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# Panium - Number Seven

Panium - Nomer Pitu

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

Daniel 11 Kababar: Garis-garis Piwucalan Saka 1989 nganti Hukum Minggu

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.

Kula sami makarya nglumpukaké kabèh garis ing Daniel sewelas dados satunggal gegayutan kaliyan sajarah sing kaumpet ing ayat patang puluh, ingkang nggambaraké taun 1989 dumugi dhateng hukum Minggu ing Amérika Sarékat. Panggilan kita minangka para siswa ramalan punika inggih nyekel lan mbagekaké pangandika kayektèn kanthi leres.

> 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.

> Sinaua supaya kowé mbuktèkaké awakmu kasarujukan ana ing ngarsané Gusti Allah, minangka buruh sing ora prelu isin, kang mbédak-mbédakaké tembunging kayektèn kanthi bener. 2 Timotius 2:15.

Daniel chapter eleven can be divided into ten prophetic lines. Verses one through four represent one prophetic line. Verse five through nine represents a second line. Verse ten represents a third line. Verses eleven and twelve represent the fourth line. The fifth line is verses thirteen through fifteen. The sixth line is verses sixteen through twenty-two. The seventh line is verses twenty-three and twenty-four. Verse twenty-four through verse thirty-one is the eighth line. Verse thirty-one through forty is the ninth line, and the tenth and final line are verses forty through forty-five. These ten lines are to be brought together line upon line.

Daniel bab sewelas bisa dipérang dadi sepuluh garis ramalan. Ayat siji nganti papat nggambaraké siji garis ramalan. Ayat lima nganti sanga nggambaraké garis kapindho. Ayat sepuluh nggambaraké garis katelu. Ayat sewelas lan rolas nggambaraké garis kaping papat. Garis kaping lima yaiku ayat telulas nganti limalas. Garis kaping enem yaiku ayat nembelas nganti rong puluh loro. Garis kaping pitu yaiku ayat rong puluh telu lan rong puluh papat. Ayat rong puluh papat nganti ayat telung puluh siji yaiku garis kaping wolu. Ayat telung puluh siji nganti patang puluh yaiku garis kaping sanga, lan garis kaping sepuluh lan pungkasan yaiku ayat patang puluh nganti patang puluh lima. Sepuluh garis iki kudu digandhèngaké bebarengan, garis demi garis.

> 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.

> Sapa kang arep diparingi piwulang kawruh déning Panjenengané? lan sapa kang arep diparingi pangerten tumrap piwulang? yaiku wong-wong kang wis disapih saka susu, lan wis dipisah saka susu tetek.

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

> Amarga pranatan kudu ana ing sandhuwuré pranatan, pranatan ana ing sandhuwuré pranatan; garis ana ing sandhuwuré garis, garis ana ing sandhuwuré garis; ana sathithik ing kéné, lan ana sathithik ing kana:

> 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.

> Amarga Panjenengané bakal ngandika marang umat iki kalawan lambé kang gagap lan kalawan basa liya. Marang wong-wong iku Panjenengané ngandika, Iki panggènan katentreman kang nganggo iku kowé bisa maringi katentreman marang wong kang sayah; lan iki panyegeran: nanging wong-wong mau ora gelem ngrungokaké.

> 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.

> Nanging pangandikané Pangéran marang wong-wong mau iku pepakon tumpang-tindih ing ndhuwur pepakon, pepakon tumpang-tindih ing ndhuwur pepakon; larik tumpang-tindih ing ndhuwur larik, larik tumpang-tindih ing ndhuwur larik; ana sethithik ing kéné, lan ana sethithik ing kana; supaya padha lumaku, lan tiba nglungkup bali, lan remuk, lan kejiret, lan katangkep. Yesaya 28:9–13.

Each of the ten prophetic lines are of course interrelated, but within each line a specific theme can be recognized. Though each line has a primary theme, the lines possess more than a singular testimony. I intend to identify each of the themes in the ten lines.

Saben saka sepuluh garis kenabian iku mesthi padha gegandhèngan siji lan sijiné, nanging ing sajroning saben garis ana sawijining tema tartamtu kang bisa diweruhi. Sanadyan saben garis nduwèni tema utama, garis-garis iku ngemu luwih saka mung siji paseksèn. Aku nduwé ancas kanggo nandhani saben tema ing sepuluh garis kasebut.

