Seleucus III Ceraunus, ruled briefly as king from 226 to 223 BC before being assassinated or dying under mysterious circumstances. Seleucus III was the immediate predecessor of Antiochus III. The two brothers represent the “sons” of verse ten, and they represent Reagan and Bush in 1989.

Seleucus III Ceraunus, nguur na lu gàntu buur diggante atum 226 ak 223 baataxal Kirist, bala ñu rey ko walla mu dee ci anam yu suturaay. Seleucus III mooy ki jiitu bu jub ci kanam Antiochus III. Ñaari mag yi di tektal “doom yi” yu aaya fukk bi, te ñoom lañuy tektale Reagan ak Bush ci 1989.

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 yëngu te dajale mbooloo mu bare bu xarekat yu mag; kenn ci ñoom dina dikk bu wóor, daldi seen, te jall; gannaaw loolu dina dellu, baatikuwaat, ba agsi ci kërëm gu ñuul. Danyeel 11:10.

Verse ten is the third line and it represents the “time of the end” in 1989. It ties together with verse forty of chapter eleven and Isaiah eight verse eight. The connection of these three verses identifies that verse eleven represents the current Ukrainian war, with Putin and Zelenskyy as the antagonists represented in the Battle of Raphia set forth in verse eleven. Verse twelve identifies the aftermath of the Ukrainian war and the fate of Putin. Verse thirteen through fifteen is the battle of Panium.

Saar fukki mooy ñetteelu rëdd bi, te mu ngi tektal “jamono ji mujj” ci atum 1989. Mu ngi boole ak saar ñent-fukk bi ci saraxu fukk ak benn, ak Esayi 8:8. Jokkoo jii ci ñetti saar yii mooy won ne saar fukk ak benn bi day tektal xarey Ukreen bi fi nu nekk tey, ak Putin ak Zelenskyy nekk ay noon yi ñu tektal ci xareb Raphia bi ñu dëgëral ci saar fukk ak benn bi. Saar fukk ak ñaar day tektal liy topp gannaaw xarey Ukreen bi ak mujju Putin. Saar fukk ak ñett ba fukk ak juróom mooy xareb Panium.

The theme of verse ten is the “time of the end” and in agreement with the principles associated with the unsealing of truth at the “time of the end” the verse, though only one verse has a multitude of prophetic lines represented. Verse ten identifies the beginning of the hidden history of verse forty, which marks the beginning of the movement of the third angel and the sealing of the one hundred and forty-four thousand.

Mbiri mi nekk ci saraxu fukki waay bi mooy “jamono jeex bi,” te ci tënku ak yoon yi ànd ak ubbi dëgg gi ci “jamono jeex bi,” saraxu boobu, doonte benn sarax rekk la, dafa wone ay réew yu bare yu wax ci yeneen waxi yonent. Saraxu fukki waay bi santale tàmbali jaar-jaaru mbir mu nëbbu mi nekk ci saraxu ñeent-fukk, mi muy marka tàmbali yëngu-yëngu malaaka bu ñetteel bi ak tëjgal gi ci benn téeméer ak ñeent-fukk ak ñeenti junni.

The verse connects the seven times of Leviticus twenty-six as identified in the vision which begins in Isaiah chapter seven. That connection marks the combining of divinity with humanity, which is the finishing of the mystery of godliness during the sounding of the seventh trumpet, which is the third woe of Islam.

Kàddu bii jàppale na juróom-ñaari waxtu yi ci Leviticus 26, ni ñu leen xàmmee ci peeñ mi tambalee ci Esayi sarax 7. Jokkoo boobu mooy màndargaal booloo Yàlla ak nit, te loolu mooy matal biir kumpag njubte gi di jege ci waxtu woote bu juróom-ñaareel bi, moom mi di ñetteelu musibaam Islama.

The verse marks 1989 as the time of the end, and with the connection of Leviticus twenty-six’s seven times, it includes the foundational truth of William Miller, and the rebellion of 1863. The verse starts the hidden history of verse forty. It is therefore an essential element of the increase of knowledge that arrives at the time of the end in 1989 and begins the prophetic illustration of the external events that make up the hidden history of verse forty, and through its connection with the seven times also identifies the internal events in the history between 1989 and the Sunday law.

