The pioneer application of the history which fulfilled verses ten through sixteen identified that Rome, who established the vision arrived in the year 200 BC, the same year as the battle of Panium, and I am suggesting that in 2025 Rome arrived and established the vision with the inauguration of Trump and Pope Leo. 2025 represents the only time a pope and President were inaugurated in the same year. The beast and its image was lifted up for all who are willing to see in 2025. Unlike the pioneers, I am applying the sequence of the verses, instead of the history that initially fulfilled the verses. I agree with the history, but am drawing upon a sequence within the verses as the framework for the history, as opposed to using the history to define the framework of the verses. I contend that the two approaches are both accurate.
Jëfandikook yu njëkk yaa ci jëfandikoo jaar-jaar bu matalee ay aaya fukki ba fukk ak juróom-benn ak juróom-ñaari gisoon na ne Room, mi taxawal peeñ mi, agsi na ci atum 200 BC, moom at mi bokk ak xeexu Panium, te maa ngi jeexal ne ci 2025 Room agsi na te taxawal peeñ mi ak ubbi-nguurug Trump ak Bàppa Leo. 2025 dafa tegu ci benn waxtu rekk bi ab bàppa ak ab president ubbi-nguur ci benn at. Rab wu réy wi ak nataalam yékkat nañu ko ngir ñépp ñi bëgg a gis ci 2025. Wuute ak yu njëkk yaa, dama jëfandikoo toftale aayi aaya yi, waaye du jaar-jaar bi njëkk a matale woon aaya yi. Damaa déggoo ak jaar-jaar bi, waaye maa ngi jëfandikoo toftale bu nekk ci biir aaya yi ni melokaanu jaar-jaar bi, ndax du jëfandikoo jaar-jaar bi ngir tekki melokaanu aaya yi. Maa ngi dogal ne ñaari yoon yi ñoom ñépp ñoo jub.
The Revolution of the Maccabees
Mbëggeelug Makabe yi
I apply the line of the Maccabees in a similar fashion. The Maccabean revolt in 167 BC was well after the battle of Panium in 200 BC, and well before Pompey captured Jerusalem in 63 BC. The line which begins at verse sixteen with general Pompey’s conquering of Jerusalem in 63 BC, and continues through to Tiberias Caesar who reigned when Jesus was crucified. The cross and Tiberias is represented in verse twenty-two of chapter eleven.
Damaa jëfandikoo sëriñu Maccabiyiin ci noonu itam. Bëgg-bëggu Maccabiyiin bi amoon ci atum 167 ba noppi Kirist, dafa weesu woon bu baax xeexu Panium bi amoon ci atum 200 ba noppi Kirist, te mu jiitu bu baax Pompei jëneraal bi jàpp Yerusalem ci atum 63 ba noppi Kirist. Sëriñu xeetu bi tambalee ci aaya fukki ak juróom-benn ci jàppug Yerusalem gi Pompei jëneraal bi def ci atum 63 ba noppi Kirist, te di wéy ba ca Tiberias César mi nguuram doxoon bi ñu daajee Yeesu ci bant ba. Bant bi ak Tiberias dañuy wone ci aaya fukki ak ñaar ci sarax fanweer bennoo ak benn.
And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. Daniel 11:22.
Te ak loxo yu metti, dinañu leen jël ba daanu ci kanamam, te dinañu damm; waaw, sax itam kilifag kóllëre ga. Daniel 11:22.
General Pompey conquering Jerusalem in 63 BC in verse sixteen, and then the cross in 31 AD in verse twenty-two, represents a line of prophecy that begins at a symbol of the Sunday law and ends with a symbol of the Sunday law. Verse twenty-three is a break in the passage, thus marking verse twenty-two as the end of the prophetic line that began in verse sixteen. Accompanied with the distinct ending of the line in verse twenty-two, is the fact that verse twenty-two is a symbol of the same waymark represented in verse sixteen, thus providing an alpha and omega witness that verses sixteen to twenty-two represents a distinct prophetic line.
Ñetti gi bu Magal Pompee mi daan Yerusalem atum 63 baatu Kristu laata ci saar fukk ak juróom-benn, te gàkkal gi ci atum 31 gannaaw Kristu ci saar ñaar-fukk ak ñaar, dafay tegtal rëddoo yonent gu tàmbalee ci màndarga yoonu Dibeer te jeex ci màndarga yoonu Dibeer. Saar ñaar-fukk ak ñett mooy taxaw bu dagg ci xelal gi, noonu mu firndeel ne saar ñaar-fukk ak ñaar mooy jeexitalu rëddoo yonent gi tàmbalee ci saar fukk ak juróom-benn. Bokkoon na ak jeexital gu wér gu rëddoo gi ci saar ñaar-fukk ak ñaar, ne sax saar ñaar-fukk ak ñaar mooy màndarga bu mel ni waymark bi tegtal ci saar fukk ak juróom-benn; loolu moo joxe seede alfa ak omega ne saar fukk ak juróom-benn ba saar ñaar-fukk ak ñaar dañuy tegtal ab rëddoo yonent bu wéy.
Add to this that verses fifteen and sixteen are marking the transition from the Seleucid kingdom to the Roman power, and you see a break in continuity from the Seleucids in verse fifteen unto the Romans in verse sixteen and the line of verse sixteen to twenty-two is clearly isolated as a singular prophetic line. Verse sixteen introduces the next power who will dominate Judea, thus marking a transition of prophetic history just as with verse twenty-three. The line begins and ends with a symbol of the Sunday law, and the line ends in the twenty-second verse of the eleventh chapter.
Yokkal ci ne aaya yu fukk ak juróom ak yu fukk ak juroom-benn yi di màndargaal wéyug jàll ci nguurug Seleucid ba ci dooley Room, te nga gis ne am na dogoo ci yoonu yokkute gi, nekk ci Seleucid yi ci aaya bi fukk ak juróom ba ag Room ci aaya bi fukk ak juróom-benn, te sàrtu aaya bi fukk ak juróom-benn ba ci ñaar-fukk ak ñaar mi feeñ na bu wér ne mooy benn réewu kàddug wax ci kanam buy dox solo. Aaya bi fukk ak juróom-benn daldi dugal dooley bi ci topp di buuré ci Yude, noonu muy màndargaal jàllug jaar-jaaru wax ci kanam, ni ko aaya bi ñaar-fukk ak ñett itam defe. Sàrt bi tàmbalee ak jeexee ak benn màndargaayu yoonu alxames bi, te sàrt bi jeex na ci aaya bi ñaar-fukk ak ñaar ci saraxalekat bu fukk ak benn.
Smith—and Three Caesars
Smith—ak Ñetti César ñaar
The fact that verse sixteen represents the Sunday law, as does verse twenty-two—demands that the two verses be aligned upon each other. Uriah Smith comments on verse twenty-three, and explains why it represents a history that began further back in the history of the previous verses, as opposed to representing a history that follows immediately after the cross of verse twenty-two.
Li aji ne aya juróom-benn fukk ak juróom-ben bi di teke yoonu Dibeer, ni ko aya ñaar-fukk ak ñaar bi itam di teke — dafa laaj ngir ñaari aya yooyu méngoo ci seen diggante. Uriah Smith wax na ci aya ñaar-fukk ak ñett bi, te leeral lu tax muy teke ab jaar-jaar buy tambalee gannaaw ci seen jaar-jaar bu gën a yàgg ci aya yi ko jiitu, te du jaar-jaar buy topp bu jub ci gannaaw bant ba ci aya ñaar-fukk ak ñaar bi.
“‘VERSE 23. And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people.’
“«AYA 23. Te gannaaw kóllëre ga ñu def ak moom, dina liggéey ak naaféq; ndaxte dina yéeg, te dina am doole ak ay nit ñu néew.»
“The ‘him’ with whom the league here spoken of is made, must be the same power which has been the subject of the prophecy from the 14th verse; and that this is the Roman power is shown beyond controversy in the fulfilment of the prophecy in three individuals, as already noticed, who successively ruled over the Roman Empire; namely, Julius, Augustus, and Tiberius Caesar. The first, on returning to the fort of his own land in triumph, stumbled and fell, and was not found. Verse 19. The second was a raiser of taxes; and he reigned in the glory of the kingdom, and died neither in anger nor in battle, but peacefully in his own bed. Verse 20. The third was a dissembler, and one of the vilest of characters. He entered upon the kingdom peaceably, but both his reign and life were ended by violence. And in his reign the Prince of the covenant, Jesus of Nazareth, was put to death upon the cross. Verses 21. 22. Christ can never be broken or put to death again; hence in no other government, and at no other time, can we find a fulfilment of these events. Some attempt to apply these verses to Antiochus, and make one of the Jewish high priests the prince of the covenant, though they are never called such. This is the same kind of reasoning which endeavors to make the reign of Antiochus a fulfilment of the little horn of Daniel 8; and it is offered for the same purpose; namely, to break the great chain of evidence by which it is shown that the Advent doctrine is the doctrine of the Bible, and that Christ is now at the door. But the evidence cannot be overthrown; the chain cannot be broken.
“Ki ñuy wax ne moom mi ñuy def ak moom kóllëre fi ñuy wax, war na ne moo di benn doole bi yonent bi di wax ba noppi daldi tàmbalee ci aaya 14; te ne doole boobu mooy dooley Room, loolu feeñ na bu baax te amul werante ci matug yonent bi ci nit ñett, ni ko ñu mas a seet ba noppi, ñoo xëy ci toppantey nguurug Room; muy Jul Seesaar, Ogist, ak Tibeer Seesaar. Ki jëkk, bi mu dellusee ak ndam ca tataayu suufam, mu tëdd, daanu, ba ñu ko gisuwaat. Aaya 19. Ñaareel bi mooy ki daan jël wareef; te nguuram nekk na ci ndamu nguur gi, te dee wul ci mer walla ci xare, waaye mu dee jàmm ci kaw lal bu boppam. Aaya 20. Ñetteel bi nag, nit ku naaféq la woon, te bokk na woon ci gëna bon ñi ci jikko. Dugg na ci nguur gi ak jàmm, waaye nguuram ak dundam yépp mujj nañu ci fitna. Te ci jamonoy nguuram la Boroom kóllëre gi, Yesu Nasaret, deewee ci bant ba. Aaya 21, 22. Kirist mënul a dellu jàbbatiwaat walla ñu rey koaat; moo tax ci beneen nguur ak ci beneen jamono, mënuñu faa gis matug mbir yii. Am na ñu koy jëfe ci Antiyokis, tey def kenn ci saraxalekat yu mag yi ca Yawut ya mu mel ni mooy boroom kóllëre gi, doonte woowu tur ñu leen waxul mukk. Lii mooy noonu benn xeetu xalaat bi di jéem a def ne nguurug Antiyokis mooy matal bët bu tuuti bi ci Danyeel 8; te ñu koy indil benn benn njariñ rekk; mooy dagg bu mag bu seede yi di jël, bi ñuy won ne njàngalem Ñëwtey bi mooy njàngalem Biibël bi, te ne Kirist léegi nekk na ca bunt ba. Waaye seede yi mënuñu leen daanu; buum bi mënuñu ko dagg.”