## First Line

Larik Kapisan

> 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.

> Uga aku, ing taun kapisané Darius, wong Media iku, iya aku dhéwé, ngadeg kanggo netepaké lan nguwatké dhèwèké. Lan saiki aku bakal nduduhaké marang kowé kayektèn. Lah, isih bakal ana telung ratu jumeneng ing Persia; lan sing kapapat bakal luwih sugih banget ngungkuli wong kabèh mau; lan marga saka kakuwatané lumantar kasugihané, dhèwèké bakal nggerakaké wong kabèh nglawan karajan Yunani. Lan ana sawijining ratu kang gagah prakosa bakal jumeneng, kang bakal mrentah kanthi pangwasa kang gedhé, lan nindakaké manut kersané dhéwé. Lan nalika dhèwèké wis jumeneng, karajané bakal diremuk, lan bakal kabagi menyang patang angin ing langit; nanging ora marang turuné, lan uga ora miturut pangwasané kang tau diasta: awit karajané bakal dicabut, kanggo wong liya saliyané wong-wong mau. 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.

Taun kapisané Darius nandhai pungkasané pitung puluh taun, mangkono iku netepaké sawijining wektu pungkasan kang sipaté nabi. Ing ayat telu, Alexander Agung ngadegaké karajané ing saindenging jagad, lan ing ayat papat karajané iku kudu dicabut lan dipérang marang papat angin. Nganggo Darius minangka wektu pungkasan ing taun 1989 ndadèkaké kita bisa ngetung para raja kang digambaraké ing ayat loro. Nalika Gabriel ngandika ing ayat siji, “Uga ing taun kapisané Darius,” dhèwèké lagi nerusaké apa sing wis dipratélakaké marang Daniel ing wiwitaning wahyu, kang diwiwiti ing pasal sepuluh.

> 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.

> Ing taun katelu jumenenge Kores, ratu ing Persia, sawijining prakara kawedharake marang Dhaniel, kang jenenge sinebut Belsyazar; lan prakara iku nyata, nanging wektu kang katetepake iku dawa; lan dheweke mangerteni prakara iku, sarta nduweni pangerten bab sesanti mau. 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.

Tenger pratandha sing nglambangaké sawijining “wektu wekasan” ngandhut rong pralambang. “Wektu wekasan” tumrap garis kenabian Musa yaiku lairé Harun, kang banjur katutaké telung taun sawisé kuwi déning lairé Musa. Harun lan Musa iku pralambang rangkep loro saka “wektu wekasan” ing sajarahé dhéwé, lan dadi pralambang saka lairé Yohanes Pembaptis lan Gusti Yesus nem sasi sawisé kuwi. “Wektu wekasan” ing taun 1798 ditandhani déning katangkepé paus Roma, sing sawisé kuwi tilar donya ana ing panawanan ing taun 1799. Wiwit “taun kapisané Darius, wong Media” nganti tekan “taun kateluné Koresy, raja Persia”; Darius lan Koresy makili “wektu wekasan” ing taun 1989, awit kabèh para nabi padha ngandika luwih akèh bab dina-dina pungkasan tinimbang bab dina-dina nalika padha urip.

> 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.

> Saiki sakehing prakara iki kelakon marang wong-wong mau minangka tuladha; lan iku katulis kanggo pepéling tumrap kita, kang marang kita wis tekan pungkasaning jaman. 1 Korinta 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 lan Kores nggambarake Ronald Reagan lan George Bush senior ing taun 1989. Kalorone padha dadi présidhèn ing taun iku. Ayat kapisan saka pasal sewelas netepake wahyu iku ing taun katelu pamaréntahan Kores, kang bakal nggambarake George Bush senior, sing ngetutake Reagan kaya Kores ngetutake Darius. Ayat loro nyatakake manawa isih bakal ana telung ratu kang jumeneng, lan kang kaping papat iku bakal luwih sugih tinimbang wong-wong mau kabèh. “Wektu wekasan” pungkasan ing pasal sewelas diwiwiti ing taun 1989 lan nuduhake manawa sawisé George Bush senior isih bakal ana telung ratu kang jumeneng, mangkono ngenali telung présidhèn sing ngetutake Bush senior. Telung ratu iku yaiku Bill Clinton, George Bush junior, Barak Obama, banjur présidhèn kang paling sugih, Donald Trump, sing “kanthi kakuwatané” lan “lumantar kasugihané bakal nggerakake kabèh wong nglawan karajan Grecia”.

