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# Panium - Number Seven

ፓንዩም - ቁጥር ሸውቱ

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

ዳንኤል 11 ተገልጦ፡ ከ1989 እስከ የእሑድ ሕግ ድረስ ያሉ ትንቢታዊ መስመሮች

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.

Nuti Dhugaatii Daniel boqonnaa kudha tokkoo hunda walitti fiduudhaan seenaa dhokataa lakkoofsa afurtamaa keessaa jiru, kan bara 1989 irraa eegalee hamma seera Dilbataa Ameerikaa keessatti baafamutti argisiisu, irratti hojjechaa jirra. Waamni keenya akka barattoota raajii taʼeen, dubbii dhugaa sirriitti qooduudha.

> 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.

> Ofi dhiʼeessi; akka hojjetaan hin qaanaʼin, dubbii dhugaa sirriitti qoodu, Waaqayyo duratti fudhatamaa taate mulʼisuuf. 2 Ximotewos 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.

ଦାନିଏଲ ଅଧ୍ୟାୟ ଏଗାରଟିକୁ ଦଶଟି ଭବିଷ୍ୟବାଣୀମୂଳକ ରେଖାରେ ବିଭକ୍ତ କରାଯାଇପାରେ। ପ୍ରଥମରୁ ଚତୁର୍ଥ ପଦ ପର୍ଯ୍ୟନ୍ତ ଏକ ଭବିଷ୍ୟବାଣୀମୂଳକ ରେଖାକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ। ପଞ୍ଚମରୁ ନବମ ପଦ ପର୍ଯ୍ୟନ୍ତ ଦ୍ୱିତୀୟ ରେଖାକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ। ଦଶମ ପଦ ତୃତୀୟ ରେଖାକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ। ଏଗାରୋତ୍ତମ ଓ ବାରୋତ୍ତମ ପଦ ଚତୁର୍ଥ ରେଖାକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ। ପଞ୍ଚମ ରେଖା ହେଉଛି ତେରୋତ୍ତମରୁ ପନ୍ଦରୋତ୍ତମ ପଦ ପର୍ଯ୍ୟନ୍ତ। ଷଷ୍ଠ ରେଖା ହେଉଛି ଷୋଳୋତ୍ତମରୁ ବାଇଶୋତ୍ତମ ପଦ ପର୍ଯ୍ୟନ୍ତ। ସପ୍ତମ ରେଖା ହେଉଛି ତେଇଶୋତ୍ତମ ଓ ଚଉବିଶୋତ୍ତମ ପଦ। ଚଉବିଶୋତ୍ତମ ପଦରୁ ଏକତ୍ରିଶୋତ୍ତମ ପଦ ପର୍ଯ୍ୟନ୍ତ ଅଷ୍ଟମ ରେଖା। ଏକତ୍ରିଶୋତ୍ତମରୁ ଚାଳିଶୋତ୍ତମ ପଦ ପର୍ଯ୍ୟନ୍ତ ନବମ ରେଖା, ଏବଂ ଦଶମ ଓ ଶେଷ ରେଖା ହେଉଛି ଚାଳିଶୋତ୍ତମରୁ ପଞ୍ଚଚାଳିଶୋତ୍ତମ ପଦ ପର୍ଯ୍ୟନ୍ତ। ଏହି ଦଶଟି ରେଖାକୁ ରେଖା ଉପରେ ରେଖା ଭାବେ ଏକତ୍ର ଆଣିବାକୁ ହେବ।

> 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.

> Inni inni beekumsa barsiisa? Inni eenyu barsiisa barsiisa hubachiisa? Warra aannanii irraa guddatanii fi harma irraa addaan baafaman.

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

> ܡܛܠ ܕܦܘܩܕܢܐ ܥܠ ܦܘܩܕܢܐ، ܦܘܩܕܢܐ ܥܠ ܦܘܩܕܢܐ؛ ܣܛܪܐ ܥܠ ܣܛܪܐ، ܣܛܪܐ ܥܠ ܣܛܪܐ؛ ܗܪܟܐ ܩܠܝܠ، ܘܬܡܢ ܩܠܝܠ։

> 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.

> Sababni afaan daddaffiifi arraba biraatiin saba kanaan dubbata. Isaafis akkana jedhe, Kun boqonnaa warra dadhaban boqochiisuu dandeessanidha; kunis haaromsa dha; garuu isaan dhaggeeffachuu hin barbaanne.

> 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.

> Garuu dubbii Waaqayyoo isaanitti ajaja irra ajaja, ajaja irra ajaja; sarara irra sarara, sarara irra sarara; as xiqqoo, achis xiqqoo ture; akka isaan adeemanii duubatti kufanii caccabanii, kiyyoo keessatti qabamanii, fudhataman. Isaayyaas 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.

Sarara raajii kurnan keessaa tokkoon tokkoon isaanii dhugumatti walitti hidhata qabu; garuu sarara tokkoon tokkoon isaa keessatti mata-dureen addaa tokko beekamuu danda’a. Innis, sararri tokkoon tokkoon isaa mata-duree ijoo tokko qabaatus, sararoonni kun ragaa tokko qofa caalaa of keessaa qabu. Ani sararoota kurnan keessatti mata-dureewwan kana tokkoon tokkoon isaanii adda baafachuuf yaada qaba.

## First Line

Sarara Duraa

> 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.

