Article

# Panium - Number Seven

Panium—Nambala Ya Nkombo Mwamfumu Mupalume Muli Nankonko Mucofwe.

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

Daniyeli 11 Yavumbululwe: Imigca Yesiprofetho Kusukela ku-1989 Kuya eMthethweni WeSonto

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.

Tiri kushanda kuunganidza pamwechete mitsara yose yaDanieri gumi nerimwe maererano nenhoroondo yakavanzika yendima makumi mana, inomiririra nguva kubva muna 1989 kusvika kumutemo weSvondo muUnited States. Kudanwa kwedu sevadzidzi vechiporofita ndiko kugovera zvakarurama shoko rechokwadi.

> 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.

> Ipfunze kugira ngo uzagaragaze ko wemewe n’Imana, uri umukozi udakwiriye kugira isoni, ugabanya neza ijambo ry’ukuri. 2 Timoteyo 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.

Chitsauko chegumi nechimwe chaDhanieri chinogona kupatsanurwa kuita mitsetse gumi yechiporofita. Ndima 1 kusvika 4 dzinomiririra mutsetse umwe wechiporofita. Ndima 5 kusvika 9 dzinomiririra mutsetse wechipiri. Ndima 10 inomiririra mutsetse wechitatu. Ndima 11 ne12 dzinomiririra mutsetse wechina. Mutsetse wechishanu ndiwo ndima 13 kusvika 15. Mutsetse wechitanhatu ndiwo ndima 16 kusvika 22. Mutsetse wechinomwe ndiwo ndima 23 ne24. Ndima 24 kusvika ndima 31 ndiwo mutsetse wechisere. Ndima 31 kusvika 40 ndiwo mutsetse wechipfumbamwe, uye mutsetse wegumi nowokupedzisira ndiwo ndima 40 kusvika 45. Iyi mitsetse gumi inofanira kuunzwa pamwechete, mutsetse pamusoro pomutsetse.

> 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.

> Ndiwani adzaphunzitsa chidziwitso? Ndipo ndani adzamvetsa chiphunzitso? Iwo amene aleka mkaka, ndi iwo amene achotsedwa m’mawere.

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

> Mustka ku va ehenhla ka mustka, mustka ku va ehenhla ka mustka; ntila ehenhla ka ntila, ntila ehenhla ka ntila; laha nyana, ni leya nyana:

> 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.

> Nokuti nemiromo inodzedzereka, uye norumwe rurimi, achataura navanhu ava. Vaakange avaudza achiti, Uku ndiko kuzorora kwamungazorodza nako vaneta; uye uku ndiko kuzorodzwa; asi havana kuda kunzwa.

> 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.

> Asi shoko raJehovha rakava kwavari murayiro pamusoro pomurayiro, murayiro pamusoro pomurayiro; mutsara pamusoro pomutsara, mutsara pamusoro pomutsara; pano zvishoma, napapo zvishoma; kuti vaende, vawire shure, vaputswe, vabatwe mumusungo, uye vatorwe. Isaya 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.

Linjë e tyre dhjetë profetike, natyrisht, janë të ndërlidhura me njëra-tjetrën, por brenda secilës linjë mund të dallohet një temë e veçantë. Ndonëse secila linjë ka një temë parësore, linjat përmbajnë më shumë se një dëshmi të vetme. Synoj të përcaktoj secilën prej temave në dhjetë linjat.

## First Line

Mutsetse Wokutanga

> 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.

> Neniwo, mugore rokutanga raDhariusi muMedhia, iniwo ndakamira kuti ndimutsigire nokumusimbisa. Zvino ndichakuratidza chokwadi. Tarira, kuchamukazve madzimambo matatu muPersia; uye wechina achava mupfumi kwazvo kupfuura vose; zvino nesimba rake, kubudikidza nepfuma yake, achamutsa vose kuti varwise umambo hweGiriki. Uye mambo ane simba achamuka, achatonga nesimba guru, uye achaita sezvaanoda. Zvino paanenge amuka, umambo hwake huchaputswa, hugopatsanurwa kumhepo ina dzokudenga; uye kwete kuvana vake, kana maererano nesimba rake rokutonga raakaita naro; nokuti umambo hwake huchadzurwa, huve hwavamwe kunze kwaavo. Danieri 11:1–4.

