In the history of Panium an alliance was formed between Antiochus Magnus and Philip of Macedon. The battle was directly carried out against the child Ptolemy V by Antiochus, and Philip contributed in the sense that his warfare in other parts of the realm prevented other armies from coming to the aid of the Egyptian child king. This means that Putin, the final king of the south—typified by the child king of Egypt (child meaning last generation prophetically) is defeated by Trump represented as Antiochus Magnus who defeated Ptolemy V at Panium and as Reagan defeated the USSR in 1989.
Ci jamono Panium, am na liggéeyandoo sosooë bi ci diggante Antiochus Magnus ak Philip bu Macedon. Xare bi moom, Antiochus moo ko gëna jëfandikoo jub ci kaw xale bi Ptolemy V; te Philip jox na cër ci melokaan wu ne, ndax ay xareem ci yeneen bérab yu nguur gi tere na yeneen xarekat yu ñëw di dimbali buur bu xale bu Égypte bi. Loolu tekki ne Putin, buur bu bëj-gànnaaw bu mujj bi—mi ñu misaalale ak buur bu xale bu Égypte bi (xale di tekki, ci waxu yonent, maas gi mujj)—dafa daanu ci loxoy Trump, mi ñu wone ni mooy Antiochus Magnus, mi daanu Ptolemy V ca Panium, te itam ni Reagan daan naa URSS bi ci 1989.
Philip means “a lover of horses” and “horses” symbolize both military and economic power. Horses pull chariots and are ridden by soldiers, and horses also move goods to the market. “Horses” are a symbol of “chariots, ships and horsemen” which is the primary symbol of the United States in its proxy relationship with the king of the north as set forth in verse forty.
Filib mooy “ku bëgg fas” la, te “fas yi” daan nañoo tegtal dooley xare ak dooley koom-kom ci benn yoon. Fas yi dañuy riij sareet yi, ñu war leen ci xarekat yi, te itam fas yi dañuy yóbbu alal yi ba ca marse bi. “Fas yi” mooy misaal bu “sareet yi, gaal yi ak wari fas yi,” te loolu mooy misaal bu njëkk bi ñuy jëfandikoo ngir Amerik ci digganteb ndimbalam ak buur bu bëj-gànnaar, ni ñu ko tëral ci aaya ñent-fukk.
Trump’s ally has two typifications in Philip of Macedon and Herod Philip the Tetrarch. Whether it is Herod Philip or Philip of Macedon the symbol identifies one who loves the power supplied to it by either Caesar or Antiochus, respectively. Philip loves horses, and one Philip was from Macedon, which held a central and foundational role in Alexander the Great’s kingdom.
Nijaayu Trump am na àndandoo yi am ñaari melo ci Philip bu Macedon ak Herod Philip mi doon Tetrarque. Su fekkee ne mooy Herod Philip walla Philip bu Macedon, misaal mi dafay jëfandikoo ngir teg ci kenn ku bëgg kàttan gi ñu ko jox, muy bu bawoo ci César walla ci Antiochus, ku nekk ci yoonam. Philip bëgg fas yi, te benn Philip bawoo na ci Macedon, réew mi yoroon wàll wu digg ak wu sas ci nguurug Alexander the Great.
It was his homeland, the kingdom he inherited from his father, Philip II, and the springboard for his vast empire. Located in the northern part of Greece, Macedon was distinct as the political and military core where Alexander was born (in Pella, 356 BC) and raised, and it provided the initial resources, manpower, and organizational structure that fueled his conquests. In essence, Macedon was the nucleus of Alexander’s kingdom—its starting point, military engine, and the region that anchored his identity as a Macedonian king, even as his empire grew far beyond its borders.
Dafa doon moo nekkoon réewam juddu, buur gi mu donn ci baayam, Philip II, ak taxawaayu njàppandikookam ngir yómbal ndolli nguuram gu yaatu. Mi ngi nekk ci bëj-gànnaaru Giriis, Maseduwaan moom dafa wéy ci nekk xolub politig ak xolub kàttan gu xare, fa Aleksaandar juddoo (ca Pella, 356 BC) te màggé; te moom la ko joxoon yëf yi njëkk, nit ñi, ak taxawaayu dogal yi taxoon mu man a yëngu ci ay ndamam. Ci dëgg-dëgg, Maseduwaan mooy doon xolub nguurug Aleksaandar—boppu njàlbéenam, dooleel xareem, ak réew mi sampoon màndargaam ni buurub Maseduwaan, doonte nguuram yaat ba weesu dayooy diggam.
