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# Panium - Number Seven

Panium — Ọnụọgụ Asaa

Daniel 11 Unveiled: Prophetic Lines from 1989 to the Sunday Law

Daniel 11 Ekpughere Emepe: Ahịrị Amụma Site na 1989 ruo na Iwu Ụbọchị Ụka

Author

Jeff Pippenger

Published

March 15, 2025

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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.

Anyị na-arụ ọrụ n’ịchịkọta ahịrị niile nke Daniel iri na otu ọnụ n’ihe metụtara akụkọ ihe mere eme zoro ezo nke amaokwu iri anọ, nke na-anọchite anya 1989 ruo n’iwu ụbọchị Sọnde na United States. Ọkpụkpọ anyị dịka ụmụ akwụkwọ amụma bụ ikewa okwu nke eziokwu nke ọma.

> 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.

> Gbalịsie ike igosi onwe gị n’ihu Chineke dịka onye a nwapụtara, onye ọrụ na-ekwesịghị ime ihere, na-ekewa okwu eziokwu nke ọma. 2 Timoti 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.

Enwere ike ikewa isi nke iri na otu nke Daniel n’ahịrị amụma iri. Amaokwu nke mbụ ruo nke anọ na-anọchi anya otu ahịrị amụma. Amaokwu nke ise ruo nke itoolu na-anọchi anya ahịrị nke abụọ. Amaokwu nke iri na-anọchi anya ahịrị nke atọ. Amaokwu nke iri na otu na nke iri na abụọ na-anọchi anya ahịrị nke anọ. Ahịrị nke ise bụ amaokwu nke iri na atọ ruo nke iri na ise. Ahịrị nke isii bụ amaokwu nke iri na isii ruo nke iri abụọ na abụọ. Ahịrị nke asaa bụ amaokwu nke iri abụọ na atọ na nke iri abụọ na anọ. Amaokwu nke iri abụọ na anọ ruo amaokwu nke iri atọ na otu bụ ahịrị nke asatọ. Amaokwu nke iri atọ na otu ruo nke iri anọ bụ ahịrị nke itoolu, ma ahịrị nke iri na nke ikpeazụ bụ amaokwu nke iri anọ ruo nke iri anọ na ise. A ga-ejikọta ahịrị iri ndị a ọnụ, ahịrị n’elu ahịrị.

> 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.

> Ònye ka ọ ga-akụziri ihe ọmụma? Ònye ka ọ ga-eme ka ọ ghọta ozizi? Ndị a rapụrụ ara, ndị a dọpụrọ n’obi nne.

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

> N’ihi na iwu ga-adị n’elu iwu, iwu n’elu iwu; ahịrị n’elu ahịrị, ahịrị n’elu ahịrị; ebe a ntakịrị, ebe ahụ ntakịrị:

> 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.

> N’ihi na o ga-agwa ndị a okwu site n’ọnụ na-asụ nsụ na n’asụsụ ọzọ. Ndị ọ sịrị ha, Nke a bụ izu ike nke unu ga-eji mee ka ndị ike gwụrụ zuru ike; nke a bụkwa ume ọhụrụ: ma ha achọghị ịnụ.

> 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.

> Ma okwu nke Onyenwe anyị ghọrọ nye ha iwu n’elu iwu, iwu n’elu iwu; ahịrị n’elu ahịrị, ahịrị n’elu ahịrị; ntakịrị ebe a, ntakịrị ebe ahụ; ka ha wee jee, daa azụ, gbajie, bụrụ ndị e jidere n’ọnyà, ma bụrụkwa ndị e jidere. Aịzaịa 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.

N’ezie, ahịrị amụma iri ahụ niile nwere njikọ n’etiti ha, ma n’ime ahịrị nke ọ bụla, a pụrụ ịmata otu isiokwu pụrụ iche. Ọ bụ ezie na ahịrị nke ọ bụla nwere otu isiokwu bụ isi, ahịrị ndị ahụ nwere karịa naanị otu àmà. Ebumnuche m bụ ịkọwapụta isiokwu nke ọ bụla n’ime ahịrị iri ahụ.

## First Line

Ahịrị Mbụ

> 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.

> Mụ onwe m kwa, n’afọ mbụ nke Daraias onye Midia, ọbụna mụ onwe m, guzoro iji kwado ya na iji mee ka ọ sie ike. Ma ugbu a aga m egosi gị eziokwu ahụ. Lee, ndị eze atọ ọzọ ga-ebili na Peshia; nke anọ ga-abụkwa onye bara ụba karịa ha niile: ma site n’ike ya site n’akụ ya, ọ ga-akpalite mmadụ niile imegide alaeze Gris. Eze dị ike ga-ebilikwa, onye ga-achị site n’ọchịchị dị ukwuu, ma mee dị ka ọchịchọ ya si dị. Ma mgbe ọ ga-ebili, alaeze ya ga-agbaji, e wee kee ya n’ebe ifufe anọ nke eluigwe dị; ọ gaghịagakwa n’aka ụmụ ya, ọ bụghịkwa dịka ọchịchị ya nke o jiri chịa: n’ihi na a ga-ebupụ alaeze ya, ọbụna nye ndị ọzọ, ewezuga ndị ahụ. 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.

