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# Panium - Number Seven

Panium — Namba Seven

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

Daniel 11 Diperjelas: Garis-Garis Nubuat dari 1989 hingga Undang-Undang Hari Ahad

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.

Kami sedang berusaha untuk menyatukan semua garis dalam Daniel sebelas sehubungan dengan sejarah tersembunyi pada ayat empat puluh yang melambangkan tahun 1989 hingga kepada undang-undang hari Minggu di Amerika Syarikat. Panggilan kita sebagai para pelajar nubuatan adalah untuk membahagikan dengan tepat firman kebenaran.

> 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.

> Boineela gore o ipontšhe o amogelegile go Modimo, o le modiri yo a sa swanelwago ke go hlabja ke dihlong, o aroganya ka tshwanelo lentšu la therešo. 2 Timotheo 2:15.

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

Daniel pasal sabelas buleh dibahagi kan kapada sapuloh garis nubuatan. Ayat satu hingga ampat mewakili satu garis nubuatan. Ayat lima hingga sambilan mewakili garis kedua. Ayat sapuloh mewakili garis ketiga. Ayat sabelas dan dua balas mewakili garis keampat. Garis kalima ialah ayat tiga balas hingga lima balas. Garis keenam ialah ayat anam balas hingga dua puloh dua. Garis katujuh ialah ayat dua puloh tiga dan dua puloh ampat. Ayat dua puloh ampat hingga ayat tiga puloh satu ialah garis kalapan. Ayat tiga puloh satu hingga ampat puloh ialah garis kasambilan, dan garis kasapuloh serta yang terakhir ialah ayat ampat puloh hingga ampat puloh lima. Sapuloh garis ini mesti dihimpunkan, 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.

> अनि उहाँले ज्ञान कसलाई सिकाउनुहुन्छ? अनि सिद्धान्त कसलाई बुझाउनुहुन्छ? तिनीहरूलाई, जो दूधबाट छुटाइएका छन्, र स्तनबाट अलग गरिएका छन्।

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

> Goba ta sual sual nia tun di ba sual, sual nia tun di ba sual; liu ba liu, liu ba liu; iha ne’e ki’ik ida, no iha ne’ebá ki’ik ida:

> 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.

> Ka gore ka melomo e e korakoretsang le ka loleme lo sele o tla bua le setšhaba se. Bao a ileng a re go bona: Se ke khutšo e lo ka khutšago ba ba lapileng ka yona; gape se ke tapologo; fela ga ba ka ba rata go kwa.

> 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.

> Tetapi firman Tuhan adalah bagi mereka “peraturan demi peraturan, peraturan demi peraturan; baris demi baris, baris demi baris; di sini sedikit, dan di sana sedikit”; supaya mereka berjalan, lalu terjatuh ke belakang, diremukkan, dijerat, dan ditangkap. 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 garis nubuat sing sepuluh kuwi mesthine padha sesambungan siji lan sijiné, nanging ing sajroning saben garis bisa dingertèni sawijining tema tartamtu. Sanadyan saben garis nduwèni tema utama, garis-garis kuwi ngandhut paseksèn luwih saka mung siji. Aku arep ngenali saben tema ing sepuluh garis kuwi.

## First Line

Garis Pertama

> 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.

> Saya juga, pada tahun pertama pemerintahan Darius orang Media itu, berdiri untuk meneguhkan dan menguatkan dia. Dan sekarang aku akan memberitahukan kepadamu kebenaran. Sesungguhnya, akan muncul lagi tiga raja di Persia; dan yang keempat akan jauh lebih kaya daripada mereka semua; dan oleh kekuatannya, melalui kekayaannya, ia akan menggerakkan semua orang melawan kerajaan Yunani. Lalu akan bangkit seorang raja yang gagah perkasa, yang akan memerintah dengan kekuasaan yang besar, dan berbuat menurut kehendaknya sendiri. Dan ketika ia telah bangkit, kerajaannya akan dipecahkan, dan akan dibagi ke arah keempat penjuru langit; tetapi bukan kepada keturunannya, dan bukan pula menurut kekuasaan yang telah dijalankannya; sebab kerajaannya akan dicabut, bahkan diberikan kepada orang-orang lain selain mereka itu. 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.