The first year of Darius marks the end of seventy years, thus identifying a prophetic time of the end. By verse three Alexander the Great establishes his worldwide kingdom, and by verse four his kingdom was to be plucked up and divided unto the four winds. Using Darius as the time of the end in 1989 allows us to count the kings represented in verse two. When Gabriel states in verse one, “Also in the first year of Darius” he is following up on what he informed Daniel at the beginning of the vision, which began in chapter ten.

Mwaka wa u kwanza wa Dariyo unaashiria mwisho wa myaka makumi saba, na hivyo kutambulisha wakati wa kinabii wa mwisho. Kufikia mstari wa tatu, Aleksanda Mkuu anasimamisha ufalme wake wa ulimwengu wote, na kufikia mstari wa nne ufalme wake ulikuwa wa kung’olewa na kugawanywa kwa pepo nne. Kutumia Dariyo kama wakati wa mwisho katika mwaka wa 1989 kunatuwezesha kuhesabu wafalme wanaowakilishwa katika mstari wa pili. Wakati Gabrieli anaposema katika mstari wa kwanza, “Tena, katika mwaka wa kwanza wa Dariyo,” anaendeleza yale aliyomjulisha Danieli mwanzoni mwa maono, yaliyoanza katika sura ya kumi.

> 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.

> Mugore rechitatu raKoreshi mambo wePeresia, shoko rakazarurwa kuna Dhanieri, ainzi Bheriteshazari; uye shoko racho rakanga riri rechokwadi, asi nguva yakatarwa yakanga iri refu; akarinzwisisa shoko racho, uye akava nokunzwisisa kwechiratidzo. Dhanieri 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.

Chiratidzo chinomirira “nguva yokuguma” chine zviratidzo zviviri. “Nguva yokuguma” yemutsara wechiporofita waMozisi yakanga iri kuberekwa kwaAroni, kuchiteverwa makore matatu gare gare nokuberekwa kwaMozisi. Aroni naMozisi ndivo chiratidzo chakapetwa kaviri che“nguva yokuguma” munhoroondo yavo, uye vanofananidzira kuberekwa kwaJohane Mubhabhatidzi naJesu mwedzi mitanhatu pashure pacho. “Nguva yokuguma” muna 1798 yakaratidzwa nokubatwa kwapapa weRoma, uyo akazofa ari muutapwa muna 1799. Kubva “pagore rokutanga raDhariyasi muMedhia” kusvikira “pagore rechitatu raKoreshi mambo wePezhia”; Dhariyasi naKoreshi vanomirira “nguva yokuguma” muna 1989, nokuti vaporofita vose vari kutaura zvikuru pamusoro pamazuva okupedzisira kupfuura mazuva avakararama maari.

> 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.

> Zvino zvinhu izvi zvose zvakavawira somienzaniso; uye zvakanyorwa kuti zvitiyambire isu, tasvikirwa nemagumo enyika. 1 VaKorinte 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”.

Dario na Koreshi wanamwakilisha Ronald Reagan na George Bush mkubwa mwaka 1989. Wote wawili walikuwa marais katika mwaka huo. Aya ya kwanza ya sura ya kumi na moja huiweka njozi katika mwaka wa tatu wa Koreshi, jambo ambalo lingemwakilisha George Bush mkubwa aliyemfuata Reagan kama vile Koreshi alivyomfuata Dario. Aya ya pili yasema kwamba wafalme watatu bado watasimama, na wa nne ni mwenye utajiri mwingi kuliko wao wote. Mwisho wa “wakati wa mwisho” katika sura ya kumi na moja huanza mwaka 1989 na hutambulisha kwamba baada ya George Bush mkubwa wafalme watatu bado wangalisimama, hivyo kuwatambulisha marais watatu waliomfuata Bush mkubwa. Wafalme hao watatu walikuwa Bill Clinton, George Bush mdogo, Barak Obama, na kisha rais aliye tajiri kuliko wote, Donald Trump, ambaye “kwa nguvu zake” na “kwa utajiri wake atachochea wote juu ya ufalme wa Uyunani”.

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.

Ndima yechitatu inobva yazivisa Aleksanda Mukuru, uye naizvozvo inomiririra mutungamiri wokupedzisira weUnited Nations anobatana noupapa mumazuva okupedzisira, asi uyo, sezvakangoitawo upapa, anosvika kumugumo wake. United Nations ndihwo umambo hwechinomwe hunomiririrwa samadzimambo gumi muna Zvakazarurwa chitsauko 17, uye mubatanidzwa wamadzimambo gumi unobvumirana kupa umambo hwawo hwechinomwe kuchikara choupapa kweawa imwe yokufananidzira.