Saar bi diir 1989 mooy jamono ji mujj, te ak jokkoo bi muy am ak juróom-ñaari yoon yi nekk ci Lawi 26, mu boole dëgg gu njëkk gu William Miller, ak réerebu 1863. Saar bi dafay tàmbali jaar-jaaru sutura bi ci saar wa ñeent-fukk. Kon nag, mooy benn cër bu am solo lool ci yokkute xam-xam bi di ñëw ci jamono ji mujj ci 1989, te mu tàmbali misaalu waxi Yàlla ci mbir yi nekk ci biti, yi di samp jaar-jaaru sutura bi ci saar wa ñeent-fukk; te jaarale ko ci jokkoo bi muy am ak juróom-ñaari yoon yi, mu jëfandikoo it ngir ràññee xew-xew yi nekk ci biir ci jaar-jaar bi nekk diggante 1989 ak sàrtu Dibéer.

The number ten is a symbol of a test, and the verses’ connection with the vision of Isaiah seven which places an emphasis upon understanding the truth.

Limu fukk mooy misaalu nattu, te lëkkaloo ay saar yi ak peeñu Esayi juróom-ñaariy xaaj gi di teg doole ci dégg xam-xamu dëgg gi.

For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

Ndax boppu Siri mooy Damaas, te boppu Damaas mooy Resin; te ci biir juróom-benn-fukk ak juróom ñaari at, Efrayim dinañu ko damm ba dux nit ñi. Te boppu Efrayim mooy Samari, te boppu Samari mooy doomu Remalya. Su fekkee ne gëmuleen, dëgg-dëgg du ngeen sax. Esayi 7:8, 9.

You will not be established if you do not believe that a “head” represents a capital city (Samaria and Damascus) and a king (Rezin and Remaliah’s son Pekah). If you do not understand those three interchangeable symbols, in the context of Isaiah eight, verse eight, (which is the same vision as chapter seven) then you will not be able to identify Putin and Russia as the king of the south in verses eleven through fifteen.

Su ngeen gëmul ne “bopp” dafay tektal dëkkub nguur gi (Samari ak Damaas) ak buur bi (Resin ak Peka, doomu Remalia), du ngeen mana taxaw bu dëgër. Su ngeen xamul ñetti màndarga yooyu yu mën a wuutante, ci mbirum Esayi juróom-ñett, saraxleem ñett, (mi mel ni moom la gis-gis gi ci saar juróom-ñaareel bi) kon du ngeen mana xam Putin ak Russiya ni ñoo di buurub bëj-saalum ci saraxle yi fukk ak benn ba fukk ak juróom.

Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: 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 8:7, 8.

Léegi nag, xoolleen, Boroom bi dina yékkati ci seen kaw ndoxum dex gi, yu am doole te bare, maanaam buur Asiri ak mboolem ndamam; dina weesu jolli ci kaw bépp yoonam yu ndox mi di jaar, te mu weesu bépp xurbaam. Dina jaar ci Yuda; dina dajale te weesu, ba agsi sax ci baat bi; te lawu ay laafam dina feesal yaatu suuf sa, yow Immanuwel. Isaiah 8:7, 8.

The theme of verse ten is a three-step testing process that begins at the time of the end and leads to the close of probation at the Sunday law.

Mbóot mi ci sarfukaayu fukki bi mooy jëfandikoo gu ñetti jéego yu nattu, te muy tàmbalee ca waxtu mujj ga ba tax muy yóbbu ci tëj yoonu xéewal gi ca yoonu dibeer ba.

And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

Mu ne ko: Demal sa yoon, Daniel; ndaxte wax yi tëj nañu leen te lakk nañu leen ba ci jamono ju mujj ji. Ñu bare dinañu leen sellal, baaxal leen, te nattu leen; waaye ñi bon dinañu def lu bon; te kenn ci ñi bon du xam dara; waaye ñi xelal dinañu xam. Daniel 12:9, 10.

At the “time of the end” the book of Daniel is “unsealed” and a three-step testing process as represented by “purified, and made white, and tried” begins. The “wise” understand, the “wicked” do not understand. Their lack of understanding, just as their lack of oil in the parable of the ten virgins causes them to be destroyed.

Ci “jamono mujj” bi, téereb Danyeel day “ubbi,” te loolu moo tàmbali benn yoonu nattu bu ñetti jéego yu ñu wone ci wax ji ne “ñu sellal leen, def leen weex, te nattu leen.” “Ñi am xel” dañuy dégg xam; waaye “ñi bon” dégguñu. Seeni ñàkk xam, ni seeni ñàkk diw ci léebub fukki janq yi, moo leen di yóbbu ci alkande.