Macedon represents the northern area of Alexander’s fourfold kingdom. Thus, one Philip is the Tetrarch, meaning ‘a fourth part,’ and the other Philip is ‘one-fourth’ of the four winds of Alexander’s former empire.
Maseduwan mooy wiir bu bëj-gànnaaw ci nguur gu ñeenti cër yu Alekseŋdar. Kon, benn Filib mooy Tetraark bi, maanaam “ñeenti ci benn cër,” te beneen Filib mooy “benn ci ñeenti” ngir ñenti ngelaw yi ci mbooloom nguur gu Alekseŋdar woon bu jëkk.
Herod represents one who rejects the covenant. Esau, the blood line that leads to Herod rejected his birthright. At the very beginning of the history of a chosen covenant people Esau becomes a symbol of those who reject the covenant Christ died to confirm. At the very point where God was going to expand his chosen covenant people into twelve tribes, Esau rebelled. At the end of ancient Israel, when at the cross the Jews claimed they had “no other king than Caesar” the Jewish nation became the symbol at the end which had been typified by Esau in the beginning. Herod’s family tree is made up of the blood line of Esau and the Jews, a blood line symbolized by a rebellious covenant breaker at the beginning and a rebellious covenant people at the end.
Erood dafa mel ni gànt gu sell mi. Esayu, sànq wu jur ci Erood, bàyyi na sa ndonou juddu. Ca njàlbéenu jaar-jaaru benn xeet bu Yàlla tànn ngir kóllëre, Esayu nekk na màndarga ñiy bañ kóllëre gi Kirist dee ngir dëggal ko. Ca bérab boobu sax, bi Yàlla bëggoon yaatal ay nitam yu tànn ci kóllëre ba nekk fukki giir ak ñaar, Esayu fippu na. Ca mujjug Israayil gu yàgg ga, ba ca bant ba Yawut ya waxe ne amuñu “benn buur bu dul Seesar,” xeetu Yawut ga nekk na ca mujj ga màndarga li Esayu doon waxtaan ci njàlbéen ga. Garab giirug Erood dafay jóge ci sànq Esayu ak Yawut ya, mooy sànq su màndargaal nit ku fippu di tasakat kóllëre ci njàlbéen ga, ak xeetu kóllëre gu fippu ci mujj ga.
Herod the Great imposed the taxes that brought Joseph and Mary to Bethlehem, and one of his three sons, Herod Antipas the son of Herod the Great ruled during the time of the cross. The period of Christ’s life from His birth to His death is symbolically represented by the family of Herod, thus identifying the history as the time of the chosen people’s visitation, a visitation the Jews by and large never saw.
Erodd bu Mag mi daan njég yi taxoon Yuusufa ak Mariya ñëw Betleem, te kenn ci ñetti doomam yi, Erodd Antipas mi di doomu Erodd bu Mag, moo nguuruwoon jamonoy bant ba. Waxtu dundug Almasi bi dale ci juddoom ba ba ci deeŋam, njabootu Erodd a ko melal ci misaal; noonu mooy wone ne jaar-jaaru wax jii mooy jamonoy seetsi ga ñu ñëwe woon ci ñi Yàlla tànn, seetsi googu nag, Yawut yi ci ñaari yoon gisewulñu ko.
Herod the Great murdered the children in response to Jesus’ birth, thus repeating the history of the birth of Moses when Egypt was murdering children. The first child slaughter was an attempt to murder the expected chosen one and the last child slaughter was again an attempt to murder the expected chosen one. The one hundred and forty-four thousand sing the song of Moses and the Lamb, and prophetically a “song” represents an experience. The one hundred and forty-four thousand live in a period that possesses parallel experiences. One of those parallels arrived on January 22, 1973 with a Supreme Court ruling allowing abortions in the USA. In the following forty-nine years roughly 66 million potential candidates to be among the one hundred and forty-four thousand were slaughtered through federally sanctioned abortion.
