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.

Tulekwikala pa kuleeta pamu milongo yonse iya Daniele ikumi na cimo mu kusambilisha pamo ne mbiri iyafisama iya vesi amakumi yane, iyo ileimininako umwaka wa 1989 ukufika ku nsiku ya Sunday law mu United States. Ubwite bwesu nga basambi ba busokololo bwa ciprofita nkwabula bwino ishiwi lya cine.

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.

Mùi lông hòng tỏ mình là được Đức Chúa Trời chấp nhận, như người làm công không có chi phải hổ thẹn, phân chia đúng đắn lời của lẽ thật. II Ti-mô-thê 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.

Danyeli kapu ya kumi na moja inaweza kugawanywa katika mistari kumi ya unabii. Aya ya kwanza hadi ya nne zinawakilisha mstari mmoja wa unabii. Aya ya tano hadi ya tisa zinawakilisha mstari wa pili. Aya ya kumi inawakilisha mstari wa tatu. Aya ya kumi na moja na ya kumi na mbili zinawakilisha mstari wa nne. Mstari wa tano ni aya ya kumi na tatu hadi ya kumi na tano. Mstari wa sita ni aya ya kumi na sita hadi ya ishirini na mbili. Mstari wa saba ni aya ya ishirini na tatu na ya ishirini na nne. Aya ya ishirini na nne hadi ya thelathini na moja ni mstari wa nane. Aya ya thelathini na moja hadi arobaini ni mstari wa tisa, na mstari wa kumi na wa mwisho ni aya ya arobaini hadi ya arobaini na tano. Mistari hii kumi yapasa kuletwa pamoja, mstari juu ya mstari.

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.

Nani atakayemfundisha maarifa? Naye ni nani atakayemfanya kuelewa mafundisho? Ni wale walioachishwa maziwa, na kuondolewa matitini.

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

Aŋga u mɛmɛsɛsɛ u lɛ uŋga, mɛmɛsɛsɛ u lɛ uŋga; lɛnyi u lɛ lɛnyi, lɛnyi u lɛ lɛnyi; kɛrɛkɛrɛ kaŋ aŋga, kaŋ kʉkʉrʉ aŋga.

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.

Nimyo ni kanileta labda lu limi lya kusukuma ni lu limi lumbi akalandila ku bantu bano. Kuli abo aambile ati, Eyi ye mpelo, iyo iyo mungafula abacushi ukwikala mu mpelo; ne eyi ye kusanguluka: nansha bo tabafwene ukumvwa.

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.

Ari ŋuŋŋu nii-Lɔɔda a daa baa: nɔɔli zaa nɔɔli zug, nɔɔli zaa nɔɔli zug; sɔŋri zaa sɔŋri zug, sɔŋri zaa sɔŋri zug; kaŋa biɛla, laa biɛla; ka ba nyaa chaŋ, ki lebi nyuma, ki yɛli, ki luu bɔɔŋin, ki so. Isaiah 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.

Nshorova zya kumi zya kiunabii, kwa kweli, zina uhusiano kati ya zenyewe, lakini ndani ya kila shorova waweza kutambuliwa mada maalumu. Ingawa kila shorova una mada kuu, mishorova hiyo ina ushuhuda zaidi ya mmoja tu. Nakusudia kutambua kila moja ya mada zilizo katika mishorova hiyo kumi.

First Line

Mutse wa Ntete

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.

Lini pia katika mwaka wa kwanza wa Dario, Mmedi, nalisimama ili kumthibitisha na kumtia nguvu. Na sasa nitakuonyesha kweli. Tazama, watainuka bado wafalme watatu katika Uajemi; na wa nne atakuwa tajiri sana kuliko wao wote; naye kwa nguvu zake, kwa njia ya mali zake, atawachochea wote juu ya ufalme wa Uyunani. Naye mfalme hodari atainuka, atakayetawala kwa mamlaka makuu, na kufanya apendavyo. Na atakaposimama, ufalme wake utavunjwa, nao utagawanywa kuelekea pepo nne za mbingu; wala si kwa uzao wake, wala si kwa kadiri ya mamlaka yake aliyotawala; kwa maana ufalme wake utang’olewa, naam, kwa ajili ya wengine zaidi ya hao. Danieli 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.

Umwaka wa mbere wa Dario unaashiria mwisho wa miaka sabini, na hivyo kutambulisha wakati wa kinabii wa mwisho. Kufikia mstari wa tatu, Aleksanda Mkuu anasimamisha ufalme wake wa ulimwengu mzima, na kufikia mstari wa nne ufalme wake ulipaswa kung’olewa na kugawanywa kwa pepo nne. Kumtumia Dario kama wakati wa mwisho katika mwaka 1989 kunatuwezesha kuwahesabu wafalme wanaowakilishwa katika mstari wa pili. Gabrieli anaposema katika mstari wa kwanza, “Tena katika mwaka wa kwanza wa Dario,” anafuatanisha yale aliyomjulisha Danieli mwanzoni mwa maono, yaliyoanza katika sura ya kumi.