“Having taken us down through the secular events of the empire to the end of the seventy weeks, the prophet, in verse 23, takes us back to the time when the Romans became directly connected with the people of God by the Jewish league, BC 161: from which point we are then taken down in a direct line of events to the final triumph of the church, and the setting up of God’s everlasting kingdom. The Jews, being grievously oppressed by the Syrian kings, sent an embassy to Rome, to solicit the aid of the Romans, and to join themselves in ‘a league of amity and confederacy with them.’ 1 Mac.8; Prideaux, II, 234; Josephus’s Antiquities, book 12, chap.10, sec.6. The Romans listened to the request of the Jews, and granted them a decree, couched in these words:—
“Bi mu nu jaarale ci xew-xew yu addina yi ñeel nguur gi ba ci mujjug juróom-ñaar-fukki ayu, yonent bi, ci ay 23, dellusi na nu ca jamono ja ñu Rom doon jëfandikoo seen lëkkalook nit ñi Yàlla ci njaxlafu Yawut ya, atum kanam Kirist 161; te dale ca bérab boobu, ñu yóbbu nu ci toftale gu jub ci xew-xew yi ba ci ndam lu mujju gu kërceen gi, ak taxawalug nguur gu sax ba fàww gu Yàlla. Yawut ya, ndax dañoo nekkoon ci naqaru bu metti lool ci suufu buur yi Siri, yónnee nañu ndaw ñi dem Room ngir ñaan ndimbalug ñi Rom, te bokk seen bopp ci ‘ab njaxlafu mbëggeel ak booloo ak ñoom.’ 1 Mac. 8; Prideaux, II, 234; Josephus’s Antiquities, téere 12, saar 10, wàll 6. Ñi Rom dégg nañu ñaanug Yawut ya, te may leen ab ndigël bu ñu bind ci baat yii:—”
“‘The decree of the senate concerning a league of assistance and friendship with the nation of the Jews. It shall not be lawful for any that are subject to the Romans, to make war with the nation of the Jews, nor to assist those that do so, either by sending them corn, or ships, or money; and if any attack be made upon the Jews, the Romans shall assist them as far as they are able; and again, if any attack be made upon the Romans, the Jews shall assist them. And if the Jews have a mind to add to, or to take from, this league of assistance, that shall be done with the common consent of the Romans. And whatever addition shall thus be made, it shall be of force.’ ‘This decree,’ says Josephus, ‘was written by Eupolemus, the son of John, and by Jason, the son of Eleazer, when Judas was high priest of the nation, and Simon, his brother, was general of the army. And this was the first league that the Romans made with the Jews, and was managed after this manner.’
“‘Sàkku sénat bi jël ngir benn kóllëre ndimbal ak xaritoo ak xeetu Yawut yi. Duñu may kenn ku nekk ci suufu Rom yi mu xare ak xeetu Yawut yi, mbaa mu dimbali ñi koy def, muy yónnee leen dugub, walla gaal, walla xaalis; te su ñu song Yawut yi, Rom yi dinañu leen dimbali kem-kàttan ga ñu man; noonu itam, su ñu song Rom yi, Yawut yi dinañu leen dimbali. Te su Yawut yi bëggée yokk dara ci bii kóllëre ndimbal, walla waññi ci dara, loolu dees na ko def ak ndigalum bokk bu Rom yi. Te bépp yokkute bu ñu def noonu, dina am dooley yoon.’ ‘Sàkku bii,’ la Josephus wax, ‘Eupolemus doomu Yowaana ak Jason doomu Eleasar moo ko bind, ba Yudà nekkoon saraxalekat bu mag bu xeetu bi, te Simoŋ, rakkam, nekk sërñu xare bi. Te lii moo doon jëkkëre kóllëre ga Rom yi def ak Yawut yi, te noonu lañu ko saytu woon.’”
“At this time the Romans were a small people, and began to work deceitfully, or with cunning, as the word signifies. And from this point they rose by a steady and rapid ascent to the height of power which they afterward attained.” Uriah Smith, Daniel and the Revelation, 270, 271.
“Ci jamono ji, waa Room ñi nekkoon nit ñu tuuti, te ñu tàmbalee jëf ay njublaŋ ak ay pexe, ndaxte loolu la baat bi di tekki. Te dale ci bés boobu, ñu jëm kanam ci yéeg gu sax te gaaw, ba agsi ci kawug kàttan ga ñu gannaaw gi jot.” Uriah Smith, Daniel and the Revelation, 270, 271.
Not only does the cross of verse twenty-two end a line with a symbol that is also at the beginning of the line, but the next verse drops back into the history which preceded the cross, to roughly thirty years after Panium and roughly one hundred years before Rome conquered Jerusalem. The waymark of the league of the Jews that Smith here identifies as 161 BC, is identified by other pioneers as 158 BC. The point I am focusing on here is not so much the date, but that verses sixteen to twenty-two represents a line of prophetic history that the Sunday law is both the alpha and omega of the line. Then once the line of verse sixteen unto twenty-two is set forth, verse twenty-three repeats and enlarges upon the history within the line of verses sixteen to twenty-two. The prophetic line of history represented by verse twenty-three is the history of the Maccabees, and the history of the Maccabees is a perfect parallel to the history of the United States.
Du saxul kàttan bu ayaar ñaar-fukk ak ñaar di jeexal rëdd ak benn xàmmee yu nekk itam ci njalbéenu rëdd gi, waaye itam ayaar bi ci topp dafa dellu ci jaar-jaar bi jiitu woon bant bi, ci lu war a tollu ci fanweeri at ginnaaw Panium ak ci lu war a tollu ci téeméeri at bu weesu benn ngir Rooma daan Yerusalem. Mellin wi ci kurelug Yawut yi mi Smith fésal fii ne mooy 161 BC, ay pionnier yu bees itam dañu ko jàpp ne mooy 158 BC. Li ma fii di xool moo dul date bi sax, waaye ne ayaar yi dale ci fukk ak juróom-benn ba ñaar-fukk ak ñaar dañuy tegu benn rëdd bu jaar-jaaru yëgleel gu Santaare lawu Dibeer mooy alfa ak omegaam. Te bu ñu joxe rëdd gi nekk ci ayaar fukk ak juróom-benn ba ñaar-fukk ak ñaar, ayaar ñaar-fukk ak ñett delluwaat na te yaatal jaar-jaar bi nekk ci biir rëdd gi ci ayaar fukk ak juróom-benn ba ñaar-fukk ak ñaar. Rëdd bu jaar-jaaru yëgleel bi ayaar ñaar-fukk ak ñett di wone mooy jaar-jaaru Maccabée yi, te jaar-jaaru Maccabée yi mooy benn matuwaay bu mat ak jaar-jaaru États-Unis.
Two Dynasties
Ñaari buur yi
The Maccabees represent a rebellion against the Seleucid kingdom that began during the reign of Antiochus Epiphanes. The rebellion was against the northern Seleucid kingdom and it resulted in a victory that led to one of two Judean dynasties in the period that ultimately led to the destruction of Jerusalem in 70 AD. The first dynasty was the Hasmonean and the second was the Herodian. The Herodian dynasty was the second Judean government after deliverance from the northern Seleucid kingdom. It was directly connected to the Roman system, whereas; the prior Hasmonean dynasty was essentially Jewish. The Hasmonean dynasty began in 141 BC and in 37 BC the Herodian dynasty began and lasted until 70 AD.
Makkabe yi diir nañu jengub ñàkk dégg-dëgg ci nguurug Selewusid, te mu tàmbalee ca jamonoy buuru Antiokus Epifaan. Jengu boobu dafa doon ci kaw nguurug Selewusid gu bëj-gànnaar, te mu jur ndam mu indi kenn ci ñaari sërin nguur yu Yude ci jamono jooju, moom mi ci mujje indi alag Yerusalem ci atum 70 gannaaw Kirist. Njabootug nguur gu njëkk ga mooy Hasmoneen, te ñaareel ga mooy Erodeen. Njabootug nguurug Erodeen moo nekkoon ñaareelu nguurug Yude gannaaw musal gi ñu jot ci nguurug Selewusid gu bëj-gànnaar. Moom dafa woon ci njàppandiku gu jub ak sistemu Room, fekk njabootug nguurug Hasmoneen gu ko jiitu doon na ci lu ëpp Yawut. Njabootug nguurug Hasmoneen tàmbalee na ci 141 lu jiitu Kirist, te ci 37 lu jiitu Kirist la njabootug nguurug Erodeen tàmbalee, ba tax mu sax ba ci atum 70 gannaaw Kirist.
The dynasties represent the government of Judea, the ancient and literal glorious land. The Maccabean revolt was from 167 to 160 BC. In 164 BC the Maccabees drove Antiochus Epiphanes out of Jerusalem and cleansed and rededicated the temple after Antiochus had desecrated it, but it was not until 141 BC that the northern Seleucid power was fully vanquished and the Hasmonean dynasty began.
Nguur-gi mooyu di tegtalu guuru Yude, réew mu mag te dëgg-gi, suuf su màggaay. Buntug Makkabe yi am na diggante at 167 ak 160 bala Kirist. Ci at 164 bala Kirist, Makkabe yi dàq nañu Antiyokus Epifaanes génne Yerusalem, te ñu setal ak jébbalati kër Yàlla ga gannaaw ba Antiyokus sobee ko; waaye du ci at 141 bala Kirist rek la doole Seleusid bu bëj-gànnaar bi daanu ba noppi, te nguurug Hasmone yi tambali.
The Herodian dynasty is a key to this line, for it was Herod the Great who called to execute the babies at the time of Jesus birth, and his son was ruling when Jesus died. Herod the Great was the father, and he was a king over Judea, but his son was only a tetrarch, meaning he was a ruler over a fourth of the kingdom, like a governor rather than a king. That is why he lacked the authority which required him to connect with Pilate to crucify Christ. Jesus’ birth was the prophetic “time of the end” in his line of prophecy, and His death represents the Sunday law. The first Herod represents 1989, and the last Herod is the Sunday law. Herod the father to Herod the son is the prophetic line of Christ.
Njuróom Herod ñi moom ab bëtub xam-xam bu am solo ci bii wetu yoon, ndaxte mooy Herod bu Mag bi wootee ngir rey xale yi ba ci jamono juddug Yeesu, te doomam moo doon nguuru bi ba Yeesu dee. Herod bu Mag mooy baay bi, te moo nekkoon buur ci kaw Yude, waaye doomam du woon ludul tetrark, maanaam kilifa bu yore benn ñeenti ci nguuru gi, mel ni gouverneur gën a doon buur. Looloo tax mu amuloon sañ-sañ boobu ba taxoon mu war a booleek Pilaat ngir daajal Almasi bi ci bant. Juddug Yeesu mooy “waxtuw mujje” buy wax ci yoonu wax ci kanamam, te deeŋam dafa tegtal sàrtu Dibeer. Herod bu jëkk bi mooy 1989, te Herod bu mujj bi mooy sàrtu Dibeer. Herod baay ba ak Herod doom ba mooy yoonu wax ci kanam bu Almasi bi.
