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# Panium - Number Seven

Panium - Namba me abic aryo

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

Nyuto woko pa Daniel 11: Rek me janabi aa ki 1989 dok i Cik me Sande

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.

Wan watye ka timo me kelo rek weng pa Daniel apar acel kacel i rwate ki lok me con ma kikano me coc me 40 ma nyutu 1989 nyaka cik me Sande i United States of America. Kwero wa calo ladiya me porofeci en ni wan yaro maber lok pa adiera.

> 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.

> Tem maber wek inyutu ni in obedo ma kicwako bot Lubanga, latic ma pe tye ki kweg, ma wilo lok me adwogi maber. 2 Timoteo 2:15.

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

Chapta 11 me Daniel romo pwiro woko i rek apar me porofetik. Ves 1 cungi 4 obedo rek acel me porofetik. Ves 5 cungi 9 obedo rek aryo. Ves 10 obedo rek adek. Ves 11 ki 12 obedo rek angwen. Rek abic obedo ves 13 cungi 15. Rek abicel obedo ves 16 cungi 22. Rek abic aryo obedo ves 23 ki 24. Ves 24 cungi 31 obedo rek abic adek. Ves 31 cungi 40 obedo rek abic angwen, ki rek apar ma agiki obedo ves 40 cungi 45. Gin rek apar man myero kiketo kacel, rek ki rek.

> 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.

> En bi pwonyo ngat mane ki ngec? Kede ngat mane ma bi miyo ngeyo tito? Gin ma gityeko weko caano, kede ma gikwanyo ki ididi.

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

> Pien myero cik obedo i wii cik, cik i wii cik; rek i wii rek, rek i wii rek; kany manok, ki kun manok:

> 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.

> Pien, ki labi ma okoto-koto kede leb mukene, obiwaco bot jo man. Bot jo ma owaco gi ni, “Man aye kuc ma utwero cayo jo ma goro obed i kuc; ci man aye dwogo kuc; ento pe giwinyo.”

> 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.

> Ento lok pa Rwot obedo botgi: cik i kom cik, cik i kom cik; rek i kom rek, rek i kom rek; kany matin, kanyo matin; paka giceto, ki gipobo i anyuma, ki giyubore, ki gitingore i twok, ki gipungore. Aisaia 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.

Ka atir, rek apar mag porofetik keken tye ki kube kacel; ento i irek keken, tema ma pire tek romo neno. Kadi irek keken tye ki tema ma madit, ento rek magi tye ki laro mapol loyo acel kende. Amito nyutu tema keken ma i rek apar.

## First Line

Rek me acel

> 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.

> Keken an, i higa me acel pa Dario me Mede, an ocungo me moko atir iye kede me medo teko iye. Kombedi abi nyutu in atir. Nen, pwod bicungo rwot adek i Peresia; ci rwot me angwen obedo tye ki rwete madit maloyo gi weng, ci ki teko ma rwete ne omiyo, obimed cwiny jo weng me lweny bot pinyruoth me Girikia. Rwot ma tek obicungo, ma bilobo ki twero madit, ci bitimo macalo mit iye. Kacel ka ocungo, pinyruoth ne bipuk woko, ci biyar bot yamo angwen me polo; pe bot nyithone, kede pe macalo twero ne ma onwongo olobo ki: pien pinyruoth ne bikwanyo woko, pi jo mukene mapat ki gi. Daniyeli 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.

Mwaka ma acel pa Darius nyutu ni tyeko me mwaka apar abiro otyeko, ci nyutu cawa me tyeko ma pa poropheti. I ves adek, Aleksanda Madit oter ker pa piny weng, ento i ves angwen ker ne myero ki kwanyo woko ki poko i yamo angwen. Ka watiyo ki Darius calo cawa pa tyeko i 1989, omiyo wa twero ngiyo lim pa rwodi ma kityeko yaro i ves aryo. Ka Gabriel owaco i ves acel, ‘Ka bene i mwaka ma acel pa Darius,’ bene tye ka medo i gin ma omino Daniel ngec i cako me neno, ma ocako i lut apar.

