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.
Nous travaillons à réunir toutes les lignes de Daniel onze en rapport avec l’histoire cachée du verset quarante, laquelle représente 1989 jusqu’à la loi du dimanche aux États-Unis. Notre appel, en tant qu’étudiants de la prophétie, est de dispenser droitement la parole de vérité.
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.
Fii kujikaza ili ujionyeshe umekubaliwa na Mungu, mtenda kazi asiye na sababu ya kutahayari, akilishughulikia kwa usahihi neno la kweli. 2 Timotheo 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.
Daniel kapitulo onse maikadibidi ngadto sa napulo ka propetikong linya. Ang mga bersikulo usa hangtod upat nagrepresentar sa usa ka propetikong linya. Ang mga bersikulo lima hangtod siyam nagrepresentar sa ikaduhang linya. Ang bersikulo napulo nagrepresentar sa ikatulong linya. Ang mga bersikulo onse ug dose nagrepresentar sa ikaupat nga linya. Ang ikalimang linya mao ang mga bersikulo trese hangtod kinse. Ang ikaunom nga linya mao ang mga bersikulo dieciséis hangtod baynte-dos. Ang ikapito nga linya mao ang mga bersikulo baynte-tres ug baynte-kuwatro. Ang bersikulo baynte-kuwatro hangtod bersikulo traynta-uno mao ang ikawalong linya. Ang bersikulo traynta-uno hangtod kwarenta mao ang ikasiyam nga linya, ug ang ikanapulo ug katapusang linya mao ang mga bersikulo kwarenta hangtod kwarenta'y singko. Kining napulo ka mga linya kinahanglan pagatiponon, linya ibabaw sa linya.
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.
À qui enseignera-t-il la connaissance? et à qui fera-t-il comprendre la doctrine? À ceux qui sont sevrés du lait, retirés de la mamelle.
For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little:
כי צַו לָצָו, צַו לָצָו; קַו לָקָו, קַו לָקָו; זְעֵיר שָׁם, זְעֵיר שָׁם:
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.
Car par des lèvres balbutiantes et dans une autre langue, il parlera à ce peuple. Il lui avait dit : Voici le repos par lequel vous donnerez du repos à celui qui est lassé ; et voici le rafraîchissement ; mais ils n’ont point voulu écouter.
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.
Mais la parole de l’Éternel a été pour eux précepte sur précepte, précepte sur précepte ; règle sur règle, règle sur règle ; un peu ici, un peu là ; afin qu’ils s’en aillent, qu’ils tombent à la renverse, qu’ils soient brisés, enlacés dans le piège, et pris. Ésaïe 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.
Każda z dziesięciu linii proroczych jest oczywiście ze sobą powiązana, jednak w obrębie każdej z nich można rozpoznać określony temat. Chociaż każda linia posiada temat przewodni, linie te zawierają więcej niż jedno pojedyncze świadectwo. Zamierzam wskazać każdy z tematów występujących w dziesięciu liniach.
First Line
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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.
Moi aussi, la première année de Darius le Mède, je me tins auprès de lui pour l’affermir et le fortifier. Et maintenant, je te ferai connaître la vérité. Voici, il s’élèvera encore trois rois en Perse; et le quatrième sera beaucoup plus riche que tous les autres; et, par sa puissance, grâce à ses richesses, il soulèvera tout contre le royaume de la Grèce. Et un roi puissant s’élèvera, qui dominera avec une grande autorité et agira selon sa volonté. Et lorsqu’il se sera élevé, son royaume sera brisé et partagé aux quatre vents des cieux; il n’appartiendra pas à sa postérité, ni ne subsistera selon la domination qu’il exerçait; car son royaume sera arraché, pour passer à d’autres qu’à ceux-là. 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.
La première année de Darius marque la fin des soixante-dix ans, identifiant ainsi un temps prophétique de la fin. Au verset trois, Alexandre le Grand établit son royaume mondial, et au verset quatre son royaume devait être arraché et partagé aux quatre vents. En prenant Darius comme le temps de la fin en 1989, nous pouvons dénombrer les rois représentés au verset deux. Lorsque Gabriel déclare au verset un : « Aussi, la première année de Darius », il fait suite à ce qu’il avait fait connaître à Daniel au commencement de la vision, laquelle a débuté au chapitre dix.
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.
به سالِ سیومِ کوروش، پادشاهِ فارس، امری بر دانیال، که او را بلطشصر مینامیدند، مکشوف گردید؛ و آن امر راست بود، لیکن زمانِ معین دراز بود؛ و او آن امر را دریافت و رؤیا را فهم کرد. دانیال ۱۰:۱
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.
