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.
Kita sedang mengupayakan untuk menghimpunkan semua jalur Daniel sebelas dalam kaitannya dengan sejarah tersembunyi dari ayat empat puluh yang melambangkan tahun 1989 hingga kepada undang-undang Ahad di Amerika Syarikat. Panggilan kita sebagai pelajar nubuatan ialah membahagikan dengan tepat firman kebenaran.
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.
Diospa manchakusqaykimanta qespisqa, p’aykuna mana p’inqachisqa llamk’aq hina rikuchikunapaq yachakuy, cheqaq simita allinta t’aqaspayki. 2 Timoteo 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.
Danieŋ suraa fu nɛrundaanu kɔllɔn tan le bɛ se ka tilaari. Aaya dɔɔnin kelen fɔ aaya naani ye nɛrundaanu kɔllɔn kelen taamasiyɛn. Aaya duru fɔ kɔnɔntɔn ye kɔllɔn filanan taamasiyɛn. Aaya tan ye kɔllɔn sabanan taamasiyɛn. Aaya tan ni fuula ye kɔllɔn naaninan taamasiyɛn. Kɔllɔn durunan ye aaya tan ni sabaan fɔ aaya tan ni duru la. Kɔllɔn woronan ye aaya tan ni woro fɔ aaya mugan ni fila la. Kɔllɔn wolonanan ye aaya mugan ni saba ni aaya mugan ni naani ye. Aaya mugan ni naani fɔ aaya bi saba ni kelen ye kɔllɔn seginnan taamasiyɛn. Aaya bi saba ni kelen fɔ bi tan ye kɔllɔn konontonan taamasiyɛn; ani kɔllɔn taninan, min ye laban kɔllɔn ye, ye aaya bi tan fɔ bi tan ni duru la. Kɔllɔn tan in bɛna ka fara nyɔgɔn kan, kɔllɔn kan kɔllɔn.
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.
ንዓይ ፍልጠት መን ክምህር እዩ፧ ንመንከ ትምህርቲ ከረድእ እዩ፧ ነቶም ካብ ጸባ ዝተፈልዩ፡ ካብ ኣጥባትውን ዝተለዩ።
For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little:
لەبەر ئەوەی فەرموودە دەبێت لەسەر فەرموودە بێت، فەرموودە لەسەر فەرموودە؛ هێڵ لەسەر هێڵ، هێڵ لەسەر هێڵ؛ لێرە کەمێک، و لەوێش کەمێک:
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.
Ka rag qhIn lo’taHbogh qabmey je, pong chu’ Hol je, nuvpu’vamvaD jatlh. ghotpu’vamvaD jatlhpu’: «bIQoylaHbogh yInIDvam’e’; ngoQvammo’ QonglaHbogh puqloDpu’ DaleghmoHlaH; ‘ej vay’ vIghoSlaHbogh yInIDvam’e’»: ’ach Qoyqangbe’pu’.
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.
Ndipo mawu a Ambuye anali kwa iwo: lamulo pa lamulo, lamulo pa lamulo; mzere pa mzere, mzere pa mzere; pano pang’ono, pamenepo pang’ono; kuti apite, nagwe cham’mbuyo, naphwanyidwe, nagwidwe m’msampha, natengedwe. Yesaya 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.
Bako hampropesía a linia na sangapúlo ket agnanaigda met laeng iti panagkakadua, ngem iti tunggal linia mabalin a mabigbig ti naisangsangayan a tema. Uray no adda kangrunaan a tema iti tunggal linia, dagiti linia ket addaan iti ad-adu pay ngem maysa laeng a panangipakdaar. Kayatko a bigbigen ti tunggal maysa kadagiti tema iti sangapúlo a linia.
First Line
ᎢᎬᏱ ᎤᏪᏥ
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.
此外，我在玛代人大利乌元年，也曾起来扶助他，坚固他。现在我要将真情指示你：看哪，波斯还必兴起三王；第四王必比他们众人更为富足；他因富足而得势，必激动众人攻击希腊国。必有一位勇猛的王兴起，执掌大权，任意而行。他兴起的时候，他的国必破裂，向天的四风分开，却不归他的后裔，治权也不照他所统治的权势；因为他的国必被拔出，归与后起的人，不归他的后裔。但以理书 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.
دَارْیوشُوڭ بىرىنشى جىلى جەتىس جىلدىڭ ayaqtaluwın belgileydi، osı arqılı payğambarlıq jüyedegi aqırzaman uaqıtın tanıtadı. Úshinshi ayatqa kelgende, Еسكەندەر Зұлқарнайын álemge taralğan patşalığın ornataды، al törtinshi ayatqa kelgende onıń patşalığı jūlıp alınıp، tört jelge qaray bólinui kerek edi. 1989 jıldağı aqırzaman uaqıtı retinde Dáriuştı qoldanu bizge ekinshi ayatta körsetilgen patşalardı esepteuge múmkindik beredi. Jäbrail birinshi ayatta: «Sonday-aq Dáriuştıń birinshi jılında» dep aytqanda، ol onınşı tarawdan bastalğan körinis bastauında Daniyelge habarlağan närsesin jalğastırıp otır.
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.
Фарс хааны Кирийн гурав дахь жилд Белтешазар хэмээн дуудагддаг Даниелд нэгэн зүйл илчлэгдэв; тэрхүү зүйл нь үнэн байсан боловч тогтоогдсон хугацаа нь урт байв. Тэр уг зүйлийг ойлгосон бөгөөд үзэгдлийн утгыг ухаарсан юм. Даниел 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.
Ayati ya alama inayowakilisha “wakati wa mwisho” ina ishara mbili. “Wakati wa mwisho” kwa mstari wa unabii wa Musa ulikuwa kuzaliwa kwa Haruni, kukafuatwa miaka mitatu baadaye na kuzaliwa kwa Musa. Haruni na Musa ndio ishara ya pande mbili ya “wakati wa mwisho” katika historia yao, nao ni mfano wa kuzaliwa kwa Yohana Mbatizaji na kwa Yesu miezi sita baadaye. “Wakati wa mwisho” mwaka 1798 uliashiria kukamatwa kwa papa wa Roma, ambaye baadaye alikufa akiwa kifungoni mwaka 1799. Tangu “mwaka wa kwanza wa Dario, Mmedi” hata “mwaka wa tatu wa Koreshi, mfalme wa Uajemi”; Dario na Koreshi huwakilisha “wakati wa mwisho” mwaka 1989, kwa maana manabii wote wananena zaidi kuhusu siku za mwisho kuliko siku walizoishi ndani yake.
