With the collapse of the USSR in 1989 verse forty of Daniel eleven was fulfilled. Verse forty-one is the Sunday law in the United States, as is verse sixteen. From 1989 until the Sunday law in the United States verse forty is empty. The collapse of the USSR in 1989 was also identified in verse ten of Daniel eleven, that was initially fulfilled by Antiochus Magnus.
Ak yoonu URSS bi daanee ci atum 1989, aaya ñent-fukk bi ci Daniel benn-fukk ak benn am na matug yoon. Aaya ñent-fukk ak benn bi mooy yoonu Dibéer bi ci États-Unis, ni ko aaya juroom-benni-fukk ak juróom benn bi di woon itam. Dale na ca 1989 ba yegg ci yoonu Dibéer bi ci États-Unis, aaya ñent-fukk bi amul dara ci biir jamono jooju. Yoonu daanug URSS bi ci atum 1989, itam ñu ko firndeel ci aaya fukk bi ci Daniel benn-fukk ak benn, te keroog mu jëkk a mat ak Antiochus Magnus.
Antiochus III Magnus the Seleucid “king of the north,” ruled from 223–187 BC and sought to reclaim territories lost to the Ptolemies (the “king of the south”) after the Third Syrian War (246–241 BC). His campaign in the Fourth Syrian War (219–217 BC) aimed to retake Coele-Syria, Phoenicia, and Palestine. In 219 BC Antiochus marched south, capturing Seleucia-in-Pieria, Tyre, and Ptolemais (Acre), regaining coastal strongholds. In 218 BC he advanced further, taking Philadelphia (Amman) and pressing toward Egypt’s frontier, intent on reclaiming lost Seleucid lands down to Gaza. Antiochus halted his march in 218 BC, consolidating gains and preparing for a decisive push. Ptolemy IV Philopator, the Ptolemaic king, mustered an army to meet him, bolstered by Egyptian troops. Verse ten of Daniel eleven sets forth this movement of Antiochus, thus prefiguring the collapse of the USSR in 1989, and typifying verse forty.
Antiochus III Magnus, buur Seleucid bi ñuy wax ne mooy “buur bu bëj-gànnaar,” moo nguuru woon diggante at 223 ba 187 JK, te mu doon wut a delloo suuf yi mu ñàkk ci Ptolemée yi (ñi ñuy wax ne “buur bu bëj-saalum”) gannaaw Xareb Siri bu ñetteel bi (246–241 JK). Jëfam ci Xareb Siri bu ñenteel bi (219–217 JK) moo doon ngir jëlati Coele-Syria, Phénicie, ak Palestine. Ci atum 219 JK Antiochus dem na ca bëj-saalum, jël Seleucia-in-Pieria, Tyr, ak Ptolemaïs (Acre), ba delloo bérab yi ñu dëgërël woon ci géej gi. Ci atum 218 JK mu yokk na fa kanam, jël Philadelphia (Amman), te di sax ci wetu diggu Misra, ak xel mu dëgër ci delloo suuf yu Seleucid yi ñu ñàkk ba ci Gaza. Antiochus taxaw na ci doxalinam ji ci atum 218 JK, di dëgëral li mu jëlewoon te di waajal bët bu mujj boobu war a dogal. Ptolemée IV Philopator, buur Ptolemée bi, dajale na mbooloom xare ngir dajeek moom, te ñu yokk ko ak soldaar yu Misra. Aaya fukki bi ci Danieli fukki benn teg na ci kanam yëngu-yëngu wu Antiochus wii; noonu la jiitaloon wàññiku URSS bi ci 1989, te di melal aaya ñeent-fukk bi.
But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. Daniel 11:10.
Waaye doomam dinañu xëccoo, te dinañu dajale mbooloo gu réy gu ñuy soldaar yu bare; kenn ci ñoom dina ñëw ak lu wóor, daldi xàbbi ba ëpp, te jàll; gannaaw loolu dina dellu, te xëccoo ba agsi ci saxaaram. Daniel 11:10.
When the king of the north in verse forty “overflows and passes over” it aligns with verse ten’s king of the north “overflowing and passing through.” In both verses it is the identical Hebrew words, that are simply translated a little differently. It is the same expression as found in Isaiah 8:8.
Buuru bëj-gànnaar bi ci saar ñaar-fukk “di gën a féete ba jaar,” loolu dafa méngoo ak buurub bëj-gànnaar bi ci saar fukk miy “féete ba romb.” Ci ñaar ñaari saar yi, mooy benn baat yu hebere yi sax, te ñu leen tekki rekk ak tuuti wuute. Mooy benn wax ji ñu gis itam ci Esayi 8:8.
