Daniel eleven begins by introducing Donald Trump as the final president of the sixth kingdom of Bible prophecy. In the third year of Cyrus, which is where the vision began in chapter ten is complemented in the first verse of chapter eleven with the word, “also.”
Daniel benn suru ak jébbal Donald Trump ni muy mujj ga caaweelu juróom-benni nguur gi ci waxi yëgleb Biibël bi. Ci atum ñetteel baayuug Cyrus, fa la gis-gis ga tambalee ci saar fukki, te ci bennel kàddug saar benn-fukk ak benn, loolu feesal na ko ak baat bii, “itam.”
Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. Daniel 11:1.
Te itam, man ci njëkk atub Dariyus waa Med, man laa taxawoon ngir dëgëral ko te dooleel ko. Daniel 11:1.
Gabriel is careful to reach back to Darius and connect him to Cyrus as he begins his narrative of chapter eleven. Chapter ten continues as one vision through to the last verse of chapter twelve, and it begins in the third year of Cyrus.
Gabriyel dafa wax ju bari ngir dellu ci Dariyus te boole ko ak Sirus bi mu tàmbalee nettali waajalub saraxu fukk ak benn. Saraxu fukk miy wéy ci benn peeñ gu benn ba ba ci mujjug ayat bu mujj ci saraxu fukk ak ñaar, te mi ngi tàmbalee ci atum ñetteelu Sirus.
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
Ci ñetteelu atum Siris buur Pers, am na lu Yàlla biraloon Danyeel, mi ñuy woowe Beltasar; te mbir ma dëgg la woon, waaye jamono ji ñu ko tëraloon yàgg na woon; te mu xam mbir ma, te am na xam-xam ci peeñ ma. Danyeel 10:1.
Darius together with Cyrus make up the symbol of the twofold nation of the Medes and the Persians, representing the twofold power of Republicanism and Protestantism in the United States; thus, representing the twofold symbol of the time of the end. The birth of Aaron and Moses marked the time of the end of Abraham’s four-hundred-year prophecy at the beginning of ancient Israel; so too, did the birth of John the Baptist and Christ represent the two waymarks of the time of the end at the end of ancient Israel. Jesus always illustrates the end with the beginning.
Dariyus ak Sirus dañoo sàmm melokaanu xeeti réew yu ñaar yi di Med ak Pers, te ñuy tegtal itam ñaari doole yi di Répiblikanism ak Protestantisim ci États-Unis; noonu, ñuy itam tegtal melokaanu ñaari wetu “waxtu muj gi.” Juddug Aaróon ak Moyis moo màndargaale woon waxtu muj gi ci kàddug yoonent bi Abraham bu ñeenti téeméeri at, ca njàlbéenu Israayil gu yàgg ga; noonu itam la juddug Yaxya miy Sóob ak Almasi di tegtal ñaari marka yu “waxtu muj gi” ca mujju Israayil gu yàgg ga. Yeesu dafa feeñal saa su ne muj gi ak njàlbéen gi.
Darius and Cyrus together represent the waymark represented as the time of the end, when the seventy years captivity in Babylon ended.
Dàrayus ak Siirus ñoom ñaar benn bokk nañu ci melokaanu mandarga bi di tegtal jamono ji mujj, ba ñaar-fukk ak juróom-ñett at yi njaamte ga nekk Babilon jeexee.
“God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.
“Jaam Yàlla ji nekk ci suuf, ca dëgg-dëgg, doon na ci njaamte ci biir jamono jooju bu yàgg, bu fitna ak bundxatal gu saxul woon, ni la doomu Israyil yi nekke woon ci njaamte ca Babilon diirub ngàddaay ga.” Prophets and Kings, 714.
Darius and Cyrus typify the years 1798 and 1799, representing the time of the end, when the parallel captivity of spiritual Israel in spiritual Babylon ended. 1798 identified the end of the political system of the papacy represented as a beast, which the whore of Rome rode upon.
Dàriyus ak Siirus dañuy misaal at mi ngi firndeel at yi 1798 ak 1799, te di tektal jamono mujj gi, bi njaamug ni mel ni bokk bi Israyil bu xel mi nekkon ci Bàbiloŋ bu xel bi jeexee. 1798 mooy at mi xamale jeexital sistemu politig gu baab bi, gi ñu teg misaal ni mala, mi jigéenu njaaloo bu Room daan war.
So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. Revelation 17:3.
Noonu, Xel mi jël ma ci Xel mi, yóbbu ma ca màndiŋ ma; te gis naa jigéen ju toog ci rabu xonq bu fees ak tur yu yedd Yàlla, te am juróom-ñaaru bopp ak fukki wéru. Peeñu gi 17:3.
Napoleon ended the life of the beast in 1798, and in 1799, the woman that rode upon the beast died in exile. In 1989, both Ronald Reagan and George Bush the greater were presidents, marking the time of the end in 1989. Darius and Cyrus represent Reagan and Bush the greater. Verse two states:
Naapoleyoŋ dafa jeexal dundug rab wi ci 1798, te ci 1799, jigéen ji waroon ci kow rab wi dee na ci réewum tukki. Ci 1989, Ronald Reagan ak George Bush bu mag ba ñoo doon njiit yu réew, loolu di màndargaal waxtu mujj ga ci 1989. Daryus ak Siirus dañuy tegtal Reagan ak Bush bu mag ba. Saar ñaareel bi neena:
And now will I shew thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. Daniel 11:2.
Léegi nag maa, dinaa la won dëgg gi. Xoolal, amna ñetti buur yu des di jóg ci Pers; te ñeenteel bi dina gëna bare alal ñoom ñépp. Te ci dooleem, jaarale ko ci ay alalam, dina yëngal ñépp ngir xeex ak nguurug Gres. Daniel 11:2.
Awakening
Yewwuleen
Darius was Reagan, Cyrus was Bush the greater, and the three who followed Cyrus were Clinton, Bush the lesser, Obama the Divider and the fourth and “far richer” president, who stirred up the globalists of Grecia was Trump. The word “stir” means to awaken. When Trump announced his candidacy in 2015, the globalists, who Joel identifies as “heathen” were awakened.
Dariyus mooy Reagan, Sirus mooy Bush bu mag, te ñetti buur ya toppoon Sirus mooy Clinton, Bush bu ndaw, Obama miy Tasaarakat, ak ñeenteel bi te “gëna bare alal,” miy Trump, mi yëngaloon mondialist yi ci Grees. Kàddu gi ne “yëngal” tekki na yee. Bi Trump yéglee ay bëgg-buuruam ci atum 2015, mondialist yi, ñi Joel tudde “xeet yi dul Yàlla,” yeewuñu.
Let the heathen be wakened, and come up to the valley of Jehoshaphat: for there will I sit to judge all the heathen round about. Put ye in the sickle, for the harvest is ripe: come, get you down; for the press is full, the fats overflow; for their wickedness is great. Multitudes, multitudes in the valley of decision: for the day of the Lord is near in the valley of decision. Joel 3:12–14.
Na xeeti yi yëngu, te ñu ñëw yéeg ba ca xurub Yehosafat; ndax fa laay toog ngir àtte xeeti yi mépp yu ko wër. Dugal-leen fa laaño bi, ndax góob gi mat na; ñëwleen, wàccleen, ndax këri pees bi fees na, te root yi tuuru; ndax seen njubadi bare lool. Mbooloo yu bare, mbooloo yu bare ci xurub dogal bi; ndax bésu Boroom bi jege na ci xurub dogal bi. Yoel 3:12–14.
When the “heathen” is awakened, “the day of the Lord is near” in the valley of Jehoshaphat. “Jehoshaphat” means judgment of Jehovah; and the valley is also called the valley of decision. From 2015 onward the “multitudes” of planet earth will begin to move into the various bundles prepared for each excuse given by men for not deciding to serve God. At 9/11 the judgment of the living began, and in 2015, Trump announced he would seek the presidency. At 9/11 the first phase of the latter rain began to fall and the latter rain is what brings to fruition the crop, and in 2015, fourteen years into the rain that produces the ripened harvest, the book of Joel sounds the warning that when Donald Trump “stirs up the realm of Grecia,” or as Joel says, when Trump “awakens the heathen in 2015,” the harvest of planet earth is beginning to ripen.
Bu ñi wax “xeet yu dul Yàlla” deñu leen yee, “bésu Aji Sax ji jege na” ci xuru Yehoshafat. “Yehoshafat” tekki na àtteb Yexowa; te xur wa itam ñuy ko wax xuru dogal. Dale ko ci atum 2015, “mbooloo yi” ci kaw suuf dinañu tàmbali a dugg ci kuréel yu bare yi ñu waajalal bépp layu nit ñi di joxe ngir bañ a dogal a jaamu Yàlla. Ca 9/11 la àtteb ñi dund tàmbalee, te ci 2015, Trump yégle ne dina wut njiitu réew mi. Ca 9/11 la njëlbéenu jëfandikoo taw wu mujj wi tàmbalee wàcc, te taw wu mujj mooy li di yeggale meññ mi ba mu mat; te ci 2015, fukki at ak ñeent gannaaw tàmbali gi taw wi di jur góob gu mat, téereb Yoel jolli na artu bi ne bu Donald Trump “yëngalée réewum Gerees,” walla ni Yoel waxe ko, bu Trump “yee xeet yu dul Yàlla ci 2015,” góobu àddina si tàmbali na a matur.