Le jalon qui représente un « temps de la fin » contient deux symboles. Le « temps de la fin » de la ligne prophétique de Moïse fut la naissance d’Aaron, suivie trois ans plus tard par la naissance de Moïse. Aaron et Moïse constituent le symbole double du « temps de la fin » dans leur histoire et préfigurent la naissance de Jean-Baptiste et celle de Jésus six mois plus tard. Le « temps de la fin » en 1798 marqua la capture du pape de Rome, qui mourut ensuite en captivité en 1799. Depuis « la première année de Darius le Mède » jusqu’à « la troisième année de Cyrus, roi de Perse » ; Darius et Cyrus représentent le « temps de la fin » en 1989, car tous les prophètes parlent davantage des derniers jours que des jours au sein desquels ils vécurent.
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.
Afei na eyinom nyinaa sii wɔn so sɛ nhwɛso; na wɔakyerɛw ato hɔ ama yɛn afotu, yɛn a wiase awiei no abɛn yɛn so. 1 Korintofo 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”.
داریوش و کورش در سال 1989 نمایانگر رونالد ریگان و جورج بوشِ پدر هستند. هر دو در آن سال رئیسجمهور بودند. آیهٔ نخستِ فصل یازدهم، رؤیا را در سال سومِ کورش قرار میدهد، که نمایانگر جورج بوشِ پدر خواهد بود؛ او پس از ریگان آمد، همانگونه که کورش پس از داریوش آمد. آیهٔ دوّم بیان میدارد که سه پادشاه دیگر هنوز برخواهند خاست و چهارمین از همهٔ ایشان بسیار ثروتمندتر است. «زمانِ آخر» نهایی در فصل یازدهم از سال 1989 آغاز میشود و نشان میدهد که پس از جورج بوشِ پدر، سه پادشاه دیگر هنوز برخواهند خاست، و بدینسان سه رئیسجمهوری را که پس از بوشِ پدر آمدند مشخص میسازد. آن سه پادشاه بیل کلینتون، جورج بوشِ پسر، باراک اوباما بودند، و سپس ثروتمندترین رئیسجمهور، دونالد ترامپ، که «به قوّتِ خود» و «بهواسطهٔ ثروتهایش همه را بر ضدّ مملکت یونان برخواهد انگیخت».
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.
Verse three na then i go introduce Alexander the Great, so e dey typify the last leader of the United Nations wey go unite with the papacy for the last days, but wey, just like the papacy, go come to him end. The United Nations na the seventh kingdom, wey dem represent as ten kings for Revelation seventeen, and the confederacy of the ten kings go agree give their seventh kingdom unto the papal beast for one symbolic hour.
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.
Atim nyɛ horn du a wohuu no no yɛ ahemfo du, a wonnya nnyaa ahenni bi nsi so; na wɔne aboa no bɛgye tumi sɛ ahemfo dɔnhwerew baako. Wɔn nyinaa adwene yɛ baako, na wɔde wɔn tumi ne wɔn ahoɔden bɛma aboa no. Wɔbɛne Oguammaa no ako, na Oguammaa no bedi wɔn so nkonim; efisɛ ɔno ne Awuranom mu Awurade, ne Ahemfo mu Hene; na wɔn a wɔka ne ho no yɛ wɔn a wɔafrɛ wɔn, na wɔayi wɔn, na wɔyɛ nokwafoɔ. Adiyisɛm 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.
Mikaya gori kumi hao wanaonyeshwa na aya ya tatu na ya nne, na pia na historia ya kuinuka na kuanguka kwa Aleksanda Mkuu, ambaye aliyatimiza aya hizo katika karne ya nne. Ugiriki ni ufalme wa tatu katika unabii wa Biblia na ni ishara ya joka, yaani, sehemu ya tatu ya muungano wa pande tatu wa joka, mnyama, na nabii wa uongo. Msalabani ujumbe “Mfalme wa Wayahudi” uliandikwa kwa Kiebrania, Kilatini, na Kigiriki; ukiwawakilisha Wayahudi, Warumi, na umati wengine wote kutoka mataifa mengine ambao wangekuwapo Yerusalemu wakati wa Pasaka. Wagiriki wanamwakilisha joka, Warumi wanamwakilisha mnyama, na Wayahudi walikuwa nabii wa uongo.
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.
