We are working on bringing all the lines of Daniel eleven together in connection with the hidden history of verse forty that represents 1989 unto the Sunday law in the United States. Our calling as students of prophecy is to rightly divide the word of truth.

Nu ngi liggéey ci boole mboolem xëtu Daniel fukki benn bi, ci njaxlaf ak jaar-jaaru nettali bu nëbbu bu aaya ñeent-fukk bi, biy tegtale atum 1989 ba ci yoonu Dibeer bi ca États-Unis. Sunu woote nuy taalibey waxu yonent yi mooy séddale bu jub Kàddu dëgg gi.

Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.

Jëfandikool ngir nga feeñ ne nga neex Yàlla, di liggéeykat bu warul rus, buy xale baatub dëgg ci yoon wu jub. 2 Timote 2:15.

Daniel chapter eleven can be divided into ten prophetic lines. Verses one through four represent one prophetic line. Verse five through nine represents a second line. Verse ten represents a third line. Verses eleven and twelve represent the fourth line. The fifth line is verses thirteen through fifteen. The sixth line is verses sixteen through twenty-two. The seventh line is verses twenty-three and twenty-four. Verse twenty-four through verse thirty-one is the eighth line. Verse thirty-one through forty is the ninth line, and the tenth and final line are verses forty through forty-five. These ten lines are to be brought together line upon line.

Saaru Daniel benn 11 mëna ko xàjjaat ci fukki rëdd yu yonent yi. Aaya yi 1 ba 4 dañuy tektal benn rëdd gu yonent. Aaya yi 5 ba 9 dañuy tektal ñaareelu rëdd. Aaya 10 mooy ñetteelu rëdd. Aaya yi 11 ak 12 dañuy tektal ñeenteelu rëdd. Juróomeelu rëdd mooy aaya yi 13 ba 15. Juróom-bennëelu rëdd mooy aaya yi 16 ba 22. Juróom-ñaareelu rëdd mooy aaya yi 23 ak 24. Aaya 24 ba aaya 31 mooy juróom-ñetteelu rëdd. Aaya 31 ba 40 mooy juróom-ñeenteelu rëdd, te fukkiéelu ak mujj gi mooy aaya yi 40 ba 45. War nañu boole rëdd yii, rëdd ci kaw rëdd.

Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts.

Kan la muy jàng xam-xam? Kan la muy tax mu xam njàngale bi? Ñi ñu dàq ci meew mi, te ñu weesu ci nën yi.

For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little:

Ndaxte ndigël war na nekk ci kaw ndigël, ndigël ci kaw ndigël; rëdd ci kaw rëdd, rëdd ci kaw rëdd; fii tuuti, fa itam tuuti:

For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear.

Ndax ak ay tuuti baat yu taxawul ak làkk wu beneen la di wax ak xeet wii. Ñi mu waxoon ne: Lii mooy noppalu gi ngeen man a noppaliku ci ko ñi sonn; te lii mooy yeesal gi; waaye bëgguñu woon dégg.

But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.

Waaye kàddug Boroom bi nekkoon ci seen kaw ndigal ci kaw ndigal, ndigal ci kaw ndigal; rëdd ci kaw rëdd, rëdd ci kaw rëdd; fii tuuti, fa tuuti; ngir ñu dem, daldi daanu ginnaaw, te damm, ñu jàpp leen ci fiir, ba noppi nangu leen. Esayi 28:9–13.

Each of the ten prophetic lines are of course interrelated, but within each line a specific theme can be recognized. Though each line has a primary theme, the lines possess more than a singular testimony. I intend to identify each of the themes in the ten lines.

Bépp yoon ci fukk yi bind ci yégle yi dañuy booleeku ci seen biir, waaye ci bépp yoon manees na xàm benn téeméeri mbir bu mu jébbal. Doonte ne bépp yoon am na benn téeméer bu mag, waaye yoon yi yor nañu lu gën a nekk seed bu benn rekk. Maa ngi bëgg a rëddal bépp ci téeméer yi nekk ci fukk yoon yi.

First Line

Rëdd bi jëkk bi

Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I shew thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. Daniel 11:1–4.

Te itam, man maa ci atum dëkk ci atum bu njëkk bi Darayus, Med bi, taxawaloon naa ngir dëgërël ko te dooleel ko. Léegi nag dinaa la won dëgg gi. Xoolal, am na ñetti buur yu des di jóg ci Perse; te ñeenteel bi dina gëna bare alal fu ko ëpp yépp. Te ci ay dooleem yu bawoo ci ay alalam, dina yëngël ñépp aay ci réewum Gerees. Te buur bu am kàttan dina jóg, moo di buur bu dina nguuru ak nguur gu mag, te def lu neex coobareem. Waaye bu jógée, nguuram dina tas, te séddoo ci ñenti ngélaw yi yu asamaan; waaye du dem ci ay sëtam, te du deme ni nguur gi mu nekkoon ci moom; ndaxte dees na qolle nguuram, jox ko ñeneen ñi wuute ak ñoom. Daniel 11:1–4.

The first year of Darius marks the end of seventy years, thus identifying a prophetic time of the end. By verse three Alexander the Great establishes his worldwide kingdom, and by verse four his kingdom was to be plucked up and divided unto the four winds. Using Darius as the time of the end in 1989 allows us to count the kings represented in verse two. When Gabriel states in verse one, “Also in the first year of Darius” he is following up on what he informed Daniel at the beginning of the vision, which began in chapter ten.

Atum Darayus mooy mujjee juróom-ñaar fukki at yi, te loolu dafay firndeel ab waxtu waxu yonent bu mujj. Ci saar ñetteel bi, Aleksàndar Magne taxawal na nguuram gu wër àddina, te ci saar ñeenteel bi, dañu war a buddi nguuram ba taxa ko, sédd ko ci ñenti ngelaw yi. Jëfandikoo Darayus ngir tegu waxtu mujj gi ci atum 1989, moo nu may nu waññi buur yi ñu teewal ci saar ñaareel bi. Bi Jibril waxee ci saar bu njëkk bi ne, “Itam ci atum njëkk bu Darayus,” mu ngi toppandoo li mu xamaloon Danyeel ca njàlbéenu peeñ ma, mi tàmbalee ci sàrampook 10.