> 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.

> Uye nyanga khumi dzawakavona madzimambo gumi, asati agamuchira ushe; asi vanogamuchira simba samadzimambo kweawa imwe chete pamwe chete nechikara. Ava vane fungwa imwe, uye vachapa chikara simba ravo nesimba ravo rose. Ava vacharwa neGwayana, uye Gwayana richavakunda; nokuti ndiIshe wamadzishe, naMambo wamadzimambo; uye avo vari naye ndivo vakadanwa, nevakasarudzwa, nevakatendeka. Zvakazarurwa 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.

Aya mafumu khumi akuimiridwa ndi mavesi atatu ndi anayi, komanso ndi mbiri ya kuwuka ndi kugwa kwa Aleksanda Wamkulu amene anakwaniritsa mavesiwa m’zaka za m’mawiri ndi mazana anayi. Girisi ndi ufumu wachitatu wa uneneri wa m’Baibulo, ndipo ndi chizindikiro cha chinjoka, gawo limodzi mwa magawo atatu a mgwirizano wa chinjoka, chilombo, ndi mneneri wonama. Pa mtanda uthenga wakuti “Mfumu ya Ayuda” unalembedwa m’Chiheberi, Chilatini, ndi Chigiriki; kuyimira Ayuda, Aroma, ndi unyinji wonse wa anthu ochokera ku mitundu ina amene akanakhala mu Yerusalemu pa Paska. Agiriki akuimira chinjoka, Aroma akuimira chilombo, ndipo Ayuda anali mneneri wonama.

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.

Mavhesi mana ekumi na imwe anoratidza kuguma kwesimba reshato repanyika rinoita upombwe nesimba rehupapa apo nguva yokuedzwa kwavanhu ichisvika pakuvharwa. Mavhesi matatu na mana anoratidza kusimuka kwekupedzisira nokuwa kwesuwo kwekuratidzwa kwekupedzisira kwesimba reshato repanyika. Mavhesi aya anofukidza pamusoro pemavhesi matanhatu okupedzisira anoratidza kuguma kwechikara chinoita upombwe nemadzimambo enyika. Kutanga nokuguma kwemavhesi mana ekutanga zvakaiswa pamwe chete nemavhesi matanhatu okupedzisira, uye mukuita saizvozvo zvinotakura chiratidzo cheMirayiro Gumi, ine tafura yemirayiro mina yokutanga uye tafura ine mirayiro mitanhatu yokupedzisira, panguva imwe chete zvichimirirawo muedzo une nhamba gumi.

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.

Mavesi mana ekutanga anomiririra mavambo anoratidza kuguma, achisimbisa shoko iri sekutanga panguva ye“kuguma” muna 1989. Mavesi aya anomiririra nguva kubva muna 1989 kusvikira pakuvharwa kwenguva yenyasha kumunhu, nokudaro achipfupikisa shoko remavesi matanhatu okupedzisira, ayo ari kuwedzera kwezivo kwakazarurwa muna 1989, kunozivisa zviitiko zvine chokuita nokuvharwa kwenguva yenyasha.

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.

Ndima idzi dzinopa hwaro hwechiporofita hwokuziva kuti kutanga muna 1989 kwaizova navatungamiri venyika vasere vose zvavo, wechisere achibva pavanomwe vakamutangira, nokudaro zvichibatanidza ndima iyi pamwe chete nechakavanzika chokuti wechisere anobva pavanomwe, chiri chimiro chechiporofita chinova chokwadi chiripo mumazuva okupedzisira.

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.

Musoro unogona kunzwisiswa nendima idzi ndiko kuparadzwa kwekupedzisira kwesimba reshato rinofeva nehure reTire. Hure iri rinofeva nemadzimambo ose enyika, asi sezvakangoita France yekare kuva dangwe rechechi yeKatorike apo Clovis akakumikidza ushe hwake kuhupapa muna 496, saizvozvowo chikara chenyika cheUnited States chichavawo chokutanga pakati pamadzimambo kufeva nehure iri panguva yomutemo weSvondo. Sezvazvakaita kuti mundima nhanhatu nhanhatu dzekupedzisira, ndima ina dzokutanga dzizivise uye dzisimbise masimba ose matatu anotungamirira nyika kuArmagedhoni, asi musoro uri mundima ina dzokutanga isimba reshato rinomiririrwa neGreece naAlexander Mukuru.