My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

Sama nit a ngi yàqu ndax ñàkk xam-xam; ndaxte yànga bàyyi xam-xam, man it dinaa la bàyyi, ba dootul nga nekku saraxalekat ci sama kanam; gannaaw fàtte nga yoonu sa Yàlla, man it dinaa fàtte sa ñiir. Ose 4:6.

The words “My people” means a covenant people, and these covenant people are to be rejected and destroyed for “lack of knowledge.” The Sunday law in the United States is the waymark where things are forgotten or remembered. Remember the Sabbath day is present truth at that point. It is there the whore of Tyre is remembered. It is there that God remembers the sins of Babylon in Revelation.

Kàddu yi “Sama askan wi” dafay tekki askanu kóllëre, te askan wu kóllëre woowu dees na ko bañ te alag ko ndax “ñàkk xam-xam.” Yoonu dibeer bi ci États-Unis mooy mandargu yoon wi fa mbir yi dees leen fàtte walla fàttaliku leen. “Fàttaliku Besub Noflaay bi” mooy dëggu jamono jii ci bérab boobu. Foofa la jigéenu ndaw gu Tir dees ko fàttaliku. Foofa it la Yàlla di fàttaliku bàkkaaru Babilon ci Peeñu Yowaana.

And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.

Te maangi baat bu bees bu jóge ci asamaan, naan: Génnleen ci moom, yéen sama nit ñi, ngir ngeen bañ a bokk ci ay bàkkaaram, te ngir ngeen bañ a jot ci ay mbugalam. Ndaxte ay bàkkaaram agsi nañu ba ca asamaan, te Yàlla fàttaliku na ay ñaawtéefam. Feyleen ko ni mu leen feye, te yokk-leen ko ñaari yoon ci lu méngook ay jëfam: ci kaasu bi mu feesaloon, feesalleen ko ñaari yoon. Peeñu Yowaana 18:4–6.

It is there that the children, or the prophetic last generation of Laodicean Adventism is cut off. It is there that those who Daniel calls the “wicked” manifest that they had “forgot” God’s law, and the portion of God’s law which they forgot is God’s prophetic rules or laws. The context is clearly that they lack the “knowledge” that is increased when the book of Daniel is unsealed. Daniel contrasts the “wise” with the “wicked” and Jesus the “wise virgins” with the “foolish virgins.” Amos identifies the same class as “fair virgins” as those who are unable to find the prophetic message represented by the east, north and seas.

Foofu la doom yi, ñu dagale xale yi, walla maas gu mujj gu yonent ci Adventisme bu Laodise. Foofu la ñi Daniel tudde “ay bon ñi” wone ne dañoo “fatte” yoonu Yàlla, te cér gu yoonu Yàlla ga ñu fatte mooy ay sart walla ay yoon yu yonent yu Yàlla. Li wax ji di jëm ci mooy ne ñoom amuñu “xam-xam” bi yokkug ne bi téereb Daniel ubbee. Daniel dafa juumale “boroom xel yi” ak “ay bon ñi,” te Yeesu itam “janq yu am xel yi” ak “janq yu ñàkk xel yi.” Amos moom itam santale benn wàll wi ni “janq yu rafet yi” te ñoomi la ñu nekk ñi mënoonul a gis ndëgtal gu yonent gi màndargaaloo ci penku, bëj-gànnaar ak géej yi.

Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.

Xoolleel, fan yi di ñëw, wax na Boroom bi Yàlla, ba dinaa yónni xiif ci réew mi, du xiifub mburu, mbaa maru ndox, waaye xiifub dégg waxi Boroom bi. Dinañu daw wër géej ba ca géej, te bu jógée ca bëj-gànnaar ba ca penku, dinañu daw fépp ngir seet kàddug Boroom bi, waaye duñu ko gis. Bés boobu, janq yu rafet ak waxambaane yi dinañu tàcc ndax mar. Ñi giñ ci bàkkaaru Samari, ne: “Sa yàlla, éey Daan, dund na”; te ne: “Nekkinu Beerseba dund na”; ñoom sax dinañu daanu, te duñu yéegati mukk. Amos 8:11–14.

The message they cannot find is represented by where they are looking as they “wander from sea to sea, and from the north even to the east.” Amos says these “fair virgins” are in a “famine” of hearing “the Word of the Lord,” and that “in that day they shall run to and fro to seek the word of the Lord, and shall not find it.” The message that was unsealed from the book of Daniel at the time of the end in 1989 in fulfillment of verse forty and also of verse ten of chapter eleven is summarized in the final two verses of chapter eleven.