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.

នៅ​ឆ្នាំ​ទី​បី​នៃ​ស៊ីរុស ស្តេច​នៃ​ពែរ្ស មាន​ការ​មួយ​ត្រូវ​បាន​បើក​សម្ដែង​ដល់​ដានីយ៉ែល ដែល​ឈ្មោះ​របស់​គាត់​ត្រូវ​បាន​ហៅ​ថា បែលតេសាស្សារ៍; ហើយ​ការ​នោះ​ជា​សេចក្តី​ពិត ប៉ុន្តែ​ពេល​កំណត់​នោះ​វែង​ឆ្ងាយ: ហើយ​គាត់​បាន​យល់​ការ​នោះ ហើយ​មាន​ការ​យល់​ដឹង​អំពី​និមិត្ត. ដានីយ៉ែល 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.

Ekinyukuto ekiranga “ebiseera eby’enkomerero” kirimu obubonero bubiri. “Ebiseera eby’enkomerero” mu lunyiriri lwa Musa olw’obunnabbi byali kuzaalibwa kwa Alooni, ne bigobererwa emyaka esatu oluvannyuma n’okuzaalibwa kwa Musa. Alooni ne Musa be kabonero ak’emirundi ebiri ak’“ebiseera eby’enkomerero” mu byafaayo byabwe, era balaga mu kifaananyi okuzaalibwa kwa Yokaana Omubatiza ne Yesu oluvannyuma lw’emy mwezi mukaaga. “Ebiseera eby’enkomerero” mu 1798 byalaga okukwatibwa kwa paapa w’e Rooma, oluvannyuma n’afiira mu busibe mu 1799. Okuva “mu mwaka ogusooka ogwa Daliyo Omumeedi” okutuuka “mu mwaka ogw’okusatu ogwa Kuulo kabaka w’e Buperusi”; Daliyo ne Kuulo bakiwa ekifaananyi ky’“ebiseera eby’enkomerero” mu 1989, kubanga bannabbi bonna boogera nnyo ku nnaku ez’oluvannyuma okusinga ennaku ze baawuliramu.

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.

Bino byonse byababayeho kuba ebyokulabirako; era byawandiikibwa olw’okutubuulirira ffe, abatuukiddwako enkomerero z’emirembe. 1 Abakkolinso 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”.

Dariûs û Kûrûs di sala 1989-an de Ronald Reagan û George Bushê mezin temsîl dikin. Herdu jî di wê salê de serok bûn. Aya yekê ya beşa yazdehan dîtinê di sala sêyemîn a Kûrûs de datîne, ku ew George Bushê mezin temsîl dike, yê ku li dû Reagan hat, wekî ku Kûrûs li dû Dariûs hat. Aya duyem dibêje ku hîn sê padîşahê wê rabin û yê çarem ji hemûyan pir dewlemendtir e. “Dema dawî” ya dawîn di beşa yazdehan de di sala 1989-an de dest pê dike û diyar dike ku piştî George Bushê mezin hîn sê padîşah wê rabin; bi vî awayî sê serokên ku li dû Bushê mezin hatin têne nasandin. Ew sê padîşah Bill Clinton, George Bushê biçûk, Barak Obama bûn, û paşê serokê herî dewlemend, Donald Trump, “bi hêza xwe” û “bi dewlemendiya xwe wê hemûyan li dijî padîşahiya Yewnanistanê bihejîne.”

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.

Nerîna sêyem paşê Aleksanderê Mezin dide nasîn û ji ber vê yekê pêşnîşanê dawîn rêberê Neteweyên Yekbûyî dike, yê ku di rojên dawiyê de bi papatî re yek dibe, lê ku mîna papatî jî digihîje dawiya xwe. Neteweyên Yekbûyî padîşahiya heftemîn e ku di Vahiyê de, beşa heftemîn de, wek deh padîşah tê temsîlkirin, û hevalbendiya wan deh padîşahan li hev dicivin ku padîşahiya xwe ya heftemîn ji bo saetek sembolîk bidin heywanê papatî.

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 pembe kumi ulizoziona ni wafalme kumi, ambao bado hawajapokea ufalme; lakini hupokea mamlaka kama wafalme kwa saa moja pamoja na yule mnyama. Hawa wana nia moja, nao watampa yule mnyama nguvu zao na mamlaka yao. Hawa watafanya vita na Mwana-Kondoo, naye Mwana-Kondoo atawashinda; kwa maana yeye ni Bwana wa mabwana, na Mfalme wa wafalme; na wale walio pamoja naye ni walioitwa, na waliochaguliwa, na waaminifu. Ufunuo 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.