Tahun pertama Darius menandai berakhirnya tujuh puluh tahun, dengan demikian menandai suatu waktu akhir yang bersifat nubuatan. Pada ayat tiga, Aleksander Agung mendirikan kerajaannya yang mendunia, dan pada ayat empat kerajaannya itu akan dicabut dan dibagi ke empat penjuru angin. Dengan menggunakan Darius sebagai waktu akhir pada tahun 1989, kita dapat menghitung raja-raja yang dilambangkan dalam ayat dua. Ketika Gabriel menyatakan dalam ayat satu, “Juga pada tahun pertama Darius,” ia sedang melanjutkan apa yang telah ia beritahukan kepada Daniel pada permulaan penglihatan itu, yang dimulai dalam 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.

> Pada tahun ketiga pemerintahan Kores, raja Persia, suatu perkara dinyatakan kepada Daniel, yang dinamai Beltsazar; dan perkara itu benar, tetapi masa yang ditetapkan itu panjang; dan ia memahami perkara itu, serta mendapat pengertian tentang penglihatan itu. 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.

तुआम्हीचो खूण, जो “उपेगाच्या काळाक” दाखयता, त्यांत दोन प्रतीक आसा. मोशेच्या भविष्यवाणीच्या रेषेखातीर “उपेगाचो काळ” हारोनाचो जाल्म अशिल्लो, आनी ताच्या फाटल्यान तिन वर्सांनी मोशेचो जाल्म जालो. हारोन आनी मोशे हे तांच्या इतिहासांत “उपेगाच्या काळाचे” दुहेरी प्रतीक आसात, आनी ते सह म्हैन्यांनी फाटल्यान योहान बाप्तिस्त आनी येशू यांच्या जाल्माचें प्रतिरूप दाखयतात. 1798 वर्सांतलो “उपेगाचो काळ” रोमाच्या पोपाच्या पकडीक चिन्हांकित करता, जो ताच्या फाटल्यान कैदेंत रवून 1799 वर्सांत मेलो. “मादी दारयावेशाच्या पयल्या वर्सापासून” “पर्श्याच्या राजा कुरूशाच्या तिसऱ्या वर्सा मेरेन”; दारयावेश आनी कुरूश 1989 वर्सांतल्या “उपेगाच्या काळाचें” प्रतिनिधित्व करतात, कित्याकी सगळे संदेष्टे ते ज्या दिसांनी जियेताले त्या दिसांपेक्षा शेवटच्या दिसांविषयीच जास्त सांगत आसात.

> 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.

> Bala tsotlhe tse di ne tsa diragalela bone gore e nne ditshupo; mme di kwadilwe gore di re tlhagise, rona ba bokhutlo jwa lefatshe bo re fitlhetseng. 1 Bakorintha 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 dan Cyrus melambangkan Ronald Reagan dan George Bush senior pada tahun 1989. Kedua-duanya ialah presiden pada tahun itu. Ayat satu dari fasal sebelas menempatkan penglihatan itu pada tahun ketiga pemerintahan Cyrus, yang akan melambangkan George Bush senior yang menyusuli Reagan sebagaimana Cyrus menyusuli Darius. Ayat dua menyatakan bahawa tiga raja lagi akan bangkit dan yang keempat jauh lebih kaya daripada mereka semua. “Akhir zaman” yang terakhir dalam fasal sebelas bermula pada tahun 1989 dan menunjukkan bahawa sesudah George Bush senior, tiga raja lagi akan bangkit, dengan demikian mengenal pasti tiga presiden yang menyusuli Bush senior. Tiga raja itu ialah Bill Clinton, George Bush junior, Barak Obama, dan kemudian presiden yang paling kaya, Donald Trump, yang “dengan kekuatannya” dan “melalui kekayaannya ia akan membangkitkan semuanya menentang kerajaan 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.

Kemudian ayat ketiga memperkenalkan Alexander the Great dan dengan demikian melambangkan pemimpin terakhir Perserikatan Bangsa-Bangsa yang bersatu dengan kepausan pada hari-hari terakhir, tetapi yang, seperti halnya kepausan, sampai pada ajalnya. Perserikatan Bangsa-Bangsa adalah kerajaan ketujuh yang digambarkan sebagai sepuluh raja dalam Wahyu tujuh belas, dan persekutuan sepuluh raja itu sepakat untuk menyerahkan kerajaan ketujuh mereka kepada binatang kepausan selama satu 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.