Verse three then introduces Alexander the Great and therefore typifies the last leader of United Nations who unites with the papacy in the last days, but who like unto the papacy comes to his end. The United Nations is the seventh kingdom represented as ten kings in Revelation seventeen, and the confederacy of ten kings agree to give their seventh kingdom unto the papal beast for one symbolic hour.

Mulané, ayat katelu nglairaké Alexander Agung, lan mulané nggambaraké pamimpin pungkasan saka United Nations sing bakal manunggal karo kapausan ing dina-dina pungkasan, nanging sing, kaya kapausan, tekan marang pungkasané. United Nations iku karajan kapitu sing kagambaraké minangka sepuluh ratu ing Wahyu pitulas, lan pasamuwaning sepuluh ratu iku sarujuk maringaké karajan kapitu mau marang kéwan kapausan sajroning sak jam simbolis.

> 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.

> Lan sungu sepuluh kang kokdeleng iku ratu sepuluh, kang durung nampani karajan; nanging padha nampani panguwasa minangka para ratu sajrone sajam bebarengan karo kéwan iku. Wong-wong iku saiyeg saeka praya, lan bakal masrahaké panguwasa lan kakuwatané marang kéwan iku. Wong-wong iku bakal perang nglawan Sang Cempé, lan Sang Cempé bakal ngalahaké wong-wong mau: awit Panjenengané iku Gustining para gusti, lan Ratuning para ratu: lan wong-wong kang ana bebarengan karo Panjenengané iku wong-wong kang katimbalan, lan kapilih, lan setya. Wahyu 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.

Para ratu sapuluh mau dilambangaké déning ayat telu lan papat, lan uga déning sajarah munggah lan rubuhé Aleksander Agung, sing netepi ayat-ayat mau ing abad kaping papat. Yunani iku karajan katelu ing wangsit Kitab Suci lan dadi pralambang naga, sapratelu saka pasamuwan telung warna antarané naga, kéwan galak, lan nabi palsu. Ing salib, pesen “Ratu wong Yahudi” kacathet ing basa Ibrani, Latin, lan Yunani; makili wong Yahudi, wong Rum, lan sakèhé wong akèh saka bangsa-bangsa liyané sing bakal ana ing Yerusalem nalika Paskah. Wong Yunani makili naga, wong Rum makili kéwan galak, lan wong Yahudi iku nabi palsu.

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.

Papat ayat pisanan saka pasal sewelas ngenali pungkasaning kakuwatan naga kadonyan sing nindakaké laku jina karo kakuwatan kapapalan nalika mangsa ujian manungsa ditutup. Ayat telu lan papat ngenali munggahe pungkasan lan rubuhipun pungkasan saka pawujudan pungkasaning kakuwatan naga kadonyan. Ayat-ayat iku nglapisi enem ayat pungkasan sing ngenali pungkasaning kéwan galak sing nindakaké laku jina karo para ratu ing bumi. Wiwitan lan pungkasaning pasal sewelas ngenali sajarah nalika para mungsuhing Allah tekan ing pungkasané tanpa ana siji waé sing nulungi. Papat ayat pisanan sing dipadhakaké karo enem ayat pungkasan, lan kanthi mangkono nggawa pralambang Sepuluh Préntah Allah kanthi sawijining loh kang ngemu papat préntah pisanan lan sawijining loh kang ngemu enem préntah pungkasan, sarta uga nglambangaké sawijining pacoban kanthi angka sepuluh.

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.

Patang ayat kapisan nggambarake sawijining wiwitan sing njlentrehake pungkasan, nalika sekaligus nyandhet pesen iku minangka wiwit ing “wektu pungkasan” taun 1989. Ayat-ayat iku makili wektu saka 1989 nganti tumekaning penutupan mangsa sih-rahmat tumrap manungsa, mangkono ngringkes pesen saka enem ayat pungkasan, yaiku tambahing kawruh sing kasuwak segelé ing taun 1989, kang nandhani prastawa-prastawa sing gegandhengan karo penutupan mangsa sih-rahmat.

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.