In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

Ca ñetteelu atum Kiris buur Pers, am na lu Yàlla feeñaloon Daniyel, miñu tudde Beltesasar; te li feeñaloon dëgg la woon, waaye jamono ji ñu ko tëraloon gudd na woon; te mu xam li, te am na woon xam-xamu peeñ ma. Daniyel 10:1.

The waymark that represents a “time of the end” contains two symbols. The “time of the end” for Moses’ prophetic line was Aaron’s birth, followed three years later with the birth of Moses. Aaron and Moses are the twofold symbol of the “time of the end” in their history and typify the birth of John the Baptist and Jesus six months thereafter. The “time of the end” in 1798 marked the capture of the pope of Rome who thereafter died in captivity in 1799. From “the first year of Darius the Mede” unto “the third year of Cyrus king of Persia”; Darius and Cyrus represent thee “time of the end” in 1989, for all the prophets are speaking more about the last days than the days in which they lived.

Mandalu tegtal bi diir “jamono mujj” am na ñaari firnde. “Jamono mujj” ci rëddoo yonentiy Musaa mooy juddug Aaróona, te gannaaw ñetti at Musaa itam juddu. Aaróona ak Musaa ñoo di ñaari xaaj yi war a firndeel “jamono mujj” ci seen nettali, te ñoom di misaal juddug Yaxya miy Sóob ak Yuusaa, juróom-benn weer gannaaw loolu. “Jamono mujj” bi ci atum 1798 màndarga woon jàppug baap bu Room, mi gannaaw loolu deewe ci njaamug kaso ci 1799. Dale ko ca “sëkkë bu njëkk baari Dariyus wa Med” ba ca “ñetteel atum Sirus buur bu Perse”; Dariyus ak Sirus ñoo di tegtal biir “jamono mujj” ci 1989, ndax yonenti yépp gën a wax ci fan yu mujj yi kuliko fan yi ñu doon dund.

Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.

Léegi yépp nag am nañu leen ngir doon misaal; te bind nañu leen ngir sunu artu, ñoom mi jot na ci mujjug àddina. 1 Corinthians 10:11.

Darius and Cyrus represent Ronald Reagan and George Bush senior in 1989. Both were presidents that year. Verse one of chapter eleven places the vision in the third year of Cyrus, which would represent George Bush the senior who followed Reagan as Cyrus followed Darius. Verse two states that three kings would yet stand up and the fourth is far richer than them all. The final “time of the end” in chapter eleven begins in 1989 and identifies that after George Bush senior three kings would yet stand up, thus identifying the three presidents that followed Bush senior. Those three kings were Bill Clinton, George Bush junior, Barak Obama and then the richest president, Donald Trump would “by his strength” and “through his riches he shall stir up all against the realm of Grecia”.

Darayi ak Siris dañuyir Ronald Reagan ak George Bush mag ba ci atum 1989. Ñoom ñaar ñépp dañoo doon njiiti réew ci at mooma. Saar bu njëkk ci yëfandikoo bi fukk ak benn teg na peeñ mi ci ñetteelu atum Siris, te loolu dina firndeel George Bush mag mi toppoon Reagan ni Siris toppoon Darayi. Saar bu ñaar wax na ne ñetti buur yu nekk dinañu taxawaat, te ñeenteel bi mooy ki gëna bare alal ci ñoom ñépp. “Jamono ju mujj ji” jii nekk ci yëfandikoo bi fukk ak benn tambalee na ci 1989, te mu xamle ne gannaaw George Bush mag dina am ñetti buur yu nekk di taxawaat, noonu muy xamle ñetti president yi toppoon Bush mag. Ñetti buur yooyu dañoo doon Bill Clinton, George Bush ndaw, Barak Obama, te gannaaw loolu president bi gëna bare alal, Donald Trump, dina “ci dooleem” te “jaarale ko ci alalam mu yënguël ñépp ngir jànkoonte ak nguuru Gres.”

Verse three then introduces Alexander the Great and therefore typifies the last leader of United Nations who unites with the papacy in the last days, but who like unto the papacy comes to his end. The United Nations is the seventh kingdom represented as ten kings in Revelation seventeen, and the confederacy of ten kings agree to give their seventh kingdom unto the papal beast for one symbolic hour.

Sarax bu ñetteel bi nag di dugal Aleksàndar Bu Mag bi, te noonu mu doon misaal bu njiitu mujj bi ci Mbooloom Xeet yi benneek papte bi ci àjjuma mujj yi, waaye moom itam, ni papte bi, dina agsi ci mujjam. Mbooloom Xeet yi mooy juróom-ñaareel nguur gi teeré ci ñi fukki buur ci Peeñu gi 17, te booleb ñi fukki buur boobu dëppoo nañu jox seen juróom-ñaareel nguur ci rab wu papte bi ab benn waxtu wu misaal.

And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. Revelation 17:12–14.

Te fukki ñaar yi nga gis, ñooy fukki buur yu amagul nguur ba tey; waaye dañuy jot sañ-sañ ni buur benn waxtu ak rab wi. Ñoom ñépp am benn xel, te dinañu jébbal rab wi seen kàttan ak seen doole. Dinañu xare ak Gàmmiñ mi, te Gàmmiñ mi dina leen daan, ndaxte mooy Sang bi ci kaw sang yi, ak Buur bi ci kaw buur yi; te ñi ànd ak moom ñooy ñi wootees, te tànnees, te takku. Peeñu 17:12–14.