The line of the Maccabees begins with a victorious rebellion against a northern king who had enforced his Greek customs, culture as well as the Greek religion upon the Jews. The beginning of the Hasmonean dynasty represented 1798. Why so, you might ask? If one dynasty begins at a prophetic “time of the end,” as it was with the Herodian dynasty at Christ’s birth, then the other dynasty would of prophetic necessity have the same beginning. The two dynasties both begin with a time of the end, when we apply Christ birth as the “time of the end,” but the foolish never see the unsealed light associated with the time of the end.
Sëriñu Makkabe yi tambalee na ci ab réew mi amoon ndam, ci lu jëm ci buur bu bëj-gànnaar bi doon teg ci Yawut yi ay aadaam yu Gerees, seen cosaan, ak it diinéwu Gerees. Ndëkkitu njabootu Hasmonean dafa teewal 1798. Lu tax, nga man a laaj? Su fekkee ne benn njabootu buur yi tambalee ci ab “waxtu mujj” bu yonent wax, ni ko deme woon ci njabootu Herod ci juddug Almasi bi, kon beneen njabootu buur ba itam dafa war, ci soxlawu yonent, a am benn tambali boobu. Ñaari njabootu buur yooyu ñoom ñépp dañuy tambalee ak ab waxtu mujj, bu nu jëfandikoo juddug Almasi bi ni “waxtu mujj” bi; waaye ñi ñàkk xel duñu gis leer gu ubbeekoo gi ànd ak waxtu mujj bi.
“In ours, as in Christ’s day, there may be a misreading or misinterpreting of the Scriptures. If the Jews had studied the Scriptures with earnest, prayerful hearts, their searching would have been rewarded with a true knowledge of the time, and not only the time, but also the manner of Christ’s appearing. They would not have ascribed the glorious second appearing of Christ to his first advent. They had the testimony of Daniel; they had the testimony of Isaiah and the other prophets; they had the teaching of Moses; and here was Christ in their very midst, and still they were searching the Scriptures for evidence in regard to his coming. And they were doing unto Christ the very things that had been prophesied they would do. They were so blinded they knew not what they were doing.
“Ci sunuy jamono, ni ci jamonoy Kirist day, man na am a jàng bu baaxul walla a tekki Mbind mi bu baaxul. Su Yawut yaa jàngoon Mbind mi ak xol bu dëgër te fees ak ñaan, seen seet set na leen di may xam-xam bu dëgg ci waxtu wa, te du waxtu rekk, waaye itam ci naka la Kirist di feeñ. Duñu woon jox feeñ gu ndaw gu njëkk gu Kirist ndamalu ñaareelu dikkam ju tedd ji. Ñoom amoon nañu seede Sëriyel; amoon nañu seede Esayi ak yeneen yonent yi; amoon nañu njàngale Musaa; te fii la Kirist nekkoon ci seen biir, teewul di nañu seet Mbind mi ngir gis firnde ci mbirum dikkam. Te dañuy defal Kirist boppam yëf yi yonent yi waxoon ne dinañu ko defal. Dañoo gumba lool ba xamuñu woon li ñuy def.”
“And many are doing the same things today, in 1897, because they have not had experience in the testing messages comprehended in the first, second and third angels’ messages. There are those who are searching the Scriptures for proof that these messages are still in the future. They gather together the truthfulness of the messages, but they fail to give them their proper place in prophetic history. Therefore such are in danger of misleading the people in regard to locating the messages. They do not see and understand the time of the end, or when to locate the messages. The day of God is coming with stealthy tread; but the supposed wise and great men are prating about ‘Higher Education.’ They know not the signs of Christ’s coming, or of the end of the world.” Paulson Collection, 423, 424.
“Te ñu bare di def tey itam noonu, ci atum 1897, ndaxte amuñu xam-xamu jëfandikoo ci yëngu nattu yi nekk ci bataaxal yi maas yu njëkk, ñaareel ak ñetteel. Am na ñu di seet Mbind mi ngir gis firnde ne bataaxal yooyu sax nekk nañu ci kanam. Dañuy dajale dëggug bataaxal yi, waaye duñu leen jox seen bërab bu baax ci jaar-jaaru waxi yonent bi. Moo tax noonu dañuy nekk ci nguy ga réerloo nit ñi ci mbirum fan lañuy sampu bataaxal yi. Duñu gis te xam jamono ji mujj gi, walla kañ lañuy sampu bataaxal yi. Bésu Yàlla mi ngi ñëw ak tànk yu nëbb; waaye nit ñi ñuy defe ku xarañ ak ku mag dañuy waxtaan rekk ci “Njang mu Kawe bi.” Xamuñu màndarga yi ci ñëwug Kirist, mbaa mujjug àddina bi.” Paulson Collection, 423, 424.
Identifying Christ’s birth as the “time of the end,” and therefore as the key of bringing the line of the Maccabees into the present truth context of the latter days, is making Christ the very center of the passage, which is also evidence the application is valid.
Jàppale juddu Almasi bi mel ni mooy “waxtu mujj gi,” te noonu it mooy caabi bi di duggale rëddin Makkabe yi ci konteksu dëggu jamono jii ci fan yu mujj yi, mooy def Almasi mu nekk ndëggal gi ci diggu wàll wi, te loolu it mooy seede ne jëfandikoo boobu baax na.
The line of the Maccabees illustrates the spiritual glorious land, and the illustration begins in a period where the citizens of the glorious land break away from the king of the north’s political and religious domination. The Maccabean revolt that led to the Hasmonean dynasty represents 1776, and the revolt against the king of the north that was accomplished by the Maccabees represented the Revolutionary War. The twenty-two years of 1776 unto 1798 represents the Maccabean rebellion that led to the Hasmonean dynasty at the time of the end in 1798, which continued until the Herodian dynasty began at the time of the end in 1989. The Herodian dynasty continued until the destruction of Jerusalem in 70 AD.
Sëriñu Makkabee yi di misaalu réewum ndamam gu màgg gu xel, te misaal boobu tàmbali ci jamono ju waa réewum ndamam jooju daggeek nguurug siyaasat ak diine bu buurub bëj-gànnaar doon dogal ci seen kaw. Jógal Makkabee yi, ji jur njabootug Hasmonean, di tegtal atum 1776, te jógal bi ñu def ci buurub bëj-gànnaar te Makkabee yi matal ko, mooy doon misaalu xareb Révolution. Ñaari-fukk ak ñaar at yi nekk diggante 1776 ak 1798 di tegtal ngëngu Makkabee yi gi jur njabootug Hasmonean ci waxtu mujj ga ci 1798, te loolu kontine ba keru njabootug Herod tàmbalee ci waxtu mujj ga ci 1989. Njabootug Herod saxoon na ba ca tasug Yerusalem ga ca atum 70 AD.
What is important to recognize in this line of history is twofold; it is an illustration of the ancient glorious land that typifies the modern glorious land, and it begins within a line of history that starts with verse sixteen, where Rome conquers the glorious land for the first time, thus identifying the primary theme of the line. The line of verse sixteen unto verse twenty-two represents the glorious land, and its context is the soon-coming Sunday law. The line also represents the two classes of worshippers that influence both dynastic governments. The Sadducees were less in numbers but generally controlled the Jewish religious and political systems in both dynastic periods. The religious system was managed by a priesthood, and that priesthood was also influenced by both Sadducees and Pharisees. The Hasmonean and Herodian governments were both influenced by the Pharisees and Sadducees, and the two dynasties represent the government of the United States from 1798 unto the Sunday law.
Li war a solo ci deggoo ci bii wàllu jaar-jaaru màndargaal mooy ñaari mbir: mooy misaal bu suuf gu màgg ga yàgg te tedd, buy màndargaal suuf gu màgg gu jamono jii, te day tàmbalee itam ci ab sàppeb jaar-jaaru màndargaal gu tàmbalee ak aaya fukk ak juróom-benn, fa Rooma jël suuf gu màgg ga ngir yoon wu njëkk, noonu di wone téeméeru mbir mi gën a am solo ci sàppeb jaar-jaaru màndargaal googu. Sàppeb jaar-jaaru màndargaal gi nekk diggante aaya fukk ak juróom-benn ba aaya ñaar-fukk ak ñaar dafa tegtal suuf gu màgg ga, te seen wàll mooy yoonu Dimaas bu dib tàmbali ci lu yàggul. Sàppeb jaar-jaaru màndargaal gi day tegtal itam ñaari xeetu jaamu-kat yi di amal doole ci ñaari nguur yu juddoo ci njaboot. Saduseen ya néewoon nañu ci lim, waaye ci yawwu daan nañu yor doole ci sistemu diine ak politig yu Yawut yi ci ñaari jamonoy nguur gu juddoo ci njaboot. Sistem bu diine bi, saraxalekat yi dañoo ko doon saytu, te saraxale googu dafa nekkoon itam ci dooley Saduseen ak Fariseen. Nguuru Hasmoneen ak nguuru Erood ñoom ñaar ñépp Fariseen ak Saduseen dañoo leen doon amal doole, te ñaari njaboot yooyu di nguur gi Amerig boo xam ne mooy Etats-Unis, tàmbalee ci 1798 ba kersegu yoonu Dimaas.
The Pharisees and Sadducees represent two parties of political persuasions that are distinguished by their stand upon the issue of slavery. The Democrats are pro-slavery and the Republicans are anti-slavery; and together they interact with the political apparatus of the constitutional government of the United States. That government is the earth beast of Revelation thirteen, and the external history of the earth beast is represented by its republican horn. The internal history is represented by the protestant horn. The horns are separated on the beast, for the beast is the Constitution that separates the state horn from the church horn, but they move through history together. The republican horn has two influences either for or against slavery. The protestant horn has two influences either for the seventh-day Sabbath or the first day of the sun.
Farisen ak Sadusen ñooy ñaari kuréelu xel yu politig yuñu xàmme ci seen taxawaay ci mbirum jaamkat. Démokratu yi ñooy ñiy juboo ak jaamkat, te Répiblikaan yi ñooy ñiy weddi jaamkat; te ñoom ñépp ñaar ñoo bokk di doxandoo ak jumtukaayu politig bu nguurug Àttekat bu Etazini u Amerig di jëfandikoo. Nguur googu mooy rab wu suuf wi tudd ci Peeñu 13, te jaar-jaaru nettali tawfeexal bu rab wu suuf wi di feeñ ci bët bu bitiis, dees na ko tegtal ci bëtam bu républicain. Jaar-jaaru biir ba dees na ko tegtal ci bëtam bu protestant. Bëti yi ñoo taxaw wuute ci kaw rab wi, ndaxte rab wi mooy Dastuur bi di tas bët bu réew mi ak bët bu kërg Yàlla gi, waaye ñoo ànd di yëngu ci jaar-jaaru nettali ba. Bët bu républicain ba am na ñaari doole yu mën a doon ci walla ngir weddi jaamkat. Bët bu protestant ba itam am na ñaari doole yu mën a doon ngir Sabbaat bu bésub juróom-ñaareel bi walla bés bu njëkk bu jant bi.