ⵜⵉⵙⴽⴰⵔⵉⵏ ⵜⵉⵣⵡⴰⵔⵏⵉⵏ ⴽⴽⵓⵥ ⵏ ⵓⵎⵏⵉⴹ ⵡⵉⵙ ⵎⵔⴰⵡ ⴷ ⵢⴰⵜ ⵜⵙⵙⴽⵏⵏ ⵜⴰⴳⴰⵔⴰ ⵏ ⵜⵣⵎⵎⴰⵔⵜ ⵏ ⴷⴷⵔⴰⴳⵓⵏ ⴰⴽⴰⵍⴰⵏ ⵉⵜⵜⴳⴰⵏ ⴰⵣⵏⴰ ⴰⴽⴷ ⵜⵣⵎⵎⴰⵔⵜ ⵜⴰⴱⴰⴱⵍⵉⵜ ⵎⵉⵏⵣⵉ ⵜⵎⴷⴷ ⵜⴰⵙⵎⴰⵔⵜ ⵏ ⵓⵎⵉⴷⴰⵏ. ⵜⵉⵙⴽⴰⵔⵉⵏ ⵜⵉⵙ ⴽⵕⴰⴹ ⴷ ⴽⴽⵓⵥ ⵜⵙⵙⴽⵏⵏⵜ ⴰⵏⴽⴽⴰⵔ ⴰⵏⴳⴳⴰⵔⵓ ⴷ ⵓⵖⵍⵉ ⴰⵏⴳⴳⴰⵔⵓ ⵏ ⵜⵎⵙⴽⵍⵜ ⵜⴰⵏⴳⴳⴰⵔⵓⵜ ⵏ ⵜⵣⵎⵎⴰⵔⵜ ⵏ ⴷⴷⵔⴰⴳⵓⵏ ⴰⴽⴰⵍⴰⵏ. ⵜⵉⵙⴽⴰⵔⵉⵏ ⴰⴷ ⵥⴹⴰⵕⵏⵜ ⵙⴳⴰⴼⴰⵏⵜ ⵙⵏⵏⴰⵜ ⵏ ⵜⵉⵙⴽⴰⵔⵉⵏ ⵜⵉ ⴰⵏⴳⴳⴰⵔⵓⵜⵉⵏ ⵉⵜⵜⵙⵙⴽⵏⵏⵏ ⵜⴰⴳⴰⵔⴰ ⵏ ⵓⵣⵓⵎⵣ ⵉⵜⵜⴳⴰⵏ ⴰⵣⵏⴰ ⴰⴽⴷ ⵉⴳⵍⴷⴰⵏ ⵏ ⵓⴽⴰⵍ. ⴰⵣⵡⴰⵔⵓ ⴷ ⵜⴳⴰⵔⴰ ⵏ ⵓⵎⵏⵉⴹ ⵡⵉⵙ ⵎⵔⴰⵡ ⴷ ⵢⴰⵜ ⵜⵙⵙⴽⵏⵏⵜ ⴰⵎⵣⵔⵓⵢ ⴰⵏⴷⴰ ⵉⴼⵙⵙⴰⵏ ⵏ ⵕⴱⴱⵉ ⴰⴷ ⴱⴹⵓⵏ ⵙ ⵜⴳⴰⵔⴰ ⴱⵍⴰ ⵎⴰⵏ ⴰⵙⵏ ⵉⵜⵜⴰⵡⵙⵏ. ⵜⵉⵙⴽⴰⵔⵉⵏ ⵜⵉⵣⵡⴰⵔⵏⵉⵏ ⴽⴽⵓⵥ, ⵎⵉⵏⵣⵉ ⵜⵎⵙⴰⵙⴰⵏⵜ ⴰⴽⴷ ⵙⴹⵉⵚ ⵏ ⵜⵉⵙⴽⴰⵔⵉⵏ ⵜⵉ ⴰⵏⴳⴳⴰⵔⵓⵜⵉⵏ, ⵜⵜⴰⵡⵉⵏ ⴰⵙⵎⵎⵉⵍ ⵏ ⵎⵔⴰⵡ ⵏ ⵉⵏⴰⵎⵎⴰⵍⵏ ⵏ ⵕⴱⴱⵉ, ⵙ ⵢⴰⵜ ⵜⴰⴱⵍⴰⴹⵜ ⵏ ⴽⴽⵓⵥ ⵏ ⵉⵏⴰⵎⵎⴰⵍⵏ ⵉⵣⵡⴰⵔⵏⵏ ⴷ ⵢⴰⵜ ⵜⴰⴱⵍⴰⴹⵜ ⵏ ⵙⴹⵉⵚ ⵏ ⵉⵏⴰⵎⵎⴰⵍⵏ ⵉⴳⴳⵯⵔⴰⵏ, ⴷ ⴰⵡⴷ ⵙ ⵓⵙⵎⵎⵉⵍ ⵏ ⵓⵙⴽⵯⵉⵔ ⵙ ⵓⵜⵜⵓⵏ ⵎⵔⴰⵡ.
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.
Les quatre premiers versets représentent un commencement qui illustre la fin, tout en ancrant le message comme débutant au « temps de la fin » en 1989. Ces versets représentent la période de 1989 jusqu’à la clôture du temps de grâce pour l’humanité, résumant ainsi le message des six derniers versets, lesquels constituent l’accroissement de la connaissance qui fut descellé en 1989 et qui identifie les événements liés à la clôture du temps de grâce.