Ayat-ayat punika maringi dhasar profetik kanggé mangertosi bilih wiwit taun 1989 badhé wonten cacahipun wolung présidhèn, kanthi présidhèn kaping wolu asalipun saking pitu présidhèn sadèrèngipun; mila petikan punika kaiket dados satunggal kaliyan enigma bilih kang kaping wolu punika asalipun saking pitu, ingkang dados ciri profetik ingkang awujud kayektèn sapunika wonten ing dinten-dinten pungkasan.

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.

Tema kang bisa dimangertèni saka ayat-ayat iku yaiku karusakan pungkasan saka kakuwatan naga kang nindakake laku jina karo sundel Tirus. Sundel iku nindakake laku jina karo sakèhé para ratu ing bumi, nanging kaya déné Prancis kuna dadi putra pambarep pasamuwan Katulik nalika Clovis masrahaké dhamparé marang kapausan ing taun 496, mangkono uga kéwan bumi saka Amérika Sarékat bakal dadi kang kapisan saka para ratu sing nindakake laku jina karo sundel iku ing undhang-undhang Minggu. Kaya déné ing enem ayat pungkasan, patang ayat wiwitan ngenali lan nekanaké katelu kakuwatan kang nuntun donya menyang Armagedon, nanging tema ing patang ayat wiwitan iku yaiku kakuwatan naga kang dilambangaké déning Grecia lan Alexander Agung.

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 miwiti prosès wolung présidhèn sing saiki wis nuntun tekan présidhèn pungkasan saka wolung présidhèn mau. Présidhèn kaping wolu bakal ngadhegaké reca kéwan galak mau lan ngetrapaké hukum Minggu ing Amérika Sarékat, nalika uga dadi pamedhar rembug lan ngrancang sawijining pangaturan sing ndadèkaké dhèwèké minangka kepala Perserikatan Bangsa-Bangsa, kang ing wektu iku uga bakal mlebu ing sawijining sesambungan gréja lan nagara ing saindenging jagad kanthi dalih ngrampungaké peperangan radikal Islam sing saya mundhak.

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.

Pangalihing Amerika Serikat, kang minangka kéwan bumi ing Wahyu pasal telulas, saka dadi karajan kaping nem ing ramalan Kitab Suci tumuju dadi sirahing karajan kaping pitu ing ramalan Kitab Suci, nalika ngrampungaké sesambungan tanpa sah karo karajan kaping wolu ing ramalan Kitab Suci, kagambarake wiwit ayat siji kang nandhani taun 1989, lumantar para présidhèn kang nuntun marang hukum Minggu ing Amerika Serikat, lan sanalika iku uga ngenali ratu kang rosa ngadeg. Ratu kang rosa iku yaiku Trump kang njupuk panguwasa marang Perserikatan Bangsa-Bangsa, kang saiki lagi ana ing proses mbubaraké iku sadurungé tuntutan-tuntutané.

## Second Line

Larik Kapindho

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.

Ayat lima nganti sanga nggambarake panyebutan kang kapisan lan pepindhan rinci saka perang antarane ratu-ratu ing sisih lor lan sisih kidul, kang sajroning sakabehing bab iki dienggo minangka latar mburi kenabian kang utama. Ayat lima ngetokake tema saka perangan iki.

> 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.

> Lan ratu saka sisih kidul bakal dadi kuwat, uga salah siji saka para panggedhene; lan wong iku bakal dadi luwih kuwat ngungkuli dheweke, sarta bakal nduwèni panguwasa; panguwasane bakal dadi panguwasa kang gedhé. 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.

Ptolemaios I Soter lan Seleukos I Nikator katuduhake ing ayat punika. Kalorone minangka seperpat saking “Diadochi” (tegesipun penerus) karajanipun Aleksander. Seleukos punika “raja sisih lor” ingkang kapisan wonten ing pasal sewelas, lan selaras kaliyan Roma kafir, Roma kapausan, lan Roma modern—Seleukos namung dados mapan minangka raja sisih lor miturut ramalan sasampunipun tigang kamenangan utami utawi prastawa-prastawa wigati: panjenenganipun ngrebat malih Babil ing taun 312 SM, Peperangan Ipsus ing taun 301 SM, lan Peperangan Corupedium ing taun 281 SM. Gerakan-gerakan punika ngalahaken para saingan utaminipun, nglajengaken jembaripun karajanipun, lan ngukuhaken pangwasanipun wonten ing wewengkon punika.

