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# Panium - Number Seven

Panium — Inani Lesixhenxe

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

Daniyeli 11 Utyhiliwe: Imigca Yesiprofeto ukusuka ku-1989 ukuya kuMthetho weCawa

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.

Sisebenza ekudibaniseni yonke imigca kaDaniyeli ishumi elinanye ngokunxulumene nembali efihlakeleyo yevesi yamashumi amane emele u-1989 kude kuse kumthetho weCawa eUnited States. Ubizo lwethu njengabafundi besiprofeto kukwahlula ngokuchanekileyo ilizwi lenyaniso.

> 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.

> Zimiseleni ukuze uzibonakalise uvunyiwe phambi koThixo, ungumsebenzi ongenasizathu sakuba neentloni, elahlula ngokuchanekileyo ilizwi lenyaniso. 2 Timoti 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.

Isahluko seshumi elinanye sikaDaniyeli sinokwahlulwa sibe yimigca elishumi yesiprofeto. Iindinyana zokuqala ukuya kwesine zimele umgca omnye wesiprofeto. Iindinyana zesihlanu ukuya kwesithoba zimele umgca wesibini. Indinyana yeshumi imele umgca wesithathu. Iindinyana zeshumi elinanye neshumi elinesibini zimele umgca wesine. Umgca wesihlanu ziindinyana zeshumi elinesithathu ukuya kweleshumi elinesihlanu. Umgca wesithandathu ziindinyana zeshumi elinesithandathu ukuya kwamashumi amabini anesibini. Umgca wesixhenxe ziindinyana zamashumi amabini anesithathu namashumi amabini anesine. Iindinyana zamashumi amabini anesine ukuya kweyamashumi amathathu ananye zingumgca wesibhozo. Iindinyana zamashumi amathathu ananye ukuya kwamashumi amane zingumgca wesithoba, yaye umgca weshumi nowokugqibela ziindinyana zamashumi amane ukuya kwamashumi amane anesihlanu. Le migca ilishumi imele ukuhlanganiswa, umgca phezu komgca.

> 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.

> Ngubani na aya kumfundisa ulwazi? yaye ngubani na aya kumenza aqonde imfundiso? ngabo balunyulwe ebisini, abarhutyulweyo emabeleni.

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

> Ngokuba umthetho umele ube phezu komthetho, umthetho phezu komthetho; umgca phezu komgca, umgca phezu komgca; apha kancinane, nalapho kancinane:

> 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.

> Kuba uya kuthetha kwesi sizwe ngemilebe ethintithayo nangolunye ulwimi. Abo wathi kubo, Le yindawo yokuphumla eninokuthi ngayo nibaphumze abadiniweyo; kwaye oku kukuhlaziyeka: kanti ke abazanga beve.

> 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.

> Kodwa ilizwi leNkosi laba kubo umthetho phezu komthetho, umthetho phezu komthetho; umgca phezu komgca, umgca phezu komgca; apha intwana, nalapha intwana; ukuze bahambe, bawe ngasemva, baphuke, babanjiswe emgibeni, bathinjwe. 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.

Ngamnye kwale migca ilishumi yesiprofeto, kambe ke, inxulumene neminye, kodwa ngaphakathi komgca ngamnye kunokubonwa umxholo othile. Nangona umgca ngamnye unomxholo ophambili, le migca inobungqina obungaphezulu kobunye kuphela. Ndizimisele ukuchonga umxholo ngamnye kule migca ilishumi.

## First Line

Umgca Wokuqala

> 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.

> Mna ke, ngomnyaka wokuqala kaDariyo umMedi, nam ndema ukuze ndimqinisise ndimmiselele. Ke kaloku ndiya kukubonisa inyaniso. Yabona, kuseza kuvela ookumkani abathathu ePersi; nowesine uya kuba sisityebi kakhulu kunabo bonke; aze ngamandla akhe, ngobutyebi bakhe, avuse bonke ukuba bamelane nobukumkani bamaGrike. Kwaye kuya kuvela ukumkani onamandla, oya kulawula ngobukhosi obukhulu, enze ngokuthanda kwakhe. Ke xa ethe wavela, ubukumkani bakhe buya kwaphulwa, buhlulwe busingise kwimimoya yomine yezulu; kungabi kwinzala yakhe, kungabi ngokobukhosi bakhe awabulawulayo; kuba ubukumkani bakhe buya kuncothulwa, bunikwe abanye ngaphandle kwabo. Daniyeli 11:1–4.