> Ён сизниң көргән он мүңгүз он падишаһтур; улар техи падишалиқ алмиған, бирақ һайван билән биллә бир саәт падишаһлардәк һоқуқ алиду. Буларниң нийити бирдур, вә өз қудрити билән күчини һайванға бериду. Булар Қозиға қарши җәң қилиду, лекин Қози уларни йеңиду; чүнки У падишаһларниң Падишаһи, хоҗайинларниң Хоҗайинидур; Униң билән болғанлар болса чақирилған, талланған вә садиқлардиндур. Вәһий 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.

Bafumu yango zomi bazali komonisama na milongo ya misato mpe ya minei, mpe lisusu na lisolo ya komata mpe kokwea ya Alekizandre Monene oyo akokisaki milongo yango na ekeke ya minei. Grɛsi ezali bokonzi ya misato na esakweli ya Biblia mpe ezali elembo ya dalagona, eteni moko kati na boyokani ya misato ya dalagona, nyama, mpe mosakoli ya lokuta. Na ekulusu, nsango oyo ete “Mokonzi ya Bayuda” ekomamaki na Baebele, na Latini, mpe na Grɛki; ezalaki komonisa Bayuda, Baroma, mpe ebele ya bato nyonso ya bikólo mosusu oyo balingaki kozala na Yelusaleme na Elekeli. Bagrɛki bazali komonisa dalagona, Baroma bazali komonisa nyama, mpe Bayuda bazalaki mosakoli ya lokuta.

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.

Surah sebelas yang empat ayat pertama mengenal pasti pengakhiran kuasa naga duniawi yang berzina dengan kuasa kepausan ketika masa percubaan manusia berakhir. Ayat tiga dan empat mengenal pasti kebangkitan terakhir dan kejatuhan terakhir manifestasi terakhir suatu kuasa naga duniawi. Ayat-ayat itu bertindih dengan enam ayat terakhir yang mengenal pasti pengakhiran binatang yang berzina dengan raja-raja di bumi. Permulaan dan pengakhiran surah sebelas mengenal pasti sejarah ketika musuh-musuh Tuhan sampai kepada kesudahan mereka tanpa seorang pun untuk menolong. Empat ayat pertama yang disejajarkan dengan enam ayat terakhir, dan dengan demikian memuat simbolisme Sepuluh Hukum dengan satu loh bagi empat hukum yang pertama dan satu loh bagi enam hukum yang terakhir, sambil juga melambangkan suatu ujian dengan bilangan 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.

Melao ya mine ya ntlha e emela tshimologo e e supang bokhutlo, sady e tlhomamisa molaetsa e le o o simologang mo “nakong ya bokhutlo” ka 1989. Melao eo e emela nako go tswa ka 1989 go fitlha kwa go tswalweng ga teko ya batho, ka jalo e sobokanya molaetsa wa melao e merataro ya bofelo, e leng koketsego ya kitso e e neng ya senolwa ka 1989, e e supang ditiragalo tse di amanang le go tswalwa ga teko.

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 tersebut memberikan sauh nubuatan untuk mengenali bahwa bermula pada tahun 1989 akan ada keseluruhannya lapan orang presiden, dengan yang kelapan berasal daripada tujuh presiden sebelumnya; dengan demikian, petikan itu diikat bersama dengan teka-teki bahawa yang kelapan itu adalah daripada yang tujuh, yakni suatu ciri nubuatan yang merupakan kebenaran masa kini pada hari-hari terakhir.

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.

Sehlogo se ka kwešišwago ka ditemana tše ke phedišo ya mafelelo ya maatla a drakone ao a dirago bootswa le seotswa sa Tiro. Seotswa se dira bootswa le dikgoši ka moka tša lefase, eupša bjalo ka ge Fora ya bogologolo e bile leitšibulo la kereke ya K’hatholike ge Clovis a neela sedulo sa gagwe sa bogoši go bopapa ka 496, ka mokgwa wo o swanago, sebata sa lefase sa United States le sona e tla ba sa pele go dikgoši go dira bootswa le seotswa molaong wa Lamorena. Bjalo ka ge ditemaneng tše tshela tša mafelelo ditemana tše nne tša mathomo di laetša le go gatelela maatla ka moka a mararo ao a išago lefase Haramagedone, eupša sehlogo ditemaneng tše nne tša mathomo ke maatla a drakone ao a emelwago ke Gerika le Alexander yo Mogolo.

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.