Abaami ikumi abo baashushanibwa mu mishororongo eshatu n’ena, kandi n’omu byafaayo eby’okuguruuka n’okugwa kwa Aleksanda Omukuru, eyahikiriize emisororongo egyo mu kyasa eky’okuna. Buyonaani niyo bukama bwaakashatu mu bunnabbi bwa Baibuli, kandi ni akamanyiso k’ogwo musota, kimwe kya kashatu omu kugaitaanwa kw’ebice bishatu okw’omusota, enyamaswa, n’omurangi w’ebishuba. Ahari omusharaba, obutumwa “Omugabe w’Abayudaaya” bukahandiikwa mu Ruheburaayo, mu Rulatini, no mu Rugriika; nibuhagararira Abayudaaya, Abarooma, n’abandi omu bwingi bw’amahanga agandi abarikuba bari Yerusaalemu aha Bazaale. Abagriika bahagararira omusota, Abarooma bahagararira enyamaswa, kandi Abayudaaya bakaba bari omurangi w’ebishuba.

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.

Kahikye ka ikumi na kumwe ebyo by’esuura biriina okuranga omuherezo gw’obushoboorozi bw’ekiisago eky’omu nsi, ekikora obushambani n’obushoboorozi bwa paapa, obwire bw’okugeragerwa kw’abantu obu buba bugahwaho. Ebyahandiikirwe mu mirongo eshatu n’ena biranga okuzaaruka okw’okumaliira n’okugwa kw’okumaliira okw’enshusho ey’okumaliraho ey’obushoboorozi bw’ekiisago eky’omu nsi. Ebyo bikaayanisa ku mirongo mukaaga ey’okumaliira, egiranga omuherezo gw’ensolo ekora obushambani n’abakama b’ensi. Entandikwa n’enkomerero by’esuura ya ikumi na kumwe biranga ebyafaayo ahu abazigu ba Ruhanga bahwera ku nkomerero yaabo nga hatariho ow’okubahwera. Ebyo by’esuura biriina eby’okubanza ebikaayanisibwa n’emirongo mukaaga ey’okumaliira; kandi mu kukora batyo, bitwara obubonero bw’Amateeka Ikumi, nga harimu olubariro rw’amateeka ana ag’okubanza n’olubariro rw’amateeka mukaaga ag’okumaliira, kandi nabyo biranga ekigeragezo kirimu omubaro ikumi.

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.

Viesi vine vya kwanza vinawakilisha mwanzo unaoonyesha mwisho huku vikiiweka imara ujumbe kuwa unaanza katika “wakati wa mwisho” mwaka 1989. Vile vifungu vinawakilisha kipindi cha kuanzia 1989 hadi kufungwa kwa muda wa rehema kwa wanadamu, na hivyo kuufupisha ujumbe wa vile vifungu sita vya mwisho, ambavyo ni ongezeko la ujuzi lililofunuliwa mwaka 1989, navyo vinatambulisha matukio yanayohusiana na kufungwa kwa muda wa rehema.

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.

Amavesi ayo atanga urufatiro rw’ubuhanuzi rwo kumenya yuko guhera mu mwaka wa 1989 hazabaho abaperezida umunani bose hamwe, kandi uwa munani akaba ari uwo muri ba barindwi bamubanjirije; bityo agahuza uwo murongo n’amayobera y’uko uwa munani ari uwo muri ba barindwi, ari na wo muranga w’ubuhanuzi ugize ukuri kw’iki gihe mu minsi y’imperuka.

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.

Mutwe ushobora gusobanurwa n’iyi mirongo ni ukurimbuka kwa nyuma k’ububasha bw’ikiyoka bukora ubusambanyi n’indaya y’i Tiro. Iyo ndaya ikorana ubusambanyi n’abami bose bo mu isi, ariko nk’uko Ubufaransa bwa kera bwabaye imfura y’itorero Gatolika igihe Clovis yeguriraga intebe ye y’ubwami ubupapa mu mwaka wa 496, ni ko na cyo inyamaswa yo mu isi cya Leta Zunze Ubumwe za Amerika na cyo kizaba icya mbere mu bami gikora ubusambanyi n’iyo ndaya ku itegeko ryo ku Cyumweru. Kandi nk’uko mu mirongo itandatu ya nyuma, imirongo ine ya mbere iranga kandi igashimangira izo mbaraga uko ari eshatu ziyobora isi ku Armagedoni, ariko umutwe wo mu mirongo ine ya mbere ni ububasha bw’ikiyoka buhagarariwe n’Ubugiriki na Alegizandere Mukuru.

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

Reagan aitandikisa ulungechulo lwa vapresidenti nane, lwasolokile nomba ku wa mwisho wa vapresidenti nane. Perezida wa nane akatamika ishusho ya mnyama kandi akalazimisha sheria ya Jumapili mu United States, pamo na kuwapatanisha mu mpango unaomfanya kuwa mkuu wa United Nations, ambayo katika wakati uo huo itaingia katika uhusiano wa kanisa na serikali wa ulimwenguni pote kwa kisingizio cha kutatua vita vinavyozidi kuongezeka vya Uislamu mkali.