Roughly thirty years after the battle of Panium the Maccabees mark the history of the United States as the sixth kingdom of Bible prophecy. Then roughly a century later, verse sixteen is fulfilled when Jerusalem is conquered, typifying the cross. Judea is the second of the three obstacles Rome subdues as it takes control of the world. General Pompey conquered Syria in 65 BC, and then Judah in 63 BC. Augustus Caesar would conquer the third obstacle at the battle of Actium in 31 BC. This history is represented in the line of verse sixteen to twenty-two.
Lu waru fanweeri atum ñetti fukk gannaaw xarebu Panium, Maccabey yi màndargaale nañu taarixu États-Unis ni buurug juróomeel benneel bi ci waxi yonent yi ci Biibël bi. Gannaaw loolu, lu waru téeméeri at, aaya fukki ak juróom-benn bi mat na bi Yerusalem jëlee nañu ko, te loolu dafa màndargaal bant bi. Yudee mooy ñaareelu ci ñetti tere yi Room daan na ngir jël sañ-sañu àddina si. Général Pompey dafa jël Sirii ci 65 BC, te mu topp jël Yudaa ci 63 BC. Augustus Caesar mooy daan tere bu ñetteel ba ca xarebu Actium ci 31 BC. Taarix boobu mooñu ko tegtal ci sàrtu aaya fukki ak juróom-benn ba ba fukki ak ñaar.
By the time of the cross the Maccabean history has been running for almost two hundred years. Uriah Smith identifies that the history represented by the league with the Jews in verse twenty-three is to be aligned to a starting point in history that occurred almost two hundred years before the history of the cross in verse twenty-two. The history of the cross in verse twenty-two must be aligned with verse sixteen, for verse sixteen is also the Sunday law. This means the line of the Maccabees, which is the history of the glorious land of Judah, begins well before verse sixteen’s Sunday law.
Ba ci jamono bant bi, jaar-jaari Maccabey yaa ngi dox ba mu toll lu jege ñaar téeméeri at. Uriah Smith dafa wone ne jaar-jaari bi ñu tegtal ci kàddu gu ñaar-fukk ak ñett bi, te di kómpaase ak benn tàmbaliin ci jaar-jaari àddina bi amoon lu jege ñaar téeméeri at lu jiitu jaar-jaari bant bi ci kàddu gu ñaar-fukk ak ñaar bi. Jaar-jaari bant bi ci kàddu gu ñaar-fukk ak ñaar bi war nañu koo kómpaase ak kàddu gu fukk ak juroom-benni bi, ndaxte kàddu gu fukk ak juroom-benni bi itam mooy yoonu Dibeer. Loolu tekki ne sàrtu Maccabey yi, mooy jaar-jaari suuf su tedd si Yuda, dafay tàmbali bu yàgg laata yoonu Dibeer bu nekk ci kàddu gu fukk ak juroom-benni bi.
When we understand that the Millerite history illustrates the history of the one hundred and forty-four thousand, we can align the time of the end for the Millerites in 1798, with the time of the end for the one hundred and forty-four thousand in 1989. When we do this, we are overlaying the history of the first and second angels, with the history of the third angel. 1798 and 1989 are the alpha and omega waymark of the history of verse forty of Daniel eleven.
Bu nu déggee ne waxtu Millerite bi day firndeel jaar-jaaru benn téeméer ak ñeent-fukk ak ñeent ñaari junni, man naa jëfandikoo waxtu mujje gi ci Millerite yi ci 1798, ngir méngale ko ak waxtu mujje gi ci benn téeméer ak ñeent-fukk ak ñeent ñaari junni ci 1989. Su nu defee loolu, da nuy boole jaar-jaaru malaaka bu njëkk ak bu ñaareel, ak jaar-jaaru malaaka bu ñetteel. 1798 ak 1989 mooy alpha ak omega waymark yu jaar-jaaru aaya ñeent-fukk ci Daniel fukk ak benn.
Verse forty begins at the “time of the end,” which is easily proved to be 1798; and when correctly understood, the collapse of the Soviet Union in 1989, fulfilled verse forty, and that fulfillment was also “the time of the end.” Two “time of the ends,” in one verse, that is in the same chapter as the line of the Maccabees. The Maccabean revolt that led to the Hasmonean dynasty represents the twenty-two years from 1776 unto 1798. In 1798 the Hasmonean dynasty began and the Herodian dynasty began in 1989.
Saar ñent-fukk gi tambalee na ci “jamono mujj gi,” te loolu manees na ko won bu baax ne mooy 1798; te suñu ko xamale bu jub, booleb Réewum Soviet bi ci atum 1989 dafa matal saar ñent-fukk gi, te matal gi itam mooy woon “jamono mujj gi.” Ñaari “jamonoy mujjaay,” ci benn saar, te loolu nekk na ci benn xaaj bi ak rëddoo Makkabe yi. Fippug Makkabe yi, mi jur njabootu Hasmonean, dafa tegtal ñaar-fukk ak ñaari at yi nekk diggante 1776 ak 1798. Ci 1798 njabootu Hasmonean dafa tambalee, te njabootu Herod dafa tambalee ci 1989.
Verse ten of Daniel eleven identifies 1989, and verse sixteen is the Sunday law. The line of history within those verses represent three battles, and a demise of a southern king and the entrance of Rome into prophetic history. It also contains the line of two dynasties that typify the change that occurs when the earth beast of Revelation thirteen who “had two horns like a lamb, and” “spake as a dragon.” Sequentially the first Jewish dynasty is the lamb and the second Roman dynasty is the dragon. The first dynasty was Jewish, the second was Roman. Whether Jewish or Roman the earth beast had two horns.
Saaru fukk ci benn fukki ak benn ci Daniel 11 moo jëfandikoo atum 1989, te saaru fukk ak juróom-benn mooy yoonu dibeer. Rëdditu jaar-jaar gi nekk ci saari yooyu dafay tektal ñetti xare, ak sankug buur bu bëj-saalum, ak duggu Room ci jaar-jaaru wax yu yonent yi. Mu yeggale itam rëdditu ñaari njabootu nguuru yu misaal soppeeku gi xew bu rab wu suuf wu nekk ci Apokalips 13, mi “amoon ñaari geñu ni xar,” te “waxoon na ni nago.” Ci toppanteem, njabootu nguuru Yawut bu jëkk bi mooy xar bi, te njabootu nguuru Room bu ñaareel bi mooy nago bi. Njabootu jëkk bi Yawut la woon, ñaareel bi Room la woon. Muy Yawut walla muy Room, rab wu suuf wi amoon na ñaari geñu.
The Jewish dynasty represents the Protestant horn and the Roman dynasty represents the Republican horn. Both horns also possess a prophetic division of two. The Sadducees and Pharisees provide the framework of the pro-slavery Democrats as opposed to the anti-slavery Republicans; while also representing a twofold division of foolish virgins in contrast with the wise virgins. The Pharisees as foolish virgins are purged at the first disappointment and the Sadducees are purged at the second temple cleansing. The Pharisees, like unto the church of Sardis professed to have a name of life, but were dead, and are purged first, then the Sadducees who denied the power of God, denied the power and message of the Midnight Cry. The Sadducees are the covenant people who are being passed by, the Sadducees are those who are satisfied with the feelings of good emotions.
Njabootu Yawut yi dafay teewal buum Protestaaŋ bi, te njabootu Room yi dafay teewal buum Réew mi. Ñaari buum yooyu itam am nañu benn xaajub waxu yonent bu ñaar. Sadusee ak Fariseyeen ñoo jox melokaanu Dimokaraat yi yéppoon ci ngir jaam, ju wërsëg ak Republikaan yi juñu doon ci sunu ngir bañ jaam; te itam ñuy teewal benn xaaj bu ñaaraloo ci janq yu ñàkk xel yi, ju wërsëg ak janq yu xarañ yi. Fariseyeen yi, ni janq yu ñàkk xel yi, ñu sellal leen ci njëkk jàq; te Sadusee yi ñu sellal leen ci ñaareelu set-setalu kër Yàlla ga. Fariseyeen yi, ni mbooloom Sardees, dañoo waxoon ne am nañu turu dund, waaye dee nañu woon, te ñoo njëkk añu sellal; ba noppi Sadusee yi, ñoom ñi weddi dooley Yàlla, weddi nañu doole ak yégleb Gaanu Guddi ga. Sadusee yi ñooy nit ñaari kóllëre ga ñiy wéyale ci wetu; Sadusee yi ñooy ñi doyloo ak yëg-yëgu mbégte yu baax rekk.
“The coming of Christ, as announced by the first angel’s message, was understood to be represented by the coming of the bridegroom. The widespread reformation under the proclamation of His soon coming, answered to the going forth of the virgins. In this parable, as in that of Matthew 24, two classes are represented. All had taken their lamps, the Bible, and by its light had gone forth to meet the Bridegroom. But while ‘they that were foolish took their lamps, and took no oil with them,’ ‘the wise took oil in their vessels with their lamps.’ The latter class had received the grace of God, the regenerating, enlightening power of the Holy Spirit, which renders His word a lamp to the feet and a light to the path. In the fear of God they had studied the Scriptures to learn the truth, and had earnestly sought for purity of heart and life. These had a personal experience, a faith in God and in His word, which could not be overthrown by disappointment and delay. Others ‘took their lamps, and took no oil with them.’ They had moved from impulse. Their fears had been excited by the solemn message, but they had depended upon the faith of their brethren, satisfied with the flickering light of good emotions, without a thorough understanding of the truth or a genuine work of grace in the heart. These had gone forth to meet the Lord, full of hope in the prospect of immediate reward; but they were not prepared for delay and disappointment. When trials came, their faith failed, and their lights burned dim.” The Great Controversy, 393.
“Ñëwug Kirist, ni bës ba xamale ci yëgleb malaaka bu jëkk bi, dañu ko déggee ne dafay tegu ci ñëwug boroom céet bi. Coppite gu yaatu ga amoon ci kaw yégleem waxtuw ñëwam gu gàtt, dafa méngoo ak génnug janq yi. Ci léeb bii, ni ci bi Matye 24, ñaari xeetu nit lañu fi tegu. Ñépp jël nañu seen làmp, mooy Biibël bi, te ci leeram lañu génn ngir dajeek Boroom Céet bi. Waaye bi ‘ña sóobu woon jëleen seen làmp te yóbbuñu woon diw ak ñoom,’ ‘ña xelu woon yóbbu nañu diw ci seen ndab ak seen làmp.’ Xeet wu mujj woowu jot na woon yërmandey Yàlla, kàttanu Xel Mu Sell mi di yeesal te di leerël, mi di def ay kàdduyam nekk làmp bu sellal tànk yi ak leer bu wone yoon wi. Ci ragal Yàlla lañu jàngale woon Mbind mi ngir xam dëgg gi, te seetoon nañu ak xol bu dëgër laabug xol ak dund. Ñooñu amoon nañu xam-xam bu seen bopp, ak ngëm ci Yàlla ak ci kàdduyam, gu woon mëna yàqul ndax naqar ak yéequ. Yeneen ñi ‘jël nañu seen làmp, te yóbbuñu diw ak ñoom.’ Ci yëngu-yëngu rekk lañu doon dox. Seen ragal yëngu woon na ndax yëgleb gu tedd gii, waaye dañu sukkandiku woon ci ngëmu seen bokk-ñëpp, te doylu rekk ci leer gu tàkk-tàkk gu yëg-yëg yu baax, te amuñu xam-xam gu mat ci dëgg gi mbaa liggéeyu yërmande gu dëgg ci biir xol bi. Ñooñu génn nañu woon ngir dajeek Boroom bi, fees ak yaakaar ci gis-gis bu pey gu léegi; waaye waajaluwuñu woon ngir yéequ ak naqar. Bi nattu yi agsee, seen ngëm dafa lajj, te seen làmp yi daldi lëndëm.” The Great Controversy, 393.