Afọ mbụ nke Darius na-akara njedebe nke afọ iri asaa, si otú a na-egosi oge amụma nke ọgwụgwụ. Ka ọ na-erule amaokwu nke atọ, Alexander Onye Ukwu na-eguzobe alaeze ya nke zuru ụwa ọnụ, ma ka ọ na-erule amaokwu nke anọ, a ga-efopụ alaeze ya ma kewaa ya n’ebe ifufe anọ si efe. Iji Darius dịka oge ọgwụgwụ n’afọ 1989 na-enye anyị ohere ịgụ ndị eze a nọchiri anya ha n’amaokwu nke abụọ. Mgbe Gabriel kwuru n’amaokwu nke mbụ, “Ọzọkwa, n’afọ mbụ nke Darius,” ọ na-aga n’ihu n’ihe ọ gwara Daniel ná mmalite nke ọhụụ ahụ, nke bidoro n’isi nke iri.

> 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.

> N’afọ nke atọ nke Saịrọs, eze Peasia, e kpughere Daniel otu ihe, onye aha ya a kpọrọ Belteshaaza; ihe ahụ bụkwa eziokwu, ma oge a kara aka dị ogologo: o wee ghọta ihe ahụ, nwee kwa nghọta banyere ọhụ ahụ. Daniel 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.

Akara ngosi ụzọ nke na-anọchi anya “oge ọgwụgwụ” nwere akara abụọ. “Oge ọgwụgwụ” nke ahịrị amụma Mozis bụ ọmụmụ Erọn, nke ọmụmụ Mozis soro ya afọ atọ ka e mesịrị. Erọn na Mozis bụ akara okpukpu abụọ nke “oge ọgwụgwụ” n’akụkọ ihe mere eme ha, ha na-anọchikwa ọmụmụ Jọn Onye Na-eme Baptizim na nke Jizọs ọnwa isii ka e mesịrị. “Oge ọgwụgwụ” n’afọ 1798 gosipụtara ijide poopu nke Rom, onye mechara nwụọ n’ime ndọkpụ n’agha n’afọ 1799. Site “n’afọ mbụ nke Darius onye Midia” ruo “n’afọ nke atọ nke Saịrọs eze Peasia”; Darius na Saịrọs na-anọchi anya “oge ọgwụgwụ” na 1989, n’ihi na ndị amụma niile na-ekwu karịa banyere ụbọchị ikpeazụ karịa ụbọchị ndị ha biri na ha.

> 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.

> Ugbu a ihe ndị a niile mere ha dịka ihe atụ: e dekwara ha maka ịdọ anyị aka ná ntị, anyị ndị ọgwụgwụ nke ụwa rutere n’ahụ́ ha. 1 Ndị Kọrịnt 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”.

Darius na Saịrọs na-anọchi anya Ronald Reagan na George Bush okenye n’afọ 1989. Ha abụọ bụ ndị isi ala n’afọ ahụ. Amaokwu nke mbụ nke isi nke iri na otu na-edobe ọhụ ahụ n’afọ nke atọ nke Saịrọs, nke ga-anọchi anya George Bush okenye, bụ onye bịara n’azụ Reagan dị ka Saịrọs siri soro Darius. Amaokwu nke abụọ na-ekwu na ndị eze atọ ka ga-ebili, ma nke anọ bara ụba nke ukwuu karịa ha niile. “Oge ọgwụgwụ” ikpeazụ dị n’isi nke iri na otu na-amalite n’afọ 1989 ma na-egosi na mgbe George Bush okenye gasịrị, ndị eze atọ ka ga-ebili; ya mere, ọ na-akọwapụta ndị isi ala atọ sochirinụ Bush okenye. Ndị eze atọ ahụ bụ Bill Clinton, George Bush nwata, Barak Obama, ma emesia onye isi ala kacha baa ụba, Donald Trump, ga-eji “ike ya” ma “site n’ụba ya ọ ga-akpalite mmadụ niile imegide alaeze Gris.”

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.