Those ten kings are represented by verses three and four and also by the history of the rise and fall of Alexander the Great who fulfilled the verses in the fourth century. Greece is the third kingdom of Bible prophecy and is a symbol of the dragon, a third of the threefold union of the dragon, the beast and the false prophet. At the cross the message “King of the Jews” was recorded in Hebrew, Latin and Greek; representing the Jews, the Romans and the rest of the multitudes from the other nations that would be in Jerusalem at the Passover. The Greeks represent the dragon, the Romans represent the beast, and the Jews were the false prophet.

Ñaari fukki buur yii dañu leen tektal ci ay saar ñett ak ñent, te itam ci nettali yokkute ak wàccute Aleksaandar Bu Mag bi, mi matale woon saar yi ca ñenteelu xarnu ba. Giriis mooy ñetteel nguur gi ci kàddu wax-jëmm yi ci Biibël, te mooy mandargay njaay mi, muy ñetteelu cër ci booloo benn bi bu ñett-feeg, di njaay mi, rab wa ak yonent bu dëggul bi. Ca bant ba, bataaxal bi naan “Buur bu Yawut yi” dañu ko bindoon ci Ebraayik, Laatën ak Gereg; di tektal Yawut yi, Roomaankat yi ak desug mbooloo mi jógé ci yeneen xeet yi, yi doon nekk Yerusalem ca bésu Màggalu Bésub Mujar ba. Gereg yi dañuy tektal njaay mi, Roomaankat yi dañuy tektal rab wa, te Yawut yi dañoo doon yonent bu dëggul bi.

The first four verses of chapter eleven identify the end of the earthly dragon power who commits fornication with the papal power as human probation closes. Verses three and four identify the final rise and fall of the last manifestation of an earthly dragon power. The verses overlay the last six verses which identify the end of the beast who commits fornication with the kings of the earth. The beginning and ending of chapter eleven identify the history where the enemies of God come to their end with none to help. The first four verses aligned with the last six verses and in so doing they bear the symbolism of the Ten Commandments with a table of the first four commandments and a table with the last six commandments, while also symbolizing a test with the number ten.

Ñaari aaya yu njëkk ci benn-fukk ak benn mi moomale mujju kàttanu njaaréel bu suuf bi, mi di def njaaloo ak kàttanu pap bi, ba xàmmiinu nit tëjje. Aaya yi ñett ak ñeent moomale yéeg ak daanu bu mujj bi ci jëfandikooku mujj bu kàttanu njaaréel bu suuf bi. Aaya yooyu dajale ak juróom-benn aaya yu mujj yi, yi moomale mujju rab wi miy def njaaloo ak buur yi ci suuf si. Njálbéen ak mujju benn-fukk ak benn mi moomale jaar-jaar bi nga xam ne fay noonu Yàlla di agsi seen mujju te kenn du leen dimbali. Ñaari aaya yu njëkk yi, boolees ak juróom-benn aaya yu mujj yi, te ci loolu dañuy yëgle misaalinu Fukk Yoon yi ak ab taabal bu am ñeenti yoon yu njëkk yi ak ab taabal bu am juróom-benn yoon yu mujj yi, te itam di misaalu natt ak limu fukk.

The first four verses represent a beginning that illustrates the ending while anchoring the message as beginning at the “time of the end” in 1989. The verses represent 1989 until the close of human probation, thus summarizing the message of the last six verses which are the increase of knowledge that was unsealed in 1989, which identify the events connected with the close of probation.

Ñetti ñaar-fukk ak ñent ay aaya yooyu dañuy teewal tambali bu di misaal mu wone mujj ga, te di saxal yégle bi ni muy tàmbalee ci “jamono mujj gi” ci atum 1989. Aaya yooyu dañuy teewal 1989 ba kerug jeexital xelal nit ñi, noonu di takkaale yégleb juróom-benn aaya yu mujj yi, yu di yokkug xam-xam gi ñu ubbiwoon ci 1989, te yu xamle dhacch yi yokkute ak jeexital xelal ga.

The verses provide the prophetic anchor to recognize that beginning in 1989 there would be a total of eight presidents, with the eighth being of the seven previous presidents, thus tying the passage together with the enigma of the eighth being of the seven, which is a prophetic characteristic that is present truth in the last days.

Kàddu yii dañuy joxe taxawaayu yonent ngir xam ne tambalee ci 1989 dina am juróom-ñett ci yépp ay prezidaaŋ, te ñetteelu juróom-ñetteel boobu bokk na ci juróom-ñaari prezidaaŋ yi jiitu woon, noonu muy lëkkale xibaar bi ak kumpag ñetteelu juróom-ñetteel boobu miy bokk ci juróom-ñaar, muy melokaanu yonent bu nekk dëggu jamono jii ci mujjug fan yi.

The theme which can be understood with the verses is the final destruction of the dragon power who commits fornication with the whore of Tyre. The whore commits fornication with all the kings of the earth, but just as ancient France became the firstborn of the Catholic church when Clovis dedicated his throne to the papacy in 496, so too, the earth beast of the United States will also be the first of the kings to commit fornication with the whore at the Sunday law. Just as in the ending six verses the beginning four verses identify and emphasize all three powers that lead the world to Armageddon, but the theme in the first four verses is the dragon power represented by Grecia and Alexander the Great.

Mbir mi maneesu ci ay kàddu yii mooy alag gu mujju gu dooleb njaay mi di def njaay ak jigéen ju bon ju Tir. Jigéen ju bon jii di def njaay ak buur yépp yi ci suuf si, waaye ni Farãs bu yàggoon dafa nekk doom ji njëkk ci kërgëf Katolig bi ba Klowiis jébbale gàngunaam ci papaas bi ci atum 496, noonu itam, rabu suuf bi bu États-Unis dina nekk mooy ki njëkk ci buur yi di def njaay ak jigéen ju bon ji ci yoonu Dibéer bi. Ni ci juróom-benn kàddu yu mujje yi, ñeenti kàddu yu njëkk yi dañuy xàmmeel te tëral ñetti doole yépp yi di jiite àddina ji jëm Armageddon, waaye mbir mi nekk ci ñeenti kàddu yu njëkk yi mooy dooleb njaay mi, mi Gres ak Aliksaandar Magno di teewal.