It is important to recognize that the first truth mentioned in Daniel eleven, is the prophetic role of Donald Trump. The first kingdom of Bible prophecy represented in the book of Daniel is Babylon. Imagine the story of Babylon in the book of Daniel if Nebuchadnezzar was not employed by Inspiration to establish a prophetic model. The sixth kingdom of Bible prophecy is incomplete without the testimony of the final ruler of that kingdom. The rule of first mention establishes the significance of Trump as a symbol of primary importance in the vision which Daniel received on the twenty-second day after he fasted for three weeks.
Lu am solo a xam ne, dëgg dëgg bu njëkk bi ñu tudd ci Daniel fukk ak benn, mooy wàllu yonent ci Donald Trump. Jëfandikookat gu njëkk ci yeneen nguur yu kàddug Yonent bi ci Biibël te ñu tegtal ci téereb Daniel, mooy Babilon. Ngeen seet xew-xewu Babilon ci téereb Daniel, bu fekkee ne Nebukadnessar ñu ko jëfandikoo wu ci Xel mu Sell mi ngir samp ab royukaay bu yonent. Nguur gu juróom-beneel gi ci yonenti Biibël bi matul ludul ak seede bu buur bu mujj ba ci nguur googu. Yoonu tudd gu njëkk gi saxal na solo si Trump ni màndarga ju am solo ju njëkk ci peeñ mi Daniel jot ci bés ba ñaar-fukk ak ñaar gannaaw ba mu wooroon ñetti ayubis.
But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:13, 14.
Waaye boroom nguur gu Perse dafa ma tere benn fan ak ñaar-fukk ak benn; waaye xoolal, Miykaayil, kenn ci njiit yu mag yi, ñëw na ngir dimmëli ma; te des naa fa ak buur yu Perse. Léegi dikk naa ngir xamale la li dina dal sa xeet ci fan yu mujj yi; ndaxte peeñ mi mooy ngir lu barey fan. Daniel 10:13, 14.
The vision of chapter eleven illustrates what befalls God’s people in the last days, and Trump as the leader of the United States, and thereafter of the United Nations is a truth that has eternal consequences connected to understanding or not understanding that truth. That truth was so important for Gabriel to convey to Daniel that in verse fourteen, Daniel records from the light provided by the angel Gabriel that it is “the robbers of thy people” who establish the vision. It is impossible to correctly follow the movements of Donald Trump in prophecy without using Rome as the blueprint to recognize Trump’s footsteps through the prophetic history of Daniel eleven.
Pexe ñaareel fanweeri benn ci ay yeneen misaal na li di dal yëf Yàlla ci jamono yu mujj yi, te Trump nag, ci muy kilifag États-Unis yi, gannaaw loolu nag ci muy kilifag Nations Unies, mooy dëgg gu am ay njariñ yu ba fàww te sax ci bàyyi xel walla bañ a xam dëgg googu. Dëgg googu amoon na solo lool ba Gabriel war a yégal ko Daniyel, ba tax ci wax juroom-ñeent fukk ak ñeent, Daniyel bind ne ci leer gi malaaka Gabriel joxe, ñoom “sàcciy sa xeet” ñoo taxawal peeñ mi. Manul a topp ndëpp ndëpp yëngu-yënguy Donald Trump ci kàddug wax ju sell wi bu baax, su fekkee jëfandikoo Roma ni misaal mi ngay xamee tànki Trump ci jaar-jaari wax ju sell wi ci Daniyel pexe fukk ak benn.
Trump, as a symbol of the United States during the Sunday law time period forms an image of the beast, and in so doing he is honoring the beast, so it is an image of the beast, and also an image in honor of the beast. In Revelation 17 the papacy is the eighth, that is of the seven, and Donald Trump is the eighth president since Reagan at the time of the end in 1989, but he is also the sixth, which means he is the eighth that is of the seven.
Trump, ni muy a melokaanu Etazini ci jamono yoonu Dibéer ba, dafay sos melo bu rab ba, te ci def googu muy màggal rab ba; moo tax mooy melo bu rab ba, te itam melo buy teral màggal ci ndamu rab ba. Ci Peeñu 17, papasi bi mooy juróom-ñetteel bi, maanaam bi bokk ci juróom-ñaari; te Donald Trump mooy juróom-ñetteel bi ci diggante njiiti Amerik yi dale ci Reagan ba ci jamono mujj gi ci 1989, waaye itam mooy juróomeel bi, loolu di tekki ne mooy juróom-ñetteel bi buy bokk ci juróom-ñaari bi.
In Revelation seventeen, John in verse three is carried into the wilderness where he sees the whore riding upon a beast. The whore has been identified by every major Protestant denomination as the Catholic church, though they all deny their foundational beliefs in the latter days. The Roman church was drunken with the blood of martyrs when John saw her, and she bore the title of mother of harlots. This identifies that John was conveyed to 1798, where the papacy had the blood of martyrdom and some former Protestant church’s were already returning to the Roman Catholic communion. At that vantage point John saw “seven kings,” five of which already fallen in 1798, and one kingdom existed in 1798, and that kingdom was the United States, but another kingdom, made up of ten kings would come after, for in 1798 where John stood the seventh kingdom had not yet came. The ten kings rule for the hour of the Sunday law crisis, and they agree to give their seventh kingdom unto the beast of the fifth kingdom, who had received a deadly wound in 1798.
Ci Yëgle 17, Yowaana ci saar ñett baññ nañu ko jël dem ca màndiŋ ma, fa mu gis jigéen ju ndaw ji wéer ci kaw rab wu réy. Jigéen ju ndaw jooju, bépp mbooloom Protestaŋ bu mag xam na ne mooy kërgóo Katolik bi, doonte ñoom ñépp da ñuy weddi seen njàng mu cosaan ci bés yu mujj ya. Kërgóo Room bi dafa màndi ak deretu seede yi ba Yowaana gisee ko, te mu yor turu ndeyu jigéen yu ndaw. Loolu day firndeel ne Yowaana yóbbu nañu ko ba 1798, fa ba pápaa bi yoroon deretu seede yi te yeneen kërgóo yu nekkoon lu jëkk ci Protestaŋ yi doon dellusi ci bokk gi Katolik Room. Ci boobu taxawaay la Yowaana gisee “juróom-ñaari buur,” ñoom juróom benn wa daanu woon ba noppi ci 1798, te benn nguur nekkoon na ci 1798, te nguur googu mooy Etazini, waaye beneen nguur, gu ñu defare ak fukki buur, dina ñëw ginnaaw, ndaxte ci 1798 fa Yowaana taxawoon nguur gu juróom-ñaareel gi waragul woon a ñëw. Fukki buur yooyu dañuy nguuru ngir waxtu wi di jafe-jafe sart bi ci Dibéer, te dañoo déggoo jox seen nguur gu juróom-ñaareel ga rab wu nekk ci nguur gu juróom-benn ga, moom mi jotoon gaañu gu rey ci 1798.
The number “8” represents resurrection and the papacy is the eight that is of the seven when its deadly wound is healed at the threefold union of the dragon, the beast and false prophet that occurs at the soon-coming Sunday law. In 2020 the globalists stole the election from Trump and he was slain in the streets of Revelation eleven. The two witnesses of Revelation eleven represent the two horns of the earth beast who were both slain in 2020. Trump is the sixth president since Reagan at the time of the end in 1989; but as of 2024, he is also the eighth that is of the seven previous kings. In 2024, his deadly wound was healed and he simultaneously became the eighth that is of the seven in perfect alignment with the prophetic symbol that establishes the vision. If you have no Rome, you have no ability to follow the movements of the image of Rome.
Nimero “8” dafay tekki dekkatug-guddi, te papas bi mooy juróom-ñettal bi jóge ci juróom-ñaari yi, bu ñu fajee gaawam bu rey ba, ci boole bu ñetti wet yi di dragon bi, rab wi ak yonent bu dëggul bi, bi di am ci yoonu Dibeer bu jagleel te mu ngi ñëw léegi. Ci atum 2020, globalist yi sàcc nañu doorale Trump ci wote bi, te ñu rey ko ci mbedd yi ci Peeñug Yowaana fukki benn. Ñaari seede yi ci Peeñug Yowaana fukki benn dañuy teewal ñaari geen yi ci rabu suuf si, te ñoom ñaar ñépp a ñu reyoon ci 2020. Trump mooy president bu juróom-benni ci ginnaaw Reagan ci jamono mujj gi ci 1989; waaye ba ci 2024, moom itam mooy juróom-ñettal bi jóge ci juróom-ñaari buur ya jiitu. Ci 2024, fajees na gaawam bu rey ba, te ci benn yoon sax mu nekk juróom-ñettal bi jóge ci juróom-ñaari yi, ci méngoo gu mat ak màndargay yonent bi day taxawal vision bi. Su fekkee ne amoo Room, doo am dara ci man-man gu la man a topp seetu-seetuy nataalu Room.
MAGA
MAGA
To understand how Trump is Constantine the Great when Nero’s “250” years conclude, or how he is Antiochus the Great in 207 BC, or how he is the last president whose whole golden age movement is premised on making America “great,” requires the recognition that the chapter first mentions Trump and his prophetic role.