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

Unyaka wokuqala kaDariyo uphawula ukuphela kweminyaka engamashumi asixhenxe, ngaloo ndlela uchaza ixesha lesiprofeto lokuphela. Ngevesi yesithathu uAleksandire Omkhulu useka ubukumkani bakhe behlabathi lonke, yaye ngevesi yesine ubukumkani bakhe babuza kuhluthwa buze bohlulwa bube ngamacala amane omoya. Ukusebenzisa uDariyo njengexesha lokuphela ngo-1989 kusivumela ukuba sibale ookumkani abamelwe kwivesi yesibini. Xa uGabriyeli esithi kwivesi yokuqala, “Kanjalo ngonyaka wokuqala kaDariyo,” ulandelela oko wakwazisa uDaniyeli ekuqaleni kombono, owaqala kwisahluko seshumi.

> 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.

> Ngomnyaka wesithathu kaKoreshi ukumkani wasePersi kwatyhilwa into kuDaniyeli, ogama lakhe lalibizwa ngokuba nguBheleteshatsare; yaye loo nto yayiyinyaniso, kodwa ixesha elimisiweyo lalilide; wayiqonda ke loo nto, waza wayiqonda nombono. Daniyeli 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.

Uphawu olumele “ixesha lesiphelo” luqulethe imiqondiso emibini. “Ixesha lesiphelo” kumgca wesiprofeto kaMoses lwalusisizalo sika-Aron, kwaza kwalandela emva kweminyaka emithathu ukuzalwa kukaMoses. UAron noMoses bangumqondiso onezahlulo ezimbini “wexesha lesiphelo” kwimbali yabo, yaye bafanekisela ukuzalwa kukaYohane umBhaptizi noYesu emva kweenyanga ezintandathu. “Ixesha lesiphelo” ngo-1798 laphawulwa ngokubanjwa kukapopu waseRoma, owathi emva koko wasweleka esekuthinjweni ngo-1799. Ukusuka “kumnyaka wokuqala kaDariyo umMede” kuse “kumnyaka wesithathu kaKoreshi ukumkani wasePersi”; uDariyo noKoreshi bamele “ixesha lesiphelo” ngo-1989, kuba bonke abaprofeti bathetha ngakumbi ngemihla yokugqibela kunemihla ababephila kuyo.

> 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.

> Ke zonke ezi zinto zabehlela bona ukuba zibe yimizekelo; zaza zabhalelwa ukulumkisa thina, esifikelwe ziziphelo zehlabathi. 1 Korinte 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”.

UDariyo noKoreshi bamele uRonald Reagan noGeorge Bush omdala ngowe-1989. Bobabini babengoomongameli ngaloo nyaka. Ivesi yokuqala yesahluko seshumi elinanye ibeka umbono kunyaka wesithathu kaKoreshi, nto leyo eyayiza kumela uGeorge Bush omdala olandela uReagan njengoko uKoreshi walandela uDariyo. Ivesi yesibini ithi ookumkani abathathu baya kusamisa, owesine ke esisityebi ngakumbi kunabo bonke. Ixesha lokugqibela “lasesiphelweni” kwisahluko seshumi elinanye liqala ngowe-1989 yaye lichaza ukuba emva kukaGeorge Bush omdala ookumkani abathathu babesaza kumisa, ngaloo ndlela lichonga oomongameli abathathu abalandela uBush omdala. Abo kumkani bathathu yayinguBill Clinton, uGeorge Bush omncinane, uBarak Obama, yaza ke oyena mongameli usisityebi, uDonald Trump, “ngamandla akhe” yaye “ngobutyebi bakhe uya kuvusa bonke ukuba bamelane nobukumkani baseGrisi”.

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.

Ngoko ke ivesi yesithathu yazisa ngoAleksandire Omkhulu, yaye ngenxa yoko imela ngokomfuziselo umkhokeli wokugqibela weZizwe eziManyeneyo odibana nobupopu ngemihla yokugqibela, kodwa othi, njengobupopu, afike esiphelweni sakhe. IZizwe eziManyeneyo bubukumkani besixhenxe obumelwe njengookumkani abalishumi kwiSityhilelo seshumi elinesixhenxe, yaye umanyano lwabo kumkani balishumi luyavuma ukunikela ubukumkani babo besixhenxe kulo rhulumente wesilo sobupopu kangangeyure enye engokomfuziselo.

> 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.