Amaokwu nke atọ na-ewebata Alekzanda Onye Ukwu, ya mere ọ na-anọchi anya n’amụma onye ndú ikpeazụ nke Mba Ndị Dị n’Otu, onye ga-ejikọ onwe ya na ọchịchị ndị papa n’ụbọchị ikpeazụ; ma onye, dịka ọchịchị ndị papa, ga-eru ọgwụgwụ ya. Mba Ndị Dị n’Otu bụ alaeze nke asaa nke e gosipụtara dịka ndị eze iri na Mkpughe iri na asaa, òtù njikọ nke ndị eze iri ahụ kwekọrịtakwara inye alaeze nke asaa ha nye anụ ọhịa nke ndị papa n’ime otu awa ihe atụ.

> 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.

> Ma mpi iri ahụ nke ị hụrụ bụ ndị eze iri, ndị na-anatabeghị alaeze ruo ugbu a; ma ha na-enweta ikike dị ka ndị eze otu awa ọnụ na anụ ọhịa ahụ. Ndị a nwere otu uche, ha ga-enyekwa anụ ọhịa ahụ ike na ọchịchị ha. Ndị a ga-alụso Nwa Atụrụ ahụ agha, Nwa Atụrụ ahụ ga-emeri ha: n’ihi na ọ bụ Onyenwe ndị nwenụ, na Eze ndị eze: ma ndị nọnyere ya bụ ndị a kpọrọ, na ndị a họpụtara, na ndị kwesịrị ntụkwasị obi. Mkpughe 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.

Eze iri ahu ka amaara site n’amaokwu nke atọ na nke anọ, nakwa site n’akụkọ ihe mere eme banyere ịrị elu na ida nke Alexander the Great, onye mezuru amaokwu ndị ahụ na narị afọ nke anọ. Gris bụ alaeze nke atọ n’amụma Akwụkwọ Nsọ, ọ bụkwa ihe nnọchianya nke dragọn ahụ, otu ụzọ n’ime njikọ atọ ahụ nke dragọn ahụ, anụ ọhịa ahụ, na onye amụma ụgha ahụ. N’obe ahụ, e dere ozi a, “Eze ndị Juu,” n’asụsụ Hibru, Latịn, na Grik; nke na-anọchite anya ndị Juu, ndị Rom, na ndị ọzọ niile sitere n’agbụrụ ndị ọzọ bụ́ ndị ga-anọ na Jerusalem n’oge Emume Ngabiga. Ndị Grik na-anọchi anya dragọn ahụ, ndị Rom na-anọchi anya anụ ọhịa ahụ, ndị Juu kwa bụ onye amụma ụgha ahụ.

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.

Amaokwu anọ mbụ nke isi nke iri na otu na-akọwapụta njedebe nke ike dragọn nke ụwa nke na-akwa iko na ike papacy ka oge ohere nnwale nke mmadụ na-emechi. Amaokwu nke atọ na nke anọ na-akọwapụta ibili ikpeazụ na ọdịda nke ngosipụta ikpeazụ nke ike dragọn nke ụwa. Amaokwu ndị ahụ na-adakwasị amaokwu isii ikpeazụ nke na-akọwapụta njedebe nke anụ ọhịa ahụ nke na-akwa iko na ndị eze nke ụwa. Mbido na njedebe nke isi nke iri na otu na-akọwapụta akụkọ ihe mere eme ebe ndị iro Chineke rutere na njedebe ha, ebe onye ọ bụla adịghị inyere ha aka. Amaokwu anọ mbụ ahụ kwekọrọ na amaokwu isii ikpeazụ ahụ, ma site n’ime nke a, ha na-eburu ihe nnọchianya nke Iwu Iri ahụ, ya bụ tebụl nke iwu anọ mbụ na tebụl nke iwu isii ikpeazụ, ebe ha na-anọchikwa nnwale site na ọnụọgụ iri.

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.

Amaokwu anọ mbụ ahụ na-anọchi anya mmalite nke na-egosi njedebe, ebe ha na-akwadokwa ozi ahụ dị ka ihe malitere n’“oge ọgwụgwụ” n’afọ 1989. Amaokwu ndị ahụ na-anọchi anya oge sitere n’afọ 1989 ruo n’imechi oge amara mmadụ, ya mere ha na-achịkọta ozi nke amaokwu isii ikpeazụ ahụ, nke bụ mmụba nke ọmụma e kpughere n’afọ 1989, nke na-akọwapụta ihe omume ndị jikọtara ya na mmechi oge amara.

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.

Amaokwu ndị a na-enye ihe nkwado amụma iji mata na, malite n’afọ 1989, a ga-enwe ngụkọta nke ndị isi ala asatọ, ebe onye nke asatọ ga-abụ onye sitere n’ime ndị isi ala asaa gara aga; ya mere, nke a na-ejikọta akụkụ Akwụkwọ Nsọ ahụ ọnụ na ilu nzuzo ahụ nke onye nke asatọ ịbụ nke ndị asaa ahụ, nke bụ njirimara amụma nke bụ eziokwu dị ugbu a n’ụbọchị ikpeazụ.