Ngir xam ni naka la Trump di Constantine the Great bu magg Nero “250” at yi di jeex, walla naka la di Antiochus the Great ci atum 207 BC, walla naka la di prezident bu mujj bi, bi ñéppam yépp ci yoonu jamono ju wurusam taxaw ci def Amerik “great,” dafa soxla ñu nangu ne saar bi njëkk a tudd Trump ak wéranteem ci waxu yonent.
The signature of “truth” represented by the Hebrew word “truth” that is made up of the first, thirteenth and twenty-second letter of the Hebrew alphabet identifies Reagan as the first letter, and Obama as the thirteenth letter of rebellion as represented by 2013 when the former leader of the Office of the Inquisition was followed by the first Jesuit pope. Because the leader of the inquisition retired, his ending point aligns with the Jesuit pope’s starting point. That connection between Obama’s two popes was March 13, 2013. Obama aligns with the thirteenth letter of rebellion, and the twenty-second letter is Trump.
Xëtu “dëgg-dëgg” bi melni baat bu Ebrë “dëgg-dëgg”, bi ñu sos ak araf bu njëkk, bu fukk ak ñett, ak bu ñaar-fukk ak ñaar ci alifbaa Ebrë, mi ngi jàngale ne Reagan mooy araf bu njëkk, te Obama mooy araf bu fukk ak ñett bu ñàkk déggal, ni ko 2013 di firndeel, ba noppi kilifag Njiitu Biro Inkizisiyoŋ bi weesu woon ko, te topp ci moom jëkkërin bi njëkk bu Jesuit nekk Pàppa. Ndaxte kilifag inkizisiyoŋ bi dem na ci nguuram, buntu mu jeexee méngoo na ak buntu Pàppa bu Jesuit bi tambalee. Lëkkaloo googu ci diggante ñaari Pàppa yi Obama moom la woon 13 Mars 2013. Obama méngoo na ak araf bu fukk ak ñett bu ñàkk déggal, te araf bu ñaar-fukk ak ñaar mooy Trump.
The twenty-second amendment limits a president to two terms, and when considering two-term presidents, whose terms were NOT consecutive, there are only two. Grover Cleveland is the alpha of two-term presidents with non-consecutive terms, and Trump is the omega. Grover Cleveland was the twenty-second president, and Trump as the omega to Cleveland possesses the alpha distinction of “22.” Cleveland and Trump represent an alpha and omega that contains the symbolism of the twenty-second letter in the Hebrew alphabet. There are only two presidents that had two non-consecutive terms and Trump is the second of those two. The two of the omega times the twenty-two of the alpha equals forty-four, a symbol of 1844, which is a symbol of the closed door at the Sunday law, as typified by the closed door of 1844. Trump is the 44th distinct person to be president, and he is president when the door closes at the Sunday law.
Njàngale gu ñaareel-fukk ak ñaar bi dafa digal ne ab président duñu ko teg lu weesu ñaari waxtu, te bu ñuy seet président yi ñi amoon ñaari waxtu, te seen waxtu yi nekkuñu ay toftale, ñaar rekk a am. Grover Cleveland mooy alfa bu président yi am ñaari waxtu te seen waxtu yi toftalewuñu, te Trump mooy omega bi. Grover Cleveland mooyoon président bu ñaareel-fukk ak ñaar, te Trump, ni mu nekk omega ci Cleveland, dafay yor sàkku alfa bu “22.” Cleveland ak Trump dañuy teewal alfa ak omega buy ëmb melo yi ci araf bu ñaareel-fukk ak ñaar bi ci abeesi Hébreu bi. Ñaar rekk a nekk président yi amoon ñaari waxtu yu toftalewul, te Trump mooy ñaareelu ñaar ñooñu. Ñaari omega bi yépp ak ñaar-fukk ak ñaari alfa bi mooy jur ñeent-fukk ak ñeent, muy màndarga 1844, te loolu itam mooy màndarga bunt bu tëj ca Sunday law ba, ni ko bunt bu tëj bu 1844 melaloon. Trump mooy nit ku ñeent-fukk ak ñeent ba xam ne kenn du ko bokk ci yeneen ci ñi nekkoon président, te mooy président bi ci waxtu bi bunt bi di tëje ci Sunday law.
Trump has been typified by Cyrus the Great. Cyrus the Great set forth the first decree and Artaxerxes the Great set forth the third decree. The first and third align with each other, for Jesus always illustrates the end with the beginning. Trump is there when Nero’s “250” years end represented by Constantine the Great. At the end of the “250” years from 457 BC Trump is represented by Antiochus the Great, who returned stronger than before in 2024, in fulfillment of verse thirteen.
Trump dafa mel nañu ko ni Cyrus bu Mag bi. Cyrus bu Mag bi mo bind ndigal bu njëkk bi te Artaxerxes bu Mag bi mo bind ndigal bu ñetteel bi. Bu njëkk bi ak bu ñetteel bi dëppoo nañu ak seen bopp, ndaxte Yeesu dafa sax di wone muj gi jaarale ko ci tàmbali gi. Trump nekk na fa ba “250” at yi yu Nero jeexee, te Constantine bu Mag bi moo ko tegtal. Ci muj gu “250” at yi jóggee 457 BC, Trump dafa mel ni Antiochus bu Mag bi, mi dellusiwaat gën a doole lu mu nekkoon, ci atum 2024, ngir matal kàddug sarax bu ñuy wax ci saar fukk ak ñett.
For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. Daniel 11:13.
Ndax buur bëj-gànnaar bi dina dellu, te dina jur mbooloo mu gëna réy kanam; te ci lu wóor dina ñëw gannaaw ay at yu ànd ak benn mboolo mu réy ak alal yu bare. Daniel 11:13.
When the United States is conquered by Rome at the Sunday law, every country in the world is then forced to bow to Rome.
Bu Ëtazini bu Bennoo yi Room ca yoonu dimgali gaalté bi, réew yépp ci àddina bi dañuy gannaaw looluñ añu jébbalu Room.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Xeeti réew yi dinañu topp royukaayu États-Unis. Doonte mooy jiitu ci yoon, waaye noonu itam benn jaafe-jaafe boobu dina dal sunu nit ñi ci bépp xàccu àddina bi.” Testimonies, volume 6, 395.
The “foreign nations” are forced to do so by the United States who assumes leadership of the United Nations at the soon-coming Sunday law. The United Nations is the ten kings of Revelation 17 who are ruled over by Ahab, king of the ten northern tribes, who is married to Jezebel. The marriage of Jezebel to Ahab is the marriage that is consummated at the soon-coming Sunday law. At the Sunday law the United States, the glorious land of Daniel eleven, and the earth beast of Revelation thirteen ends its history as the sixth kingdom of Bible prophecy. At Mount Carmel the 850 prophets of Baal and the priests of the grove who ate at Jezebel’s table are slain by Elijah. The United States is slain at the soon-coming Sunday law, as were the false prophets at Mount Carmel. The story from then on is between Elijah, versus Ahab and Jezebel, and Ahab represents a tenfold kingdom, that is governed by the one that first committed fornication with Jezebel. Jezebel intends to commit fornication with every kingdom, but Ahab represents the first to do so, and it is the United States that dies at Mount Carmel and instantly becomes Jezebel’s first paramour. In terms of Daniel eleven, it is there at the Sunday law that Trump stands up as the mighty king of Greece, represented by Alexander the Great.
“Xeeti réew yi” dañuy ko def ndaxte États-Unis moo jël nguurug Ndaaje Mbooloom Xeeti Àddina bi ci yoonu Dibéeri ga buy ñëw léegi. Ndaaje Mbooloom Xeeti Àddina bi mooy fukki buur yi ci Apokalips 17, ñi Axaab, buurub fukki giir yu bëj-gànnaar, di nott, te moom dafa takk ak Jesabel. Seyu Jesabel ak Axaab mooy sey si mat ci yoonu Dibéeri ga buy ñëw léegi. Ci yoonu Dibéeri ga, États-Unis, suuf su tedd bi ci Daniel fukki benn, ak rabu suuf si ci Apokalips fukki ñett, dafay jeexal jaar-jaaram ni juróomeel bennoo nguur gi ci yonenteb Biibël. Ca Tundu Karmel, juróom ñaari téeméer ak juróom-fukk yonent yi Baal ak saraxalekat yi ca kër gi ñuy wax Ashera, ñi doon lekk ca ndablu Jesabel, Ilyaas rey na leen. États-Unis dees na ko rey ci yoonu Dibéeri ga buy ñëw léegi, ni deesoon a rey yonent yu false ya ca Tundu Karmel. Jaar-jaar ba bu jóge foofa, mooy buumanteg Ilyaas ak Axaab ak Jesabel, te Axaab dafay tegu nguur gu am fukk yoon, gu ki jëkk a bëgg ak Jesabel jaar ci njaaloo moom di doxal. Jesabel nammoon na njaaloo ak bépp nguur, waaye Axaab moo taxawal ki jëkk a ko def, te mooy États-Unis mi dee ca Tundu Karmel te ci saa si mu nekk jabaram mbëggeel bu jëkk bu Jesabel. Ci wàllu Daniel fukki benn, foofa la ci yoonu Dibéeri ga Trump di taxaw ni buur bu am kàttan bu Gres, mi Aleksàndar Magno di tekki.”
And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. Daniel 11:3, 4.