> Yaye iimpondo ezilishumi ozibonileyo ngookumkani abalishumi, abangekamkeli bukumkani; kodwa bamkela amandla njengookumkani iyure enye kunye nerhamncwa. Aba banengqondo-nye, yaye baya kunikela amandla nobugorha babo kurhamncwa. Aba baya kulwa neMvana, yaye iMvana iya kuboyisa; kuba iyiNkosi yeenkosi, noKumkani wookumkani: nabo bakunye nayo babiziwe, banyuliwe, bathembekile. ISityhilelo 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.

Abo kumkani balishumi bamelwe ziindima zesithathu nezesine, kwananjalo nembali yokunyuka nokuwa kuka-Aleksandire Omkhulu owazalisekisa ezo ndima ngenkulungwane yesine. IGrisi bubukumkani besithathu besiprofeto seBhayibhile yaye iluphawu lwenamba, isahlulo sesithathu somanyano oluphindwe kathathu lwenamba, lwerhamncwa, nolomprofeti wobuxoki. Emnqamlezweni umyalezo othi “Kumkani wamaYuda” wabhalwa ngesiHebhere, ngesiLatini nangesiGrike; umele amaYuda, amaRoma, nentsalela yezihlwele ezivela kwezinye iintlanga ezaziza kuba seYerusalem ngePasika. AmaGrike amele inamba, amaRoma amele irhamncwa, yaye amaYuda ayengumprofeti wobuxoki.

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.

Iivesi ezine zokuqala zesahluko seshumi elinanye zichaza ukuphela kwamandla enyoka asemhlabeni awenza uhenyuzo namandla kapopu xa ixesha lovavanyo lobabalo loluntu livalwa. Iivesi zesithathu nezesine zichaza ukuvuka kokugqibela nokuwa kokugqibela kwembonakalo yokugqibela yamandla enyoka asemhlabeni. Ezi vesi zigubungela iivesi ezintandathu zokugqibela ezichaza ukuphela kwerhamncwa elenza uhenyuzo nookumkani bomhlaba. Ukuqala nokuphela kwesahluko seshumi elinanye kuchaza imbali apho iintshaba zikaThixo zifika esiphelweni sazo kungekho namnye wokuzinceda. Iivesi ezine zokuqala, zihambelaniswe nezi vesi zintandathu zokugqibela, yaye ngokwenjenjalo zithwala umfuziselo weMithetho eliShumi, zinelitye lemiyalelo emine yokuqala nelitye elinemiyalelo emithandathu yokugqibela, lo gama zikwasimbolisa novavanyo ngenani ishumi.

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.

Iivesi ezine zokuqala zimele isiqalo esibonakalisa isiphelo, ngoxa zisekela umyalezo njengoqala “ngexesha lesiphelo” ngo-1989. Ezo vesi zimele ixesha elisusela ku-1989 kude kube kukuvalwa kwethuba lovavanyo loluntu, ngaloo ndlela zishwankathela umyalezo weevesi ezintandathu zokugqibela, ezilulwandiso lolwazi olwatyhilwayo ngo-1989, oluchaza iziganeko ezinxulumene nokuvalwa kwethuba lovavanyo.

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.

Ezi ndinyana zinika isiseko sobuprofeti sokuqonda ukuba, ukuqala ngowe-1989, kwakuya kubakho oomongameli abasibhozo bebonke, lowo wesibhozo abe ephuma kwabasixhenxe ababengaphambi kwakhe; ngaloo ndlela zidityanisa esi sicatshulwa nentsonkothi yalowo wesibhozo ongowabasixhenxe, nto leyo eluphawu lobuprofeti oluyinyaniso yangoku kwimihla yokugqibela.

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.

Umxholo onokuqondwa kwezi ndinyana yintshabalalo yokugqibela yamandla egongqongqo enza uhenyuzo nehenyukazi laseTire. Ihenyukazi lenza uhenyuzo nookumkani bonke behlabathi, kodwa kanye njengokuba iFransi yamandulo yaba lizibulo lebandla lamaKatolika xa uClovis wanikela itrone yakhe kubupopu ngowama-496, ngokunjalo nerhamncwa lomhlaba laseUnited States nalo liya kuba lelokuqala kookumkani ukwenza uhenyuzo nehenyukazi ngexesha lomthetho weCawa. Kanye njengokuba kwizindinyana ezintandathu zokugqibela izindinyana ezine zokuqala zichonga zize zigxininise onke la mandla mathathu akhokelela ihlabathi eArmagedon, kodwa umxholo kwizindinyana ezine zokuqala ngamandla egongqongqo amelwe yiGrisi noAlexander Omkhulu.

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.