> 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.

> I higa me adek pa Cyrus, rwot me Peresia, gimoro otyeko nyutu bot Daniel, ma nyinge kiluongo ni Belteshazzar; ki gima obedo adii, entono kare ma kityeko yubo obedo mabor; en otyeko ngeyo gima, ki obedo ki ngec pa neno. 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.

Alama me wot ma nyutu “kare pa agiki” tye ki alama aryo. “Kare pa agiki” pa rek me porofeti pa Mose obedo nywol pa Aaron, ci, higa adek lacen, nywol pa Mose. Aaron ki Mose obedo alama aryo me “kare pa agiki” i gin marwategi, ki gi timo calo alama pa nywol pa Yowani ma Baptiista, ci, dwe abicel lacen, nywol pa Yesu. “Kare pa agiki” i 1798 orwate ki mako Paapa pa Roma, ma ci lacen otho i yabu i 1799. Ki i “higa acel pa Dario jo-Medo” i “higa adek pa Sairusi, rwot pa Peresia”; Dario ki Sairusi gi nyutu “kare pa agiki” i 1989, pien jo-porofeti weng gi loko lok mapol ikom cawa me agiki maloyo cawa ma ginongo bedo kwede.

> 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.

> Kombedi, gin weng eni ma otime i botgi, otime pi tito; ki kicoyo pi ciko wa, i bot wa ma tyeko me piny obino. 1 Corinthians 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 ki Cyrus gin calo Ronald Reagan ki George Bush madongo i higa 1989. Dogi obedo Joladit pa lobo i higa eno. Cik acel i Dul me apar acel keto neno i higa adek pa Cyrus, ma obedo calo George Bush madongo ma obino ki anyim Reagan, calo keken Cyrus obino ki anyim Darius. Cik aryo waco ni rwodi adek pud gubitugo, ki en ma angwen obedo mamaloyo gi weng i jami. "Kare me agiki" ma i Dul me apar acel cako i higa 1989, ki nyutu ni anyim George Bush madongo rwodi adek pud gubitugo, kacel tito Joladit pa lobo adek ma obino ki anyim Bush madongo. Rwodi adek meno obedo Bill Clinton, George Bush matidi, Barak Obama; ki ci, ladit pa lobo ma mamaloyo i jami, Donald Trump, bi "ki teko pa iye" ki "ki jami pa iye obi keto jo weng me bedo i woko ikom lobo pa 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.

I lok ma adek dong kinyutu Aleksanda Madit, ci nyutu calo labongo twero ma ogiko pa United Nations, ma orwate ki teko pa Papa i nino me agiki; ento, calo teko pa Papa, orome agiki. United Nations obedo lwak me abiro ma kinyutu calo rwodi apar i Revelation 17, ci kacel pa rwodi apar ogamo me miyo lwakgi me abiro bot beast pa Papa pi cawa acel ma pire cal.

> 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.

> Kede dungu apar ma in oneno gin rwodi apar, ma pe gi onongo kinongo lwak kombedi; ento gibigamo teko calo rwodi pi cawa acel ki lewic. Gin ma eni tye ki wic acel, kede gibimiyo lewic tekogi ki twero gi. Gin ma eni gibilweny ki Lamb, en Lamb obi loyo gi; pien en Rwot me rwodi, ki Rwot me rwodi; ki jo ma tye ki en gin ma kiyaro, kiyero, ki ma tye ki geno. Revelation 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.

Loka me 3 ki 4 nyutu rwot apar meno, kacel ki lok me con pa nyolo rwom ki poto piny pa Aleksander Madwong, ma otyeko pango loka meno i kare me ceng apar apar ma angwen. Giriki obedo lobo me rwot ma adek i poroci pa Bibul, ki obedo cal pa Dragoni, acel i lwak me gin adek: Dragoni, le, ki lanabi mape atir. I Kurusi, lok me “Rwot pa Ayuda” kicoyo i coc i Leb Ebru, Leb Latin, ki Leb Giriki; me nyuto Ayuda, Loma, ki lwak mapol pa lobo mukene mane onego bedo i Jerusalem i Kare me Pasika. Jo Giriki gi nyutu Dragoni, jo Loma gi nyutu le, ki Ayuda ne gin lanabi mape atir.