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.
Kunan sumaq tukuy kaykunam paykunapi rikurqan ejemplokuna hina; qelqasqañataq kachkan ñoqanchikta yuyaychananpaq, pacha tukukuypa chayamunankukuna ñoqanchikman hamusqankupi. 1 Corintios 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”.
Dario y Ciro representan a Ronald Reagan y a George Bush padre en 1989. Ambos fueron presidentes en aquel año. El versículo uno del capítulo once sitúa la visión en el tercer año de Ciro, lo cual representaría a George Bush padre, quien siguió a Reagan así como Ciro siguió a Darío. El versículo dos declara que aún se levantarían tres reyes, y el cuarto sería mucho más rico que todos ellos. El “tiempo del fin” final en el capítulo once comienza en 1989 e identifica que, después de George Bush padre, aún se levantarían tres reyes, identificando así a los tres presidentes que siguieron a Bush padre. Esos tres reyes fueron Bill Clinton, George Bush hijo, Barak Obama, y luego el presidente más rico, Donald Trump, quien “con su fuerza” y “por medio de sus riquezas levantará a todos contra el reino de Grecia”.
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.
Uraysa saddexaadu haddaba waxay soo bandhigaysaa Aleksandar kii Weynaa, sidaas darteedna wuxuu astaan u yahay hoggaamiyaha ugu dambeeya ee Qaramada Midoobay, kaas oo maalmaha ugu dambeeya la midoobaya baabtiisnimada papalka, hase yeeshee, sida papalka oo kale, wuxuu gaadhayaa dhammaadkiisa. Qaramada Midoobay waa boqortooyada toddobaad ee Muujintii toddoba iyo tobnaad loogu metelay toban boqor, isbahaysiga tobanka boqorna waxay ku heshiiyaan inay boqortooyadooda toddobaad siiyaan bahalka papalka muddo hal saac oo astaan ahaan ah.
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.
Na ri khumi leti u swi voneke i tihosi khumi, leti nga si amukela mfumo ku fikela sweswi; kambe ti amukela matimba tanihi tihosi awara yin’we swin’we ni xivandzana. Leswi swi ni mianakanyo yin’we, naswona swi ta nyika xivandzana matimba ya swona ni ntamu wa swona. Leswi swi ta lwa ni Xinyimpfana, naswona Xinyimpfana xi ta swi hlula; hikuva hi yena Hosi ya tihosi, ni Hosi ya tihosi hinkwato; naswona lava nga na yena va vitaniwile, va hlawuriwile, naswona va tshembekile. Nhlavutelo 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.
ᱚᱱ ᱡᱮᱞ ᱨᱟᱡᱟ ᱠᱚ ᱛᱤᱱ ᱟᱨ ᱯᱚᱱ ᱫᱟᱨᱟᱭ ᱠᱚ ᱫᱚ ᱪᱤᱱᱦᱟᱹ ᱦᱩᱭ ᱟᱠᱟᱱᱟ, ᱟᱨ ᱟᱞᱮᱠᱥᱟᱱᱰᱟᱨ ᱫ ᱜᱨᱮᱴ ᱨᱮᱱ ᱩᱛᱷᱟᱱ ᱟᱨ ᱯᱟᱲᱦᱟᱣ ᱨᱮᱱ ᱜᱟᱞᱚᱢ ᱛᱮᱦᱮᱸᱡ ᱦᱚᱸ ᱚᱱᱟ ᱠᱚ ᱫᱚ ᱩᱫᱩᱜ ᱮᱫᱟ, ᱡᱮ ᱪᱟᱹᱨ ᱥᱟᱛᱟᱵᱫᱤ ᱨᱮ ᱚᱱ ᱫᱟᱨᱟᱭ ᱠᱚ ᱯᱩᱨᱟᱹᱣ ᱠᱮᱫᱟ। ᱜᱨᱤᱥ ᱫᱚ ᱵᱟᱭᱵᱮᱞ ᱨᱮᱱ ᱟᱜᱚᱨᱤ ᱯᱩᱨᱚᱵᱚᱠᱛᱟ ᱨᱮ ᱛᱮᱥᱟᱨ ᱨᱟᱡᱽᱭ ᱟ, ᱟᱨ ᱰᱨᱟᱜᱚᱱ ᱨᱮᱱ ᱪᱤᱱᱦᱟᱹ ᱟ, ᱡᱮ ᱰᱨᱟᱜᱚᱱ, ᱯᱟᱥᱩ ᱟᱨ ᱢᱤᱥᱟᱹ ᱱᱟᱵᱤ ᱨᱮᱱ ᱛᱤᱱ ᱦᱤᱸᱥᱟ ᱡᱚᱲ ᱨᱮᱱ ᱢᱤᱫ ᱚᱱᱡᱚᱜ ᱟ। ᱠᱨᱩᱥ ᱨᱮ “ᱤᱦᱩᱫᱤ ᱠᱚᱣᱟᱜ ᱨᱟᱡᱟ” ᱢᱮᱥᱮᱡ ᱫᱚ ᱦᱤᱵᱽᱨᱩ, ᱞᱟᱴᱤᱱ ᱟᱨ ᱜᱨᱤᱠ ᱨᱮ ᱚᱞ ᱞᱮᱠᱷᱟ ᱠᱟᱱᱟ; ᱚᱱᱟ ᱫᱚ ᱤᱦᱩᱫᱤ ᱠᱚ, ᱨᱳᱢᱟᱱ ᱠᱚ, ᱟᱨ ᱮᱴᱟᱜ ᱡᱟᱹᱛᱤ ᱠᱚ ᱨᱮᱱ ᱵᱟᱹᱲᱛᱤ ᱦᱚᱲ ᱠᱚ, ᱡᱮ ᱯᱟᱥᱠᱟ ᱨᱮ ᱡᱮᱨᱩᱥᱟᱞᱮᱢ ᱨᱮ ᱛᱟᱦᱮᱱᱟᱜ ᱟᱠᱟᱱᱟ, ᱚᱱᱟ ᱠᱚᱣᱟᱜ ᱪᱤᱱᱦᱟᱹ ᱛᱟᱦᱮᱱᱟ। ᱜᱨᱤᱠ ᱠᱚ ᱫᱚ ᱰᱨᱟᱜᱚᱱ ᱨᱮᱱ ᱪᱤᱱᱦᱟᱹ, ᱨᱳᱢᱟᱱ ᱠᱚ ᱫᱚ ᱯᱟᱥᱩ ᱨᱮᱱ ᱪᱤᱱᱦᱟᱹ, ᱟᱨ ᱤᱦᱩᱫᱤ ᱠᱚ ᱫᱚ ᱢᱤᱥᱟᱹ ᱱᱟᱵᱤ ᱛᱟᱦᱮᱱᱟ।
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.