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.

پڕەسەی گواستنەوەی ویلایەتە یەکگرتووەکان، کە ئاژەڵی زەوییی پەیامدانی یوحەننا لە بەشی سێزدەهەمە، لەوەی پاشایەتیی شەشەمی پێشبینیی کتێبی پیرۆز بێت بۆ ئەوەی ببێتە سەری پاشایەتیی حەوتەمی پێشبینیی کتێبی پیرۆز، لە هەمان کاتدا پەیوەندیی نایاسایی لەگەڵ پاشایەتیی هەشتەمی پێشبینیی کتێبی پیرۆز تەواو دەکات، لە ئایەتی یەکەمەوە وێنا کراوە کە ساڵی 1989 ناساندن دەکات، لە ڕێگەی سەرۆکەکانەوە کە دەگەنە یاسای یەکشەممە لە ویلایەتە یەکگرتووەکان، و دەستبەجێ پاشان پاشای بەهێزەکە هەڵدەستێت ناساندن دەکات. ئەو پاشای بەهێزە ترامپە، کە کۆنترۆڵی نەتەوە یەکگرتووەکانی وەرگرتووە، کە ئێستا لە پرۆسەی هەڵوەشاندنەوەیدایە پێش داواکارییەکانی.

Second Line

لەی دووەم

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.

Ndima ya tano hadi ya tisa yanawakilisha kutajwa kwa kwanza na ufafanuzi wa hatua kwa hatua wa vita kati ya wafalme wa kaskazini na wa kusini, ambavyo sura nzima inavitumia kama mandhari kuu ya kiunabii. Ndima ya tano inaweka wazi mada ya kifungu hiki.

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.

Na mtemi wa kusini atakuwa hodari, na mmoja wa wakuu wake; naye atakuwa hodari kuliko yeye, na atatawala; utawala wake utakuwa utawala mkuu. 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.

فطلیموسِ اوّل سوتر اور سلوکُسِ اوّل نِیکاتور اس آیت میں ممثَّل ہیں۔ دونوں اسکندر کی سلطنت کے “دیادوخی” (یعنی جانشین) کے ایک ایک چوتھائی حصّہ تھے۔ باب گیارہ میں سلوکُس پہلا “شمال کا بادشاہ” ہے، اور بُت پرست روم، پاپائی روم، اور جدید روم کے ساتھ موافقت میں—سلوکُس صرف تین بنیادی فتوحات یا فیصلہ کن واقعات کے بعد ہی نبوتی شمالی بادشاہ کے طور پر قائم ہوا: 312 قبل مسیح میں اُس کا بابل کو دوبارہ حاصل کرنا، 301 قبل مسیح میں اِپسُس کی جنگ، اور 281 قبل مسیح میں کوروپیڈیم کی جنگ۔ اِن حرکات نے اُس کے بڑے حریفوں کو شکست دی، اُس کی سلطنت کو وسعت دی، اور خطّے میں اُس کی بالادستی کو مستحکم کیا۔

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.

Ũrĩa wa kerĩ wambĩrĩria na kumenya athamaki a kũraya na a gũkũrũ na mĩtũrĩre ya gũtũũranĩrio nao na arĩa angĩ othe a andũ a mũiguano (Diadochi) a ũthamaki ũrĩa wa Alexander warĩ mũgayũkanĩtwo. Wambĩrĩria na kumenya atĩ mũthamaki wa gũkũrũ nĩaheagwo hinya thutha wa kũhootana gatatũ. Ningĩ, mũnooroo wa ũguo wa gwĩtonganĩra wathii mũthenya-inĩ wa maũndũ marĩa marathondekete thutha wa gũkua kwa Alexander, mĩstari-inĩ ya ithathatũ nginya ya kenda, ũmenye ihinda rĩrĩa rĩgũthira na gũtitwo kwa mũthamaki wa gũkũrũ nĩ mũthamaki wa kũraya. Ũyũ nĩguo mũtugo wa mbere wa mĩtugo ĩtatũ kũna Daniel 11, kũrĩa mũthamaki wa kũraya ahootaga mũthamaki wa gũkũrũ. Iyo nĩcio irutaga wendi wa nginya wa thĩinĩ wa gĩcunjĩ kĩu, ũrĩa ũmenyithagia wega mĩhaka ya njĩra ya mũnooroo ũrĩa ũtongoragia kũrĩ mũthamaki wa kũraya gũhootana na mũthamaki wa gũkũrũ.

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.