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.

Nyig lok angwen me acakki pa chapta apar acel nyutu giko pa twero pa Deraigon pa lobo, ma otimo tic me coyo kwede twero pa Papa, ka kare me temo pa dano dong ogiko. Nyig lok adek ki angwen nyutu medo iye me agiki ki poto me agiki pa nyutu ma agiki me twero pa Deraigon pa lobo. Nyig lok magi gicake ki nyig lok abicel acel me agiki, maginyutu giko pa “Beast” ma otimo tic me coyo ki Rwodi pa lobo. Acakki ki agiki pa chapta apar acel nyutu tal ma joma tye kwede ka woko ki Lubanga gibino i giko pa gi, pe tye ngat mo me konyogi. Nyig lok angwen me acakki gicake ki nyig lok abicel acel me agiki; kede mano ginywako cal pa Cik Apar, ki kobo me angwen me acakki me Cik, ki kobo me abicel acel me agiki me Cik; ka bene gicalo temo ma kiyaro ki namba apar.

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.

Lok angwen ma me acaki tye ka mino calo acaki ma nyutu agiki, kun gi oketo piny kwena ni cako i ‘kare me agiki’ i 1989. Lok magi tye ka mino calo 1989 nyaka giko me tem pa dano; omiyo gi cobo lok me rek abicel me agiki, ma en medo me ngec ma kiweyo woko ki i gonyo i 1989, ma ginyutu gin matime ma rwate ki giko me tem pa dano.

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.

Lok magi gumiya rwom me porofetik me ngeyo ni, kacako i 1989, gubedo purezidens aboro weng, kun me aboro obedo pa abicel ma con; kacalo atir, man keto coc weng pire kany ki misteri me ni, me aboro obedo pa abicel, ma obedo kit porofetik ma obedo adwogi matye kombedi i cawa me agiki.

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 ma itwero ngeyo ki coc en goyo piny me agiki pa twero pa drakoni ma timo zina ki malaya pa Tiro. Malaya eno timo zina ki rwodi weng pa piny, ento macalo kede Faransa me con obedo ma acoya pa Kanisa Katoliki ka Clovis ocweyo kom ne bot twero pa Papa i 496, kamano keken, lam me piny pa Amerika me Kacel bene obedo ma acoya i rwodi me timo zina ki malaya i cik me Sande. Macalo ka i coc ma giko abicel acel, i coc me cako angwen bene gitero i nying ki gikwanyo matek twero adek weng ma giwayo piny bot Amagedon; ento tema i coc me cako angwen en twero pa drakoni ma gitito ne ki Giriki kacel ki Aleksandara ma Madit.

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 ocako yo me Piresidenti aboro ma okelo wa kombedi i agiki pa gin aboro. Piresidenti ma namba aboro obi yubo ka keto malo cal pa lamal ki miyo wek cik me Sande otimore i United States, ka bene i kare acel obicoyo yar ma obimiyo obed ladit me United Nations, ma i kare eno keken obidonyo i kube me Kanisa ki Gavumenti ma i piny weng i nying me yaro lweny ma tye ka dongo pa Islaam ma radiko.

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.

Lok ma timo Amerika me Kacel, ma obedo nyama me piny i Buk me Revelation, bur apar adek, ki weko bedo lwak ma abicel me poropheti me Baibul dok ceto i wi pa lwak ma abiriyo me poropheti me Baibul, ka gicoko rwom ma pe ocik kwede lwak ma aboro me poropheti me Baibul, kityeko yaro ne ki cego acel ma kanyutu 1989, ki ladit pa lobo ma gicwalo cito bot Cik me Ceng Sande i Amerika me Kacel, kede oyoto matin dok kanyutu rwoth maduong’ ma otunge. Rwoth maduong’ en Trump, ma tye ka cano loyo United Nations, ma kombedi tye ka gonyo woko anyim mito ne.