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.

Garis kapindho diwiwiti kanthi ngenali raja lor lan raja kidul minangka béda saka para panerus liyane (Diadochi) saka karajané Aleksander sing kabagi. Iki diwiwiti kanthi ngenali manawa raja lor mung diwènèhi kakuwasan sawisé telung panaklukan. Banjur, ing sajarah perjuwangan kanggo panguwasa sing kawedhar sawisé séda Aleksander ing ayat enem nganti sanga, dikenali sawijining jangka wektu sing dipungkasi kanthi tumbangé raja lor déning raja kidul. Iki minangka kang kapisan saka ping telu ing pasal sewelas nalika raja kidul ngungkuli raja lor. Iku dadi telung paseksi internal ing sajroning pasal mau sing kanthi cetha netepaké tandha-tandha sajarah sing nuntun marang sawijining raja kidul ngalahaké sawijining raja lor.

> 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.

> Lan ratu ing sisih kidul bakal dadi kuwat, lan salah siji saka para pangerane; lan dheweke bakal dadi luwih kuwat ngungkuli dheweke, sarta bakal nduwèni pangwasa; pangwasane bakal dadi pangwasa kang gedhé. Lan ing pungkasaning taun-taun, wong-wong mau bakal gabung dadi siji; awit putri ratu saka sisih kidul bakal teka marang ratu ing sisih lor kanggo damel prajanjèn: nanging dheweke ora bakal tetep nyekel kakuwataning lengen; mangkono uga dheweke ora bakal tetep ngadeg, uga lengene: nanging dheweke bakal dipasrahaké, lan wong-wong kang ngirid dheweke, lan kang nglairaké dheweke, lan kang nguwataké dheweke ing mangsa-mangsa iku. Nanging saka salah siji pang saka oyod-oyode dheweke bakal ana siji kang jumeneng ing kalungguhane, kang bakal teka karo bala tentara, lan bakal mlebu ing bètèngé ratu ing sisih lor, lan bakal tumindak nglawan wong-wong mau, lan bakal menang: Lan uga bakal nggawa minangka tawanan menyang Mesir allah-allahé, bebarengan karo para pangerané, lan karo praboté kang aji saka salaka lan emas; lan dheweke bakal tetep luwih akèh taun tinimbang ratu ing sisih lor. Mangkono ratu ing sisih kidul bakal mlebu ing karajané, lan bakal bali menyang nagarané dhéwé. 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.

Kapriksan sajarah tumrap ayat-ayat punika maringi pola tumrap kapriksan kenabian saking sèwu kalih atus sawidak taun pamaréntahan kapausan ingkang katandhani wonten ing ayat tigang dasa satunggal ngantos patang dasa, lan pola kenabian tumrap kapriksan ayat sewelas, ingkang kapisan kaleksanan ing taun 217 SM ing Paprangan Raphia. Tiga seksi punika nandhesaken ciri-cirinipun Perang Ukraina, ing pundi Putin, raja kidul pungkasan, badhé unggul ngungkuli tentara proksi saking raja lor kapausan.

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.

Tema saka garis kapindho sajarah kenabian iku carané tatu sing matèni mau diwènèhake marang kapausan ing taun 1798, kaya kang dipralambangaké déning ayat lima nganti sanga lan perang ing Raphia ing ayat sewelas. Sang ratu saka kidul, yaiku Mesir, iku kakuwasan naga.

> 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.

> He anaking manungsa, adegna rainmu nglawan Sang Pringon, ratu Mesir, lan medhara nglawan dheweke, uga nglawan sakèhé tanah Mesir: ngucapa lan kandhaa, Mangkene pangandikané Pangéran Allah; Lah, Aku nglawan kowé, hé Sang Pringon, ratu Mesir, naga gedhé kang lelèr ana ing tengahing kali-kaliné, kang ngandika, Kaliku iku duwèkku dhéwé, lan aku kang wus damel iku kanggo awakku dhéwé. Yehezkiel 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.

Telung gambaran ngenani raja ing sisih kidul kang ngalahaké raja ing sisih lor ing bab kaping sewelas sesambungan dadi siji kanggo nandhani rubuhe pungkasan saka raja ing sisih lor ing ayat kaping patang puluh lima.

> 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.