Te buur bu mag dina taxaw, te dina nguuru ak sañ-sañ gu réy, te dina def li ko neex. Te bu taxawee, nguuram dina damm, te dina xaajoo jëm ci ñeenti ngelawi asamaan; waaye du jot ci ay askanam, mbaa mu mel ni sañ-sañ ga mu doon nguuree; ndaxte nguuram dinañu ko root, jox ko ñeneen ñi dul ñoom. Daniel 11:3, 4.
Donald Trump stands up as the “mighty king” of the United Nations, who is represented within the verse and thereafter typified by the history of Alexander the Great. When he stands up, the United States, the sixth kingdom of Bible prophecy ends, and the seventh kingdom of ten kings in Revelation seventeen begins. The ten kings begin their seventh kingdom by agreeing there and then to give their seventh kingdom unto the papal power, who is the eighth kingdom, that is of the seven previous kingdoms. Their agreement was to fulfill God’s will, and His will is represented line upon line throughout the Scriptures of truth.
Donald Trump taxaw na ni muy rey bu mag ci Mbootaayu Xeeti Àddina, mi ñu wone ci kàddu gi te gannaaw loolu ñu misaale ko ak jaar-jaaru Aleksàndar Mu Mag mi. Bu taxawee, Etats-Unis, buur gi juróom-benn baat bi ci waxu Yàlla, jeex na, te buur gi juróom-ñaari baat bi, buy fukki buur yi ci Peeñu 17, tàmbali na. Fukki buur yi tàmbali nañu seen buur gu juróom-ñaari baat bi ci déggoo fa te booba jox seen buur gu juróom-ñaari baat bi doole bu paap bi, moom miy buur gu juróom-ñett baat bi, te mu bokk ci juróom-ñaari buur yi jiitu woon. Seen déggoo mooy matal coobare Yàlla, te coobareem wonees na ay rëdd yu toppante ci Mbindi yi dëgg.
Typifying Rome
Melo ni Rome
Verses five through nine of Daniel eleven were fulfilled with a prophetic history that perfectly typified the history of the papal power as set forth in verses thirty-one through forty of the same chapter. The line of history in verses five through nine parallel the line of history in verses thirty-one through verse forty. Both lines identify a period that the power representing papal Rome first overcame three obstacles, ruled for a period until there was a broken treaty that brought a southern king upon them that delivered a deadly wound. The more closely those two lines are studied and compared to history, the more profoundly accurate they are recognized to be. Their accuracy is in regards to how closely they represent the structure within the verses and also the history which fulfilled the verses.
Ay yu bees 5 ba 9 ci Daniel 11, am nañu yoonal bu wax ci lu jiitu, te mboolem jaar-jaaru nettali boobu dafa mel ne bu baax jaar-jaaru dooley papaas bi ñu teg ci bees 31 ba 40 ci benn xaaj boobu. Rëddoo jaar-jaar bi ci bees 5 ba 9 dafa wërale ak rëddoo jaar-jaar bi ci bees 31 ba 40. Ñoom ñaar ñépp dañuy won ab jamono bu doole bi di tektal Roomu papaas bi jëkk daan na ñetti tere, noonu mu nguuru diir bu leer ba ker gi dagg, te loolu indi buur bu bëj-saalum ci seen kaw, mu jox leen gaañu gu rey. Bi ñuy gëna xool bu baax te méngale ñaari rëddoo yooyu ak jaar-jaar, gëna xam ne seen dëgg-dëgg dafa xóot lool. Seen jub, mooy ci ni ñu gëna jege ci tektalu tabax bi nekk ci bees yi, ak itam ci jaar-jaaru nettali bi amaloon bees yi.
The history that fulfilled the five verses parallels and aligns with the history of papal Rome set forth in verses thirty-one through forty, and provide the setting for the introduction of Antiochus the Great in verses ten through fifteen.
Jaar-jaar ba ñu matale woon juróom benni kàddu yi, dafa ànd te méngoo ak jaar-jaaru Room gu paap yi ñu wone ci sarax yi ñaar-fukk ak benn ba ñaar-fukk ak juróom, te moo jox taxawaayu duggub Antiokkus Mag mi ci sarax yi fukk ba fukk ak juróom.
But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. Daniel 11:10.
Waaye doomam dinañu yéngu, te dinañu dajale mbooloo mu bare bu xarekat yu mag; te kenn ci ñoom dina ñëw ci lu wóor, daldi xëpp ba jël lépp, te jaar; gannaaw loolu dina dellu, te yénguati, ba agsi ca këram gu dëgër. Daniel 11:10.
In fulfillment of verse ten, Antiochus the Great was victorious all the way up to the fortress of Egypt, where he ended the campaign in order to regroup. That history typifies the collapse of the Soviet Union in 1989, as represented in verse forty of the same chapter.
Ci matal aaya fukki ñetteel, Antiokis bu Mag ba amoon ndam ba dem ba ci dëkk-kaarangu Misra, fa mu jeexalee xare ba ngir dajaleeti ay mbooloom. Jaar-jaaru mbir moomu dafay melal bëj-gën aayug Bennoog Sowiyeet bi ci 1989, ni ko aaya ñent-fukk bi ci benn saar boobu di tegtal.
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 mujj gi, buur bëj-gànnaar bi dina ko xettli; te buur bëj-gànnaar bi dina ñëw ci kawam ni mbëll, ak woto-y xeex, ak boroom fas yi, ak gaal yu bare; dina duggu ci réew yi, te mu daldi dajale ba weesu. Daniel 11:40.
Verse ten’s “shall certainly come, and overflow, and pass through” is identical in Hebrew to verse forty’s “he shall enter into the countries, and shall overflow and pass over.” Both verses are identifying when the king of the north (Antiochus in verse ten and Reagan in verse forty) defeat the king of the south (Ptolemy in verse ten and the Soviet Union in verse forty). Both attacks were retaliatory against the king of the south’s prior victory (Ptolemy in verses five through nine and Napoleon in verse forty). The southern king’s motivation for attack was a broken treaty (the marriage of Bernice in verses five through nine and the broken Treaty of Tolentino of 1797 with Napoleon). The prophetic structure represented within the verses and the verses’ subsequent fulfillment in history also aligns with Isaiah 8:8.
Li ñaar-fukki aaya bi ne “dina ñëw dëgg-dëgg, ba lab, te jàll” mooy benn la ci Ebraayik ak li aaya ñeent-fukk bi wax ne “dina duggu ci réew yi, te dina lab ba jàll.” Ñaari aaya yooyu dañuy xamle jamono ji buur bu bëj-gànnaar (Antiochus ci aaya fukk bi ak Reagan ci aaya ñeent-fukk bi) daan buur bu bëj-saalum (Ptolemy ci aaya fukk bi ak Mbootaayu Sowiyet bi ci aaya ñeent-fukk bi). Ñaari xare yooyu yépp dafa doon feyyu ndax ndam li buur bu bëj-saalum bi jëkk a amoon (Ptolemy ci aaya juróom ak juróom-benn ba juróom-ñent ak Napoleon ci aaya ñeent-fukk bi). Li taxoon buur bu bëj-saalum bi daan mooy kóllëre bu ñu xotti (seetaanu Bernice ci aaya juróom ak juróom-benn ba juróom-ñent ak kóllëre Tolentino bu 1797 bi ñu xotti ak Napoleon). Tëralin gii yoon ci kàddug yonent yi, te matug li ko topp ci jaar-jaar yu nekk ci jaar-jaar, itam méngoo na ak Esayi 8:8.
And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:8.
Te dina jaar Yuda; dina dajale te weesu, dina romb ba ca kaw ba ci bi baat; te yatalug ay laafam dina feesal yaatu suuf sa réew, yaw Emanuyel. Esayi 8:8.
When Isaiah predicts that Sennacherib’s army “shall overflow and go over,” it is once again the same Hebrew as in verse ten and forty. Isaiah identifies when Sennacherib, the northern kingdom conquered the southern kingdom of Judah, but he left Jerusalem standing, for he only reached “to the neck,” just as Antiochus reached to the border in verse ten. Sennacherib’s motivation was that Hezekiah had broken the treaty with Assyria, as represented by Hezekiah ceasing the agreed upon tribute. The broken treaty is the anomaly to the three parallel verses. They each involved a broken treaty, but with Ptolemy and Napoleon the northern king was charged with breaking the treaty. Sennacherib, the northern king charged Hezekiah with refusing the allotted tribute.
Bi Esayi waxe ne mbooloom Sennakerib «di na xàll te jàll», loolu mooyaat ciat la ak lañu jëfandikoo ci aaya fukki ak ñeent-fukk. Esayi moom dafa mel ne moom Sennakerib, buur bu réy bu nguur gu bëj-gànnaar, dafa not nguur gu bëj-saalum, maanaam Yuda; waaye mu bàyyi Yerusalem taxaw, ndaxte dafa egg rekk «ba ci baat bi», ni Antiokus eggoon ba ci digg ba ci aaya fukk bi. Li taxoon Sennakerib def loolu mooy ne Esekias dafa daggoon kóllëre ga ak Asiri, te loolu feeñ ci ne Esekias dafa bàyyi woon càngay gi ñu déggoo woon ci. Kóllëre gu dagg gi mooy lu weesu ci ñetti aaya yi mengoo. Ñoom ñépp dafa amoon kóllëre gu dagg, waaye ci Ptolemee ak Napoleyon, buur bu bëj-gànnaar lañu jiiñee ne moo dagg kóllëre ga. Sennakerib nag, moom buur bu bëj-gànnaar, dafa jiiñ Esekias ne dafa bañ càngay gi ñu ko séddaloon.
