The key to rightly dividing verses ten through sixteen of Daniel eleven is found in the basic prophetic applications that were employed over thirty years ago, in 1996, when The Time of the End magazine was published. Thirty years later, the Lord has revealed that another prophetic message is to be formalized as was the Millerite message formalized in 1831. In the omega history of these thirty years the message to be formalized is represented as a correction of a previous message of Islam, as represented by Josiah Litch and also a corrected message of the closed door, as represented by Samuel Snow, which is the symbol of the parable of the ten virgins. A message of Islam, accompanied with a warning of the progressive closing doors of probation as Christ finishes His work of judgment will be proclaimed. The message is twofold, possessing and internal and external line, which in turn represent the first two steps of the three-step testing process that always occurs when a prophecy is unsealed, as was the revelation of Jesus Christ on December 31, 2023.
Buntu dëgg ci njëkk ak genn ayet fukki ak benn ba fukki ak juróom-benn yi ci Daniel benn fukk ak benn, am na ci ay njëlbéen yu gëna am solo ci jëfandikoo yu waxu yonent bi, yiñu jëfandikoo woon lu ëpp ñetti fukk at ak ñaar ca gannaaw, ci atum 1996, ba ñu génnee kërgóor gi tudd The Time of the End. Gannaaw ñetti fukk at, Boroom bi feeñal na ne am na beneen yégleb yonent bu war a njëkkal ndigëlam ni yégleb Millerite bi njëkkale woon ndigëlam ci 1831. Ci taarixu omega bu ñetti fukk at yii, yégleb bi war a njëkkal ndigëlam dañu koy wone ni ab jubanti yégleb bu njëkk ci Islam, ni ko Josiah Litch tegtal, te itam ni ab yégleb bu jubanti ci bunt bu tëj, ni ko Samuel Snow tegtal, te loolu mooy misaalu léebu fukki janq. Yéglebu Islam, booleek artu ci bunt yu njëkk a tëj ndànk-ndànk ci waxtu jébbalu àtte bi, bi Kirist di mottali liggéeyam ci àtte, dees na ko yégle. Yégleb boobu ñaari wàll la, am njël bu biir ak njël bu biti, te ñoom ñaar ñoo di taxawaayu njëkk ak ñaareel ci xelmu nattu gu ñetti taxawaay, gi sax di am saa su ab yonent ubbee, ni ko nekkoon ci peeñug Yeesu Kirist ci Desambar 31, 2023.
The Time of the End magazine contains the basic overview of the future for America as represented in the last six verses of Daniel eleven which were unsealed at the time of the end in 1989. The magazine has been in the public record for thirty years and no one saw that a main theme of the magazine was the religious struggle between communism and the churches under the influence of Catholicism, especially in the Ukraine. That religious battle from the period of 1989, explains the context of the religious demise of Putin as represented by Ptolemy and Uzziah in the rebellion they both manifested at the temple in Jerusalem. The temple in Jerusalem was Uzziah’s temple, not Ptolemy’s temple. Both Putin and Zelenskyy desecrate the same temple in two different ways; one as an Egyptian and one as a Jew.
Jurnaal bi tudd The Time of the End dafay ëmb njàngat bu njëkk buy mel ni melokaanu njàlbéen ji ñeel Amerig, ni ko juróom-benni aay yu mujj yi ci Daniel fukki benn, yi ñu ubbiwoon ci jamono ji mujj ji ci atum 1989. Jurnaal bi nekk na ci mbind mi askan wi di seede diirub ñetti fukki at, te kenn gisuloon ne benn ci ay xew-xewam yu mag mooy xeexu diine bi nekkoon diggante komunism ak mboolooy kërce yi nekk ci yëngu-yëngu Katolisism, rawatina ci Ukraine. Xeexu diine boobu, bu jóge ci jamonoy 1989, mooy leeral dëkkandoo bi nekk ci yàqu-yàqu diiney Putin, ni ñu ko tegtal ci Ptolemy ak Oziyas ci buntal gi ñoom ñaar wonne woon ci kër Yàlla ga nekk Yerusalem. Kër Yàlla ga nekk Yerusalem moom këru Yàlla Oziyas la woon, waaye du woon këru Yàlla Ptolemy. Putin ak Zelenskyy, ñoom ñaar ñoo di sobal benn kër Yàlla gi ci ñaari anam yu wuute; kenn ci seen mooy Misraar, ka ca des mooy Yawut.
The church that was struggling against the king of the south in 1989 was the Catholic church. And why not? Atheism of France delivered the deadly wound to the king of the north in 1798, so why wouldn’t the papacy retaliate against atheism’s long-drawn-out persecution of the Catholic church, especially in the Ukraine? More significant is that this clear testimony about the Ukraine came from a publication in 1996, that was citing the secular historians about the history of 1989. Now that the Lord is unsealing the hidden history of verse forty, He has pointed to the struggle between two orthodox churches to provide the prophetic and historical context of the battle of Raphia and its aftermath, and He had already included the necessary insights in The Time of the End magazine that was published thirty years ago.
Mbooloo mi doon a xeex ak buur bu bëj-gànnaar ci atum 1989 mooy mbooloom Katolik bi. Te lu taxul? Atheismu Farãs moo jox buur bu bëj-saalum ga gaawukaay gu rey ci 1798; kon lu tax papaas bi du feyyu jàppaleeg atheism ci fitnaam gu yàgg te sori ci kaw mbooloom Katolik bi, rawatina ci Ukraine? Li gën a am solo mooy ne seede bu leer bii ci Ukraine jëw na ci ab mbind mi génn ci 1996, te mu doon wax ak taariixkat yu secular ci mbirum jaar-jaari 1989. Léegi nag bi Boroom bi di ubbi taariix bu nëbbu bu aaya ñeent-fukk bi, Mu teg baaraam ci xeex bi nekk diggante ñaari mboolooy kerk yu orthodox ngir joxe jubbanti gu yonent ak gu taariix ci bataaxalu Raphia ak li ko topp; te ba noppi woon na boole xel yu soxla ci The Time of the End magazine bi ñu siiwaloon fanweeri at yu weesu.
The demise of Napoleon aligns with the progressive demise of Lenin, Stalin and the system of the Soviet Union. When the prophetic southern kingdom moved its capital to Russia there were two major revolutions in 1917. The first is what is called the Russian revolution when the Czar was overthrown, and then in the same year the Bolshevik Revolution followed, which led to the civil war of 1917 unto 1922. In 1922 the Soviet Union was formed.
Sankub Napoléon méngoo ak sankub buy dox ci jàppaleg Lenin, Stalin ak sistemu Union soviétique. Bi réew mi bëj-gànnaar bu yéglee gi toxal woon këramu nguuram ca Russia, am na ñaari révolusion yu mag ci atum 1917. Bu njëkk bi mooy li ñuy wax Révolusion russe bi ñu daane Czar bi, te gannaaw loolu ci benn at mi, Révolusion bolchévique bi topp, te loolu jur xareb biir réew mi daldi dox dale ca 1917 ba ca 1922. Ci 1922 lañu sos Union soviétique bi.
The beginning of Russia as the spiritual king of the south represented a two-step revolution that led to civil war, then the formation of a confederacy of countries. The collapse of the Soviet Union was also two steps, beginning with the tearing down of the Berlin wall on November 9, 1989, which then led to the dissolution of the Soviet Union on December 31, 1991. As the last ruler of Russia, the king of the south, Vladimir Putin was typified by the first Russian ruler—Vladimir Lenin.
Ndàqtegu Rus kòm buur bu bëj-gànnaar ci xel moo wone ab revolisiyoŋ bu am ñaari jéego, te loolu jur xeexu biir réew, ba noppi ci sos benn mbootaay réew yi. Daanug Mbootaayu Sowiyet itam amoon na ñaari jéego, tàmbalee ak tasug miir Berlin ci 9 Nowàmbar 1989, te loolu nag jur indi tasug Mbootaayu Sowiyet ci 31 Desàmbar 1991. Ni mu doon ki mujj a yor Rus, buur bu bëj-gànnaar bi, Vladimir Putin dafa amoon misaal ci njiitu Rus bu njëkk bi—Vladimir Lenin.
Vladimir means “a great leader” and Putin means “the path.” Lenin means “a great river,” but Vladimir Lenin chose the name of Lenin to hide his real name, which was Vladimir Ilyich Ulyanov. Ilyich means “son of Elijah,” and Ulyanov means “youthful son of Elijah.”
Vladimir tekki na “jëwriñ bu mag,” te Putin tekki na “yoon wi.” Lenin tekki na “dex bu mag,” waaye Vladimir Lenin tànn na turu Lenin ngir nëbb turam bu dëgg, mooy Vladimir Ilyich Ulyanov. Ilyich tekki na “doomu Eliya,” te Ulyanov tekki na “doomu Eliya bu ndaw.”