Whether political or religious both classes unite against the wise at the crisis at midnight. This being said, we began the article by raising the point that I am applying verse fourteen based upon its placement in the flow of the verses, in contradiction with the historical sequence represented by the verses. I employ that logic in agreement with the placement of verse twenty-three. The placement of a waymark is to correspond to its historical fulfillment. The league that the Jews made with Rome during the Maccabean time period defined where the verse would be applied. The “robbers” of verse fourteen, who establish the vision did so in 200 BC, the very year of the battle of Panium, but the battle and the robbers are two different symbols.
Lu muy politig mbaa diine, ñaari gii benn lañuy booloo, di jàppale seen bopp ngir taxaw ci kanam ñi xam te leer ba ci jamono ju metti ji ci guddi digg. Loolu waxees na, ñu tàmbalee mbind mi ci yokk xel ci ne maa ngi jëfandikoo aaya fukk ak ñeent ci ndax boppam ci yoonu doxalin aaya yi, te loolu juuyoo ak toftale jaar-jaar bu màndargaalu ci aaya yi. Maa ngi jëfandikoo xel boobu ngir ànd ak berab bu aaya ñaar-fukk ak ñett nekk. Berab bu waymark war na méngoo ak matug sejaraham. Gàllankoor gi Yawut ya def ak Room ci jamonoy Makkabe yi moo faral di saxal fu aaya bi di jëfe. “Sàcc yi” ci aaya fukk ak ñeent, ñi taxawal peeñ mi, def nañu ko ci atum 200 B.C., moom sax at mi xareb Panium amoon; waaye xare bi ak sàcc yi ñaari màndarga yu wuute lañu.
The “robbers” become part of the narrative, not to establish a direct connection with the date of the battle of Panium, but to identify the relation they made with the weakened five-year-old ruler of Egypt that was about to be defeated by Antiochus. They did not want a disruption of the importation of Egyptian wheat to the Roman Empire. The prophetic relation of Rome with the vulnerable five-year-old Egyptian king is the subject of the verse. That intercession is identifying the aftermath of the fallout that follows Putin’s attempt to include the subjection of the Ukrainian church to the Russian church as it had formerly been, before 1989. That attempt starts the progressive demise of his southern kingdom, and when Putin dies as did Ptolemy, or is somehow exiled as was Uzziah and Napoleon, he is prophetically removed and his kingdom is then being handled by a series of less competent leaders. Then, in the time of the five-year old king, papal Rome intercedes to protect its interests, which is the Ukrainian church.
“Ñaawkat yi” dañuy nekk ci nettali bi, du ngir saxal benn jokkoo gu jub ak bésub xareb Panium, waaye ngir xamale jokkoo bi ñoom sàkk ak buurub Misra bu am juróom-ati at, bu néew doole, te Antiochus doon na ko daan. Bëgguñu woon yàqute gu dal ci duggub duggu mburuq bés bu Misra di yóbbu ci Mbooloom Room. Jokkoo gu yonent gi diggante Room ak buurub Misra bu am juróom-ati at te néew doole mooy mbirum kàddu gi. Rammu googu moo xamale ci toppandoo gu yàqute gi di ñëw gannaaw li Putin di jéema boole ci moom toppital kërceenug Ukreen ci kërceenug Rusi, ni mu nekkoon bu njëkk, bala 1989. Jéem-jéem boobu moo tàmbali yàqute gu ndank-ndank gu nguuram gu bëj-saalum, te bu Putin dee, ni Ptolemy dee woon, walla muñu koo génne réew, ni Uzziah ak Napoleon, dindi nañu ko ci yoon wu yonent, te noonu ay kilifa yu gën a néew man-man ñoo di jëfandikoo nguuram. Gannaaw loolu, ci jamonoy buur bi am juróom-ati at, Room bu baapal bi dafa dugg ci diggante ngir aar ay njariñam, maanaam kërceenug Ukreen.
The papacy is not picking sides between Russian or Ukrainian orthodoxy; she is playing every side to bring all the religious bodies under her authority as represented in Isaiah four.
Pàppaas gi jël wàll ci diggante ortodoksi bu Risi ak bu Yukreen; mooy xëcc lépp ngir indi mboolem yëngu-yëngu diine yi ci suufu sa kàttan, ni ko mel ci Esayi 4.
And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem. Isaiah 4:1–3.
Te bés booba, juróom-ñaari jigéen dinañu jàpp benn góor ne ko: Nun dinañu lekk sunu mburu te sol sunu yére bopp; waaye nañu rekk woowe nu sa tur, ngir dindi sunu gàcce. Te bés booba, caraxu Boroom bi dina rafet te am ndam, te meññentu suuf si dina baax te neex ñi rëcc ci Israayil. Te dina am ne, ki des ci Siyon ak ki des ci Yerusalem, dees na ko wax ku sell, mooy képp ku bindeesoon ci biir ñi dul dee ci Yerusalem. Esayi 4:1–3.
The papacy takes control of all the religious bodies, represented as seven women, meaning all the churches. Those seven churches wish to be called catholic, which means universal, and they are clearly not God’s people, for they intend to wear their own apparel. The unification of all the religious bodies who wish to wear their own human garments does so in the time when those in “Jerusalem shall be called holy,” which is when the branch of the Lord transforms from a Laodicean to Philadelphian people, which is where the papacy becomes the head of all the religious bodies in the very time she will also be made the head of the political bodies.
Paap bi dajale yépp kuréelu diine yi, ñu teye leen ci juróom-ñaari jigéen, maanaam mboolem kanam yi. Juróom-ñaari jàngale yooyu bëgg nañu ñu woote leen katolik, li tekki “àddina bépp,” te leer na ne du ñoom nit ñi Yàlla, ndaxte dañuy bëgg a sol seen yére yu seen bopp. Booloo mboolem kuréelu diine yi ñiy bëgg a sol seen yére yu nit ñu nit ñi, am na ci jamono ji ñi nekk ci “Yerusalem dees na leen wooye sell,” te loolu mooy bi caraxu Boroom bi soppee nit ñi nekk ci Laodise ba ñu nekk ci Filadelfiya; ci foofu la paap bi doon boppu mboolem kuréelu diine yi ci dëgg-dëgg ci jamono jooju sax bi dees koy def itam boppu kuréelu politig yi.
In 1989, the Ukrainian church was a symbol of the king of the north sweeping away the Soviet Union, and Putin will seek to restore the former relationship of submission, and receive leprosy on his forehead and begin a persecution against the religion that refused his demands. That persecution took place in Ptolemy’s own nation, in the city of Alexandria, so the churches within Russia that are influenced by Rome will become Putin’s target, and his ending. As Trump prepares for the battle of Panium his open relationship with the protector of the weakened Egyptian child king is identified in 2025. The Roman power that in 200 BC protected the Egyptian child-king, will not then protect the child-king. She will help to end the child king. Rome as Egypt’s protector in 200 BC, represents Rome as Egypt’s destroyer at the battle of Panium.
Ci atum 1989, kërsëg Ukreen doon nekk màndarga buur bi jóge bëtub bëj-gànnaar, mi dajalee dëkk yu Sowiyet yi; te Putin dina sàkku delloo njubëg njariñ wu yàgg wi ci suufu ndigal, te jot gaana ci kanamam, tàmbali fitna bu jub ci diine ji bañoon naxam ay laajam. Fitna boobu amoon na ci réewum Ptolémée boppam, ci dëkkub Alexandria; moo tax kërsëg yi nekk ci biir Russi, yi Room di seetlu, dinañu nekk jëm kanam Putin, te ñoom dinañu nekk itam njàllam. Bi Trump di waajal xareb Panium, njaxlafam wu leer ak ki di aar buur bu góor gu ndawug Misra bu néew doole, dañu koy xamle ci atum 2025. Kàttanug Room ga woon ci atum 200 BK di aar buur bu ndawug Misra, du ko aarati ba noppi. Moom dina dimbali ci yokk mujju buur bu ndaw bi. Room, ni muy aaruk Misra ci atum 200 BK, moo teewal Room ni muy alagukat Misra ci xareb Panium.
Millerites
Millerites
The Millerites did not see three Roman powers, they only saw two, but their truth was truth, just the same. The prophetic logic of Antiochus as a symbol allows us to apply verse fourteen in a history that precedes verse fifteen, even if the history which initially fulfilled the verses placed both verse fourteen and fifteen in the year 200 BC. I am claiming verse sixteen is the soon-coming Sunday law and that verse fourteen was 2025, and verse fifteen is the yet future battle of Panium. Antiochus proves the three battles are one prophetic line for he is at all three battles, but he also proves the claim I am asserting that the latter-day application of the verses, when rightly divided with line upon line methodology.
Millerite yi gisulóonu ñaari doole yu Room rekk, waaye gisuñu woon ñetti; teewul seeni dëgg dëgg la woon, noonu sax. Xalaatu yonent bi jëm ci Antiochus ni muy misaal moo nu may nu jëfeel wax ji nekk ci sarax 14 ci ab taarix bu jiitu sarax 15, doonte sax taarix bi njëkk a matal saraxi yi dafa teg woon sarax 14 ak sarax 15 ñoom ñaar ci atum 200 BC. Maa ngi wax ne sarax 16 mooy yoonu dund gi dëgër, di Sunday law bi di ñëw léegi, te sarax 14 mooy 2025, te sarax 15 mooy xareb Panium bi sax mustaqbal. Antiochus dafay firndeel ne ñetti xare yi benn rëdd yu yonent lañu, ndaxte moom mooy nekk ci ñetti xare yépp; waaye itam dafay firndeel li maangi di dogal, mooy ne jëfeelu saraxi yi ci jamono ju mujj ji, bu ñu leen séddoo ni mu wara, ak yoonu “line upon line”.
Antiochus was at all three battles and in the latter days he represents the papacies proxy power in 1989 (Reagan and the USA), 2014 (Zelenskyy and the Ukraine), and then at the battle of Panium it is the same proxy power as 1989, for Jesus always represents the end with the beginning. Ronald Reagan is dead and buried, so the historical witness of Antiochus is accurate to the Millerite understanding, but subject to the rules which govern a line upon line application. The last papal proxy power in the verses is Trump, even though historically Antiochus was at all three battles. In order to fulfill verse thirteen Trump had to lose the second election, for in verse thirteen he “returns,” stronger than ever, strong enough to take a bullet through the ear, which along with the right thumb and right big toe is what was to be anointed with blood, when the priests were anointed.