And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:8.
Te dina jaar ci Yuda; dina dale ba fees, tewe ba jall; dina àgg ba ci baat bi; te yaatalug i laafam dina feesal yaatu réewam, yaw Imanuwel. Esayi 8:8.
Each of the three verses is identifying a southern king being defeated by a northern king. Antiochus the northern king prevails over Ptolemy the southern king, just as Sennacherib prevailed over Judah the southern king, and just as the king of the north in verse forty swept away the USSR in 1989. Three verses along with the three historical fulfillments of those verses, identify the “time of the end” in 1989. Thus, verse ten is 1989 and verse sixteen is the Sunday law in the United States, as is verse forty-one.
Kennaar ñatt yooñu ñett yi, ku nekk ci ñoom dafa di misaal buur bu bëj-saalum bi ñu daan ndamale ak buur bu bëj-gànnaar bi. Antiokis, buur bu bëj-gànnaar bi, mooy aada Ptoleme, buur bu bëj-saalum bi, ni Senakerib moomee Yuda, buur bu bëj-saalum bi, te itam ni buur bu bëj-gànnaar bi ci aaya ñeent-fukk bi daane USSR ci 1989. Ñetti aaya yooyu, ak ñetti matug jaar-jaari dëgg yi ci seen matuwaay, dañuy jëfandikoo ngir xamle “waxtu mujj” bi ci 1989. Kon nag, aaya fukk bi mooy 1989, te aaya juróom-benn-fukk ak juróom-benn bi mooy yoonu Dibéer bi ci États-Unis, ni noonu itam aaya juróom-benn-fukk ak benn bi.
Verses eleven through fifteen is a line of Scripture, which also has a historical fulfillment that identifies specific prophetic waymarks within the hidden history of verse forty. Before the Sunday law in the United States, but after 1989 the battle of Raphia and its aftermath is set forth in verses eleven and twelve, and the battle of Panium is set forth in verses thirteen to fifteen.
Sarax ak juróom-benn yi nekk nañu benn rëdd-u Mbind mi, te itam am nañu matal gu jaar ci jaar-jaaram, buy won mandargay yonent yi vuute ci nettali bi nëbbu ci sarax fanweeri. Bala yoonu Dimaas ci États-Unis, waaye gannaaw 1989, xeexu Raphia ak li ko topp taxaw na ci sarax ak juróom-benn ak fukk, te xeexu Panium taxaw na ci sarax ak juróom-ñett ba juróom-ñent ak fukk.
The Sunday law is the time appointed; for it is there that the deadly wound of the papacy is healed, and the pope returns to the throne of the earth. That empowerment was typified by the enthronement of the papacy in 538, and by the enthronement of pagan Rome at the battle of Actium. Once prophetically enthroned pagan Rome ruled supremely for 360 years. Once the papacy was enthroned in 538, she ruled supremely for twelve hundred and sixty years. Once the deadly wound is healed at the Sunday law the papacy will rule supremely for a symbolic 42 months.
Yoonu Dibeer mooy waxtu bi ñu tëral; ndaxte fa la gaañu dee bi papasi bi jotoon faj, te paab bi dellusi ci ganguna suuf si. Kooku dooleel gi dafa amoon misaal ci yékkati papasi bi ca 538, ak ci yékkati Roomu bokk-pëyyaag ba ca xareb Actium. Bu ñu yékkatee Roomu bokk-pëyyaag bi ci yoonu waxu yonent, mu nguuru ci kaw yépp diirub 360 at. Bu ñu yékkatee papasi bi ca 538, mu nguuru ci kaw yépp diirub junni ak ñaar téeméeri at ak juróom-benn-fukk. Bu gaañu dee bi jotee faj ca yoonu Dibeer, papasi bi dina nguuru ci kaw yépp diirub 42 weer yu misaal.
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. And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:3–5.
Te gis benn boppam mel ni dees na ko ba mu dee; waaye gaaw gi ko rey woon wér na. Noonu àddina sépp yéemu topp mala ma. Ñu jaamu njaay mi mayoon mala ma kàttan; ñu jaamu itam mala ma, naan: Kan moom ni mala ma? Kañ mooy man a xare ak moom? Te ñu may ko gémmiñ gu wax ay wax yu màgg ak ay sos Yàlla; ñu may ko itam sañ-sañu yokk doole ngir mu sax ñaar-fukk ak ñaari weer. Peeñu Yóhaana 13:3–5.
Verse 27 says “both” of these kings:
Saar 27 wax na “ñoom ñaar ñi” buuru yi:
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. Daniel 11:27.