> Akkasumas aniis waggaa dura keessa an, waggaa jalqabaa mootummaa Daariyus nama Meedotaa taʼe keessa iyyuu, isa jabeessuufii isa cimsuuf nan dhaabadhe. Amma immoo dhugaa si argisiisa. Kunoo, moototni sadii dabalataan Faares keessatti ni kaʼu; inni afraffaan garuu isaanii hunda caalaa baayʼee ni sooroma. Inni humna isaa sooroma isaatiin argateen hundumaa mootummaa Giriikii irratti ni kakaasa. Mootiin jabaanis ni kaʼa; inni aboo guddaadhaan ni bulcha, akka fedhii isaatti ni hojjeta. Yeroo inni kaʼus, mootummaa isaa ni caccaba; gara qilleensa afurii waaqaa taʼaniitti ni qoodama; sanyii isaatiif immoo hin taʼu, akkasumas akka aboo isa bulche sanaattis hin taʼu; mootummaa isaa irraa ni buqqaafama, warra kaan sanaan alattiifis ni kennama. Daaniʼel 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.

ଦାରିୟଙ୍କ ପ୍ରଥମ ବର୍ଷ ସତରି ବର୍ଷର ଶେଷକୁ ଚିହ୍ନିତ କରେ; ଏହିପରି ଏହା ଶେଷକାଳର ଏକ ଭବିଷ୍ୟବାଣୀମୂଳକ ସମୟକୁ ଚିହ୍ନଟ କରେ। ତୃତୀୟ ପଦ୍ୟ ପର୍ଯ୍ୟନ୍ତ ଆସିବାକୁ ଆଲେକ୍ସାଣ୍ଡର ଦ ଗ୍ରେଟ୍ ନିଜର ସାରା ପୃଥିବୀଜୁଡ଼ା ରାଜ୍ୟ ସ୍ଥାପନ କରନ୍ତି, ଏବଂ ଚତୁର୍ଥ ପଦ୍ୟରେ ତାଙ୍କର ରାଜ୍ୟ ଉପାଡ଼ି ନିଆଯାଇ ଚାରିଦିଗର ପବନକୁ ବିଭକ୍ତ କରାଯିବାକୁ ଥିଲା। ୧୯୮୯ ମସିହାରେ ଦାରିୟଙ୍କୁ ଶେଷକାଳ ଭାବରେ ବ୍ୟବହାର କରିବା ଆମକୁ ଦ୍ୱିତୀୟ ପଦ୍ୟରେ ପ୍ରତିନିଧିତ ରାଜାମାନଙ୍କୁ ଗଣନା କରିବାକୁ ସମର୍ଥ କରେ। ଯେତେବେଳେ ଗବ୍ରିଏଲ୍ ପ୍ରଥମ ପଦ୍ୟରେ କହନ୍ତି, “ଦାରିୟଙ୍କ ପ୍ରଥମ ବର୍ଷରେ ମଧ୍ୟ,” ସେ ଦଶମ ଅଧ୍ୟାୟରୁ ଆରମ୍ଭ ହୋଇଥିବା ଦର୍ଶନର ଆରମ୍ଭରେ ଯାହା ସେ ଦାନିୟେଲଙ୍କୁ ଜଣାଇଥିଲେ, ତାହାକୁ ଅନୁସରଣ କରୁଛନ୍ତି।

> 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.

> ፋርስ ንጉሥ ቂሮስ በነገሠ በሦስተኛው ዓመት፥ ስሙ ብልጣሴር ለሚባለው ለዳንኤል አንድ ነገር ተገለጠለት፤ ይህም ነገር እውነት ነበረ፥ የተወሰነውም ጊዜ ረጅም ነበረ፤ እርሱም ነገሩን አስተዋለ፥ ራእዩንም ተረዳ። ዳንኤል 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.

“dhuma xumuraa” kan bakka bu’u mallattoolee lama qaba. “Dhuma xumuraa” sarara raajii Musee keessatti dhaloota Arooniin ture; sana booda waggaa sadiin dhaloonni Musee itti aane. Seenaa isaanii keessatti Aroonii fi Museen mallattoo dachaa “dhuma xumuraa” ti; akkasumas ji’oota jahaan booddee dhaloota Yohannis Cuuphaa fi Yesuusin fakkeenya qabu. “Dhuma xumuraa” bara 1798 keessa qabamuu phaaphaasii Roomaa kan sana booddee booji’amummaa keessatti bara 1799 du’e mallatteesse. “Bara jalqabaa Daariyos isa Meedee” irraa hamma “bara sadaffaa Qiiros mooticha Faares” tti; Daariyosii fi Qiiros “dhuma xumuraa” bara 1989 bakka bu’u; sababiin isaas raajonni hundinuu yeroo dhumaa caalaa waa’ee guyyoota itti isaan jiraatan sanaa dubbatu.

> 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.

> Ammas wantoonni kun hundinuu fakkeenyaaf isaanitti taʼan; isaanis akeekkachiisa keenyaaf kan barreeffamanidha, nuti warri dhumni addunyaa irratti gaʼe irratti argamnuuf. 1 Qorontos 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”.

داریۇس ۋە كورۇش 1989-موم رونالد ريگانى fi جورج بوش الأكبر mootummaa keessa keessatti bakka bu’u. Lamaan isaanii waggaa sana keessatti pirezidaantota turan. Lakkoofsi tokko kan boqonnaa kudha tokkoo mul’ata sana waggaa sadaffaatti kan Korosh keessa kaa’a; kunis Jorjii Bosh isa guddaa, isa Reagan booda dhufe, bakka bu’a; akkuma Korosh Dariyuus booda dhufe sana. Lakkoofsi lama immoo mootota sadii akka amma iyyuu ka’an, afraffaanis hundumaa isaanii caalaa badhaadhaa akka ta’e ibsa. “Yeroo dhumaa” isa xumuraa kan boqonnaa kudha tokkoo keessatti mul’atu 1989 keessa jalqaba; innis Jorjii Bosh isa guddaa booddee mootonni sadii akka amma iyyuu ka’an adda baasa; kanaanis pirezidaantota sadii kan Bosh isa guddaa hordofan ni adda baasa. Mootonni sadan sun Bil Kiliinton, Jorjii Bosh isa xiqqaa, Baraak Obaamaa turan; itti aansuunis pirezidaantiin hundumaa caalaa badhaadhaan, Doonaald Tiraamp, “humna isaatiin” fi “badhaadhummaa isaatiin mootummaa Griikiyaa irratti hundumaa ni kakaasa” jedhame.