Erod Bu Màgg bi rey nit yi ngir wàll juddug Yeesu, noonu mu delloo jaar-jaaru juddug Muusaa ba Misra di rey xale yi. Jëf ju njëkk jii ci mbubb nit ñi moo doon jéem a rey kiñaan biñ doon séentu, te jëf ju mujj jii ci mbubb nit ñi moom itam moo doonaat jéem a rey kiñaan biñ doon séentu. Ñaari fukki junni ak ñent-fukki ñent junni ñi di woy woyu Muusaa ak Buuru-Kàttan bi, te ci waxu yonent yi “woy” dafay tegtal expérience bu nit dund. Ñaari fukki junni ak ñent-fukki ñent junni ñi dund nañu ci jamono ju yor xew-xew yu mel ni seen bopp. Benn ci yooyu xeetoon ngir àggsi na 22 Samwiyee 1973, ba Aji-Mbooloom Attekaay bu Kawe bi joxe àtte buy maye njébbanaay ci États-Unis d’Amérique. Ci juróom-ñent-fukki at yi topp, lu war a tollu ci 66 milyoŋi doom yu manoon a nekk bokk ci ñaari fukki junni ak ñent-fukki ñent junni ñi, rey nañu leen jaarale ko ci njébbanaay bu nguur gu fédéral gi sàmmal.
Power symbolizes military strength:
Kàttan mi ngi màndarga dooley xare.
And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.
Rabba ga ma gis woon, mel ni ci leopard, te ay tànkam mel ni tànki urs, te gémmiñam mel ni gémmiñu gaynde; te dragon bi jox na ko dooleem, ak gangunaam, ak sañ-sañu réy. Revelation 13:2.
The dragon, who is pagan Rome provided three things for the papacy, i.e. “his power, and his seat, and great authority.” In verse twelve the USA, the earth beast is represented as exercising all the “power” of the beast before him. Yet the word “power” in verse two is a different Greek word than the word translated as “power” in verse twelve. In verse two “power” is G1722: meaning in the face of (literally or figuratively): in the presence (sight) of.
Njaay mi, maanaam Room bu yàlla-yàlla, moo joxoon papaas bi ñetti mbir, maanaam “dooleem, ak toogukaayam, ak sañ-sañ gu mag.” Ci aaya fukki ak ñaar bi, Etazini, rab wu suuf wi, dañu ko wone muy jëfandikoo bépp “doole” bu rab wa ci kanamam am. Waaye baat bi ñu tekki ne “doole” ci aaya ñaar bi bokkul ak baat bi ñu tekki ne “doole” ci aaya fukki ak ñaar bi. Ci aaya ñaar bi, “doole” mooy G1722: maanaam ci kanam (bu dëgg mbaa ci misaal): ci présence bi (gis-gis bi) của.
The word “power” in verse twelve is a different Greek word.
Baati “kàttan” bi ci sarax 12 mooy beneen baat bu Gereg.
And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. Revelation 13:12.
Te moom dooley bépp kàttanu ci kanamam, di tax suuf si ak ñi ci dëkk ñépp màggal bépp bu njëkk ba, moom mi gaanaam gu rey woon wér. Njàlbéen 13:12.
The word “power” G1832 here means, (in the sense of ability); privilege, that is, delegated influence: authority, jurisdiction, liberty, power, right, strength. The word “power” in verse twelve is identifying that the earth beast is the sea beast’s delegated authority—the USA is the proxy representative of the sea beast. The USA exercises all the delegated authority of the first beast. In verse two pagan Rome gave three things to the papacy. Clovis gave his military and economic might to the papacy in 496 at the Battle of Tolbiac. Constantine gave the “seat” of the empire away in 330 and Justinian identified the pope as the corrector of heretics and the head of the churches by a decree in 533. Clovis in 496 typifies Reagan in 1989. Reagan typifies Trump.