The great Russian leader on the path, in the history represented by the battle of Raphia in 217 BC, was typified by the first leader of Russia, who as Vladimir Lenin was the great leader of the mighty river, but who hid his name. A name is a symbol of character, and for Vladimir to hide his two names represents a character that chose a great river of political thought, over a character represented by Elijah, which means “God is Jehovah.” The root of atheism is the denial of God, and atheism is a prime characteristic of the king of the south. The second and third given name of Lenin emphasize Elijah and his son, and the end of Russia as the king of the south is represented by Ptolemy IV, who was victorious at the battle of Raphia, but when Antiochus returned in 200 BC at the battle of Panium Ptolemy’s five-year-old son was then ruling. Lenin’s two original names identify Elijah and his son, and align with Ptolemy and his son. Elijah and the message to his children occurs in the latter days, just before “the great and dreadful day of the Lord;” which is where the battles of Raphia and Panium are also located.
Njiituuru Rus bu mag ci yoon wi, ci jaar-jaaru wax jiñu tektalee ci xeexu Raphia atum 217 lu jiitu Kirist, dafa amoon misaal ci njëkk kilifa Rus, moomu mi nekkoon Vladimir Lenin, mi doon kilifag dex gu mag gu am doole, waaye dafa nëbb turam. Tur mooy misaalu jikko, te Vladimir mi nëbb ñaari turam day tektalee jikko ju tànn dex gu mag gu xel mu politig, bàyyi jikko ji Elija di misaal, te moomu tekki na “Yàlla mooy Yexowa.” Sampu weddi Yàlla mooy atheism, te atheism mooy benn ci jikkoyi buur bu bët gannaar. Ñaareelu ak ñetteelu tur yiñu ko joxoon Lenin di tëral Elija ak doomam, te mujju Rus ci nekkinam buur bu bët gannaar dafañu ko tektalee ci Ptolemy IV, mi amoon ndam ci xeexu Raphia, waaye ba Antiochus dellusee ci atum 200 lu jiitu Kirist ci xeexu Panium, doomu Ptolemy ji amoon juróom-atti at moo nekkoon di nguuru. Ñaari tur yu njëkk yi Lenin amoon dañuy jëfandikoo ngir xamle Elija ak doomam, te dañuy ànd ak Ptolemy ak doomam. Elija ak ndajeem ci ay doomam dañuy am ci fan yu mujj yi, lu jiitu “bës bu mag ba tiitlu Yàlla Boroom bi”; te foofa lañu tabaxee itam xeexi Raphia ak Panium.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.
Xooluleen, dina leen yónni Eliya, yonent bi, bala bésu Boroom bi bu mag te tiitlugee ñëw: te mooy delloo xolu baay yi ca doom yi, ak xolu doom yi ca seen baay yi, ngir ma bañ a ñëw dóor suuf si ak rëbb. Malasi 4:5, 6.
The testimony of Uzziah and Ptolemy align in verse eleven of Daniel eleven, and Uzziah lived for eleven years after his rebellion and leprosy; whereas, Ptolemy ruled for a total of seventeen years, which is the same number of years between the battles of verse eleven and verse fifteen. The 250-year prophecy that began in 457 BC, ended in 207 BC in the middle of those two battles; ten years after Raphia and seven before Panium. Ptolemy IV’s reign began in 221 BC, and he died in 204 BC, so the seventeen years of Ptolemy are not the same line as the seventeen years from Raphia to Panium. Nor are they the same seventeen years that are represented by the conclusion of the 250-year prophecy beginning with Nero in 64 and ending in 313. From 313 to the first Sunday law in 321 is eight years, and nine years later in 330 Constantine divided the kingdom into east and west.
Seede Uziya ak Tolomee déggoo ci benn yoon ci saar fukki ak benn bi ci Daniel fukki ak benn, te Uziya dundaat na fukki ak benn at gannaaw ay ngëmam ak gaanaamub gañaaw gi; waaye Tolomee nguuru na ci juróom-ñaari fukki ak juróom-ñaar at yépp, te loolu mooy benn lim bu tollook at yi nekk diggante xare yi ci saar fukki ak benn ak saar fukki ak juróom. Yonent bu 250 at bi tambalee ci 457 BC, mujje na ci 207 BC ci diggante ñaari xare yooyu; fukki at gannaaw Raphia ak juróom-ñaari at bala Panium. Nguurug Tolomee IV tambalee na ci 221 BC, te dee na ci 204 BC, ba tax juróom-ñaari fukki ak juróom-ñaar at yi ñeel Tolomee duñoo benn rëddook juróom-ñaari fukki ak juróom-ñaar at yi nekk diggante Raphia ak Panium. Naka noonu itam, duñoo bennook boobu juróom-ñaari fukki ak juróom-ñaar at yi tegtal ci jeexital yonent bu 250 at bi tambalee ak Nero ci 64 te mujje ci 313. Dale ci 313 ba ca njëkk yoonu Dibeer bi ci 321 am na juróom-ñett at, te juróom-ñent at gannaaw loolu ci 330 Constantine séddale na nguuru gi muy penku ak sowwu.
In the very near future Putin and Russia will defeat Ukraine and the footsteps of Ptolemy and Uzziah will begin to repeat in the history represented by verse twelve. The two biblical witnesses place the final crisis for Putin in a church and state crisis. Their rebellion was manifested at the temple in Jerusalem, thus identifying Uzziah’s temple and religion as the point of prophetic reference.
Ci jamono yu gaaw, Putin ak Réewsi dinañu daan Ukreen, te tànkiy Ptolemaayos ak Usiya dinañu tàmbali a dellu ci taarix bi aaya fukk ak ñaar di tektal. Ñaari seede yu njëkk ya ci Biibël dañuy teg jafe-jafe bu mujj bu Putin ci jafe-jafe gu kërce ak nguur. Seen màggaloon gi feeñ na ca kër Yàlla ga ca Yerusalem, noonu di jëfandikoo kër Yàlla gu Usiya ak diineem ni mooy taxawukaay bu wax jëme ci waxi yoonent.
Zelenskyy, which means “green,” is the puppet of the globalist bureaucrats of the European Union and the United Nations, whose globalist agenda is aptly represented by the green political movement that worships mother earth. It is fitting that Zelenskyy was an actor, for he is clearly a proxy of other powers, and his name meaning “green” identifies the political philosophy that guides his movements on the chess board of human history. Checkmate is right around the corner for Zelenskyy.
Zelenskyy, mi tekki “wert,” mooy puppit bu burokrat yu globalist yi ci Union Européenne ak Nations Unies di jëfandikoo, te seen ajenda globalist am na ndigal gu baax ci yëngu-yëngu politig bu wert bi di màggal ndeyi suuf. Yelloo na ne Zelenskyy nekkoon aktëer, ndax dafa leer ne moom ab proxy la bu doole yu nekk beneen, te li turam di tekki “wert” di xamle xel mujjug politig wi jiite ay yëngu-yëngoom ci tabléebu échecs bu taarixu nit ñi. Checkmate moo ngi ci wetam Zelenskyy.
In this final history the rebellion of Uzziah and Ptolemy will once again be acted out, but Ptolemy (Putin) died four years before the battle of Panium, and the last ruler of the king of the south is represented by a five-year-old child who is being handled by a series of corrupt and incompetent regents.
Ci mujju taarix bii, fippug Osiyas ak Ptolemey dinañu ko jëfandikooat, waaye Ptolemey (Putin) dee na ñeenti at laata xareb Panium; te buur bu mujj bu buuru bëj-gànnaar bi, ab xale bu am juróomi at la ko di teewal, di ko say taxawaayu ay regaan yu yàqu te amul kàttan.
Ptolemy V was only about 5–6 years old when he ascended the throne in 204 BC (after his father’s mysterious death), and the Ptolemaic kingdom was paralyzed by a series of incompetent or corrupt regencies during his reign. The initial regency was from 204–202 BC, after Ptolemy IV’s death was concealed and his mother Arsinoe III murdered. The court favorites Sosibius, a longtime minister under Ptolemy IV, and Agathocles the brother of Ptolemy IV’s mistress Agathoclea, declared themselves regents. They forged or presented a will making them guardians, placed the young king under the care of Agathoclea and her family, and purged potential rivals. Sosibius handled much of the early administration.
Ptolemy V am na lu tolluwoon 5–6 rekk la woon ba mu yéeg ci nguur gi ci atum 204 BC (gannaaw deeju baayam bu màggat weñul), te nguurug Ptolemy yi dafa nekkoon lu ñuul ndax ab jéggaloo yu bari yu ay regence yu ñàkk kàttan walla yu yàq, ci biir nguuram. Regence gu njëkk ga dafa nekkoon diggante 204 ak 202 BC, gannaaw bi ñu nëbb deeju Ptolemy IV te rey ndeyam Arsinoe III. Ñi gën a am doole ci kër guur ga, Sosibius, miy ministre bu yàgg woon ci suufu Ptolemy IV, ak Agathocles, rakku jigéenu sëriñu Ptolemy IV bi tudd Agathoclea, ñoom ci seen bopp wax ne ñooy regent yi. Ñu defar walla joxe benn testament buy tax ñu ne ñooy wottukat yi, ñu teg buur bu ndaw ba ci saytu Agathoclea ak njabootam, te ñu faral di dindi ñi mën a nekk seen ñàqale. Sosibius moom moo yore woon lu ëpp ci saytu ak doxalin njàlbéen gi.
A shift occurred around 202 BC, when Agathocles became the dominant regent, but was widely hated for debauchery and mismanagement. A popular uprising in Alexandria led to his brutal lynching by a mob, with the boy-king nominally approving. Subsequent regents were Tlepolemus the governor of Pelusium, and then Aristomenes. By the time of the battle of Panium in 200 BC, the kingdom was under this rotating series of regents and court advisors.