Reagan began the process of eight presidents that has led now to the last of the eight presidents. The eighth president will erect the image of the beast and enforce a Sunday law in the United States, while also brokering and arrangement making him the head of the United Nations, that will at that very point enter into a worldwide church state relationship under the guise of solving the increasing warfare of radical Islam.

Reagan akatanga nzira yevatungamiri vasere yakazotungamirira zvino kumutungamiri wekupedzisira pavasere ava. Mutungamiri wechisere achamisa mufananidzo wechikara uye achasimbisa mutemo weSvondo muUnited States, panguva imwe chetewo achironga chibvumirano chinomuita musoro weUnited Nations, iyo panguva iyoyo chaiyo ichapinda muhukama hwechechi nehurumende pasi pechifukidziro chokugadzirisa hondo dziri kuwedzera dzechiIslam chinotyisa.

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.

Ukushintsha kwe-United States, okuyisilwane somhlaba sesAmbulo isahluko seshumi nantathu, kusuka ekubeni umbuso wesithupha wesiprofetho seBhayibheli kuye ekubeni inhloko yombuso wesikhombisa wesiprofetho seBhayibheli, ngesikhathi esifanayo kuqedela ubudlelwane obungekho emthethweni nombuso wesishiyagalombili wesiprofetho seBhayibheli, kuboniswa kusukela evesini lokuqala elikhomba u-1989, kudlule kubamongameli abaholela emthethweni weSonto e-United States, bese ngokushesha khona lapho kukhonjwa inkosi enamandla imi. Leyo nkosi enamandla nguTrump ethatha ukulawula phezu kweZizwe Ezihlangene, okuyinto manje asesohlelweni lokuyibhidliza ngaphambi kwezinto azifunayo.

## Second Line

Mutsetse Wechipiri

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.

ਮੱਤੀ ਪੰਜ ਤੋਂ ਨੌਂ ਤੱਕ ਇਸ ਪੂਰੇ ਅਧਿਆਇ ਵਿੱਚ ਮੁੱਖ ਭਵਿੱਖਬਾਣੀਕ ਪਿਛੋਕੜ ਵਜੋਂ ਵਰਤੀ ਗਈ ਉੱਤਰ ਅਤੇ ਦੱਖਣ ਦੇ ਰਾਜਿਆਂ ਵਿਚਕਾਰ ਦੀ ਲੜਾਈ ਦਾ ਪਹਿਲਾ ਉਲੇਖ ਅਤੇ ਬਿੰਦੂ-ਦਰ-ਬਿੰਦੂ ਚਿੱਤਰਣ ਪੇਸ਼ ਕਰਦੇ ਹਨ। ਮੱਤੀ ਪੰਜ ਇਸ ਅੰਸ਼ ਦੇ ਵਿਸ਼ੇ ਨੂੰ ਪ੍ਰਸਤੁਤ ਕਰਦੀ ਹੈ।

> 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.

> Na mambo wa kusini atakuwa hodari, na mmoja wa wakuu wake; naye atakuwa hodari kuliko yeye, na atakuwa na mamlaka; 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.

Ptolemy I Soter na Seleucus I Nicator wanawakilishwa katika aya hii. Wote wawili walikuwa robo ya “Diadochi” (maana yake warithi) wa ufalme wa Aleksanda. Seleucus ndiye “mfalme wa kaskazini” wa kwanza katika sura ya kumi na moja, na kwa upatano na Roma ya kipagani, Roma ya upapa, na Roma ya kisasa—Seleucus alithibitishwa kuwa mfalme wa kaskazini wa kiunabii tu baada ya ushindi mkuu watatu au matukio matatu ya kugeuza mambo: kurejesha kwake Babeli mwaka 312 KK, Vita vya Ipsus mwaka 301 KK, na Vita vya Corupedium mwaka 281 KK. Mienendo hii iliwashinda wapinzani wake wakuu, ikapanua milki yake, na kuimarisha utawala wake katika eneo hilo.

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.