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.

Aayatni sadaffaan Aleksaandar Guddicha beeksifti; kanaafis inni hoogganaa mootummaa Gamtaa Mootummoota Addunyaa kan bara dhumaatti paaphaasii wajjin tokkoomu, garuu akkuma paaphaasii sana dhuma isaa gaʼu, fakkeenyan agarsiisa. Gamtaan Mootummoota Addunyaa mootummaa torbaffaa Mulʼata boqonnaa kudha torba keessatti mootota kudhanitti fakkeeffamee dha; walgaʼiin mootota kudhaniis mootummaa isaanii isa torbaffaa saʼaatii mallattoo tokkoof bineensa paaphaasaaf kennuuf walii galu.

> 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.

> Inni kudhan tajaajiloo ati argite mootota kudhani dha; isaan amma iyyuu mootummaa hin arganne; garuu bineensicha wajjin yeroo tokkoof akka moototaatti aangoo ni fudhatu. Isaan kun yaada tokko qabu; humnaa fi aangoo isaanii bineensichaaf ni kennu. Isaan kun Hoolicha wajjin waraana ni kaasu; Hoolichis isaan ni moʼa; inni Gooftaa gooftolii fi Mootii moototaa waan taʼeef; warri isa wajjin jiranis waamaman, filataman, amanamoo dha. Mulʼata 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.

መጽሐፍ ቅዱሳዊ ትንቢት ውስጥ እነዚያ ዐሥር ነገሥታት በቁጥር ሶስትና አራት እንዲሁም በአሌክሳንደር ታላቁ መነሣትና መውደቅ ታሪክ ተወክለዋል፤ እርሱም በአራተኛው ክፍለ ዘመን እነዚያን ቁጥሮች ፈጽሞአል። ግሪክ የመጽሐፍ ቅዱስ ትንቢት ሦስተኛው መንግሥት ናት፤ እርሷም የዘንዶው ምልክት ናት፣ ይህም ከዘንዶው፣ ከአውሬው እና ከሐሰተኛው ነቢይ የተዋቀረው ባለሶስት ኅብረት አንደኛው ክፍል ነው። በመስቀሉ ላይ “የአይሁድ ንጉሥ” የሚል መልእክት በዕብራይስጥ፣ በላቲንና በግሪክ ተጻፈ፤ ይህም በፋሲካ ጊዜ በኢየሩሳሌም የሚገኙትን አይሁድን፣ ሮማውያንን እና ከሌሎች አሕዛብ የመጡትን የሕዝብ ብዛት ይወክላል። ግሪኮች ዘንዶውን ይወክላሉ፣ ሮማውያን አውሬውን ይወክላሉ፣ አይሁድም ሐሰተኛው ነቢይ ነበሩ።

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.

boqonnaan afur jalqabaa boqonnaa kudha tokko humna bofa lafaa isa humna paaphaasii wajjin ejja raawwatu yeroo carraan qorumsaa namaa cufamutti dhumni isaa akka taʼe ifatti agarsiisu. Lakkoofsonni sadii fi afur kaʼuu fi kufuu dhumaa mulʼannaa isa dhumaa humna bofa lafaa tokkoo adda baasu. Lakkoofsonni kun lakkoofsa jahan dhumaa irra diriirfamu; isaanis dhuma bineensicha isa mootota lafaa wajjin ejja raawwatu adda baasu. Jalqabni fi dhumni boqonnaa kudha tokko seenaa iddoo diinonni Waaqayyoo gargaaru tokko malee dhumarratti itti gaʼan adda baasu. Boqonnaan afur jalqabaa lakkoofsa jahan dhumaa wajjin walqixxeeffamanii, kana gochuudhaanis, mallattoo Abboomii Kurnanii baatu; gabatee abboommii afur jalqabaa tokkoo fi gabatee abboommii jahan dhumaa tokkoo wajjin, akkasumas lakkoofsa kudhaniin qorumsas kan agarsiisan taʼu.

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.

Lakkoofsi jalqabaa isa dhuma ibsu taʼee, yeroo xumuraatti, jechuunis bara 1989tti, ergaan sun akka jalqabu ni hundeessu. Lakkoofsichi bara 1989 irraa eegalee hamma yeroo araarri namootaa cufamutti bakka buʼa; kanaafis ergaa lakkoofsota jahaa dhumaa, isa bara 1989 keessatti hiikni isaa banamee dabaluu beekumsaa taʼe, kan taʼe wantoota cufamuu yeroo araaraa wajjin walqabatan adda baasu, ni gabaabsee dhiheessa.

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.

Aayyoonni kun bara 1989 irraa eegalee pirezidaantoonni walumaagalatti saddeet akka jiraatan, isa saddeettaffaanis pirezidaantota torban dura turan keessaa akka ta’u beekuun danda’amuuf bu’uura raajii ni kennu; kanaanis kutaan sun iccitii isa saddeettaffaan torban keessaa ta’uu jedhuun walitti hidhama; kunis amala raajii kan guyyoota dhumaa keessatti dhugaa yeroo ammaa ta’eedha.

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.