Bataaxal bi ñu mëna gisul, teq na ko ci fu ñuy xool bi ñuy “wër géej ba géej, te fekk ci bëj-gànnaar ba ca penku.” Amos wax na ne ñi ñuy “janq yu rafet yii” dañuy nekk ci ab “xiif” ngir dégg “Kàddu Boroom bi,” te ne “ca bés boobu dinañu daw fii ak fale ngir seet kàddu Boroom bi, waaye duñu ko gis.” Bataaxal bi ubbeeku woon ci téereb Daniel ci jamono mujj mi ca atum 1989, ngir matal aaya ñeent-fukk bi, ak itam aaya fukk bi ci saar fukk ak benn, ñuñu ko tënk ci ñaari aaya yu mujj yi ci saar fukk ak benn.

But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. 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 11:44, 45.

Waaye xibaar yu jóge penku ak bëj-gànnaar dinañu ko jaaxle; moo tax dina génn ak mer mu réy ngir alag, te ngir farat ay nit ñu bare. Te dina samp këri xayma yu nguuram ci diggante géej yi, ca tundu sell, tundu ndam la; waaye dina agsi ci mujjugam, te kenn du ko dimbali. Daniel 11:44, 45.

The foolish, fair and wicked virgins who lack the oil, the message of the east, north and seas who rejected knowledge and God’s covenant and Law are remembered by God at the Sunday law. Three battles are represented in verses ten through fifteen. I separate these three battles into three histories, but they are also a line when considered together, for verse ten opens up the “time of the end” and therefore initiates a three-step testing process.

Janq yi, yu rafet te bonul yi, ñi amul diwlin bi, ak yégleb gu penku, gu bëj-gànnaar ak gu géej, ñi bañ xam-xam ak kóllëre Yàlla ak yoonam, Yàlla di na leen fàttaliku ci waxtu yoonu Dibeer bi. Ñetti xarey bégal ñu ci ay saar yooyu fukk ba fukk ak juróom. Maa ngi séddale ñetti xare yooyu ci ñetti jaar-jaari taarix, waaye itam benn rëdd lañu bu ñu leen seetee benn, ndaxte saar fukk dafay ubbi “waxtu mujj gi,” te noonu mu tàmbali jëfandikoo natangu nattu gu am ñetti jéego.

Verse ten connects with the seven times of Leviticus twenty-six and therefore the foundations of Adventism and William Miller’s work. The second step of the three steps is a visual test that began when the light of verse eleven and the Ukrainian war opened up. The second test is visual and represents a test concerning our ability to recognize current events in the light of God’s prophetic Word. The third test is the Battle of Panium of verse fifteen, where Simon Barjonah’s name was changed to Peter, and thus marked the sealing of the one hundred and forty-four thousand just before probation closes at the Sunday law of verse sixteen.

Sarax fukk ak juróom-ñaari yoon yi nekk ci Levitik 26, te moo tax mu jëm ci fondasiyoŋ yi Adventisme ak liggéeyu William Miller. Ñaareelu jéego bi ci ñetti jéego yi mooy nattu gu jàppandikoo gis-gis, gu tàmbalee ba leerug fukk ak benn bi ak xarebu Ukrain ubbeeku. Ñaareelu nattu bi nattu la bu aju ci gis-gis, te dafay tey ci nattu gu jëm ci sunu man a xàm xew-xewi jamono jii ci leeru Kàddu Yàlla gu yonent. Ñetteelu nattu bi mooy xareb Panium bu fukk ak juróom bi, fa turu Simon Barjonah soppeeku ba mu nekk Piyeer, te noonu mu màndargaal téyeel gi ci téeméeri ñeent fukki junni ak ñeent fukk ak ñeent, just bala saytu gi tëj ba ci yoonu Dibeer bu fukk ak juroom benn bi.

When we consider Antiochus Magnus appearance in each of the three battles represented by verse ten, eleven and fifteen we also see the history of verse nine through sixteen the rise and fall of the false prophet of Bible prophecy.

Bu nuy xalaat fee xew-xewu Antiochus Magnus ci benn-benn xeetu ñaari xeex yi ajiñ ci ay sarax yi ñaareel fukk ak benn, ñaareel fukk ak ñaar ak fukk ak juróom-benn, kon itam dañuy gis ci jaar-jaarub ay sarax yi juróom-ñaareel ba fukk ak juróom-benn doxalinub jóg ak daanu nabi bu dëggul bi ci wax yu yonent yi nekk ci Biibël.