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.
Àwọn ẹsẹ̀ náà pèsè ìdákọ̀ró àsọtẹ́lẹ̀ láti mọ̀ pé, bẹ̀rẹ̀ láti ọdún 1989, àpapọ̀ ààrẹ mẹ́jọ ni yóò wà, pẹ̀lú pé ẹni kẹjọ yóò jẹ́ ti inú àwọn ààrẹ méje tí ó ṣáájú; nípa bẹ́ẹ̀, ó so ìpínrọ̀ náà pọ̀ mọ́ àdììtú pé ẹni kẹjọ jẹ́ ti inú àwọn méje náà, èyí tí ó jẹ́ àbùdá àsọtẹ́lẹ̀ kan tí ó jẹ́ òtítọ́ ìsinsin yìí ní àwọn ọjọ́ ìkẹyìn.
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.
දේවවචනවලින් අවබෝධ කරගත හැකි තේමාව වන්නේ ටීර්හි වේශ්යාව සමඟ වේශ්යාචාරය කරන ද්රාගන් බලයේ අවසාන විනාශයයි. එම වේශ්යාව භූමියේ සියලුම රජවරුන් සමඟ වේශ්යාචාරය කරයි; එහෙත් ක්ලෝවිස් ක්රි.ව. 496 දී තම සිංහාසනය පාප්වාදයට කැප කිරීමෙන් පුරාණ ප්රංශය කතෝලික සභාවේ ජ්යേഷ්ඨපුත්රයා වූවාක් මෙන්ම, එසේම එක්සත් ජනපදයේ භූමි-මෘගයාද ඉරිදා නීතියේදී වේශ්යාව සමඟ වේශ්යාචාරය කරන රජවරුන්ගෙන් පළමුවන තැනැත්තා වනු ඇත. අවසාන පද හයෙන් ලෝකය ආර්මගෙද්දෝනට ගෙන යන බල තුනම ආරම්භක පද හතරෙන් හඳුනාගෙන අවධාරණය කරන්නේ යම්සේද, එසේම පළමු පද හතරේ තේමාව වන්නේ ග්රීසිය සහ මහ ඇලෙක්සැන්ඩර් විසින් නිරූපිත ද්රාගන් බලයයි.
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.
रेगन ने उन आठ राष्ट्रपतियों की प्रक्रिया का आरम्भ किया, जो अब आठवें राष्ट्रपतियों में अन्तिम तक पहुँच चुकी है। आठवाँ राष्ट्रपति पशु की मूरत खड़ी करेगा और संयुक्त राज्य अमेरिका में रविवार की व्यवस्था को लागू करेगा, साथ ही वह ऐसी व्यवस्था का मध्यस्थ और निर्माता भी होगा जो उसे संयुक्त राष्ट्र का प्रधान बनाएगी; और वही ठीक उसी बिन्दु पर उग्र इस्लाम के बढ़ते हुए युद्ध को सुलझाने के बहाने एक विश्वव्यापी कलीसिया-राज्य सम्बन्ध में प्रवेश करेगा।
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.
ভবিষ্যদ্বাণীমূলক বাইবেলীয় ত্রয়োদশ অধ্যায়ের পৃথিবীর পশু—যে যুক্তরাষ্ট্র—তার বাইবেলীয় ভবিষ্যদ্বাণীর ষষ্ঠ রাজ্য হওয়া থেকে সপ্তম রাজ্যের মস্তক হওয়ার দিকে যে রূপান্তর, এবং একই সঙ্গে বাইবেলীয় ভবিষ্যদ্বাণীর অষ্টম রাজ্যের সঙ্গে অবৈধ সম্পর্ককে পরিণতিতে পৌঁছে দেওয়া, তা প্রথম পদ থেকে—যেখানে ১৯৮৯ সন চিহ্নিত করা হয়েছে—দৃষ্টান্তিত হয়েছে; এরপর সেই সকল রাষ্ট্রপতিদের মাধ্যমে, যারা যুক্তরাষ্ট্রে রবিবার-আইন পর্যন্ত নিয়ে যায়; এবং তারপরই অবিলম্বে সেই পরাক্রান্ত রাজার উত্থানকে চিহ্নিত করা হয়েছে। সেই পরাক্রান্ত রাজা হলেন ট্রাম্প, যিনি জাতিসংঘের ওপর নিয়ন্ত্রণ গ্রহণ করছেন; এবং বর্তমানে তিনি তাঁর দাবিসমূহের অগ্রভাগে সেটিকে ভেঙে ফেলার প্রক্রিয়ায় রয়েছেন।
Second Line
Deuxième ligne
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.