Wanti inni lakkoofsoota kanaan hubatamuu danda’u, barbadaa’umsa dhumaa aangoo jawwee, isa sagaagalummaa ejjituu Xiiroosi wajjin raawwatu, irratti xiyyeeffata. Ejjituun sun mootota lafaa hundumaa wajjin sagaagalummaa raawwatti; garuu akkuma Firaansiin durii, yeroo Clovis bara 496 keessa teessoo mootummaa isaa paaphaasummaaf kenne, ilma angafaa waldaa Katoolikaa taatee turte, akkasuma bineensi lafaa Ameerikaa Gamtoomanii immoo yeroo seera Dilbataa mootota keessaa isa jalqabaa ejjituu sana wajjin sagaagalummaa raawwatu ta’a. Akkuma lakkoofsoota jaha dhumaa keessatti lakkoofsoonni afur jalqabaa aangoo sadii hunda kanneen addunyaa Armagedoonitti geessan ibsanii fi jabeessan, mata-dureen lakkoofsoota afur jalqabaa keessatti immoo aangoo jawwee, Giriikii fi Aliksaander Guddichaatiin bakka buufame, dha.

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.

ሪገን ነቶም ሸሞንተ ፕረዚደንታት ናብዚ ሕጂ ናይ መወዳእታ ካብቶም ሸሞንተ ፕረዚደንታት ዘብጽሐ ሂደት ጀሚሩ። እቲ ሻምናይ ፕረዚደንት ኣምሳል እቲ ኣውሬ ከቕውም እዩ፣ ሕጊ ሰንበት ድማ ኣብ ኣሜሪካ ክትግብር እዩ፤ ብተወሳኺ ድማ ንዕኡ ርእሲ ሕቡራት ሃገራት ዝገብሮ ስምምዕ እናሰርሐ ክኸውን እዩ፣ እዚ ድማ ብምምኽናይ እቲ እናወሰኸ ዝኸይድ ውግእ ናይ ኣኽራሪ እስልምና ንምፍታሕ ብዝብል መልክዕ፣ ኣብታ ብዓለም ለኻዊት ደረጃ ናብ ዝምድና ቤተ-ክርስቲያንን መንግስትን ኣብቲ ትኽክለኛ ነጥቢ ክኣቱ እያ።

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.

መጽሐፈ ራእይ ምዕራፍ አሥራ ሦስት የምድር አውሬ የሆነችው አሜሪካ ከመጽሐፍ ቅዱስ ትንቢት ስድስተኛ መንግሥት ወደ መጽሐፍ ቅዱስ ትንቢት ሰባተኛ መንግሥት ራስ ስትሸጋገር፣ በተመሳሳይም ጊዜ ከመጽሐፍ ቅዱስ ትንቢት ስምንተኛ መንግሥት ጋር ያለውን ሕገ-ወጥ ግንኙነት ስትፈጽም፣ ከቁጥር አንድ ጀምሮ 1989ን በመለየት እስከ በአሜሪካ የእሑድ ሕግ ድረስ የሚመሩ ፕሬዚዳንቶች አማካይነት ተገልጿል፤ ከዚያም ወዲያውኑ ኃያሉ ንጉሥ መነሣቱን ይለያል። ያ ኃያል ንጉሥ ትራምፕ በተባበሩት መንግሥታት ላይ ቁጥጥር መውሰዱ ነው፤ እርሱም አሁን አስቀድሞ ለሚያቀርባቸው ጥያቄዎቹ መንገድ ለማዘጋጀት በማፍረስ ሂደት ላይ ይገኛል።

## Second Line

Sararffaa Lammaffaa

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.

Lakkoofsi shan irraa hanga sagaliitti ibsamni inni jalqabaa fi qabxiidhaan-qabxii ibsi lola mootota kaabaa fi kibbaa gidduutti taasifamu, isa boqonnaan guutuun akka duubbee raajii isa ijoootti itti fayyadamu, ni mul’ata. Lakkoofsi shan mata-duree kutaa sanaa ni dhiheessa.

> 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.

> Kooniin kibbaa ni jabaa ta’a; akkasumas keessaa isa tokko, jechuun bulchitoota isaa keessaa tokko; innis isa caalaa jabaa ta’ee mootummaa qabaata; mootummaan isaas mootummaa guddaa ta’a. Daani’el 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.

ጶለሜ ፩ ሶተር እና ሰሉቅስ ፩ ኒካቶር በዚህ ጥቅስ ውስጥ ተወክለዋል። ሁለቱም ከእስክንድር መንግሥት “ዲያዶኪ” (ማለትም ተተኪ) የተባሉት አራቱ ክፍሎች አንዱ ነበሩ። ሰሉቅስ በምዕራፍ አሥራ አንድ ውስጥ የመጀመሪያው “የሰሜን ንጉሥ” ሲሆን፣ ከአረማዊት ሮም፣ ከጳጳሳዊት ሮም እና ከዘመናዊት ሮም ጋር በመስማማት፣ ሰሉቅስ እንደ ትንቢታዊው የሰሜን ንጉሥ የተመሠረተው ከሦስት ዋና ዋና ድሎች ወይም ወሳኝ ክስተቶች በኋላ ብቻ ነበር፤ እነዚህም በ312 ዓ.ዓ. ባቢሎንን እንደገና መመለሱ፣ በ301 ዓ.ዓ. የኢፕሱስ ጦርነት፣ እና በ281 ዓ.ዓ. የኮሩፔዲየም ጦርነት ናቸው። እነዚህ እንቅስቃሴዎች ዋና ተቃዋሚዎቹን አሸንፈው፣ መንግሥቱን አስፋፉ፣ እና በክልሉ ውስጥ የበላይነቱን አጽንተዋል።

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.

