci diggante Diadochi yi (téeykat yi). Ci Séddale Babilon bi (323 baat ci kanam Kirist), jëkk Seleucus dees ko tànn mu nekk kilifa kawarale kawli askan wi ñuy wax Companion cavalry bi (liggéeyu xare bu mag te tedd) ci suufu Perdiccas, miy sàmmkat nguurug Alejandër. Ba ci atum 321 baat ci kanam Kirist, dees ko tabbitalaat muy satrap, maanaam gouverneur, bu Babiloni, ci Séddale Triparadisus bi, gannaaw deewegu Perdiccas ak waxtaan yu yokkute yi ci biir Diadochi yi. Ci atum 316 baat ci kanam Kirist, Antigonus I Monophthalmus, mi doon itam benn Diadoch, gaawal na Seleucus ba mu daw Babilon ndax dooley Antigonus di gën a màgg. Seleucus wut na làqukaay ca Ptolemy I Soter ca Misra. Ci atum 312 baat ci kanam Kirist, Seleucus dellusi na Babilon ak ay lëf yu néew yu Ptolemy jox. Moom dafa daan mbooloom xarey Antigonus te nanguwaat Babilon, loolu di màndargaal taxawaayu dooleem. Xew-xew bii, lu ëpp, dañu koy jàpp ni mooy ndoorte Nguru Seleucid, te atum 312 baat ci kanam Kirist mooy tàmbali jamonoy Seleucid ci nettali at yi.
The name Seluecus is derived from Greek and comes from the root selas (σέλας), meaning “light,” “radiance,” or “flame.” The name suggests brilliance or illumination, fitting for a prominent figure like Seleucus I Nicator, the founder of the Seleucid Empire and who typifies the father who had been the light bearer in heaven.
Tur wu Seluecus jóg ci làkk Gereg te mu jóge ci rappe bi ñuy wax selas (σέλας), te li mu tekki mooy “leer,” “melax,” walla “safara.” Tur wi dafay tegtal njàllaar walla leerug xel, te loolu bennoo na ak nit ku siiw ni Seleucus I Nicator, mi sos Mbooloom Seleucid, te mi mel ni baay bi woon sëkk njiitu leer ci asamaan.
“To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan—the bishop of Rome.” The Great Controversy, 50.
“Ngir am njariñi addina ak yëg-yëgu tedd, jàngoro giñu ko yóbbu ngir mu wut ndimbal ak àndu nit ñu mag ñi ci suuf si; te noonu, gannaaw ba mu bàyyi Kirist, ñu taxawal ko mu jébbalu ci ki di wuutuwaayu Seytaane—epsikópu Room.” The Great Controversy, 50.
Antiochus Magnus represents the proxy of papal power, as the pope represents the proxy of Satan. The symbolism of Antiochus allows for differing proxy powers, just as there have been many popes. Reagan was the proxy of 1989, the Ukraine became the proxy of the United States in 2014 and Trump is the proxy at the Battle of Panium. Reagan was the first, Trump is the last and Zelenskyy is the rebellion in the middle.
Antiochus Magnus dafa tektal giir kàttanu ndamu paapal, ni paap bi itam nekk tektal giir kàttanu Seytaane. Njàngat bu mel ni Antiochus may na ñu gis ay kàttan yu tektal yu wuute, ni ko mel ne am na woon ñu bare yu nekk paap. Reagan moo doon tektal bi ci atum 1989, Ukraine moo nekk tektal États-Unis ci 2014, te Trump moo nekk tektal bi ci xareb Panium. Reagan moo jiitu, Trump moo mujj, te Zelenskyy moo di ñàkk déggal gi ci digg bi.