ໃນສີ່ຂໍ້ທຳອິດຂອງບົດທີສິບເອັດ ໄດ້ຊີ້ບອກເຖິງຈຸດຈົບຂອງອຳນາດມັງກອນແຫ່ງໂລກຜູ້ທີ່ກະທຳການຜິດປະເວນີກັບອຳນາດສັນຕະປາປາ ໃນຂະນະທີ່ເວລາແຫ່ງການທົດລອງຂອງມະນຸດກຳລັງປິດລົງ. ຂໍ້ທີສາມ ແລະ ຂໍ້ທີສີ່ ໄດ້ຊີ້ບອກການລຸກຂຶ້ນຄັ້ງສຸດທ້າຍ ແລະ ການລົ້ມລົງຂອງການສຳແດງຕົວຮູບແບບສຸດທ້າຍຂອງອຳນາດມັງກອນແຫ່ງໂລກ. ຂໍ້ເຫຼົ່ານີ້ຊ້ອນທັບເທິງຫົກຂໍ້ສຸດທ້າຍ ຊຶ່ງຊີ້ບອກເຖິງຈຸດຈົບຂອງສັດຮ້າຍຜູ້ທີ່ກະທຳການຜິດປະເວນີກັບບັນດາກະສັດແຫ່ງແຜ່ນດິນໂລກ. ຈຸດເລີ່ມຕົ້ນ ແລະ ຈຸດສິ້ນສຸດຂອງບົດທີສິບເອັດ ໄດ້ຊີ້ບອກປະຫວັດສາດທີ່ສັດຕູຂອງພຣະເຈົ້າມາເຖິງຈຸດຈົບຂອງພວກເຂົາ ໂດຍບໍ່ມີຜູ້ໃດຊ່ວຍ. ສີ່ຂໍ້ທຳອິດທີ່ຈັດແນວສອດຄ່ອງກັບຫົກຂໍ້ສຸດທ້າຍ ແລະ ໃນການກະທຳເຊັ່ນນັ້ນ ຂໍ້ເຫຼົ່ານັ້ນຈຶ່ງຮັບເອົາສັນຍະລັກຂອງພຣະບັນຍັດສິບປະການ ໂດຍມີແຜ່ນໜຶ່ງຂອງສີ່ພຣະບັນຍັດທຳອິດ ແລະ ອີກແຜ່ນໜຶ່ງຂອງຫົກພຣະບັນຍັດສຸດທ້າຍ ພ້ອມທັງເປັນສັນຍະລັກຂອງການທົດສອບດ້ວຍຈຳນວນສິບ.
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.
Pah fmi tng a hmuhsakna hmasa ber chu tawpna a entîr chungin, thuchah chu 1989-a “tawp hun” atanga tan a ni tih a tanchhan tlat bawk. Hêng tng hian 1989 atanga mihringte chanchin remna hun tâwp thleng a entîr a, chu chu hnu lam tng rukte thuchah kha a khâikhinna ni a ni; hêng tng rukte chu 1989-a hriatna pung a inhawng chhuak kha an ni a, probation tâwpna nêna inzawm thil thlengte chu a sawi chian.
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.
Les versets fournissent l’ancrage prophétique permettant de reconnaître qu’à partir de 1989 il y aurait au total huit présidents, le huitième étant issu des sept présidents précédents, reliant ainsi le passage à l’énigme du huitième qui est des sept, caractéristique prophétique constituant la vérité présente dans les derniers jours.
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.
Anakunan nga tema a mabalin a maawatan babaen kadagiti bersikulo ket ti maudi a pannakadadael ti pannakabalin ti dragon a makikidanggay iti balangkantis ti Tiro. Ti balangkantis ket makikidanggay kadagiti amin a babbabbaknang ti daga, ngem kas iti pannakabalin ti nagkauna a Francia a nagbalin a inauna nga anak ti simbaan a Catolico idi impaay ni Clovis ti trono na iti papado idi 496, kasta met a ti animal iti daga ti Estados Unidos ket isu met ti umuna kadagiti ar-ari a makikidanggay iti balangkantis iti linteg ti Domingo. Kas iti maudi nga innem a bersikulo, dagiti umuna nga uppat a bersikulo ket mangipakilala ken mangipabigbig kadagiti amin a tallo a pannakabalin a mangidalan iti lubong nga agturong iti Armageddon, ngem ti tema kadagiti umuna nga uppat a bersikulo ket ti pannakabalin ti dragon a naisimsimboloan babaen ti Grecia ken ni Alejandro a Dakkel.
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.
ریگن فرایندِ هشت رئیسجمهور را آغاز کرد که اکنون به آخرینِ آن هشت رئیسجمهور انجامیده است. رئیسجمهور هشتم، تمثالِ وحش را برپا خواهد کرد و در ایالات متحده قانونِ یکشنبه را به اجرا درخواهد آورد، و نیز با میانجیگریِ توافقی که او را رئیسِ سازمانِ مللِ متحد میسازد، همان نهاد در همان هنگام، به بهانهٔ حلّ جنگافروزیِ فزایندهٔ اسلامِ افراطی، وارد رابطهای جهانی میان کلیسا و دولت خواهد شد.
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.