Û padîşahê başûr dê bihêz be, û yek ji serokên wî jî; û ew dê ji wî bihêztir be, û serweriyê bigire; serweriya wî dê serweriyeke mezin be. Û di dawiya salan de ew ê bi hev re peymanê bikin; çimkî keça padîşahê başûr dê were ba padîşahê bakur da ku lihevkirinekê çêbike: lê ewê hêza milê xwe neparêze; ne ewê bisekine, ne jî milê wî: lê ewê bê spartin, û yên ku ew anîn, û yê ku ew zayand, û yê ku di wan deman de ew bihêz kir. Lê ji çiqilek ji rêza kokên wê dê yek li cihê wî rabite, yê ku bi leşkereke were, û dê bikeve keleha padîşahê bakur, û li dijî wan tevbigere, û serkeve: Û herweha dê xwedayên wan, bi serokên wan re, û bi qabên wan ên hêja yên zîv û zêr re, wekî dîl bibate Misirê; û ew dê ji padîşahê bakur salên zêdetir bimîne. Wusa padîşahê başûr dê bikeve nav padîşahiya xwe, û dê vegere welatê xwe. Daniel 11:5–9.

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

Amavesi’agize amateka y’iyo mirongo atanga ishusho-ngero y’isohora rya gihanuzi ry’imyaka igihumbi magana kimwe na mirongo itandatu y’ubutegetsi bwa papa ivugwa mu mirongo ya mirongo itatu n’umwe kugeza kuri mirongo ine, kandi atanga n’ishusho-ngero ya gihanuzi y’isohora ry’umurongo wa cumi n’umwe, wabanje gusohora bwa mbere mu mwaka wa 217 mbere ya Kristo ku Rugamba rwa Raphia. Abo bagabo batatu b’ubuhamya bagaragaza ibiranga Intambara ya Ukraine, aho Putin, umwami wa nyuma w’epfo, azanesha ingabo z’intumwa z’umwami wa ruguru wa papa.

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.

Umutwe w’umurongo wa kabiri w’amateka y’ubuhanuzi ni uburyo igikomere cyica gihabwa ubupapa mu mwaka wa 1798, nk’uko bigaragazwa n’imirongo ya gatanu kugeza ku wa cyenda n’intambara ya Raphia iri mu murongo wa cumi n’umwe. Umwami w’ikusi, ari yo Egiputa, ni imbaraga z’ikiyoka.

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.

Mwana wa muntu, elekeza uso wako juu ya Farao mfalme wa Misri, nawe utoe unabii juu yake, na juu ya Misri yote: nena, ukisema, Bwana MUNGU asema hivi; Tazama, mimi ni juu yako, Ee Farao mfalme wa Misri, lile joka kuu lilalalo katikati ya mito yake, ambaye amesema, Mto wangu ni wangu mwenyewe, nami nimejifanyia huo. Ezekieli 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.

Mu mbyasho itatu ivya mfumu ya ku masamba ukushinda pa mfumu ya ku kabanga mu cipandwa ca lishumi limo na cimo, fyasanguka pamo ukulondolola ukupona kwa kulekelesha ukwa mfumu ya ku kabanga mu vesi ya makumi yane na fisano.

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.

ꯃꯁꯤꯅ ꯃꯍꯥꯛꯀꯤ ꯑꯌꯨꯝ-ꯌꯨꯝ ꯑꯗꯨꯒꯤ ꯐꯤꯕꯝꯁꯤꯡ ꯃꯤꯇꯝꯒꯤ ꯃꯔꯛꯇ ꯂꯩꯔꯤꯕ ꯃꯐꯝ ꯃꯂꯦꯝꯒꯤ ꯃꯇꯪꯗ ꯑꯗꯨ ꯑꯁꯤ ꯏꯁꯤꯡ ꯑꯅꯤꯒꯤ ꯃꯔꯛꯇ ꯂꯩꯔꯤꯕ ꯃꯐꯝꯗ ꯁꯥꯗꯣꯛꯀꯅꯤ; ꯑꯗꯨꯕꯨ ꯃꯍꯥꯛ ꯃꯍꯥꯛꯀꯤ ꯑꯔꯣꯏꯕꯗ ꯂꯥꯛꯀꯅꯤ, ꯑꯃꯁꯨꯡ ꯃꯍꯥꯛꯄꯨ ꯀꯅꯥꯒꯨꯝ ꯃꯇꯦꯡ ꯄꯥꯡꯒꯅꯨ। 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.