መስመር ሁለተኛው በእስክንድር የተከፈለው መንግሥት ተተኪዎች (ዲያዶኪ) ከሆኑት ከሌሎቹ ሁሉ ለየት በማድረግ የሰሜንና የደቡብ ነገሥታትን በመለየት ይጀምራል። ከዚያም የሰሜን ንጉሥ ከሦስት ድል መንሣቶች በኋላ ብቻ ሥልጣን እንደሚያገኝ በመለየት ይጀምራል። ከዚያ በእስክንድር ሞት በኋላ በቁጥር ስድስት እስከ ዘጠኝ ውስጥ የተገለጠውን ለግዛት የተካሄደውን ትግል ታሪክ ውስጥ፣ የደቡብ ንጉሥ የሰሜንን ንጉሥ በመጣል የሚያበቃ ዘመን ይለይ። ይህ በምዕራፍ አሥራ አንድ ውስጥ የደቡብ ንጉሥ በሰሜን ንጉሥ ላይ ከሚያሸንፍባቸው ሦስት ጊዜያት የመጀመሪያው ነው። እነዚህ በምዕራፉ ውስጥ የውስጥ ምስክሮች ሦስት ሆነው የደቡብ ንጉሥ የሰሜንን ንጉሥ የሚያሸንፍበትን ታሪክ የሚያመሩ የመንገድ ምልክቶች በግልጽ ያቋቁማሉ።

> 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.

> የደቡብም ንጉሥ ይበረታል፥ ከአለቆቹም አንዱ ደግሞ ይበረታል፤ እርሱም ከእርሱ ይልቅ ይበረታል፥ ይገዛልም፤ ግዛቱም ታላቅ ግዛት ይሆናል። ከዓመታትም ፍጻሜ በኋላ ይተባበራሉ፤ የደቡብ ንጉሥ ልጅ ስምምነት ለማድረግ ወደ ሰሜን ንጉሥ ትመጣለችና፤ ነገር ግን የክንድን ኃይል አትጠብቅም፤ እርሱም አይቆምም፥ ክንዱም እንዲሁ፤ እርስዋም አሳልፈው ይሰጧታል፥ ያመጧትም፥ የወለዳትም፥ በእነዚህም ዘመናት ያበረታትም እንዲሁ። ከሥሮቿም ቅርንጫፍ አንዱ በስፍራው ይነሣል፤ እርሱም ከሰራዊት ጋር ይመጣል፥ ወደ ሰሜን ንጉሥ ምሽግም ይገባል፥ በእነርሱም ላይ ይሠራል፥ ያሸንፋልም፤ ደግሞም አማልክቶቻቸውን፥ ከአለቆቻቸውም ጋር፥ የተከበሩ የብርና የወርቅ ዕቃዎቻቸውንም ጋር ምርኮኞች አድርጎ ወደ ግብጽ ይወስዳል፤ እርሱም ከሰሜን ንጉሥ ይልቅ ብዙ ዓመታት ይኖራል። የደቡብም ንጉሥ ወደ መንግሥቱ ይመጣል፥ ወደ ራሱም ምድር ይመለሳል። ዳንኤል 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.

ବର୍ଣ୍ଣିତ ଇତିହାସିକ ପୂରଣ ଏହି ପଦ୍ୟଗୁଡ଼ିକର, ପଦ୍ୟ ଏକତ୍ରିଶରୁ ଚାଳିଶ ପର୍ଯ୍ୟନ୍ତ ଚିହ୍ନିତ ପାପାଳ ଶାସନର ଏକ ହଜାର ଦୁଇଶେ ଷାଷ୍ଠି ବର୍ଷର ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ପୂରଣ ପାଇଁ ଆଦର୍ଶ ଯୋଗାଇ ଦେଉଛି, ଏବଂ ପଦ୍ୟ ଏଗାରର ପୂରଣ ପାଇଁ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ଆଦର୍ଶ ମଧ୍ୟ ପ୍ରଦାନ କରୁଛି, ଯାହା ପ୍ରଥମେ ଖ୍ରୀପୂ ୨୧୭ ମସିହାରେ ରାଫିଆର ଯୁଦ୍ଧରେ ପୂରଣ ହୋଇଥିଲା। ସେହି ତିନିଜଣ ସାକ୍ଷୀ ଉକ୍ରେନୀୟ ଯୁଦ୍ଧର ସେହି ବିଶେଷତାଗୁଡ଼ିକୁ ଚିହ୍ନଟ କରନ୍ତି, ଯେଉଁଠାରେ ଦକ୍ଷିଣର ଶେଷ ରାଜା ପୁଟିନ୍‌ ଉତ୍ତରର ପାପାଳ ରାଜାଙ୍କର ପ୍ରକ୍ସି ସେନାବାହିନୀ ଉପରେ ପ୍ରାଧାନ୍ୟ ଲାଭ କରିବେ।

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.

Mata duree lammaffaa seenaa raajii keessatti akkaataa madaa du’aa geessu sun bara 1798 keessa paaphaasummaatti kennamuudha; kunis keeyyata shan irraa hanga sagaliitti fi lola Raafiyaa kan keeyyata kudha tokko keessatti ibsameen bakka bu’a. Mootiin kibbaa, inni Gibxi ta’e, humna bineensa guddaa sanaati.

> 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.

> Yaa ilma namaa, fuula kee Fara’oon mooticha Gibxi irratti qajeelchi; isa irratti, akkasumas Gibxi hundumaa irratti raajii dubbadhu. Dubbiis, “Akkana jedha Waaqayyo Gooftaan: Kunoo, ani si irratti ka’eera, Fara’oon mooticha Gibxi, jawwee guddaa laga isaa gidduu ciisu, kan, ‘Lagni koo kanuma koo ti; ani ofii kootiif isa tolcheera’ jedhu.” Hisqiʼeel 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.

Bakkeewwan mootii kibbaa mootii kaabaa irratti moʼuu isaa ibsan sadan boqonnaa kudha tokko keessatti argaman, kufaatii mootummaa kaabaa isa dhumaa kan lakkoofsa afurtamii shan keessatti ibsame adda baasuuf walitti dhufu.