Te xol bu ñaar yii, seen xol dina jublu ci def lu bon, te dinañu wax fenn ci benn ndab; waaye loolu du yegg njariñ, ndaxte mujj gi dina am ci jamono ji Yàlla dogal. Daniel 11:27.
The two kings in verse twenty-seven are the kings in the previous two verses who thereafter fought the battle of Actium.
Ñaari buur yi ci saar 27, mooy buur yi ñëw ci ñaari saar yi jiitu, te gannaaw loolu ñoom lañu xeexoon xarebu Actium.
And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him. Yea, they that feed of the portion of his meat shall destroy him, and his army shall overflow: and many shall fall down slain. Daniel 11:25, 26.
Te dina jóg ay dooleem ak fitam, ngir xeex ak buur bi féete bëj-gànnaar ak mbooloo mu réy; te buur bi féete bëj-gànnaar dina jóg ngir xare ak mbooloo mu yàgg te am doole lool; waaye du taxaw, ndaxte dinañu fexe pexe yu koy dogal. Waaw, ñi di lekk ci céram dinañu ko alag, te ay xarekatam dinañu law yépp; te ñu bare dinañu daanu, dee ci reeni. Daniel 11:25, 26.
Verse twenty-seven therefore creates an anomaly that needs to be understood before we proceed. In verse twenty-four the “time” represents a 360-year period beginning at the battle of Actium and concluding at the appointed time in the year 330.
Kon lii, saar ñaar-fukk ak juróom-ñett bi jur na lu yéeme te war nañu ko xam bu baax laata nu jall ci kanam. Ci saar ñaar-fukk ak ñent bi, “waxtu” bi dafay tegtal ab diiru ñetti téeméeri at ak juróom-benn-fukk, mi tàmbalee ca xareb Actium te jeex ci waxtu wu dogaloon ci atum 330.
The king of the south in the battle was Cleopatra, who was in an alliance with Marc Antony. Octavius was the king of the north who would defeat them both. At the time appointed (31 BC) the two kings who had previously sat down at one table and told lies to one another would confront each other at the battle of Actium.
Buur bu bëj-gànnaar bi ci xeex bi mooyoon Kleopatra, mi nekkoon ci benn dëppook ak Marc Antony. Octavius mooyoon buur bu bëj-noor bi, kiy leen ñaar ñépp daan. Ca jamono ji ñu dogaloon (31 BC), ñaari buur ya, yi toogoon woon ca benn ndab, di waxante ay fen, dinañu jàkkaarloo ak seen bopp ci xeexu Actium.
The two kings at the table align with the history of the battle of Panium (verses 13 through 15), where there was an alliance of Antiochus Magnus and Phillip of Macedon. That historical alliance corresponds with the symbolic alliance represented in the name of Panium in the time of Christ—Caesarea Philippi. The alliance is also represented in verse forty when the USSR is swept away in 1989 through an alliance between Reagan and pope John Paul II. The two kings tell lies to each other before 31 BC, which aligns with the Sunday law in the United States, and therefore their lies occur before verse sixteen, during the history represented by verses thirteen to fifteen which were fulfilled at the battle of Panium seventeen years after the battle of Raphia, and one hundred and thirty-seven years before Pompey conquered Jerusalem in fulfillment of verse sixteen.
Ñaari buur yi nekk ci tebble bi méngoo ak jaar-jaaru xarebu Panium (ay saar 13 ba 15), fa nga amoon benn booleb diggante Antiochus Magnus ak Phillip bu Macedon. Booleb taarix boobu méngoo ak booleb misaal bi tegtal ci turu Panium ci jamonoy Kirist—Caesarea Philippi. Booleb boobu itam tegtal nañu ko ci saar ñaar-fukk, ba URSS ñu rayar ko ci atum 1989 jaarale ko ci benn booleb diggante Reagan ak baab-u-këram John Paul II. Ñaari buur yi dañuy waxante fen ci seen diggante lu jiitu atum 31 BC, te loolu méngoo ak yoonu Dibeer ci États-Unis, ba tax seen fen yi am lu jiitu saar 16, di ci biir jaar-jaaru bi ay saar 13 ba 15 di tegtal, yi mattoon ci xarebu Panium fukk ak juróom-ñaari at gannaaw xarebu Raphia, ak téeméer ak fanweeri at ak juróom-ñaar lu jiitu ba Pompey not Yerusalem ngir matal saar 16.
In verse twenty-eight Octavius, the victor over both Cleopatra (the king of the south) and Marc Antony, “returns 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.” Uriah Smith identifies these two victories as Actium in 31 BC and the destruction of Jerusalem in 70 AD. Verse twenty-eight is therefore identifying a history which begins at the battle of Actium, which is the beginning of the 360 years and the destruction of Jerusalem in 70 AD.