Baatu “kàttan” G1832 fii mooy, (ci tekkiinu mën); ngënéel, maanaam, doole ju ñu dénk: sañ-sañ, yoonu nguur, sañu yéen, kàttan, deret, doole. Baatu “kàttan” bi nekk ci ayu fukki aari saar bi moo xamle ne mala suuf bi mooy sañ-sañu mala géej bi ñu ko dénk — États-Unis mooy kiy wuutu te di taxawal mala géej bi. États-Unis dafay jëfe mboolem sañ-sañ bi ñu dénk mala bu njëkk ba. Ci saar ba ñaareel, Room gu bokkoon ci dëkkandoo ak buur yi jox na papaas gi ñetti mbir. Clovis jox na papaas gi ay kàttanam yu soldaar ak yu alal atum 496 ca xareb Tolbiac. Constantine joxe na “toogu” nguur gi atum 330, te Justinian sant na ci ab yoonu buur atum 533 ne poob bi mooy kiy yedd heretik yi te mooy boppu kërk yi. Clovis ci 496 dafa mel ni Reagan ci 1989. Reagan dafa mel ni Trump.
According to Gregory of Tours (writing nearly a century later), Clovis was losing the battle and, in desperation, called upon the Catholic god for aid. His wife, Clotilde, was a Catholic Burgundian princess who had been urging him to convert from paganism. Clovis vowed that if he won, he would adopt Catholicism. The tide turned—whether by divine intervention or military strategy—and Clovis defeated the Alemanni, killing their king and scattering their forces. True to his vow, he converted to Catholicism and was baptized, traditionally dated to Christmas Day 496 in Reims by Bishop Remigius (St. Remi).
Ci xamne Gregory of Tours (mi bind ci ngir fan yu mat ñatt-fukk at gannaaw), Clovis dafa doon réer xeex bi te, ci njàqare gu metti, mu woo Yàlla bu Katolik ngir ndimbal. Jabaram, Clotilde, nekkoon buur-bu jigéen bu Burgondie, te moom Katolik la woon, di ko ñaax ci saa si mu dellu bàyyi bokk ci ñaareel yoonu yàlla yu dëgërul. Clovis fas na gént ne su mu nottee, dina jàpp Katolisism. Njàlbéen gi soppeeku na—xanaa ci ndimbal gu Yàlla walla ci pexe xare bu mat sëkk—and Clovis dafa daan Alemanni yi, rey seen buur ba, tas seen mbooloo xarekat yi. Ku jub ci kàddoom, mu soppi ngir jàpp Katolisism te ñu sóob ko ci ndox mi, te ci cosaan ñu di ko joxe bésub Noël 496 ca Reims, ci loxob Bishop Remigius (St. Remi).
His conversion marked a turning point, making Clovis the first Catholic king among the Germanic rulers (unlike the Arian Christian Visigoths or Ostrogoths). This aligned the Franks with the Roman Church, gaining him support from the Gallo-Roman population and the papacy. Clovis’ baptism is often seen as the symbolic “birth of France” as a Catholic nation, distinguishing it from other barbarian kingdoms that adhered to Arianism or paganism. For this reason, Catholicism refers to France as “the firstborn of the Catholic church,” and also “the eldest daughter of the Catholic church.”
Soppiku gis a doon yoonu soppe bu mag, tax mu nekk buur bu njëkk bi ci diggante njiitu Germaanik yi te doon Katolig (du ni Visigot yi walla Ostrogot yi yu doon Kiristaanu Ariyen). Loolu boolee Farank yi ak Këramu Room, te mu jariñu ci ndimbalum nit ñi Gallo-roman ak baamtu Papa bi. Sòobu ndoxum ngëm gu Klovis gii, lu bari gis nañu ko ni mooy “juddug Faraas” ci misaal, ngir mu nekk réewum Katolig, te mu wuutu ci yeneen nguur yu barbar yi yor Ariyanis wala bokk ci ñaari yooni bokk-penn. Moo tax Katoligis waxee ci Faraas ne mooy “taaw bu njëkk bi ci Këramu Katolig,” te itam “doom ju góor-góorlu ji gën a mag ci Këramu Katolig.”
When Clovis became the first proxy power of the papacy in 496, he typified Reagan who became the proxy power in 1989. In the history of Reagan and pope John Paul II a secret alliance was formed for the purpose of bringing down the king of the south. From 1798 unto the Sunday law the whore of Tyre is hidden, and she is the very same whore who traces her roots back to Macedon the northern most kingdom. She is the king of the north, hidden prophetically, but still professing to be infallible.