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.

Isiokwu a pụrụ ịghọta site n’amaokwu ndị a bụ mbibi ikpeazụ nke ike dragọn ahụ nke na-akwa iko ya na akwụna Taịa. Ụmụanyị akwụna ahụ na-akwa iko ya na ndị eze niile nke ụwa, ma dịka France oge ochie ghọrọ ọkpara nke ụka Katọlik mgbe Clovis nyefere ocheeze ya nye ndịozi Rom na 496, otu a kwa, anụ ọhịa nke ụwa nke United States ga-abụkwa onye mbụ n’etiti ndị eze ga-akwa iko ya na akwụna ahụ n’oge iwu Sọnde. Dịkwa ka n’amaokwu isii nke njedebe ahụ amaokwu anọ nke mmalite na-akọwapụta ma na-emesi ike ike atọ niile ndị na-eduga ụwa gaa Amagedọn, ma isiokwu dị n’amaokwu anọ mbụ ahụ bụ ike dragọn ahụ nke Gris na Alexander Onye Ukwu nọchiri anya ya.

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 malitere usoro nke ndị isi ala asatọ nke duru ugbu a ruo n’aka nke ikpeazụ n’ime ndị isi ala asatọ ahụ. Onye isi ala nke asatọ ga-ewu onyinyo nke anụ ọhịa ahụ ma mekwaa ka e nwee iwu Sunday n’United States, ebe n’otu oge ahụ ọ ga-abụkwa onye na-azụlite nkwekọrịta na nhazi nke ga-eme ka ọ bụrụ isi nke United Nations, nke n’oge ahụ kpọmkwem ga-abanye n’ime mmekọrịta ụka na ọchịchị zuru ụwa ọnụ n’okpuru mkpuchi nke idozi ọgụ na-alụsiwanye ike nke Islam siri ike.

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.

A na-egosi mgbanwe nke United States, nke bụ anụ ọhịa nke ụwa nke Mkpughe isi nke iri na atọ, site n’ịbụ alaeze nke isii nke amụma Akwụkwọ Nsọ ruo n’ịghọ isi nke alaeze nke asaa nke amụma Akwụkwọ Nsọ, ka ọ na-emezu mmekọrịta iwu na-akwadoghị ya na alaeze nke asatọ nke amụma Akwụkwọ Nsọ, site n’amaokwu nke mbụ nke na-akọwapụta 1989, sitekwa n’aka ndị isi ọchịchị na-eduga ruo n’iwu ụbọchị Sọnde na United States, ma ozugbo kwa nke ahụ, ọ na-akọwapụta eze dị ike ahụ ka ọ na-ebili. Eze dị ike ahụ bụ Trump na-anara ọchịchị n’elu United Nations, nke ọ nọ ugbu a n’usoro ịkwatu tupu arịrịọ ya apụta.

## Second Line

Ahịrị nke Abụọ

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.

Amaokwu nke ise ruo nke itoolu na-anọchi anya nkenke mbụ na ngosipụta nke nta n’nta nke ọgụ dị n’etiti ndị eze nke ugwu na nke ndịda, nke isiokwu ahụ dum ji dị ka ndabere amụma bụ isi. Amaokwu nke ise na-edobe isiokwu nke akụkụ Akwụkwọ Nsọ a.

> 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.

> Eze nke ndịda ga-adịkwa ike, na otu n’ime ndị-isi ya; ọ ga-adịkwa ike karịa ya, ma nwee ọchịchị; ọchịchị ya ga-abụ nnukwu ọchịchị. 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.

A na-anọchi anya Ptolemy I Soter na Seleucus I Nicator n’amaokwu a. Ha abụọ bụ otu ụzọ n’ime anọ nke “Diadochi” (nke pụtara onye nọchiri anya) nke alaeze Alexander. Seleucus bụ “eze ugwu” mbụ n’isi nke iri na otu, ma, n’ịdabere n’otú ọ dịkwa na Rom nke ndị mba ọzọ, Rom nke ndị popu, na Rom nke oge a—e mere ka Seleucus guzosie ike dị ka eze ugwu nke amụma naanị mgbe mmeri atọ bụ isi ma ọ bụ ihe omume dị oke mkpa gasịrị: iweghachite ya Babilọn n’afọ 312 T.K., Agha Ipsus n’afọ 301 T.K., na Agha Corupedium n’afọ 281 T.K. Mmegharị ndị a meriri ndị isi asọmpi ya, gbasaa alaeze ya, ma mee ka ọchịchị ya sie ike n’ógbè ahụ.

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.