Antiochus nekkoon na ci ñetti xeex yi yépp, te ci fan yu mujj yi mu mel ni kàttanu proxy bu papasi yi ci atum 1989 (Reagan ak USA), 2014 (Zelenskyy ak Ukraine), te gannaaw loolu ci xeexu Panium mooy benn kàttanu proxy boobu 1989, ndaxte Yeesu dafay feeñal mujj gi ak tàmbali gi. Ronald Reagan dee na te suul na ko, ba tax seede ju jaar-jaar ci Antiochus dëggal na xam-xamu Millerite bi, waaye muy topp yoon yi yor jëfandikoo line upon line. Kàttanu proxy bu papasi bu mujj bi ci ay saar yi mooy Trump, doonte ci jaar-jaar Antiochus nekkoon na ci ñetti xeex yi yépp. Ngir matal saar fukk ak ñett, waroon na Trump yàqu ci ñaareelu ndamliw ga, ndaxte ci saar fukk ak ñett “dafa dellusi,” gën a am doole kulikoon, ba am kàttan gu doy ngir jot xet wu ko jàkk ci nopp bi, te loolu, ànd ak bëram bu ndeyjoor bu ndeyjoor ak baaraamu tànk bu magg bu ndeyjoor, yooyu lañu waroon diw ak deret bi, ba bi saraxalekat yi diiwée.
Reagan typified Trump, for Reagan is the first of the final eight presidents from the time of the end in 1989. Lincoln typified Trump, for he was the first Republican president. Lincoln was assassinated by proslavery Democrats in alliance with Rome, and both Ronald Reagan and his popish counterpart John Paul II survived assassination attempts. Trump was politically assassinated in 2020, with the stolen election in fulfillment of Revelation eleven, verse seven, and then in 2024 he was resurrected in fulfillment of verse eleven.
Reagan dafa mel ni Trump, ndaxte Reagan mooy ki jëkk ci juróom-ñett yi mujj ci njiiti réew yi dale ci jamono ju mujj ja ci 1989. Lincoln dafa mel ni Trump, ndaxte moom mooyoon president bu jëkk bu Republican. Lincoln dees ko reyoon loolu ay Démocrates yu far ak jaamkatte gu bokkoon ak Rooma, te Ronald Reagan ak moroomam bu papal bi, John Paul II, ñoom ñaar ñépp muñoon jéem-jeem yu ñu leen doon rey. Trump dees ko rey ci wàllu politig ci 2020, ak palanteer bi ñu sàccoon, ngir matal Peeñu Yàlla 11, sarax 7, te gannaaw loolu ci 2024 dekkat na ngir matal sarax 11.
And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. … And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:7, 11.
Te bu ñu demee ba noppi seeni seede, rab wi di jóge ci xur wu amul pënd mi dina xare ak ñoom, te dina leen not, rey leen. … Te gannaaw ñetti fan ak genn xaaj ci ñett, Noonu dund gu jóge ca Yàlla dugg ci ñoom, te ñu taxaw ci seeni tànk; te ragal gu réy dal ci kaw ñi leen gisoon. Peeñu 11:7, 11.
Trump’s resurrection was his “return” of verse thirteen, and it also provided a parallel of a characteristic of Rome, for Rome is “the eighth that is of the seven,” and Trump is an image of Rome.
Dekk bi Trump mooyoon nañu ko ci ñëwamatam bi tudd ci saar ñatt-fukk ak ñett, te itam mu joxe benn melo mu ànd ak benn jikko ju Rom, ndaxte Rom mooy “juróom-ñaar ba bokk ci juróom-ñaar ña,” te Trump mooy nataalu Rom.
And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:11.
Baala ga nekkoon te nekkatul, moom itam mooy ñetteelu juróom-ñaari bi, te bokk na ci juróom-ñaar yi, te dina dugg ci sànku gu fàww. Peeñu Yowaana 17:11.
Trump’s second term makes him the eighth president since Reagan, and because he was also the sixth, Trump, in alignment with the papacy is “the eight, that is of the seven.” Eight is the symbol of resurrection, which emphasizes that he, as an image of the papacy needed to have a deadly wound that was healed in order to “return.”
Ñaareelu Trump ñaareel nguuram def na ko muy juróom-ñettéelu njiit bu njëkk bi ginnaaw Reagan, te ndaxte moom itam moo nekkoon juróom-benéelu bi, Trump, ci méngoo ak papaas bi, mooy “ñetteelu bi, te mu jóge ci juróom-ñaari bi.” Juróom-ñett mooy misaalu ndekkite, te loolu di xojlu ne moom, ci ni muy nataalu papaas bi, waroon na am gaañu dee bu ñu faj ngir mu “dellusi.”
And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:3.
Te gis naa benn ci ay boppam mel ni dañu ko gaañu ba dee; waaye gaañu gu dee ga wér. Te àddina bépp yéemu topp rab wi. Peeñu Yàlla 13:3.
When the deadly wound is healed the world “wonders after the beast,” and when Trump was resurrected as the eighth that is of the seven in 2024, he “returned” and the whole world wondered after him.
Bu gaañ bi jampalee, àddina si “jekki ca rabi malaaka bi ginnaaw,” te bi Trump dekkee ni ñetteel bu juróom-ñaar bi bokk ci juróom-ñaari bi ci 2024, mu “dellusi,” te àddina sépp yéemu ci ginnaawam.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.
Gannaaw fan yu ñetti ak genn-wàll, Xel mu dund gu jóge ci Yàlla dugg ci ñoom, ñu taxaw ci seen tànk; te ragal gu réy dal ci ñi leen gisoon. Ñu dégg baat bu réy bu jóge asamaan naan leen: “Ñëwleen fii kaw.” Noonu ñu yéeg ca asamaan ci genn niir; te seen noon seetaan leen. Peeñu 11:11, 12.
Trump “returned” in the election of 2024, and then in 2025 he and pope Leo were both inaugurated. Jesus gave a direct and fair warning, to any who wished to see.
Trump “dellusi naat” ci doorug 2024, te gannaaw gi ci 2025 moom ak paab Leo ñoom ñépp ñu leen ubbi ci liggéey bi. Yeesu joxe na moytul gu jub te yépp, ñi bëggoon gis ñépp.
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand.) Matthew 24:15.
Bu ngeen gisoon nag mbonaat mi yàqkat, mi Yonent Yàlla Daaniyel waxoon ci moom, taxaw ci bërebu sell bi, — ku koy jàng, na ko xam — Matye 24:15.
Mark says it perhaps a little clearer.
Mark wax na ko gëna leer tuuti.
But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains. Mark 13:14.
Waaye bu ngeen gisee yàqute gu bon gi, gi Daniel yonent bi waxoon ci lu jëm ci moom, taxaw fa mu warul a taxaw, (na kiy jàng xam li muy tekki,) kon na ñi nekk ci Yudee daw ca tundu ya. Mark 13:14.
The abomination of desolation is Rome in each of its three phases. Pagan, papal and modern Rome is each a symbol of warning for the people of God. The warning is to be recognized when Rome is in a “holy place” or where “it ought not” be. The glorious land is the holy land in Scripture, and the United States is the spiritual glorious land.
Ñaawte bu yàqu yaakaar bi mooy Room ci benn-benn ñetti jamono yi. Room bu jaam, bu paapal ak bu tey jii, ku nekk ci ñoom mooy misaal bu artu ngir nit ñi Yàlla. Artu bi mooy ñu xam ko bu Room nekk ci “bérab bu sell” walla fa “mu warul nekk”. Suuf su màgg si mooy suuf su sell si ci Mbind mi, te États-Unis mooy suuf su màgg su xel.
And the Lord shall inherit Judah his portion in the holy land, and shall choose Jerusalem again. Be silent, O all flesh, before the Lord: for he is raised up out of his holy habitation. Zechariah 2:12, 13.
Te Boroom dina moom Yuda muy céram ci suuf su sell si, te dina tànn Yerusalemaat. Ngeen ne tekki, yéen ñépp ñi nekki ci yaram, ci kanam Boroom bi; ndaxte mu ngi jógé ci këram gu sell ga. Sakaraya 2:12, 13.
When you see Rome standing in the holy place the Lord is choosing Jerusalem as His covenant people for the final time. When Reagan, the first of eight presidents arranged a secret alliance with the antichrist of Bible prophecy, it represented an open alliance with Rome by the eighth and last president since the time of the end in 1989. Omega symbols often reverse attributes of the alpha symbol.
Bu ngeen gis Room taxaw ci bérab bu sell bi, Boroom bi dafay tànn Yerusalem ngir nekk ay nitam ci kóllëreem, ci yoon bu mujj bi. Bi Reagan, ki jëkk ci juróom-ñett ñaari président, defe woon benn jëflante bu nëbbu ak anticrist bi ci waxi yonent yi ci Biibël, loolu dafa doon tektal benn jëflante bu ubbeeku ak Room, jaarale ko ci juróom-ñetteel ak mujj gi ci président yi daldi am li dale ca waxtu mujj ga, ci 1989. Téerey omega yi, lu ëpp, dañuy delloo ay mbir yu mel ni ay jikko yu alfa bi.
The inauguration of pope Leo and Trump in 2025 is identifying an open relationship between the sea beast and the earth beast of Revelation thirteen. The reversal to an open alliance of Trump and Leo that was typified by the secret alliance of Reagan and John Paul II, informs us that the support of the Egyptian child-king that fulfilled verse fourteen in 200 BC, represents a lack of support in the latter-days.
Nguurug paap Leo ak Trump ci atum 2025 mooy won ne am na jëfandikoo bu ubbeek ci diggante rab gu jóge ci géej gi ak rab gu jóge ci suuf si ci Peeñu Yàlla fukki ñett. Dellu bi jëm ci booloo bu ubbeeku Trump ak Leo, bi wone woon na ko booloo bu suturaal bu Reagan ak John Paul II doon misaal, daf nu xamal ne ndimbal xale-buur bu Misra, mi matale aaya fukki ñeent ci atum 200 BC, moo tekki ne amul ndimbal ci fan yu mujj yi.
2025 establishes the external foundational vision or prophecy, for it lifts up Rome as the warning of Rome that is identified by Daniel with the symbolism of “the abomination of desolation.” The warning of the abomination of desolation takes place in advance of the destruction represented by “desolation.” In the siege of Jerusalem under Cestius the warning was represented by the banners of Rome’s authority being placed within the sacred precincts of the sanctuary. Those who saw, understood, obeyed and left the city and were protected when the siege was re-engaged. They saw the Roman warning sign. The Christians who separated from the compromised church of Pergamos and thereafter the church of Thyatira fled into the wilderness when they saw the man of sin setting in the temple of God. Those witnesses identify a warning of the abomination of desolation spoken of by Daniel in the latter days.