ᎠᎹᏟᏍᎩ ᎤᏓᏩᏗᏒ ᎠᎹᏰᏟᎬ ᎤᏂᏲᎯᏍᏗ ᎠᎹᏰᏟᎬ ᎤᎵᏍᏆᏂᎪᎯ ᎠᏂᏴᏫ ᏗᏓᏅᏙ ᎤᏬᏚᎯ ᎦᏃᏴ ᎠᏍᎪᎯ ᏔᎳᏚ ᎢᏯᏂᏛ ᎡᎳᏗ ᎤᏬᏚᎯ ᎠᏰᎳᏗ ᎠᏥᏃᎮᏍᎬ ᎤᏓᏅᏙ ᏑᏓᎵ ᎠᏰᎳᏗ ᎠᏥᏃᎮᏍᎬ ᎤᏪᏴᎢ ᎠᏍᎪᎯ ᎦᏃᏴ ᎠᏥᏃᎮᏍᎬ ᎤᏓᏅᏙ ᏓᎵᏉᎩ ᏗᏂᏁᎬ ᎤᏂᏁᎬ ᎤᎵᏍᏆᏗᏢ ᎤᏓᏅᏙ ᎤᏲᎯᏍᏗ ᎤᎾᏓᎴᏂᏙᎲᏍᎬ, ᎠᎴ ᎾᏍᎩ ᎤᎵᏍᏔᏂ ᎤᎵᎮᎵᏍᏗ ᎦᏃᏴ ᎦᏰᎵ ᎤᎴᏅᎯ ᎠᏥᎬᏁᎸᎢ, 1989 ᎤᏙᎯᏳᎯ ᎢᏳᏍᏗ, ᎠᎴ ᎦᏃᏴ ᎠᏂᏍᎪᎯᏍᏗ ᏕᎬᏗᏍᎪᎢ ᎤᏂᏁᎬ ᎬᏩᏘᏃᎯᏍᏗ ᏓᏂᎸᏫᏍᏓᏁᎲ ᏏᏂᏓ ᎧᎵᏍᎬ ᎠᎹᏰᏟᎬ ᎤᏂᏲᎯᏍᏗ ᎠᎴ ᎩᎳ ᎢᎬᏱᏉ ᎾᏍᎩ ᎤᎵᎮᎵᏍᏗ ᎬᏩᏙᎯᏳᏔᏅ ᎠᏥᏃᎮᏍᎬ ᎠᏥᎬᏁᎭ. Ꮎ ᎤᎵᎮᎵᏍᏗ ᎦᏃᏴ ᏟᎻᏆ ᎤᎩᏒᎢ ᎠᏓᏂᎸᏫᏍᏓᏁᎲ ᎤᏬᎯᏳᏗ ᎤᎵᏍᏆᏂᎪᎯ ᎠᏰᎳᏗ ᏧᎾᎵᎪᏁᎸ ᏗᎨᏒ ᎠᏰᎵ ᎤᏪᎲ, ᎾᏍᎩ ᎿᎭᏉ ᎤᏓᏅᏖᎸᎭ ᎤᏪᏲᎭ ᎤᎲᏏᏉ ᎤᏪᎵᏍᏗ ᎤᏔᏲᏎᎭ.
Second Line
ᏔᎵᏁ ᏧᏅᏙᎸᎢ
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.
ئايەتی پێنج تا نوو یەکەمین باسکردن و وێناکێشانی خاڵ بە خاڵی ئەو شەڕە پێشکەش دەکات کە لەنێوان پاشاکانی باکوور و باشووردا ڕوو دەدات، ئەو شەڕەی کە تەواوی ئەم بەشە وەک بنەمای سەرەکیی پێشبینی بەکاری دەهێنێت. ئایەتی پێنج بابەتی ئەم دەقە دیاری دەکات.
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.
Mfalme wa kusini atakuwa mwenye nguvu, na mmoja wa wakuu wake; naye atakuwa na nguvu kuliko yeye, na kumiliki; mamlaka yake yatakuwa mamlaka makuu. Danieli 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 və Seleucus I Nicator ayədə təmsil olunurlar. Hər ikisi Aleksandrın padşahlığının “Diadochi”sinin (yəni xələflərinin) dörddə biri idi. Seleucus on birinci fəsildə ilk “şimallı padşah”dır və bütpərəst Roma, papalıq Romanı və müasir Roma ilə uyğun olaraq—Seleucus yalnız üç əsas qələbədən və ya həlledici hadisədən sonra peyğəmbərlikdə şimallı padşah kimi təsbit olundu: e.ə. 312-ci ildə Babili yenidən ələ keçirməsi, e.ə. 301-ci ildə İps döyüşü və e.ə. 281-ci ildə Korupedion döyüşü. Bu hadisələr onun başlıca rəqiblərini məğlub etdi, imperiyasını genişləndirdi və bölgədə hökmranlığını möhkəmləndirdi.
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.
