The history from verse sixteen unto twenty-two in Daniel eleven begins and ends with a typification of the Sunday law. The line’s beginning and ending being the same, identifies the signature of Christ, as the Alpha and Omega. Prophetically it requires that verse sixteen be aligned with verse twenty-two. When this is done it moves the history of the glorious land, as represented by the line of the Maccabees into the history of verses ten through fifteen.
Taarix bi tambali fukk ak juróom-benn ba tambali ñaar-fukk ak ñaar ci Daniel fukk ak benn, tambali na te jeex ci benn misaal buy fésal yoonu Dibeer. Ndaxte tambali ak jeexu bind bi benn lañu, loolu moo firnde suñu Boroom Kirist, ci ni Mu di Alfa ak Omega. Ci yoonu waxu yonent bi, loolu dafay laaj ngir tambali fukk ak juróom-benn méngoo ak tambali ñaar-fukk ak ñaar. Bu loolu amee, dafay yóbbu taarixu réew mi tedd gi, ni ko rëy-rëyoon ci sariñu Maccabée yi, dugal ko ci taarixu tambali fukk ba fukk ak juróom.
The Maccabees
Makkabe yi
The Maccabees revolt represents the twenty-two years that began in 1776 and ended when the United States became the sixth kingdom of Bible prophecy in 1798. This identifies the number twenty-two as a history directly attached to the time of the end in 1798, which is where verse forty of Daniel eleven begins.
Ñàkkug Makkabe yi mo mel ni ñaar-fukk ak ñaar at yi tambalee ci 1776 te jeex ba États-Unis nekk buur-googu juróom-benn ci waxu yonent yi ci Biibël bi ci 1798. Loolu moo firndeel ne lim bi ñaar-fukk ak ñaar mooy jaar-jaar bu yoxoosoo ak waxtu mujj ma ci 1798, te foofa la aaya ñent-fukk ci Daniel fukk ak benn tàmbalee.
The relation of the number twenty-two with 1798 is important to identify. The Maccabean revolt, in typifying the American revolution aligns both revolutions of the glorious land (literal and spiritual) as revolutions that rejected the statecraft of the Seleucids and the European kings, as well as the churchcraft of Greece and Rome. In both historical testimonies Greece and Rome represented the king of the north.
Jokkoo limub limub ñaar-fukk ak ñaar ak 1798 am solo ngir xam ko bu baax. Njàngat Makkabee yi, ci li muy mel ni céralug Mbind mi ci kaw bërebu Amerik, dafay yokk benn yoon ñaari cër yi ci réewu ndamam gi (bu dëgg ak bu xel) ni ay cër yu weddiwóon pexeemu nguurug Seleucid yi ak buur yu Evrop, te noonu itam pexeemu kërce yi bu Geres ak Room. Ci ñaari seede yu taarix yooyu, Geres ak Room dañoo doon buurub bëj-gànnaar.
The line of the Maccabees is represented in verse twenty-three, but it represents a history that began 33 years after Panium of verse fifteen, and just over a hundred years before Pompey in verse sixteen. The line ends at the judgment of the cross, a judgment that extended unto 70 AD, though that period of judgment is identified as simply the cross in verse twenty-two. Prophetically the Maccabean line, representing the glorious land from 1776, then 1798 with the Hasmonean dynasty and then the Herodian dynasty to the cross and 70 AD ends at verse twenty-two and it begins with twenty-two years from 1776 unto 1798. The twenty-two years from 1776 to 1798 also typify the twenty-two years from 9/11 unto 2023, which was typified as twenty-two days in Daniel ten. The Maccabean line begins and ends with “twenty-two.”
Sëtu Makkabé yi mooy liñu teeral ci sarax 23, waaye muy tektal jaar-jaaru nettali bu tàmbalee 33 at gannaaw Paaniyum bu nekk ci sarax 15, te lu weesu 100 at tuuti la jiitu Pompée ci sarax 16. Sëtu boobu jeex na ci àtteb bant bi, àtte bu yaataloon ba egg 70 gannaaw Kirist, doonte jamono ju àtte joojoo dees ko xamale rekk ni mooy bant bi ci sarax 22. Ci yoonu waxu yonent, sëtub Makkabé yi, buy tektal suuf su màgg si dale 1776, ba noppi 1798 ak nguurug Asmoneen yi, teg ci kawam nguurug Erood yi ba àgg ci bant bi ak 70 gannaaw Kirist, jeex na ci sarax 22, te mu tàmbali ak ñaar-fukk ak ñaar at yu jëm dëgg 1776 ba 1798. Ñaar-fukk ak ñaar at yi nekk diggante 1776 ak 1798 itam dañuy misaal ñaar-fukk ak ñaar at yi nekk diggante 9/11 ak 2023, yi ñu misaaloon ni ñaar-fukk ak ñaar fan ci Daniel 10. Sëtub Makkabé yi tàmbali na ak “ñaar-fukk ak ñaar” te mu jeex ak “ñaar-fukk ak ñaar.”
Four Roman Rulers
Ñenti Buur yu Room```
Verses sixteen through twenty-two directly identify four Roman rulers and represent another line within the verses. The Maccabean line is aligned based upon the principle of ‘repeat and enlarge,’ and the Roman line is directly represented in the verses. Pompey conquered the first two of three obstacles, as Rome ascended to the throne as the fourth kingdom of Bible prophecy at the battle of Actium in 31 BC. He was followed by Julius Caesar, Augustus Caesar and Tiberias Caesar. Pompey was a general, and the last three symbols are tied together as emperors.
Aayaat fukk ak ñaari ba fukk ak ñaar dañuy xamle bu leer ñeenti kilifa Room, te dañuy teewal itam beneen sàrt ci biir aaya ya. Sàrtu Makkabe yi dañu ko tëral ci ndigalu “dellu te yaatal,” te sàrtu Room moom dañu ko teewal bu jëm ci aaya ya. Pompee dafa nangu ñaari tere ci ñetti tere yi njëkk, ba Room yéeg ca nguur ga ni ñetteelu nguuru yonent yu Bibil bi, ca xareb Actium atum 31 laata Krist. Julius Caesar, Augustus Caesar ak Tiberias Caesar ñoo ko topp. Pompee dafa doon jeneral, te ñetti misaal yi mujj dañu leen boole ni emperer.
The last of the four rulers dies in verse twenty-two where Christ was crucified, so we must take the last of the four rulers of Rome back to the Sunday law of verse sixteen. When we do this Pompey would represent the first of four waymarks, where the fourth and final waymark aligns with the Sunday law of verse sixteen. Verse sixteen would be represented by Tiberias Caesar, and the battle of Panium of verse fifteen would be represented by Augustus Caesar, the battle of Raphia in verse eleven would be Julius Caesar, thus marking General Pompey as verse ten and 1989.
Ki mujj ci ñaari buur yu nekk ñent ñi dee ci aaya ñaar-fukk ak ñaar, fa ñu daajee Almasi bi, moo tax war nañu delloo ki mujj ci buur yu Room ñent ña ba ci kànu Dibéer bu aaya fukk ak juroom-benn wax. Bu nu ko defee, Pompee dina tegu ni ki jëkk ci ñenti màndarga-yoon, fa baat bi mujj te mujj ci ñoom méngoo ak kànu Dibéer bu aaya fukk ak juroom-benn. Aaya fukk ak juroom-benn dinañu ko tegu ci Tiberiyas Seesaar, te xareb Panium bu aaya fukk ak juróom dinañu ko tegu ci Ogist Seesaar, xareb Rafiya bu aaya fukk ak benn dinañu ko tegu ci Juliyus Seesaar; noonu lañuy màndargaal Jeneraal Pompee ni aaya fukk ak atum 1989.
This identifies that the “hidden history” of verse forty of Daniel eleven, the history from the collapse of the Soviet Union in 1989 unto the Sunday law of verse forty-one is represented by three lines of prophecy that are found in the history represented by verses ten through twenty-three. The Maccabees, the Roman rulers and the three battles of Rome’s proxy powers.
Lii fësal ne “jaar-jaar bu nëbbu” bu aaya ñent-fukk ci Danieli benn-fukk ak benn, muy jaar-jaar bi dale ca daanuwaatug Mbootaayu Soviet bi ca 1989 ba ci yoonu Dibéer bu aaya ñent-fukk ak benn, dañu ko tegtal ci ñetti rëdd-yëngu-yëngu waxi Yàlla yi nekk ci jaar-jaar bi tegtaloo ci aaya fukk ba ñaar-fukk ak ñett. Makkabi yi, boroom nguur yu Room ak ñetti xeexi kàttan yu Room di jëfandikoo ngir aymbëgëmam.
This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established. 2 Corinthians 13:1.