Ahịrị nke abụọ na-amalite site n’ịkọwapụta ndị eze nke ugwu na nke ndịda n’ịdị iche ha na onye ọ bụla ọzọ n’ime ndị nọchiri anya (Diadochi) alaeze Alexander e kewara ekewa. Ọ na-amalite site n’ịkọwapụta na eze nke ugwu na-enweta ike naanị mgbe mmeri atọ gasịrị. Mgbe ahụ, n’akụkọ ihe mere eme nke ọgụ maka ọchịchị nke mepere emepe mgbe Alexander nwụsịrị, n’amaokwu nke isii ruo nke itoolu, ọ na-akọwa oge nke na-ejedebe na nkwatu eze nke ugwu site n’aka eze nke ndịda. Nke a bụ nke mbụ n’ime ugboro atọ n’isi nke iri na otu ebe eze nke ndịda na-emeri eze nke ugwu. Ha na-enye àmà ime atọ n’ime isi ahụ nke na-eguzobe n’ụzọ doro anya ihe ịrịba ama nke akụkọ ihe mere eme nke na-eduga n’eze nke ndịda imeri eze nke ugwu.

> 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.

> Eze nke ndịda ga-adị ike, otu onye n’ime ndị isi ya kwa; ọ ga-adịkwa ike karịa ya, nwekwaa ọchịchị; ọchịchị ya ga-abụ ọchịchị dị ukwuu. Ma n’ọgwụgwụ afọ dị iche iche ha ga-ejikọta onwe ha; n’ihi na ada eze nke ndịda ga-abịakwute eze nke ugwu ime nkwekọrịta: ma ọ gaghị ejigide ike nke ogwe aka; ọ gaghịkwa eguzosi ike, ya onwe ya ma ọ bụ ogwe aka ya: kama a ga-arara ya nye, na ndị wetara ya, na onye mụrụ ya, na onye mere ka o sie ya ike n’oge ndị a. Ma otu onye ga-esi n’alaka nke mgbọrọgwụ ya bilie n’ọnọdụ ya, onye ga-abịa na agha, banye n’ebe ewusiri ike nke eze nke ugwu, meekwa ihe megide ha, ma merie: Ọ ga-ebukwa chi ha n’agha laa Ijipt dị ka ndị a dọtara n’agha, ya na ndị isi ha, na arịa ha dị oké ọnụ ahịa nke ọlaọcha na nke ọlaedo; ọ ga-anọgidekwa ọtụtụ afọ karịa eze nke ugwu. Ya mere eze nke ndịda ga-abata n’alaeze ya, ma laghachi n’ala nke aka ya. 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.

Mmezujuputa nke amaokwu ndị a n’akụkọ ihe mere eme na-enye ụkpụrụ atụ maka mmezu amụma nke afọ otu puku narị abụọ na iri isii nke ọchịchị popu, nke a kọwara n’amaokwu iri atọ na otu ruo iri anọ, nakwa ụkpụrụ amụma maka mmezu nke amaokwu nke iri na otu, nke e mezuru nke mbụ na 217 BC n’Agha Raphia. Ndịàmà atọ ahụ na-akọwapụta njirimara nke Agha Ukraine, ebe Putin, eze ikpeazụ nke ndịda, ga-emeri ndị agha nnọchi anya nke eze popu nke ugwu.

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.

Isiokwu nke ahịrị nke abụọ nke akụkọ amụma bụ otú e si merụọ ọnyá na-egbu egbu ahụ nye ọchịchị popu n’afọ 1798, dịka e gosiri ya n’amaokwu nke ise ruo nke itoolu na agha Raphia dị n’amaokwu nke iri na otu. Eze nke ndịda, nke bụ Ijipt, bụ ike dragọn ahụ.

> 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.

> Nwa nke mmadụ, chee ihu gị megide Fero eze Ijipt, ma buru amụma megide ya, na megide Ijipt nile: Kwuo, si, Otu a ka Onye-nwe-ayi Chineke kwuru; Lee, anam emegide gị, Fero eze Ijipt, nnukwu dragọn ahụ nke dina n’etiti osimiri ya nile, nke sịrị, Osimiri m bụ nke m onwe m, ọ bụkwa m mere ya nye onwe m. Ezekiel 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.

Ihe atụ atọ nke eze nke ndịda na-emeri eze nke ugwu n’isi nke iri na otu jikọtara ọnụ iji kpọpụta ọdịda ikpeazụ nke eze nke ugwu n’amaokwu nke iri anọ na ise.

> 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.

> Ọ ga-ama ụlọikwuu nke obí eze ya n’etiti osimiri dị iche iche n’ugwu nsọ ahụ dị ebube; ma ọ ga-abịa na njedebe ya, ọ dịghịkwa onye ga-enyere ya aka. 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.