Now in the fourteenth year of king Hezekiah did Sennacherib king of Assyria come up against all the fenced cities of Judah, and took them. And Hezekiah king of Judah sent to the king of Assyria to Lachish, saying, I have offended; return from me: that which thou puttest on me will I bear. And the king of Assyria appointed unto Hezekiah king of Judah three hundred talents of silver and thirty talents of gold. And Hezekiah gave him all the silver that was found in the house of the Lord, and in the treasures of the king’s house. 2 Kings 18:13–15.
Noonu ci atum fukk ak ñent ci nguurug Buur Esekiyas la Senakerib buur Asiri jëgësi woon di xeex ak bépp dëkk bu Judaa bu ñu wër te aar, te moom nangu leen. Noonu Esekiyas buur Judaa yónnee ca buur Asiri ca Lakis ne ko: Maa ngi bàkkaar; dellul sore ma. Lu nga ma teg, dinaa ko yeb. Te buur Asiri sàkk ci Esekiyas buur Judaa ñetti télaa yu xaalis ak ñett-fukk i télaa yu wurus. Noonu Esekiyas jox ko xaalis bépp baññ a gisoon ci kër Aji Sax ji ak ci alalu kër buur bi. 2 Buur Ya 18:13–15.
Sennacherib’s northern army captured forty-six Judean cities on his march to Jerusalem. It is of great prophetic significance that Isaiah 8:8 connects with verses ten and forty, thus, providing a third witness of the collapse of the southern kingdom of the Soviet Union in 1989. That collapse marks the beginning of a period of verse forty that is empty. From the fulfillment of verse forty in 1989 unto verse forty-one, which represents the soon-coming Sunday law, there is an empty period in verse forty. That period begins at 1989 and ends at the Sunday law. Verse forty has nothing to say of that period of time, but verse forty can be understood with the methodology of line upon line.
Njiitu bëj-gànnaarub Senakérib jàpp na ñeent-fukk ak juróom-benni dëkk yu Yuda ci yoonam gu jëm Yerusalem. Am na solo gu mag ci waxu yonent bi ne Esayi 8:8 dafa booleek sarax yi fukk ak ñeent-fukk, te noonu di joxe seede bu ñetteel ci wàññiku nguur gu bëj-saalum gu Union soviétique bi ci atum 1989. Bëj-saalum boobu mooy màndarga tàmbalig ab jamono bu nekk ci sarax ñeent-fukk te mu neen. Dale na ci matug sarax ñeent-fukk bi ci 1989 ba ca sarax ñeent-fukk ak benn, bi tey taxawal yoonu Dibeer bu agsi waaw, am na jamono ju neen ci sarax ñeent-fukk. Jamono jooju tàmbalee na ci 1989 te jeex ca yoonu Dibeer ba. Sarax ñeent-fukk waxul dara ci jamono jooju, waaye sarax ñeent-fukk man naañu ko xam ci yoonu “rëdd ci kaw rëdd.”
A primary “key” to establish the hidden history of verse forty, is Isaiah’s witness of the victorious retaliatory war of the northern kingdom against the southern kingdom. Whether it is the rebellion of Hezekiah ceasing to honor the previous commitment to provide “tribute” to Assyria, or the setting aside of Bernice by Antiochus or Napoleon’s Treaty of Tolentino all three verses were fulfilled by histories that emphasize a broken treaty as an underlying motivation for attacking. During the Obama presidency, under the State Department of John Kerry, the assistant secretary Victoria Nuland brought about a color revolution to overthrow the government of the Ukraine. From that point on two sides of one argument exist about the Ukrainian War; Putin says it was a broken treaty, and his opponents say the treaty Putin points to never existed in the context Putin claims. Whether a treaty was actually made and then broken, or vise versa matters not, for the prophetic record simply records a broken treaty as motivation for war.
Benn “caabi” bu mag ngir dëggal jaar-jaaru sutura bu aaya ñent-fukk gi, mooy seede Yàllaay Isaaya ci xareb feyyu gu jëfandikoo ndam, gi nguurug bëj-gànnaar gi daan nguurug bëj-saalum gi. Muy xeexal Esékias bi mu bàyyi wormaal kóllëre gu jiitu gu doon joxe “ndawal” Asiri, walla dëddug Bernice bi Antiokus dàq ko, walla kóllëreg Tolentino gu Napoléon, ñetti aaya yooyu yépp mat nañu ci jaar-jaar yu tegu ci kóllëre gu damm nekk njariñu xel wi ci suufu ngir song. Ci nguurug Obama, ci suufu Departemaŋu Etaa bu John Kerry, sekretèer bu ndimbal Victoria Nuland dafa indi benn soppi bu mel ni mbind mu melo ngir rébb nguurug Ukreen. Li dale ca jamono ja ba tey, ñaari wet yu benn werante la am ci mbiri xareb Ukreen; Putin dafay wax ne kóllëre gu damm la woon, te ñiy weddi ko ñoom dafay wax ne kóllëre gi Putin di jëfandikoo masul am ci contexto bi mu ko di wax. Ndax sax dees na defoon kóllëre te gannaaw loolu mu damm, walla mu nekk lu wërsëg, loolu amul solo; ndaxte bindu waxu yonent bi dafa rekk bind ne kóllëre gu damm moo nekkoon njariñu xel ngir xare.
Isaiah 8:8 provides the “key” to see that the northern king only conquers up to the neck, or up to the head. That “key” identifies Russia as the head that was left standing after the collapse of the body in 1989. Verse eights prophetic importance is not only found in the “key” of identifying the head, but its identification of the “neck” representing the head, or the capital city can only be established in connection with a previous passage of the same vision of Isaiah 8. That vision begins in chapter seven, and in verses seven and eight, a head is defined as a king, or his kingdom or the capital city of a kingdom. Jerusalem was the capital of Judah, whose 46 cities were conquered by Sennacherib’s army, but Sennacherib left the capital city of Jerusalem standing.
Esayi 8:8 joxe “caabi” bi ngir gis ne buur bu bëj-gànnaar gi dafa not ba ci bët bu baax, walla ba ci bopp bi rekk. “Caabi” boobu mooy ràññee ne Risi mooy bopp bi desoon taxaw gannaaw yàqug yaram wi ci atum 1989. Solo gu yéeme gu aaya juróom-ñett bi amul ci “caabi” bi rekk buy ràññee bopp bi, waaye itam ci ni muy ràññee “bët” bi muy tegtal bopp bi, walla dëkkub njàmbur gu mag gi, te loolu manees na koo samp rekk boo ko boole ak beneen xàll wu jiitu ci benn peeñu Esayi 8 bi. Peeñu boobu tàmbalee na ci saar 7, te ci aaya 7 ak 8, bopp bi dañu ko firi ni mooy buur, walla nguuram, walla dëkkub njàmbur gu mag gi ci ab nguur. Yerusalem mooyoon dëkkub njàmbur gu mag gu Yuda, te 46 dëkkam dañu leen not ak mbooloom xare Sennakerib, waaye Sennakerib bàyyi na dëkkub njàmbur gu mag gi, Yerusalem, mu des taxaw.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.
Ndax njiitu Siriya mooy Damaas, te njiitu Damaas mooy Resin; te ci biir juróom-benn fukk ak juróom ñaari at, dees na yàq Efrayim ba mu bañ a doon xeet. Te njiitu Efrayim mooy Samariya, te njiitu Samariya mooy doomu Remaliya. Bu ngeen bañee gëm, faw ngeen du takk. Esayi 7:8, 9.
When Sennacherib’s army came to the walls of Jerusalem in 701 BC, he came up to the neck, and in so doing; he left an historical witness of Russia remaining after the 1989 collapse. As Antiochus the Great began his retaliation against the southern kingdom he came in verse ten to the border of Egypt, but did not enter. What is significant in the victory of Antiochus in verse ten is that it marks the conclusion of a military campaign by Antiochus that lacked a distinct battle, but represents his work in re-establishing previously lost geography. His conquering in verse ten represents the conclusion of several victories. He ended the campaign of the fourth Syrian war at Raphia, which means “borderland,” and Raphia was the border, or “neck” of Egypt. Antiochus’s campaign of 219 BC to 217 BC represents the overflowing and passing over of the collapse of the Soviet Union in 1989 unto 1991, when the king passed over the countries.
Bi loolu ay xareb Senakerib agsi ci tata yi Yerusalem ci atum 701 BK, mu agsi ba ci baat bi, te ci jëfandikoo loolu; mu bàyyi seede buy wone ne Rusi des na gannaaw mbëggeel gi amoon ci 1989. Ni Antiokus Bu Mag bi tàmbalee feyyuam ci kaw nguur gu bëj-gànnaaru ga, mu agsi ci aaya fukk ba ca diggu réewu Misra, waaye dugguwul. Li am solo ci ndamalu Antiokus ci aaya fukk mooy ne muy màndargaal jeexital kampañu xareb bu Antiokus, bu amul benn xeex bu feeñ bu leer, waaye dafa teewal liggéeyam ci delloo suuf yi mu jàppoon yàqu woon. Ndamam ci aaya fukk day teewal jeexital ay ndam yu bare. Mu jeexal kampañu ñetteelu xarebu Siri bu ñaareel bi ca Rafia, te maanaam mooy “réewu diggu,” te Rafia mooy diggu, walla “baat bi” bu Misra. Kampañu Antiokus bu 219 BK ba 217 BK day teewal walbatte gi ak jall gi ci mbëggeelu Bennoo Sowiyet bi ci 1989 ba 1991, ba bi buur bi jallée réew yi.