រេហ្គែនបានចាប់ផ្តើមដំណើរការនៃប្រធានាធិបតីទាំងប្រាំបីរូប ដែលឥឡូវនេះបាននាំមកដល់អ្នកចុងក្រោយក្នុងចំណោមប្រធានាធិបតីទាំងប្រាំបីរូបនោះ។ ប្រធានាធិបតីទីប្រាំបីនឹងសង់រូបសំណាកនៃសត្វសាហាវ ហើយអនុវត្តច្បាប់ថ្ងៃអាទិត្យនៅសហរដ្ឋអាមេរិក ខណៈដែលក៏នឹងសម្របសម្រួលកិច្ចព្រមព្រៀងមួយដែលធ្វើឱ្យគាត់ក្លាយជាប្រធាននៃអង្គការសហប្រជាជាតិ ដែលនៅចំណុចនោះផ្ទាល់នឹងចូលទៅក្នុងទំនាក់ទំនងរដ្ឋនិងសាសនាចក្រមួយនៅទូទាំងពិភពលោក ក្រោមលេសនៃការដោះស្រាយសង្គ្រាមដែលកំពុងកើនឡើងនៃអ៊ីស្លាមនិយមជ្រុល។

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.

Peralihan Amerika Syarikat, yang merupakan binatang bumi dalam Wahyu fasal tiga belas, daripada menjadi kerajaan keenam nubuat Alkitab kepada kepala kerajaan ketujuh nubuat Alkitab, sementara menyempurnakan hubungan yang tidak sah dengan kerajaan kelapan nubuat Alkitab, digambarkan mulai dari ayat satu yang mengenal pasti tahun 1989, melalui para presiden yang membawa kepada undang-undang Ahad di Amerika Syarikat, dan serta-merta kemudian mengenal pasti raja yang perkasa itu bangkit. Raja yang perkasa itu ialah Trump yang mengambil alih kawalan ke atas Pertubuhan Bangsa-Bangsa Bersatu, yang kini sedang dalam proses dibongkarkannya sebagai persediaan bagi tuntutan-tuntutannya.

## Second Line

Baris Kedua

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 minangka panyebutan kapisan lan gambaran siji mbaka siji ngenani peperangan antarane raja-raja lor lan kidul, sing sajroning sakabèhé pasal iki digunakaké minangka latar profetik utama. Ayat lima ngandharaké tema pethikan 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.

> Mfalme wa kusini atakuwa na nguvu, na mmoja wa wakuu wake; naye atakuwa na nguvu kuliko yeye, naye atatawala; mamlaka yake yatakuwa mamlaka makuu. Danieli 11:5.

Ptolemy I Soter and Seleucus I Nicator are represented in the verse. Both were a fourth of the “Diadochi” (meaning successor) of Alexander’s kingdom. Seleucus is the first “king of the north” in chapter eleven, and in agreement with pagan Rome, papal Rome and modern Rome—Seleucus was only established as the prophetic king of the north after three primary victories or pivotal events: his reclamation of Babylon in 312 BC, the Battle of Ipsus in 301 BC, and the Battle of Corupedium in 281 BC. These movements defeated his major rivals, expanded his empire, and solidified his dominance in the region.

Птоломеј I Сотер и Селевк I Никатор се претставени во стихот. И двајцата беа по една четвртина од „Дијадосите“ (што значи наследник) на царството на Александар. Селевк е првиот „цар на северот“ во единаесеттата глава, и во согласност со паганскиот Рим, папскиот Рим и современиот Рим — Селевк беше воспоставен како пророчки цар на северот дури по три главни победи или пресудни настани: неговото повторно освојување на Вавилон во 312 пр. Хр., Битката кај Ипс во 301 пр. Хр., и Битката кај Корупедиум во 281 пр. Хр. Овие движења ги поразија неговите главни соперници, го проширија неговото царство и ја зацврстија неговата надмоќ во регионот.

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.