## Second Line

Rek ma aryo

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.

Lok 5–9 kelo lok me acaki, ki kelo nyutu acel acel, pi lweny ikom rwode me Bor ki me Piny, ma pot buk weng tiyo kwede calo kom me lagam ma pire tek. Lok 5 cobo piny tema pa but me coc man.

> 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.

> Rwot pa tung macego bi bedo tek, ci ngat acel i ladito pa iye; en bi bedo tek maloyo iye, ci bi nongo twero me loyo; twero pa iye bi bedo madwong. 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.

Ptolemy I Soter ki Seleucus I Nicator gicoyo gi i rek man. Gin aryo man gi obedo ngat acel ki angwen ikin “Diadochi” (mito ni “ngat ma bino anyim”) pa lwak pa Alexander. Seleucus obedo rwom me acel me “king of the north” i dyel apar acel; kakare ki Rome ma pe yaro Lubanga, Rome pa Papa, ki Rome me kombedi—gicwalo ni Seleucus okete keken macalo “king of the north” me poropheti inyim lweny adek ma madit onyo tim adek ma oreme tek: dwogo pa en me Babylon i 312 BC, Lweny me Ipsus i 301 BC, kede Lweny me Corupedium i 281 BC. Gin man oloyo lagec pa en ma madit, oywolo lwak pa en, ki ocweno teko pa en me loyo i dul me kabedo.

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.

Rek ma aryo cako ki nyutu rwot me North ki rwot me South, kinyutu gi mapat ki jokabedo mukene (Diadochi) i piny rwot pa Alexander ma kigabogi. Kacako, kinyutu ni rwot me North omako twero kende inyim golo piny adek. Cing bene, i gin ma otimore i lweny me mwon piny ma ocakke ka i tho pa Alexander, i coc 6 ki 9, kinyutu cawa mo ma ogiko ki rwot me South okwanyo rwot me North ki kom rwot. Man obedo acel i kare adek i chapta apar acel ma rwot me South omero rwot me North. Gi miyo lami me iye adek i chapta, ma kiceto maber cing me yo me gin matime ma kelo bot rwot me South me omero rwot me North.

> 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.

> Rwot me tung obibedo tek; ento i ladit mamegi, dano acel binen bedo tek loyo ne, ka obino bedo ki twero; twerone binen bedo twero madit. I agiki me higa gibigamo pire gi kacel; pien nyako pa rwot me tung obino bot rwot me bor me cako kwer; ento pe obibedo ki teko me cing; en pe binedongo, cingone pe binedongo; ento gibiyayo en, ki gi ma okelo ne, ki wu pa en, ki ma omiyo en teko i kare man. Ento ki i twol pa kine pa en, dano acel obidongo i komone, ma obibino ki lwak, ka obidonyo i ot me gwoko pa rwot me bor, ka obilwenyo kwede gi, ka obilo loyo. Ka bibiweyo bot Misiri nyasayi gi, kacel ki ladit gi, ki kic gi ma ber me feza ki me zaabu; en obibedo i higa mapol loyo rwot me bor. Ka rwot me tung obidonyo i bwonone me lobo, ka obidok i piny pa en. Danyel 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.

Tyeko ma otime con i rek magi omiyo cal pi tyeko pa lagoro pa higa 1,260 me twero pa Papa, ma kinyutu iye i rek 31–40; kede cal pa lagoro pi tyeko pa rek 11, ma kiteyeko acaki i 217 BC i Lweny pa Raphia. Joneno adek magi ginyutu kit ma keken pa Lweny me Ukraine, kama Putin, rwot ma ogiko pa tung cam, bi loyo lwak ma tye ka tiyo me iye rwot pa Papa me tung cen.

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.