Lii mooy yatteelu ñetteel bi ma leen di ñëw. “Ci gémmiñu ñaar walla ñett seede lañuy dëggal bépp wax.” 2 Corinthians 13:1.
Three Proxy Wars
Ñetti xare yu am diggante ni ñaar, waaye ñett lañu.
Verse ten marks the end of the fourth Syrian War that occurred from 219 unto 217 BC, when Antiochus III Magnus (the Great) regrouped in advance of the battle of verse eleven, which was the battle of Raphia that would be represented by Julius Caesar. Verse ten identifies the collapse of the Soviet Union in 1989 as represented in verse forty, and Pompey aligns with that history. Verse sixteen represents the conquering of the glorious land of Judah, typifying the Sunday law in the United States, but Pompey aligns also with 1989, and in 1989 modern Rome conquered her first obstacle, but in doing so, she simultaneously spiritually conquered Protestant America when she seduced Ronald Reagan into forming a secret alliance with the glorious land. An alliance with the whore of Rome by a king, represents spiritual fornication.
Saar fukki bii tékkalug ñenteel xareb Siri bi amoon diggante atum 219 ak 217 ci kanam Yeesu Kirist, ba kerook Antiochus III Magnus (Magno bi, “Mag bi”) dajaleewaat na ay doxalinam ngir waajal xareb saar fukk ak benn bi, mooy xarebu Raphia, bi Yulius Caesar di wone. Saar fukk bi moom mooy tënkuug bu Mbootaay Sowiyet bi daanewoon ci 1989, ni ko saar ñeent-fukk bi di wone, te Pompey ànd na ak taariix boobu. Saar fukk ak juroom-benn bi di wone nootug suuf su tedd si Yuda, te loolu di misaalu yoonu Dibeer bi ci États-Unis, waaye Pompey ànd na itam ak 1989, te ci 1989 Room bu bees bi noot na jéggëlaayam bu njëkk, waaye ci def loolu, dafa itam, ci anam wu ruu, noot Amerig gu Protestaan gi ba muy nax Ronald Reagan ngir mu sos benn mbootaay bu kumpaa ak suuf su tedd si. Benn mbootaay ak jigéen ju moytuju Room, bu buur def, mooy njaaloo gu ruu.
1989 was where the whore of Rome begins to come out of her seventy years to commit fornication with all the kings of the earth. The first king is the United States in 1989, for the United States is also represented by Ahab, who was married to Jezebel, who is the whore of Tyre in Isaiah twenty-three.
At 1989 moo jigéenu njaaloo bu Room moo tàmbalee génn ci juróom-ñett fukki atam ngir def njaaloo ak buur yépp yi ci suuf si. Buur bu njëkk bi mooy États-Unis ci 1989, ndaxte États-Unis itam dafa ñu koy tektale ci Ahab, mi doon jëkkër u Jezabel, mi di jigéenu njaaloo bu Tir ci Esayi ñaar-fukk ak ñett.
And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.
Te bés na ci bés booba, Tir dina ñàkk fàttaliku juróom-ñaar-fukk at, ni fan yi benn buur di yor; gannaaw jeexitalu juróom-ñaar-fukk at yooyu, Tir dina woy ni jigéen ju jaay sa bopp. Jëlal xalam, wër dëkk ba, yaw jigéen ju jaay sa bopp ji ñu fàtte woon; defal neex lu baax ci xalam, woyal woy yu bare, ngir ñu man laa fàttaliku. Te bés na ci gannaaw jeexitalu juróom-ñaar-fukk at yooyu, Boroom bi dina seeti Tir, te moom dina dellu ca peyam, te dina def njaaloo ak bépp nguur gi ci àddina si ci kaw suuf. Esayi 23:15–17.
The whore was forgotten at the “time of the end” in 1798 when she received her deadly wound as represented in verse forty of Daniel eleven. At the “time of the end” in 1989 she begins the period of the healing of her deadly wound by committing fornication with the kingdom who will be the first to enforced the mark of her authority. That kingdom was represented by Ahab, and by France, who placed the papacy on the throne of the earth in 538 and was the premier kingdom to support the rise of the papal power. For this reason, they are titled as “the first-born of the Catholic church,” as well as “the eldest daughter of the Catholic church.” France and Ahab both witness to the United States role from 1989 unto the Sunday law.
Jigéen ju sell bi dañu ko fàtte ca “waxtu mujj ga” ci atum 1798, bi mu jotee ay gaañu yu dee, ni ñu ko tektalee ci aaya ñeent-fukk ba ci Daniyeel 11. Ca “waxtu mujj ga” ci 1989, mu tàmbali jamono ji ñuy fajee ay gaañam yu dee, ci li muy def njaaloo ak nguur gi di ñëkk a daan forcée màndargam nguuram. Goor-guur googu dañu ko tektalee woon ci Axaab, ak ci Farãs, mi teg papaas bi ci gangunaasu suuf si ci 538, te mooyoon nguur gu njëkk te gën a màgg ci jàppale yokkute kàttanu papaas bi. Moo tax ñu tudd leen “taawub njëkk bu kërceenug Katolig gi,” te itam “doom ju góor-góorlu jëkk bu kërceenug Katolig gi.” Farãs ak Axaab ñoom ñaar ñépp seedeel nañu role États-Unis bi daldi am, dale ci 1989 ba ca yoonu Dibeer ga.
In Isaiah twenty-three, the whore of Tyre, who is also the whore of Revelation seventeen, whose forehead has Babylon the Great written upon it. It is “forgotten” for the history of the United States, beginning in 1798, when the papacy ceased to be the fifth kingdom of Bible prophecy, the sea beast of Revelation thirteen. Then the United States began its role as the sixth kingdom of Bible prophecy as the earth beast of Revelation thirteen. Ultimately the United States becomes the premier king of the ten kings of Revelation seventeen. The symbolic history of a period of “seventy years,” the “days of one king” represents the seventy years that Babylon ruled as the first kingdom of Bible prophecy. This typifies the history of the United States from 1798 unto the Sunday law where the external line of American history is represented by the Republican horn and the internal line is represented by the Protestant horn. Those two horns representing the heart of the Constitution that provides for a separation of statecraft and churchcraft, and are the subject the future of America.
Ci Esayi ñaar-fukk ak ñett, jigéen ju bonju Tir, te moom itam mooy jigéen ju bonju Buy xibaar bu mujj bi 17, mi ñu bind ci jëemam: Babilon bu Mag bi. Mu nekk “fàttees” ngir jaar-jaaru Amerig gu Bennoon, tambalee ci 1798, ba baapote gi taxawatul woon nittee ñenteelu buurug yëglebëy Biibël yi, ndeyjoor gu géej gi ci Buy xibaar bu mujj bi 13. Noonu Amerig gu Bennoon tàmbali wàllam niki juróomeelu buurug yëglebëy Biibël yi niki ndeyjoor gu suuf gi ci Buy xibaar bu mujj bi 13. Ci mujj, Amerig gu Bennoon dafay nekk buur bu gën a mag ci fukki buur yi ci Buy xibaar bu mujj bi 17. Jaar-jaaru misaal bu ab diirub “juróom-ñaar-fukk at,” “fan yu benn buur” day tegtal juróom-ñaar-fukk at yi Babilon nguuru woon niki njëkkëru buurug yëglebëy Biibël yi. Loolu dafay misaale jaar-jaaru Amerig gu Bennoon dale 1798 ba ca yoonu Dibeer, fa rëdd wi ci bitiwu jaar-jaaru Amerig diñu ko tektale ak bëj-góorug Répiblikaan yi, te rëdd wi ci biir diñu ko tektale ak bëj-góorug Protestaa yi. Ñaari bëj-góor yooyu, yiy tegtal xolub Sàrtu-rey gi, bi jox ndajeel ci diggante saytu-reew ak saytu kërceen, te ñooy mbir mi aju ci ëllëgu Amerig.
Seventy years are marked for the whore of Tyre to be forgotten, then from the time of the end in 1989 unto the Sunday law she begins to sing. She began with a secret alliance as she captured the religion of Protestant America and brought down the political structure of the king of the south with the collapse of the Soviet Union. A period of seventy years that concludes in a history where Antiochus the Great is standing in the middle of a seventeen year period that is divided into ten and seven, which when multiplied equals “seventy.” At the beginning of the external two hundred and fifty years that ended between Raphia and Panium the internal time prophecy of twenty-three hundred years begins with “seventy” weeks being determined upon Daniel’s people. At the end of those seventy weeks, in 34 AD ancient Israel was forever divorced from God as His chosen covenant people, and God had then entered into marriage with His Christian bride and was then reaching out to the Gentiles.