بابی یازدەدا سێ هێڵ هەن کە وێنەی ئەوە دەکەن کە پاشای باشوور پاشای باکوور تێکدەشکێنێت، بەڵام کاتێک پاشای باکوور دەگاتە کۆتایی خۆی و کەسێک بۆ یارمەتی‌دانێتی نابێت، ئەوە ئەوەندە ئاشکرا نییە. بەڵام پەرتووکی ئاشکراکردنەوە ناساندنی ئەوە دەکات کە ئەوە هێزی ئەژدەیە کە بە خواردنی گۆشتی ئەو و سووتاندنی بە ئاگر، ئەوی دەخاتە خوارەوە. کاتێک هێزی ئەژدە لە پەرتووکی ئاشکراکردنەوە ناسرا، دەتوانین ئەو پاشایانە ببینین کە هەروەها ئەژدەشن و هەروەها پاشای باشوورن، ئەوانەی لە ئایەتی چل و پێنجدا پاشای باکوور دەخەنە خوارەوە. سێ شایەتی ڕاستەوخۆ لەو بابەتەدا هەن کە هەموویان شایەتی بۆ تەواوبوونی تەواوی ئەوان دەدەن، وەک لە ڕێی پەیوەندی نێوان پەرتووکی دانیال و ئاشکراکردنەوەدا نیشان دراوە.

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.

Padişahê papayî yê bakur ê nûjen di ayeta çil û pêncan de digihîje dawiya xwe bêyî ku kesek alîkariya wî bike, û pirtûka Vahiyê diyar dike ku hêza papayî çawa bi destê hêza ejdehayê digihîje dawiya xwe.

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.

Û wan deh qernên ku te li ser heywanê dîtin, ev ê ji fahîşeyê nefret bikin, û wê xerab û tazî bikin, û goştê wê bixwin, û wê bi agir bişewitînin. Çimkî Xwedê di dilê wan de danîye ku daxwaza wî pêk bînin, û hevra razî bibin, û padîşahiya xwe bidin heywanê, heta ku peyvên Xwedê pêk bên. Peyxam 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.

ꯃꯔꯨꯝ ꯃꯔꯨꯝꯕ ꯅꯤꯡꯊꯧ ꯃꯔꯨꯃꯁꯤꯡꯅ ꯄꯣꯄ ꯀꯤ ꯑꯋꯥꯡꯕ ꯅꯤꯡꯊꯧꯕꯨ ꯃꯩꯅ ꯃꯩꯄꯨ ꯇꯧꯔꯤ ꯑꯃꯁꯨꯡ ꯃꯍꯥꯛꯀꯤ ꯁꯥ ꯆꯥꯔꯤ꯫ ꯑꯔꯣꯏꯕ ꯅꯨꯃꯤꯠꯇꯥ ꯂꯩꯕ ꯅꯤꯡꯊꯧꯁꯤꯡ ꯍꯥꯏꯕꯁꯤ ꯗ꯭ꯔꯥꯒꯟ ꯑꯉꯥꯡꯕꯅꯤ꯫

“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.

“Bami na batangi na baguvana basuula paabo ekimanyiso kya antikristo, kandi bameererwa nka njoka eyaagya kurwanisa abarikwera—abo abakuma ebiragiro bya Ruhanga kandi abaine okwikiriza kwa Yesu. Mu bukaba bwabo eri abantu ba Ruhanga, booleka nabo ngu nibasangoobwa n’omushango gw’okutorana Baraba omu mwanya gwa Kristo.” 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.”

Ahosi ikumi ni bubasha bw’ikiyoka, kandi ni bwo bunagereranywa n’ubwami bw’Ubugiriki na Alekisanderi. Abo bami ni abami bo mu bumanuko, kuko bagereranywa na Farawo umwami wa Misiri. Bazarya umubiri we, kuko kandi ari bo “imbwa” zo mu buhanuzi, izo Umwanditsi wa Zaburi yita “iteraniro ry’ababi.”

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.

Imbwa zankikije; iteraniro ry’abanyabyaha ryarangose; banteye ibiganza n’ibirenge. Nshobora kubara amagufa yanjye yose; barandeba kandi banyitegereza. Bagabana imyambaro yanjye hagati yabo, kandi bakorera ubufindo ku mwenda wanjye. Zaburi 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.

Bunge lȧ, ndin ḵupxo chingháta ndu yáh; yóxhingin hȧ, Jezebel minú yúyepká, “nayi ngum nimbá” de nadi, nayi nyíngán pínzángta ḵuk-ḵuk ḵuyénta, bŭnlaŋ yot bínná yongháta, atíng námshíng yongnáta, ngú yáh. Atíng bŭnlaŋ yot bínná yongháta khedi númto nadi, nayi yám yámta nŭng nayi chángái; lȧ, nayi númto madi. Bunge lȧ, ndzi nayi záng pínliŋta khíngá; atíng nayi dúngta bŭnlaŋ yongná yúyepká lȧ, bunge chángá mudi, ndzi bínná bŭ yéhyáta pínliŋta khíná. Revelation 2:20–22.

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

جیذابێل سزاى سەر ئەنجام دەدرێت 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.

Na kuhusu Yezebeli pia Bwana alinena, akisema, Mbwa watamla Yezebeli karibu na ukuta wa Yezreeli. 1 Wafalme 21:23.