Ci wërsëñ ñaar-fukk ak juróom-ñett, Octavius, mi daan na Cleopatra (buuru bëj-saalum) ak Marc Antony, “dellusi na ci réewam ak alal yu bare; te xolam dina juum ci kóllëre gu sell gi; te dina def jëf yu am doole, ba noppi dellu ci réewam.” Uriah Smith sant na ñaari ndam yii ni Actium ci atum 31 balaa Kirist ak yaxug Yerusalem ci atum 70 gannaaw Kirist. Kon ci wërsëñ ñaar-fukk ak juróom-ñett, dañuy tektal jaar-jaaru nettali bu tàmbalee ca xeexu Actium, mi di ndëgtalu 360 at yi, ak yaxug Yerusalem ci atum 70 gannaaw Kirist.
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. Daniel 11:28.
Noonu dina dellusi ci suufam ak alal yu bare lool; te xolam dina jëm ci kóllëreg gu sell gi; te dina def ay jëf yu réy, ba noppi mu dellu ci suufam. Daniel 11:28.
The last phrase of verse twenty-four (even for a time) onward represents a historical line which began in 31 BC and concludes in the last phrase of verse thirty-one (shall place the abomination that maketh desolate) which was fulfilled in 538. The line begins with the battle of Actium, which marks the beginning of pagan Rome ruling supremely for three hundred and sixty years. The line ends in 538 with papal Rome beginning to rule supremely for twelve hundred and sixty years. Within the verses and the history which fulfilled the verses the time appointed in 330 represents a division in the history of pagan Rome as the fourth kingdom of Bible prophecy. After the initial period of ruling supremely for three hundred and sixty years, there follows two hundred and eight years of disintegration of the empire in advance of the papacy taking the throne in verse thirty-one in the year 538. In the sequence of those eight verses only verse twenty-seven identifies a historical fulfillment that occurred before the battle of Actium in 31 BC.
Baat bu mujj ci aaya ñaar-fukk ak ñeent (ba noppi ab jamono) ak li ci topp tey taxawal benn réew mi jëm ci taarix, mi tambalee ci 31 BC te mu jeex ci baat bu mujj ci aaya ñaar-fukk ak benn (di na yékkati yëf wi bon buy yàq) te loolu amoon na ci 538. Réew mi tambalee na ak xeexu Actium, mi màndargaal njàlbéenu Room gu pagan ngir nguur ak kàttan gu kawe ci diirub ñetti téeméeri at ak juróom-benn-fukk. Réew mi jeex na ci 538, ba Room gu papal tambalee nguur ak kàttan gu kawe ci diirub junni at ak ñaar téeméeri ak juróom-benn-fukk. Ci biir aaya yi ak taarix bi matale aaya yi, jamono ji ñu tànn ci 330 dafay tektal benn xaajale ci taarixu Room gu pagan niki ñeenteelu nguur gi ci kàddu-yonnee ci Biibël bi. Gannaaw jamono ji njëkk ngir nguur ak kàttan gu kawe di ñetti téeméeri at ak juróom-benn-fukk, ñaari téeméeri at ak juróom-ñett-fukk ak juróom-ñaar topp ci tasaaro guuru gi, lu jiitu jël guuru papaa gi toogu ci gàngune gi ci aaya ñaar-fukk ak benn ci atum 538. Ci toftale ga ñaari aaya yu juróom-ñett-fukk yooyu, aaya ñaar-fukk ak juróom-ñaareel rekk moo xamle matal taarix bu amoon lu jiitu xeexu Actium ci 31 BC.
Verse twenty-seven identifies a meeting between two kings in advance of the “appointed time” and verse twenty-nine identifies an “appointed time.” Verse twenty-seven’s “appointed time” is the beginning of the three hundred and sixty year period and the “appointed time” of verse twenty-nine is the ending of the three hundred and sixty year period. The beginning and ending represent an “appointed time.”
Aayaat ñaar-fukk ak juróom-ñett bi wax ci ndaje diggante ñaari buur, bu jiitu “waxtu wu ñu dogal,” te aayaat ñaar-fukk ak juróom-ñent bi tudd “waxtu wu ñu dogal.” “Waxtu wu ñu dogal” bi nekk ci aayaat ñaar-fukk ak juróom-ñett bi mooy tàmbalig jamono ju ñetti téeméeri at ak juróom-benn-fukk; te “waxtu wu ñu dogal” bi nekk ci aayaat ñaar-fukk ak juróom-ñent bi mooy mujjeem jamono ju ñetti téeméeri at ak juróom-benn-fukk. Tàmbali gi ak mujje gi dañuy tey “waxtu wu ñu dogal.”