Ñaar-fukk yi ñu tëral nañu ngir jigéenu moykat bu Tir ñu fàtte ko, te gannaaw loolu, dale ci jamono ji mujj gi ci 1989 ba ca yoonu Dibéer ba, mu tàmbalee woy. Mu tàmbalee ko ak bennoo bu kumpa, bi mu nangu diiney Amerig gu Protestaŋ, te mu yàq xàll wiir gu politig bu buur bu bëj-gànnaar bi ak màbbug Uniyoŋ Sowiyeetik bi. Ab diirub ñaar-fukk at, buy jeex ci benn taarix bu Antiokus Magno taxaw ci diggante ab diirub fukk ak juróom-ñaari at, bi ñu séddoo ko ci fukk ak juróom-ñaari, te bu ñu leen ñaaxale, mu yam “juróom-fukk.” Ca njàlbéen ga ca biti juroomi téeméeri at ak ñaar-fukk yi, yi jeexoon diggante Rafia ak Paniyom, kàddug yonent bu biir bu ñaari junni ak ñetti téeméeri at tàmbali na ak “juróom-fukk” ayu-bés yu ñu tëral ci kaw xeeti Daniyel. Ca jeexitalu juróom-fukk ayu-bés yooyu, ci atum 34 gannaaw Krist, Israayil gu yàgg ga dafa tas ba fàww ak Yàlla niki askanam gu tànn tegu ci kóllëre, te Yàlla duggoon woon ca séy ba ak jabaram ju Kiristaan, te doon na jot ci xeeti ñi dul Yawut.
207 BC Antiochus is standing in the middle of “seventy,” identifying the close of his kingdom’s favored nation status as the “glorious land” where He chose to raise up modern Israel. The end of the United States as the sixth kingdom at the Sunday law is the end of Isaiah’s “seventy years.” The two-hundred and fifty year line of Antiochus is identifying the close of probation for the Republican horn of the United States, just before the Sunday law of verse sixteen. The twenty-three hundred years that ended when judgment began on October 22, 1844 typifies when judgment closes at the Sunday law. The twenty-three hundred years begins with seventy weeks that identify the end of literal Israel as God’s chosen people. The end of the overall period of twenty-three hundred years concludes with the Protestant movement ending as the advent movement carried on unto the Sunday law. When the closed door of 1844 is repeated the doors will close upon the Republican horn, the Protestant horn, and the government beast.
207 BC, Antiochus taxaw na ci diggante “juróom-ñaar fukk,” te muy ràññee jeexital xaalis réewam bi ñu tànn woon ne mooy “réew mi màggat,” fa Mu tànn ba yékkati Israayil bu bees bi. Jeexital États-Unis niki juróom-beneen buur gu juróom-benni bi ci yoonu Dibéer moo di jeexital “juróom-ñaar fukki at” yi Esayi wax. Rëdd wu ñaar téeméeri ak juróom-fukk at yi Antiochus di taxawal, muy ràññee jeexital waxtu xéewël bi ngir bënn Republican bu États-Unis, tuuti bala yoonu Dibéer bu aaya fukk ak juróom-benni bi. Ñaari junni ak ñetti téeméeri at yi jeexoon bi àtte tàmbalee 22 Oktoobar 1844, dafa mel ni bi àtte di jeexee ci yoonu Dibéer. Ñaari junni ak ñetti téeméeri at yooyu tàmbalee ak juróom-ñaar fukki ayubés, yu ràññee jeexital Israayil gu dëgg niki askan wi Yàlla tànn. Jeexital jamono jépp ju ñaari junni ak ñetti téeméeri at, moo indi jeexital yëngu-yëngu protestaaŋ bi, ni yëngu-yëngu ñëw ga ko wéyal ba ca yoonu Dibéer. Bu bunt bu tëjku bu 1844 dellusee, bunt yi dinañu tëju ci kaw bënn Republican bi, bënn protestaaŋ bi, ak rab gu nguur gi.
For Antiochus to stand between the period of ten and seven is to stand at the end of his probationary time, Probation closes for the government of the United States, which is the earth beast, at the Sunday law, but the Republican horn’s probation closes before the Sunday law.
Ngir Antiochus taxaw ci diggante jamono fukk ak juróom-ñaar mooy taxaw ca mujj sa waxtu nattaalam. Waxtu nattaal bi tëj na ngir nguurug États-Unis, mi di rabu suuf, ca yoonu Dimaas la; waaye waxtu nattaalu kornu Républicain bi dafa tëj bala yoonu Dimaas bi.
Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:22.
Yeesu ne ko: «Waxuma laa wax ci juróom-ñaari yoon rekk; waaye ba ci juróom-ñaar fukki yoon ak juróom-ñaar.» Macë 18:22.
The expression “seventy times seven,” is the only place in the Bible where numbers are expressed with a multiple in this fashion. “Seventy times seven” is the four hundred and ninety years that were “determined” for Daniel’s people. It is the seventy weeks that begin the twenty-three hundred and at the end of the two hundred and fifty years from the identical starting point Antiochus arrives in the middle of ten and seven. Antiochus the Great there takes his stand in the last acts of his story in the sacred drama of the great controversy.
Wax ji “juróom-ñaar fukki yoon juróom-ñaar” mooy benn bi ci Biibël bi rekk fu lim yi waxees ak ay yoon ci noonu. “Juróom-ñaar fukki yoon juróom-ñaar” mooy ñenti téeméeri at ak fukk ak juróom-ñent yi ñu “dogaloon” ngir askanu Daniel. Moo di juróom-ñaar fukki ayi waxtu yi tàmbalee ñaari junni ak téeméer yi, te bu ñaari téeméeri at ak juróom-fukk baaxee jógé ci benn tàmbali bu mel noonu, Antiochus dikk ci diggante fukk ak juróom-ñaar. Foofa la Antiochus Mag bi taxaw ci mujj yi ci nettali bi moom, ci drama bu sell bi ci xuloo bu mag ba.
The closed door of 1844 represents the closed door of the Sunday law, and before the Sunday law of verse sixteen a period of seven years begins with Antiochus marking the end of his kingdom, and then his kingdom ends at the conclusion of the seven years. The seven-year period represents the image of the beast testing time, and the period begins at the first Sunday law of 321. Before the first Sunday law, which typifies the last Sunday law there is a ten-year period that begins with an edict. At the “edict” of 313 the testing represented by ten years begins, then Antiochus passes the first Sunday law and the probation of the Republican horn ends. At the end of the seven years, Panium and the Sunday law arrive, producing the division of east and west in the year 330.
Bunt bu tëjju bu 1844 moo di firnde bu tëjju bu yoonu dibeer, te bala yoonu dibeer bu ayaat bi fukk ak juroom-benn waxee, ab jamono ju juróom-ñaari at tambalee na ak Antiochus muy màndargaal njeexital nguuram, te gannaaw loolu nguuram jeex na ci mujjug juróom-ñaari ati yooyu. Jamono ju juróom-ñaari at yooyu dafay tegtal nataalu rab wi ci waxtu nattu bi, te jamono jooju tambalee na ci njëkk yoonu dibeer bi ci atum 321. Bala njëkk yoonu dibeer bi, miy misaal yoonu dibeer bu mujj bi, am na ab jamono ju fukk at ju tambalee ak ab ndigal. Ci “ndigal” ba ca 313, nattu bi fukk at di tegtal tambalee na; ba noppi Antiochus jël yoonu dibeer bu njëkk bi, te waxtu xéewalu kornu Réew mi jeex na. Ci mujjug juróom-ñaari ati yooyu, Panium ak yoonu dibeer bi agsi nañu, te jurale xàjjalug penku ak sowwu ci atum 330.
Pompey
Pompey
Pompey conquered the glorious land in verse sixteen, but within the two-year period from 65 unto 63 BC, Pompey, in fulfillment of Daniel eight and verse nine, actually conquered “the east” and the “[glorious] land,” typifying the double conquering in verse forty and 1989.
Pompée nangu na réew mu tedd mi ci aaya fukk ak juróom benneel, waaye ci biir ñaari at yu njëkk 65 ba 63 bala Kirist, Pompée, ci matale bu Daniel juróom ñaari ak aaya juróom benneel wax, dafa dëgg-dëgg nangu “penku” ak “réew [mu tedd] mi,” muy melokaanu ñaari yoon yu nangu yi ci aaya ñent-fukk ak 1989.
The third obstacle for pagan Rome would be accomplished by Augustus Caesar who is noted for forming the first official Roman Triumvirate, representing the first official threefold union in Rome. It is at the third waymark of Roman leaders that the threefold union is officially marked in Roman history. It is at the Sunday law in verse sixteen that the threefold union of the dragon, the beast and false prophet is established, and then the bird of wickedness is set back upon her place in Shinar, as set forth by Zechariah.