> Lan dhèwèké bakal ngedegaké kémah-kémah kratoné ana ing antarané segara-segara ing gunung suci kang mulya; nanging dhèwèké bakal tekan pungkasané, lan ora ana siji waé kang bakal nulungi dhèwèké. 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.

Ana telung garis ing pasal kaping sewelas sing nggambarake sawijining raja kidul ngalahaké sawijining raja lor, nanging nalika raja lor tekan pungkasané tanpa ana sing nulungi, prakara iku ora katon cetha mangkono. Nanging kitab Wahyu netepaké yèn kakuwatan naga iku sing njatuhaké dhèwèké kanthi mangan dagingé lan ngobong dhèwèké nganggo geni. Sawisé kakuwatan naga iku diakoni saka kitab Wahyu, kita bisa ndeleng para raja, kang uga naga lan uga raja kidul, sing bakal njatuhaké raja lor ing ayat patang puluh lima. Telung saksi langsung ing pasal iku, kang kabèh padha nyeksèni kasampurnan panggenapané kanthi sampurna kaya sing diwakili lumantar gegandhèngan antarané kitab Daniel lan Wahyu.

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.

Raja paus modern saka lor tekan ing wekasané tanpa ana sing nulungi ing ayat patang puluh lima, lan kitab Wahyu nerangaké kepriyé kakuwasan paus tekan ing wekasané déning tanganing kakuwasan naga.

> 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.

> Lan sungu sapuluh kang kokdeleng ana ing kéwan iku, iku bakal sengit marang wanita laku jina mau, lan bakal ndadèkaké dheweke dadi sepi lan wuda, lan bakal mangan dagingé, lan ngobong dheweke nganggo geni. Awit Gusti Allah wis maringi ing sajroning atiné supaya nindakaké karsané, lan supaya sarujuk, lan masrahaké karajané marang kéwan iku, nganti pangandikané Gusti Allah kalakon. Wahyu 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.

Para ratu sepuluh mau ngobong ratu paus saka lor nganggo geni lan mangan daginge. Para ratu ing dina-dina wekasan iku kakuwatan naga.

> “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.

> “Para ratu, para panguwasa, lan para gubernur wis ngetrapaké marang awaké dhéwé tandha antikristus, lan dipralambangaké minangka naga kang lunga arep perang nglawan para suci—yaiku wong-wong kang netepi pepakoné Allah lan kang nduwèni pracaya marang Gusti Yesus. Ing satruné marang umaté Allah, wong-wong iku uga mbuktèkaké yèn padha luput amarga milih Barabas tinimbang Kristus.” 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.”

Sepuluh ratu iku yaiku kakuwatan naga, kang uga dilambangaké déning karajan Yunani lan Alexander. Para ratu iku padha dadi para ratu sisih kidul, amarga padha dilambangaké déning Firaun, ratu Mesir. Wong-wong mau bakal mangan dagingé, amarga padha uga dadi “asu-asu” nabi ing ramalan, kang déning juru Masmur sinebut “pasamuwané wong duraka.”

> 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.

> Amarga asu-asu wis ngubengi aku; pasamuwaning para duraka wis ngepung aku; tangan lan sikilku padha ditombak. Aku bisa ngétung sakehing balungku; wong-wong padha nyawang lan mentheleng marang aku. Sandhangku padha dipérang ing antarané dhéwé, lan jubahku padha diundhi. Jabur 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.

Kapausan iku ratu saka sisih lor ing ayat patang puluh lima, lan kapausan iku dipralambangaké déning Izébel ing pasamuwan Tiatira.

> 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.

> Nanging Aku nduwèni sapérangan prakara marang kowé, amarga kowé ngejarké wong wadon Yézabèl iku, kang ngarani awaké dhéwé nabi wadon, mulang lan nyasarké para kawula-Ku supaya padha laku jina lan mangan pisungsung kang dipasrahaké marang brahala. Lan Aku wis maringi wektu marang dheweke supaya mratobat saka laku jinané; nanging dheweke ora mratobat. Lah, Aku bakal nguncalaké dheweke menyang ing paturon, lan wong-wong kang padha laku zina karo dheweke menyang kasangsaran gedhé, kajaba padha mratobat saka panggawéné. Wahyu 2:20–22.

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

Ukumané Izebel kaleksanan nalika dheweke dipangan déning asu-asu.