Bi Clovis nekk doole gu papaat bi mujj ci 496, mu doon misaal bu Reagan, mi nekk doole ju waral papaat bi ci 1989. Ci nettali Reagan ak baabuur-buur Room Pope John Paul II, dañoo sos benn mbokk gu nëbbu ngir wàññi buur bi dëkk-saalum. Dale ci 1798 ba ci yoonu Dibbër, jigéen ju bon ju Tir nëbbu na, te mooy jigeen ju bon jooju sax, ji delloo cosaanam ba ci Macedon, nguur gi gën a nekk ca bëj-gànnaar. Moom mooy buur bi ca bëj-gànnaar, ci naataange waxu yàlla mu nëbbu, waaye mu ngi sax di wax ne du man a juum.
The pope also represents “them that forsake the covenant,” who though prophetically hidden throughout the three proxy wars; will ultimately come into view in the history of the Battle of Panium. In the transition from Imperial Rome to papal Rome Daniel identifies when pagan Rome was reaching the end of its time as the fourth kingdom of Bible prophecy.
Pàppa bi itam diir na ñi “bàyyi kóllëre gi,” te doonte ne, ci waxu yonent yi, ñoom dañoo nees ci biir ñetti xare yuñu defe woon ci turu beneen; waaye ci mujj dinañu feeñ ci jaar-jaaru xareb Panium. Ci soppi gu nekk diggante Room bu Nguur gu Mag ak Room bu pàppa, Daniel di won kañ la Room bu pagan doon agsi ci mujjug jamono ji mu amoon ni moom mooy ñeenteelu nguur gi ci waxi yonent yi ci Biibël.
For the ships of Chittim shall come against him: therefore he shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. Daniel 11:30.
Ndax ga yu Chittim dinañu dikk ci moom; moo tax dina metti xol, dellu, te am mer ci kóllëre gu sell ga; noonu lay def; waaye dina dellu itam, te bokk xel ak ñiy bàyyi kóllëre gu sell ga. Daniel 11:30.
In the verse “them that forsake the holy covenant” is the Catholic church. Those who forsake the holy covenant are John the Revelator’s compromising church of Pergamos, that according to Paul would fall away before the man of sin would be revealed. Catholicism is those who have forsaken the covenant as represented by the attack that was brought against the Word of God, and also the seventh-day Sabbath which were both brought under progressive attacks from the time of Constantine onward. Earlier in chapter eleven the “covenant” is also referenced.
Ci wax bi ne: “ñi bàyyi kóllëre gu sell gi” mooy kërgëm-katolik bi. Ñi bàyyi kóllëre gu sell gi, ñooy kërgëm gu Pergamóo gu Yowaana mi jot Peeñ gi wax, kërgëm gu jëfandikoo déggandoo ak àddina, te ni Pool waxe woon mooy gi daan na dàqulu balaa nit ku bàkkaar bi feeñ. Katolisism mooy ñi bàyyi kóllëre gi, ni ko melal ne ci xare bi ñu indi woon ci Kàddug Yàlla, ak itam dibéer ba juróom-ñaareel ba, te ñoom ñaar ñépp dañu leen doon teg ci xare yu yokk-yokku doora ca jamono Constantine ba jëm kanam. Ca njëlbéenu saraxalekat fukki ak benn ci bopp bi, “kóllëre gi” dees na ko faatale itam.
And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. Then shall he return into his land with great riches; and his heart shall be against the holy covenant; and he shall do exploits, and return to his own land. At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter. Daniel 11:27–29.
Te xol yi buuru ñaari buur yii dinañu yéene njubadi, te dinañu wax fen ci benn ndab; waaye du am njariñ, ndaxte mujj gi mungi di nekk ci waxtu wa ñu dogal. Noonu dina dellu ca réewam ak alal yu bari; te xolam dina jublu ci kóllëre gu sell gi; te dina def jëf yu mag, ba noppi dellu ca réewam. Ci waxtu wa ñu dogal dina dellu, jëm kueleer; waaye du mel ni bu njëkk ba, mbaa ni bu mujj ba. Daniel 11:27–29.