> 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.

> Inni dunka mana mootummaa isaa galaanota gidduutti, tulluu qulqulluu ulfinaa sana irratti ni dhaaba; ta’us inni dhuma isaa ni gaʼa, namni tokko illee isa hin gargaaru. Daaniʼel 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.

Boqonna kudha tokkoffaa keessatti sararoota sadii kan mootii kibbaa mootii kaabaa moo’achuu agarsiisan jiru; garuu yeroo mootichi kaabaa, kan isa gargaaru tokko illee malee, dhuma isaa irra ga’utti, kun ifatti mul’atu miti. Garuu macaafni Mul’ataa humna ajjeechaa sana kan foon ishee nyaatee ibiddaan ishee gubeedhaan ishee kufaase ta’uu adda baasa. Yeroo humni ajjeechaa sun macaafa Mul’ataa keessaa beekametti, mootota sana arguu dandeenya; isaanis humna ajjeechaa sana, akkasumas mootii kibbaa kan ta’anii, kan lakkoofsa afurtamii shan keessatti mootii kaabaa gadi buusan dha. Ragaa kallattiin sadii boqonnaa sana keessa jiran hundi, walitti hidhamiinsa macaafota Daani’elii fi Mul’ataa irraa bakka bu’amee akka mul’atutti, guutamuu isaanii isa mudaa hin qabne irratti dhugaa ba’u.

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.

mootummaa papal ammayyaa, mooticha kaabaa, lakkoofsa afurtamii-shan keessatti namni isa gargaare tokko illee hin jirretti dhuma isaa ni gaha; kitaabni Mul’ataa immoo humni papal akkamitti harka humna bineensichaatiin dhuma isaatti akka gahu ibsa.

> 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.

> Bineensonni kudhan bineensicha irra argite immoo, isheen gaarittii san ni jibbu; ishee ni onsu, qullaa ishee ni hambisu, foon ishees ni nyaatu, ibiddaanis ishee ni gubu. Waaqayyo hanga dubbiiwwan isaa raawwatamanitti fedha isaa akka raawwatan, yaada tokko akka qabaatan, mootummaa isaaniis bineensichaaf akka kennan garaa isaanii keessa kaa’eera. Mul’ata 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.

Mootumman kudhan papal mooticha kaabaa mootummaa ibiddaan gubu, foon ishee illee nyaatu. Mootummoonni bara dhumaa humna jawwee ti.

> “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.

> “Mootoonni, bulchitoonni, fi bulchitoota naannoolee of irratti mallattoo antiikiriistii kaaʼataniiru; isaanis akka bineensa guddaa qulqulloota—warra abboommii Waaqayyoo eegan fi amantii Yesuus qaban—wajjin lola gochuuf deemu sanaatti bakka buʼamaniiru. Diinummaa isaanii irratti ummata Waaqayyoo mormu keessatti, isaan Kiristoos iddoo isaa Baaraabaas filachuu isaaniitiinis yakka qabeeyyii taʼuu isaanii mulʼisu.” 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.”

Moʼota kurnan sun humna bineensaa ti; sunis mootummaa Giriikii fi Iskindiriin bakka buufameera. Mootonni sun moʼota kibbaa ti; mootummaa Gibxi Faraʼooniin bakka buufamaniiru. Isaan foon ishee nyaatu; sababiin isaas isaanis “saroota” raajii ti; warri Faarfataan “waldaan hamootaa” jedhee isaan waamu.

> 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.

> Sabni waan marfamanii na marseera; waldaan warra hamaa na marsanii qabaniiru; isaan harka koo fi miilla koo waraananiiru. Ani lafee koo hundumaa lakkaaʼuu nan dandaʼa; isaan na ilaalu, natti ija guuratu. Isaan uffata koo walii isaanii gidduutti qooddatu, uffata koo irrattis ixaa buusu. Faarfannaa 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.

የጳጳሳት ስርዓት በአርባ አምስተኛው ቁጥር ያለው የሰሜን ንጉሥ ነው፤ እንዲሁም የጳጳሳት ስርዓት በትያጥሮን ቤተ ክርስቲያን ውስጥ በኤዛቤል ተወክሏል።

> 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.

> Garuu ani waan muraasa sirratti qaba; sababni isaas, ati dubartii Yezebel jedhamtu, isheen ofii ishee raajittii jedhee of waamtu, akka tajaajiltoonni koo sagaagalummaa hojjetanii fi waan waaqolii tolfamoodhaaf aarsaa taʼe nyaatan barsiiftuu fi gowwoomsiftu sana ni hayyamta. Ani sagaagalummaa ishee irraa akka yaada geeddarattu yeroo isheedhaaf kenneera; isheen garuu yaada hin geeddaranne. Kunoo, ani ishee siree irra nan buusa; warra ishee wajjin ejja hojjetan immoo, yoo hojii isaanii irraa yaada hin geeddaratin, rakkina guddaa keessa nan buusa. Mul’ata Yohaannis 2:20–22.

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

Murtiin Iizebel erga sareedhaan nyaatamtu ni raawwatama.

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

> Akkasumas waaʼee Izebelis akkana jedhee dubbate; Sareenii Izebeliin dallaa Yizreʼel biraatti ni nyaatu. 1 Mootota 21:23.

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

Sareen sun Roomii warra waaqeffannaa waaqota sobaa hordofan, humna jawwee sanaa dha; Roomiin warra waaqeffannaa waaqota sobaa hordoftu Kristosiin fannifteerti.

> “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.