Ab soppeeku amoon na ci atum 202 baatu Kirist, bi Agatokles nekkée kilifa bu ëpp doole ci nguur gi, waaye nit ñépp bañ ko lool ndax ay mbëggeel yu ñaaw ak yore gu bon. Benn yëngu-yëngu gu mbooloo gu siiw ci Aleksandari tax nañu ko rey ak ay jëf yu metti lool ci loxo mbooloo, te buur bu góor bu ndaw ba mel ni moo ko nangoo woon ci turam rekk. Kilifa yi ko toppoon mooy Tlepoolemus, boroom nguuru Pelusium, ba noppi Aristomenes. Ba ca waxtu xareb Panium ci atum 200 baatu Kirist, nguur gi nekkoon na ci suufu wàllante gu mel ni di wërante ci kilifa ak i diggantekatu kër guur gi.
At the battle of Panium the Ptolemaic forces were led in the field by the general Scopas of Aetolia, a mercenary commander appointed under the regency, not by Ptolemy V himself. The young king had no real control—the decisions, military strategy, and kingdom’s overall weakness stemmed from the regents’ paralysis, internal revolts (like the native Egyptian uprisings), and court intrigue. This instability allowed Antiochus III the Great to decisively defeat Scopas at Panium, seizing Coele-Syria, including Judea permanently from Ptolemaic control.
Ca jamono Panium, mboolem Ptolemaïque yi dafañu leen jiite ci biir béreb xare bi jeneral Scopas bu Aetolia, mi doon kilifa bu ñuy fey ngir xare te ñu ko faloon ci suufu nguurug wottu gi, te duwoon Ptolemy V ci boppam. Buur bu ndaw bi amuloon benn sañ-sañu nguur gu dëgg—dogali yi, pexe xare yi, ak ñàkk doole gu yépp gu nguur gi, yépp jóge woon na ci lëjju regent yi, yëngu-yëngu yu biir réew mi (mel ni fippu-Egipt yu ñi bokk ci réew mi), ak pexe ak njaxlafu kër buur gi. Jëfandikoo ñàkk dal googu moo tax Antiochus III Mag bi man a daan Scopas bu leer te bu mat ci Panium, ba nangu Coele-Syria, boole ci Judée, ngir ba fàww ci suufu nootug Ptolemaïque yi.
Historians discuss the probability that Ptolemy IV’s death was by poisoning, which is also part of the historical speculation concerning Vladimir Lenin, Joseph Stalin, as well as the queen of the south, Cleopatra. Putin prevails in the Ukrainian War, but then his demise begins with his desire to implement the controlling relationship that the Soviet Union formerly had with the Ukrainian church, which when removed in 1989, was the symbol of the victory of the king of the north over the king of the south.
Taariikatu jaar-jaar ci jëfandikookat yi di wax ci mbaaxam ne deeñu Ptolemy IV moo war a doon ci ñàkkal doom buy ñuul, te loolu itam bokk na ci xalaat-yu taariix yi ñuy bëgg a teg ci Vladimir Lenin, Joseph Stalin, ak nooru bëj-gànnaar, Cleopatra. Putin dafa nott ci xareb Ukraine, waaye ginnaaw loolu tambali na doomam, ndax bëgg-bëggam a defaat jëfandikoo boole bi waraloon nguurug Soviet amoon ak kërceen Ukraine, te bi ñu ko dindiwoon ci 1989, mu doonoon misaal ba tax ndamug buurub bëj-gànnaar ci kaw buurub bëj-saalum.
The Ukraine is the cradle of Eastern Slavic Orthodoxy. The baptism of Vladimir the Great took place in 988 in Kyiv. Moscow later claimed the title “Third Rome” after Constantinople fell, positioning itself as the rightful heir and spiritual guardian of all Russian lands, including the Ukraine as its “canonical territory”.
Ukreen mooy cosaanu Orthodoxie bu Slaves yu Penku-diggu. Soxlawu Vladimir bu Mag bi am na ci atum 988 ca Kyiv. Gannaaw ga, Moskva dafa bëgg a yëkkti turu “Ñetteelu Room” bi gannaaw bu Constantinople daan, te dafa tënk boppam ni mooy ndondu dëgg ak sàmmkat bu ruu yi ci suuf yi ñépp yu Ruus, booleek Ukreen ni moom di “territoire canonique”am.
The Moscow Patriarchate has always viewed Ukraine as spiritually inseparable from Russia with the motto of “One people, one faith,” which is a phrase Putin himself has repeatedly used. Ukraine, especially since 2014/2022, increasingly sees Moscow’s oversight as colonial and imperial domination rather than true spiritual motherhood. As of February 2026, there are two competing Orthodox structures. One is the Orthodox Church of Ukraine, which since 2019 has been independent from Ecumenical Patriarch Bartholomew of Constantinople. In Kyiv the Orthodox Church of Ukraine is considered as the truly national church.
Patriyarkaa Mosku dafa xool ne Ukrain mooy lu bokk ak Rusi ci mbirum ruu ak baña tëju, ak wax ju nekk ci seen càmmiñ “Benn xeet, benn ngëm,” te loolu mooy kàddu gi Putin boppam jëfandikoo yoon yu bari. Ukrain, rawatina li dale ci atum 2014/2022, di gën a gis saytu Mosku bi ni nguurug koloni ak nguurug impeer, waaye du ndeyu ruu dëgg. Ba ci weeru Feebriyee 2026, am na ñaari taxawaay yu Orthodoks yu di xeexante. Benn bi mooy Ekklesiyaa Orthodoks bu Ukrain, bi doonë ci atum 2019 taxaw ci boppam, te sore na ci Patriyaark bu Àddina bi, Bartolomew bu Konstantinopal. Ci Kiyiv, Ekklesiyaa Orthodoks bu Ukrain dañu koy jàpp ni mooy ekklesiyaa réew mi ci dëgg-dëgg.
Reader beware: the Orthodox Church of Ukraine is a different church than the Ukrainian Orthodox church. The Ukrainian Orthodox church is connected with Russia’s orthodox church, and for this reason Zelenskyy has been attacking it. The Vatican opposes the attacks of Zelenskyy that are already underway, but Putin’s rebellion of verse twelve follows his victory at Raphia, and is yet future.
Kàŋkat bi na moytu: Eglise Orthodoxe bu Ukraine mooy beneen église wu wuute ak Église orthodoxe ukrainienne bi. Église orthodoxe ukrainienne bi am na lëkkaloo ak Église orthodoxe bu Russie, te moo tax Zelenskyy di ko song ba noppi. Vatican bi weddi na saytu yi Zelenskyy di def te tàmbali nañu ba noppi, waaye yéengu-gàddaayu Putin bu aaya fukk ak ñaar mi topp ndamam ci Raphia, te mustaqbal la ba tey.
The Ukrainian Orthodox Church was historically linked to the Moscow body. In the aftermath of the invasion of 2022, the Ukrainian Orthodox Church declared full autonomy in May 2022, but Ukrainian state investigations (DESS) have repeatedly argued it remains canonically and legally affiliated with Moscow. Ukraine passed a law in August 2024 (signed by Zelenskyy) banning any religious body tied to the Russian Orthodox Church (the “aggressor state”). The Ukrainian Orthodox Church has been ordered to fully sever ties or face court-ordered dissolution of its Kyiv Metropolis. As of late 2025 and early 2026, there are ongoing raids, parish transfers to the Ukrainian Orthodox Church (over 1,300 since 2022), court cases, and UN experts warning of religious-freedom concerns regarding the Ukrainian Orthodox Church.
Mbooloom Ortodoks bu Ukrain bi dafa nekkoon naxante ak kuréel gi ci Mosko. Gannaaw song bi amoon ci atum 2022, Mbooloom Ortodoks bu Ukrain yégle woon moom boppam gu mat ci weeru Mee 2022, waaye seetlu yu réewum Ukrain (DESS) di sax ci wax ne mu ngi des ci bokk gu kanon ak gu yoon ak Mosko. Ukrain jàllaloon ab yoon ci weeru Ut 2024 (mi Zelenskyy signé) buy tere bépp kuréel gu diine gu bokk ak Mbooloom Ortodoks bu Risi (réew mi ñuy wax “réewum aagaasaay bi”). Mbooloom Ortodoks bu Ukrain joxees na ko ndigal mu dagg mbooleem naxante yi ak moom, walla mu jànkoonte ak tasug Metropol bu Kyivam te àttekat yi santaane ko. Ba ci mujjug 2025 ak tambaaleg 2026, am na yépp yeneen tasaaroo ak saytu yu ñuy def, yépp parish yu ñuy jële jox Mbooloom Ortodoks bu Ukrain (lu ëpp 1,300 daldi am depuis 2022), mbirum àtte, ak ay xam-xamkat yu Mbootaayu Xeet yi di artu ci ay jàppale ngir sañ-sañu goreel ci mbirum Mbooloom Ortodoks bu Ukrain.