Ñetteeluñeel bi ngir Room gu bokk ci ñu dul jaamu Yàlla dina am jëfandikoo ci Augustus Caesar, mi xam ne moo sos njëkk njàppandoo bu ofisiyel bu ñetti wàll ci Room, te muy teg ci kanam njëkk njàppandoo bu ofisiyel bu ñetti wàll ci Room. Ci ñetteelu màndarga yoon wi ci kilifay Room lañuy ofisiyelamàccal njàppandoo bu ñetti wàll bi ci jaar-jaaru Room. Ci yoonu Dibeer bu nekk ci saar 16 lañuy taxawale njàppandoo bu ñetti wàll bi diggante nanka, rab wa ak yonent bu dëggul bi, te gannaaw loolu ñu delloo picc mi ci ay bon ci sa bérab ba ci Shinar, ni ko Sakariya waxe.
Augustus Caesar formed the first official Roman Triumvirate, but it is called the Second Triumvirate by the historians, for Julius Caesar also formed a Triumvirate, but it was not an official Triumvirate of the Roman government. The relation of Julius and Augustus Caesar as symbols of the threefold union of the dragon, the beast and the false prophet at the soon-coming Sunday law, is typified by Julius at the beginning of the movement to enforce Sunday legislation and Augustus at the end. The prophetic relationship is also represented by the siege of Cestius in 67, which was thereafter followed by the siege of Titus. Julius is Cestius and Augustus is Titus. Julius and Augustus represent the threefold union and Cestius and Titus represent a siege.
Ogiste Sezar dafa sos bi sëriñ buy jëfandikoo Triumvirat bu Rom gu njëkk, waaye tarihkat yi dañu koy wax Triumvirat bu Ñaareel bi, ndaxte Julius Sezar itam dafa sosoon ab Triumvirat, waaye kër gu njëkk gu nguurug Rom la woonul. Diggante Julius ak Ogiste Sezar, ni ñuy tekki melokaan yi ci booloo bu ñett-fànn bi, mooy nago, rab wa, ak yonent bu dëggul bi, ci yoonu Dimoñ bu war a ñëw léegi, Julius mooy ki ci tàmbali yëngu-yëngu bi ngir dooleel sàrtu Dimoñ, te Ogiste mooy ki ci mujj. Lëkkalekaayu yonent bi itam feeñ na ci teeñu Cestius ci atum 67, te gannaaw loolu teeñu Titus daldi topp. Julius mooy Cestius te Ogiste mooy Titus. Julius ak Ogiste dañuy teewal booloo bu ñett-fànn bi, te Cestius ak Titus dañuy teewal ab teeñ.
The period when the movement for a Sunday law begins prophetically in 313, is at the edict of Milan. Then in 321, at the midpoint of the seventeen-year period, the first Sunday law arrives. The third step of the division of the kingdom into east and west, representing the division in the United States into those who receive and those who don’t receive the mark of the beast or the seal of God was 330. There is a series of Sunday laws which lead to a Sunday law, and 321 represents the first Sunday law, that leads to the last Sunday law of 330.
Jamono jiitu ngir yoonu Dibeer bi tàmbalee ci waxu yonent ci atum 313, mooy bañ-bés bi ñuy wax ne ediggu Milan. Gannaaw loolu, ci atum 321, ca digganteg jamono ju ñaar-fukk ak juróom-ñaari at, yoonu Dibeer bu njëkk bi agsi. Ñetteelu jéego bu xaajal-gàdd gi bi ñuy séddale nguuru gi ci penku ak sowwu, te muy tekki séddoo bi ci États-Unis ci diggante ñi di jot marka rab wi ak ñi ko jotul walla ñi di jot kaaraange Yàlla gi, mooy atum 330. Am na taxawaayu yoonu Dibeer yu bare yi di jëmé ci benn yoonu Dibeer, te 321 dafay teewlu yoonu Dibeer bu njëkk bi, bi di jiite ba ci yoonu Dibeer bu mujj ba ci atum 330.
Unlike the two hundred and fifty years of Antiochus, the two hundred and fifty years of Nero identify a period of eight years, the midpoint of the first Sunday law and then nine years. Line upon line Antiochus and Nero identify two periods that are represented by three waymarks. In both lines the first and last waymarks are the same, an edict at the beginning that was marked by a marriage that ended with a divorce, and battle between the king of the north and the king of the south at the beginning and ending. The first Sunday law of 321 in the middle must be where Antiochus is standing. He is standing at the conclusion of a testing process represented by ten years, and the testing process manifests Antiochus as the eighth who is of the seven as he forms an image of the beast who is the eighth that is of the seven. At the same time the one hundred and forty-four thousand go through a testing process and transform from the seventh Laodicean church unto the eighth and Philadelphian church.
Wuute ak ñaari téeméeri ak juróom-fukk at yi Antiochus, ñaari téeméeri ak juróom-fukk at yi Nero dañuy xamale ab diirub juróom-ñett at, diggante bi ci njëkk alxames bi yoonu dibeer, te gannaaw loolu juróom-ñeent at. Sàrt ci kaw sàrt, Antiochus ak Nero dañuy xamale ñaari diir yu ñu teg ci ñetti màndarga-yoon. Ci ñaari rëdd yi yépp, màndarga-yoon bu njëkk ak bu mujj bi benn lañu, ndigal ci njàlbéen gi te seetaanoon ko ak céy gu mujje ak tas, ak xare diggante buur bu bëj-gànnaar ak buur bu bëj-saalum ci njàlbéen ak ci mujj. Njàngale yoonu dibeer bu njëkk bi ci 321, bi nekk ci diggante bi, foofu la Antiochus taxaw. Mu ngi taxaw ci jeexital ab jéemantu bu ñu melal ak fukk at, te jéemantu boobu dafay feeñal Antiochus ni mooy juróom-ñetteel bi ju jóge ci juróom-ñaari yi, ba muy sos nataalu rab wa, moom mi doon juróom-ñetteel bi ju jóge ci juróom-ñaari yi. Ci benn jamono boobu itam, téeméer ak ñeent-fukk ak ñeenti junniy nit ñi dañuy jaar ci ab jéemantu te soppeeku, jóge ci juróom-ñaareel kërceenug Laodise ba ca juróom-ñetteel kërceenug Filadelfi.
At the first Sunday law the erection of the image begins and ends at the Sunday law of Revelation thirteen, verse eleven, a verse that contrasts the beginning of the United States as a lamb, with its ending as a dragon. Thirteen is the symbol of rebellion, and the symbol of rebellion in the context of verse eleven, and the United States speaking as a dragon is the mark of the beast; whereas, the symbol of those who have the seal of God is the number eleven. Revelation 13:11 identifies the separation of those that receive the mark of the beast or the seal of God at the Sunday law when the United States speaks as a dragon.
Ca njëkk kàddu Dimaas bu njëkk bi, sampug nataal bi dafay tàmbali, te mu jeex ci yoonu Dimaas bi nekk ci Njàlbéen 13:11, ayet bu wone juute gi nekk diggante tàmbali Amerig gu Bennoogu Réew yi ni xar mu ndaw, ak mujjam ni njaay. Fukk ak ñett mooy màndarga réebal; te màndargay réebal ci wàllu ayet 11, ak ci mbir mi Amerig gu Bennoogu Réew yi di wax ni njaay, mooy màndarga rab wi. Waaye màndargay ñi am sello Yàlla mooy lim bu fukk ak benn. Njàlbéen 13:11 dafay tektale tasare gi ci diggante ñi di jot màndarga rab wi walla sello Yàlla ci yoonu Dimaas bi, ba Amerig gu Bennoogu Réew yi waxee ni njaay.
The image of the beast testing time has specific signs that mark its arrival, while also typifying its end. From Noah to the feast of trumpets God never changes, He always announces a testing period in advance of its arrival. His announcements are found in His prophetic word. Most Adventists (I am assuming) do not know that there were two sieges in the destruction of Jerusalem, or that the day of the final destruction was the identical day of the year that Nebuchadnezzar destroyed Jerusalem and the temple the first—alpha time. They might also be unaware that the sieges began at sacred feasts and ended on a sacred feast, or that the period of the siege was three and a half years. If they don’t know those facts, then it seems unlikely that they will see that Julius Caesar marks the beginning of the image of the beast testing time in its most perfect representation. By “perfect representation,” I mean its final fulfillment.