Le verset cinq à neuf représente la première mention et l’illustration point par point du conflit entre les rois du nord et du sud, que l’ensemble du chapitre emploie comme toile de fond prophétique principale. Le verset cinq expose le thème du passage.
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.
Et le roi du midi sera fort, ainsi que l’un de ses princes; mais celui-ci sera plus fort que lui, et dominera; sa domination sera une grande domination. 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.
ਪਟੋਲੇਮੀ ਪਹਿਲਾ ਸੋਤੇਰ ਅਤੇ ਸੇਲਿਊਕਸ ਪਹਿਲਾ ਨਿਕੇਟਰ ਇਸ ਪਦ ਵਿੱਚ ਦਰਸਾਏ ਗਏ ਹਨ। ਦੋਵੇਂ ਅਲੈਕਜ਼ੈਂਡਰ ਦੇ ਰਾਜ ਦੇ “ਡਿਆਡੋਕੀ” (ਅਰਥਾਤ ਉਤਰਾਧਿਕਾਰੀ) ਦੇ ਚੌਥੇ ਹਿੱਸੇ ਵਿੱਚੋਂ ਸਨ। ਸੇਲਿਊਕਸ ਗਿਆਰਵੇਂ ਅਧਿਆਇ ਵਿੱਚ ਪਹਿਲਾ “ਉੱਤਰ ਦਾ ਰਾਜਾ” ਹੈ, ਅਤੇ ਬੁਤਪਰਸਤ ਰੋਮ, ਪਾਪਾਈ ਰੋਮ ਅਤੇ ਆਧੁਨਿਕ ਰੋਮ ਦੇ ਸਬੰਧ ਵਿੱਚ ਵੀ—ਸੇਲਿਊਕਸ ਕੇਵਲ ਤਿੰਨ ਮੁੱਖ ਜਿੱਤਾਂ ਜਾਂ ਨਿਰਣਾਇਕ ਘਟਨਾਵਾਂ ਤੋਂ ਬਾਅਦ ਹੀ ਭਵਿੱਖਬਾਣੀ ਅਨੁਸਾਰ ਉੱਤਰ ਦਾ ਰਾਜਾ ਸਥਾਪਿਤ ਹੋਇਆ: 312 ਈਸਾ ਪੂਰਵ ਵਿੱਚ ਬਾਬਲ ਦੀ ਉਸ ਦੀ ਮੁੜ ਪ੍ਰਾਪਤੀ, 301 ਈਸਾ ਪੂਰਵ ਵਿੱਚ ਇਪਸਸ ਦੀ ਲੜਾਈ, ਅਤੇ 281 ਈਸਾ ਪੂਰਵ ਵਿੱਚ ਕੋਰੂਪੀਡੀਅਮ ਦੀ ਲੜਾਈ। ਇਨ੍ਹਾਂ ਘਟਨਾਕ੍ਰਮਾਂ ਨੇ ਉਸ ਦੇ ਮੁੱਖ ਪ੍ਰਤੀਦੰਦੀ ਹਰਾ ਦਿੱਤੇ, ਉਸ ਦੇ ਸਾਮਰਾਜ ਦਾ ਵਿਸਥਾਰ ਕੀਤਾ, ਅਤੇ ਇਸ ਖੇਤਰ ਵਿੱਚ ਉਸ ਦੇ ਪ੍ਰਭੁਤਵ ਨੂੰ ਮਜ਼ਬੂਤ ਕੀਤਾ।
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.
Druga linija započinje utvrđivanjem kraljeva sjevera i juga, razlikujući ih od bilo kojih drugih nasljednika (Diadoha) Aleksandrova podijeljenog kraljevstva. Ona započinje utvrđivanjem da kralj sjevera biva osnažen tek nakon tri osvajanja. Zatim, u povijesti borbe za prevlast koja se odvijala nakon Aleksandrove smrti, u recima šest do devet, prepoznaje se razdoblje koje završava svrgavanjem kralja sjevera od strane kralja juga. To je prvi od tri puta u jedanaestom poglavlju kada kralj juga nadvladava kralja sjevera. Oni pružaju tri unutarnja svjedočanstva unutar poglavlja koja jasno utvrđuju razdjelnice povijesti koja vodi do toga da kralj juga porazi kralja sjevera.
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.