E nwere ahịrị atọ n’isi nke iri na otu nke na-egosi eze nke ndịda na-emeri eze nke ugwu, ma mgbe eze nke ugwu rutere n’ọgwụgwụ ya na-enweghị onye ọ bụla ga-enyere ya aka, nke a apụtaghị ìhè nke ukwuu. Ma akwụkwọ Mkpughe na-akọwapụta na ọ bụ ike dragọn ahụ na-eweda ya ala site n’iri anụ ahụ̣́ ya ma were ọkụ kpọọ ya ọkụ. Ozugbo a matara ike dragọn ahụ site n’akwụkwọ Mkpughe, anyị nwere ike ịhụ ndị eze ahụ, ndị bụkwa dragọn ahụ ma bụrụkwa eze nke ndịda, ndị ga-ewedata eze nke ugwu n’amaokwu nke iri anọ na ise. Ndị àmà atọ doro anya n’isi ahụ, ndị niile na-agba ama banyere mmezu ha zuru oke dịka e si anọchi ya anya site na njikọ nke akwụkwọ Daniel na Mkpughe.

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.

Eze papal nke ugwu nke oge a na-abịa ná njedebe ya n’enweghị onye ga-enyere ya aka n’amaokwu nke iri anọ na ise, ma akwụkwọ Mkpughe na-egosi otú ike papal si abịa ná njedebe ya n’aka ike dragọn ahụ.

> 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.

> Ma mpi iri ahu i hụrụ n’elu anụ ọhịa ahụ, ndị a ga-akpọ nwanyị akwụna ahụ asị, ha ga-emekwa ka ọ bụrụ onye a tọgbọrọ n’efu na onye gba ọtọ, ha ga-eripịa anụ ahụ ya, werekwa ọkụ kpọọ ya ọkụ. N’ihi na Chineke etinyewo n’obi ha imezu uche Ya, ịdịkwa n’otu, na inyefe alaeze ha n’aka anụ ọhịa ahụ, ruo mgbe okwu Chineke ga-emezu. Mkpughe 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.

Ndị eze iri ahụ ga-eji ọkụ kpọọ eze papal nke ugwu ọkụ, ha eriekwa anụ ahụ ya. Ndị eze nke ụbọchị ikpeazụ bụ ike dragọn ahụ.

> “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.

> “Ndị eze na ndị ọchịchị na ndị gọvanọ etinyewo n’ahụ́ ha akara nke onye ahụ na-emegide Kraịst, ma e ji ha nọchie anya dị ka dragọn ahụ nke na-aga ibuso ndị nsọ agha—ndị ahụ na-edebe ihe nile Chineke nyere n’iwu, nakwa ndị nwere okwukwe Jizọs. N’ịbụ ndị iro megide ndị Chineke, ha na-egosikwa onwe ha na ha mara ikpe kwa n’ịhọrọ Barabas n’ọnọdụ Kraịst.” 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.”

Ndị eze iri ahụ bụ ike dragọn ahụ, nke a na-anọchikwa anya ya site n’alaeze Gris na Alexander. Ndị eze ahụ bụ ndị eze nke ndịda, n’ihi na Fero eze Ijipt na-anọchi anya ha. Ha ga-eri anụ ahụ ya, n’ihi na ha bụkwa “nkịta” amụma ahụ nke onye na-abụ Abụ Ọma kpọrọ “nzukọ nke ndị ajọ omume.”

> 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.

> N’ihi na nkịta agbaala m gburugburu: nzukọ nke ndị ajọ omume ekechiela m gburugburu: ha dụrụ aka m na ụkwụ m. Enwere m ike ịgụkọta ọkpụkpụ m niile: ha na-ele m anya, na-elekwasị m anya. Ha na-ekewa uwe m n’etiti ha, na-efe nza n’elu uwe m. Abụ Ọma 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.

Ọchịchị papacy bụ eze nke ugwu a kpọrọ aha ya n’amaokwu nke iri anọ na ise, a na-anọchikwa papacy anya site n’aka Jezebel n’ime nzukọ ekpere nke Thaịataịra.

> 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.

> Ma enwere m ihe ole na ole megide gị, n’ihi na ị na-ahapụ nwanyị ahụ bụ Jezebel, onye na-akpọ onwe ya nwanyị amụma, ka ọ na-akụzi ma na-eduhie ndị ohu m ime ịkwa iko na iri ihe e ji chụọrọ arụsị aja. Ma enyere m ya ohere ka o chegharịa n’ịkwa iko ya; ma o chegharịghị. Lee, M ga-atụba ya n’elu akwa, ma ndị na ya na-akwa iko n’oké mkpagbu, ọ bụrụ na ha echegharịghị n’omume ha. Mkpughe 2:20–22.

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

A na-emezu ikpe Jezebel mgbe nkịta riri ya.