The Vatican has publicly opposed any forced dissolution of the Ukrainian Orthodox Church. Russia and Putin frame this as outright persecution of canonical Orthodoxy and have made protection of the “Russian Orthodox churches” an explicit demand in any peace negotiations. Russian propaganda consistently ties the Ukrainian Orthodox Church and the Ukrainian state attacks upon it as “Nazism” and as part of their “denazification” justification.
Vatikan bi jàppalul ci kanam mbooloo nees naañu ci saafaraal gu doxandéef ci mbugal gu ñu ko gaaw a tasare Këriis Yàlla gu Ortodoks gu Ukreen. Risi ak Putin dañuy wax ne loolu dafa doon fitna gu leer ci kaw Ortodoksi gu kanonig, te dañu def aar “jàngoro yi Ortodoks yu Risi” muy laaj gu leer ci benn pas-pas bu nekk ci waxtaan yu jàmm. Propagaand bu Risi dañuy lëkkale sax Këriis Yàlla gu Ortodoks gu Ukreen ak xeetu state bu Ukreen ci lu mu ko dalal ni “Nazism” te di ko def muy cér gu bokk ci seen lay “denazification.”
Putin will presumptuously “enter the temple” and claim full spiritual dominion over Ukrainian Orthodoxy in attempt to re-subordinate the entire Ukrainian church structure under Moscow, demanding recognition as the rightful spiritual head of the Russian orthodox world.
Putin dina dugg gu ñaaw “dugg ci kër Yàlla gi” te wax ne mooy boroom sañ-sañu ruu gu mat ci Ortodoksi Ukrain, ngir jéemaat a delloo yépp dayooy njëlbéenu Mbooloom Kërcegu Ukrain ci suufu Moskva, di laaj ñu xam ko ni mooy boppu ruu bu dëgg baax ci àddina Ortodoksu Rusi.
This is the exact parallel to Ptolemy entering the Most Holy Place, while Uzziah is Zelenskyy seeking to burn incense. Ptolemy’s rebellion was in the Most Holy Place and Uzziah’s was in the holy place. A southern king, flushed with the victory of the “borderline,” ending the proxy-power of Nazism, and then overstepping into the place that belongs only to the realm of religion. Then will come a sudden providential humbling, and Putin will disappear from the scene (as Ptolemy IV died in 204 BC). After the power vacuum of a ‘weak-successors phase,’ the northern king returns with greater force and prevails at the modern battle of Panium in verse 15.
Lii mooy wërale bu dëpp ak Ptolemee bi dugg ci Bérab bu Gën a Sell, fekk Uziya mooy Zelenskyy miy wut a taal cuuraay. Ñàkk-déggu Ptolemee amoon na ci Bérab bu Gën a Sell, waaye bu Uziya amoon na ci bérab bu sell bi. Buur bu bëj-gànnaar, bi daanu ci ndamum “jàlluwaay bi ci digg,” di jeexal kàttanu proxy bu Nazisme, te ba noppi mu jéggi wàcc ci bérab boobu yépp lu bokk rekk ak nguurug diine. Noonu nag, dina ñëw toroxte bu gaaw, bu Yàlla jagleel, te Putin dina feeñatuwul ci misaal bi (ni Ptolemee IV deewe woon ci atum 204 laata Kirist). Gannaaw “jamono ju ñuy sos ak ñi woyof tey toppante” ji jur bérab bu neexul ku nekk ci kàttan, buur bu bëj-saalum dina dellusi ak doole gu gën a réy, te mu not ci xareb Panium bu jamono jii ci aaya 15.
Seventeen
Fukk ak juróom-ñaar
Seventeen years occurs three times in the history where the battles of Raphia and Panium merge together, line upon line. The seventeen years from the edict of Milan where the eastern and western thrones of the empire were brought together through marriage, until the kingdom was divided and divorced in 330. The seventeen years beginning and ending are waymarks of two other related prophetic periods. Beginning with Nero in the year 64 a period of persecution is marked that ended in the history of Constantine the Great. The transition from Nero’s period of persecution unto the compromise represented by Constantine identifies the transition from the church of Smyrna unto the church of Pergamos. 313 and the edict of Milan identify the end of the church of Smyrna, and the end of the seventeen-year period is the year 330, which was the fulfillment of the three-hundred-and-sixty-year prophecy of Daniel 11:24.
Fukk ak juróom-ñaar at feeñ na ñetti yoon ci taarix bi, fa xeexi Raphia ak Panium di booloo benn, rëdd ci kaw rëdd. Fukk ak juróom-ñaar at yi tambalee ci ndigalum Milan, baat yi penku ak sowwu buyuur gu mag ga ñoo boolee ci séy, ba keroog buur gi séddoo te tas ci atum 330. Fukk ak juróom-ñaar at yi, seen ndoorte ak seen mujje, ay màndarga-lañu yu ñaari jamono yu waxu Yàlla yeneen te bokk benn mbir. Tambalee ak Nero ci atum 64, dañu fàttali ab jamono ju fitna, jëm ci mujjam ci taarixu Constantine Mu Mag mi. Jëfandikoo gi nekk diggante jamonoy fitnay Nero ak jàppandal gi Constantine di tektal, mooy won coppite gi nekk diggante kërceen gu Smyrna ak kërceen gu Pergamos. 313 ak ndigalum Milan dañuy xamale mujju kërceen gu Smyrna, te mujju jamonoy fukk ak juróom-ñaar at mooy atum 330, te loolu mooy matug yégle gi ñetti téeméeri ak juróom-benn-fukk at yi ci Daniel 11:24.
He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:24.
Dina dugg ci jam ci kaw bérab yi gën a naat ci gox bi; te dina def li ay baayam deful woon, walla li ay maam yaam deful woon; dina tas ci seen biir alal jële ci noonu, ak yàqute, ak am-am yu bare; waaw, dina xalaat ay pexeem ngir jublu ci tata yi dëgër, waaye ba ab diir rekk. Daniel 11:24.
The seventeen years from 313 and the edict of Milan, begins with a fulfillment of prophecy and ends at the fulfillment of another prophecy. The first prophetic fulfillment which marks the beginning, identifies the transition from the church of Smyrna unto the church of Pergamos, and the prophecy that marks the end of those seventeen years, identifies the division of Rome into eastern and western Rome. The seventeen years is identified by prophetic history, not by any specific seventeen-year proclamation. The alpha of the division of the second church from the third church aligned with the division of the empire into east and west at the fulfillment of the time prophecy of 360 years. Those two prophecies establish a period of seventeen years, and they need to be established as a legitimate prophetic period based upon the witness of two or three; if seventeen is a valid prophetic symbol.
Fukk ak juróom-ñaari at yi dale ci 313 ak yoonal Milan, tàmbalee na ak matug ab waxu yonent te mu jeex ci matug beneen waxu yonent. Jëfandikoo gu njëkk gu waxu yonent, gi màndarga tàmbali gi, mooy wone soppeeku gi nekk ci diggante mbooloom ngëm bu Smyrna ak mbooloom ngëm bu Pergamos; te waxu yonent wi màndarga jeexital juróom-ñaari at yooyu, mooy wone séddoo Rooma muy Rooma penku ak Rooma sowwu. Juróom-ñaari at yooyu, jaaral nañu ko ci jaar-jaari waxu yonent yi ci tariix, waaye du ci benn yégle bu am juróom-ñaari at ci boppam. Alfa bi ci séddoo mbooloom ngëm bu ñaareel bi ak bu ñetteel bi, dëppook na ak séddoo nguur gi muy penku ak sowwu ci matug waxu yonent wu jamono wu 360 at. Ñaari waxu yonent yooyu taxawal nañu ab diir bu juróom-ñaari at, te war nañu leen taxawal ni ay diir yu yonent yu sell, sukkandiku ci seede si ñaar walla ñett; su fekkee ne fukk ak juróom-ñaari mooy ab màndarga wu yonent wu baax.
Those witnesses exist in another 250-year period which began in 457 BC. On that date the 2,300-year prophecy of Daniel 8:14 began. 457 BC is a prophetic starting point, and an established prophetic waymark. Extending 250 years into the future brings you to 207 BC, which is the history between the battles of Raphia and Panium. The battle of Raphia and Panium cannot be separated, for they are both engaged in by Antiochus the Great. From the battle of Raphia in 217 BC unto the battle of Panium in 200 BC is seventeen years. The 2,300-year prophecy identifies a change of dispensation at the beginning, when the third decree restored Judah’s national sovereignty and then at the ending there was a change of dispensation when Christ moved from the holy place to the Most Holy Place. 207 BC represents the change of dispensation of Egyptian rule over Judea, unto the Seleucid dispensation of rule over the glorious land. The dispensation of Seleucid control over the glorious land produced the revolt of the Maccabees in 167 BC.