Reagan began the process of eight presidents that has led now to the last of the eight presidents. The eighth president will erect the image of the beast and enforce a Sunday law in the United States, while also brokering and arrangement making him the head of the United Nations, that will at that very point enter into a worldwide church state relationship under the guise of solving the increasing warfare of radical Islam.

Reagan moo taxawal njëg wu juróom-ñett ak benn ci juróom-ñetti njiit yu tollu léegi ci mujj ci juróom-ñetti njiit yooyu. Njiit bu juróom-ñetteel bi dina samp nataalu rab wi te dina dogal yoonu Dibéer bi ci États-Unis, te itam muy def pexe ak njëwriñ ngir nekk boppu Nations Unies, bu ci saa si dugg ci jëfandikoo gu àddina si diggante kërk ak nguur, ci turu saafaraat xare yi di gëna yokku yu Islaam gu ëpp doole.

The transition of the United States, which is the earth beast of Revelation chapter thirteen from being the sixth kingdom of Bible prophecy unto the head of the seventh kingdom of Bible prophecy, while consummating the unlawful relationship with the eighth kingdom of Bible prophecy is illustrated from verse one identifying 1989, through the presidents that lead to the Sunday law in the United States, and immediately then identifies the mighty king standing up. That mighty king is Trump assuming control over the United Nations, which he is now in the process of dismantling in advance of his demands.

Soppiku États-Unis, mi di rab wu suuf bi ci Kàddug Yàlla Revelation sapitër fukki ñett, ci nekk buur bu juróom benneel bi ci waxi yonent yi ba noppi nekk boppu buur bu juróom ñaareel bi ci waxi yonent yi, fekk muy matal boole gu bañ a yoon ak buur bu juróom ñetteel bi ci waxi yonent yi, feeñ na ci aaya bu njëkk bi miy xamle atum 1989, jaarale ko ci president yi yiy jiite ba ci yoonu Dibéeri Dëkk bi ci États-Unis, te ci saa si topp moo xamle buur bu mag bi miy jóg. Buur bu mag boobu mooy Trump mi jël nguur gi ci kaw Mbooloo xeeti àddina bi, te léegi mu ngi ci yoonu tas ko, ngir waajal li mu bëgg a laaj.

Second Line

Rëdd gu Ñaareel bi

Verse five through nine represents the first mention and the point by point illustration of the battle between the kings of the north and south that the entire chapter employs as the primary prophetic backdrop. Verse five sets forth the theme of the passage.

Ay juróom ba pare ba juróom-ñent tegtal na ñëw ci njëkk, te muy misaal bu leer, xët ak xët, bu xeex bi nekk diggante buurub bëj-gànnaaru ak buurub bëj-saalum, bi màkkaanu wàcceg yu yëgle yi sax ci bépp saraxu xaaj bii di jëfandikoo ni ndombo gu mag gu yégle. Ay juróom setal na mbirum xaaj bi.

And the king of the south shall be strong, and one of his princes; and he shall be strong above him, and have dominion; his dominion shall be a great dominion. Daniel 11:5.

Buuru bëj-gànnaar bi dina am doole, ak kenn ci ay kilifayam; te moom dina gën a am doole ci moom, te dina yor nguur; nguuram dina doon nguur gu mag lool. Daniel 11:5.

Ptolemy I Soter and Seleucus I Nicator are represented in the verse. Both were a fourth of the “Diadochi” (meaning successor) of Alexander’s kingdom. Seleucus is the first “king of the north” in chapter eleven, and in agreement with pagan Rome, papal Rome and modern Rome—Seleucus was only established as the prophetic king of the north after three primary victories or pivotal events: his reclamation of Babylon in 312 BC, the Battle of Ipsus in 301 BC, and the Battle of Corupedium in 281 BC. These movements defeated his major rivals, expanded his empire, and solidified his dominance in the region.

Ptolemy I Soter ak Seleucus I Nicator ñoo ngi teewal ci kàddu gi. Ñoom ñaar ñoo bokkoon ci ñeenti “Diadochi” yi (liy tekki ne, ku seddooji) ci nguurug Alexander. Seleucus mooy njëkk “buur bu bëj-gànnaar” bi ci sàppali fukk ak benn, te, ci jëfandikoo ak Room gu bokk ak xeeru yàlla ju dul sax, Room gu paapal, ak Room gu jamono jii—Seleucus ñu ko tabaxoon rekk muy buur bu bëj-gànnaar bu yëgle, gannaaw ñetti ndam yu mag walla dhacce yu am solo: delluwaayam Babilon ci atum 312 BC, xareb Ipsus ci 301 BC, ak xareb Corupedium ci 281 BC. Yëngu-yëngu yooyu daan nañu ay noonam yu mag, yaatal nguuram, te dëgëral njiitam ci goxu ga.

The second line begins with identifying the kings of the north and south in distinction with any other of the successors (Diadochi) of Alexander’s divided kingdom. It begins with identifying that the king of the north is only empowered after three conquests. Then in the history of the struggle for dominion that unfolded after Alexanders death in verses six through nine, identify a period that concludes with the overthrow of the king of the north by the king of the south. This is the first of three times in chapter eleven that the king of the south prevails over the king of the north. They provide three internal witnesses within the chapter that clearly establishes the waymarks of the history that leads to a king of the south defeating a king of the north.

Ñaare ñaareel bi tambalee ak xamle buur yi féete noor ak féete suuf, ngir seet leen ci wàll wu wuutu ak benn yeneen ci ñi toppoon Aleksàndar ci nguuram gu séddoo (Diadochi). Mu tambalee ak xamle ne buur bu noor bi amul kàttan ludul gannaaw ñetti ndaan. Te ci jaar-jaaru mboolem xare ba ngir moom kàttan gu mag ga feeñ gannaaw deeug Aleksàndar ci aaya juróom-benni ba juróom-ñeent, manñil ab jamono ju jeex ci dàgge buur bu noor bi ak buur bu suuf bi. Loolu mooy jëkk ci ñetti yoon yi ci xaaj 11 bi, fa buur bu suuf bi daaneel buur bu noor bi. Ñoom dañuy joxe ñetti seede yu biir ci xaaj bi, yu leer nuy samp waymark yi ci taarix bi, bi indi ci buur bu suuf daan buur bu noor.