បន្ទាត់ទីពីរចាប់ផ្តើមដោយកំណត់អត្តសញ្ញាណស្តេចខាងជើង និងស្តេចខាងត្បូង ដោយបំបែកពួកគេចេញពីអ្នកស្នងរាជ្យផ្សេងទៀតណាមួយ (Diadochi) នៃនគរដែលបានបែកចែករបស់អាឡិចសាន់ឌ័រ។ វាចាប់ផ្តើមដោយកំណត់ថា ស្តេចខាងជើងត្រូវបានប្រទានអំណាចតែបន្ទាប់ពីការដណ្តើមយកជ័យជម្នះបីលើកប៉ុណ្ណោះ។ បន្ទាប់មក ក្នុងប្រវត្តិសាស្ត្រនៃការតស៊ូដើម្បីអធិបតេយ្យភាព ដែលបានលាតត្រដាងឡើងបន្ទាប់ពីមរណភាពរបស់អាឡិចសាន់ឌ័រ ក្នុងខទីប្រាំមួយដល់ខទីប្រាំបួន គឺកំណត់អត្តសញ្ញាណរយៈពេលមួយ ដែលបញ្ចប់ដោយការផ្ដួលរំលំស្តេចខាងជើងដោយស្តេចខាងត្បូង។ នេះជាលើកទីមួយក្នុងចំណោមបីលើកនៅក្នុងជំពូកដប់មួយ ដែលស្តេចខាងត្បូងឈ្នះលើស្តេចខាងជើង។ វាទាំងនេះផ្ដល់សក្ខីភាពខាងក្នុងបីប្រការនៅក្នុងជំពូកនេះ ដែលបង្កើតឡើងយ៉ាងច្បាស់នូវសញ្ញាសម្គាល់នៃប្រវត្តិសាស្ត្រ ដែលនាំទៅដល់ស្តេចខាងត្បូងម្នាក់យកឈ្នះស្តេចខាងជើងម្នាក់។

> 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.

> 우 الجنوب의 왕은 강성할 것이요, 그의 방백들 중 하나도 그러하리니, 그가 그보다 더 강성하여 권세를 잡을 것이며, 그의 권세는 큰 권세가 되리라. 여러 해의 끝에 그들이 서로 연합할 것이라. 남방 왕의 딸이 화친을 이루기 위하여 북방 왕에게로 갈 것이나, 그의 팔의 힘을 보존하지 못할 것이요, 그도 서지 못할 것이며 그의 팔도 그러하리라. 오직 그 여자와 그를 데리고 온 자들과 그를 낳은 자와 그 때에 그를 강하게 하던 자가 다 넘겨지리라. 그러나 그의 뿌리에서 난 한 가지가 그 자리를 이어 일어나 군대를 거느리고 와서 북방 왕의 요새에 들어가 그들을 쳐서 이기리라. 또한 그들의 신들과 부어 만든 우상들과 은금의 보배로운 그릇들을 사로잡아 애굽으로 가져갈 것이요, 그가 북방 왕보다 여러 해 동안 더 존속하리라. 이와 같이 남방 왕이 그의 나라에 들어갔다가 자기 땅으로 돌아가리라. 다니엘 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.

Ukugcwaliseka komlando kwamavesi kunikeza isifanekiso sokugcwaliseka kwesiprofetho seminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha yokubusa kobupapa okukhonjiswe emavesini amashumi amathathu nanye kuya kwamashumi amane, kanye nesifanekiso sesiprofetho sokugcwaliseka kwevesi leshumi nanye, elaqala ukugcwaliseka ngo-217 BC eMpini yaseRaphia. Labo bofakazi abathathu bakhomba izimpawu zeMpi yase-Ukraine lapho uPutin, inkosi yokugcina yaseningizimu, eyonqoba ibutho elimeleleneyo lenkosi yobupapa yasenyakatho.

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 garis kedua sejarah nubuatan ialah bagaimana luka yang mematikan itu dijatuhkan ke atas kepausan pada tahun 1798, sebagaimana dilambangkan oleh ayat lima hingga sembilan dan peperangan Raphia dalam ayat sebelas. Raja Selatan, iaitu Mesir, ialah kuasa 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.

> Anak manusia, hadapkanlah wajahmu terhadap Firaun, raja Mesir, dan bernubuatlah terhadap dia dan terhadap seluruh Mesir: Berkatalah dan katakanlah, Beginilah firman Tuhan Allah: Sesungguhnya, Aku menentang engkau, hai Firaun, raja Mesir, naga besar yang berbaring di tengah-tengah sungai-sungainya, yang berkata, Sungai-ku adalah milikku sendiri, dan aku telah membuatnya bagi diriku sendiri. 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.