The empowerment of pagan Rome began when it conquered the third geographical obstacle as represented in Daniel 8:9.
Doole Room gu bokk ak ñi dul Yàlla moo tàmbalee bi mu nottee ñetteelu tereb kër gi ci wet gu mel ni ñu ko wone ci Daniel 8:9.
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 bennam amoon nit genn ñëw benn ndax bu tuuti, te mu màgg lool ba sutiku woon jëm ci bëj-gànnaar, ak ci penku, ak ci suuf su rafet bi. Daniel 8:9.
The empowerment began at the battle of Actium, and the subsequent subjection of the king of the south (Egypt) in verse nine of chapter eight.
Kàttan gi tambalee ci xareb Actium, ak nootug bu topp mooy suufeel buur bi bëj-gànnaar (Misra) ni ko aaya juróom-ñeent baatub juróom-ñett ci saraxu juróom-ñaar waxe.
The ending of pagan Rome’s rules as the fourth kingdom of Bible prophecy ended in 538 when papal Rome overcame its third geographical obstacle. The entire five-hundred and sixty-eight year period from the battle of Actium unto 538 begins with pagan Rome conquering it’s third obstacle and becoming the fourth kingdom of Bible prophecy, and it ends when papal Rome conquers it’s third geographical obstacle.
Mujje Romu bu bokk-pëgan, mi doon ñenteelu nguur gi ci waxi yonent yi nekk ci Biibël bi, jeex na ci atum 538, bi Romu paap ba daanalee ñetteelu xeetu tereom géografik. Gën a yàgg biiru juróom-ñetti téeméeri ak juróom-benn-fukk ak juróom-ñett at yi, dale ci xareb Actium ba egg 538, tàmbalee na ak Romu bu bokk-pëgan bi daanalee ñetteelu tereom te doon ñenteelu nguur gi ci waxi yonent yi nekk ci Biibël bi, te mu jeex ci bi Romu paap ba daanalee ñetteelu tereom géografik.
As the fourth kingdom of Bible prophecy, the history represented identifies two periods, the first when Rome exalts itself followed by a period describing Rome’s fall. The beginning of the first period of exaltation is also the beginning of the entire period pagan Rome ruled as the fourth kingdom of Bible prophecy. The first period of Rome’s exaltation begins and ends with an appointed time, and it also begins with the joining of the northern and southern kingdoms. It ends with the division into an eastern kingdom and a western kingdom. Beginning and ending with an appointed time and the beginning and ending represent the four divisions of Alexander’s kingdom.
Ndegeel baax bi ñenteel ci waxi yëgleb Biibël, jaar-jaaru mbir mi muy tegtal day xamale ñaari jamono: ki jëkk bi, bu Roomée yékkati boppam; gannaaw loolu, ab jamono buy mel niw ay wax yu dëpp ci wàccegu Roomée. Njëlbéenu jëkk jamono jii ci yékkatug Roomée mooy itam njëlbéenu bépp jamono bi Roomée yéefaree ci ni moom di ñenteel ndegeel bi ci waxi yëgleb Biibël. Jëkk jamono jii ci yékkatug Roomée tambali na ak jeex ak waxtu wu ñu dogal; te itam, mu tambalee ak boole bu nguuru bët-u-ndeyjoor ak bët-u-saalum. Mu jeex ci xaajalegu ab nguuru penku ak ab nguuru sowwu. Tambali ak jeex ak waxtu wu ñu dogal, ak itam njàlbéen ak mujj, ñoo tegtal ñenti xaaj yi ci nguuru Alekxaandar.
The two appointed times of verses twenty-seven and twenty-nine represent a beginning and ending waymark describing the period when Rome rules supremely. At the Sunday law in the United States in fulfillment of verse forty-one and verse sixteen of Daniel eleven the period for modern Rome to rule supremely for forty-two symbolic months begins. The first appointed time of verse twenty-seven is the Sunday law in the United States and the second appointed time represents when the last nation on earth follows the example of the United States and enforces the last Sunday law and in so doing identifies the worldwide enforcement of the idol sabbath.