Nataalu jamono wóorug rab wi am na ay mandarga yu leer yu di màndargaal ag ñëwam, te itam di mel niy misaal ci ngàllam. Dale ci Nowee ba ci màggalu tabax-turu yi, Yàlla du soppiku mukk; moom dafa sax di yégle jamono wóorug bi lu jiitu ñëwam. Ay yégleem am nañu ci kàddug waxu ci kanam wi. Li ëpp ci Adventist yi (maa ngi ko jàpp) xamuñu ne ñaari wër-wër a amoon ba Yerusalem sànku, walla ne bés bu yàgg ba mujj ga sànkewoon mooy benn bésub at mi Nebukadnesar daane woon Yerusalem ak kër Yàlla gi bu njëkk—jamonoy alfa. Ndaxte, mën nañu itam bañ a xam ne wër-wër ya tàmbalee nañu ci màggal yu sell, te jeexee ci benn màggal gu sell, walla ne diirub wër-wër boobu nekkoon na ñetti at ak genn-wàll. Su ñu xamul dees nañu xam ay dëgg yooyu, kon mel na ne duñu gis ne Julius Caesar mooy màndargaal njàlbéenu jamonoy wóorug nataalub rab wi ci melokaanam gu gën a mat. Bu ma waxee “melokaan gu mat,” maa ngi tekki mooy mataleem gu mujj.
The same period is represented from 1888 unto the Sunday law, and then again from 9/11 unto the Sunday law, but the perfect fulfillment of the prophetic period of the setting up of the image of the beast as represented by Constantine the Great in the period of 313 through to 330, begins in the presidency of the eighth president since the time of the end in 1989.
Benn waxtu moomu lañu ko tegtal dale ci 1888 ba ci yoonu Dibeer, te ba noppi dellu ko jëfandikoo ci 9/11 ba ci yoonu Dibeer, waaye matug njub mi mat sëkk ci waxtu waxu yonent bi ci taxawal nataalu rab wi, ni ko Constantine Mag bu Rëy tegtalee ci diggante jamono 313 ba 330, dafay tàmbali ci nguurug juróom-ñetteelu president bi gannaaw “waxtu mujj” mi ci 1989.
From the first Sunday law the testing period over Sabbath and Sunday unfolds in a period represented by the seven years of Antiochus. The seven years of Antiochus’s line multiplied by the nine years of Nero’s line equals sixty-three, and in 63 BC Pompey conquered the glorious land in fulfillment of verse sixteen of Daniel eleven. At the Sunday law nine kings will acknowledge the United States as the premier king of ten kings that agree to give their kingdom to the whore of Tyre who is then to commit fornication with all the kings of the earth.
Li dale ci njëkk bésub Dibéer bu ñu sàkkee, jamonoji nattu gi ci Sabaa ak Dibéer di ubbeeku ci ab diir bu ñu tegtal ci juróom-ñaari at yi Antiochus. Juróom-ñaari at yi ci sëtub Antiochus, bu ñu ko yokkee ak juróom-ñeenti at yi ci sëtub Nero, mooy juróom-benn-fukk ak ñett; te ci 63 BC, Pompey dafa not suuf su tedd gi ngir matal wax ji nekk ci aaya fukk ak juróom-benn ci Daniel fukk ak benn. Ca yoonu Dibéer ba, juróom-ñeenti buur dinañu nangoo Estados Unidos ne mooy buur bi gën a mag ci fukki buur yi, yi déggoo jox jigéen ju ndaw waay bu Tuur seen nguur, te booba mu bëgg a def njaloo ak bépp buurub suuf si.
In agreement with the prophetic structure of the parable of the ten virgins, the marriage of the beast and the false prophet was accomplished in 1989, but at the Sunday law the marriage is consummated. A fractal of that history is the period of the judgment of the living that began in 2001, on 9/11. From that point to the Sunday law the image of the beast testing time, which is also the sealing time of the one hundred and forty-four thousand, judgment is accomplished upon God’s covenant people, and the land where they have resided in fulfillment of Abraham’s covenant prophecy. In that period the Laodicean Seventh-day Adventist church is judged, and then those who profess to be virgins are judged. Thus, the Protestant horn is judged, and it is judged during the period when first the Democratic party of the Republican horn was judged until 2024, when the judgment of the Republicans of the republican horn is now taking place. The constitutional government is the beast that carries the two horns and is judged at the Sunday law.
Jàppaleekat ak tabaxu yëgleb ci léebub fukki janq yi, seetaanu rab bi ak yonent bu dëggul bi am na ci atum 1989, waaye ci yoonu Dibéer bi seetaan boobu mat na ba noppi. Benn wàll wu mel ni ab fractal ci jaar-jaar boobu mooy jamono ji àtteg ñi dul dee tàmbalee ci 2001, ci 9/11. Dale ko fa ba ci yoonu Dibéer bi, jamonoy nattu nataalu rab bi, te mooy itam jamonoy tàmmeekar giiru téeméeri ak ñeent-fukk ak ñeent ñaar ñi, àtte bi am na ci kaw nit ñi dëkk ci kóllëre Yàlla, ak ci suuf si ñu dëkkoon ngir matal yëglebu kóllëreg Ibraayma. Ci jamono jooju, mbooloom Addina Ajiisaar ba bésub juróom-ñaareel, buy nekk Lawodise, àttees na ko, gannaaw loolu ñi wax ne ay janq lañu itam àttees na leen. Noonu nag, geñu Protestaŋ bi àttees na ko, te àtte boobu am na ci jamono ji ñu njëkk a àtte pati Demokaraat bi ci geñu Repiblikeeŋ bi ba ci 2024, bi àtteg Repiblikeeŋ yi ci geñu republikeeŋ bi di am léegi. Ngóornamaa bu dëppoo ak sàrtu ndeyjoor mooy rab bi yëkkati ñaari geñ ya, te dees na ko àtte ci yoonu Dibéer bi.
From 1989 to the Sunday law, is represented in a fractal from 9/11 unto the Sunday law, but the perfect fulfillment of the setting up of the image of the beast, is in the eighth president that is of the seven. Nero’s seventeen years is a fractal of the history of 9/11 to the Sunday law. Antiochus’ seventeen years is the same. The marriage of Reagan and the secret alliance is consummated with an open alliance in the eighth presidents’ term. The first of the alpha and omega marriages was symbolized by the Patriot Act in 2001, when English law was changed to Roman law. The marriage of the edict of Milan marks the beginning of the perfect fulfillment of the setting up of the image of the beast. Its structure is based upon the structure of the marriage of the ten virgins, and represents the counterfeit marriage that occurs during the true marriage.
Li dale 1989 ba baati yoonu Dimas, ñu koy tegtal ci ab fractal bu jóge 9/11 ba baati yoonu Dimas; waaye matug matugug taxawal nataalu rab wi nekk na ci ñetteelu njiit bi jóge ci juróom-ñaari njiit yi. Fukk ak juróom-ñaari at yi Nero amoon dafay ab fractal ci jaar-jaaru taarix bi dale 9/11 ba baati yoonu Dimas. Fukk ak juróom-ñaari at yi Antiokhus itam noonu la. Sey bi Reagan ak mbóotaay bu nëbbu gi mooy mat ak ab mbóotaay bu leer ci àppug ñetteelu njiit yi. Ki jëkk ci seyi alpha ak omega yi dafañu ko misaalé ci Patriot Act bi ci atum 2001, ba yoonu Àngalteer soppee yoonu Room. Seyug digle Milan mooy màndargaal njàlbéenu matug matugug taxawal nataalu rab wi. Tabaxam dafa sukkandiku ci tabaxug seyug fukki jigéen ñi, te muy tegtal sey bu naaféq bi di am biir sey bu dëgg bi.
The image of the beast testing time represents the “test” we must pass before we are “sealed.” The house of God is judged first and then at the Sunday law, those outside of God’s house are judged. The period of final judgment in both the house of God and then the great multitude begins with the first Sunday law. There will be a first Sunday law in the United States which will mark the beginning of the perfect and final fulfillment of the image of the beast testing period that thereafter ends at the Sunday law which fulfills Revelation 13:11. That Sunday law is the last Sunday law in the glorious land. The last Sunday law in the glorious land is the first Sunday law in the world, marking the image of the beast testing time for the world. The world testing time begins at the Sunday law in the United States in verse eleven of chapter thirteen. When the United States “speaks” as a dragon at the soon-coming Sunday law, verses twelve and onward in the chapter represent the world image of the beast testing time.