Mstari wa pili unaanza kwa kuwatambua wafalme wa kaskazini na kusini kwa kuwatofautisha na warithi wengine wowote (Diadochi) wa ufalme uliogawanyika wa Aleksanda. Unaendelea kwa kubainisha kwamba mfalme wa kaskazini anapatiwa mamlaka tu baada ya ushindi mara tatu. Kisha, katika historia ya mapambano ya kutawala iliyofunuliwa baada ya kifo cha Aleksanda katika aya ya sita hadi ya tisa, unatambua kipindi kinachohitimishwa kwa kuangushwa kwa mfalme wa kaskazini na mfalme wa kusini. Hii ni mara ya kwanza kati ya mara tatu katika sura ya kumi na moja ambapo mfalme wa kusini anamshinda mfalme wa kaskazini. Haya yanatoa mashahidi watatu wa ndani ya sura hiyo ambao kwa uwazi wanaweka alama za njia za historia inayoongoza kwa mfalme wa kusini kumshinda mfalme wa kaskazini.

> 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.

> Mfalme wa kusini atakuwa hodari, na mmoja wa wakuu wake; naye atakuwa hodari kuliko yeye, na kutawala; mamlaka yake yatakuwa mamlaka makuu. Na mwisho wa miaka watajifunga pamoja; kwa maana binti ya mfalme wa kusini atamjia mfalme wa kaskazini ili kufanya mapatano; lakini hatadumu katika nguvu ya mkono; wala yeye hatasimama, wala mkono wake; bali yeye atatolewa, na wale waliomleta, na yeye aliyemzaa, na yeye aliyemtia nguvu nyakati hizo. Lakini kutoka katika tawi la mizizi yake atasimama mmoja mahali pake, ambaye atakuja pamoja na jeshi, naye ataingia katika ngome ya mfalme wa kaskazini, naye atatenda juu yao, na kushinda; naye pia atachukua mateka kuwapeleka Misri miungu yao, pamoja na wakuu wao, na vyombo vyao vya thamani vya fedha na vya dhahabu; naye atadumu miaka mingi zaidi kuliko mfalme wa kaskazini. Hivyo mfalme wa kusini atakuja katika ufalme wake, naye atarudi katika nchi yake mwenyewe. Danieli 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.

Kuzadzikiswa kwezvakaitika munhoroondo kwemavhesi aya kunopa muenzaniso wokuzadzikiswa kwechiporofita wemakore ane chiuru namazana maviri namakumi matanhatu okutonga kwepapa kunoratidzwa mundima dzetatu dzimwe kusvika makumi mana, uye muenzaniso wechiporofita wokuzadzikiswa kwendima yegumi neimwe, iyo yakatanga kuzadzikiswa muna 217 BC paHondo yeRaphia. Zvapupu zvitatu izvozvo zvinoratidza hunhu hweHondo yeUkraine umo Putin, mambo wokumaodzanyemba wokupedzisira, achakunda uto remumiriri ramambo wokuchamhembe, iye papa.

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.

Umxholo womgca wesibini wembali yesiprofeto yindlela ekubethwa ngayo inxeba elibulalayo kubupapa ngo-1798, njengoko limelwe ziivesi zesihlanu ukuya kweyesithoba kunye nedabi laseRafiya kwivesi yeshumi elinanye. Ukumkani wasemzantsi, onguYiputa, ligunya lenamba.

> 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.

> “Mwanakomana womunhu, rinzirai chiso chenyu pamusoro paFarao mambo weIjipiti, uye muporofite pamusoro pake, nepamusoro peIjipiti yose; taurai, muchiti, Zvanzi naIshe Jehovha: Tarirai, ndinopesana nemi, Farao mambo weIjipiti, shato huru inovata pakati penzizi dzayo, yakati, Rwizi rwangu nderwangu ndimene, uye ndakaruitira ini pachangu.” Ezekieri 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.

Mifananidzo mitatu yokukunda kwamambo wokumaodzanyemba pamusoro pamambo wokumaodzanyemba muchitsauko chegumi nerimwe inobatana kuratidza kuwa kwokupedzisira kwamambo wokumaodzanyemba mundima makumi mana neshanu.

> 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.

> Atoasima hema za jumba lake kati ya bahari katika mlima mtakatifu wenye utukufu; lakini atafikia mwisho wake, wala hatakuwa na wa kumsaidia. Danieli 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.