And the king of the south shall be strong, and one of his princes; and he shall be strong above him, and have dominion; his dominion shall be a great dominion. And in the end of years they shall join themselves together; for the king’s daughter of the south shall come to the king of the north to make an agreement: but she shall not retain the power of the arm; neither shall he stand, nor his arm: but she shall be given up, and they that brought her, and he that begat her, and he that strengthened her in these times. But out of a branch of her roots shall one stand up in his estate, which shall come with an army, and shall enter into the fortress of the king of the north, and shall deal against them, and shall prevail: And shall also carry captives into Egypt their gods, with their princes, and with their precious vessels of silver and of gold; and he shall continue more years than the king of the north. So the king of the south shall come into his kingdom, and shall return into his own land. Daniel 11:5–9.

Te buur bëj-gànnaar dina am doole, ak kenn ci ay kilifam; te moom dina gën koo doole, te am nguur; nguuram dina nekk nguur gu mag. Te ci mujjug at yi dinañu boole seen bopp; ndax doom ju jigéen ju buur bëj-gànnaar dina ñëw ci buur bëj-saalum ngir def kóllëre; waaye du denc dooley loxo bi; te du taxaw, moom ak loxoom; waaye dees na ko jébbale, moom ak ñi ko indi, ak ki ko jur, ak ki ko dooleeloon ci jamono yooyu. Waaye kenn ci cari garabam dina jóg ci berabam; dina dikk ak xarekat yi, te dina dugg ci kër gu dëgër gu buur bëj-saalum, te dina jëfandikoo seen kaw, te dina not. Te itam dina yóbbu ay yàpp-jàmma yu jàpp ci Misra, seen yàlla yi, ak seen kilifa yi, ak seen ndab yu teddngay yu xaalis ak wurus; te dina sax ay at yu ëpp buur bëj-saalum. Noonu buur bëj-gànnaar dina dugg ci nguuram, te dellu ci réewam. Daniel 11:5–9.

The historical fulfillment of the verses provides the template for the prophetic fulfillment of the twelve hundred and sixty years of papal rule identified in verses thirty-one through forty, and the prophetic template for the fulfillment of verse eleven, that was first fulfilled in 217 BC at the Battle of Raphia. Those three witnesses identify the characteristics of the Ukrainian War where Putin, the final king of the south will prevail over the proxy army of the papal king of the north.

Matale jaar-jaar yi ci ay kàddu yii di won misaal bi ñu war a topp ngir matale ci yoon wu yonent bi at yu junni ak juróom-ñaar téeméer ak juróom-benn fukk yi ñu xame ci ay kàddu yu fanweer ak benn ba fanweer ak fukk, ci nguurug baab bi, te di it misaal wu yonent ngir matale kàddu gu fukk ak benn, gi njëkk a matale woon ci at 217 BC ca xareb Raphia. Ñetti seede yooyu dañuy xamale melokaan yi warug Ukrain bi, fa Putin, buur bu mujj bu bëj-gànnaar, di not mbooloom xare buñu yónnee ngir buur bu bëj-saalum bi, miy buurug baab bi.

The theme of the second line of prophetic history is how the deadly wound is delivered to the papacy in 1798, as represented by verses five through nine and the battle of Raphia in verse eleven. The king of the south, which is Egypt, is the dragon power.

Mbiri gu ñaareel ci nettali yonent bi mooy naka lañu jox papasi bi gaaw gu rey gi ci atum 1798, ni ko ay saar 5 ba 9 teewal, ak xeexu Raphia bi ci saar 11. Buur bu bëj-gànnaar bi, moom di Misra, mooy kàttanu njaay mi.

Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.

Doomu nit ki, jublu sa kanam ci Firawuna buur Misra, te nga wax yonent ci kawam ak ci kaw Misra gépp: waxal ne, nii la Boroom bi Yàlla waxe; Xoolil, maa ngi ci sa càmmoo, yow Firawuna buur Misra, mbind mi mag mi nekk ci biir ay dexam, moom mi ne: “Dex sama moom la, te maa ko sàkkal bopp sama bopp.” Esekiyel 29:2, 3.

The three illustrations of the king of the south prevailing over the king of the north in chapter eleven combine to identify the final fall of the king of the north in verse forty-five.

Ñetti lépp yu nekk ci ñetteel waajal gi ci buur bu bëj-gànnaar bi di raw buur bu bëj-saalum bi ci sarax su fukk ak benn, booloo ngir wone bu leer wetu bu mujj bu buur bu bëj-saalum bi ci aarenté ñaar-fukk ak juróom-benn.

And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. Daniel 11:45.

Te dina samp kërëm guuru yu réy yaamam ci diggante géej yi, ca tundu sell bu màgg ba; waaye dina àgg ci mujjam, te kenn du ko dimbali. Daniel 11:45.

There are three lines in chapter eleven that illustrate a king of the south defeating a king of the north, but when the king of the north comes to his end with none to help it is not so apparent. But the book of Revelation identifies that it is the dragon power that brings her down by eating her flesh and burning her with fire. Once the dragon power is recognized from the book of Revelation we can see the kings, who are also the dragon and also the king of the south who are going to bring down the king of the north in verse forty-five. Three direct witnesses in the chapter that are all testifying to their perfect fulfillment as represented through the connection of the books of Daniel and Revelation.