Ditshwantšho tše tharo tša kgoši ya borwa e fentšhago kgoši ya lebowa go kgaolo ya lesome le motšo o tee di kopana go hlaola go wa ga mafelelo ga kgoši ya lebowa temaneng ya masomenne-hlano.

> 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.

> “Dan ia akan mendirikan kemah-kemah istananya di antara lautan-lautan pada gunung kudus yang mulia itu; namun ia akan sampai kepada kesudahannya, dan tidak seorang pun akan menolongnya.” 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.

Muna milongo misato na mokapo ya zomi na moko oyo ezali kolakisa mokonzi moko ya sudi kokweisa mokonzi moko ya nɔrdi; kasi ntango mokonzi ya nɔrdi akomi na nsuka na ye mpe moto moko te azali ya kosunga ye, yango emonanaka polele boye te. Kasi buku ya Emoniseli emonisi ete ezali bokonzi ya drago nde ekweyisaka ye na kolia mosuni na ye mpe na kotumba ye na moto. Soki bokonzi ya drago eyebani uta na buku ya Emoniseli, tokoki komona bakonzi oyo, oyo bazali mpe drago mpe lisusu mokonzi ya sudi, oyo bakokweisa mokonzi ya nɔrdi na molongo ya ntuku minei na mitano. Batatoli misato ya semba na mokapo yango, oyo bango nyonso bazali kotatola kokokisama na yango ya kokoka, ndenge emonisami na nzela ya boyokani kati na mikanda ya Daniele mpe Emoniseli.

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.

Kgosi ya leboa ya bopapa ya mehleng ena e fihla qetellong ea eona ho se na ea e thusang temaneng ea mashome a mane a metso e mehlano, ’me buka ea Tšenolo e supa kamoo matla a bopapa a fihlang qetellong ea ’ona matsohong a matla a drakone.

> 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.

> Đó là mười sừng mà ngươi đã thấy trên con thú; chúng sẽ ghét con điếm ấy, làm cho nó hoang vu và trần truồng, sẽ ăn thịt nó, và thiêu nó bằng lửa. Vì Đức Chúa Trời đã đặt vào lòng chúng để làm thành ý muốn Ngài, để đồng tâm hiệp ý, và trao vương quốc mình cho con thú, cho đến khi những lời của Đức Chúa Trời được ứng nghiệm. Khải Huyền 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.

Marena a lešome a tšofela kgoši ya leboa ya bopapa ka mollo, gomme a ja nama ya gagwe. Marena a mehla ya bofelo ke maatla a noga.

> “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.

> “Marena le babusi le babusi ba diprofinse ba ipea letshwao la antikreste, mme ba emelwa jaaka kgogela e e yang go tlhabana le baitshepi—le ba ba bolokang ditaolo tsa Modimo mme ba na le tumelo ya ga Jesu. Mo botlhokong jwa bone kgatlhanong le batho ba Modimo, ba iponatsa gape ba le molato ka tlhopho ya ga Barabase go na le Keresete.” 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.”

Raja‑raja yang sepuluh itu ialah kuasa naga, yang juga dilambangkan oleh kerajaan Yunani dan Alexander. Raja‑raja itu ialah raja‑raja selatan, kerana mereka dilambangkan oleh Firaun, raja Mesir. Mereka akan memakan dagingnya, kerana mereka juga ialah “anjing‑anjing” nubuatan yang oleh pemazmur disebut sebagai “perhimpunan orang fasik.”

> 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.

> Anjing-anjing telah mengelilingi aku; perkumpulan orang-orang fasik telah mengepung aku; mereka menusuk tangan dan kakiku. Aku dapat menghitung segala tulangku; mereka memandang dan menatap aku. Mereka membagi-bagikan pakaianku di antara mereka, dan membuang undi atas jubahku. Mazmur 22:16–18.

The papacy is the king of the north in verse forty-five, and the papacy is represented by Jezebel in the church of Thyatira.

Bupapa ke kgosi ya lebowa mo temaneng ya masome a manê le tlhano, mme bupapa bo emetswe ke Jesebele mo phuthegong ya Thiathira.

> 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.