Seeni seede am na ci beneen jamono bu 250 at, bi tambalee woon ci 457 BC. Ci bés boobu la yonent waxin bu 2,300 at bi nekk ci Daniel 8:14 tambalee. 457 BC mooy tambaliin bu yonent, te mooy itam màndarga bu yonent bu ñu fexe ba dëggal ko. Su fekkee yaatal nga 250 at jëm ci ëllëg, dina la yóbbu ci 207 BC, muy taariix bi nekk ci diggante xeexu Raphia ak xeexu Panium. Xeexu Raphia ak Panium mënuñu leen a taxawal ku nekk ci boppam, ndaxte ñoom ñaar ñépp Antiochus the Great moo ci bokk. Dale ko ci xeexu Raphia ci 217 BC ba ci xeexu Panium ci 200 BC, fukk ak juróom-ñaar at la. Yonent waxin bu 2,300 at bi dañuy màndargaal coppiteb jamono ci njàlbéen ga, bi ndigal bu ñetteel ba delloo bopp-sa-boppu réew mi ci loxob Yuda, te itam ci mujj ga am na coppiteb jamono bi Kirist jële woon tukki gi jógé fa yoonu sell ba dem ca Bu Sell ba Gën a Sell. 207 BC moo tegu ci coppiteb jamono, jógé ci nguuru Misra ci kaw Yude ba ci jamonoy Seleucid ci nguuru kaw suuf su tedd si. Jamonoy nooteel Seleucid ci kaw suuf su tedd si moo jur fàkkug Maccabees ci 167 BC.
The Nero period of 250 years ends with the history of Constantine the GREAT and the 250 years that conclude between the two battles is the history of Antiochus the GREAT. At the battle of Raphia, Ptolemy IV defeated Antiochus the Great and Ptolemy reigned for seventeen years. Both 250-year periods contain a distinct seventeen-year period. Both end in the history of a ruler who is known as the GREAT. Both 250-year periods begin at an established prophetic waymark and they both end at an established prophetic waymark.
Jamono Nero bu 250 at mi ngi jeex ak jaar-jaaru Constantine the GREAT, te 250 at yi mat ci diggante ñaari xare yooyu mooy jaar-jaaru Antiochus the GREAT. Ci xarebu Raphia, Ptolemy IV daan na Antiochus the Great, te Ptolemy nguur na fukk ak juróom-ñaar at. Ñaari jamono yu 250 at yi ñépp am nañu benn jamono bu fukk ak juróom-ñaar at bu wér. Ñépp ñoo jeex ci jaar-jaaru ab buur bu ñu xam ni mooy the GREAT. Ñaari jamono yu 250 at yi ñépp tàmbalee nañu ci benn màndarga yoon wu yonent bu ñu sampu, te ñépp it jeex nañu ci benn màndarga yoon wu yonent bu ñu sampu.
The United States began on July 4, 1776 and 250 years later brings you to July 4, 2026 when Donald Trump, who is known as the one seeking to make America “great,” is going to celebrate those 250 years. 2026, like unto the 250 years from 457 BC concludes in the middle of the history of the modern battles of Raphia and Panium, known as the Ukrainian and Third World War. The reign of a southern king, the period of the first Sunday law and the period from the battle of Raphia to Panium provide three periods of seventeen years that are all connected with the same prophetic history. Three 250-year periods all arrive together in the same prophetic histories. The three periods of 250 years establish three lines of prophetic truth with history associated with Donald Trump, represented as either Constantine the Great, or Antiochus the Great.
Etazini tambalee na 4 Sulet 1776, te 250 at gannaaw loolu mu yóbbu la ci 4 Sulet 2026, bi Donald Trump, mi ñuy xam ne mooy ki bëgg a def Amerik “màgg”aat, di màggalale 250 at yooyu. 2026, ni mel ni 250 at yi jógé 457 baat ci kanam Kirist, dafa jeex ci diggantey jaar-jaaru xibaaru jamono jii ci xeexi Rafiya ak Paniyum, yi ñuy xam ne mooy xareb Ikreen ak Ñetteelu Xareb Àddina. Nguuru buur bu bëj-gànnaar, jamono joonu Alxames bu njëkk, ak diggante bi nekk ci xeexu Rafiya ak Paniyum dañuy joxe ñetti jamono yu tolloo ak fukk ak juróom-ñaar at, te ñépp a ngi lëkkaloo ak benn jaar-jaaru waxu yonent. Ñetti jamono yu 250 at dañuy àggoo benn yoon ci benn jaar-jaari waxu yonent yi. Ñetti jamono yooyu yu 250 at dañuy sampu ñetti rëdd-yoonu dëggu yonent ak jaar-jaar yu ànd ak Donald Trump, mi ñuy tegtal benn yoon ni Constantine bu Mag, walla ni Antiochus bu Mag.
The three lines of 250 years provide three different, but complementary illustrations of the latter days. Nero’s line identifies the seventeen-year history of compromise that perfectly speaks to the prophetic characteristics of the formation of the image of the beast.
Ñetti at yu tollu 250 at mi dañuy joxe ñetti misaal yu wuute waaye di toppante ngir leeral fan yi mujj yi. Sàrtu Nero mi, mooy won jaar-jaaru fukk ak juróom-ñaar at yi ci jébbalu, te loolu dafay wax bu mat sëkk ci melokaan yu yonent yi ci sosin naxaru rab wu réy wa.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“Boroom bi won na ma leer ne, melokaanu rab wi dina sosu ko bala jéggi jeex; ndaxte mooy nattu bu mag bi ñeel askanu Yàlla, biñuy dogale seen yoon wu dul jeex ci ba fàww. Sa taxawaay dafay mel ni njaxlafu yu barey jàppante ju lañuy gise, ba mu nekk ne ñu néew rek a koy nax.”
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
«Ci mbirum Yàlla 13, wàllu bii feeñ na bu leer; [Ci mbirum Yàlla 13:11–17, ñu wax ko].»
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
«Lii mooy natt bi nit ñi Yàlla moom war a am balaa ñu tëj leen ak màndarga. Ñépp ñi firndeel seen takku ci Yàlla ci topp ay yoonam, te bañ a nangu ab sëtt bu dul dëgg, dinañu taxaw ci suufu raaya Boroom bi Yàlla Yehowa, te dinañu jot màndargay Yàlla ju dund ji. Waaye ñi dëddu dëgg gi bawoo ci asamaan te nangu sabbatub dimaas, dinañu jot màndargay rab wi.» Manuscript Releases, volume 15, 15.
The image of the beast is the combination of church and state, with the church in control of the relationship. The compromise of Constantine in attempting to bring paganism together with Christianity is the classic example of the compromise of the latter days.
Nataalu rab wi mooy boole gi ci diggante kër Yàlla ak réew mi, te kër Yàlla gi mooy jiite diggante boobu. Jéggi-jéggi Constantine bi mu doon jéem a booloo ngëmug xuróom ak Kirisitanisam mooy misaal bu mag bu sell ci jéggi-jéggig bés yu mujj yi.
“In the movements now in progress in the United States to secure for the institutions and usages of the church the support of the state, Protestants are following in the steps of papists. Nay, more, they are opening the door for the papacy to regain in Protestant America the supremacy which she has lost in the Old World. And that which gives greater significance to this movement is the fact that the principal object contemplated is the enforcement of Sunday observance—a custom which originated with Rome, and which she claims as the sign of her authority. It is the spirit of the papacy—the spirit of conformity to worldly customs, the veneration for human traditions above the commandments of God—that is permeating the Protestant churches and leading them on to do the same work of Sunday exaltation which the papacy has done before them.
“Ci yëngu-yëngu yi fi am tey Amerik ngir wone ne ëttu yi ak jëfandikoo yu kërk yi dañuy jot ndimbalug réew mi, Protestang yi dañuy topp tànki papis yi. Rax ci loolu, dañuy ubbi bunt bi ngir ba papasi bi man a dellu jotaat ci Amerik bu Protestang bi kàngam ga mu sonnaloon ca Àddina gu Yàgg ga. Te li maye yëngu-yëngu bii gën a am solo mooy ne njariñ li ko gëstu mooy gaññi topp ndigalu dundub Dibes; aada boobu, Room moo ko sosoon, te moom daf koy wax ne mooy mandargam sañ-sañam. Xel mu nekk ci papasi bi—xel mu juboo ak aada yu àddina, ak màggal cosaan yu nit gën a kawe ndigali Yàlla—mooy law ci biir kërk yu Protestang yi te di leen jiite ba ñuy def benn liggéeyu yékkati Dibes bi papasi bi defoon lu jiitu leen.”
“If the reader would understand the agencies to be employed in the soon-coming contest, he has but to trace the record of the means which Rome employed for the same object in ages past. If he would know how papists and Protestants united will deal with those who reject their dogmas, let him see the spirit which Rome manifested toward the Sabbath and its defenders.
“Su jàngat bi bëgg a xam yoonu liggéey yi ñuy jëfandikoo ci xare bu jëm ci ñëw lu gaaw, war na rekk topp jaar-jaari bind bi ci pexe yi Rooma jëfandikoo woon ngir benn mébét boobu ci jamono yu weesu. Su bëggee xam ni papist yi ak protestant yi, bu ñu booloo, dinañu doxale ak ñi bañ seeni dogma, na gis xel mi Rooma wonewoon ci bésub Noflaay ak ci ñi ko doon aar.”
“Royal edicts, general councils, and church ordinances sustained by secular power were the steps by which the pagan festival attained its position of honor in the Christian world. The first public measure enforcing Sunday observance was the law enacted by Constantine. (A.D. 321) This edict required townspeople to rest on ‘the venerable day of the sun,’ but permitted countrymen to continue their agricultural pursuits. Though virtually a heathen statute, it was enforced by the emperor after his nominal acceptance of Christianity.” The Great Controversy, 574.