In these verses “he” returns to his own land, then later he returns to his own land again. The two returning’s represent two victories that were then followed by a triumphal “return” to the city of Rome. The first was the Battle of Actium in 31 BC against Antony and Cleopatra, and the second was after the destruction of Jerusalem in 70 AD. The “time appointed” in the verses is the year 330, which identified the conclusion of the prophetic “time” of verse twenty-four that equates to three hundred and sixty years.
Ci ay aaya, “moom” dellusi ci suufam, te gannaaw loolu mu dellusiwaat ci suufam. Ñaari dellug yi tektal nañu ñaari ndam yu toppoon benn dellu gu am ndam bu mag ci dëkkub Rooma. Ki jëkk mooy xareb Actium ci atum 31 laata Kirist, ci kaw Antuwan ak Kileopatara, te ñaareel bi mooy gannaaw yàqug Yerusalem ci atum 70 gannaaw Kirist. “Waxtu wa ñu dogal” bi nekk ci ay kàddu yooyu mooy atum 330, mi xamle jeexital “waxtu” gu yégle ci saar wi ñaar-fukk ak ñeent, te muy tollook ñetti téeméeri ak juróom-benn-fukk at.
The two kings who speak lies at one table do so before the “time appointed,” “for yet the end shall be at the time appointed.” A question which should be considered is what does the verse mean when it states, “Then shall he return into his land with great riches?” Does it mean at the time appointed, then shall he return; or does it mean once the two tell lies at the table, then shall he return, and therefore the return is before the time appointed.
Ñaari buur yi wax fenn ci benn ndab li ñuy def lañu ko def balaa “jamono ji ñu dogal,” “ndaxte mujj ga dina nekk ci jamono ji ñu dogal.” Laaj bu war a seetlu mooy li aaya bi di tekki bi mu waxee ne: “Noonu dina dellusi ca réewam ak alal yu bare lool?” Ndax dafa tekki ne ci jamono ji ñu dogal, noonu dina dellusi; walla ndax dafa tekki ne bu ñaari bi waxee fenn ci ndab li, noonu dina dellusi, te kon delluwaayam mooy balaa jamono ji ñu dogal.
Uriah Smith identifies the two returns as 31 BC and 70 AD, which represents a history before the year 330, which is the time appointed. Smith also points out that the “return” of verse twenty-nine is post 330, and that it is not successful as were the returns following the battles of Actium and Jerusalem. What this means is that before the time appointed there is a meeting where lies are told, that is followed by one of the two kings who had been telling lies returning with great riches, who then opposes the holy covenant, does exploits and returns at the year 330, which is the time appointed.
Uriah Smith jàpp na ne ñaari dellusi yooyu mooy atum 31 baataxal Kirist ak 70 Gannaaw Kirist, te loolu di tegtal ab jaar-jaaru nettali bu jiitu atum 330, muy waxtu wi ñu jàppal. Smith fësal na it ne “dellusi” bi ci wërsëg 29 am na gannaaw 330, te nekkul lu am ndam ni dellusi yi toppoon xareb Actium ak Yerusalem. Li loolu di tekki mooy ne bala waxtu wi ñu jàppal, am na fa ndaje bu ñuy waxe fen, te loolu toppu ci benn ci ñaari buur ya doon wax fen, muy dellu ak alal ju bare lool, ba noppi jublu ci kóllëre gu sell gi, def jëf yu am solo, te dellu ci atum 330, muy waxtu wi ñu jàppal.
He then attacks the south, but it will be unlike the Battle of Actium or the destruction of Jerusalem. The history of 70 AD in the verses portrays the end of God’s chosen covenant people as represented by “the holy covenant” in the passage. In verse thirty pagan Rome has intelligence with those who forsake the holy covenant. 70 AD was the very end of ancient literal Israel as God’s covenant people, and verse thirty is identifying the history four centuries after 70 AD. Those who forsake the covenant in the history represented in verse thirty, are those who have forsaken the covenant entered into by God and His Christian people. Papal Rome is the church represented as those who forsake the holy covenant in verse thirty.