Mumutsara regumi nerimwe mune mitsara mitatu inoratidza mambo wokumaodzanyemba achikunda mambo wokumusoro, asi apo mambo wokumusoro anosvika kumugumo wake pasina anomubatsira, hazvinyatsooneki pachena. Asi bhuku raZvakazarurwa rinoratidza kuti isimba reshato rinomuwisira pasi nokudya nyama yake uye nokumupisa nomoto. Kana simba reshato richinge razivikanwa kubva mubhuku raZvakazarurwa, tinogona kuona madzimambo, avo variwo shato uye variwo mambo wokumaodzanyemba, avo vachawisira pasi mambo wokumusoro mundima makumi mana neshanu. Zvapupu zvitatu zvakananga muchitsauko ichi, zvose zvichipupura kuzadzika kwazvo kwakakwana sezvinomiririrwa kubudikidza nokubatana kwemabhuku aDanieri naZvakazarurwa.

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.

ກະສັດແຫ່ງທິດເໜືອຝ່າຍສັນຕະປາປາໃນຍຸກສະໄໝໃໝ່ ມາເຖິງຈຸດຈົບຂອງຕົນໃນຂໍ້ທີ່ສີ່ສິບຫ້າ ໂດຍບໍ່ມີຜູ້ໃດຊ່ວຍເຫຼືອ, ແລະພຣະທຳພຣະນິມິດໄດ້ລະບຸວ່າ ອຳນາດຂອງສັນຕະປາປາມາເຖິງຈຸດຈົບຂອງຕົນໄດ້ຢ່າງໃດ ໂດຍຢູ່ໃນມືຂອງອຳນາດແຫ່ງມັງກອນ.

> 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.

> “Zinyanga khumi zija udaona pa chilombo, izo zidzadana na huleyo, ndipo zidzamupanga kukhala bwinja ndi wamaliseche, ndipo zidzadya mnofu wake, ndi kumuwotcha ndi moto. Pakuti Mulungu waika m’mitima mwawo kuti akwaniritse chifuniro chake, ndi kukhala a mtima umodzi, ndi kupereka ufumu wawo kwa chilombo, kufikira mawu a Mulungu adzakwaniritsidwe.” Chivumbulutso 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.

Madzimambo gumi anopisa mambo wepapa wokumusoro ne moto uye anodya nyama yake. Madzimambo emazuva okupedzisira isimba reshato.

> “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.

> “Madzimambo navatongi namagavhuna vakazviisa pachavo chiratidzo chaantikristu, uye vanomiririrwa sedhiragoni inoenda kundorwa nevatsvene—navanochengeta mirairo yaMwari uye vane kutenda kwaJesu. Mukuvengana kwavo navanhu vaMwari, vanozviratidzawo kuva vane mhosva yokusarudza Bharabhasi pachinzvimbo chaKristu.” 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.”

Marenaumi gumi vaiva simba redhiragoni, iro rinomirirwawo noumambo hweGirisi naArekisanda. Madzimambo iwayo madzimambo okumadokero, nokuti anomiririrwa naFarao mambo weIjipiti. Achadya nyama yake, nokuti ndivowo “imbwa” dzouporofita, idzo munyori weMapisarema anodana kuti “ungano yavakaipa.”

> 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.

> Nokuti imbwa dzandikomba; ungano yavakaipa yandipoteredza; vakabaya maoko angu netsoka dzangu. Ndingaverenga mapfupa angu ose; vanonditarisa nokundiringisa. Vanogoverana nguo dzangu pakati pavo, uye vanoita mijenya pamusoro pechokufuka changu. Mapisarema 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.

Upapa ni mfalme wa kaskazini katika aya ya arobaini na tano, na upapa unawakilishwa na Yezebeli katika kanisa la Thiatira.

> 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.

> Asi ndine zvinhu zvishoma zvandinokupomera nazvo, nokuti unobvumira mukadzi uya Jezebheri, anozviti muprofitakadzi, kuti adzidzise nokunyengera varanda vangu kuti vaite upombwe nokudya zvinhu zvakabayirwa kuzvifananidzo. Uye ndakamupa nguva yokuti atendeuke paupombwe hwake; asi haana kutendeuka. Tarira, ndichamuwisira pamubhedha, navaya vanoita upombwe naye ndichavapinza mukutambudzika kukuru, kunze kwokuti vatendeuke pamabasa avo. Zvakazarurwa 2:20–22.

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

Kutongwa kwaJezebheri kunozadzikiswa paanodyiwa nembwa.

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

> NezvaJezebheriwo Jehovha akati, Imbwa dzichadya Jezebheri parusvingo rweJezireeri. 1 Madzimambo 21:23.