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

> Lan bab Izebel uga Sang Yehuwah ngandika mangkene: Asu-asu bakal mangan Izebel ing sacedhake témbok Yizreel. 1 Para Raja 21:23.

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

Asu-asu iku Roma kafir, kakuwatan naga, awit Roma kafir iku kang nyalib Sang Kristus.

> “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.

> “Ing kasangsarané Kristus ana ing salib, ramalan kapenuhan. Atusan taun sadurungé panyaliban, Sang Juru Slamet wis ngramalaké perlakuan sing bakal katampa déning Panjenengané. Panjenengané ngandika, ‘Asu-asu ngubengi Aku; pasamuwané wong duraka ngurung Aku; tangan-Ku lan sikil-Ku padha ditusuk. Kabèh balung-Ku bisa Dakétung; wong-wong padha nyawang lan ndelengi Aku. Sandhangan-Ku padha dipérang ana ing antarané wong-wong mau, lan wong-wong mau mbuwang undhi tumrap jubah-Ku.’ Jabur 22:16–18. Ramalan bab sandhangané Panjenengané kaleksanan tanpa rembugan utawa campur tangan saka kanca-kanca utawa mungsuh-mungsuhé Panjenengané sing kasalib. Marang para prajurit sing wis masang Panjenengané ana ing salib, sandhangané Panjenengané diwènèhaké. Kristus miyarsakaké padudon wong-wong mau nalika padha mbagi sandhangané ana ing antarané dhéwé. Jubahé ditenun kabèh tanpa jahitan, lan wong-wong mau padha kandha, ‘Aja kita suwèk, nanging beciké kita mbuwang undhi kanggo iku, supaya ngerti sapa kang bakal nduwèni.’” 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.

Sapuluh ratu, yaiku asu-asu, yaiku pasamuwané wong duraka, yaiku Griken lan Mesir, uga bakal ngobong sundel iku nganggo geni.

> 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.

> Lan manawa ana putri saka imam kang najisaké awaké dhéwé kanthi tumindak laku jina, iku ngrèmèhake bapaké; dhèwèké kudu diobong nganggo geni. Leviticus 21:9.

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

Raja-raja sepuluh iku ngobong sundel mau nganggo geni, amarga dheweke ngakoni awake dadi sawijining imam wadon, nanging satemene iku sundel.

> 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.

> Lan bakal kelakon ing dina iku, Tirus bakal kalalèkaké pitung puluh taun, manut dina-dinané siji ratu: sawisé pungkasané pitung puluh taun Tirus bakal nyanyi kaya sundel. Cekelen clempung, lumakua ngubengi kutha, hé sundel kang wis kalalèkaké; gawéa swara kang mranani, nyanyia akèh tembang, supaya kowé kèlingan manèh. Lan bakal kelakon sawisé pungkasané pitung puluh taun, yèn Pangéran bakal ngrawuhi Tirus, lan dhèwèké bakal bali marang upahing sundel, lan bakal laku jina karo kabèh karajan ing donya ing saindenging lumahing bumi. Yesaya 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.

Ing ayat lima nganti sanga, lan ayat telung puluh siji nganti patang puluh, kita nemokake paseksi bab kapausan sing tekan pungkasané ana ing tangan kakuwatan naga. Prinsip iki uga saiki lagi katindakaké ing Perang Ukraina. Katelu paseksi iki maringi weruh marang kita bilih nalika raja sisih lor tekan ing pungkasané tanpa ana siji waé sing nulungi ing ayat patang puluh lima, naga bakal mangan dagingé lan ngobong dheweke nganggo geni. Miturut telung paseksi, pamecut tumindak naga iku bakal nyakup prajanjèn sing wis diremuk.

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.

Ing ayat lima nganti sanga, Perang Siria kapindho rampung kanthi prajanjèn ing taun 253 SM. Perang mau diwiwiti ing taun 260 SM, lan sawisé pitung taun lumaku ing Perang Siria kapindho, sawijining prajanjèn tentrem kasil kaleksanan lumantar ratu saka sisih kidul maringaké putriné marang ratu saka sisih lor supaya panjenengané bisa krama karo putri ratu saka sisih kidul lan ndadèkaké tentrem lumantar pasetunyaning palakrama. Pitung taun sawisé palakrama iku, ing taun 246 SM, ratu saka sisih lor nyingkiraké garwané saka sisih kidul lan mulihaké garwa asliné kang biyèn wis disingkiraké nalika panjenengané krama karo putri Mesir. Panyurungé ratu saka sisih kidul kanggo nyerang karajan sisih lor lan nangkep ratu sisih lor yaiku prajanjèn kang wis dilanggar.