Na mokonzi ya sudi akozala na nguya, mpe moko ya bakonzi na ye; mpe akozala na nguya koleka ye, mpe akozala na bokonzi; bokonzi na ye ekozala bokonzi monene. Mpe na nsuka ya bambula bakosangana; mpo mwana mwasi ya mokonzi ya sudi akoya epai ya mokonzi ya nori mpo na kosala boyokani: kasi akobatela te nguya ya loboko; mpe ye akotelema te, ezala loboko na ye te: kasi akokabwana, mpe baoyo bamemaki ye, mpe oyo abotaki ye, mpe oyo alendisaki ye na bantango wana. Kasi uta na etape ya misisa na ye moko akotelema moto moko na esika na ye, oyo akoya elongo na limpinga, mpe akokota na ndako makasi ya mokonzi ya nori, mpe akosalela bango makambo, mpe akolonga: Mpe akomema mpe na bowumbu na Ezipito banzambe na bango, elongo na bankumu na bango, mpe na biloko na bango ya motuya ya palata mpe ya wolo; mpe akoumela bambula mingi koleka mokonzi ya nori. Boye mokonzi ya sudi akokota na bokonzi na ye, mpe akozonga na mokili na ye moko. Daniele 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.
L’accomplissement historique des versets fournit le modèle de l’accomplissement prophétique des mille deux cent soixante années de domination papale mentionnées aux versets trente-et-un à quarante, ainsi que le modèle prophétique de l’accomplissement du verset onze, qui s’est d’abord accompli en 217 av. J.-C. lors de la bataille de Raphia. Ces trois témoins identifient les caractéristiques de la guerre d’Ukraine, où Poutine, le dernier roi du sud, prévaudra sur l’armée de substitution du roi papal du nord.
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.
Le thème de la deuxième ligne de l’histoire prophétique est la manière dont la blessure mortelle est infligée à la papauté en 1798, comme le représentent les versets cinq à neuf ainsi que la bataille de Raphia au verset onze. Le roi du midi, qui est l’Égypte, est la puissance du dragon.
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.
Tar, metiż wiċċek kontra Fargħun, is-sultan tal-Eġittu, u pprofetizza kontrih, u kontra l-Eġittu kollu: Tkellem, u għid, Hekk jgħid il-Mulej Alla; Ara, jiena kontrik, Fargħun, sultan tal-Eġittu, id-dragun il-kbir li jinsab f’nofs ix-xmajjar tiegħu, li qal, Ix-xmara tiegħi hija tiegħi stess, u jien għamiltha għalija nnifsi. Eżekjel 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.
Les trois illustrations, au chapitre onze, du roi du midi l’emportant sur le roi du nord, se conjuguent pour identifier la chute finale du roi du nord au verset quarante-cinq.
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.
At aamma ujaraasup illussaarsuaasa najugaqarfiinik imartat akornanni qaqqami illernartumi naalannartumi inississaaq; kisianni naggaserlugu anigussanngilaq, ikiuisussaqassananilu. Danieli 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.
Kuna mistari mitatu katika sura ya kumi na moja inayoonyesha mfalme wa kusini akimshinda mfalme wa kaskazini, lakini mfalme wa kaskazini afikapo mwisho wake bila mtu wa kumsaidia, jambo hilo halionekani wazi sana. Lakini kitabu cha Ufunuo kinatambulisha kwamba ni nguvu za yule joka zinazomwangusha kwa kuula mwili wake na kumchoma kwa moto. Mara tu nguvu za yule joka zinapotambuliwa kutoka katika kitabu cha Ufunuo, tunaweza kuwaona wale wafalme, ambao pia ni yule joka na pia ni mfalme wa kusini, ambao watamwangusha mfalme wa kaskazini katika aya ya arobaini na tano. Mashahidi watatu wa moja kwa moja katika sura hiyo, ambao wote wanashuhudia utimilifu wao mkamilifu kama unavyowakilishwa kupitia muunganiko wa vitabu vya Danieli na Ufunuo.
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.
Kaungalungi kikalulu wa kipaapa wa kisasa wa upande wa kaskazini afikia mwisho wake pasipo kuwa na msaidizi katika aya ya arobaini na tano, na kitabu cha Ufunuo hutambulisha jinsi mamlaka ya kipaapa hufikia mwisho wake mikononi mwa mamlaka ya yule joka.
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.
Et les dix cornes que tu as vues sur la bête, celles-ci haïront la prostituée, la rendront désolée et nue, mangeront sa chair et la consumeront par le feu. Car Dieu a mis dans leurs cœurs d’exécuter son dessein, d’être d’un même avis, et de donner leur royauté à la bête, jusqu’à ce que les paroles de Dieu soient accomplies. Apocalypse 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.
Mikayimpa chunka reykuna papal rey del norte-ta ninawan rupachin, hinaspata aychanta mikhun. Qhepa p’unchawkunaq reykunanqa dragónpa atininmi.
“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.
「諸王、支配者、そして総督たちは、自らの上に反キリストの刻印を帯びており、神の戒めを守り、イエスの信仰を保つ聖徒たちと戦うために出て行く竜として表されている。神の民に対する彼らの敵意において、彼らはまた、キリストの代わりにバラバを選んだ罪についても有罪であることを示している。」『牧師たちへの証言』38頁。
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.”