Ñaari waxtu yu ñi jàng ci sarxal ñaar fukk ak juróom-ñaari ak ñaar fukk ak juróom-ñeent dafa mel ni ay merk yu tambali ak mujj, di melal jamono ji Room di nguuru ci kaw yépp. Ci yoonu Dibéeri ci États-Unis, ngir matal sarxal ñaar fukk ak benn ak sarxal fukk ak juróom-benn ci Danieli fukk ak benn, jamono ji Room bu bees di nguuru ci kaw yépp diir ñaar fukk ak ñaari weer yu misaal bi tàmbali. Waxtu wu njëkk wi ñu tudd ci sarxal ñaar fukk ak juróom-ñaari mooy yoonu Dibéeri ci États-Unis, te waxtu wu ñaareel wi dafay tekki bi xeetu réew mujj ci suuf topp misaalu États-Unis te doxal yoon wu mujj wu Dibéeri, te ci loolu mu xamle ne ñu doxal ci àddina bépp sabbat bu xërëm ba.
Those two prophetic waymarks are the Sunday law in the United States unto the world Sunday law enforcement, and those two Sunday laws are the two appointed times in verse twenty-seven and twenty-nine. The first appointed time of verse twenty-seven was also typified by Constantine’s Sunday law in 321, and the papal Sunday law at the Counsel of Orleans in 538 represents the worldwide Sunday law.
Ñaari màndarga yu yépp ñaar yu yonent yi di alal, mooy yoonu Dibeer bi nekk ci États-Unis ba ci jëfandikoo yoonu Dibeer ci àddina si yépp, te ñaari yoonu Dibeer yooyu ñoo di ñaari waxtu yu tudd ci sarax 27 ak 29. Jëkkër waxtu wu tudd wi nekk ci sarax 27, dañu ko itam misaalale woon ak yoonu Dibeer bu Constantine ci atum 321, te yoonu Dibeer bu pap bi ci Ndaje Orleans bi ci atum 538 dafa tegu yoonu Dibeer bu àddina si yépp.
In the context of verses thirteen through fifteen the battle of Panium is the history that precedes the Sunday law of verse sixteen. Within that history the meeting of the two kings who lie to each other is fulfilled. Verse thirteen through fifteen are part of the history represented in verses ten through sixteen. The verses identify the fourth Syrian War in verse ten, the battle of Raphia in verse eleven, and the aftermath of that battle in verse twelve. Verses thirteen through fifteen represent the history of the year 200 BC when the battle of Panium was fulfilled, and when pagan Rome represented as the robbers of thy people enter the prophetic narrative.
Ci biir aaya 13 ba 15, xareb ba Panium mooy taarix bi jiitu yoonu Dibeer bu aaya 16 wax. Ci biir taarix boobu la ndajem ñaari buur yi di fenante seen bopp mat. Aaya 13 ba 15 bokk nañu ci taarix bi aaya 10 ba 16 di tegtal. Aaya yi di jëfandikoo xarebu Siri bu ñeenteel bi ci aaya 10, xareb ba Raphia ci aaya 11, ak li xew gannaaw xareb boobu ci aaya 12. Aaya 13 ba 15 di tegtal taarixu atum 200 baatu Kirist laata, ba xareb ba Panium mat, te ci jamono jooju Room gu bokk ci pagan, gu ñu tegtal ni sàcciy sa xeet, dugg ci nettali wax ju yonent bi.
Daniel eleven verse forty identifies the collapse of the USSR in 1989 and verse sixteen identifies the Sunday law in the United States. The meeting between two kings who tell lies to one another in advance of the time appointed, which was the battle of Actium, do so within the history of verse forty that follows the time of the end in 1989 and concludes at the Sunday law in the United States. Verse twenty-seven is a waymark in the hidden history of verse forty, occurring after 1989, but before the Sunday law. The “meeting” of verse twenty-seven is a waymark before the empowerment of Rome at the Sunday law. There are several waymarks that lead up to the empowerment of the papacy in 538, and these waymarks also occur before the time appointed. One of those prophetic waymarks is the decree of Justinian in 533, that fulfilled verse thirty’s reference to having “intelligence with those that forsake the covenant.”
Danyeel benn fukk ak benn, sarax 40, mooy wone yàquute URSS bi ci 1989, te sarax 16 mooy wone yoonu Dibeer bi ci États-Unis. Ndaje mi diggante ñaari buur yi, ñuy waxante fen ci seen diggante lu jiitu jamono ji ñu dogaloon, te mu doon xeexu Actium, am na ci biir jaar-jaaru sarax 40, mi topp “waxtu mujj” mi ci 1989 te jeex ci yoonu Dibeer bi ci États-Unis. Sarax 27 mooy ab màndarga-yoon ci jaar-jaaru kumpa bu sarax 40, te muy am gannaaw 1989 waaye bala yoonu Dibeer bi. “Ndaje” mi ci sarax 27 mooy ab màndarga-yoon bu jiitu may-kat doole Rooma ci yoonu Dibeer bi. Am na ay màndarga-yoon yu bari yu jiitu may-doole boppu Paap bi ci 538, te màndarga-yoon yooyu itam am nañu bala jamono ji ñu dogaloon. Benn ci màndarga-yoon yu yonent yi mooy ndigalul Justinian ci 533, mi mataloo waxi sarax 30 bi ci ne am na “xam-xam ak ñi dëddu kóllëre bi.”