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

ئە سگانە، ڕۆمایی مەجوسییە، هێزی ئەژدیهاکە؛ چونکە ئەوە ڕۆمایی مەجوسی بوو کە مەسیحی لەخاچدا.

“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.

“Ku musinziwa kwa Kilisto pa musalaba ubangi wa buprofeta bwakumbuluki. Myaka mingi sana mbere ya kusulubiwa, Mwokozi alikuwa ametabiri mapokezi na matendo ambayo angefanyiwa. Alisema, ‘Mbwa wamenizunguka: mkutano wa waovu umenizingira: wametoboa mikono Yangu na miguu Yangu. Naweza kuzihesabu mifupa Yangu yote: wao wananiangalia na kunitazama. Wanagawana mavazi Yangu kati yao, na kupiga kura juu ya vazi Langu.’ Zaburi 22:16–18. Uprofeta juu ya mavazi Yake ulitimizwa bila shauri wala kuingiliwa na marafiki au na adui wa Yule Aliyesulubiwa. Mavazi Yake yalipewa askari waliomweka juu ya musalaba. Kilisto alisikia ubishi wa watu hao walipokuwa wakigawana mavazi kati yao. Vazi Lake la ndani lilikuwa limefumwa lote bila mshono, nao wakasema, ‘Tusilirarue, bali tulipigie kura, liwe la nani.’” Tumaini la Vizazi Vyote, 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.

دە پاشا، کە سەگەکانن، کە کۆمەڵی بەدکارانن، کە یۆنان و میسرن، هەروەھا فاحیشەکە بە ئاگر دەسوتێنن.

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.

دەستکچی هەر کاهینێک ئەگەر بە فاحیشەیی خۆی پیس بکات، باوکی خۆی پیس دەکات؛ دەبێت بە ئاگر بسووترێت. لاویین 21:9.

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

Abami ikumi batwika maraya no muliro, pantu aidya pa kuba nkashi wa bukapepa, lelo ni 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.

Û wê rojê de wê bibe ku Sûr heftê salan ji bîr bê kirin, li gor rojên padîşahekê; û piştî dawîya heftê salan Sûr wê wekî fahişeyekê stranan bêje. Çengê bistîne, li bajêr bigere, ey fahişeya ku ji bîr hatiye kirin; melodiyek xweş çêke, gelek stranan bibêje, da ku bêyî bîr neketî. Û piştî dawîya heftê salan wê bibe ku Xudanê Sûrê serdana wê bike, û ewê vegere qezenca xwe, û li ser rûyê erdê bi hemû padîşahiyên cîhanê re fuhşê bike. Îşaîa 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.

Ngwanu syi taanu goosi syi tisa, kandi ngwanu syi mirongo itatu na gumu goosi syi mirongo ina, tukusanga ubuhamya bw’uko ubupapa buzigera ku iherezo ryabwo mu maboko y’ububasha bw’ikiyoka. Iri hame na ryo ririmo gusohozwa muri iki gihe mu Ntambara yo muri Ukraine. Aba bagabo batatu b’ubuhamya batumenyesha yuko, igihe umwami w’amajyaruguru azagera ku iherezo rye nta umufasha afite mu murongo wa mirongo ine na gatanu, ikiyoka kizarya inyama ze kandi kimutwike umuriro. Mu kanwa k’abahamya batatu, impamvu izatuma ikiyoka gikora icyo gikorwa izaba ikubiyemo isezerano ryaciwe.

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.

Verse ya itaana kufuma ya vutano ku ya tisa, Vita ya Pili ya Siria yamanike na lukanu lwa mutende mu 253 BC. Vita yandile mu 260 BC, ne myaka saba mu kati ka Vita ya Pili ya Siria, lukanu lwa mutende lwasangikile pakutwala mfumu ya ku kabanga mwana wa mukashi kuli mfumu ya ku mambwe, kuti amukwashe kuubuka na mwana wa mfumu ya ku kabanga no kuleeta mutende kupitila mu lukwatakano lwa kusongola. Myaka saba panyuma ya kusongola, mu 246 BC, mfumu ya ku mambwe yalekeleke mukashi wa ku kabanga no kuabwekesha mukashi wayo wa kutendeka, uo yalekelekeapo ilyo yasongwele umwina wa wina wa ku Eguputo. Cakusonkela mfumu ya ku kabanga ukuingila mu bwami bwa ku mambwe no kukwata mfumu ya ku mambwe, cali lukanu ulwaputwike.

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.