An ampufo du no yɛ atwe tumi no, a wɔsan gyina hɔ ma no sɛ Hela ahenni ne Aleksanda. Saa ahemfo no yɛ anafoɔ ahemfo, efisɛ wɔde wɔn gyina hɔ ma sɛ Farao, Misraim hene. Wɔbɛwe ne honam, efisɛ wɔn nso ne nkɔmhyɛ mu “akraman” no, a Nnwomtoni no frɛ no “abɔnefoɔ bagua no.”
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.
Sebab anjing-anjing telah mengelilingi aku; perkumpulan orang-orang fasik telah mengepung aku; mereka menusuk tangan dan kakiku. Aku dapat menghitung semua tulangku; mereka memandang dan menatap aku. Mereka membagi-bagi pakaianku di antara mereka, dan membuang undi atas jubahku. Mazmur 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.
Upapa ni mfalme wa kaskazini katika aya ya arobaini na tano, na upapa unawakilishwa na Yezebeli katika kanisa la Thiatira.
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.
Néanmoins, j’ai contre toi quelques griefs : c’est que tu laisses cette femme Jézabel, qui se dit prophétesse, enseigner et séduire mes serviteurs, pour les entraîner à se livrer à l’impudicité et à manger des viandes sacrifiées aux idoles. Je lui ai donné du temps afin qu’elle se repente de son impudicité, et elle ne s’est point repentie. Voici, je vais la jeter sur un lit, et précipiter dans une grande tribulation ceux qui commettent adultère avec elle, à moins qu’ils ne se repentent de leurs œuvres. Apocalypse 2:20–22.
Jezebel’s judgment is accomplished when she is eaten by dogs.
Le jugement de Jézabel est accompli lorsqu’elle est dévorée par les chiens.
And of Jezebel also spake the Lord, saying, The dogs shall eat Jezebel by the wall of Jezreel. 1 Kings 21:23.
Na kuma game da Jezebel Ubangiji ya yi magana, yana cewa, Karnuka za su cinye Jezebel a bakin katangar Jezreel. 1 Sarakuna 21:23.
The dogs are pagan Rome, the dragon power, for it was pagan Rome that crucified Christ.
Les chiens représentent la Rome païenne, la puissance du dragon, car c’est la Rome païenne qui a crucifié le Christ.
“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.
“Sa mga pag-antos ni Cristo sa ibabaw ng krus, natuman ang tagna. Daghang mga siglo sa wala pa ang paglansang sa krus, gitagna na sa Manluluwas ang pagtagad nga Iyang pagadawaton. Siya miingon, ‘Gilibotan Ako sa mga iro: ang katilingban sa mga dautan naglibot Kanako: ilang gitusok ang Akong mga kamot ug ang Akong mga tiil. Maisip Ko ang tanan Kong mga bukog: sila nagtan-aw ug nagtutok Kanako. Gibahinbahin nila ang Akong mga sapot sa ilang kaugalingon, ug nagripa sila alang sa Akong bisti.’ Psalm 22:16–18. Ang tagna mahitungod sa Iyang mga sapot natuman nga walay tambag ni pagpanghilabot gikan sa mga higala o sa mga kaaway sa Gilansang sa Krus. Ang Iyang mga sapot gihatag ngadto sa mga sundalo nga nagbutang Kaniya sa ibabaw sa krus. Nadungog ni Cristo ang panaglalis sa mga lalaki samtang ilang gibahinbahin ang mga sapot diha kanila. Ang Iyang kupo hinabol gikan sa ibabaw hangtod sa ubos nga walay tinahi, ug sila miingon, ‘Ayaw nato kini gision, kondili pagripahan nato kini, kang kinsa kini maangkon.’” 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.
Ba leshome ba dikgosi, e leng dintša, e leng phuthego ya ba babe, e leng Gerika le Egepeta, le bona ba tla tšhuma seotswa ka mollo.
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.
N’oge ada onye nchụàjà ọ bụla, ọ bụrụ na ọ merụọ onwe ya site n’ịgba akwụna, ọ na-emerụkwa nna ya; a ga-eji ọkụ kpọọ ya ọkụ. Levitikọs 21:9.
The ten kings burn the whore with fire for she professes to be a priestess but is a whore.
Icyami cumi zishumya maraya umuriro, kuko yiyita umutambikazi nyamara ari maraya.
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.