Prophetically Isaiah 8:8 allows Russia, as the neck in Sennacherib’s battle, or the fortress in Antiochus’s to be identified at the king of the south at the battle of Raphia, as represented by the fulfillment of verse eleven. In doing so, it directly connects the external history represented by the dragon (king of the south) the beast (the king of the north) and the false prophet (the king of the north’s proxy power) with the internal line of prophecy as represented by the sixty-five year prophecy of verse seven of chapter seven.
Ci wàllu yonent, Esayi 8:8 may nu ñu xam ne Risi, ni mban mi ci xareb Senakerib, walla ni tata ji ci xareb Antiyokus, mooy buurub bëj-gànnaar ci xareb Rafia, ni ko matug aaya fukki ak benn bi di wone. Ci def loolu, mu boole bu jub ci diggante jaar-jaaru biti bi ñu diirale ci ndaw mi réy mi (buurub bëj-gànnaar), rab wi (buurub bëj-saalum), ak yonent ju dëggul ji (doole ju buurub bëj-saalum di yónnee), ak sàrtu yonent bi ci biir, ni ko yonentub juróom-benn-fukk ak juróom-ñeent at yi ci aaya juróom-ñaari Sarax sàtt bi diirale.
Prophetically the significance of Sennacherib coming up to Jerusalem provides one of the most powerful prophetic testimonies of God’s power in the Scriptures, as God there destroyed Sennacherib’s army of 185,000 men in one night. The day before, on the wall of Jerusalem was both Eliakim and Shebna, the symbols of Laodicean and Philadelphian Adventism who are marked at the closed door of 1844 and the closed door of the Sunday law.
Ci wax jiif ci nebbu, solo Sennakérib bi mu yéegsi Yerusalem joxe benn ci seede yi gën a doy waar ci Mbind mi ci kàttanu Yàlla, ndax foofa Yàlla alagoon na xarekat yu Sennakérib ñetti téeméeri junni ak juróom-ñent fukki junni nit (185,000) ci benn guddi. Bés ba jiitu woon, ca tata Yerusalem amoon na fa Eliakim ak Shebna ñoom ñaar, te ñoom ay misaal lañu ci Adventisme bu Laodisée ak bu Philadelphie, yiñu màndargaale ca bunt bu tëjju ba 1844 ak ca bunt bu tëjju yoonu Dibéer.
Now it came to pass in the fourteenth year of king Hezekiah, that Sennacherib king of Assyria came up against all the defenced cities of Judah, and took them. And the king of Assyria sent Rabshakeh from Lachish to Jerusalem unto king Hezekiah with a great army. And he stood by the conduit of the upper pool in the highway of the fuller’s field. Then came forth unto him Eliakim, Hilkiah’s son, which was over the house, and Shebna the scribe, and Joah, Asaph’s son, the recorder. Isaiah 36:1–3.
Te xewoon ci atum fukki at ñent baatu buur Esekiya, Senakerib buur Asiri dafa song dëkk yi gën a ñu dëkkaral ci Yuda yépp, te jël leen. Noonu buur Asiri yónni Rabshake ci Lakis mu dem Yerusalem ca buur Esekiya ak mbooloom xare bu réy. Te mu taxaw ci wetu yoonu ndox mu dëkk bi ci kaw, ci yoon wu toolu fuller bi. Noonu Elyakim doomu Hilkiya, mi nekkoon boroom kër gi, ak Sebna bindkat bi, ak Yoax doomu Asaf, bindkatu fàttaliku bi, génn dikk ci moom. Esaayi 36:1–3.
In Isaiah chapter seven, Isaiah is sent with a message to wicked Ahaz, the king of Judah, the southern kingdom. It is that kingdom who Sennacherib is attacking in chapter eight, verse eight. When Isaiah meets wicked king Ahaz, he meets him “by the conduit of the upper pool in the highway of the fuller’s field,” which is right where Rabshakeh blasphemes the name of the Lord. Isaiah taught that he and his children were signs.
Ci saar ñaareel fukk ak juróom-ñett ci Esayi, Yàlla yónnee Esayi ak benn waxu ndigal ngir wax ko buur bu bon bu Yuda, Akas, moom buur bu nguur gu bëj-gànnaaru. Mooy nguur googu la Sennakerib di song ci saar juróom-ñett, aaya juróom-ñett. Bi Esayi dajee ak buur bu bon Akas, daje na ko “ca wetu yoonu ndox mu teen bi kawe, ci yoonu toolu tegkat laabu ya,” te fa la Rabshake di sos turu Boroom bi. Esayi jàngale ne moom ak ay doomam ay tektal lañu woon.
Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:18.
Xoolal ma, man ak xale yi ma Aji Sax ji may, nuuy ay màndarga ak ay kéemaan ci biir Israayil, jóge ci Boroom mbooloom yi, miy dëkk ci tundu Siyon. Esayi 8:18.
When Isaiah met wicked king Ahaz “by the conduit of the upper pool in the highway of the fuller’s field,” Isaiah had brought his son Shearjashub, which means, “a remnant shall return.”
Bi Esayi dajee ak buur buurul Ahaas “ci wetu mbëŋ mi kawe mi ci yoonu toolu fuller bi,” Esayi dafa andoon ak doomam Sear-Yaasuub, mi tekki ne, “des lu néew dina dellusi.”
Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field. Isaiah 7:3.
Noonu Boroom bi wax Yàlla Isayi ne ko: Demal léegi ngir daje ak Akas, yaw ak Saaryaasuub sa doom, ca jeexital yoonu ndoxum dex gu kawe gi, ci yoon wu jëm ci toolu raxasakat bi. Isayi 7:3.
Shearjashub identifies that the message proclaimed by Isaiah at “the end of the conduit of the upper pool in the highway of the fuller’s field” is a message identifying the remnant who return. That remnant is those in the book of Malachi who are called to test the Lord by returning unto him, and by returning the tithes into the storehouse. Those who return are also represented by Jeremiah as those who return after the first disappointment. In chapter seven “the end of the conduit of the upper pool in the highway of the fuller’s field” portrays Isaiah giving a message to a wicked southern king, and in Isaiah thirty-six Eliakim, Shebna and Joah the recorder interacted for Hezekiah, while Rabshakeh represented Sennacherib.
Searyaasub mooy xamle ne, waxtaan wi Esayi yéglee «ci mujjub yoon wu jël ndox mi nekk ci kër gu kawe gi, ci yoonu toolu sangukat mbubb» mooy waxtaan wu di xamle njéllit ñi dellusi. Njéllit ñooñu mooy ñi ci téereb Malasi, ñi ñu woo ngir natt Boroom bi ci seen dellusi ci moom, ak ci seen delloo asaka yi ci kërug dencukaay bi. Ñi dellusi, Yeremi itam moo leen feeñal ni ñi dellusi gannaaw njuumte bu jëkk ba. Ci saar ba juróom-ñaareel, «mujjub yoon wu jël ndox mi nekk ci kër gu kawe gi, ci yoonu toolu sangukat mbubb» dafa wone Esayi di joxe benn bataaxal ci ab buur bu bëñngëb tugal gu bëj-saalum; te ci Esayi fanweer-fukk ak juróom-benni, Eliyaakim, Sebna ak Yoowa, bindkat aji denc xew-xew yi, mooñu doon jëfandikoo ngir Esekias, fekk Rabshake moo doon wuutu Senakerib.
The first message of “the end of the conduit of the upper pool in the highway of the fuller’s field” is proclaimed by Isaiah and his son, the last message of “the end of the conduit of the upper pool in the highway of the fuller’s field” was proclaimed by three persons. The first message was to an internal king and the second was to an external king. The dividing line is the wall, which is a symbol of God’s law, and the Sunday law that represents the removal of the wall of separation of church and state. At the Sunday law, or at the wall there are three symbols; Eliakim is Philadelphia, Shebna is Laodicea and Joab the recorder is Sardis.
Bataaxal bi jëkk bu nekk ci “jeexital yoonu ndox mu bàyyi bu pool bu kawe bi ci mbedd mi ci toolu fuller bi” Esayi ak doomam ñoo ko yégle, waaye bataaxal bu mujj bu nekk ci “jeexital yoonu ndox mu bàyyi bu pool bu kawe bi ci mbedd mi ci toolu fuller bi” ñetti nit ñoo ko yégle. Bataaxal bu jëkk bi ci buur bu biir la woon, te ñaareel bi ci buur bu biti la woon. Rëdd wi di xaajale mooy tata ji, te mooy misaal yoonu Yàlla, ak yoonu dibeer bu Dimaas, buy tegtal wàññiku tata bu tasare diggante kërgëm ak nguur. Ci yoonu dibeer bi, walla ci tata ji, am na ñetti misaal: Eliakim mooy Philadelphia, Shebna mooy Laodicea, te Joab mi di bindkat ba mooy Sardis.