1797-ൽ ലംഘിക്കപ്പെട്ട ആ ഉടമ്പടി, ക്രി.മു. 246-ൽ ടോളമി സെല്യൂക്കസിനെ തടവിലാക്കിയതുപോലെ, 1798-ൽ പോപ്പിനെ തടവിലാക്കുവാൻ നാപോളിയന് പ്രേരണ നൽകിയ 1797-ലെ ടൊലെന്തീനോ ഉടമ്പടി ലംഘിക്കപ്പെട്ടതിനുള്ള പ്രതിരൂപമായിരുന്നു. ടോളമി III, സെല്യൂക്കസ് II-ന്റെ വടക്കൻ സെല്യൂസിഡ് സാമ്രാജ്യത്തിനുമേലുള്ള തന്റെ ജയത്തിൽനിന്ന് മിസ്രയീമിലേക്കു മടങ്ങിയപ്പോൾ, അത്രയും അധികം നിധികൾ അവൻ മിസ്രയീമിലേക്കു കൊണ്ടുവന്നു; അതുകൊണ്ടു തന്നെ, അനേകം വർഷങ്ങൾക്കു ശേഷം അവരുടെ “ബന്ദികളായ ദേവന്മാരെ” പുനഃസ്ഥാപിച്ചതിനാൽ, മിസ്രയീമ്യർ ടോളമി III-ന്നു “യുവെർഗെറ്റീസ്” (അർത്ഥം: ഉപകാരി) എന്ന ബിരുദം നൽകി.

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.

Lakini kutokana na tawi la mizizi yake atasimama mmoja mahali pake pa mamlaka, naye atakuja pamoja na jeshi, na kuingia katika ngome ya mfalme wa kaskazini, naye atawatendea kwa nguvu, na kushinda; naye pia atawachukua mateka mpaka Misri miungu yao, pamoja na wakuu wao, na pamoja 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).

1798-ൽ നാപ്പോളിയൻ പാപ്പായെ ബന്ദിയായി കൊണ്ടുപോയപ്പോൾ, അവൻ വത്തിക്കാനിലെ നിധികൾ കവർന്നെടുത്ത് അവയെ ഫ്രാൻസിലേക്കു കൊണ്ടുവന്നു. ഇതു ടോലമി മൂന്നാമനാൽ പ്രതീകീകരിക്കപ്പെട്ടിരിക്കുന്നു; അവൻ നിധികളെയും സെല്യൂക്കസ് രണ്ടാമനെയും മിസ്രയീമിലേക്കു കൊണ്ടുപോയി; അവിടെ സെല്യൂക്കസ് രണ്ടാമൻ കുതിരയിൽ നിന്ന് വീണ് മരിച്ചു. ഇതു 1798-ൽ നാപ്പോളിയൻ മൃഗത്തിൽ നിന്ന് പാപ്പാസഭയെ നീക്കിയതെയും, 1799-ൽ പാപ്പായുടെ മരണത്തെയും പ്രതീകീകരിച്ചു. വെളിപ്പാടു പതിനേഴിൽ പാപ്പാസഭ മൃഗത്തിന്മേൽ ഇരിക്കുന്ന സ്ത്രീയാണ്; സെല്യൂക്കസിന്റെ പരാജയവും ബന്ദിത്വവും തുടർന്ന് കുതിരയിൽ നിന്ന് വീണുണ്ടായ മരണവും, വെളിപ്പാടു പതിനേഴിൽ മൃഗമായി പ്രതിനിധീകരിക്കപ്പെടുന്ന പാപ്പാസഭയുടെ പൗരാധികാരം നാപ്പോളിയൻ നീക്കിയതിനെ പ്രതീകീകരിക്കുന്നു.

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.

Basi akanikua katika Roho mpaka nyikani; nami nikaona mwanamke ameketi juu ya mnyama mwekundu sana, amejaa majina ya kufuru, naye ana vichwa saba na pembe kumi. … Yule malaika akaniambia, Mbona umestaajabu? Nitakuambia siri ya mwanamke huyu, na ya mnyama anayembeba, mwenye vile vichwa saba na pembe kumi. … Na yule mwanamke uliyemwona ni mji ule mkuu, unaowatawala wafalme wa dunia. Ufunuo 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.

Mstari wa tano hadi wa tisa unaanzisha vita kati ya mfalme wa kaskazini na mfalme wa kusini katika sura ya kumi na moja. Mstari wa tano unatoa msingi wa kuitambulisha Rumi kuwa mfalme wa kaskazini, kwa maana unaonyesha kwamba mfalme wa kaskazini angeshinda maeneo matatu ya kijiografia kabla ya kutawala kwa ukuu mkuu. Mistari hiyo inatoa muundo wa kinabii unaoweka mbele kipindi ambamo mfalme wa kaskazini anatawala lakini anafikia mwisho wake. Hili ndilo hasa msingi na ahadi ya sura ya kumi na moja. Mada ya mstari huo ni jeraha la mauti la mfalme wa kaskazini wa kipapa, au kama mstari wa arobaini na tano unavyosema, “atafikia mwisho wake, wala hatakuwa na wa kumsaidia.” Ukweli huu ni ukweli wa wakati uliopo katika siku za mwisho.

We will continue in the next article.

Tukakobela mu lisolo lilandako.