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

Izinja ziyiRoma yobuhedeni, amandla kadrako, ngoba kwakuyiRoma yobuhedeni eyabethela uKristu esiphambanweni.

> “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.

> “Mukutambudzika kwaKristu pamuchinjikwa chiporofita chakazadziswa. Mazana amakore kusati kwava nekurovererwa pamuchinjikwa, Muponesi akanga afanotaura mabatirwo aaizoitwa. Akati, ‘Imbwa dzakandikomba; ungano yavakaipa yakandipoteredza; vakabaya maoko angu netsoka dzangu. Ndinogona kuverenga mapfupa angu ose; vanonditarira nokundishamisa. Vanogoverana nguo dzangu pakati pavo, uye vanokandira zvokupfeka zvangu mijenya.’ Mapisarema 22:16–18. Chiporofita chine chokuita nenguo dzake chakaitika pasina kurairana kana kupindira kwakaitwa neshamwari kana navavengi voWakarovererwa pamuchinjikwa. Nguo dzake dzakapiwa kumasoja akanga amuisa pamuchinjikwa. Kristu akanzwa kukakavadzana kwavarume ava pavakanga vachigoverana nguo pakati pavo. Jasi rake rakanga rakarukwa rose pasina musono, uye vakati, ‘Ngatiregei kuribvarura, asi ngatikandirei mijenya pamusoro paro, kuti rava raani.’” 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.

Madzimambo gumi, vari imbwa, vari ungano yavakaipa, vari Girisi neIjipiti, vachapisa zvakare hure nomoto.

> 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.

> Nasikana wa kuhani yeyote, akijitia unajisi kwa kufanya ukahaba, humtia baba yake unajisi; atateketezwa kwa moto. Mambo ya Walawi 21:9.

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

Majimambo gumi anopisa hure nemoto, nokuti anozviti mupristikadzi asi ari hure.

> 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.

> Zvino zvichaitika nezuva iro, kuti Tiro richakanganwikwa kwemakore makumi manomwe, zvinoenderana namazuva amambo mumwe chete; pakupera kwamakore makumi manomwe Tiro richaimba sechifeve. Tora rudimbwa, ufambe-fambe muguta, iwe chifeve chakanga chakanganwikwa; ridza nziyo dzinotapira, imba nziyo zhinji, kuti urangarirwe. Zvino zvichaitika pakupera kwamakore makumi manomwe, kuti Jehovha achashanyira Tiro, uye richadzokera kumubhadharo waro, uye richaita upombwe noushe hwose hwenyika dzose dziri pamusoro penyika. Isaya 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.

Kundime 5 hadi 9, na kundime 31 hadi 40, tunapata ushahidi wa upapa kufikia mwisho wake mikononi mwa nguvu ya joka. Kanuni hii pia inatimizwa sasa katika Vita vya Ukraini. Mashahidi hawa watatu wanatujulisha kwamba mfalme wa kaskazini atakapofikia mwisho wake bila mtu wa kumsaidia katika kisa cha arobaini na tano, joka ataila nyama yake na kumteketeza kwa moto. Kwa vinywa vya mashahidi watatu, msukumo wa tendo la joka utajumuisha agano lililovunjwa.

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.

Mu mavhesi mashanu kusvika vapfumbamwe, Hondo yeChipiri yeSiria yakapera nechibvumirano cherugare muna 253 BC. Hondo iyi yakanga yatanga muna 260 BC, uye makore manomwe apinda muHondo yeChipiri yeSiria chibvumirano cherugare chakaitwa namambo wokumaodzanyemba achipa mwanasikana kumambo wokuchamhembe kuti amuroore, uye nokudaro rugare rwusimbiswe nesungano yewanano. Makore manomwe pashure pewanano, muna 246 BC, mambo wokuchamhembe akatsaudzira parutivi mwenga wokumaodzanyemba akadzorera mudzimai wake wokutanga, waakanga atsaudzira parutivi paakaroora mwanasikana wamambokadzi weEgipita. Chikonzero chakakurudzira mambo wokumaodzanyemba kupinda umambo hwokuchamhembe nokubata mambo wokuchamhembe chaiva chibvumirano chakanga chaputswa.

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.