ᎢᏔᎵᏁ ᎤᏍᏆᎸᎢ ᎤᎵᎪᎯᏍᏗᏱ ᎤᎾᏄᎪᏫᏒ ᏧᏁᏥ ᎤᏴᏢ ᎠᎴ ᏧᏁᏥ ᎤᏴᏢ ᎦᎸᎳᏗ ᏧᏓᎴᎩ ᎠᏂᏐᎢ ᎠᏂᎦᏘᏯ (Diadochi) ᎡᎵᎩᏍᏓᏂᎵ ᎤᏓᎴᏅᏛ ᎤᏲᎢ ᎠᏰᎵᏉ ᎤᏪᎵᏎ ᎤᎾᏓᏑᏯᏛᎢ. ᎤᎵᏍᏚᎸᏗ ᎠᎵᏍᎪᎸᏙᏗ ᎾᏍᎩ ᏧᏁᏥ ᎤᏴᏢ ᎦᎸᎳᏗ ᎤᎵᏂᎩᏛ ᎠᏗᎾ ᏦᎢ ᎤᎾᏓᏁᎸᎢ ᎤᎵᏂᎩᏛ ᎤᎵᏰᎢ. ᎿᎭᏉ ᎤᏓᏜᏓᏏ ᎧᏃᎮᏛ ᎤᎾᏓᏛᏁᎲ ᎤᏂᎬᏫᏳᎯᏍᏗ ᎤᏁᎬ ᎤᏰᎯ ᎡᎵᎩᏍᏓᏂᎵ ᎤᏲᎱᏒ ᎣᏂ ᏑᏓᎵ ᎬᏗ ᏐᎣᏁ ᎦᏚᎲ ᏧᏁᎵᏓ ᏗᏟᎶᏍᏔᏅ, ᎤᎵᎪᎯᏍᏗ ᎠᏰᎵ ᎢᏳᏍᏗ ᎠᎦᏰᎸᎢ ᏧᏁᏥ ᎤᏴᏢ ᎦᎸᎳᏗ ᏧᏁᏥ ᎤᏴᏢ ᎠᎦᏰᎸᎢ ᎤᏴᏢ ᎢᏗᎢ. ᎯᎠ ᎢᎬᏱᏊ ᏦᎢ ᎢᏳᏓᎴᎩ ᎤᎾᏓᏛᏁᎲ ᎤᎬᏫᏳᎯ ᎠᎦᏰᎸᎢ ᏐᏁᎸ ᎤᏍᏆᎯᏕ ᎤᏴᏢ ᎤᎦᏰᎸᎢ ᎦᎸᎳᏗ ᎤᏴᏢ ᎤᏓᎵᏓᏍᏔᏅᎢ. ᎯᎠ ᏦᎢ ᎠᏂᏯᎪᎯᏍᏗ ᎤᏂᏯᏛᎵ ᎦᏚᎲ ᎤᏍᏆᎯᏕ ᎬᏩᏃᎮᏗ ᎤᎵᎪᎯᏍᏔᏅ ᎤᏰᎸᎢ ᎠᏂᏕᎶᏆᏍᏗ ᎧᏃᎮᏛ ᏫᎬᏩᎵᏱᎶᎯᏍᏗᏱ ᏧᏁᏥ ᎤᏴᏢ ᏐᏁᎸ ᎤᏴᏢ ᎤᎦᏰᎸᎢ ᏧᏁᏥ ᎤᏴᏢ ᎦᎸᎳᏗ.
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.
ንጉሥ ደቡብም ይበረታል፥ ከአለቆቹም አንዱ ደግሞ፤ እርሱም ከእርሱ ይልቅ ይበረታል እና ይገዛል፤ ግዛቱም ታላቅ ግዛት ይሆናል። ከዓመታትም መጨረሻ በኋላ እርስ በርሳቸው ይተባበራሉ፤ የደቡብም ንጉሥ ሴት ልጅ ስምምነት ለማድረግ ወደ ሰሜን ንጉሥ ትመጣለችና፤ ነገር ግን የክንድን ኃይል አትጠብቅም፤ እርሱም አይቆምም፥ ክንዱም አይቆምም፤ እርስዋ ግን አሳልፋ ትሰጣለች፥ ያመጡአትም፥ የወለዳትም፥ በእነዚያም ዘመናት ያበረታትም። ከሥሮችዋም ቅርንጫፍ አንዱ በስፍራው ይቆማል፤ እርሱም ከሠራዊት ጋር ይመጣል፥ ወደ ሰሜንም ንጉሥ ምሽግ ይገባል፥ በእነርሱም ላይ ይሠራል እና ያሸንፋል፤ ደግሞም አማልክቶቻቸውን ከመኳንንቶቻቸው ጋር፥ ከብርና ከወርቅ ውድ ዕቃዎቻቸውም ጋር፥ ማርኮ ወደ ግብፅ ይወስዳቸዋል፤ እርሱም ከሰሜን ንጉሥ ይልቅ ብዙ ዓመታት ይቆያል። እንግዲህ የደቡብ ንጉሥ ወደ መንግሥቱ ይመጣል፥ ወደ ራሱም ምድር ይመለሳል። ዳንኤል 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.
Аяттардын тарыхый аткарылышы отуз биринчи аяттан кыркынчы аятка чейин аныкталган папалык бийликтин миң эки жүз алтымыш жылынын пайгамбарлык аткарылышы үчүн үлгү берет, ошондой эле б.з.ч. 217-жылы Рафия согушунда алгач аткарылган он биринчи аяттын аткарылышы үчүн пайгамбарлык үлгү берет. Ал үч күбө Украин согушунун мүнөздөмөлөрүн аныктайт; анда Путин, түштүктүн акыркы падышасы, түндүктүн папалык падышасынын прокси аскеринин үстүнөн жеңишке жетет.
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.
Àlàyé ìlà kejì ti ìtàn àsọtẹ́lẹ̀ ni bí a ṣe fi ọgbẹ́ ikú náà kàn ìjọba póòpù ní ọdún 1798, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú ẹsẹ̀ márùn-ún títí dé mẹ́sàn-án àti ogun Raphia nínú ẹsẹ̀ kọkànlá. Ọba gúúsù, èyí tí í ṣe Ejibiti, ni agbára ejò ńlá náà.
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.
ئەی کوڕی مرۆڤ، ڕووت لە فیرعەونی پاشای میسر بکە، و پێشبینی لە دژی ئەو و لە دژی هەموو میسر بکە: بدوێ و بڵێ، ئاوا دەفەرموێ پەروەردگاری یەزدان؛ ئەوەتا من لە دژی تۆم، ئەی فیرعەونی پاشای میسر، ئەی ئەژدیهای گەورەیەی کە لە ناو ڕووبارەکانی خۆیدا پاڵ کەوتووە، ئەوەی وتوویەتی، ڕووبارەکەم هی خۆمە، و من خۆم بۆ خۆم دروستم کردووە. حیزقیێل 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.
Kapitulo onsepe kimsa uñacht’awinakaxa aynacha tuqinkir reyixa alaya tuqinkir reyiru atipt’aski ukanakaxa mayacht’asisina pusi tunka phisqanïri versículonxa alaya tuqinkir reyina qhipa tukuñapa uñt’ayi.
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.