The other waymarks that lead to the time appointed in the history of pagan Rome are the year 330 when pagan Rome cast down and simultaneously gave the “seat,” to the papal power. In 496 Clovis gave his “power” to the papacy. In fulfillment of Daniel seven pagan Rome removed “three horns” for the papacy, the last being the removal of the Ostrogoths from the city of Rome in 538. In 508 the religion of paganism was set aside as the legal religion of the realm and was replaced with Catholicism. 538 represents the Sunday law of verse forty-one, and 496 represents 1989 when Reagan as with Clovis dedicated his power to the pope of Rome. The year 330 identifies the Sunday law, for it is there that the papacy returns to the seat of authority.
Yeneen màndarga yi yóbbu ci waxtu mu tànnbi ci jaar-jaaru Room gu bokkoon diiney xeer yi mooy atum 330, bi Room gu bokkoon diiney xeer yi daaneel te ci benn yoon jox “toogu” bi dooleb paap bi. Ci 496, Clovis jox na “dooleem” paapas bi. Ci matug Daniel juróom-ñaari, Room gu bokkoon diiney xeer yi dindi na “ñetti sax” ngir paapas bi, te mujj ga mooy dindi Ostrogot yi ca dëkk ba Room ci 538. Ci 508, diineb xeer yi ñu beraloon woon ne mooy diineb nguur gi ci yoon, ñu bàyyi ko te wecci ko ak Katolisism. 538 dafay tegtal sàrtu Dibeer bu aaya juróom-ñeent-fukki benn bi, te 496 dafay tegtal 1989 bi Reagan, ni Clovis, jagleel dooleem paap bu Room. Atum 330 mooy wone sàrtu Dibeer bi, ndaxte foofa la paapas bi delluwaat ca toogu kàttan ga.
This identifies that both 538 and 330 represent the time appointed, which is verses sixteen and forty-one. 496 represents 1989 fulfilled verse ten and verse forty in Daniel eleven and Isaiah 8:8. 508 identifies when the religion of the realm is set aside for Catholicism. Beginning with Clovis in 496 through 508, a progressive removal and replacement of the legal religion of the realm was illustrated. In the history beginning in 330 a progressive demise of Western Rome is represented by the first four trumpets, thus identifying progressive destruction that begins at the Sunday law in the United States.
Lii di wone ne 538 ak 330 ñooñu benn lañu di tegtal ci jamono ji Yàlla tëral, mooy ayaar yu fukk ak juróom-benn ak fukk-ñeent. 496 mooy 1989, mi matale ayaar bu fukk ak ayaar bu ñeent-fukk ci Daniel 11 ak Isaiah 8:8. 508 mooy tegtal bi ñuy wàññi diine ji nguur ga santoon, ngir teg Katolisisim ci boppam. Doon na tàmbalee ak Clovis ci 496 ba 508, te feeñaloon nañu fa ne dindi gu ndank-ndank ak wuutu gu ndank-ndank diine ji yooni nguur ga santoon. Ci jaar-jaaru mbootaay mi tàmbalee ci 330, màggaayu Rom gu sowwu gi, buy jeex ndank-ndank, mooy li ñent yi njëkk ci trompet yi di tegtal; noonu di wone yàq gu ndank-ndank, giy tàmbalee ci yoonu Dimiñs bi ci États-Unis.
The progressive fall of pagan Rome following Constantine’s Sunday law in 321 illustrates the fall of the United States as the sixth kingdom of Bible prophecy that arrives at the Sunday law. Then the four trumpet judgments are brought upon the United States as Sister White has identified when she states that “national apostacy will be followed by national ruin.” Ezekiel adds witness to a fourfold punishment.
Wàcci yu yàgg buy falu Room bu bokkoon ci xàqq yi gannaaw yoonu dibeer bu Constantine joxe ci atum 321 dafay misaalu wàcci États-Unis ni mu nekk juróomeelu nguur gi ci waxi yonent yi ci Biibël te di agsi ci yoonu dibeer. Noonu nag, ñenti àtte yi ci ñenti bufta yi dañuy wàcc ci kaw États-Unis, ni ko Sœur White wone, ba mu wax ne: “bëgg-bàyyi réew mi ci lu jëm ci Yàlla, yàqu réew mi moo koy topp.” Ezekiel itam yokk seede ci mbugal mu am ñenti wàll.