“Digle buur yu réy yi, kurél yu mag yu ëpp, ak ndigal yi mbootaayu kërceen yi dëgmaloo ak kàttanu nguur, ñoo nekkoon jéego yi ci ñoom la bésub màggal gu bokkoon ci jaamonoju ñaareel yi amee céram ak teral ci biir àddina gu Kiristaan. Jëf ju njëkk ju askan wi gis, juy gaawlu sàkkuñu topp bésu Dibéer, mooy yoonu bi Konstantin sàkkoon. (A.D. 321) Digle boobu dafa sant woon ne waa dëkk yi noppalu ci ‘bés bu tedd biñ di wax bésu jant bi,’ waaye mu may way-dëkkuwaay yi ci réew mi ñu kontine seeni liggéey yu bey. Doonte ne ci dëgg-dëgg ab yoonu bokkoon ci njubte gu jaamukat la woon, nakka mburu buur bi dafa ko doon jëfandikoo gannaaw nanguwam gu mel ni rek ci Kiristaange.” The Great Controversy, 574.
The progression of compromise that led to, and will again lead to the Sunday law is represented with the seventeen-year period from 313 to 330, with the first Sunday law of 321 as the midpoint of the history. At the beginning was a marriage of east and west, and at the end was the divorce of east and west. The first Sunday law is the middle waymark representing rebellion, just as the thirteenth letter of the Hebrew alphabet, when preceded by the first letter and followed by the twenty-second and last letter of the alphabet makes up the Hebrew word truth. Marriage at the beginning and divorce at the end identifies the alpha letter in agreement with the omega letter. The period of 250-years that began with Nero has the signature of Christ, and it speaks to a subject of present truth in the latter days.
Yoon wuutee njuboo gu jëm ci dogalu yokkute gi ci mébéet mi, te moo indi woon, te dinaat indi yoonub Dibéer bi, feeñ na ci jamono ju fukki at ak juróom-ñaari at ji doxoon diggante 313 ak 330, ak yoonub Dibéer bu njëkk ba ci atum 321 muy màndarga digg-ba ci nettali gi. Ca njàlbéen ga am na woon séy diggante penku ak sowu; te ca mujj ga am na tasare diggante penku ak sowu. Yoonub Dibéer bu njëkk bi mooy màndarga digg-ba bi tegtal ngànnaay, ni araf wu fukki ak ñett wa ci alifbaa Ebraayik bi, bu jiituwoon ko araf wu njëkk wa te topp ko araf wu ñaar-fukk ak ñaar wa, moom mi di araf wu mujj wa ci alifbaa bi, di sàkk baatub Ebraayik bi di dëgg. Séy ci njàlbéen ga ak tasare ci mujj ga day feeñal araf alpha bi ci déggoo ak araf omega bi. Jamono ju ñaari téeméeri at ak fukki at yi tambalee ak Nero yor na màndargay Kirist, te muy wax ci mbirum dëggu jamono jii ci fan yu mujj ya.
The 250-year period that begins with 457 BC is emphasizing the statecraft represented by Antiochus the Great as he stands within the seventeen-year period from Raphia to Panium. We understand it as statecraft, for in 457 BC a prophecy of 2,300 years also began. The 2,300 years is the internal line of prophecy that speaks to God’s work of redemption, which aligns with a symbol of churchcraft. Unlike the 250-year period that began with Nero, the period that begins in 457 BC is addressing the political role of the last American president who is seeking to make America and then the world great, as he promotes the erroneous Catholic concept of a golden age of a thousand years of peace.
Diirub 250 at mi tàmbalee ak 457 BC di fësal njàngum nguuru gi Antiochus bu Mag bi taxawal, bi mu taxawee ci biir diirub fukk ak juróom-ñaari at bi nekk diggante Raphia ak Panium. Nun, nu xam ne lii njàngum nguuru la, ndaxte ci 457 BC itam ab waxu Yonent bu 2,300 at tàmbalee na. 2,300 at yi mooy rëddub biir bu wax ci liggéeyu Yàlla ci njotum xotlu, te loolu dëppook ab màndarga bu njàngum kërceen. Wuute ak diirub 250 at bi tàmbalee ak Nero, diir bi tàmbalee ci 457 BC dafa jëm ci wàllu politig bu mujj gi Presidentu Amerik bu mujj bi, miy wut a def Amerik, gannaaw loolu àddina, mu mag, bi muy yégle xalaatub Katolig bu juum ci jamono wuurub njëriñu at yu mat junni ci jàmm.
The 250 years of the United States, who is the earth beast of Revelation thirteen identifies the conclusion of the sixth kingdom of Bible prophecy, that ends where it began, in the midst of war. The victors of history, define the record of history that is preserved. The globalist dragon powered Democrats, view the current anarchy as a revolution, and the all-talk and no action Republicans view this current history as a civil war. The Democrats are representatives of the dragon of Bible prophecy, and the Republicans are represented as apostate Protestants, or in the terms of John in Revelation sixteen, they are the false prophet. The United States began in a war of revolution and it ends with a war of revolution. The Republican party began in a civil war and they end in a civil war. Republicans see the civil war that Democrats call a revolution.
Atiir yu United States yi ñaar téeméer ak juróom-fukk at, mooy rabu suuf bi ci Peeñu Yowaana fukki-ñett, mi ngi xamle mujju juroomeelu nguur gi ci kàddug waxi Yàlla ci Biibël, gi di jeex fa mu tàmbalee, ci biir xare. Ñi daan ci màndooreb jaar-jaar, ñooy teg melokaanu jaar-jaar bi ñuy denc. Démokraat yi, ñi njaaloo ak mbaam-xarnu dragóŋ bu àddina-bees gi di dooleel, dañuy gis anarxi bii tey ni mu mel ne ab yëngu-yëngu soppi; waaye Répiblikaŋ yi, ñi bari wax te amul jëf, dañuy gis jaar-jaar bii fi nekk ni ab xarew biir-rewmi. Démokraat yi ay ndawug dragóŋ bi lañu ci waxi Yàlla ci Biibël; Répiblikaŋ yi itam dañu leen di sukkandiku ci Protestaaŋ yu dëddóo, walla, ci baat yi Yowaana jëfandikoo ci Peeñu Yowaana fukki-juróom-benn, ñooy yonent bu dëddóo bi. United States tàmbalee ci ab xarew yëngu-yëngu soppi, te mujjam itam mooy ab xarew yëngu-yëngu soppi. Parti Répiblikaŋ bi tàmbalee ci ab xarew biir-rewmi, te seen mujj itam mooy ci ab xarew biir-rewmi. Répiblikaŋ yi dañuy gis xarew biir-rewmi bi Démokraat yi tudde yëngu-yëngu soppi.
Trump, as the last Republican president possesses the prophetic attributes of the first Republican president, who arrived in the external history of the Civil War. Lincoln’s external Civil War was also the internal history of Isaiah’s prophecy of chapter seven, verse eight that ended in 1863, the very year of the Emancipation Proclamation. The distinction between the two parties is a primary and foundational prophetic principle. It began with Cain and Abel, who in the time of Christ were represented by the Sadducees and the Pharisees, two classes of Cain who were to murder one Abel.
Trump, niki mujj jëkk ci yeneen prezidaŋ yu Républicain, am na melo yu wax ci kàddug yonent yi ñu gisoon ci jëkkëram prezidaŋ Républicain, moom mi feeñoon ci jaar-jaari bitim-reew gi ci Jamono Xarey Réew mi. Xarey Réew bu bitim-reew bu Lincoln mooyoon itam jaar-jaari biir ci yonentiy Esayi, ci sarax 7, aaya 8, bi jeexee ca atum 1863, mooy at mu njëkk ci Kàddug Ubbeeku jaam yi. Sàkkalante bi nekk ci diggante ñaari parti yi mooy ab sart bu njëkk te dëgër ci wax ju yonent yi. Mu tàmbalee ak Qayin ak Habel, ñi ci jamonoy Almasi teewloo woon ci Sadduseen yi ak Fariseen yi, ñaari xeet yu Qayin yu wara rey benn Habel.
The Pharisees and Sadducees represent those who agreed to crucify their Messiah, for different reasons, but agreement—just the same. The Pharisees professed to uphold the law, but didn’t, as with Republicans. The Pharisees professed to uphold the original divine law, but interpreted the law through their own bigoted logic. The original Law for the Pharisees is the Constitution for the Republicans, the very Constitution they claim to support, but don’t. The Sadducees rejected the power of God, and though a smaller sect than the Pharisees, the Sadducees controlled the religious and political landscape of Judea in the time of Christ. The Democrats are a smaller sect than the Republicans, so small they must cheat to stay in power, but stay in power they do, for their opponents who profess to uphold equal justice for all, do nothing to enforce the principles of the law they profess to uphold.