Et il arrivera, en ce jour-là, que Tyr sera oubliée pendant soixante-dix ans, selon les jours d’un seul roi ; au bout de soixante-dix ans, il en sera de Tyr comme de la prostituée qui chante. Prends une harpe, parcours la ville, prostituée oubliée ; fais entendre de doux accords, chante de nombreux chants, afin qu’on se souvienne de toi. Et il arrivera, au bout de soixante-dix ans, que le Seigneur visitera Tyr ; alors elle retournera à son salaire, et se prostituera avec tous les royaumes du monde sur la face de la terre. Ésaïe 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.
Dans les versets cinq à neuf, et les versets trente et un à quarante, nous trouvons le témoignage que la papauté parvient à sa fin par la main de la puissance du dragon. Ce principe s’accomplit également actuellement dans la guerre d’Ukraine. Ces trois témoins nous apprennent que, lorsque le roi du nord parvient à sa fin sans que personne lui porte secours au verset quarante-cinq, le dragon dévorera sa chair et la consumera par le feu. Sur la déposition de trois témoins, la motivation de l’action du dragon comprendra un traité rompu.
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.
In verses five through nine, the second Syrian War ended with a treaty in 253 BC. The war had begun in 260 BC, and seven years into the second Syrian War a peace treaty was concluded by the king of the south giving a daughter to the king of the north, that he might 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 put away the southern bride and restored his original wife, whom he had put away when he married the Egyptian princess. The motive for the king of the south to invade the northern kingdom and capture the northern king was a broken treaty.
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.
Ang sinirang kasunduan ay sumagisag sa sinirang Kasunduan sa Tolentino noong 1797, na nagbigay kay Napoleon ng udyok upang bihagin ang papa noong 1798, gaya ng ginawa ni Ptolemy kay Seleucus noong 246 BC. Nang magbalik si Ptolemy III sa Ehipto mula sa kaniyang pagtatagumpay laban sa hilagang imperyong Seleucid ni Seleucus II, nagdala siya pabalik sa Ehipto ng napakaraming kayamanan anupat iginawad ng mga taga-Ehipto kay Ptolemy III ang titulong “Euergetes” (na ang ibig sabihin ay Tagapagkaloob ng Kabutihan) dahil sa pagpapanumbalik niya ng kanilang “mga diyos na binihag” makalipas ang maraming taon.
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.
Laakiin mti kutoka katika mizizi yake atasimama mahali pake, naye atakuja pamoja na jeshi, naye ataingia katika ngome ya mfalme wa kaskazini, naye atawatendea mambo, naye atashinda; tena atachukua mateka mpaka Misri miungu yao, pamoja na wakuu wao, na vyombo vyao vya thamani vya fedha na vya dhahabu; naye ataendelea miaka mingi zaidi kuliko mfalme wa kaskazini. 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).
Lorsque Napoléon fit le pape captif en 1798, il dépouilla le Vatican de ses trésors et les ramena en France, comme l’avait préfiguré Ptolémée III, qui emporta des trésors et ramena aussi Séleucos II en Égypte, où Séleucos II mourut en tombant de cheval. Cela préfigurait l’action de Napoléon ôtant la papauté de la bête en 1798, ainsi que la mort du pape en 1799. Dans Apocalypse dix-sept, la papauté est la femme assise sur la bête, et la défaite de Séleucos, sa captivité, puis sa mort à la suite d’une chute de cheval, préfigurent l’action de Napoléon supprimant l’autorité civile de la papauté (représentée comme une bête dans Apocalypse dix-sept).
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.
E felly efe a’m cludodd i ymaith yn yr ysbryd i’r anialwch: a gwelais wraig yn eistedd ar fwystfil o liw ysgarlad, yn llawn enwau cabledd, a chanddo saith pen a deg corn. … A dywedodd yr angel wrthyf, Paham y rhyfeddasost? Myfi a ddywedaf wrthyt ddirgelwch y wraig, ac y bwystfil sydd yn ei chario hi, yr hwn sydd ganddo y saith pen a’r deg corn. … A’r wraig a welaist yw’r ddinas fawr honno, sydd yn teyrnasu ar frenhinoedd y ddaear. Datguddiad 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.
Le verset cinq jusqu’au verset neuf introduit, au chapitre onze, le conflit entre le roi du nord et le roi du sud. Le verset cinq fournit le point d’ancrage à Rome en tant que roi du nord, car il identifie que le roi du nord devait conquérir trois régions géographiques avant de régner souverainement. Ces versets présentent la structure prophétique qui expose une période durant laquelle le roi du nord domine, puis arrive à sa fin. Telle est précisément la prémisse et la promesse du chapitre onze. Le thème de cette ligne prophétique est la blessure mortelle du roi papal du nord, ou, comme l’énonce le verset quarante-cinq, « il arrivera à sa fin, sans que personne lui soit en aide ». Cette vérité est la vérité présente dans les derniers jours.
We will continue in the next article.
Nous poursuivrons dans le prochain article.