> “Kee dhiphina Kiristoos fannoorra baate keessatti raajii ni raawwatame. Dhibbaa waggoota hedduu fannifamuu sana dura, Fayyisaan akka itti isa godhamu duraan dursee dubbate ture. Innis akkana jedhe, ‘Sareewwan na maraniiru; waldaan warra hamaa na marsiteerti; harka koo fi miilla koo ni waraananiiru. Ani lafee koo hundumaa lakkaa’uu nan danda’a; isaan na ilaalu, na ijaaru. Uffata koo gargar qooddatu, uffata koo irrattis ixaa buusu.’ Faarfannaa 22:16–18. Raajiin waa’ee uffata Isaa dubbate gorsa yookaan gidduu-seensaa michoota yookaan diinota Isa Fannifamee keessaa tokkoon iyyuu utuu hin jiraatin raawwatame. Uffanni Isaa loltoota Isa fannoorra kaa’aniif kenname. Kiristoos yeroo isaan uffata sana walii isaanii keessatti qooddatan mormii namootaa sana dhaga’e. Qameen Isaa guutummaatti tolfamee, hodhaa tokko illee kan hin qabne ture; kanaafis isaan, ‘Haa ixaan buufnu malee isa hin tarsaasnu; kan eenyuu ta’uu isaa haa ilaallu’ jedhan.” 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.

Mootumman kudhanneen, warri sareewwan ta’an, warri waldaa hamootaa ta’an, warri Giriikii fi Gibxii ta’an, isheen ejjituu taate sana ibiddaanis ni gubu.

> 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.

> Intalli lubbuu luboota kam iyyuu yoo sagaagalummaa raawwachuudhaan of xureessite, isheen abbaa ishee xureessiti; ibiddaadhaan ni gubamti. Lewwoota 21:9.

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

Mootumman kurnan sun isheen ibiddaan gubani; isheen ofii ishee lubbuu taatu jechuun himatti, garuu sagaagaltuu dha.

> 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.

> በዚያም ቀን ጢሮስ እንደ አንድ ንጉሥ ዘመን ሰባ ዓመት ትረሳለች፤ ከሰባውም ዓመት መጨረሻ በኋላ ጢሮስ እንደ ጋለሞታ ትዘምራለች። አንቺ የተረሳሽ ጋለሞታ ሆይ፥ በገና ውሰጂ፤ በከተማይቱ ዙሪያ ዘዋወሪ፤ እንድትታሰቢ ጣፋጭ ዜማ አሰሚ፥ ብዙ መዝሙር ዘምሪ። ከሰባውም ዓመት መጨረሻ በኋላ፥ እግዚአብሔር ጢሮስን ይጎበኛታል፤ እርስዋም ወደ ዋጋዋ ትመለሳለች፥ በምድርም ፊት ላይ ካሉ ከዓለም መንግሥታት ሁሉ ጋር ትገልማለች። ኢሳይያስ 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.

Luqqisa shan irraa hamma sagaliitti, akkasumas luqqisa soddoma tokko irraa hamma afurtitti, paaphaasummaan humna jawwee harka keessatti gara xumura isaatti dhufuu isaaf ragaa argina. Qajeelfamni kun yeroo ammaa waraana Yukireen keessattiis raawwatamaa jira. Ragoonni sadan kun yeroo mootichi kaabaa luqqisa afurtamii shan keessatti isa gargaaru tokko malee gara xumura isaatti dhufu, jawween foon ishee akka nyaatuu fi ibiddaan ishee akka gubu nutti himu. Ragaa nama sadiitiin, kaka’umsi gochaa jawwee keessatti waliigalteen caccabe akka hammatamu ni ta’a.

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.

ከአምስተኛ እስከ ዘጠነኛ ቁጥሮች ውስጥ፣ ሁለተኛው የሶርያ ጦርነት በ253 ዓ.ዓ. በተደረገ ውል ተጠናቀቀ። ጦርነቱ በ260 ዓ.ዓ. ተጀምሮ ነበር፤ ከሁለተኛው የሶርያ ጦርነት ሰባት ዓመታት በኋላ የደቡብ ንጉሥ ሴት ልጁን ለሰሜኑ ንጉሥ ሰጥቶ እርሱም የደቡብ ንጉሥን ሴት ልጅ እንዲያገባ በማድረግ፣ በጋብቻ ህብረት አማካይነት ሰላም እንዲመጣ የሰላም ውል ተፈጸመ። ከዚያ ጋብቻ ሰባት ዓመታት በኋላ፣ በ246 ዓ.ዓ.፣ የሰሜኑ ንጉሥ የደቡቡን ሙሽራ አስወግዶ የግብፅን ንግሥት ሲያገባ ለይቶአት የነበረውን የመጀመሪያ ሚስቱን መልሶ አቆመ። የደቡብ ንጉሥ በሰሜኑ መንግሥት ላይ እንዲወርርና የሰሜኑን ንጉሥ እንዲማርክ ያነሳሳው ምክንያት የተፈረሰ ውል ነበር።

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.

ስብሩ ስምምነት በ1797 የቶለንቲኖ የተሰበረውን ስምምነት ይወክል ነበር፤ ይህም ናፖሊዮን በ1798 ጳጳሱን ምርኮኛ እንዲያደርግ አነሳሽነት ሰጠው፥ እንደ ፕቶሌሚ በ246 ዓ.ዓ. ሰሉከስን እንዳደረገው። ፕቶሌሚ ሶስተኛ በሰሉከስ ሁለተኛ ሰሜናዊ የሴሉኪድ መንግሥት ላይ ካገኘው ድል በኋላ ወደ ግብፅ በተመለሰ ጊዜ፥ ከእርሱ ጋር እጅግ ብዙ ሀብት ወደ ግብፅ መልሶ አመጣ፤ ስለዚህም ግብፃውያን ፕቶሌሚ ሶስተኛን ከብዙ ዓመታት በኋላ “የተማረኩ አማልክታቸውን” ስለ መለሰላቸው “ኤውርጌጤስ” (ማለትም በጎ አድራጊ) የሚል ማዕረግ ሰጡት።

> 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.