Lok madit pa rek aryo me gin matime con me porofesi en kit ma kityeko oketo twon ma kelo tho i twero pa Papa i 1798, kama kinyutu iye i gonyo abic dok i abongwen, kacel ki lweny pa Raphia i gonyo apar acel. Rwot pa piny me tyen, ma en Misiri, en twero pa dragoni.

> 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.

> Wod dano, med wiyi i kom Farao, Rwot pa Ijipt, ka inyutu lok ikom en, ki ikom Ijipt weng: Waco, ka iwaco ni, ‘Man aye ma Rwot Lubanga owaco; Nen, an atye ikom in, Farao, Rwot pa Ijipt, cok madit ma ocung i tung pi pa en, ma owaco ni, “Pi pa an en me an keken, ka an ocweyo ne pi an keken.”’ 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.

Amit adek me Rwot me tung piny ma loyo Rwot me bor i rwom apar acel, kacel gi nyutu poto pa agiki pa Rwot me bor i nyig lok 45.

> 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.

> En bi keto dwere pa ot pa rwotne i tung nam i got maleng ma ki ngwec; ento obino i agiki, pe ngat mo bi konyo ne. 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.

I Pot Buk apar acel tye lok adek ma ginyutu ni rwot me piny oloyo rwot me bor, ento ka rwot me bor obino i agiki ne, ka pe tye ngat mo me konyo ne, pe romo neno maber. Ento Buk me Nyute nyutu ni en twero me coya madit ma kelo piny en, kun camo ringo pa en kacel ki keto en i mac. Ka dong twero me coya madit kityeko ngeno ne ki i Buk me Nyute, wa twero neno rwodi, ma gin bende coya madit kacel ki rwot me piny, ma gibino gubalo piny rwot me bor i rek 45. Adwogi adek macek i pot buk man, weng gicwalo ni gipongo maber, calo ma kinyutu kwede i kube pa Buk me Daniel ki Buk me Nyute.

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.

Rwot me tung me North ma me Pope me kare kombedi odonyo i agiki i coc 45, ki pe tye ngat mo me kony; ki Kwon me Nyuto nyutu kit ma twero me Pope odonyo i agiki i lwete me twero me nyoka madit.

> 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.

> Kede twec apar ma ineno iwii lanyut, gin bicego dako ma cwee, bikoyo ne woko, kede bigolo lew ne woko, bicam rwate ne, kede biketo ne i mac. Pien Lubanga oketo i cwinya gi me tyeko dwaro pa en, kede me bedo ki cwinya acel, kede me mi twero gi bot lanyut, nyo lok pa Lubanga obi tyeko. Revelation 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.

Rwodi apar giketo rwot me tung cen ma pa Paapa i mac, ki gicamo ring pa en. Rwodi me ceng pa agiki gin twero pa nyoka madongo.

> “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.

> Rwodi, ladito, kacel ki gavana, giketo i wi gi cal pa Antikristo, kacel bene giyaro gi calo darakon ma odonyo me timo lweny ki jo ma lamal—ki jo ma gwoko cikke pa Lubanga, ki jo ma tye ki geno pa Yesu. I kwergi ikom jo pa Lubanga, ginyutu ni gi peko bene i yero Barabbas i kabedo pa Kristo. Testimonies to Ministers, 38.

The ten kings are the dragon power, who is also represented by the kingdom of Greece and Alexander. Those kings are southern kings, for they are represented by Pharaoh king of Egypt. They will eat her flesh, for they are also the prophetic “dogs” which the Psalmist calls the “assembly of the wicked.”

Rwodi apar gin twero pa nino madwong, ma bende kiketo ne calo piny pa Yunani kacel ki Aleksanda. Rwodi magi obedo rwodi me tung i yo me piny, pien ki nyutu gi calo Falao, rwot pa Misiri. Gi bi camo ring’e, pien gin bende “gwok me lanabi” ma lami Zaburi waco gi ni “lwak pa jogi marac.”

> 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.