At mi 2025 di sax taxawal gu bitti walla yégleb, ndaxte dafay yékkati Room ngir mu doon artu bu nekk Room, bi Dañeel jàppale ak misaalu “ñaawte gi yóbbu alag.” Artu ñaawte gi yóbbu alag amna lu jiitu alag gi “alag” di tegtal. Ci wër gi ñu wër Yerusalem ci jamonoy Cestius, artu boobu feeñoon na ci li ñu samp lambaayi sañ-sañu Room ci biir bérabu sell bu kër yàlla ga. Ñi ko gis, xam ko, topp ko te génn dëkk ba, dees leen aaroon bi ñu dellu wër dëkk baat bi. Gis nañu woon mandarga artu Room. Kiristaan yi tasoo ak jàngoro kërceenug Pergamos, gannaaw loolu ak kërceenug Thyatira, daw nañu ca màndiŋ ma bi ñu gisee nit ku bàkkaar toog ci kër Yàlla ga. Seede yooyu dañuy tegtal artu ñaawte gi yóbbu alag, gi Dañeel waxoon ci fan yu mujj ya.
We have repeatedly shown that 1888 was the siege of Cestius, and the conclusion of the Sunday law crisis is the siege of Titus. The Blair Sunday law bills of the 1880’s in accompaniment with the Sunday laws that were implemented in some southern states during the 1880’s was the warning of Cestius that also marked the dividing line on Sister White’s counsel on country living. Before the 1880’s her counsel was that in the future we would need to move to the country, but after the 1880’s country living was something that was to have already been accomplished. The warning sign of the Blair Bills, promoting the papal power’s mark of authority being discussed in 1880’s typified the Patriot Act at 9/11, for the angel of Revelation eighteen appeared in both those histories.
Nu ngi wonna ba beneen yoon ne atum 1888 mooy woon mbooloom Cestius, te jeexital jafe-jafe yoonu dundub Dibeer mooy mbooloom Titus. Yoonu Dibeer yi ñu waxoon ci turu Blair ci atum 1880 yi, ak yoonu Dibeer yi ñu doxaloon ci yenn réewi bëj-gànnaar ci atum 1880 yi, ñoo doon kaaraangeg Cestius, te itam ñoo doon mandarga bu wone xàjjaale bi ci ndigali Soeur White ci mbiri dëkk ci àll bi. Lu jiitu atum 1880 yi, ndigalem mooyoon ne ci kanam danuy soxla toxu dem dëkk ci àll bi; waaye gannaaw atum 1880 yi, dëkk ci àll bi dafa waroon a nekk lu ñu jagleel ba noppi. Mandargay waxtu wi, maanaam Yoonu Blair yi, yiy yégle màndargay sañ-sañu kilifag baapal bi ci 1880 yi, dafa doon misaal bu mel ni Patriot Act bi ca 9/11, ndaxte malaakam Peeñu gi 18 feeñ na woon ci ñaari jaar-jaaro yooyu.
9/11 was the warning of Cestius placing his authority in the holy place where it should not be, for at 9/11 Roman law replaced English law. In the Pelosi Trials of 2021 the due process clause was repudiated, and represents another footstep towards the siege of Titus, which ends at the soon-coming Sunday law in the United States. The siege is a period of time. 1888 speaks to the rebellion of the internal Protestant horn, and 9/11 speaks to the rebellion of the external Republican horn. The inauguration of the pope from the glorious land in the same year that the final president is also inaugurated represents the final warning of the abomination of desolation standing where it ought not, just before the battle of Panium. The battle of Panium leads directly into the Sunday law and the battle of Actium, which represented the third and final obstacle for pagan Rome, and then pagan Rome ruled supremely for 360 years in fulfillment of Daniel 11:24. At the Sunday law the sixth and seventh kingdoms are both conquered by Rome, and modern Rome then reigns for one symbolic hour, or forty-two symbolic months.
9/11 mooy wax aartug Cestius di teg sa boroom ndigël ci bérab bu sell ba fa mu warul nek, ndax ci 9/11 yoonu Room wuutu yoonu Àngalteer. Ci Pelosi Trials yi ca atum 2021, xàjjaatug yoon wu jëm ci àtte gu jub gaañu nañu ko, te loolu dafay tegtal beneen tànk bu jëm ci wërug Titus, mi di jeex ci yoonu Dibeer bu dëgmalul, te mu ngi ñëw lu gaaw, ci États-Unis. Wër gi ab diir la. 1888 dafay wax ci fippug bépp-xel bu horn protestant bi ci biir, te 9/11 dafay wax ci fippug bépp-xel bu horn républicain bi ci biti. Tàmbaliug papa bi jóge ci suuf su tedd te màgg ci at mu njëkk mii mujj, ca at la njiitu réew mi mujj itam dugge ci liggéeyam, dafay tegtal aartug mujj gi ci yàqute gu réer gi taxaw fa mu warul taxaw, balaa xareb Panium. Xareb Panium dafay dugal bëgg-bëgg ci yoonu Dibeer ak xareb Actium, mi doon na tegtal ñetteelu te mujjal tereb Room gu pagan, te gannaaw loolu Room gu pagan nguur na ci kaw yépp diirub 360 at ngir matale Daniel 11:24. Ci yoonu Dibeer, nguur yu juróom benni ak juróom ñaareel ñépp a ngi nekk ñu Room daan, te Room gu bees ga noonu di buur diirub benn waxtu wu misaal, walla ñeent-fukki ñaar weer yu misaal.
In verse sixteen Pompey, who has just conquered pagan Rome’s first obstacles of Syria then conquers Jerusalem. Pompey takes down Rome’s first two obstacles and Augustus Caesar conquers the third at Actium. Modern Rome first conquers the king of the south in 1989 in fulfillment of verse forty, and as typified by verse ten. Then at the Sunday law modern Rome conquers its second and third obstacle with the United States and then the United Nations immediately agrees to give their kingdom to the papal power. Pagan Rome conquered two with Pompey and then one, and papal Rome conquered one in 1989, and then its next two in verse sixteen, which is where Pompey is marked with his second conquering.
Ci biral fukk ak juróom-benn, Pompee, mi dafa am ndeyjoor ngir daan yoon yu njëkk yi Romu ñu bokk ci ngëmadi Siria, ba noppi mu daan Yerusalem. Pompee dafa daan ñaari tere yi njëkk yi Rom, te Augustus Caesar daan ñetteelu tere bi ca Actium. Romu jamono jii, mu daan buur bu bëj-gànnaar bi njëkk ci atum 1989 ngir matal biral fukk ak ñeent, te noonu la ko biral fukk di misaalal. Gannaaw loolu, ca yoonu Dibeer, Romu jamono jii dafa daan ñaareel ak ñetteel tereem ak États-Unis, te ci saa si Mbooloom Xeeti Àddina gi déggoo ngir jox seen nguur kàttanu pape bi. Romu bokk ci ngëmadi daan na ñaar ak Pompee, gannaaw loolu benn; te Romu pape bi daan na benn ci 1989, te gannaaw loolu ñaareem ak ñetteem ci biral fukk ak juróom-benn, fa lañu màndargaale Pompee ak ñaareel ndaanam.
Whether it was the third obstacle at Actium for pagan Rome, or when the third obstacle, represented by the Goths being driven out of the city of Rome in 538, when Rome overcomes the third obstacle it rules supremely.
Bu fekkeeñ na muy ñetteelu tere bi ci Actium ngir Room gu bokk ci jaamono yu ñëwul yi, mbaa bi ñetteelu tere boobu, bi ñu tektalee ko ak Góot yi ñu dàqee leen génn dëkkub Room ci atum 538, bi Room daanee ñetteelu tere boobu, mooy buur ci kaw yépp.
Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets. Amos 3:7.
Ndax Boroom bi Yàlla du def dara te moo jëkk a xamal ay mbóotam yu nëbbu ci ay jaamam, yonent yi. Amos 3:7.
The Lord will surely give the final manifestation of the warning sign that is represented as the abomination of desolation in the book of Daniel, before the desolation arrives. That warning sign is the open alliance in contrast with Reagan’s secret alliance being represented in 2025. The Lord will not bring punishment, without first giving warning, and Amos is very direct about what the secret revelation to His servants is, and who it is directed at.
Boroom bi dina maye ndigal mujj gu wone màndarga waare wi ñuy feeñal ni “xalaatub alag gi yàq” ci téereb Daniel, bala alag ga agsi. Màndarga waare woowaay mooy booloo gu ubbeeku, muy juute ak booloob kumpaam bu Reagan, te loolu moo ñuy feeñal ci atum 2025. Boroom bi du indi mbugal, te jëkkul a joxe waare; te Amos wax na ko bu leer lool ni lan mooy xam-xamu kumpaam bi mu xamal ay jaamam, ak kan lañu jublu ci moom.
Hear this word that the Lord hath spoken against you, O children of Israel, against the whole family which I brought up from the land of Egypt, saying, You only have I known of all the families of the earth: therefore I will punish you for all your iniquities. Amos 3:1, 2.
Dégluleen kàddu gii Boroom bi wax ci yéen, yéen ñi bokk ci bànni Israyil, ci xeet wi mépp ma génne réewum Misra, ne: Yéen rekk laa xam ci biir njaboot yu nekk ci suuf si; moo tax dinaa leen mbugal ndax seeni ñaawtéef yépp. Amos 3:1, 2.
Amos is addressing the last generation of God’s chosen covenant people who are to be punished, in alignment with the 25 men who bow to the sun in Ezekiel eight. Amos is presenting the Laodicean message, which is the third angel’s message during the blotting out of sin in the time of the judgment of the living. Amos’s warning is based upon a unification of two parties.
Amos mooy wax jiital gi mujj ci nit ñi Yàlla tànn te fas ak ñoom kóllëre, ñi war a mbugal, ci méngoo ak ñaar-fukk ak juróom ñi di sujjóotu jant bi ci Ezekiel juróom-ñett. Amos dafay indil yégle Laodise, te mooy yégle ñetteel malaaka bi ci jamono bi bàkkaar di far, ca waxtu àtteb ñi dund. Artu Amos mi, mi ngi sukkandiku ci benn booloo gu ñaari wàll.
Can two walk together, except they be agreed? Will a lion roar in the forest, when he hath no prey? will a young lion cry out of his den, if he have taken nothing? Can a bird fall in a snare upon the earth, where no gin is for him? shall one take up a snare from the earth, and have taken nothing at all? Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the Lord hath not done it? Amos 3:3–6.
Ndax ñaar man nañu doxandoo, suñu bokkul yéene? Leew man na yëkk ci àll bi, bu amul prey? ndawum leew man na yuuxu ca biiram, su fekkee ne jëlul dara? Picc man na daanu ci pax ci suuf, fa ñu ko tegul? ñu man nañu yekkati pax ci suuf, te jappul dara benn yoon? Bu ñuy wol turumpet ci dëkk bi, nit ñi duñu tiit? Ndax man na am musiba ci dëkk, te Boroom bi defu ko? Amos 3:3–6.
The warning of two walking together as one, is set within the context of a snare catching a bird from the earth. Birds are symbols of religious bodies, and the papacy is a cage of every unclean and hateful bird in Revelation.