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

> Ma banyere Jezebel kwa, Onyenwe anyị kwuru, sị, Nkịta ga-eri Jezebel n’akụkụ mgbidi Jezreel. 1 Ndị Eze 21:23.

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

Nkịta ndị ahụ bụ Rom ndị ọgọ mmụọ, ike dragọn ahụ, n’ihi na ọ bụ Rom ndị ọgọ mmụọ kpọgidere Kraịst n’obe.

> “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.

> “N’ime ahụhụ nile nke Kraịst n’elu obe, e mezuru amụma. Ọtụtụ narị afọ tupu akpọgide Ya n’obe, Onye Nzọpụta ahụ buru amụma banyere otu a ga-esi mesoo Ya. Ọ sịrị, ‘Nkịta agbaala M gburugburu: nzukọ ndị ajọ omume emechiela M gburugburu: ha adụala aka M na ụkwụ M. Enwere M ike ịgụ ọkpụkpụ M nile: ha na-ele M anya ma na-eleru M anya. Ha na-ekewa uwe M n’etiti ha, ma na-awakwasị uwe mwụda M n’ịzọ nza.’ Abụ Ọma 22:16–18. E mezuru amụma ahụ banyere uwe Ya n’enweghị ndụmọdụ ma ọ bụ ntinye aka sitere n’aka ndị enyi ma ọ bụ ndị iro nke Onye ahụ a kpọgidere n’obe. E nyere ndị agha ahụ, ndị tinyere Ya n’elu obe, uwe Ya. Kraịst nụrụ esemokwu ndị ikom ahụ ka ha na-ekewa uwe ahụ n’etiti ha. A kpara uwe ime Ya dum n’enweghị nkwa, ha wee sị, ‘Ka anyị ghara ịdọwa ya, kama ka anyị wakwasị ya n’ịzọ nza, ka a mara onye ọ ga-abụ.’” 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.

Ndị eze iri ahụ, ndị bụ nkịta, ndị bụ nzukọ nke ndị ajọ omume, ndị bụ Gris na Ijipt, ga-emekwa ka ha were ọkụ kpọọ akwụna ahụ ọkụ.

> 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.

> Ọ bụrụ na ada nke onye nchụàjà ọ bụla emerụọ onwe ya site n’ịgba akwụna, ọ na-emerụ 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.

Ndị eze iri ahụ ji ọkụ kpọọ akwụna ahụ ọkụ, n’ihi na ọ na-ekwupụta onwe ya dịka onye nchụàjà nwanyị, ma ọ bụ akwụna.

> 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.

> Ọ ga-erukwa na ụbọchị ahụ, a ga-echezọ Taịa afọ iri asaa, dịka ụbọchị nke otu eze si dị: mgbe njedebe nke afọ iri asaa gasịrị, Taịa ga-abụ abụ dịka nwanyị akwụna. Were ụbọ akwara, gagharịa n’obodo ahụ, gị nwanyị akwụna a chefuru echefu; kpọọ ụtọ olu ọma, bụrụọ abụ dị ọtụtụ, ka e wee cheta gị. Ọ ga-erukwa, mgbe njedebe nke afọ iri asaa gasịrị, na Onyenwe anyị ga-eleta Taịa, ọ ga-alaghachikwute ụgwọ ịkwa iko ya, ọ ga-esokwa alaeze niile nke ụwa dị n’elu ụwa kwaa iko. Aịzaịa 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.

N’amaokwu nke ise ruo nke itoolu, na amaokwu nke iri atọ na otu ruo nke iri anọ, anyị na-ahụ ihe àmà banyere papasi na-abịa na njedebe ya n’aka ike nke dragọn. A na-emekwa ka ụkpụrụ a zuo oke ugbu a n’Agha Ukraine. Ndị àmà atọ a na-agwa anyị na mgbe eze nke ugwu ga-abịa na njedebe ya n’enweghị onye ga-enyere ya aka n’amaokwu nke iri anọ na ise, dragọn ahụ ga-eri anụ ahụ ya ma were ọkụ kpọọ ya ọkụ. N’ọnụ ndị àmà atọ ka mkpali nke omume dragọn ahụ ga-agụnye ọgbụgba ndụ agbajiri agbaji.

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.

N’amaokwu nke ise ruo nke itoolu, Agha Siria nke Abụọ kwụsịrị site n’ọgbụgba ndụ udo n’afọ 253 T.K. Agha ahụ malitere n’afọ 260 T.K., ma n’afọ nke asaa nke Agha Siria nke Abụọ, e mezuru ọgbụgba ndụ udo site n’aka eze ndịda, site n’inye nwaanyị ka eze ugwu lụọ nwa nwanyị eze ndịda, ka e wee weta udo site n’mmekọrịta alụmdi na nwunye ahụ. Afọ asaa ka alụmdi na nwunye ahụ gasịrị, n’afọ 246 T.K., eze ugwu wepụrụ nwunye ndịda ahụ n’ọnọdụ ya ma weghachite nwunye mbụ ya, onye ọ hapụrụ n’akụkụ mgbe ọ lụrụ adaeze Ijipt ahụ. Ihe kpaliri eze ndịda ịbuso alaeze ugwu agha ma jide eze ugwu bụ mmebi nke ọgbụgba ndụ ahụ.