Noonu mu topp ci bëj-gànnaar, waaye loolu du mel ni xareb Actium mbaa ni yàqute Yerusalem. Jaar-jaaru at 70 gannaaw juddu Kirist gi ci ay kàddu yooyu dafay wone mujju nit ñi Yàlla tànn ngir kóllëreem, ñoom ñi ñu tegtal ci wax ji ak “kóllëre gu sell gi.” Ci sarax fukki fan ak juróom, Room gu bokkuloon ak ngëm am na xam-xam ak ñi dëddu kóllëre gu sell gi. At 70 gannaaw juddu Kirist gi moo doon mujju Israayil gu yàgg ga, gu dëgg te di lu mat sëkk, ngir doon askanu kóllëre Yàlla, te sarax fukki fan ak juróom mi dafay jàngale jaar-jaaru màndarga ñenti téeméeri at gannaaw at 70 gannaaw juddu Kirist gi. Ñi dëddu kóllëre gi ci jaar-jaar gi sarax fukki fan ak juróom di tegtal, ñoo di ñi dëddu kóllëre ga Yàlla ak ay nitam yu Kiristaan dugg. Room bu Bàppa bi mooy kërgëm gi ñuy tegtal ci ñi dëddu kóllëre gu sell gi ci sarax fukki fan ak juróom.
For the ships of Chittim shall come against him: therefore he shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. Daniel 11:30.
Ndax ga yu Chittim dinañu dikk ci kawam; moo tax dina metti xol, dellusi, te am mer ci kóllëreg sell gi; noonu la koy defe; waaye dina dellusi, te bokk xel ak ñiy dëddu kóllëreg sell gi. Daniel 11:30.
Verse twenty-nine brings us to the year 330, which was the time appointed as fulfilled by Constantine moving the capital city to Constantinople. At that waymark pagan Rome would be drawn into a southern war that would not be successful as had been Actium and Jerusalem. Then in verse thirty pagan Rome is attacked by Genseric who launched his naval warfare from Chittim, which is known today as Carthage. This warfare against pagan Rome was also represented as the second trumpet of the seven trumpets in the book of Revelation. The first four of those trumpet powers brought Western Rome to a conclusion by 476. Of those first four trumpets, the second trumpet, which is the ships of Chittim was the most severe, for Genseric took control of the seas and the wealth of the Empire dried up.
Wers ñaar-fukk ak juróom-ñent bi indi nu ci atum 330, mooy jamono ji ñu dogal woon te mu am doxal bu matale ko Constantine bi mu yóbbu kër gu mag gi ca Konstantinop. Ci waxtu jooju, Room gu bokk ak ña dul Yàlla dañu koy xëcc ci xareb bëj-gànnaar bu du am ndam ni ko Actium ak Yerusalem nekkoon. Noonu itam ci wers ñett-fukk bi, ñu daan Room gu bokk ak ña dul Yàlla loolu la Genseric song, moom mi tàmbalee xareem ci géej gi jóge ca Chittim, bi ñu xam tey ne mooy Carthage. Xare bii ci kaw Room gu bokk ak ña dul Yàlla feeñoon na itam ni trompet bu ñaareel ci juróom-ñaari trompet yi nekk ci téereb Peeñ gi. Ñetti kàttan yi jëkk ci yooyu trompet yóbbuñu Room gu sowu-jant bi ba ci jeexitam ci 476. Ci yooyu ñetti trompet yu jëkk ya, trompet bu ñaareel bi, mooy gaal yu Chittim yi, moo gëna metti woon, ndaxte Genseric jëlon na saytu géej yi, te alalu Nguuru gi wow na ba wow.
Confronted and grieved by the ships of Chittim he returns and has indignation against the holy covenant. This was fulfilled in the history leading up to the empowerment of the papacy in 538, through a warfare against God’s Word. After that he returns and has “intelligence with them that forsake the holy covenant.” That interaction between pagan and papal Rome was fulfilled in 533 with the decree of Justinian. The next verse, verse thirty-one then continues with how pagan Rome was “grieved.” In 2 Thessalonians, Paul teaches that pagan Rome “restrained” the papacy from taking control in 538. After he is grieved by an attack from the seas which wreck the economics of the kingdom, he has indignation against the holy covenant, then intelligence with those who forsake the covenant. In the next verses, “arms” which represents the power given to the papacy in 496 by Clovis, stand up and they pollute the sanctuary of strength, which in history represented the city of Rome, and then pagan Rome would remove the religion of paganism (the daily) from the realm and replace it with Catholicism and then they place the papacy on the throne in 538.