At the Sunday law, many are overthrown according to Daniel eleven forty-one and those persons are those who are held accountable for the light upon the seventh-day Sabbath. Those who are overthrown in verse forty-one are Laodicean Seventh-day Adventists, and Eliakim represents Philadelphia.
Ci jamono Alxames bi joxe bi diisoo, ñu bari dañuy daanu, ni ko Daniel 11:41 waxe, te nit ñooñu mooy ñi ñu teg lu war ci leer gi jëm ci bésub noflaay bu juróom-ñaareel bi. Ñi daanu ci saraxale 41 mooy Adventiste bu juróom-ñaareel ñi nekk ci xaalisug Laodicea, te Eliakim dafay tegtal Philadelphia.
And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:20–22.
Te bés bu am ca bés, dina woo sama jaam Eliyakim doom Hilkiya: dinaa ko sol sa mbubb, te dooleel ko ak sa takk, te dinaa dénk sa nguur ci ay loxo; te dina nekk baay ci ñi dëkk Yerusalem, ak ci kër Yuda. Te caabi kër Daawuda dinaa ko teg ci abixam; kon dana ubbi, te kenn du tëj; te dana tëj, te kenn du ubbi. Esayi 22:20–22.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Revelation 3:7–9.
Bindal ci malaaka mbooloom gëmkat yi nekk Filadelfiil bindeel ne: Lii la kiy sell bi wax, kiy dëgg bi, moom mi yor caabi Daawuda, mooy ubbi te kenn manul tëj; mooy tëj it te kenn manul ubbi. Xam naa sa jëf yi: xoolal, teg naa ci sa kanam bunt bu ubbeeku, te kenn manul koo tëj; ndaxte am nga doole bu néew, te sàmm nga sama kàddu, te weddiwuloo sama tur. Xoolal, ñi bokk ci jàngu Seytaane, ñoom ñiy wax ne Yawut lañu te duñu ko, waaye dañuy fen, xoolal, dinaa leen def ñu ñëw sujjóot ci sa kanam ba ca sa tànk, te xam ne bëgg naa la. Peeñu gi 3:7–9.
Shebna is replaced by Eliakim, and Shebna on the wall represents Laodicean Seventh-day Adventists who refuse to be benefitted by the message of the early or latter rain. The early rain with the church was represented by Isaiah and the remnant who returned, and the message was directed at an apostate church, represented by wicked king Ahaz. The message from the wall was given to a wicked king of the north that was seeking to defeat Jerusalem, and it represents the latter rain in relation to the early rain. While God’s church is judged the early or former rains sprinkles, but at the Sunday law the rain is poured out without measure. The message to Ahaz was the internal message, the message to Sennacherib was external. The first voice of Revelation 18:1–3 is a repetition of the second angel’s message and it is internal. The second voice of Revelation eighteen verse four is external and is the third message. Isaiah and his son brought the internal second angels message, and on the wall with an external message there are three souls.
Shebna ñu koy wuutu ak Eliakim, te Shebna ci miir mi dafay tegtal Laodise yu Adventiste du Besu-juróom-ñaare yi, ñiy bañ a jariñoo ak yégleb ndox mu njëkk walla ndox mu mujj. Ndox mu njëkk ak mbooloom mbooloo mi, Isaaya ak baaki ga dellu woon ñoo ko tegtaloon, te yégleb bi jublu woon ci mbooloo mu gàddu, mi buur bu bon Ahaz di tegtal. Yégleb bi jóge ci miir mi joxoon na ko buur bu bon bu bëj-gànnaar, mi doon seet a noot Yerusalem, te dafay tegtal ndox mu mujj ci digganteem ak ndox mu njëkk. Bi kanam Yàlla di àtteem mbooloom mbooloo mi, ndox mu njëkk walla ndox mu njëkk mi dafay taw ndank-ndank; waaye ci yoonu Dibeer, ndox mi dees na ko tuur ci lu amul natt. Yégleb bi jëm ci Ahaz moo doon yégleb bu biir, waaye bi jëm ci Sennacherib moo doon yégleb bu biti. Baatu njëkk bi nekk ci Peeñu 18:1–3 mooy dëgg-dëggu yéglebu malaaka ñaareel bi, te mooy bu biir. Baatu ñaareel bi nekk ci Peeñu fukki juróom ñett sarax ñenteel bi mooy bu biti, te mooy yégleb bu ñetteel bi. Isaaya ak doomam ñoo indiwon yéglebu malaaka ñaareel bi bu biir, te ci miir mi ak yégleb bu biti am na fa ñetti bakkan.
Eliakim is the one hundred and forty-four thousand, Shebna is Laodicean Seventh-day Adventism that is spewed out of the mouth of the Lord at that time. Joab the recorder represents God’s other flock who record the history leading up to the wall, in order to recognize the ensign of Eliakim, when it is lifted up.
Eliakim mooy ñaar-fukk ak ñeent junni ak ñeent téeméer ñaar-fukk; Shebna mooy Adventisme Septième Jour bu Laodicee bi, bi Boroom bi di weesu ci gémmiñam ca waxtu woowu. Yoab, mi di bindkat bu di tënk jaar-jaaru mbir yi, dafay tektal say xarit yu Yàlla yeneen yi, ñiy bind jaar-jaaru nettali mi jiitu miir bi, ngir ñu xam màndarga Eliakim bi, bu ñu ko yékkati.
Isaiah 8:8 brings the messages of Isaiah six through twelve into Daniel eleven, verse ten. In doing so it provides a second witness that the head of the kingdom is left standing after the attack. It identifies an argument of a broken treaty that is used to precipitate a battle.
Esayi 8:8 indi yëgleb yi Esayi 6 ba 12 ci Daniyel 11:10. Ci loolu, mu joxe ñaareelu seede ne boppu nguur gi dañu ko bàyyi mu taxaw gannaaw xeex ba. Mu xamale itam genn waxin bu jëm ci kóllëre gu am sàq, te ñuy jëfandikoo ngir gaawloo xare bi.
From the collapse of the Soviet Union in 1989, in verse forty until the soon-coming Sunday law represented in the next verse there is thirty-seven years of prophetic history that verse forty says nothing. Verses ten through fifteen of Daniel eleven represents the prophetic history that is not addressed in verse forty. It can only be seen when employing the methodology of line upon line. If ye will not believe, surely ye shall not be established, is the prophetic warning that is attached to the three verses that describe 1989, and the historical fulfillment of verse eight of Isaiah eight portrays a test for Eliakim and Shebna. Can you see, or are you blind?
Gannaaw gu Réewum Sowiyet bi ca atum 1989, ba ci yoonu Dibeer bu dikk ci gaaw, mi ñu teewal ci sarax bu topp, am na ñett-fukk ak juróom-ñaari at yu jaar yépp ci jaar-jaaru yonent wi, te sarax fanweeri waxul dara ci loolu. Sarax yi fukki ba fukki ak juróom ci Daniel fukk ak benn dañuy teewal jaar-jaaru yonent wi, wi sarax fanweeri jëfandikoo. Mën naa feeñ rekk bu ñuy jëfandikoo yoonu “rëdd ci kaw rëdd.” “Su ngeen gëmul, dëgg-dëgg du ngeen sax,” mooy artu yonent wi ñu tàkk ci ñetti sarax yi di melal 1989, te matug jaar-jaar gi ci sarax juróom-ñett bu Isaaya juróom-ñaar di wone nattu bu Eliakim ak Shebna. Ndax man ngeen a gis, walla gumba ngeen?
Verse forty-one of Daniel eleven is the soon-coming Sunday law in the United States that is typified by the history that fulfilled verse sixteen.
Saar fukki ak benn benn ci Daniel 11 mooy yoonu Dibéer buy ñëw ci lu gaaw ci Réewum Etazini, te loolu ñu misaal ko ak jaar-jaar bi mataloon saar fukk ak juróom-benn.
But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. Daniel 11:16.
Waaye ki ñëw ci kawam, dina def ni mu ko bëgg, te kenn du taxaw ci kanamam; te dina taxaw ci suuf su tedd ji, te ci loxoom lañuy yàq. Daniel 11:16.
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
Dina dugge itam ci réew mi tedd te màgg, te dina daaneel réew yu bare; waaye yii dinañu rëcc ci ay loxoam: mooy Edom ak Moab, ak njit yu gën a mag ci askanu Ammon. Daniel 11:41.
The historical fulfillment of verse sixteen on through to verse thirty in Daniel eleven is the history of pagan Rome. Every prophetic line in Daniel chapter eleven either typifies the history of pagan, papal or modern Rome. Every line either directly identifies a Roman history, or typifies a future Roman history. Every line. The verses that directly refer to the history fulfilled by pagan Rome, typify papal Rome. Together pagan Rome and papal Rome testify of modern Rome. Rome establishes the vision, for from the beginning of the chapter unto the end the vision is about Rome.
Matug bis bu jaaro fukkeel ak juroom-benn ba ci jaaro fukkeel ak ñatt-fukk ci Daniel fukki benn, mooy jaar-jaari Room gu dul kristaan. Bépp sàrtu waxu yonent bi nekk ci saar wi fukki benn ci Daniel, mooy benn misaal walla nettali jaar-jaari Room gu dul kristaan, Room bu baap, walla Room bu jamono jii. Bépp sàrt. Moom benn benn day tudde ci lu leer jaar-jaari Room, walla day nekk misaalu benn jaar-jaar bu Room buy ñëw ci kanam. Bépp sàrt. Ay jaaro yi jëm ci lu leer ci jaar-jaar bi matale ci Room gu dul kristaan, dañuy misaalal Room bu baap. Room gu dul kristaan ak Room bu baap, ñoom ñaar ñépp a ngi seedeel Room bu jamono jii. Room mooy taxawal gis-gis bi, ndaxte dale ci njàlbéenu saar wi ba ci mujjam, gis-gis bi ci Room la aju.