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.

Ọgbụgba ndụ ahụ e mebiri bụ onyinyo nke Ọgbụgba ndụ Tolentino e mebiri na 1797, nke nyere Napoleon mkpali iji kpọrọ poopu n’agha n’afọ 1798, dịka Ptolemy mere Seleucus n’afọ 246 T.K. Mgbe Ptolemy III si n’emeri ya megide alaeze Seleucid nke ugwu, nke Seleucus II, laghachi Ijipt, o webatara ọtụtụ akụnụba n’Ijipt nke ukwuu, nke mere ka ndị Ijipt nye Ptolemy III aha “Euergetes” (nke pụtara Onye Ọma-eme) n’ihi na o weghachiri ha “chi ha ndị a dọtara n’agha” mgbe ọtụtụ afọ gasịrị.

> 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.

> Ma otu onye ga-esi n’alaka mgbọrọgwụ ya bilie n’ọnọdụ ya, onye ga-abịa na ndị agha, wee banye n’ebe e wusiri ike nke eze nke ugwu, ma mee ihe megide ha, ma merie: Ọ ga-ebukwa n’agha gaa Ijipt chi ha, ya na ndị isi ha, na arịa ha dị oké ọnụ ahịa nke ọlaọcha na nke ọlaedo; ọ ga-anọgidekwa ọtụtụ afọ karịa eze nke ugwu. Daniel 11:7, 8.

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

Mgbe Napoleon jidere pope n’agha n’afọ 1798, ọ napụrụ akụ nke Vatican ma bute ha azụ na France, dịka Ptolemy III nọchiri anya ya n’ụdị, onye were akụ ma kpọghachikwa Seleucus II n’Ijipt, ebe Seleucus II nwụrụ site n’ịda n’elu ịnyịnya. Nke a nọchiri anya Napoleon iwepụ papacy n’elu anụ ọhịa ahụ n’afọ 1798, na ọnwụ pope ahụ n’afọ 1799. Papacy dị na Mkpughe iri na asaa bụ nwanyị ahụ nke nọkwasịrị n’elu anụ ọhịa ahụ, ma mmeri e meriri Seleucus, njide ya n’agha, na ọnwụ ya mechara site n’ịda n’elu ịnyịnya, nọchiri anya Napoleon iwepụ ọchịchị obodo nke papacy (nke a na-anọchi anya ya dịka anụ ọhịa dị na Mkpughe iri na asaa).

> 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.

> Ya mere mmụọ kpọrọ m gaa n’ọzara: m wee hụ nwanyị ka ọ nọkwasịrị n’elu anụ ọhịa uhie ọbara ọbara, nke jupụtara n’aha nkwulu, nke nwere isi asaa na mpi iri. … Mmụọ-ozi ahụ wee sị m, Gịnị mere i ji ju anya? Aga m agwa gị ihe omimi nke nwanyị ahụ, na nke anụ ọhịa ahụ nke na-eburu ya, nke nwere isi asaa na mpi iri. … Nwanyị ahụ ị hụrụ bụkwa obodo ukwu ahụ, nke na-achị ndị eze nke ụwa. Mkpughe 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.

Amaokwu nke ise ruo nke itoolu na-ewebata agha dị n’etiti eze ugwu na eze ndịda n’isi nke iri na otu. Amaokwu nke ise na-enye nkịtị-ejikọta ya na Rom dịka eze ugwu, n’ihi na ọ na-egosi na eze ugwu ga-emeri mpaghara ala atọ tupu ọ chịkwaa n’ike kachasị elu. Amaokwu ndị a na-enye usoro amụma nke na-egosipụta oge mgbe eze ugwu na-achị ma bịakwa na njedebe ya. Nke a bụ kpọmkwem ntọala na nkwa nke isi nke iri na otu. Isiokwu nke ahịrị a bụ ọnyá na-egbu egbu nke eze ugwu nke papal, ma ọ bụ dịka amaokwu nke iri anọ na ise si kwuo, “ọ ga-abịa na njedebe ya, na-enweghị onye ga-enyere ya aka.” Eziokwu a bụ eziokwu dị ugbu a n’ụbọchị ikpeazụ.

We will continue in the next article.

Anyị ga-aga n’ihu n’isiokwu na-esonụ.

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