Verses one through four identify the rise and fall of the dragon power. Verses nine and ten identify 1798 and 1989 respectively and in so doing, verses nine through sixteen identify the rise and fall of the false prophet. Verses forty to forty-five represent the rise and fall of the beast. Verses nine and ten also align with verse forty’s two “time of the ends” in 1798 and 1989.

Aayaat yi jëkk ba ñenteel dañuy xamle yéeg ak wàccug dooley nago gi. Aayaat yi juróom-ñeent ak fukk dañuy xamle 1798 ak 1989, te ci loolu lañuy xamle, ci aayaat yi juróom-ñeent ba juróom-benn ak fukk, yéeg ak wàccug yonent bu dëggul bi. Aayaat yi ñeent-fukk ba juróom-ñeent dañuy tegtal yéeg ak wàccug rab wi. Aayaat yi juróom-ñeent ak fukk itam dañuy ànd ak aayaat ñeent-fukk ci ñaari “jamonoy mujj” yi di 1798 ak 1989.

Sister White informs us clearly that to misunderstand the “time of the end” produces confusion as to where to apply the prophecies.

Sœur White xamalal nu bu leer ne, bañ a déggoo bu baax ci “jamono ji mujj” di jur jaxasoo ci fànn wi war a jëfandikoo profesi yi.

“Many are doing the same thing today, in 1897, because they have not had experience in the testing message comprehended in the first, second, and third angels’ messages. There are those who are searching the Scriptures for proof that these messages are still in the future. They gather together the truthfulness of the messages, but they fail to give them their proper place in prophetic history. Therefore such are in danger of misleading the people in regard to locating the messages. They do not see and understand the time of the end, or when to locate the messages. The day of God is coming with stealthy tread, but the supposed wise and great men are prating about ‘higher education’ which they suppose originates with finite men. They know not the signs of Christ’s coming, or of the end of the world.” Sermons and Talks, volume 1, 290.

“Ñu barey di def tey itam benn mbir mi ci atum 1897, ndaxte amuñu woon xam-xam gu aju ci nattu-biñ wax ci bataaxal yiñ jëfe ci ndigalub malaaka bu njëkk, ñaareel ak ñetteel. Am na ñenn ñi di seet Mbind mi ngir gis firnde ne bataaxal yooyu nekk nañu ba tey ci kanam. Ñu dajale dëggug bataaxal ya, waaye duñu leen jox seen barab bu yoon ci jaar-jaaru yonent gi. Moo tax ñu mel noonu nekk ci nguy gàttal nit ña ci mbirum fan lañuy samp bataaxal ya. Gisunuñu te xamunuñu jamonoy mujj, walla kañ la war a samp bataaxal ya. Bésub Yàlla mii ngi ñëw ak tànk yu nëbb, waaye boroom xel yi ak mag ñiñuy foog ne am nañu xam-xam, dañuy wax-wax rekk ci ‘jàng mu kawe mi’ ñi gëm ne mu ngi cosaanoo ak nit ñu yemul. Xamuñu mandarga yi ci ñëwug Almasi, walla ci mujjug àddina si.” Sermons and Talks, volume 1, 290.

Verse ten’s theme is the “time of the end” and there are several “time of the ends” identified in chapter eleven. If you “do not see and understand” the “time of the ends” in chapter eleven, you will not know when “to locate the messages.” She says, “there are those who are searching the Scriptures,” and as with all prophets her words are addressing the last days, so in the last days those she is identifying are a class who do not understand the time of the end, so they are also Amos’ “fair virgins” who fall and never rise again.

Wàll waajur fukki bi mooy “jamono mujj gi,” te am na ay “jamonoy mujj yi” yu bare yuñu xamale ci saar fukk ak benn bi. Su fekkee ne “gisoo te xamoo” “jamonoy mujj yi” ci saar fukk ak benn bi, doo xam kañ lañu wara “teg bataaxal yi ci seen bérab.” Moom dafa ne, “am na ñi di seet Mbind mi,” te ni ko mel ci bépp yonent, kàdduyam yi dañuy wax ci fan yu mujj yi; kon ci fan yu mujj yi, ñi muy xamale fii, ay nit lañu bokk ci benn xeet bu xamul jamono mujj gi, ba tax ñoom itam ñooy “janq yu rafet yi” yu Amos, yi daanu te duñu jógati mukk.