Waxtaanu ñaar ñi doxandoo bokk benn ci, ñu teg ko ci biir jumtukaay buy jàpp picc ci suuf. Picc yi ñooy misaal yu mbooloo yu diine, te papasi bi mooy këru lëndëm bu fees ak bépp picc bu laq ak buñu bañ ci Kàddug Yàlla gi nekk ci Revelation.
And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:2, 3.
Noonu ca bir ak baat bu mag naan ne: «Babilon bu mag bi daanu na, dafa daanu! Mu nekk kër rab yi, dëkkuwaay bépp ruu bu bon, te paañ bu bépp picc bu tilim teñuul. Ndax xeet yépp naan nañu ci biiñu meram njaaloomam; buur yi ci suuf nag def nañu njaalo ak moom, te jaaykat yi ci suuf barele nañu alal ci barebari ay neexalam.» Peeñu 18:2, 3.
A bird in a cage is a captured bird, and when a nation commits fornication with the whore of Rome it becomes a captured bird, and the bird that is lifted up above all the other prophetic birds is the power whose threefold house is built, is established at the Sunday law, in her place, which is Shinar, which is Babylon. It is the bird that received a deadly wound in 1798, or as Zechariah states, had a lead cover placed over its basket, but was thereafter lifted up by the birds of spiritualism and apostate Protestantism.
Picc mi nekk ci sàkk nekk na picc bu ñu jàpp; te bu xeet amee njaaloo ak jigéenu ndaw bu Room, mu nekk picc bu ñu jàpp. Te picc bi ñu yékkati kaw yeneen picc yi yépp ci kàdduy wax-jii ci kanam mooy doole ji kërëm gu ñetti wàll tabaxees na, dëgërlees na ko ci yoonu Dibéer, ci barabam, mooy Shinàar, mooy Babylóon. Mooy picc bi jot na ci gaañu dee ci atum 1798, walla, ni Sàkkariya waxe, ñu teg ci kaw sëttam mbëj mu diib; waaye gannaaw loolu, piccuy ruu ci espiritism ak protestante yu wacc ci ngëm yékkati nañu ko.
Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah. And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof. Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.
Noonu malaaka mi doon waxoon dem na, ne ma: “Yékkatal sa bët te xool lii di génn.” Ma ne: “Lan mooy lii?” Mu ne: “Lii mooy ab efa buy génn.” Mu yokk ci ne: “Lii mooy seen melokaan ci kaw suuf si mépp.” Noonu gis naa ne, dañoo yékkati benn talan buy dox ci xarnu; te amaana, jigéen juy toog ci biir efa ba. Mu ne: “Lii mooy njubadi.” Noonu mu sànni ko ci biir efa ba, te mu teg xarnuwu lead ba ci gémmiñam. Gannaaw loolu may yékkati samay bët, xool, te amaana, ñaar ñi jigéen génn; ngelaw gi nekkoon ci seen i laaf, ndaxte amoon nañu i laaf yu mel ni i laaf yu sigóñ; te ñu yékkati efa ba diggante suuf ak asamaan. Noonu ma ne malaaka mi doon waxoon ak man: “Fan la ñuy yóbbu efa ba?” Mu ne ma: “Ngir tabaxal ko kër ci réewu Sinar; te dees na ko sampu, teg fa ci kaw ndombam.” Sakariya 5:5–11.
Amos’s snare catches the bird from the earth, for it represents the alliance that precedes the soon-coming Sunday law where the earth-bird is captured, and according to Amos the alliance is a rebuke to Laodicean Seventh-day Adventism, for there will be a warning trumpet blown in the city, which they will refuse to hear.
Pège Amos mooy jàpp picc mi ci suuf, ndaxte mu ngi tegtal booloo bi jiitu yoonu dibeer bi di ñëw léegi, fa nga xam ne picc bu suuf bi dees na ko jàpp; te ci ni ko Amos waxe, booloo boobu yedd la ci Seenóor-juróom-ñaari fan yi ci xaalis Laodise, ndaxte dees na wol bataaxal bu artu ci dëkk bi, te dinañu bañ a dégg.
Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the Lord hath not done it? Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets. The lion hath roared, who will not fear? the Lord God hath spoken, who can but prophesy? Amos 3:6–8.
Ndax buñ wolé trompet ci dëkk bi te nit ñi duñu ragal? Ndax am na musiba ci benn dëkk te Yàlla Boroom bi defu ko? Ndaxte Boroom bi Yàlla du def dara te xamul ko ay surgaam, yonent yi. Gaynde gi xaacu na; kan mooy bañ a ragal? Boroom bi Yàlla wax na; kan mooy man a bañ a yégle? Amos 3:6–8.
The Lion who roars is the Lion of the tribe of Judah, who represents Christ when He seals and unseals His prophetic Word. The open alliance of 2025 is the siege of Cestius and the symbol of the robbers of God’s people is established when you see two walking together that should never co-exist. Rome allied and aligned with Protestants is an oxymoron, for to be a Protestant means to protest against Rome.
Lion bi diir moo di Lionu giir Yuda, mi ngi tekki Almasi bi su mu tëjee ak su mu ubbee Kàddug yëgleem. Benno buy feeñ bu atum 2025 mooy wërgi-yëngëlu Cestius, te nataalu sàcc yi ci nit ñi Yàlla daldi tàbb su ngeen gisee ñaar ñuy doxandoo te kenn waru woon a bokk ak kenn. Room bu def bennoo te jubbante ak Protestan yi mooy wax ju juuyoo ak boppam, ndax nekk Protestan dafay tekki daanu ci Room.
We will continue these things in the next article.
Dina yokk yooyu ci mbind mi di ñëw.
Too Late to Escape the Snare
Dàgg na ngir rëcc ci pièj bi
“And let it be remembered, it is the boast of Rome that she never changes. The principles of Gregory VII and Innocent III are still the principles of the Roman Catholic Church. And had she but the power, she would put them in practice with as much vigor now as in past centuries. Protestants little know what they are doing when they propose to accept the aid of Rome in the work of Sunday exaltation. While they are bent upon the accomplishment of their purpose, Rome is aiming to re-establish her power, to recover her lost supremacy. Let the principle once be established in the United States that the church may employ or control the power of the state; that religious observances may be enforced by secular laws; in short, that the authority of church and state is to dominate the conscience, and the triumph of Rome in this country is assured.
«Te nañu fàttaliku ne, Roma dafa reyoo ci ne du soppiku mukk. Yoonu Gregory VII ak Innocent III moo taxaw ba tey ci Njiitu Katolig Room. Te bu amoon rek kàttanam, dina leen jëfe léegi ak doole gu ni mel ni gi mu ko doon jëfee ci at yu weesu yi. Protestan yi xamulñu bu baax li ñuy def, suñu bëggée nangu ndimbalum Roma ci liggéeyu yékkaati bésub Dimaas. Bi ñuy sax ci matal seen mébet, Roma mooy wutaat a delloo kàttanam, ngir jotaat ci njit mu mu ñàkk. Buñu taxawal benn yoon ci États-Unis ne kërg yàlla man na jëfandikoo walla yor kàttanu réew mi; ne man nañu gaawal topp ci njariñu diine jaarale ko ci yooni adina; ci gàttal, ne sañ-sañu kërg yàlla ak réew moo war a noot xel ak xolub nit, kon noonu ndamum Roma ci réew mii atina.»
“God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.
“Kàddu Yàlla artu na ci njàqare ju jëm ci ñëw; bu ñu ko bañee déglu, àddina Protestan bi dina xam li Rom bëggoon dëgg-dëgg, waaye su yàgg ba gën a weesu ngir rëcc ci fiir bi. Moom, ci sutura, moo ngiy yokku ci doole. Ay njàngalem di jëfandikoo seen doole ci néegu yoon yi, ci iglesa yi, ak ci xol yi nit ñi. Moom ngiy dajale tabax yu kawe te réy, te ci biir barab yu nëbbu yooyu lañuy delloo ay fitnaam yu mu defoon bu njëkk. Ci yoon yu kumpa te kenn seetlu ko, moo ngiy dëgëral ay dooleem ngir doxal ay mébétam boppam bu waxtu wi agsee ngir mu dóor. Li mu bëgg rekk mooy barab bu mu man a taxaw ci kaw, te loolu dees na ko maye léegi. Dinañu gis léegi te dinañu ko yëg, li elementu Rom bi di mébét. Ku gëm tey topp Kàddu Yàlla dina taxawal ñaawtéef ak fitna.” The Great Controversy, 581.
“There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.
“Am naataal bu nekk ci bon, ci naxari, ak ci réer gu xel, ci saxaaru dee sax,—nelaw, nelaw. Ñan ñoo di yëg metitu xol ngir yee leen? Ban baat moo leen man a jot? Sama xel yóbbu na ma ci kanam, ba fan wa ñu di joxe mande bi ne: ‘Xoolleen, Boroom séet bi ngi ñëw; génnleen ngir daje ak Moom.’ Waaye am na ñenn ñuy géej ngir jot diwlin bi ngir yokk seen làmp yi, te bu tooñee sax dañuy gis ne jikko ji, ji diwlin bi di tegn, mënuñu koo jox kenn. Diwlin boobu mooy njubtey Almasi bi. Mu ngi tegn jikko, te jikko mënuñu koo jox kenn. Kenn nit mënu ko ameel beneen. Ku nekk war na am boppam ab jikko ju sellaloo ci bépp tuumaay bàkkaar.” Bible Echo, May 4, 1896.
“As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus (Matthew 19:16–22) they went away sorrowful, and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.” Early Writings, 49.
“Bi ma doon nit ñi ñàkk ñépp, ñuy dee ndax ñàkk dëgg gi nu am léegi, te am na ñenn ci ñi wax ne dañuy gëm dëgg gi, waaye dañuy bàyyi ñu dee ndax dañuy tere joxe jumtukaay yi war ngir yóbbu kanamu liggéeyu Yàlla, gis-gis boobu metti woon lool ci man, ba ma ñaan malaaka ma mu dindi ko ci sama kanam. Gis naa ne bu mbiru Yàlla woowee lenn ci seen alal, ni waxambaane wi ñëw ci Yeesu (Matthew 19:16–22), dañuy dem ak naqar, te ci lu gaaw mbugal mu fees di ñëw dajale seen yépp alal, ba leegi sax dina jeex tàmbali sarax suuf si ak dajale alal ci asamaan.” Early Writings, 49.
“Judas saw that his entreaties were in vain, and he rushed from the hall exclaiming, It is too late! It is too late! He felt that he could not live to see Jesus crucified, and in despair went out and hanged himself.” The Desire of Ages, 722.
«Yudaa gis ne, ay ñaanam amuñu njariñ, mu gaaw génn ci kër ga di wax ak yéene: “Dafa jëm ci bi weesu! Dafa jëm ci bi weesu!” Mu doon xalaat ne mënul dund ba gis ñu daajal Yeesu ca bant ba, te ci naqar gu metti mu dem reylu boppam.» The Desire of Ages, 722.