> Megeta do me megbe ɖe ŋuwò ta, elabena nèle be nyɔnu ma, Yezebel, si yéwɔa eɖokui be e nye nyagblɔɖila, nafia nu eye wòahe ametɔnyeawo ɖo aƒefefe me, be woawɔ ahasi eye woaɖu nu siwo wotsɔ sa na trɔ̃awo. Eye metsɔ ɣeyiɣi nɛ be wòatrɔ le eƒe ahasi me; ke metrɔ o. Kpɔ ɖa, malae ɖe aba dzi, eye ame siwo wɔa ahasi kplii la, mado wo ɖe xaxa gã me, negbe woatrɔ le woƒe dɔwɔwɔwo me. Nyaɖeɖefia 2:20–22.

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

Kiaman Jezebel dia ditampun ulih anjing.

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

> Tentena Jezebela nabang’u Bwana, kwamba, Mbwa watamla Jezebela penye ukuta wa Yezreeli. 1 Wafalme 21:23.

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

Ntja ke Roma ea bohetene, matla a drakone, hobane ke Roma ea bohetene e ileng ea thakhisa Kreste.

> “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.

> “Dalam penderitaan Kristus di atas salib, nubuat telah digenapi. Berabad-abad sebelum penyaliban, Juruselamat telah menubuatkan perlakuan yang akan diterima-Nya. Ia berkata, ‘Anjing-anjing telah mengepung Aku: kumpulan orang fasik telah mengelilingi Aku: mereka menusuk tangan-Ku dan kaki-Ku. Segala tulang-Ku dapat Kuhitung: mereka memandang dan menatap Aku. Mereka membagi-bagi pakaian-Ku di antara mereka, dan membuang undi atas jubah-Ku.’ Mazmur 22:16–18. Nubuat mengenai pakaian-Nya itu terlaksana tanpa pertimbangan atau campur tangan dari sahabat maupun musuh Dia yang disalibkan itu. Kepada para serdadu yang telah menempatkan-Nya di atas salib, pakaian-Nya diberikan. Kristus mendengar perselisihan orang-orang itu ketika mereka membagi-bagi pakaian itu di antara mereka. Jubah-Nya ditenun seluruhnya tanpa jahitan, dan mereka berkata, ‘Janganlah kita mengoyakkannya, tetapi membuang undi untuk itu, milik siapa itu nantinya.’” Alfa dan Omega, 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.

Baraka khumi, amo e leng dimpša, e lego phuthego ya ba babe, e lego Gerika le Egipita, le wona a tla tšhuma seotswa ka mollo.

> And the daughter of any priest, if she profane herself by playing the whore, she profaneth her father: she shall be burnt with fire. Leviticus 21:9.

> “me morwadan biako a ɔyɛ ɔsɔfo no, sɛ ɔde aguamammɔ gu ne ho fi a, ogu ne agya nso fi; wɔmfa ogya nhyew no.” Leviticus 21:9.

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

Dikgoši tše lesome di fiša seotswa ka mollo, gobane se ipolela e le moperesita wa mosadi, eupša e le seotswa.

> 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.

> A tem tla thleng tih chu, ni chuah chuan Tura kha kum sawmsarih chhung hria loh a ni ang, lal pakhat ni chhung anga; kum sawmsarih tawpah chuan Tura chu numei saruak angin hla a sa ang. Tingtang la, khawpui velah kal rawh, hria loh a nih tawh numei saruak; hla nuam tak siam la, hla tam tak sa rawh, i hriat leh theih nan. Kum sawmsarih tawpah chuan, Lalpa chuan Tura a hmuak ang a, ani chu a hlawh lamah a kir leh ang; lei hmaiah ram zawng zawng leh khawvêl ramte zawng zawng nen saruakna a tih ang. Isaiah 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.

Ketahna pathianhriatna ah châng nga aṭanga châng kua thleng leh châng sawmthum leh pakhat aṭanga châng sawmli thlengah, papacy chu dragon thiltihtheihna kutah a tawpna a lo thlen dawn tih hriatna kan hmuh a ni. He thuin a sawi dân hi tûnah pawh Ukrainian War-ah a lo thleng mêk a ni. Hêng hriatna pathumte hian châng sawmli leh nga-ah lalpa hmar lam hram chu a tawpna a lo thlen a, ṭanpuitu pakhat mah a nei loh hunah, dragon chuan a sa chu a ei ang a, meiin a hal ang tih min hrilh a ni. Hriatna pathum hmangin, dragon thiltih chhan zînga pakhat chu inremna tihchhiahtîr a ni ang.

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.