In chapter eleven verse one Darius and Cyrus stand together to mark the time of the end in 1989. When Ptolemy went to Babylon and took the northern king into captivity in Egypt in 246 BC, in turn typifying 1798 as represented in verses seven through nine, it was a “time of the end.” Verse ten is the “time of the end” in 1989.

Ci ay benn benn fukk, Darius ak Cyrus taxaw nañu benn ngir màndargaal jamono mujj gi ci atum 1989. Bi Ptolemee demoon Babilon te jàpp buur bu bëj-gànnaar ba yóbbu ko ngir ñàkk sañ-sañ ci Misra ci 246 B.K., te loolu di, ci wàllam, misaalal 1798 ni ñu ko tektalee ci ay benn fukk ak juróom-ñaari ba juróom-ñetti, loolu dafa doon “jamono mujj.” Benn fukk mooy “jamono mujj” bi ci 1989.

1798 is the end of the twenty-five hundred and twenty years of scattering against the northern kingdom of Israel which began in 723 BC. Twelve hundred and sixty years later in 538 the papacy ruled for twelve hundred and sixty years until 1798. 1798 is a “time of the end,” for it is the end of the seven times, and also the twelve hundred and sixty years, as well as the twelve hundred and ninety years of Daniel chapter twelve. 1798 is a “time of the end” and therefore 538 is also a “time of the end.” 538 is the end of the twelve hundred and sixty years that paganism trampled down God’s sanctuary and His host which preceded papalism doing the same work for the same amount of time.

1798 mooy mujjug junni at ñaar-fukk ak juróom-ñaar-fukk yi ngir tasaaroo gi jëm ci buur bu bëj-gànnaaru Israyil, bi tambalee woon ci 723 BC. Gannaaw junni at ak juróom-benn-fukk, maanaam ci 538, papaa bi yilifoon na diirub junni at ak juróom-benn-fukk ba 1798. 1798 mooy “waxtu mujj gi,” ndaxte mooy mujjug juróom-ñaari waxtu yi, te it mooy mujjug junni at ak juróom-benn-fukk yi, ak itam junni at ak ñent-fukk ak juróom-benn yi ci Daniel saar 12. 1798 mooy “waxtu mujj gi,” te moo tax 538 itam di “waxtu mujj gi.” 538 mooy mujjug junni at ak juróom-benn-fukk yi bi bokk-na ci jamono ji bokk ci xam-xamu réew yu dul Yàlla, ba diiru boobu di wàññi kër Yàlla ak mbooloom, lu jiituwoon papaa bi def noonu itam ci benn liggéey bi te ci benn diir boobu.

538 represents the empowerment of the papacy and in so doing it represents the empowerment of the papacy again at the Sunday law. The Sunday law identifies a “time of the end.” Therefore, verse sixteen, as well as verse one, seven through nine and verse ten all mark the “time of the end.” This truth is to be understood by those who know when to locate the messages. Pompey fulfilled verse sixteen when he took Jerusalem. He was followed by Julius Caesar, Augustus Caesar and Tiberias Caesar. Jesus’ birth was a “time of the end” and it took place in the time of Augustus Caesar.

538 dafay tekki dooley ndoxum baamtu paapal bi, te noonu itam dafay tekki ne baamtu paapal bi dina dellusi am doole ca yoonu Dibeer ba. Yoonu Dibeer bi mooy wone “jamonoy mujj gi.” Moo tax ayet fukk ak juróom-ben, noonu itam ayet benn, juróom-ñaari ba juróom-ñeenti ak ayet fukk, ñépp dañuy màndargaale “jamonoy mujj gi.” Dëgg gii war na ñi xam fan lañuy teg ndigal yi xam ko. Pompee moo matale woon ayet fukk ak juróom-ben bi ba mu jël Yerusalem. Julius Caesar, Augustus Caesar ak Tiberias Caesar ñoo ko toppoon. Juddug Yeesu dafa doon “jamonoy mujj,” te xew na ca jamonoy Augustus Caesar.

Then shall stand up in his estate a raiser of taxes in the glory of the kingdom: but within few days he shall be destroyed, neither in anger, nor in battle. Daniel 11:20.

Noonu ku nekk ci boppam, ñu di ko taxawal nit ku dajale galag ci ndamu nguur gi; waaye ci ay fan yu néew, dees na ko alag, du ci mer, du ci xare. Daniel 11:20.

Verse twenty adds to the list of “time of the ends” in chapter eleven, and so does Tiberias Caesar who ruled during the crucifixion of Christ.