Farisen yi ak Sadusen yi dañuy tegtal ñi nangu woonñu bàyyi seen Almasi ba mu daj ci bant bi, ndax sabab yu wuute, waaye nangu bi moo mel noonu rekk. Farisen yi dañuy wax ne ñoom dañuy taxawu yoonu Yàlla wi, waaye duñu ko def, ni ko mel ci Républikaan yi. Farisen yi dañuy wax ne ñoom dañuy taxawu yoonu Yàlla ju njëkk ji, waaye dañuy firi yoon wi jaarale ko ci seen xel mu fees akub ñàkk ndëgg. Yoon wa njëkk wa mooy, ci Farisen yi, Liitu Àtteb Réew mi ci Républikaan yi, moom sax Liitu Àtteb Réew mi lañuy wax ne dañuy ko dooleel, waaye duñu ko def. Sadusen yi dañuy weddi kàttanu Yàlla, te doonte ne ñoom ay kurél yu gëna tuuti lañu woon ci Farisen yi, Sadusen yi dañoo doon yor boppu yoon ak politig bu Yudee jamono ji Kirist nekkoon. Demokaraat yi itam ay kurél yu gëna tuuti lañu ci Républikaan yi, ba tax ne war nañu sëq ngir des ci kàttan, waaye dañuy des ci kàttan, ndaxte seen noon yi miy wax ne ñoom dañuy taxawu njub gu yam ci ñépp, duñu dara ngir jëfe ay njàngale yu yoon wi lañuy wax ne dañuy ko taxawu.
There is nothing new under the sun, and the two political parties in the United States are as much a part of the prophetic landscape as were the Pharisees and Sadducees. There are of course many other parallels along this prophetic line, but it is only when you see the prophetic relationship of the two unholy powers, who though adversaries, become united against holiness, that you then see Ptolemy and Uzziah in the proper light. Both southern kings attempted to sacrifice at the same temple, but Ptolemy, from Egypt represents a dragon power—the Democrats. Uzziah, as king of Judea is the leader of the glorious land, who is apostate Protestantism, or the false prophet—the Republicans.
Amul benn lu bees ci suuf si, te ñaari mboolem politig yi nekk ci États-Unis bokk nañu ci xët wu yonent wi ni Farisen yi ak Sadusen yi bokkoon ca. Am na, ci lu wóor, yeneen yu mel ni lool ci bii xët wu yonent, waaye du su fekkee ngeen gis jokkoo wu yonent wu ñaari kàttan yu sellul yii, ñi, doonte ay noon lañu, di boole seen bopp ngir xeex sellal, moo tax ngeen di gis Ptolemy ak Ozias ci leer gu jub. Ñoom ñaar ñépp, buur yu bëj-saalum yi, jéemoon nañu sarax ci benn kër Yàlla gi, waaye Ptolemy, mi jóge Égypte, dafay tegtal kàttanu nagoog—Democrats yi. Ozias, ci ni mu nekk buur Yudée, mooy njiitu suuf su ndam li, muy protestantisme bu dëddu yoon, mbaa yonent bu fenn bi—Republicans yi.
The relationship of the dragon and false prophet is classically represented at Mount Carmel. At the mount, Ahab represented the dragon and Jezebel’s prophets of Baal and Ashtaroth represented the false prophets who stood against Elijah. The beast that is Jezebel was still behind the scenes in Samaria. The dragon united with the false prophet was also represented by pagan Rome and the Jews unification at the cross, as will be the unification of the Democrats and the Republicans at the Sunday law. The elements of a united power are represented by the Democrats and Republicans within the Republican horn of the earth beast. Those two unholy political powers are represented by Cain, and the line of Abel also possesses a twofold division.
Njaxlaf ak yon wor-kat bi ñu ngi feeñ ci anam wu mag ci Tundu Karmel. Ci tundu ba, Akab dafa doon mel ni njaxlaf bi, te yonent-yul Baal ak Astarot yu Jesabel di yore, ñoo doon mel ni yonent-yul yi taxawoon aji moytu Eli. Rab wu di Jesabel, mi ngi doon baax ci ginnaaw mbir yi ca Samari. Njaxlaf bi booleek wor-kat bi, dañu ko it feeñaloon ci Room gu bokk ak ñi dul jaamu Yàlla ak Yawut ya ci bant ba, ni itte Demokrat yi ak Répibliken yi dinañu booleeku ci yoonu Dibbeeri. Xeeti dooley benn booloo bi, Demokrat yi ak Répibliken yi ñoo leen di feeñal ci bënn Répibliken bu waad-suuf ba. Ñaari dooley politig yu sellul yooyu, Kayin mooy leen di tegtal, te sët bu Abel itam am na ñaari xaaj yu wuutante.
Abel’s line, which in relation to Cain’s external line is the internal line, and is represented by two classes of virgins. The progression of the Protestant horn of the earth beast that is the United States is represented by a series of religious purging’s beginning with the church of Sardis in 1798, when the United States became the sixth kingdom of Bible prophecy. Sardis was a church who had a name claiming that it lived, but it was dead. By 1798 the Protestant sects that had broken away from the papal church were already returning to Rome. Christians were first named Christians in Antioch.
Sëtu Abel, bi ci wetug sëtu biti bu Cain mooy sët wu biir, te ñu mel ko ak ñaari xeetu janq yu sell. Yëngu-yëngu bënn baaraamu protestaaŋ bu rab wu suuf bi, maanaam États-Unis, ñu mel ko ak ab taxawaayu setal yu diine yu ay sàkk, tambalee ak njëgalu Sardes ci atum 1798, ba États-Unis doon juróomeelu nguur gi ci waxu yonent yi ci Biibël bi. Sardes dafa nekkoon njëgalu kaniisa gu am turu ne dund na, waaye dee woon na. Ba ci 1798, mboolooy protestaaŋ yi jóge woon ci kaniisag baab bi, dañoo tàmbalee ba noppi dellu Rooma. Ci Antioc lañu jëkk a tudde way topp Krist ñuy “Kristiyaan”.
“It was in Antioch that the disciples were first called Christians. The name was given them because Christ was the main theme of their preaching, their teaching, and their conversation. Continually they were recounting the incidents that had occurred during the days of His earthly ministry, when His disciples were blessed with His personal presence. Untiringly they dwelt upon His teachings and His miracles of healing. With quivering lips and tearful eyes they spoke of His agony in the garden, His betrayal, trial, and execution, the forbearance and humility with which He had endured the contumely and torture imposed upon Him by His enemies, and the Godlike pity with which He had prayed for those who persecuted Him. His resurrection and ascension, and His work in heaven as the Mediator for fallen man, were topics on which they rejoiced to dwell. Well might the heathen call them Christians, since they preached Christ and addressed their prayers to God through Him.
“Ca Antioc, ndongo yi dañoo yi ñëw ba tudd leen Kiristen yu jëkk. Turu boobu joxees na leen ndaxte Almasi bi mooyoon mbir mu gën a mag ci seen waare, seen jàngale, ak seen waxtaan. Sax ci jamono yépp dañoo doon nettali jëf yi xewoon ca fan ya muy liggéey ci suuf, ba ay taalibeem barkeeloo ak ngëmam gu nit ki ci boppam. Ak ñàkk sonn, dañoo doon delloo xel ci ay njàngaleem ak ay kéemaanam yu faj. Ak tuñ buy yengatu ak bët yu fees ak rangoo, dañoo doon wax ci metitam ca tool ba, ak nañu ko wor, àtte ko, rey ko, ak muñ gi ak woyof gi mu jàppaloon, ba mu dékku toroxte ak fitna yi noonam teg woon ci moom, ak yërmandeem bu mel ni Yàlla gi mu ñaanal woon ñi ko doon bundxatal. Dékkuwaayam ak yéegam asamaan, ak liggéeyam ci asamaan nag ni muy Rammukat bi ngir nit ku daanu, dañoo doon bég a sax ci seen xalaat. Kon nag, yéefar ya amoon nañu sabab wu baax a tudd leen Kiristen, ndaxte dañoo waare Almasi te di jublu seen ñaan ci Yàlla jaarale ko ci moom.”
“It was God who gave to them the name of Christian. This is a royal name, given to all who join themselves to Christ. It was of this name that James wrote later, ‘Do not rich men oppress you, and draw you before the judgment seats? Do not they blaspheme that worthy name by the which ye are called?’ James 2:6, 7. And Peter declared, ‘If any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.’ ‘If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you.’ 1 Peter 4:16, 14.” Acts of the Apostles, 157.
“Yàlla moo leen jox turu Kiristaan. Lii mooy turu buur, bi ñuy jox ñépp ñi boole seen bopp ak Kirist. Ci turu bii la Saag bindoon gannaaw ne: ‘Ndax du ñi bare alal di leen sonal, te di leen rébb ca kanamu àttekat ya? Ndax du ñoom di xas tur wu tedd wi ñu leen woowe?’ James 2:6, 7. Te Piyeer wax na ne: ‘Bu kenn sonn ni Kiristaan, bu ko rusloo; waaye na màggal Yàlla ci loolu.’ ‘Su ñu leen xastee ngir turu Kirist, barkeel ngeen; ndaxte Xel mu ndamu ak mu Yàlla daldi ci yéen.’ 1 Peter 4:16, 14.” Acts of the Apostles, 157.
The church of Ephesus was given the name of Christian which led to the persecuted church of Smyrna, that was followed by the church of compromise in the history of Pergamos. When the papacy took the throne, a separation identified God’s true church as the church in the wilderness. The Roman church was Thyatira. At the ending of the wilderness of twelve hundred and sixty years, the church of Protestantism arose, and from that point onward the Protestant horn is represented by a divine series of tests and purges.