Na piya magtindog sa mga tolda sa iyang palasyo sa taliwala sa mga dagat, sa mahimayaong balaang bukid; apan siya moabut sa iyang katapusan, ug walay motabang kaniya. 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.
ay ބާބު އެކާރަވަނައިގައި، ދެކުނު ރަސްގެފާނެއް އުތުރު ރަސްގެފާނެއް ބަލިކުރާ ކަން ދައްކާ ތިން ރޮނގު ހުރެއެވެ، ނަމަވެސް އުތުރު ރަސްގެފާން އޭނާއަށް އެހީވާނެ އެއްވެސް ނެތި ނިމުމަށް އައިސްދާއިރު، އެ ކަން އެހާ ސާފުކޮށް ފެންނަ އެއްޗެއް ނޫނެވެ. އެކަމަކު މުކާޝަފާތުގެ ފޮތުން އެކަން ދެނެގަނެއެވެ؛ އެއީ ޑްރެގަން ބާރުތަކުން އެއާގެ މަންސަ ކައި، އަދި އެއާ އަލިފާނުން އަންދާލާފައި އޭނާ ދަށަށް ގެނެސްދެއެވެ. މުކާޝަފާތުގެ ފޮތުން ޑްރެގަން ބާރު ދެނެގަތުމުން، އަހަރެން ރަސްތައް ފެންނަމެވެ؛ އެ ރަސްތަކީ ޑްރެގަން ވެސް މެއެވެ، އަދި ދެކުނު ރަސްގެފާން ވެސް މެއެވެ، އެއީ ވަނަ ފަސްސާޅީސް ގައި އުތުރު ރަސްގެފާން ދަށަށް ގެންނާނެ ބަޔެވެ. ބާބުގައި ހުންނަ ސީދާ ތިން ހެކި، އެކަންތަކުގެ ކާމިލު ފުއްދުން ޝަހާދަތް ދެމުން ހުރެއެވެ؛ އެއީ ދާނިޔޭލު އަދި މުކާޝަފާތުގެ ފޮތްތަކުގެ ގުޅުމުން ތަމްސީލުކޮށް ދެއްކޭ ގޮތުގައެވެ.
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.
Papan kay amu na ari ti amianan iti modernong panawen, umay iti pagpatinggaanna nga awan ti tumulong kenkuana iti bersikulo kwarenta y singko, ket ti libro ti Apocalipsis ipakita na no kasano a ti kapangyarihan papal umay iti pagpatinggaanna babaen kadagiti ima ti kapangyarihan ti dragon.
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.
Moo kon e maani waŋin ni i ndi tye ki i cing lee, gi man gi ibedo kwo mo; gi bino ango mon marac no, ci gi bino weko en piny adii keken, ki bedo nono; gi bino camo ringre, ci gi bino wang'ode ki mac. Pien Lubanga keto i cwiny gi me timo dwonne, ki me rwatte, ki me cako ker gi i kom lee, wa i kare ma lok pa Lubanga obi tyeko tum. Niyabo 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.
داها پادشاه، پادشاه پاپیِ شمال را با آتش میسوزانند و گوشت او را میخورند. پادشاهان ایام آخر همان قدرت اژدها هستند.
“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.
«Падишалар, әмирлер және әкімдер өздеріне антихристтің таңбасын басып алды; әрі олар Құдайдың өсиеттерін сақтап, Исаның сеніміне ие болған қасиеттілермен соғысуға баратын айдаһар ретінде бейнеленеді. Құдай халқына қарсы өшпенділіктері арқылы олар Мәсіхтің орнына Бараббаны таңдаудың да айыбын өздеріне жүктегендерін көрсетеді». 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.”
Десять царей — это сила дракона, которая также представлена царством Греции и Александром. Эти цари — южные цари, ибо они представлены фараоном, царём Египта. Они будут пожирать её плоть, ибо они также являются пророческими «псами», которых Псалмопевец называет «сборищем нечестивых».
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.
Asu asu atwa me ho ahyia me; atirimuɔdenfo kuw no atwa me ho ahyia; wɔapira me nsa ne me nan. Metumi akan me nnompe nyinaa; wɔhwɛ me na wɔgyina hɔ serew me. Wɔkyekyɛ me ntade mu wɔ wɔn mu, na wɔbɔ ntonto wɔ me atade ho. Nnwom 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.
Папачылык — кырк бешинчи аяттагы түндүктүн падышасы, жана папачылык Тиатира жыйынындагы Изебел аркылуу сүрөттөлөт.
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.
Main həˀ, mənim sənin əleyhinə bir neçə sözüm var; çünki sən özünü peyğəmbər qadın adlandıran o İzebelin təlim verməsinə və qullarımı zinaya sürükləməsinə, bütlərə qurban edilmiş şeyləri yedirtməsinə yol verirsən. Mən ona öz zinasından tövbə etməsi üçün vaxt verdim; lakin o tövbə etmədi. Bax, Mən onu yatağa salacağam, onunla zina edənləri də böyük müsibətə düçar edəcəyəm, əgər onlar öz əməllərindən tövbə etməsələr. Vəhy 2:20–22.
Jezebel’s judgment is accomplished when she is eaten by dogs.
پاداشِ یەزەبێل ئەوە کۆتایی پێ دێت کاتێک سەگەکان دەیخۆن.
And of Jezebel also spake the Lord, saying, The dogs shall eat Jezebel by the wall of Jezreel. 1 Kings 21:23.
Atungkol din kay Jezebel ay nagsalita ang Panginoon, na sinasabi, Lalamunin ng mga aso si Jezebel sa tabi ng kuta ng Jezreel. 1 Hari 21:23.
The dogs are pagan Rome, the dragon power, for it was pagan Rome that crucified Christ.
کھتے بت پرست روم، اژدہا کی قوت ہیں، کیونکہ مسیح کو مصلوب کرنے والا بت پرست روم ہی تھا۔
“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.