Aaya ñaar-fukk bi yokk na ci limu “waxtu mujj yi” ci saraxal fukk ak benn, te noonu itam Tibere Seesaar mi nguuru woon bi Kirist mi daanu ko ci bant ba.

And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries. And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. Daniel 11:21, 22.

Te ci wàllam dina taxaw nit ku bon, ki ñu du jox teraanga ngu buur gi; waaye dina ñëw ci jàmm, te moom dina am buur gi ci ay wax yu nooy. Te ak loxo mel ni mbëy mu mag, ñu dina leen jéppale ci kanamam, te dinañu dammiku; waaw, sax itam njiitu kóllëre gi. Daniel 11:21, 22.

The cross stands at the center of the prophetic week which Christ came to confirm with many.

Bant bi tax na caabi ay ci diggu bésu yonent bi Kirist ñëwoon dëggal ak ñu bare.

And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.

Te dina dëggal kóllëre gi ak ñu bare ci benn ayubis; te ci diggantey ayubis ba, dina tax ba sarax ak saraxu ndaw gi taxaw; te ndax lawug yëq-yëq yi, dina def ba mu neen, ba kera muy mat, te li dogees na it, dees na ko tuur ci kaw bi neen. Daniel 9:27.

In the midst of the week, we have a beginning and an ending for the first twelve hundred and sixty days ended right where the next twelve hundred and sixty days started. The week aligns with the seven times of scattering against the northern kingdom that represented both paganism and papalism trampling down the sanctuary and host.

Ci diggu ayu-bis bi, am na njàlbéen ak mujj ngir njëkk junni ak juróom-benni téeméer ak juróom-benn fukk ak juróom-benn fan yi; mujj ga ci njëkk yooyu doon na féete fu njeexital junni ak juróom-benni téeméer ak juróom-benn fukk ak juróom-benn fan yi toogee tambalee. Ayu-bis bi méngoo na ak juróom-ñaari waxtu yu tasaaroo yi ñu jublu woon ci réewum bëj-gànnaar bi, mi doon tegtal ñoom-ñaar, di ñaareel yu bokk ci ñaawteefug paganism ak papalism, yi daan taccu kër-yàlla ga ak mbooloom askan wi.

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

Noonu ma, dégg naa benn ku sell muy wax, te beneen ku sell ne ka ku sell ga doon wax loolu: “Ba kañ la peeñ gu jëm ci sarax su bés bu nekk, ak moytu yoonu yàlla gu yóbbu tasaaroo, ngir jox kër gu sell ga ak mbooloo mi, ñu dëpp leen ci suuf?” Daniel 8:13.

538 is a “time of the end” and it aligns with the cross, which is also the end of a prophetic period. 538 and the cross provide two witnesses that both the beginning and ending of a prophecy is prophetically marked as a “time of the end.”

538 mooy “jàmmu mujj gi,” te mu ànd ak bant ba, bi itam di mujjug ab diir bu yonent yi waxoon. 538 ak bant ba dañuy joxe ñaari seede ne tambali ak mujjug ab yoonent, ci anam wu yonent, dañu leen màndargaal ni “jàmmu mujj gi.”

Verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.” Verse twenty-three identifies the league the Maccabean Jews made with pagan Rome in 161 to 158 BC. The history of the Hasmonean Dynasty from their initial battle unto their ending in the destruction of Jerusalem in 70 AD represents apostate Protestantism in the United States beginning in 1844, the end of a time prophecy, and therefore a “time of the end,” and ending at the Sunday law as represented by 70 AD.

Saar yi ak ñaar-fukk ak ñaar, saar yi ak ñaar-fukk, saar yi ak juróom-benn, saar yi ak fukk, saar yi ak juróom-ñett ba juróom-ñeent ak saar yi ak benn, yépp di màndarga “waxtu mujj gi.” Saar yi ak ñaar-fukk ak ñett wax na mbokk mi Yawut yi Makkabe yi def ak Room gu bokk ci xeet yu xamadi Yàlla, ci atum 161 ba 158 lu jiitu Kirist. Jaar-jaaru Njiitu Hasmone yi, dale ko ci seen xare bu njëkk ba ci seen mujj, muy alag Yerusalem ci atum 70 gannaaw juddug Kirist, dafa tegu ni màndargay Protestaŋ yu weddi dëgg gi ci Etazini, tambali ci 1844, muy jeexital ab yëgleb waxtu, te noonu di “waxtu mujj gi,” te mu jeex ci yoonu Dibéer, ni ko atum 70 di màndarga.