Jamono nataalu rab wi diirub nattu mooy tegtal “nattu” bi nu war a romb bala ñu “selle” nu. Kër Yàlla mooy njëkk a àtte, te gannaaw loolu ci yoonu Dibéer ba, ñi nekk biti kër Yàlla mooy ñu di àtte. Diirub àtte bu mujj bi ci kër Yàlla, te gannaaw loolu ci mbootaay bu mag ba, tàmbalee na ak yoonu Dibéer bu njëkk bi. Dina am yoonu Dibéer bu njëkk ci Etazini, te loolu mooy seetlu njàlbéenug matug mat ak mujjug yomb bi ci diirub nattu nataalu rab wi, te gannaaw loolu mu jeex ci yoonu Dibéer bi di matal Peeñ 13:11. Yoonu Dibéer boobu mooy yoonu Dibéer bu mujj ci suuf su tedd si. Yoonu Dibéer bu mujj ci suuf su tedd si mooy yoonu Dibéer bu njëkk ci àddina si, te mu di màndarga diirub nattu nataalu rab wi ci àddina si. Diirub nattu àddina si tàmbalee na ci yoonu Dibéer bi ci Etazini ci saar 11 bu wet gi ñaar-fukk ak ñett. Bu Etazini “waxee” ni njaay mi ci yoonu Dibéer bi di ñëw lu gaaw, saar yi njëkk ak ñaar-fukk ak ñaar ak yi ko topp ci wet gi dañuy tegtal diirub nattu nataalu rab wi ci àddina si.
For this reason, the two-hundred and fifty year prophecy of Nero that ends with the seventeen years beginning at the edict in 313, followed by the first Sunday law in 321, then the division of east and west in 330, is important to see. The three steps of Nero’s line are about persecution, Nero being the symbol of persecution and the 250-year period representing the church of Smyrna that ended in 313 when the church of compromise arrived. The third step marks the end of a kingdom, so when applied to the United States it represents the Sunday law and the transition from the sixth kingdom to the seventh and eighth kingdoms. When applied to the world the third waymark is the close of human probation, that was typified by the close of probation for the United States at the beginning of the world’s testing period of the image of the beast.
Loolu moo tax, waxu ci gis ni yëngu-yëngu waxu Nero bu ñaar téeméer ak juróom-fukk at, biy jeex ak juróom-ñaar-fukk ak juróom-ñett at yi tàmbalee ci ndigal ga ci 313, te gannaaw loolu ak jëfandikoo sàbadoos bi jëkk bi ci 321, ba noppi ak séddoo penku ak sowwu ci 330, am na solo bu mag. Ñetti yoon yi ci rëdd-u Nero dañuy jëm ci fitnaal, ndaxte Nero mooy misaal-u fitnaal, te àpp bi 250 at dafay tegtal mbooloom gëmkat yi ñu wax Smirna, mi jeexoon ci 313 bi kërceen gu ànd ak déglu-dëgg ak dëppoo agsi. Yoon wu ñetteel wi mooy màndarga jeexitalu benn nguur, ba tax bu ñu ko jëfandikoo ci États-Unis, dafay tegtal sàbadoos ak jéggi-jégg bi nekk ci diggante nguur gu juróomeel gi ak nguur gu juróom-ñaareel gi ak juróom-ñetteel gi. Bu ñu ko jëfandikoo ci àddina si yépp, waymark wu ñetteel wi mooy tëjinu àtteb nit, te loolu dafa amoon misaal ci tëjinu àtteb États-Unis ca ndoorte jamono jéexatalu àddina, bi àddina tàmbalee ñeem ci natangu nataalu rab wi.
This is why Augustus Caesar, the third of the four Roman rulers who lead to the Sunday law, represented by the cross, as set forth in verse twenty-two, can represent the cross, even though he is to be followed by Tiberias, who also represents the cross. The image of the beast testing period, is a twofold test that first test the earth and then the sea. The earth is the United States and the sea is the world.
Loolu moo tax Augustus Caesar, ñetteelu bu ñaari buur yu Room yi te doon jiite ba ci yoonu dibeer bi, miir ci bant bi, ni ko ñu tekki ci aaya ñaar-fukk ak ñaar, man naa teewlu bant bi, doonte ne Tiberias dina ko topp, te moom itam miir na bant bi. Jamono jàngatukaayu nataalu rab wi, nattu ñaari wàll la: bu njëkk di natt suuf si, te ba noppi di natt géej gi. Suuf si mooy Etats-Unis, te géej gi mooy àddina si.
The image of the beast test produces a doubling of signs; where the alpha of the second period is also the omega of the first period. 321 was the first Sunday law of prophetic history, and in the seventeen years identifying the image of the beast testing time, 321 is the first Sunday law in the United States that leads to the omega Sunday law of the image of the beast testing time in the glorious land. Yet 321 is also the first Sunday law for the world, so the year 321 marks the middle of both the beginning and the ending of the image of the beast testing time. 313 is the beginning, and the beginning is an edict, which typifies the Sunday law. The seventeen years of Nero identify a period of escalating Sunday laws through to the close of human probation.
Nataalu mën na ràbb mi jur ñaari màndarga yu ñu yokk ci seen bopp; fa alfa bu ñaareelu jamono bi di itam omega bu njëkkaléelu jamono bi. 321 mooyoon jëfekaay bu njëkk ci yoonu Dibeer ci jaar-jaaru yonent yi, te ci fukk ak juróom-ñaari at yi di mel ni ñuy xamale waxtu nattu nataalu mën na ràbb mi, 321 mooy yoonu Dibeer bu njëkk ca Etazini yu Indee yi, bi di jéemal ba agsi ci yoonu Dibeer bu omega ci waxtu nattu nataalu mën na ràbb mi ci réew mi tedd. Waaye 321 itam mooy yoonu Dibeer bu njëkk ngir àddina si, ba tax na atum 321 di màndargaal diggante njàlbéen ak mujjug waxtu nattu nataalu mën na ràbb mi. 313 mooy njàlbéen bi, te njàlbéen bi ab ndigal la, bi mel ni yoonu Dibeer. Fukk ak juróom-ñaari at yu Nero dañuy xamale ab jamono bu yoonu Dibeer yi di gëna yokku ba àgg ci tëjinu nootug nit.
The edict typifies the first Sunday law that leads to the close of probation. Pompey took Judah in verse sixteen, typifying the Sunday law, and Julius Caesar formed the first Triumvirate, though it was an unofficial threefold union, the historians still mark it as the first. Julius Caesar’s typification of the Sunday law’s threefold union, typified Augustus Caesar’s official Triumvirate that was followed by Tiberias at the cross. All four Roman rulers typify the Sunday law, as do all three steps of Nero’s seventeen years.
Ndigal mi dayo mi ngi mel ni waxtaan bu njëkk bu yoonu Dibeer bi, bi di jur tëjugu waxtu xéewal. Pompee jël Yuda ci aaya fukk ak juróom-benn, te loolu di misaalu yoonu Dibeer bi, te Julius Caesar sos Triumvirat bu njëkk bi; doonte sax ne mbootaay boobu ñetti wàll wi nekkoonul bu ñu ko firndeel ci yoon, waaye taariixkat yi tey sàkk ko ni mooy bu njëkk bi. Misaalu Julius Caesar ci mbootaay bu ñetti wàll bu yoonu Dibeer bi, moo misaale Augustus Caesar ak Triumviratam bu yoon wi dëggal, te bi loolu weesoo, Tiberias topp ca bant ba. Ñeenti njiiti Room yooyu ñépp di misaalu yoonu Dibeer bi, ni noonu itam ñetti jéego yi yépp ci fukk ak juróom-ñaar at yu Nero di misaale ko.
Pompey aligns with 1989; Julius aligns with verse eleven; Augustus aligns with verse fifteen and Tiberias with verse sixteen. The story of Julius in the verses includes his foray into Egypt and Cleopatra. The history gets repeated by Marc Antony. Marc Antony was Julius Caesar’s main general at the time when Julius was assassinated with twenty-three stab wounds. Twenty-three represents the Sunday law, and Julius death by 23 wounds is a kingdom ending at the Sunday law. Marc Antony, Augustus Caesar and Marcus Lepidas then formed the first official Triumvirate to avenge his death. One of those threefold powers, Marc Antony was going to repeat Julius’ encounter with Egypt and Cleopatra.
Pompey méngoo ak atum 1989; Julius méngoo ak sarax fukki ak benn; Augustus méngoo ak sarax fukki ak juróom, te Tiberias méngoo ak sarax fukki ak juróom-benn. Nettali Julius bi ci sarax yi dafa booleem dugguwam ci Esipt ak Cleopatra. Taariix bi dellu na ci Marc Antony. Marc Antony mooyoon jeneral bu mag bu Julius Caesar ca jamono ji ñu rey Julius ak ñaar-fukk ak ñett i jamono yu ñu ko jam. Ñaar-fukk ak ñett dafay tektal Santaare dimas bi, te deeeg Julius ci 23 i jam mooy nguur gu jeex ci Santaare dimas bi. Gannaaw loolu Marc Antony, Augustus Caesar ak Marcus Lepidas sampoon nañu njëkk Triumvirat bu nguur gu sax ngir fey deewam. Kenn ci yooyu ñetti doole yi, Marc Antony dina dellu def li Julius daje woon ak Esipt ak Cleopatra.