The word of the Lord came again to me, saying, Son of man, when the land sinneth against me by trespassing grievously, then will I stretch out mine hand upon it, and will break the staff of the bread thereof, and will send famine upon it, and will cut off man and beast from it: Though these three men, Noah, Daniel, and Job, were in it, they should deliver but their own souls by their righteousness, saith the Lord God. If I cause noisome beasts to pass through the land, and they spoil it, so that it be desolate, that no man may pass through because of the beasts: Though these three men were in it, as I live, saith the Lord God, they shall deliver neither sons nor daughters; they only shall be delivered, but the land shall be desolate. Or if I bring a sword upon that land, and say, Sword, go through the land; so that I cut off man and beast from it: Though these three men were in it, as I live, saith the Lord God, they shall deliver neither sons nor daughters, but they only shall be delivered themselves. Or if I send a pestilence into that land, and pour out my fury upon it in blood, to cut off from it man and beast: Though Noah, Daniel, and Job, were in it, as I live, saith the Lord God, they shall deliver neither son nor daughter; they shall but deliver their own souls by their righteousness. For thus saith the Lord God; How much more when I send my four sore judgments upon Jerusalem, the sword, and the famine, and the noisome beast, and the pestilence, to cut off from it man and beast? Yet, behold, therein shall be left a remnant that shall be brought forth, both sons and daughters: behold, they shall come forth unto you, and ye shall see their way and their doings: and ye shall be comforted concerning the evil that I have brought upon Jerusalem, even concerning all that I have brought upon it. And they shall comfort you, when ye see their ways and their doings: and ye shall know that I have not done without cause all that I have done in it, saith the Lord God. Ezekiel 14:12–23.
Kàddug Boroom bi dikkal maat ne: «Yow, doomu nit ki, bu réew mi bàkkee ci sama kanam ci tooñ bu réy, dinaa jox sama loxo ci kawam, te dama dinaa dagg ndubbalu mburu mi mu yor, te yónnee xiif ci kawam, te dindi ci moom nit ak mala. Su fekkee ne ñetti góor yii, Nóoyin, Danyeel ak Ayuub, nekkoon nañu ci biiram, kon ci seeni njub lañuy musal seen bopp rekk, la Boroom Yàlla wax. Su ma taxa rab yu bon yéeg ci réew mi, ba yàq ko, ba mu nekk réew mu màndi, ba kenn manul fa jaar ndax rab ya, su fekkee ne ñetti góor yii nekk nañu ca biir, ci sama dund la, la Boroom Yàlla wax, duñu musal doom yu góor walla yu jigéen; ñoom rekk lañuy musal, waaye réew mi dina nekk neen. Walla su ma indi sabar ci kaw réew moomu, ma ne: “Sabar, jaaral ci réew mi,” ba ma dindi ci moom nit ak mala, su fekkee ne ñetti góor yii nekk nañu ca biir, ci sama dund la, la Boroom Yàlla wax, duñu musal doom yu góor walla yu jigéen; waaye ñoom rekk lañuy musal seen bopp. Walla su ma yónnee mbas mu bon ci réew moomu, te tuur sama mer ci kawam ci deret, ngir dindi ci moom nit ak mala, su fekkee ne Nóoyin, Danyeel ak Ayuub nekk nañu ca biir, ci sama dund la, la Boroom Yàlla wax, duñu musal doom bu góor walla doom ju jigéen; ci seeni njub rekk lañuy musal seen bopp. Ndax ni la Boroom Yàlla wax: naka la gën a doy waar bu ma yónnee ci Yerusalem sama ñeenti àtte yu tar yi, sabar ak xiif ak rab yu bon ak mbas mu bon, ngir dindi ci moom nit ak mala? Waaye xool-leen, dina ca des benn lu des, yu ñuy génne, doom yu góor ak doom yu jigéen; xool-leen, dinañu génn, ñëw ci yéen, te dingeen gis seeni yoon ak seeni jëf; te dingeen am njàmm ci lu bon li ma indi ci Yerusalem, maanaam, ci lépp lu ma indi ci kawam. Te dinañu leen di feddli, bu ngeen gisee seeni yoon ak seeni jëf; te dingeen xam ne, du ci lu amul sababu la def lépp lu ma def ci biiram, la Boroom Yàlla wax.» Esekiyel 14:12–23.
We will continue these considerations in the next article.
Dina yokk ci ay xalaat yooyu ci article bi ci topp.