> Pien gwogi gibedo kakare i an; lwak pa jo marac ogengo an; gicwere lwete na ki tiende na. Atwero coyo cing na weng; gin neno an, giyweyo wanggi ikom an. Gibolo gwete na ikin gi, gicako ratiro ikom koti na. Zabura 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.

Twero pa Papa obedo Rwot me Not i item apar angwen ki abic, kede twero pa Papa tyeko yubu ne calo Jezebel i kanisa me Thyatira.

> 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.

> Ento kadi atye ki gin manok i komi, pien in iweko nyako Jezebel, ma yaro pire kene ni en nabi nyako, me pwonyo kede me poyo latic pa an me timo poto, kede me camo gin ma ki miyo lam bot sanamu. Kede an omiyo ne kare me loko cwiny pi poto ne; ento pe oloko cwiny. Nen, abigolo ne i yataka, kede gin ma timo poto kwede abigolo gi i peko madwong, ka pe gi loko cwiny pi ticgi. Revelation 2:20-22.

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

Kwena pa Jezebel otyeko ka gwogi gicamo ne.

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

> I kom Jezebel bene, Rwot owaco ni, “Gwok gibicamo Jezebel i tung’ odiang’ pa Jezreel.” 1 Kings 21:23

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

Dyang obedo Rome ma pe onongo Kriciani, twero me drakon, pien onongo en Rome ma pe onongo Kriciani ma okome Kirisito i salaba.

> “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.

> I peko pa Kirisito i msalaba, lamal otyeko timi. Higa mapol con, pud pe giceto ne i msalaba, Lakony ocwalo lok pi kit ma gini bitimo kede an. Owaco ni, 'Gwok gi obweyo an: dul pa jogi marac ocwene an: giketo lig i lweta ki i cenga. Atwero riyo lith na weng: gi neno an ki gi yaro an. Gi yaco lepna iye gi woko, ki keto diek pi lepna.' Zaburi 22:16-18. Lamal ma tye ikomne lepne otyeko timi labongo kwayo onyo kobo pa lawine onyo pa lwenyne pa Ngat ma giceto i msalaba. Bot jo me lweny ma giceto ne i msalaba, lepne gimiye gi. Kirisito owinyo lwenyo me jo ka giyaco lepne iye gi woko. Tunik pa an ocobo kicel, laa pe tye iye; omiyo gi owaco ni, 'Pe wa wur en, ento waketi diek pi en, pi ngat mane obed en.'" 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.

Rwodi apar, ma gin gwogi, ma gin kac pa jo marac, ma gin Giriki ki Misiri, bene gi bi keto mac i randi.

> 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.

> Nyako pa jadolo mo keken, ka oyiko kene ki nywaro, oyiko woro ne; en bi kete i mac. Levitiko 21:9.

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

Rwodi apar yiko randi ki mac, pien en waco ni obedo lami madako, ento en randi.

> 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.

> U ošaj divese džives ando avripe te avel, kaj Tiro ka ovel bistrodo eftavarde bersha, sar si o dživesa jekhe kraľisqere: pal o kheresko agor e eftavarde bershendar, Tiro ka gilavel sar jek lubňi. Ľidža jekh arfa, phir andar o foro, tu lubňi so sas bistrodi; ker šukar melodia, gila but gila, te šaj aves pale sar dikhľi. U ošaj pal o agor e eftavarde bershendar te avel, kaj o Raj ka phiravel pes k-Tiro, the voj ka visarel pes k-lake poťin, the ka kerel lubipen e sa kraľistenca le svetosqere, upral o muj e phuvqoro. Izaiáš 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.

I nyig coc 5-9, kede 31-40, wan nongo lok me loyo ma nyuto ni Papasi bino i agiki i cing pa twero pa nyoka madwong. Cik man bende dong tye ka yaro i Lweny pa Ukraine. Lok me loyo adek man cwalo wa ngec ni, ka rwot me bor obino i agiki, pe tye ngat mo me konyo ne (i nyig coc 45), nyoka madwong bi cam ringi kede bi puro ne ki mac. I kom lok me loyo adek, kica me tic pa nyoka biro rwate ki adwogi ma opoto.