> କିନ୍ତୁ ତାହାର ମୂଳମୂଳାର ଗୋଟିଏ ଶାଖାରୁ ଜଣେ ନିଜ ସ୍ଥାନରେ ଉଠିବେ; ସେ ସେନାସହ ଆସିବେ, ଉତ୍ତରର ରାଜାଙ୍କ ଦୁର୍ଗରେ ପ୍ରବେଶ କରିବେ, ସେମାନଙ୍କ ବିରୋଧରେ କାର୍ଯ୍ୟ କରିବେ, ଏବଂ ବିଜୟୀ ହେବେ। ଏବଂ ସେ ସେମାନଙ୍କ ଦେବଦେବୀମାନଙ୍କୁ, ସେମାନଙ୍କ ରାଜକୁମାରମାନଙ୍କୁ, ଏବଂ ତାଙ୍କର ରୂପା ଓ ସୁନାର ମୂଲ୍ୟବାନ ପାତ୍ରମାନଙ୍କୁ ବନ୍ଦୀ କରି ମିଶରକୁ ନେଇଯିବେ; ଏବଂ ସେ ଉତ୍ତରର ରାଜାଠାରୁ ଅଧିକ ବର୍ଷ ଅବଧି ପର୍ଯ୍ୟନ୍ତ ରହିବେ। ଦାନିୟେଲ 11:7, 8.

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

1798 keessatti Naapooliyoon paaphaasa booji’ee yeroo fudhatetti, akka Ptoleemii III fakkeenyeffametti qabeenya Vaaticaanii saamatee gara Faransaayitti fide; Ptoleemii III immoo qabeenyaa akkasumas Seelookus II gara Gibxitti deebisee geesse, achittis Seelookus II farda irraa kufee du’e. Kunis akka Naapooliyoon bara 1798tti paaphaasummaa bineensa irraa kaasee buusee, paaphaasichas bara 1799 keessatti du’eetti fakkeenya ta’a. Mul’ata boqonnaa kudha torbaffaa keessatti paaphaasummaan dubartittii bineensa irra yaabbattu dha; mo’amuun, booji’amuu fi itti aansuun Seelookus farda irraa kufee du’uun, Naapooliyoon aangoo mootummaa paaphaasummaa (kan Mul’ata boqonnaa kudha torbaffaa keessatti bineensa jechuun bakka buufame) irraa kaasee buusuu fakkeenya.

> 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.

> Kanaafis inni hafuuraan gara lafa onaa na geesse; anis dubartii bineensa diimaa irratti teesse nan arge; inni maqaa arrabsoo guutuu ture, mataa torbaa fi gaanfa kudhan qabas ture. … Ergamaanis naan jedhe, Ati maaliif dinqifatte? Ani iccitii dubartittii fi bineensa ishee baatee deemuu, kan mataa torbaa fi gaanfa kudhan qabu, siif nan hima. … Dubartiin ati argite immoo magaalaa guddittii sana, ishee mootota lafaa irratti mootummaa qabdudha. Mul’ata 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.

ପଦ ପାଞ୍ଚରୁ ନଅ ପର୍ଯ୍ୟନ୍ତ ଅଧ୍ୟାୟ ଏଗାରରେ ଉତ୍ତରର ରାଜା ଓ ଦକ୍ଷିଣର ରାଜାଙ୍କ ମଧ୍ୟରେ ଥିବା ଯୁଦ୍ଧକୁ ପରିଚୟ କରାଏ। ପଦ ପାଞ୍ଚ ଉତ୍ତରର ରାଜା ଭାବରେ ରୋମ ସହ ନିଶ୍ଚିତ ସଂଯୋଗ ସ୍ଥାପନ କରେ, କାରଣ ସେହି ପଦ ଚିହ୍ନିତ କରେ ଯେ ଉତ୍ତରର ରାଜା ସର୍ବୋଚ୍ଚ ଭାବେ ଶାସନ କରିବା ପୂର୍ବରୁ ତିନୋଟି ଭୌଗୋଳିକ କ୍ଷେତ୍ର ଜୟ କରିବ। ଏହି ପଦଗୁଡ଼ିକ ସେହି ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ଗଠନକୁ ପ୍ରଦାନ କରେ ଯାହା ଏକ ସମୟଖଣ୍ଡକୁ ଉପସ୍ଥାପନ କରେ, ଯେତେବେଳେ ଉତ୍ତରର ରାଜା ଶାସନ କରେ, କିନ୍ତୁ ଶେଷରେ ନିଜ ଅନ୍ତକୁ ପହଞ୍ଚେ। ଏହାହିଁ ଅଧ୍ୟାୟ ଏଗାରର ମୂଳ ଧାରଣା ଏବଂ ପ୍ରତିଜ୍ଞା। ଏହି ଶୃଙ୍ଖଳାର ବିଷୟ ହେଉଛି ଉତ୍ତରର ପାପାଲ ରାଜାଙ୍କ ଘାତକ ଆଘାତ, କିମ୍ବା ପଦ ପଞ୍ଚଚାଳିଶିରେ ଯେପରି କୁହାଯାଇଛି, “ସେ ନିଜ ଅନ୍ତକୁ ପହଞ୍ଚିବ, ଏବଂ ତାହାକୁ ସହାୟ କରିବାକୁ କେହି ରହିବେ ନାହିଁ।” ଶେଷ ଦିନଗୁଡ଼ିକରେ ଏହି ସତ୍ୟ ହେଉଛି ବର୍ତ୍ତମାନ ସତ୍ୟ।

We will continue in the next article.

Mata-duree itti aanu keessatti ni itti fufna.

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