«ئیش و ئازارەکانی مەسیح لەسەر خاچدا پێشبینی هاتەدی. چەندین سەدە پێش خاچدان، ڕزگارکەر پێشوەخت مامەڵەیەکی ئەوەی لەگەڵی دەکرێت ئاگادار کردبوو. فەرمووی: “سەگان دەوریان دام؛ کۆمەڵی خراپەکاران گەمارۆیان دام؛ دەست و پێیانم کون کرد. هەموو ئێسقانەکانم دەتوانم بژمێرم؛ ئەوان لێم دەڕوانن و سەیرم دەکەن. جلەکانم لەنێوان خۆیان دابەش دەکەن، و بۆ بەرگەکەم قورعە دەهاوێژن.” زەبوور 22:16–18. ئەو پێشبینییەی سەبارەت بە جلەکانی، بێ ڕاوێژ یان تێکەڵبوونێک لەلایەن هاوڕێیان یان دوژمنانی ئەوەی لەسەر خاچ درابوو، جێبەجێ کرا. جلەکانی دران بەو سەربازانەی کە خستیانە سەر خاچ. مەسیح گوێی لە ناکۆکیی پیاوان بوو کاتێک جلەکانیان لەنێوان خۆیاندا دابەش دەکرد. کەواسەکەی لە سەرتاسەری خۆیدا چنیوە بوو و درزێکی تێدا نەبوو، و گوتیان: “با نەپچڕینەوە، بەڵکو قورعەی بۆ بکەین، بزانین بۆ کێ دەبێت.”» 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.
ده لسه مَڵكان، كه سگانن، كه كۆمەڵی خراپانن، كه یۆنان و میسرن، هەروەها فاحشەکە بە ئاگر دەسووتێنن.
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.
Ug ang anak nga babaye sa bisan kinsang pari, kon iyang pasipad-an ang iyang kaugalingon pinaagi sa pagpakighilawas, siya nagpasipala sa iyang amahan: pagasunogon siya sa kalayo. Levitico 21:9.
The ten kings burn the whore with fire for she professes to be a priestess but is a whore.
ده حاکم فاحشه ره به آتش سوزانن، چراکه او دعوا میکنه که کاهنه است، اما فاحشه است.
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.
Me te tupu i taua rā, ka warewaretia a Taira mō ngā tau e whitu tekau, kia rite ki ngā rā o tētahi kingi kotahi: ā, ka mutu ngā tau e whitu tekau, ka waiata a Taira, anō nei he wahine kairau. Maua ake te hapa, huri haere i te pā, e koe, e te wahine kairau kua warewaretia; whakatangihia he rangi reka, waiatatia he waiata maha, kia maharatia ai koe. Ā, i te mutunga o ngā tau e whitu tekau, ka tirotiro mai a Ihowā ki a Taira, ā, ka hoki anō ia ki tana utu, ā, ka puremu ki ngā rangatiratanga katoa o te ao i runga i te mata o te whenua. Īhaia 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.
Аятҳои панҷ то нӯҳ, ва аятҳои сию як то чиҳил, ба мо шаҳодат медиҳанд, ки папагӣ ба дасти қудрати аждаҳо ба анҷоми худ мерасад. Ин асл ҳамчунин ҳоло дар Ҷанги Украина амалӣ шуда истодааст. Ин се шоҳид ба мо хабар медиҳанд, ки вақте подшоҳи шимол дар ояти чилу панҷум ба анҷоми худ мерасад ва ёваре барои ӯ намеёбад, аждаҳо гӯшти вайро хоҳад хӯрд ва ӯро бо оташ хоҳад сӯзонд. Бар даҳони се шоҳид, ангезаи амали аждаҳо шомили паймони шикасташуда хоҳад буд.
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.
ܒܦܣ̈ܘܩܐ ܕܚܡܫܐ ܥܕܡܐ ܠܬܫܥܐ، ܡܠܚܡܬܐ ܣܘܪܝܝܬܐ ܕܬܪܬܝܢ ܐܫܬܠܡܬ ܒܚܕ ܩܝܡܐ ܒܫܢܬ 253 ܩ.ܡ. ܗܕܐ ܡܠܚܡܬܐ ܫܪܝܬ ܒܫܢܬ 260 ܩ.ܡ.، ܘܒܬܪ ܫܒܥ ܫܢ̈ܝܢ ܒܡܠܚܡܬܐ ܣܘܪܝܝܬܐ ܕܬܪܬܝܢ ܐܬܬܩܢ ܫܠܡܐ ܒܗܢܐ ܕܡܠܟܐ ܕܬܝܡܢܐ ܝܗܒ ܒܪܬܐ ܠܡܠܟܐ ܕܓܪܒܝܐ، ܕܢܣܒ ܠܒܪܬܗ ܕܡܠܟܐ ܕܬܝܡܢܐ ܘܢܥܒܕ ܫܠܡܐ ܒܝܕ ܚܘܠܦܐ ܕܙܘܘܓܐ. ܘܒܬܪ ܫܒܥ ܫܢ̈ܝܢ ܡܢ ܙܘܘܓܐ، ܒܫܢܬ 246 ܩ.ܡ.، ܡܠܟܐ ܕܓܪܒܝܐ ܐܥܒܪ ܠܗ ܡܢ ܟܠܬܐ ܕܬܝܡܢܝܬܐ ܘܐܗܦܟ ܠܐܢܬܬܗ ܩܕܡܝܬܐ ܕܐܥܒܪ ܗܘܐ ܠܗ ܡܢܗܿ ܟܕ ܢܣܒ ܗܘܐ ܠܟܢܬܐ ܡܨܪܝܬܐ. ܘܥܠܬܐ ܕܡܠܟܐ ܕܬܝܡܢܐ ܠܡܥܠ ܥܠ ܡܠܟܘܬܐ ܕܓܪܒܝܐ ܘܠܡܐܚܕ ܠܡܠܟܐ ܕܓܪܒܝܐ ܗܘܬ ܩܝܡܐ ܕܐܫܬܒܪ.
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.