Am na ñetti rëdd ci saar fukki ak benn bi buy won buur bu bëj-gànnaar di noot buur bu bëj-saalum, waaye bi buur bu bëj-saalum di àgg ci mujjam te kenn amul ku ko dimbali, loolu feeñu wul bu baax. Waaye téereb Peeñ mi dafay xamale ne mooy dooley sàngaraay gi koy wàcce, ci li muy lekk yàppam te lakk ko ak safara. Bu ñu xàmme dooley sàngaraay gi jaarale ko ci téereb Peeñ mi, suñu gis buur yi, ñoom itam ñooy sàngaraay gi, te itam ñooy buur bu bëj-gànnaar bi dinañu wàcce buur bu bëj-saalum bi ci aaya ñent-fukk ak juróom. Ñetti seede yu jub ci saar bi, yu ñépp di seede ngir matug yankam gu mat sëkk, ni ko tegtal wi di wone jaarale ko ci jokkoo gi nekk diggante téereb Daniyel ak téereb Peeñ mi.

The modern papal king of the north comes to his end with none to help in verse forty-five, and the book of Revelation identifies how the papal power comes to his end at the hands of the dragon power.

Buur bu baaxu paap bi léegi, mi nekk buur bu bëj-gànnaar, dina àgg ci mujjam te kenn du ko dimbali ci saar fukk ak juróom-ñeent, te téereb Peeñ mi xamle na ni dooley paap bi di àgge ci mujjam ci loxo dooley nabuus bi.

And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:16, 17.

Te ñaar fukki wér ya nga gisoon ci kaw rab wi, ñoom dinañu bañ jigéen ju ndaw sa ga, dinañu ko def muy neen te rafetul, dinañu lekk yaramam, te lakk ko ak safara. Ndaxte Yàlla def na ci seen xol ñu matal ay coobareem, ñu bokk benn xalaat, te jox seen nguur rab wi, ba kera ba kàdduy Yàlla matse. Peeñu 17:16, 17.

The ten kings burn the papal king of the north with fire and eat her flesh. The kings of the last days are the dragon power.

Fukki buur yi daan buur bu boppam bu bëñ yoon bi, moom buur bu bëj-gànnaaru pàppaas bi, ak safara, te lekk ay yàppam. Buur yi ci mujjug fan yi, ñoom ñoo di dooleb njaay mi.

“Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus. In their enmity against the people of God, they show themselves guilty also of the choice of Barabbas instead of Christ.” Testimonies to Ministers, 38.

“Buur yi, kilifay yi ak njiit yi dañu teg ci seen bopp màndarga antikiris, te ñu ngi leen melal ni ajdahaka ji dem ngir xare ak gaayi Yàlla yu sell yi—ak ñi sàmm ndigali Yàlla te am ngëm gu Yesu. Ci seen noonoo ci askanu Yàlla, ñu wone ne itam ñooy ña tooñ ci tànn Barabas bàyyi Kirist.” Testimonies to Ministers, 38.

The ten kings are the dragon power, who is also represented by the kingdom of Greece and Alexander. Those kings are southern kings, for they are represented by Pharaoh king of Egypt. They will eat her flesh, for they are also the prophetic “dogs” which the Psalmist calls the “assembly of the wicked.”

Fukki buur yi ñaar-fukk ñooy dooley njaay, mi itam teewlu ci nguurug Gerees ak Aleksàndar. Fukki buur yooyu ay buur yu bëj-gànnaar lañu, ndaxte dañu leen di teewlu ci Farao, buurub Misra. Dinañu lekk yàppam, ndaxte ñoom it ñooy “xaj” yu yonent bi wax ci lu ñuy wax ne mooy “mbootaayu ñaaw ñi.”

For dogs have compassed me: the assembly of the wicked have enclosed me: they pierced my hands and my feet. I may tell all my bones: they look and stare upon me. They part my garments among them, and cast lots upon my vesture. Psalms 22:16–18.

Ndax xaj yi wër nañu ma; mbooloom ñaaw ñi peex nañu ma; ñoo gaaw samay loxo ak samay tànk. Man naa waxtaan sama bépp yax. Ñu ngi xool ma, di ma set. Ñu sédd sama yére ci seen biir, te sànni ay sàrt ci sama mbubb. Sabóor 22:16–18.

The papacy is the king of the north in verse forty-five, and the papacy is represented by Jezebel in the church of Thyatira.

Paapaas bi mooy buur bu bëj-gànnaar bi ci sarax bu ñent-fukk ak juróom, te paapaas bi lañuy tegu ci suuf ci turu Jesebel ci mbooloom gëmkat yi ci Tiyaatir.

Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. Revelation 2:20–22.

Waaye nag am naa naa lu nekk ci sama xol ci sa kaw, ndaxte dangay bàyyi jigéen ja ñuy waxe Yeesabel, miy wooye boppam yonentkat, mu jàngal te nax sama jaam yi, ngir ñu def njaaloo te lekk yëf yi ñu saraxal xërëm yi. Te mayoon na ko waxtu ngir mu tuub seetam njaaloo; waaye tuubuul. Gisleen, dinaa ko sànni ci lal, te ñi di def njaaloo ak moom it dinaa leen sànni ci metit gu tar, suñu tuubul seen jëf yi. Peeñu 2:20–22.

Jezebel’s judgment is accomplished when she is eaten by dogs.

Yoonu Yeesabel mat na, bi xaj yi lekk ko.

And of Jezebel also spake the Lord, saying, The dogs shall eat Jezebel by the wall of Jezreel. 1 Kings 21:23.

Te itam Yàlla waxoon ci mbirum Jésabel it ne: Xaj yi dinañu lekk Jésabel ca wetug tataayu Jisreel. 1 Buur Ya 21:23.

The dogs are pagan Rome, the dragon power, for it was pagan Rome that crucified Christ.

Xaj yi mooy Roomu bu jaamkat, kàttanu njaay, ndaxte Roomu bu jaamkat moo daajale Kirist ci bant.