Igwe ryacitse ryashushanyaga Isezerano rya Tolentino ryacitse mu 1797, ryahaye Napoléon impamvu yo kujyana papa bunyago mu 1798, nk’uko Ptolémée yari yabigenje kuri Séleucus mu wa 246 mbere ya Kristo. Igihe Ptolémée III yasubiraga mu Misiri avuye ku ntsinzi yari amaze kugirira ubwami bwa Séleucides bwo mu majyaruguru bwa Séleucus II, yazanye mu Misiri ubutunzi bwinshi cyane ku buryo Abanyamisiri bahaye Ptolémée III izina rya “Euergetes” (risobanurwa ngo Umugiraneza) kubera ko yari yarabasubirije “imana zabo zari zarajyanywe bunyago” nyuma y’imyaka myinshi.

> 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.

> Asi kubva pabazi remidzi yake kuchasimuka mumwe achatora nzvimbo yake, uyo achauya nehondo, apinde munhare yamambo wokumusoro, uye achavarwisa, nokukunda: Uyezve achatapa achiendesa kuIjipiti vamwari vavo, navakuru vavo, nemidziyo yavo inokosha yesirivha neyendarama; uye acharamba aripo kwemakore mazhinji kupfuura mambo wokumusoro. Dhanieri 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 දී නපෝලියන් පාප්වරයා අල්ලා ගත් විට, ඔහු වතිකානු ධන සම්පත් කොල්ලකා ඒවා ප්‍රංශයට ගෙන ගියේය. මෙය ප්ටොලමි III විසින් ධන සම්පත් මෙන්ම සෙලියූකස් II ද ආපසු මිසරයට ගෙන ගොස්, එහි සෙලියූකස් II අශ්වයකින් වැටී මරණයට පත්වූ ආකාරයෙන් පූර්ව-රූපිත කරන ලද්දකි. මෙය 1798 දී නපෝලියන් විසින් පාප්වාදය මෘගයාගෙන් ඉවත් කිරීමත්, 1799 දී පාප්වරයාගේ මරණයත් පූර්ව-රූපිත කළේය. එළිදරව් පොතේ දාහත්වන පරිච්ඡේදයේ පාප්වාදය නම් මෘගයා මත සවාරිය කරන ස්ත්‍රියයි; එබැවින් සෙලියූකස්ගේ පරාජය, අල්ලාගැනීම සහ පසුව අශ්වයකින් වැටී මරණයට පත්වීම, නපෝලියන් විසින් පාප්වාදයේ නාගරික අධිකාරිය ඉවත් කිරීමේ පූර්ව-රූපයක් වේ (එළිදරව් පොතේ දාහත්වන පරිච්ඡේදයේ මෘගයෙකු ලෙස නිරූපිත කර ඇත).

> 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.

> Naizvozvo akandiendesa muMweya kurenje; ndikaona mukadzi agere pamusoro pechikara chitsvuku, chakanga chizere namazita okumhura Mwari, chine misoro minomwe nenyanga gumi. … Mutumwa akati kwandiri, “Wakashamisirei? Ndichakuudza chakavanzika chomukadzi, uye chechikara chinomutakura, chine misoro minomwe nenyanga gumi.” … Uye mukadzi wawakaona ndiro guta guru iro, rinotonga pamusoro pamadzimambo enyika. Zvakazarurwa 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.

Vhesi ya vuntlhanu ku fika eka ya nkaye yi nghenisa nyimpi exikarhi ka hosi ya le n’walungwini ni ya le dzongeni eka ndzima ya khume na yin’we. Vhesi ya vuntlhanu yi nyika xisekelo xa ku hlanganisa Rhoma ni hosi ya le n’walungwini, hikuva yi kombisa leswaku hosi ya le n’walungwini a yi ta hlula tindhawu tinharhu ta ntivo-misava emahlweni ka loko yi fuma hi ku helela. Tivhesi leti ti nyika xivumbeko xa vuprofeta lexi vekaka emahlweni nkarhi lowu hosi ya le n’walungwini yi fumaka kambe yi fika emakumu ya yona. Leswi hi swona xisekelo ni xitshembiso xa ndzima ya khume na yin’we. Nhlokomhaka ya nongonoko lowu i ku vaviseka loku dlayaka ka hosi ya le n’walungwini ya vupapa, kumbe hilaha vhesi ya makume mune na ntlhanu yi vulaka hakona, “u ta fika emakumu ya yena, naswona a ku nge vi na munhu la nga n’wi pfunaka.” Ntiyiso lowu i ntiyiso wa nkarhi wa sweswi emasikwini yo hetelela.

We will continue in the next article.

Titaenderera mberi muchinyorwa chinotevera.

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