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.

Prajanjèn sing kacacadan iku nggambaraké Prajanjèn Tolentino sing uga kacacadan ing taun 1797, kang maringi Napoleon pamecut kanggo njupuk paus dadi tawanan ing taun 1798, kaya dene Ptolemaios wis nindakaké marang Seleukos ing taun 246 SM. Nalika Ptolemaios III bali menyang Mesir sawisé kamenangané nglawan kakaisaran Seleukia sisih lor kagungané Seleukos II, dhèwèké nggawa bali bandha kasugihan akèh banget menyang Mesir, saéngga wong-wong Mesir maringi gelar “Euergetes” (tegesé Dermawan) marang Ptolemaios III amarga wis mulihaké “para déwa tawanan” dhèwèké sawisé pirang-pirang taun.

> 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.

> Nanging saka siji pang saka oyod-oyodé bakal ana wong siji kang jumeneng nggentèni kalungguhane, kang bakal teka karo bala tentara, lan bakal mlebu ing bètèngé raja lor, lan bakal tumindak nglawan wong-wong mau, lan bakal unggul: Lan iya bakal nggawa para allahé dadi tawanan menyang Mesir, bebarengan karo para panggedhé lan piranti-piranti perak lan emasé kang aji; lan dhèwèké bakal lestari luwih akèh taun tinimbang raja lor. 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).

Nalika Napoleon nyekel paus dadi tawanan ing taun 1798, dheweke ngrampas bandha-bandha Vatikan lan nggawa bali menyang Prancis, kaya sing dilambangaké déning Ptolemaios III, sing njupuk bandha-bandha lan uga Seleukos II bali menyang Mesir, ing kono Seleukos II séda ambruk saka jaran. Iki nglambangaké Napoleon nyingkiraké kapausan saka kéwan ing taun 1798, lan patiné paus ing taun 1799. Kapausan ing Wahyu pitulas iku wanita sing nunggang ing ndhuwur kéwan, lan kekalahan, penawanan, lan pati Seleukos sawisé kuwi amarga ambruk saka jaran, nglambangaké Napoleon nyingkiraké panguwasa sipil kapausan (sing dilambangaké minangka kéwan ing Wahyu pitulas).

> 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.

> Mulané dhèwèké nggawa aku ing Roh menyang ara-ara samun: lan aku weruh ana wong wadon lenggah ing sandhuwuré kéwan galak warna abang kirmizi, kebak jeneng-jeneng pitenah, mawa pitu sirah lan sepuluh sungu. … Lan malaékat mau ngandika marang aku, Yagéné kowé gumun? Aku bakal nyritakaké marang kowé wewadining wong wadon iku, lan wewadining kéwan galak kang nggawa dhèwèké, kang mawa pitu sirah lan sepuluh sungu. … Lan wong wadon kang kokdeleng iku yaiku kutha gedhé iku, kang mrentah atas para ratu ing bumi. Wahyu 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.

Ayat lima nganti sanga ngenalaké peperangan antarané raja sisih lor lan raja sisih kidul ing pasal sewelas. Ayat lima maringi dhasar sing ngiket marang Roma minangka raja sisih lor, awit ayat iku nduduhaké yèn raja sisih lor bakal ngrebut telung wilayah géografis sadurungé mrentah kanthi unggul. Ayat-ayat iku maringi struktur kenabian kang netepaké sawijining mangsa nalika raja sisih lor mrentah, nanging banjur tumeka ing pungkasané. Iki lah premis lan janji pasal sewelas. Tema saka garis iku yaiku tatu pati tumrap raja paus minangka raja sisih lor, utawa kaya kang katulis ing ayat patang puluh lima, “dhèwèké tumeka ing pungkasané, lan ora ana siji waé kang nulungi.” Kabeneran iki yaiku kabeneran jaman saiki ing dina-dina wekasan.

We will continue in the next article.

Kita badhé nerusaké ing artikel salajengipun.

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