“In the sufferings of Christ upon the cross prophecy was fulfilled. Centuries before the crucifixion, the Saviour had foretold the treatment He was to receive. He said, ‘Dogs have compassed Me: the assembly of the wicked have enclosed Me: they pierced My hands and My feet. I may tell all My bones: they look and stare upon Me. They part My garments among them, and cast lots upon My vesture.’ Psalm 22:16–18. The prophecy concerning His garments was carried out without counsel or interference from the friends or the enemies of the Crucified One. To the soldiers who had placed Him upon the cross, His clothing was given. Christ heard the men’s contention as they parted the garments among them. His tunic was woven throughout without seam, and they said, ‘Let us not rend it, but cast lots for it, whose it shall be.’” The Desire of Ages, 746.

“Ci coono Kirist ci bant bi, yoon waxu Yàlla mat na. Ay xarnu yu jeexul laata reyte bi ci bant, Musalkat bi waxoon na lu ñu ko wara def. Mu ne: ‘Xaj yi wër nañu ma: mbooloom ñaaw ñi daldi ma wër; dañu xar sama loxo ak sama tànk. Man naa jàng sama yax yi yépp: ñu ngi xool ma, di ma seetaan. Dañuy sédd sama yére ci seen biir, te sànni bant ngir sama koddaay bi.’ Psalm 22:16–18. Yoon waxu Yàlla wi jëm ci ay yéreem mat na, te amul pexe walla duggu ci biir lu mel noonu, muy ci xariti Ki ñu daajoon ci bant bi walla ci noonam yi. Ñaareel yi ñi ko teg ci bant bi, ñoom lañu jox ay yéreem. Kirist dégg na xulóo gi góor ñi doon xuloo bi ñuy sédd ay yéreem ci seen biir. Yéreem bu suufe ba, dañu ko ràbb ba mu amul benn tëx, te ñu ne: ‘Bu nu ko xotti; waaye na nu ko sànni bant ngir xam ku ko moom.’” The Desire of Ages, 746.

The ten kings, who are the dogs, who are the assembly of the wicked, who are Greece and Egypt will also to burn the whore with fire.

Fukki buur yi, ñoo di xaj yi, ñoo di mbooloom ñaaw ñi, ñoo di Gres ak Ejipt, dinañu itam lakk jigéen ju ndaw ji ak safara.

And the daughter of any priest, if she profane herself by playing the whore, she profaneth her father: she shall be burnt with fire. Leviticus 21:9.

Te doomu benn saraxalekat bu nekk, bu waññee boppam ci njaayug jigéen, day yàq sa moroom baayam; dees na ko lakk ak safara. Leviticus 21:9.

The ten kings burn the whore with fire for she professes to be a priestess but is a whore.

Fukki buur yi lakk jigéenu njaaloo ji ak safara, ndaxte dafa yégle ne mooy jabaru saraxalekat, waaye mooy jigéenu njaaloo.

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 ca bésub fan kooku, Tir dina ñàkk fàttaliku juróom-ñaar-fukk at, ni fani benn buur; gannaaw jeexug juróom-ñaar-fukk at yooyu, Tir dina woy ni jigéen ju njaay doomam. Jëlal xalam, wër dëkk ba, yow jigéen ju njaay doomam te ñu fàtte la; defal neex wu rafet, woyal barab yu bare, ngir ñu man la fàttaliku. Te bés na ca bésub fan kooku gannaaw jeexug juróom-ñaar-fukk at yooyu, Boroom bi dina seeti Tir, te moom dina dellu ca peyam, te dina def njaay doomam ak gépp nguur yu àddina si ci kow suuf. Isaaya 23:15–17.

In verses five through nine, and verses thirty-one through forty, we find witness to the papacy coming to its end at the hands of the dragon power. This principle is also currently being fulfilled in the Ukrainian War. These three witnesses inform us that when the king of the north comes to his end with none to help in verse forty-five, the dragon will eat her flesh and burn her with fire. Upon three witnesses the motivation for the dragon’s action will include a broken treaty.

Ci aayaat juróom ba baat, ak aayaat ñetti-fukk ak benn ba ñent-fukk, dañuy seede ne papaas bi dina agsi ci mujjam ci loxo dooley njaayrax bi. Bii sart itam, léegi mu ngi mat ci xareb Ukreen bi. Ñetti seede yii dañuy xamal ne bu buur bu bëj-gànnaaru bi agsee ci mujjam te kenn nekkul ku ko dimbali ci aayaat ñeent-fukk ak juróom, njaayrax bi dina lekk ay yàppam te lakk ko ak safara. Ci kaw ñetti seede, taxawaayu jëfandikoo njaayrax bi dina boole benn kóllëre bu damm.

In verses five through nine, the second Syrian War ended with a treaty in 253 BC. The war had started in 260 BC and seven years into the second Syrian War a peace treaty was accomplished by the king of the south giving a daughter to the king of the north so he could marry the king of the south’s daughter and bring about peace through the marriage alliance. Seven years after the marriage in 246 BC the king of the north set aside the southern bride and restored his original wife who he had set aside when he married the Egyptian princess. The motivation for the king of the south to invade the northern kingdom and capture the northern king was a broken treaty.

Ci ay juróom ba baat ak juróom-ñett, ñaareelu xareb Siriya jeex na ak ab kóllëre ci atum 253 BC. Xare bi tàmbalee woon na ci 260 BC, te gannaaw juróom-ñaar at yu ñëw ci ñaareelu xareb Siriya, am nañu jëfandikoo ab kóllëre jàmm, bi buur bu bëj-saalum réew mi joxee doomam ju jigéen buur bu bëj-gànnaar ngir mu mana takk ko, di doom ju jigéen ju buur bu bëj-saalum réew mi, ngir indi jàmm jaarale ko ci kóllëreg séy googu. Juróom-ñaar at gannaaw séy ba, ci 246 BC, buur bu bëj-gànnaar mi bàyyi na jabar ju bëj-saalum ga, delloo jabaram ji njëkk ji mu woon bàyyi ba mu di takk janqub Misra googu. Li doon tax buur bu bëj-saalum réew mi dugge ci nguurug bëj-gànnaar gi te jàpp buur boobu bëj-gànnaar, mooy ne kóllëre ga sàcc nañu ko.