Jesus identified that there was a traitor for the purpose of helping His disciples believe when the betrayal of Judas was made manifest.
Yeesu waxe ne am na jébbalu am nekk, ngir dimbali ay taalibeem ngir ñu gëm bu jébbalug Yudas feeñee.
“In pronouncing the woe upon Judas, Christ also had a purpose of mercy toward His disciples. He thus gave them the crowning evidence of His Messiahship. ‘I tell you before it come,’ He said, ‘that, when it is come to pass, ye may believe that I AM.’ Had Jesus remained silent, in apparent ignorance of what was to come upon Him, the disciples might have thought that their Master had not divine foresight, and had been surprised and betrayed into the hands of the murderous mob. A year before, Jesus had told the disciples that He had chosen twelve, and that one was a devil. Now His words to Judas, showing that his treachery was fully known to his Master, would strengthen the faith of Christ’s true followers during His humiliation. And when Judas should have come to his dreadful end, they would remember the woe that Jesus had pronounced upon the betrayer.” The Desire of Ages, 655.
“Bi Kirist ci wax nattu gi ci kaw Yudaa, amoon na itam mébetu yërmande ci jëm ci ay taalibeem. Noonu la leen joxee seede su gën a mat ngir firndeel ne mooy Mesiya bi. Mu ne: ‘Maa ngi leen koy wax bala muy am, ngir bu amee, ngeen gëm ne MAN MOOY KI MA DOON.’ Su fekkee ne Yeesu noppi rekk, mel ni xamul li naroon a dikk ci moom, taalibe yi mën nañoo xalaat ne seen Kilifa amul xam-xamu wax ji jiitu, te nees na ko yéemu te wor ko ci loxo mbooloo ma bëgg rey. Atum benn lu jiituwoon, Yeesu waxoon na taalibe yi ne tànn na fukki ak ñaar, te kenn ci ñoom seytaane la. Léegi, waxam yi mu wax Yudaa, di wone ne xamu na bu baax mbaañug woram, dina dëgëral ngëmu toppkat yu dëggu Kirist yi ci waxtu toroxlaam. Te bu Yudaa agsee ci mujjam gu tiis, dinañu fàttaliku nattu gi Yeesu waxoon ci kaw kiy wor.” The Desire of Ages, 655.
December 31, 2023 the Lion of the tribe of Judah began to unseal the revelation of Himself, and the foundational test began. The test was over whether Rome was still the symbol that established the vision in verse fourteen, or had things changed? When the first antichrist from the United States began to reign on May 8, 2025, verse fourteen had been fulfilled. It could then be seen that the relationship between Trump and pope Leo had been typified by Reagan and John Paul II. The Ukrainian War which began in 2014, when the State Department of the United States brought about a color revolution in the Ukraine occurred in the presidency of Obama, who reigned during two popes. Reagan and John Paul II in verse ten, and then in 2014, the Ukrainian War began as represented by verse eleven’s battle of the borderland, or the battle of Raphia. Raphia means “borderland,” and so does the word, “Ukraine.” In that history Obama and two popes mark the second battle of the three battles of verses ten through fifteen. Then in 2024, Trump returned in fulfillment of verse thirteen. Then in verse fourteen the vision is established by the arrival of Trump’s popish counterpart.
31 Desàmbar 2023, Gaynde gi ci xeetu Yuda tàmbalee ubbi ndank-ndank peelug kàddug moom ci boppam, te nattu gu njëkk gi tàmbali. Nattu googu mooyoon ndax Room dafa nekk woon ba tey misaal bi tax a taxawal peeñ mi nekk ci aaya fukk ak ñeent, walla ndax yëf yi soppeeku nañu? Bi antikrist bu njëkk bi jóge États-Unis tàmbalee nguuru ci 8 Mee 2025, aaya fukk ak ñeent dafa matoon. Kon nag, manees na woon gis ne jokkoo gi nekk ci diggante Trump ak pàppa Leo, Reagan ak John Paul II dafa ko misaalaloon. Xareb Ukraine bi tàmbali ci 2014, ba Department of State bu États-Unis indi woon benn soppiku melokaan ci Ukraine, am na ci nguurug Obama, moom mi nguuroon ci jamono ñaari pàppa. Reagan ak John Paul II ci aaya fukk, te gannaaw ga ci 2014, xareb Ukraine tàmbali na ni ko xareb suuf-suuf bi ci aaya fukk ak benn di tegtal, walla xareb Raphia. Raphia tekki na “suuf-suuf,” te baat bi “Ukraine” itam noonu la tekki. Ci waxtaan woowu, Obama ak ñaari pàppa di sàkk mandarga xareb ñaareel bi ci ñetti xare yi nekk ci aaya fukk ba fukk ak juróom. Gannaaw loolu ci 2024, Trump dellusi na ngir matal aaya fukk ak ñett. Noonu ci aaya fukk ak ñeent, peeñ mi dafa taxaw ndax ñëwug moroomu papal bu Trump.
What was established is that the three battles of verses ten through fifteen represent three waymarks that each identify the relationship between Jezebel and Ahab leading to Mount Carmel at the Sunday law. With Reagan Jezebel was in Samaria, hidden by a secret alliance. Then the priests of Baal and the prophets of the grove lifted up the spiritualism of woke liberal Catholicism, combined with Obama’s schizophrenic symbolism of both the false prophet of apostate Protestantism and the false prophet of Islam, the worship of mother earth, the licentiousness and anarchy of the French Revolution. Then Trump returned in 2024, and the open relationship between the beast and its image was made manifest in 2025. Its 2026, and the external vision test of the foundation has passed, and we are now in the vision of the temple test.
Liñu tëral mooy ne ñatti xare yi nekk ci aaya fukk ba fukk ak juróom-benn dañuy tegtal ñatti màndarga-yoon yu kenn ku nekk di màndargaal diggante Yezabel ak Ahab, te muy jiite jëm Caarmel tundu gi ci yoonu Dibeer. Ak Reagan, Yezabel nekkoon na ci Samari, nëbbiku ci benn boole bu kumpa. Gannaaw loolu, saraxalekat Baal yi ak yonent yi ñeel kër gi yékkati nañu espiritisma bu woke, liberale, katolig, boolees ak màndarga yu Obama yu xaajoo, muy benn ci yonent bu dëggul bu protestantism bu wacc ci ngëm, ak itam yonent bu dëggul bu Islaam, jaamu suuf si nuy wax ndey, yëngute gu ñaaw gi ak anarchi bu Réewum Franse. Gannaaw loolu, Trump dellusi na ci 2024, te digganteg bu ubbeeku bi nekk diggante rab wi ak nataalam feeñ na ci 2025. Nu ngi ci 2026, te seetlu vision bu biti bu fondasioŋ bi jaar na, te léegi nu ngi ci vision bu nattu kër Yàlla gi.
Verse eleven was fulfilled at the battle of Raphia in 217 BC, and typifies the Ukrainian War that began in 2014, which escalated in 2022, and is now on the verge of concluding. Putin will prevail, but the victory simply introduces the beginning of his demise. The prophetic structure of verse eleven and its historical fulfillment at Ptolemy’s victory at the battle of Raphia in 217 BC in fulfillment of verse eleven of chapter eleven aligns with the prophetic history of king Uzziah. Both Ptolemy and Uzziah were southern kings, whose hearts were lifted up because of military successes, but their lifted-up hearts brought both of them down, and the demise of both is associated with mutual attempts to make an offering in the sanctuary in Jerusalem.
Aaya fukki ci benn fanweeri bi dafa amoon nguur gu Raphia ci atum 217 balaa Krist, te muy misaal gu xamle xare Ukrain bi tambalee ci 2014, te yokku ci 2022, te léegi mu ngi ci wetu jeexitalam. Putin dina not, waaye ndam li dafa taxawal rekk njàlbéen bu tàmbali ngir ay yàquwaayam. Taxawaayu waxu yonent bi ci aaya fukki benn, ak noonu la ame woon ci taarix ba ci ndamu Ptolemee ca xare bu Raphia ci atum 217 balaa Krist ngir matal aaya fukki benn ci saar fukki benn, dafa méngoo ak taarixu yonent bi ci buur Uzziah. Ptolemee ak Uzziah ñoom ñaar ñépp ay buur yu bëj-saalum lañu woon, te seen xol yékkatiwoon ndax ndam yu aju ci xare; waaye seen xol yu yékkatiku yóbbu leen ñoom ñaar ñépp ci suufeel, te yàquwaayu ñoom ñaar ñépp dafa ànd ak jéem-jéem yu bokk-benn ngir def sarax ci bérabu sell ba ca Yerusalem.
We will continue to consider the demise of Putin that leads into the battle of Panium in verse fifteen in the next article.
Dina yokk sunu waxtu ci toppu alalug Putin, bi jur xeexu Panium ci sarax bu juróom-ñeent, ci beneen mbind mi di ñëw.