Whether Julius or Marc Antony they are both symbols of Rome and Cleopatra was a symbol of Egypt and Greece. She represented Greek rulership in Egypt, both symbols of the dragon, whereas Julius and Marc Antony are symbols of the beast. As the woman in the relation, Cleopatra was the church, making Julius and Marc Antony the state. Cleopatra represents a woman that is twice separated from her kingly Roman lovers; first in 1798 and then at the close of probation when she comes to her end with none to help. Her final demise is at the battle of Actium in 31 BC. The victor at the battle of Actium was Augustus Caesar, so we find that Pompey died in Egypt, Julius had an encounter with Cleopatra in Egypt, that was doubled in the history of Marc Antony and then Augustus Caesar ends that relationship at Actium. Actium identifies the Sunday law, for it is at the battle of Actium that the third obstacles for Rome was taken, and imperial pagan Rome began to rule for three hundred and sixty years, in fulfillment of Daniel 11:24.
Bu Yuliyus mbaa Maark Antoññ la woon, ñoom ñaar ñépp misaal lañu ci Room, te Kliyoopat la doon misaalu Misra ak Geres. Moom dafa teewaloon nguurug Geres ci Misra, ñoom ñaar itam misaal lañu woon ci njaay mi; waaye Yuliyus ak Maark Antoññ misaal lañu ci rab wi. Ndaxte moom moo nekkoon jigéen ji ci diggante boobu, Kliyoopat dafa doon kilifa gi, te loolu tax Yuliyus ak Maark Antoññ doon réew mi. Kliyoopat day teewal jigéen ju ñaar yoon a tas ak ay soppeem yu Room yu am buur; njëkk ba ci 1798, te ñaareel ba ci tëji waxtuw yiñ jox ngir tuub, bi muy agsi ci mujjam te kenn du ko dimbali. Moom de, mujjam am na ci xareb Actium ci atum 31 laata Kirist. Ki nottoowoon ci xareb Actium mooy Ogist Sesar, noonu gis nanu ne Pompee dee na ci Misra, Yuliyus daje na ak Kliyoopat ci Misra, te loolu am na yeneen ñaari yoon ci jaar-jaarub Maark Antoññ, ba noppi Ogist Sesar dagg boobu jokkoo ci Actium. Actium day xamle yoonu Dibeer, ndaxte ci xareb Actium la ñetteelu tere bi ci Room teqee, te Room gu bokk ci nguurug pagan bi tàmbalee nguuru diirub ñetti téeméeri at ak juróom-benn-fukk, ngir matal li nekk ci Daniel 11:24.
Pompey took the first two obstacles and Augustus the third.
Pompey jël naari tere yi ñaari njëkk, te Augustus jël ñetteel bi.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.
Te benn yene ci ñoom genn garab gu ndaw, te mu màgg lool ba am doole, jëm ci bëj-saalum, ak ci penku, ak ci suuf su neex. Daniel 8:9.
Pompey is 1989, the first waymark of three political powers to be overcome by modern Rome as its deadly wound is healed. The Soviet Union, followed by the United States and also the United Nations in verse forty-one of Daniel eleven. The warfare of the papal power is political and religious and prophetically the religious power of the United States was conquered when the secret alliance of Reagan and pope John Paul II was accomplished. The papacies’ target includes three political obstacles and three religious powers. In 1989 one of the three political powers was swept away, Protestantism as an actual word that means to protest Rome, was also swept away by the president of the United States in the same history. The three political powers are the Soviet Union, the United States and the United Nations, and the religious targets are Protestantism, along with the various religions of the dragon, which are all considered spiritualism. The three religions that lead the world to Armageddon are apostate Protestantism, Catholicism and spiritualism; and the papal power’s internal struggles between conservative and liberal ideology within their church, along with the schisms of orthodox Catholicism is a religious obstacle, and the other two religious obstacles for Catholicism to conquer are apostate Protestantism and spiritualism. Protestantism was swept away in 1989.
Pompey mooy 1989, te màndarga bu njëkk ci ñetti kàttan yu politig yi Room bu bees di daan ngir ñu fajaat boppam bu dee bi. Union Soviétique, gannaawam États-Unis, te itam Nations Unies ci saar ñent-fukk ak benn bu Danieli fukk ak benn. Xarey kàttanu paap bi politig la ak diine, te ci waxu yonent bi kàttanu diine bu États-Unis dafa neesoon daan ndax boole bu kumpa bu Reagan ak paap Jean-Paul II amoon na. Li paap yi jublu ci mooy ñetti tere yu politig ak ñetti kàttan yu diine. Ci 1989 kenn ci ñetti kàttan yu politig yi dafa neesoon far, Protestantisme, muy baat bu dëgg-dëgg tekki a jéggal Room, moom itam dafa neesoon far przezidaa États-Unis ci benn taarix boobu. Ñetti kàttan yu politig yi mooy Union Soviétique, États-Unis ak Nations Unies, te jubluwaay yu diine yi mooy Protestantisme, ak yeneen diiney nagoog, yu ñépp ñuy jàppe ni espiritualisme lañu. Ñetti diine yi jiite àddina ba Armageddon mooy Protestantisme bu weddi, Catholicisme ak espiritualisme; te xuloo yu biir kàttanu paap bi diggante xel mu wóor ak xel mu yaatu ci seen kanamug mbooloo, ak xaajtaayi Catholicisme orthodoxe, ay terey diine lañu; te ñaar yi ci des ci terey diine yi Catholicisme war a daan mooy Protestantisme bu weddi ak espiritualisme. Protestantisme dafa neesoon far ci 1989.
If the internal struggles of Catholicism as represented in the various Catholic prophecies derived from the messages of Fatima are separated from her efforts to overcome the religious powers outside of her own religion, then her alpha victory over Protestantism was Reagan’s secret alliance and her omega victory was the open alliance of 2025. Her struggles with orthodox churches are also portrayed from an initial victory in 1989 unto the final victory at Panium.
Bu jàppandikoo yi nekk ci biir Katolisis, ni ko ñu tegtal ci wàllu waxi yonent yu bare yu Katolik yi jóge ci yégleyi Fatima, su ñu leen tàqalee ak ay jéef-jëfam ngir nott ndoxalin yi ci wàllu diiné yi nekk biti diinamam, kon ndamamu alfa ci kaw Protestantis moo doon boole bu suturaak Reagan, te ndamamu omega moo doon boole bu leer ba ñépp gis bu 2025. Jàppandikoom ak kërk yi ortodoks itam ñu ngi leen tegtal ne tàmbalee ak ndam gu njëkk ci 1989 ba agsi ci ndam gu mujj ga ca Panium.
Pompey aligns with 1989, and his two victories over the “east and the pleasant land,” as Daniel identifies them in chapter eight and verse nine, represent the spiritual and political victory of the papacy over the former Soviet Union, and the accompanying spiritual victory over the glorious land of professed Protestantism. Julius Caesar is going to lose at Raphia, as did Antiochus III, and as will Zelenskyy. Julius is the subject of verses seventeen through to nineteen, and then Augustus Caesar stands up as the raiser of taxes. Tiberias Caesar is reigning at the time of the cross, so Tiberias is verse sixteen’s Sunday law.
Pompey méngoo ak 1989, te ñaari ndam ci kaw “penku ak suuf su neex si,” ni Daniel waxe ko ci saar juróom-ñett ba ak saar juróom-ñent ba, dañuy tegtal ndam wu ngëm ak wu politig gu paapaas bi am ci kaw njëkk Mbootaayu Sowiyet, ak ndam wu ngëm wi ko topp ci kaw suuf su màgg si bu Protestant yu wax ne ñoom ay gëmkat. Julius Caesar dina réer ci Raphia, ni ko Antiochus III réeree, te ni ko Zelenskyy it di réere. Julius mooy mbirum saar fukki ak juróom-ñaar ba ba ci fukki ak juróom-ñett, te gannaaw loolu Augustus Caesar dafa jóg ni kiy yëkkati galag. Tiberias Caesar moo nguur ci jamonoy kurwaaŋ gi, ba tax Tiberias mooy yoonu Dibéer bu saar fukki ak juróom-benn bi.
This aligns Augustus with Panium of verse fifteen, and verse eleven’s battle of Raphia with Julius. The battle of Panium is the third world war that begins just before the Sunday law of verse sixteen, but then transforms into the battle of Actium. Panium was the earth battle (the United States) and Actium was the sea battle (the world.) Augustus is represented at Panium in the line of four Roman rulers, and he was the actual leader at Actium. At Panium Antiochus dealt with Egypt, who was allied with Rome, and at Actium Augustus dealt with Egypt (Cleopatra) allied with Rome (Marc Antony). This means Pompey represents verse forty up to 1989 and Tiberias represents the Sunday law of verse forty-one. Julius Caesar arrived in 2014 when the Ukrainian War began as typified by the battle of Raphia in 217 BC.