The broken treaty typified the broken Treaty of Tolentino in 1797 that provided Napoleon with the motivation to take the pope captive in 1798, as Ptolemy had done to Seleucus in 246 BC. When Ptolemy III returned to Egypt from his victory over the northern Seleucid empire of Seleucus II he brought so many treasures back to Egypt that the Egyptians gave the title of “Euergetes” (meaning Benefactor) to Ptolemy III for restoring their “captive gods” after many years.

Kóllëre bi ñaaw gi doon na misaal bu kóllëre bi ñaaw bu Tolentino ci atum 1797, bi joxoon Napoleon doole ak yëgle ngir mu jàpp baab bi nekk ku ñàkk bopp ci atum 1798, ni Ptolemee defoon Seleucus ci 246 lu jiitu Kirist. Ba Ptolemee III delloo Misra gannaaw ndam li mu am ci réewum Seleucides bu bëj-gànnaar, moom Seleucus II jiitéwoon ko, mu indiwat Misra alal yu bare lool, ba Misra ñi jagleel ko turu “Euergetes” (li tekkiy “Ku jariñ”) ndaxte mu delloo seen “yàlla yu ñu jàppoon” gannaaw at yu bare.

But out of a branch of her roots shall one stand up in his estate, which shall come with an army, and shall enter into the fortress of the king of the north, and shall deal against them, and shall prevail: And shall also carry captives into Egypt their gods, with their princes, and with their precious vessels of silver and of gold; and he shall continue more years than the king of the north. Daniel 11:7, 8.

Waaye ci genn caraxu ay loxoom, kenn dina taxaw ci bérabam, te dina ñëw ak xarekat yu bari, te dina dugg ci tataxalu buur bu bëj-gànnaar, te dina jëfandikoo seen kaw, te dina not; te itam dina yóbbu ci Egipt ay yàllaam ñu jàpp ni ay jaam, ak seen kilifay, ak seen yëfiin yu jafe-jafe yu xaalis ak wurus; te moom dina sax ay at yu gën a bari buur bu bëj-gànnaar bi. Daniel 11:7, 8.

When Napoleon took the pope captive in 1798, he robbed the Vatican treasures and brought them back to France as typified by Ptolemy III, who took treasures and also Seleucus II back to Egypt, where Seleucus II died falling from a horse. This typified Napoleon removing the papacy from the beast in 1798, and the death of the pope in 1799. The papacy in Revelation seventeen is the woman who rides upon the beast, and Seleucus’ defeat, captivity and subsequent death falling from a horse, typifies Napoleon removing the civil authority of the papacy (represented as a beast in Revelation seventeen).

Ba Napoléon jàpp ba mame-buurub Pàppa ca 1798, mu sàcc alalam Vatikan te yóbbu ko dellu Farãs, ni ko Ptolémée III misaaleel, mi yóbbu alal yi ak Seleucus II dellu Misra, fa Seleucus II deewee ginnaaw ba mu daanee ci kaw fas. Loolu dafa misaaleel ni Napoléon feeñee bàyyi baawaanug pàppaas gi ci rab wa ca 1798, ak deeweeg Pàppa ba ca 1799. Pàppaas gi ci Peeñu Yàlla fukki ak juróom-ñaar mooy jigéen ji war rab wi, te nootug Seleucus, ngàppam, ak deeweegam ginnaaw ba mu daanee ci kaw fas, dafa misaaleel ni Napoléon dindi woon sañ-sañu nguurug àddina yi ci pàppaas gi (mi ñu tekki ni rab wi ci Peeñu Yàlla fukki ak juróom-ñaar).

So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. … And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns. … And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:3, 7, 18.

Noonu mu yóbbu ci xel ba, jàllaale ma ca màndiŋ ma; te gis naa jigéen ju toog ci rab wu xonq, fees dell ak tur yu xas Yàlla, te am juróom-ñaari bopp ak fukki geñ. … Noonu malaaka ma ne ma: Lu tax yéemu nga? Man dinaa la wax kumpag jigéen ja, ak bu rab wa koy yóbbu, mi am juróom-ñaari bopp ak fukki geñ. … Te jigéen ji nga gis mooy dëkk bu mag boobu, bi nguur ci kaw buur yi ci suuf si. Peeñu 17:3, 7, 18.

Verse five through nine introduces the warfare between the king of the north and south in chapter eleven. Verse five provides the anchor to Rome as the king of the north for it identifies that the king of the north would conquer three geographical areas before it ruled supremely. The verses provide the prophetic structure that sets forth a period when the king of the north rules but comes to its end. This is the very premise and promise of chapter eleven. The theme of the line is the deadly wound of the papal king of the north, or as verse forty-five states, “he comes to his end, with none to help.” This truth is present truth in the last days.

Aayaat juróom ba baat ba taxaw ci xare bi nekk diggante buur bu bëj-gànnaar ak buur bu bëj-saalum ci saar fukki benn. Aayaat juróom ba mooy jox taxawaay bi ci Room ngir mu nekk buur bu bëj-gànnaar, ndaxte mu xamle ne buur bu bëj-gànnaar dina noot ñetti gox yu mel ni suufu réew laata mu nguuru ci kaw lépp. Aaya yi dafay joxe melokaanu waxu yonent bi miy teg jamono ju buur bu bëj-gànnaar di nguuru, waaye mu agsi ci mujjam. Loolu mooy sax tënk ak digeb saar fukki benn. Taxawaayu rëdd bi mooy gaañu dee bi jàpp pap buur bu bëj-gànnaar, walla ni aayaat ñeent-fukk ak juróom ñaar waxe: “mu dikk ci mujjam, te kenn du ko dimbali.” Dëgg googu mooy dëggu jamono jii ci fan yu mujj yi.

We will continue in the next article.

Dina wéyal ci bind bi ci topp.