Bi gañu ko jànkonte te metti ko ndax gaal yu Chittim yi, mu dellu te am mer ci kóllëre gu sell gi. Loolu mat na ci jaar-jaaru nettali bind bi jiitu yokkute papaas bi ci atum 538, jaarale ko ci xare ak Kàddu Yàlla. Gannaaw loolu mu dellu te am “xam-xam ak ñi bàyyi kóllëre gu sell gi.” Jëfandoo boobu diggante Room bu pagan ak Room bu papaas mat na ci atum 533 ak yoonu ndigal bu Justinian. Saar bi ci topp, mooy saar fukki ak benn, teg na ba noppi ni Room bu pagan “mettewoon.” Ci 2 Thessalonik, Pool jàngale ne Room bu pagan “téy” na woon papaas bi ngir mu bañ a jël nguur gi ci atum 538. Gannaaw bi ko mettee ndax teginu xare gu jóge ci géej yi te yàq ekonomi nguur gi, mu am mer ci kóllëre gu sell gi, teg ci topp am xam-xam ak ñi forsake kóllëre gi. Ci saar yi ci topp, “loxo-xare yi,” yi di firndeel kàttan gaññ ci papaas bi ci atum 496 jaarale ko ci Clovis, daldi jóg te sobal bérab bu sell bu doole bi, mi ci taarix di dëkku Room; te noonu Room bu pagan di dindi diiney paganism bi (daily) ci réew mi, te wuutu ko ak Katoligis, ba noppi ñu teg papaas bi ci gàngune gi ci atum 538.
When the papacy was empowered in 538 it provided both a prophetic witness, and also a historical witness that are represented in the verses we are considering. The year 538 is typified by 31 BC and the Battle of Actium. In Daniel chapter eight, verse nine pagan Rome would conquer three geographical obstacles to take the throne of the earth. The first was Syria to the east, then Judah and Jerusalem followed by Egypt at the Battle of Actium. Papal Rome would also have three horns removed, the third of which was the Goths who were driven from the city of Rome in 538. Pagan Rome and papal Rome provide two witnesses that identify that the Battle of Actium aligns with 538, and 538 illustrates the Sunday law in the USA, when modern Rome rules supremely until probation closes.
Bi kërgi ndigal 538, papauté bi am yeneen seede yu wax ci yoonu nebbu, te itam seede yu taarix buy mel ni ñaari aaya yi nuy xalaat. Atum 538 dafa am misaal ci 31 BC ak xareb Actium. Ci Daniel saar 8, aaya 9, Roomu pagan dina noot ñetti tere yu geografik ngir jël gàngune suuf si. Bi jëkk mooy Siri ci penku, topp Judaa ak Yerusalem, gannaaw loolu Misra ci xareb Actium. Roomu papal itam dina am ñetti geeni yuñu dindi, te ñetteelu bi mooy Got yi ñu dàqee dëkkub Room ci 538. Roomu pagan ak Roomu papal dañuy joxe ñaari seede yu wone ne xareb Actium méngoo na ak 538, te 538 dafa tekki yoonu dibeer bi ci États-Unis, ba fa Roomu jamono jii di nguuru ak kàttan gu mat sëkk ba kera bañug nattu gi tëj.
We have concluded an overview of verses twenty-seven to thirty-one.
Nun dafa jeexital bu ñuy wax ci ayet yu ñaar-fukk ak juróom-ñaareel ba ñaar-fukk ak benn-fukki.
In the next article, we will focus on these verses and begin the work of aligning the passage with the history of verses eleven through fifteen.
Ci mbind mi, dinanu jàppale ci ay kàddu yooyu te tàmbali liggéeyu méngale pàcc bi ak jaar-jaaru waxi ay kàddu fukki benn ba fukki juróom.