Mbooloom Efes moomu la jox turu Kiristaan, te loolu indi woon mbooloom Simirna, di mbooloom gu ñu fitnaal; te gannaaw loolu ñëwoon na ci jaar-jaaru Pergam, mbooloom nangu-aare. Bi papaas gi jëlée gangune, benn weesuwaay feeñal na ne mbooloom Yàlla dëgg mooy mbooloom bi nekk ci màndiŋ ma. Mbooloom Room mooy Tiyatir. Ci jeexital màndiŋ mooñ-fukk ak juróom-benn at yi, mbooloom Protestaante gi sosi na; te dale ca jamono jooju ba jàll, waññu Protestaante bi dees na ko tekki ci ab toftale yu Yàlla, di nattu ak setantal.
Protestantism began when Martin Luther nailed his 95 theses upon the door in 1517, and “23” years later in 1540 the Jesuit order began. In 2013 the 95th and final presentation of Habakkuk’s Tables was nailed to the door, and on March 13, 2013¸ the first Jesuit pope was inaugurated. Martin Luther was excommunicated in that very history by pope Leo. Go figure…
Protestantism tambalee bi bi Martin Luther takk ay “95 theses”am ci bunt bi atum 1517, te “23” at gannaaw, ci 1540, ndaje Jesuite bi tàmbalee. Ci 2013, ñaareel ak mujj gi ci waxiin yu Habakkuk’s Tables mooy “95th presentation,” ñu takk ko ci bunt bi, te ci 13 Mars 2013, ñu tabbale jëwriñ bu njëkk bu Jesuite nekk pope. Martin Luther ñu génne ko ci mbootaayu kaniis ga ci noonu ci loolu baat bi ci seen nettali, pope Leo moo ko def. Xalaatal ko…
In 1798 the church of Sardis claimed to hold to the name of “Protestant,” but by returning to Rome they were already failing to uphold their name. When Millerite Adventism took the torch of Protestantism in 1844, they represented a rebuke against Jeroboam the first king of Israel, a nation who were blood relatives of the tribe in Judah, where God had placed His temple. Jeroboam set up a counterfeit, based upon the religion that represented his nation’s former bondage. He repeated Aaron’s foundational rebellion of erecting an image of a beast with all the prophetic significance associated with the story. But at his dedication service Millerite Adventism rebuked his unwillingness to continue to direct true worship to the sanctuary where God lives. Jeroboam, wanted the focus of worship to be in Bethel and Dan, representing those from Sardis in 1844 who refused to follow Christ into the Most Holy Place.
Ci atum 1798, mbooloom Sarde dafa wax ne mooy sàmm turu “Protestant,” waaye ci delluwaayam ca Rooma, dañoo doon ba noppi taxawul ci seen tur. Bi Adventisme Millerite jàppee làmpu Protestantisme ci atum 1844, mu doon yedd ci Yeroboam, buur bu njëkk bu Israyel, xeetu réew moo xam ne dañoo bokk deret ak giir Yuda, fa Yàlla sampoon këram ju sell ji. Yeroboam taxawal na lu dëgg-dëggul, sukkandiku ci diine ji doon melokaanu njaamug réewam bu njëkk. Mu delloo ànd ak Aaróon ci njubteem ju cosaanoo ji, bi mu yékkatee nataalu rab wu soxlaak mbooleem solo gu yonent yi ëmb ci nettali bi. Waaye ci sarwiisam jagleel bi, Adventisme Millerite yedd na bañam jéema yokk yoonu jaamu ju dëgg ji jëm ca kër gu sell ga Yàlla dëkk. Yeroboam dafa bëggoon ñu jublu ci jaamu ji ca Betel ak Dan, te loolu dafa doon firndeel ñi jóge Sardes ci 1844, ñi bañoon topp Kirist ba ci Bérab bu Gën a Sell bi.
Millerite Adventism chose to return to the religion of Rome, and took up the very doctrinal arguments of those who had just been exposed as false prophets through their rejection of Miller’s message; as their theological masters in order to justify their rejection of the prophetic message of the seven times. Millerite Adventism, as with the disobedient prophet chose their own path, instead of following God’s direction. The path that is chosen by the foolish in all the tests and purges of the wise and foolish virgins from the Protestant reformation onward in prophetic history is the path which returns to the worship of the land that you were delivered from, and as they say, “all roads lead to Rome.” All roads except Jeremiah’s old paths.
Adwantis bu Millerte tànn na dellu ci diiné Room, te jël genn-yooyu doxali njàngale yi ñu doon a jëfandikoo, yu ñi ñu doon a feeñal ni ñooy yonent yu dëggul ndax seeni bañ yégleb Miller; muy seeni kilifay xel ci njàng mi ngir man a layoo seeni bañ yégleb yonent bi ci juróom-ñaari waxtu yi. Adwantis bu Millerte, ni yonent bu déggadi bi, tànn nañu seen bopp yoon, te toppul ndigal Yàlla. Yoon wi ñi ñàkk xel di tànn ci bépp nattu ak sellal gu ñuy weesu xamle diggante janq yi am xel ak janq yi ñàkk xel, dale ca Yeesalug Protestaŋ ba ñëw ci jaar-jaaru yonent yi, mooy yoon wi dellu ci màggal suuf si ñu leen musale woon; te ni ñuy waxe, “bépp yoon jëm na Room.” Bépp yoon, ginnaaw yoon yu mag yi Yeremi waxoon.
The Protestant reformation had been typified by Moses’ return to Egypt in order to lead God’s people into the Promised Land. Once out of the land of captivity God purposed to give His chosen people His law. In the line of Moses and the Protestant reformation rebellion was manifested immediately after the deliverance. God tested Sardis, a people who claimed to have a living name, but were dead by the time of the message of William Miller. Two purging’s took place in 1844; the first was the purge of the church of Sardis, who had claimed to be Protestants, but were proven to be dead; and then the Millerite’s were purged in the same year, in fulfillment of the parable of the ten virgins.
Yeesal Protestaŋ bi ñëwandoo woon ak dellusi Musaa ca Misra ngir mu jiite xeeti Yàlla ba dugg ci Réew mi Ñu Dig. Bi ñu génnee réewum jaam, Yàlla fasoon na yéene jox xeetam yu tànnam yi yoonam. Ci sàrtu Musaa ak yeesal Protestaŋ, fippu jëfandikoo na saasi bu njëkk bi mucc gi amee. Yàlla nattu na Sardis, askan wu wax ne am na tur wu dund, waaye dee woon na ba ci jamonoy bataaxalu William Miller. Ñaari setal am nañu ci 1844; bu njëkk bi mooy setal kërkeg Sardis, ñi doon wax ne ñoom ay Protestaŋ lañu, waaye wonees na ne dee nañu; te gannaaw loolu, ci at mu mel noonu, ñi topp William Miller itam setalees nañu, ngir matal léebalu fukki janq.
The Democrats and Republicans represent two political classes that together make up the Republican horn on the earth beast of Revelation thirteen. The wise and foolish virgins are two religious classes that together make up the Protestant horn on the earth beast. The wise virgins possess the first name given at Antioch. The wise virgins are Christians, but they are also Philadelphians who have the promise of receiving a name.
Demokraat yi ak Repiblikan yi dañuy teew ñaari xeetu politig yu boole, te ñoom ñaar ñoo ànd a def benn bërab bu Repiblikan ci geenu suuf ga ci Peeñu gi, tereb fukk ak ñett. Jigéen ñi ñaaw ak ñi xel yi dañuy teew ñaari xeetu diine yu boole, te ñoom ñaar ñoo ànd a def benn bërab bu Protestan ci geenu suuf ga. Jigéen ñi xel yi am nañu tur wu njëkk wiñ joxe woon ca Antiiyos. Jigéen ñi xel yi ay Kiristaan lañu, waaye itam ay Filadelfiyaan lañu, ñi am digeb jot tur.
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:12.
Ku daan, dinaa ko def kenukay ci kër Yàlla sama; te du génnati fa dara: te dinaa bind ci moom turu sama Yàlla, ak turu dëkku sama Yàlla, mooy Yerusalem bu bees bi, buy wàccé asamaan jógé ca sama Yàlla; te dinaa bind ci moom sama turu bu bees. Peeñu 3:12.
The first time God named His people Christian was at Antioch, and the history where the Laodicean movement of the one hundred and forty-four thousand changes unto the Philadelphian movement of the one hundred and forty-four thousand is also the history of Antiochus the Great, who the city of Antioch is named after, and who is represented at the end of a 250-year period between the battles of Raphia and Panium.
Yoon bu Yàlla tuddee ay nitam “Kiristen” mooy ci Antiòs, te nettali bi ñuy gis ne yëngu-yëngu Laodise bu téeméeri junni ak ñeent-fukk ak ñeent (144,000) soppeeku jëm ci yëngu-yëngu Filadelfi bu téeméeri junni ak ñeent-fukk ak ñeent (144,000), mooy itam nettali Antiòkus Mag ba, mi dëkk ba di Antiòs jële turam, te mi ñu tekki ci mujjug ab diirub ñaar téeméeri at ak juróom-fukk (250) diggante xareyi Rafia ak Paniyum.
We will continue these things in the next article.
Dina nu bees ci nettali bi ci topp.