Dalam ayat lima hingga sembilan, Perang Syria Kedua berakhir dengan suatu perjanjian pada tahun 253 SM. Perang itu telah bermula pada tahun 260 SM, dan tujuh tahun setelah Perang Syria Kedua, suatu perjanjian damai telah dimeterai apabila raja dari selatan memberikan seorang puteri kepada raja dari utara supaya dia dapat mengahwini puteri raja dari selatan dan mendatangkan damai melalui persekutuan perkahwinan itu. Tujuh tahun setelah perkahwinan itu, pada tahun 246 SM, raja dari utara mengenepikan pengantin perempuan dari selatan itu dan memulihkan semula isteri asalnya yang telah diketepikannya ketika dia mengahwini puteri Mesir itu. Dorongan bagi raja dari selatan untuk menyerang kerajaan utara dan menawan raja utara ialah suatu perjanjian yang telah 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.

Perjanjian yang dilanggar itu melambangkan Perjanjian Tolentino yang dilanggar pada tahun 1797, yang memberikan Napoleon dorongan untuk menawan paus pada tahun 1798, sebagaimana Ptolemaios telah lakukan terhadap Seleukos pada tahun 246 SM. Ketika Ptolemaios III kembali ke Mesir dari kemenangannya atas kekaisaran Seleukia utara milik Seleukos II, ia membawa kembali ke Mesir begitu banyak harta sehingga orang Mesir menganugerahkan gelar “Euergetes” (yang berarti Dermawan) kepada Ptolemaios III karena telah memulihkan “allah-allah mereka yang tertawan” setelah bertahun-tahun lamanya.

> 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.

> Tetapi dari suatu cabang akar-akarnya akan bangkit seorang dalam kedudukannya, yang akan datang dengan suatu tentara, dan akan masuk ke dalam benteng raja utara, dan akan bertindak melawan mereka, dan akan menang: Dan juga akan mengangkut sebagai tawanan ke Mesir allah-allah mereka, bersama para pembesar mereka, dan bersama bejana-bejana mereka yang indah dari perak dan emas; dan ia akan tetap bertahan lebih lama bertahun-tahun daripada raja utara. 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).

Ketika Napoleon menawan paus pada tahun 1798, ia merampas harta benda Vatikan dan membawanya kembali ke Prancis, sebagaimana ditipologikan oleh Ptolemeus III, yang membawa harta benda dan juga Seleukus II kembali ke Mesir, tempat Seleukus II mati karena jatuh dari seekor kuda. Hal ini menipologikan Napoleon menyingkirkan kepausan dari binatang itu pada tahun 1798, serta kematian paus pada tahun 1799. Kepausan dalam Wahyu pasal tujuh belas adalah perempuan yang menunggangi binatang itu, dan kekalahan, penawanan, serta kematian Seleukus sesudahnya karena jatuh dari seekor kuda, menipologikan Napoleon menyingkirkan otoritas sipil kepausan (yang dilambangkan sebagai seekor binatang dalam Wahyu pasal tujuh belas).

> 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.

> Maka ia membawa aku dalam Roh ke padang gurun: lalu aku melihat seorang perempuan duduk di atas seekor binatang yang merah ungu, penuh dengan nama-nama hujat, mempunyai tujuh kepala dan sepuluh tanduk. … Lalu malaikat itu berkata kepadaku, “Mengapakah engkau hairan? Aku akan memberitahukan kepadamu rahsia perempuan itu, dan rahsia binatang yang membawanya, yang mempunyai tujuh kepala dan sepuluh tanduk itu. … Dan perempuan yang telah engkau lihat itu ialah kota besar itu, yang memerintah atas raja-raja di 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 hingga sembilan memperkenalkan peperangan antara raja utara dan raja selatan dalam pasal sebelas. Ayat lima menyediakan landasan pengaitan kepada Roma sebagai raja utara, kerana ayat itu mengenal pasti bahawa raja utara akan menakluk tiga kawasan geografi sebelum ia memerintah secara tertinggi. Ayat-ayat ini memberikan struktur nubuatan yang mengemukakan suatu tempoh ketika raja utara memerintah, tetapi akhirnya sampai kepada kesudahannya. Inilah tepatnya premis dan janji pasal sebelas. Tema garis itu ialah luka maut raja utara kepausan, atau sebagaimana ayat empat puluh lima menyatakan, “ia sampai kepada kesudahannya, dan tidak ada seorang pun yang menolongnya.” Kebenaran ini ialah kebenaran masa kini pada akhir zaman.

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