Lii moo tax Augustus méngook ak Panium bi nekk ci saar 15, te xareb Raphia bi ci saar 11 méngook ak Julius. Xareb Panium mooy ñetteelu xareb àddina bi tambali tuuti laata yoonu Dibéer bi ci saar 16, waaye mu soppeeku ci xareb Actium. Panium mooy xareb suuf si (Etazini), te Actium mooy xareb géej gi (àddina si). Augustus dañu ko tektal ci Panium ci rëddooñu ñenti buur yu Room, te moom la woon njiit lu dëgg ci Actium. Ci Panium, Antiochus jëfandikoo na Misra, mi bokkoon ak Room; te ci Actium, Augustus jëfandikoo na Misra (Cleopatra) mi bokkoon ak Room (Marc Antony). Loolu tekki ne, Pompey mooy tektalu saar 40 ba ci 1989, te Tiberias mooy tektalu yoonu Dibéer bi ci saar 41. Julius Caesar agsi na ci 2014 bi xareb Ukraine tàmbalee, ni ko xareb Raphia bi ci atum 217 laata Kirist di misaal.
This identifies that verses seventeen through twenty-two begin in 1989 and end at the Sunday law, and are therefore the history that aligns with the “hidden history” of verse forty. The prophetic line of the Maccabees also aligns with the very same “hidden history.” The line of Roman rulers is identifying modern Rome, the beast of Revelation sixteen, and the line of the Maccabee’s is describing the glorious land, the false prophet of Revelation sixteen. The line of the three battles identifies the victory over the king of the south, the dragon of Revelation sixteen.
Lii day wone ne aaya ne saar yi fukk ak juróom-ñaari ba fukk ak ñaar ak ñaari ndaw tàmbali ci atum 1989 te mu jeex ci yoonu Dibéer, te mooy kon taariix bi méngook “taariix bu nëbbu” bi nekk ci saarum ñeent-fukk. Rëddoo yonent yi ci Maccabée yi itam méngook benn “taariix bu nëbbu” boobu. Rëddoo buur yu Room mooy wone Room gu bees gi, rab wi ci Peeñu 16, te rëddoo Maccabée yi mooy wax suuf si tedd gi, yonent bu dëggul bi ci Peeñu 16. Rëddoo ñetti xare yi mooy wone ndam li ci kaw buur bu bëj-saalum gi, njaay mi ci Peeñu 16.
Those three lines represent the three powers who lead the world to Armageddon and they are represented in verse forty as the king of the south, the dragon, the king of the north, the beast, and the chariots, horsemen and ships are the false prophet. The three lines from verse ten to twenty-three are representing the three powers in the hidden history of verse forty, that are nothing more or less than the an ongoing illustration of the three subjects represented in the open history of verse forty.
Rëdd yi ñett dañuy tegtal ñetti kàttan yi di jiite àddina ba Armageddon, te aaya ñeent-fukk bi day leen tegtal ni buur bu bëj-gànnaar, mbaam mi, buur bu bëj-saalum, rab wi, te gaal yi ak fas yi ak gaal-géey yi mooy yonent bu fen ki. Rëdd yi ñett nekk ci aaya fukk ba ci ñaar-fukk ak ñett dañuy tegtal ñetti kàttan yi ci jaar-jaaru nettali bu nëbb bi nekk ci aaya ñeent-fukk, te loolu du dara ludul wala yéesul benn lu dul misaal buy doxaat ci ñetti mbir yi ñu tegtal ci jaar-jaaru nettali bu ubbeeku bi nekk ci aaya ñeent-fukk.
Verse One
Saar bii egy.
Verses one through four identify the “time of the end” in 1989, as well as the eight presidents of the United States from that starting point, and concluding with the final and far richer eighth president. In verse four that king becomes the king of the world, as represented by Alexander the Great, king Ahab, the ten kings of Revelation seventeen, the ten tribes of Psalms eighty-three, and the ten nations set forth as a symbol of the world in the very first step of God’s covenant with Abram in Genesis 15:18–21.
Aayaat bu njëkk ba ci ñeent dëggal nañu “jamonoy mujj” ci atum 1989, ak itam juróom-ñettaleluëri Étaasini yi dale ci boobu ndoorte, te mu jeexee ci juróom-ñettaat bu mujj bi, bi gëna am alal lool. Ci aaya bi ñeent, buur boobu nekk na buurub àddina, ni ko firndeel Alekàndar Bu Mag bi, buur Axaab, fukki buur yi ci Peeñu 17, fukki xeet yi ci Sabóor 83, ak fukki réew yi ñu tëral ngir nekk misaalub àddina ci jëf ju njëkk ja sax ci kóllëre Yàlla ak Abram ci Njëlbéen 15:18–21.
Verses one through four represent the history of 1989 unto the threefold union at the Sunday law in verse forty-one, and therefore they align with the four Roman rulers, the line of the Maccabees and with the three battles of verses ten through fifteen which together make up the hidden history of verse forty.
Aayaat benn ak ñeent dañuy tegtal jaar-jaaru atum 1989 ba ci boole bu ñetti wàll bi ci sàrtu Dibeer bi nekk ci aaya bu ñeent-fukk ak benn; te moo tax ñuy méngoo ak ñeenti buur yu Room, ak rëddinu Makkabe yi, ak itam ak ñetti xare yi nekk ci aaya 10 ba 15, yi booloo di tàmbali jaar-jaaru bu nëbb bi nekk ci aaya 40.
Verses five through nine set forth a prophetic line which perfectly represents the history of 538 unto 1798, and provides the historical and prophetic logic to understand the significance of the time of the end in verse forty. That logic explains verse ten as the retaliation for the history of verses five through nine, and in doing so it defines the logic of 1989. This means that verses one through twenty-three of Daniel eleven represent five prophetic lines that are aligned with the hidden history of verse forty. The first four verses are about Trump, the eighth president who is of the seven, who is destined to be the king of ten kings in Revelation seventeen’s seventh kingdom.
Aayaat juróom ba baat ak juróom-ñeent yi di wone ab rëddoo yonent gu mat sëkk, buy mel ni mucc ci jaar-jaaru at 538 ba 1798, te di joxe xel mu jaar ci jaar-jaar ak yonent ngir xam solo waxtu mujj ga ci aayaat ñent-fukk. Xel moomu mooy leeral aayaat fukk ni mooy fayddug ngir jaar-jaaru aayaat juróom ba baat ak juróom-ñeent yi, te ci def loolu mu di tëral xelu at 1989. Loolu dafay tekki ne aayaat benn ba ñaar-fukk ak ñett yi ci Daniel benn-fukk ak benn dañuy teewal juróom rëddoo yonent yu déggoo ak jaar-jaar bu nëbbu bi ci aayaat ñent-fukk. Ñetti aayaat yu njëkk yi dañuy wax ci mbuur mi tudd Trump, moom mi di juróom-ñetteel mbuur mi bokk ci juróom-ñaari yi, te ñu tëral ne mooy nekk buurub fukki buur yi ci nguur gu juróom-ñaareelu Apokalips benn-fukk ak juróom-ñaar.
Verses five through ten identify the history leading to 1798 and on to 1989, which is the history of verse forty. Verses ten through fifteen identify a history of three proxy wars beginning in 1989, the second beginning in 2014, then the richest president stood up in 2015. That richest president was slain in 2020, and in 2022 the war of Raphia escalated, and then the richest president returned in 2024, and in 2025 the head of the beast and the head of the image of the beast were both inaugurated.
Aayaat juróom ba ci fukk miy xamle jaar-jaari cosaan bi jëm ci 1798 ba àgg ci 1989, te loolu mooy jaar-jaari aaya fanweer. Aayaat fukk ba ci juróom-ñeent ak fukk miy xamle jaar-jaari ñetti xare yu ñuy defe ci wàllu ñeneen, mi tambalee ci 1989, ñaareel bi tambalee ci 2014, te gannaaw loolu njiitu réew mi gën a bare alal taxawoon ci 2015. Njiitu réew mi gën a bare alal boobu ñu rey ko ci 2020, te ci 2022 xareb Raphia mettiwaat na, te gannaaw loolu njiitu réew mi gën a bare alal dellusi ci 2024, te ci 2025 boppu rab wi ak boppu nataalu rab wi ñoom ñaar ñépp ñu leen ubbi ci liggéey bi.
We will continue these things in the next article.
Dina nu ci topp, dinañu wéyal mbir yii.