𐩻𐩡 𐩦𐩪𐩧𐩬 𐩼𐩨𐩡 𐩹𐩬𐩺𐩡 𐩧𐩼𐩡𐩬 𐩼𐩪𐩧𐩬 𐩩𐩧𐩡𐩬 𐩺𐩧𐩬𐩩𐩬 𐩥𐩡𐩧𐩬𐩺𐩬 𐩰𐩧 1797 𐩣𐩬، 𐩬𐩥𐩬 𐩹𐩡 𐩬𐩨𐩡𐩰𐩩𐩬 𐩹𐩨𐩡 𐩰𐩧 1798 𐩣𐩬 𐩱𐩡𐩨𐩧 𐩺𐩧𐩡𐩬 𐩨𐩼𐩧𐩰𐩬 𐩱𐩡𐩨𐩧 𐩺𐩧𐩡𐩬، 𐩫𐩣𐩱 𐩥𐩬𐩺 𐩨𐩼𐩧𐩰𐩬 𐩡𐩪𐩡𐩥𐩫𐩥𐩪 𐩰𐩧 246 𐩱𐩨 𐩣. 𐩥𐩬𐩺 𐩧𐩩𐩡𐩣𐩺 𐩱𐩡𐩦𐩡𐩰 𐩺𐩧𐩥𐩣 𐩱𐩡𐩪𐩧𐩡𐩨𐩺𐩰𐩬 𐩱𐩡𐩦𐩣𐩱𐩡𐩺 𐩡𐩪𐩡𐩥𐩫𐩥𐩪 𐩱𐩡𐩧𐩱𐩬𐩺 𐩱𐩡𐩨𐩺 𐩱𐩡𐩨𐩣𐩱𐩡𐩺 𐩱𐩡𐩪𐩡𐩥𐩫𐩺، 𐩱𐩵𐩬 𐩣𐩨 𐩣𐩬 𐩱𐩡𐩫𐩬𐩥𐩫 𐩣𐩱 𐩱𐩡𐩺 𐩣𐩪𐩧 𐩨𐩮𐩺𐩭 𐩫𐩨𐩺𐩧، 𐩣𐩬 𐩦𐩺𐩰 𐩱𐩵𐩩𐩥𐩥𐩧 𐩱𐩡𐩣𐩮𐩧𐩺𐩥𐩬 𐩡𐩧𐩩𐩡𐩣𐩺 𐩱𐩡𐩦𐩡𐩰 𐩡𐩨𐩮𐩢 “𐩱𐩥𐩺𐩧𐩢𐩩𐩺𐩪” (𐩱𐩺 𐩨𐩣𐩨𐩬𐩺 𐩱𐩡𐩣𐩢𐩪𐩬) 𐩡𐩫𐩥𐩬𐩧 𐩱𐩵𐩱𐩣 𐩲𐩡𐩶𐩨𐩶𐩣 “𐩱𐩵𐩡𐩠𐩩𐩣 𐩱𐩡𐩣𐩱𐩪𐩥𐩧𐩰” 𐩣𐩬 𐩨𐩲𐩵 𐩪𐩬𐩥𐩱𐩩 𐩫𐩰𐩺𐩧𐩰.
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.
Bëni nga një degë e rrënjëve të saj do të ngrihet një në vendin e tij, i cili do të vijë me një ushtri, do të hyjë në kështjellën e mbretit të veriut, do të veprojë kundër tyre dhe do të triumfojë; dhe do të marrë gjithashtu robër në Egjipt perënditë e tyre, bashkë me princat e tyre dhe me enët e tyre të çmuara prej argjendi e prej ari; dhe ai do të vazhdojë më shumë vjet se mbreti i veriut. Danieli 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).
1798-ին, երբ Նապոլեոնը գերի վերցրեց պապին, նա կողոպտեց Վատիկանի գանձերը և դրանք տարավ Ֆրանսիա, ինչպես նախապատկերված էր Պտղոմեոս Գ-ի կողմից, որը գանձեր վերցրեց և նաև Սելևկոս Բ-ին վերադարձրեց Եգիպտոս, որտեղ Սելևկոս Բ-ը մահացավ՝ ձիուց ընկնելով։ Սա նախապատկերում էր, որ Նապոլեոնը 1798-ին գազանից հեռացրեց պապականությունը, իսկ 1799-ին՝ պապի մահը։ Հայտնության գրքի տասնյոթերորդ գլխում պապականությունը այն կինն է, որ նստած է գազանի վրա, և Սելևկոսի պարտությունը, գերությունը և ապա ձիուց ընկնելով նրա մահը նախապատկերում են, որ Նապոլեոնը հեռացրեց պապականության քաղաքացիական իշխանությունը (որը Հայտնության գրքի տասնյոթերորդ գլխում ներկայացված է որպես գազան)։
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.
Այնուհետև նա ինձ հոգով տարավ անապատը. և ես տեսա մի կին, որ նստած էր կարմիր գույնի մի գազանի վրա, լի հայհոյության անուններով, որն ուներ յոթ գլուխ և տասը եղջյուր։ … Եվ հրեշտակն ինձ ասաց. «Ինչո՞ւ զարմացար. ես քեզ պիտի ասեմ կնոջ և նրան կրող գազանի գաղտնիքը, որն ունի յոթ գլուխ և տասը եղջյուր»։ … Եվ այն կինը, որ տեսար, այն մեծ քաղաքն է, որ թագավորում է երկրի թագավորների վրա։ Հայտնություն 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.
دەقێ پێنج هەتا نۆ، جەنگی نێوان پاشای باکوور و باشوور لە بەشی یانزەدا دەهێنێتە ناو باسەکەوە. ئایەتی پێنج پەیوەندییە سەرەکییەکە بۆ ڕۆما وەک پاشای باکوور دابین دەکات، چونکە نیشان دەدات کە پاشای باکوور پێش ئەوەی بە شێوەیەکی باڵادەست حکمرانی بکات، سێ ناوچەی جوگرافی داگیر دەکات. ئەو ئایەتانە چوارچێوەی پێشبینییەکە پێشکەش دەکەن کە ماوەیەک دیاری دەکات لە کاتی ئەوەی پاشای باکوور دەفەرموێت، بەڵام لە کۆتایی خۆی دەگات. ئەمە بەڕاستی هەمان بنەما و بەڵێنی بەشی یانزەیە. بابەتی ئەو هێڵە، برینی کوشندەی پاپاییِ پاشای باکوورە، یان وەک ئایەتی چل و پێنج دەڵێت: «ئەو بە کۆتایی خۆی دەگات، و کەس نابێت یارمەتیی بدات.» ئەم ڕاستییە لە ڕۆژانی کۆتاییدا ڕاستیی ئێستایە.
We will continue in the next article.
ИмаашIэу тхарзынэм къэс тетхыгъэм щхьэкIэ тхызынэ.