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.

I nyig coc abicel dok abicel angwen, Lweny me Siria ma me aryo otyeko kwede kac me kica i mwaka 253 BC. Lweny en ocake i mwaka 260 BC, i higa abicel aryo me Lweny me Siria ma me aryo kac me kica otime kun ruoth me South omiyo nyako i ruoth me North, wek ruoth me North onywako nyako pa ruoth me South, kede kica obed kudwong ki kac me wot. Higa abicel aryo anyim i mwaka 246 BC, ruoth me North oweko dako me South, dok odwogo dako mamegi ma i acaki, ma oweko ka onywako nyako pa ruoth me Ijipt. Kite ma omiyo ruoth me South okado piny me North ki lweny kede omako ruoth me North, en kac ma opoto.

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.

Cik me kuc ma gicweyo nongo obedo calo Cik me Kuc pa Tolentino i 1797, ma omiyo Napoleon cwiny me kano Papa ki yiko iye i 1798, macalo kit ma Ptolemy otime bot Seleucus i 246 BC. Ka Ptolemy III odwogo i Egypt ki lweny ma otyeko ogamo bot lwak Seleucid ma i tung cen pa Seleucus II, oketo dwogo i Egypt jami maler mapol nyo jo Egypt gimiye nying “Euergetes” (pange ni “Jakony”) pi dwogo “jogi ma gicwalo iye” inyim cawa mapol.

> 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.

> Ento ki i yot me coke ne, binen otunge i kabedo ne, ma binen bino ki lwak, ki bin donyo i od me lweny pa rwot me tung ceng, ki bin timo ikomgi, ki bin loyo gi. Ki binen kelo jo ma otong gi i Misiri, jogi megi, ki ladit-gi, ki gik me feza ki me dhahabu ma rum maber; ki bined bedo i cenge mapol loyo rwot me tung ceng. 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).

Ka Napoleon omac Paapa i 1798, okawo woko gin mamwon pa Vatican kede okelo gi dwogo i France, macalo kit ma Ptolemy Adek ocoyo, ma okawo gin mamwon, kede bende okawo Seleucus Ariyo odwogo i Egypt, ka Seleucus Ariyo otho ka obolo ki woko i faras. Man ocoyo calo Napoleon okwanyo woko Paapat ki bot jam i 1798, kede tho pa Paapa i 1799. Paapat i Apokalip 17 obedo dako ma woto i wi jam, kede loyo pa Seleucus, maco ne, ki tho ne ka obolo ki woko i faras, ocoyo calo Napoleon okwanyo woko twero me lobo pa Paapat (ma ki coyo calo jam i Apokalip 17).

> 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.

> Ci ocwalo an i Roho Maleng i gweng; an oneno dako obedo i wi lam ma rabu atir, ma opong ki nyinge ma kobo Lubanga, ma tye ki wi abicaryo ki tong apar. ... Malaika owaco bot an ni, “Pingo itur?” Abi miyi ngec pa sekere me dako en, ki me lam ma cweyo ne, ma tye ki wi abicaryo ki tong apar. ... Dako ma in oneno en aye boma madongo, ma loyo rwodi me piny. Apokarifa 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.

Lok 5–9 kelo nyutu me lweny i kin Ladit me Not ki Ladit me Saos i Pot buk 11. Lok 5 omiyo tyen i Roma calo Ladit me Not, pien tito ni Ladit me Not obi loyo kabedo me piny adek mapwod pe obedo loyo weng. Lokgo omiyo kit me porofetik ma kato anyim kare ma Ladit me Not obedo i kom, ento dong ogiki. Man aye kaka me acoya ki kica pa Pot buk 11. Tema me rek eni obedo bal ma kelo tho pa Ladit me Not me Papa, onyo calo ma Lok 45 owaco ni, “obino agiki, pe tye ngat me konyo ene.” Gin atir man obedo gin atir me kombedi pi nino me agiki.

We will continue in the next article.

Wa bi medo i coc ma anyim.

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