Verse twenty-three identifies a “time of the end” in 167 BC at the battle of Modein and also in 70 AD, both typifying 1844 and the Sunday law respectively. Verse twenty-three, verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.”

Saar fukk ak ñett fësal na “waxtu mujj gi” ci atum 167 JK ci xarebu Modein, te itam ci 70 JK ginnaaw Kirist, ñoom ñaar ñépp di misaal yu jëm ci 1844 ak yoonu Dibeer bi, teguñu kenn ci seen bopp. Saar fukk ak ñett, saar yi ñaar-fukk ak benn ak ñaar-fukk ak ñaar, saar fukk, saar fukk ak juróom benn, saar fukk, saar yi juróom ñaar ba juróom ñent, ak saar benn, ñépp diñu màndargaal “waxtu mujj gi.”

Verse twenty-four identifies the three-hundred-and-sixty-year supremacy of pagan Rome, thus marking both the beginning in 31 BC and ending in 330 as “time of the ends.” Verse twenty-seven and twenty-nine identify both the beginning and ending of that period, so verse twenty-four, verse twenty-seven, verse twenty-nine, verse twenty-three, verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.”

Saar bi ñaar-fukk ak ñeent mi day jàngale kilifteefu Room gu bokk ci xeeru àddina, bi jaar ci ñetti téeméeri at ak juróom-benn-fukk, te noonu di màndargaal tambali ga ci 31 B.C. ak jeexital ba ci 330 ni “waxtu mujj ya.” Saar bi juróom-ñaareel ak ñaar-fukk ak juróom-ñenteel mi itam day jàngale ñoom ñaar, maanaam tambali ga ak jeexitalu jamono jooju; noonu saar bi ñaar-fukk ak ñeent, saar bi juróom-ñaareel ak juróom-ñenteel, saar bi juróom-ñaareel ak ñaar-fukk ak juróom-ñenteel, saar bi ñaar-fukk ak ñett, saar yi benn-fukk ak benn ak benn-fukk ak ñaar, saar bi ñaar-fukk, saar bi benn-fukk ak juróom-benn, saar bi benn-fukk, saar yi juróom-ñaareel ba juróom-ñenteel, ak saar bi benn, ñépp a ngi màndargaal “waxtu mujj.”

Verse thirty-one identifies 538 when the abomination that maketh desolate was placed and verses thirty-six and forty identify 1798 as the “time of the end.” 538 in verse thirty-one and 1798 in verses thirty-six and forty, verses twenty-seven and twenty-nine, verse twenty-four, verse twenty-three, verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.”

Saar ñetti-fukk ak benn mi mooy jàngale atum 538 bi, ba ñu samp woon ñaawteef ga di yóbbu alag, te saar ñetti-fukk ak juróom-benni ak ñent mi jàngale atum 1798 ni mooy “waxtu mujj gi.” 538 ci saar ñetti-fukk ak benn, ak 1798 ci saar ñetti-fukk ak juróom-benn ak ñent, saari ñaar-fukk ak juróom-ñar ak juróom-ñent, saar ñaar-fukk ak ñent, saar ñaar-fukk ak ñett, saari ñaar-fukk ak benn ak ñaar, saar ñaar-fukk, saar fukk ak juróom-benn, saar fukk, saari juróom-ñaar ba juróom-ñent, ak saar benn, yépp dañuy màndargaale “waxtu mujj gi.”

The “time of the end” is marked thirteen times before verse forty-one which is the Sunday law and another “time of the end,” as is verse forty-five when the pope comes to his end with none to help. Fifteen times the “time of the end” is located in chapter eleven. Verse ten’s theme is the “time of the end.” It represents the truths which are unsealed in the sealing time of the one hundred and forty-four thousand.

“Jamono mujj” bi ñu ko màndargale fukk ak ñett yoon la balaa verse ñent-fukk ak benn, mooy yoonu Dimaas, ak beneen “jamono mujj”; noonu it la ci verse ñent-fukk ak juróom, ba papa bi agsee ci mujjam te kenn du ko dimbali. Fukk ak juróom yoon lañu féete “jamono mujj” ci saar fukk ak benn. Wàllu verse fukk mooy “jamono mujj.” Mu ngi tegu ci dëgg yi ñu ubbi, yi nekkoon tëj, ci jamono ju ñuy tëjé alalug ñaar-fukk ak ñeent junni ak ñaar-fukk ak ñeent.

We will continue in the next article.

Dañuy sóobu ci bind bi ci topp.