UReagan waqalisa inkqubo yoomongameli abasibhozo ekhokelele ngoku kowokugqibela kwabo basibhozo. Umongameli wesibhozo uya kumisa umfanekiselo werhamncwa aze anyanzelise umthetho weCawa eUnited States, lo gama ekwangumququzeleli wesivumelwano esimenza intloko yeZizwe eziManyeneyo, eziya kuthi kanye ngelo xesha zingene kubudlelwane behlabathi lonke phakathi kwecawa norhulumente phantsi kwesingxengxezo sokusombulula imfazwe eyandayo yobuSilamsi obugqithisileyo.

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.

Utshintsho lwe-United States, olusisilwanyana somhlaba seSityhilelo isahluko seshumi elinesithathu, ukusuka ekubeni bubukumkani besithandathu besiprofeto seBhayibhile ukuya ekubeni yintloko yobukumkani besixhenxe besiprofeto seBhayibhile, ngoxa bugqibezela ubudlelane obungekho mthethweni nobukumkani besibhozo besiprofeto seBhayibhile, lubonakaliswa ukusuka kwindinyana yokuqala echaza u-1989, ludlule koomongameli abakhokelela kumthetho weCawa eUnited States, luze ngoko nangoko luchaze ukumkani onamandla emi. Loo kumkani onamandla nguTrump ethatha ulawulo phezu kweZizwe eziManyeneyo, nto leyo asele ngoku ekwinkqubo yokuyichitha kwangaphambili phambi kweemfuno zakhe.

## Second Line

Umgca Wesibini

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.

Ivesi yesihlanu ukuya kweyesithoba imele ukukhankanywa kokuqala kunye nomzekeliso wenqaku ngalinye wemfazwe phakathi kookumkani basentla nabasemazantsi, esetyenziswa sisahluko sonke njengemvelaphi ephambili yesiprofeto. Ivesi yesihlanu ibeka umxholo wale ndima.

> 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.

> Yaye ukumkani wasemazantsi uya kuba namandla, kube njalo nomnye kubathetheli bakhe; yena ke uya kuba namandla ngaphezu kwakhe, abe nobukhosi; ubukhosi bakhe buya kuba bubukhulu obukhulu. Daniyeli 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.

UPtolemy I Soter noSeleucus I Nicator bamelwe kule ndinyana. Bobabini babengabane kwesine sama-“Diadochi” (okuthetha umlandeli) bobukumkani buka-Aleksandire. USeleucus ngowokuqala “ukumkani wasemntla” kwisahluko seshumi elinanye, yaye ngokuvumelana neRoma yobuhedeni, iRoma yobupapa neRoma yanamhlanje—uSeleucus wamiswa kuphela njengokumkani wasemntla ngokwesiprofeto emva koloyiso oluthathu oluphambili okanye iziganeko ezibalulekileyo: ukubuyiselwa kwakhe kweBhabheli ngowama-312 BC, iDabi laseIpsus ngowama-301 BC, neDabi laseCorupedium ngowama-281 BC. Ezi ntshukumo zaboyisa abakhuphisana naye abakhulu, zandisa ubukumkani bakhe, zaza zaqinisa ulawulo lwakhe kummandla lowo.

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.

Umgca wesibini uqala ngokuchonga ookumkani basentla nabasemzantsi ngokwahlukileyo kwabanye abalandela emva kwabo (iiDiadochi) bobukumkani buka-Aleksandire obahlulahlulwayo. Uqala ngokuchonga ukuba ukumkani wasentla uxhotyiswa ngegunya kuphela emva kokoyisa kathathu. Emva koko, kwimbali yomzabalazo wobukhosi owatyhilekayo emva kokufa kuka-Aleksandire kwiivesi zesithandathu kuse kwesesithoba, kuchongwa ixesha eliphetha ngokuwiswa kokumkani wasentla ngumkani wasemzantsi. Esi sisihlandlo sokuqala kwezithathu kwisahluko seshumi elinanye apho ukumkani wasemzantsi oyisa ukumkani wasentla. Ezi zisinika amangqina amathathu angaphakathi kweso sahluko amisa ngokucacileyo iimpawu zendlela yembali ekhokelela ekubeni ukumkani wasemzantsi oyise ukumkani wasentla.

> 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.

> Ke ukumkani wasezantsi uya kuba namandla, kunye nomnye wabathetheli bakhe; naye uya kuba namandla ngaphezu kwakhe, abe nolawulo; ulawulo lwakhe lube lulawulo olukhulu. Ke ekupheleni kweminyaka baya kudibana; kuba intombi yokumkani wasezantsi iya kuza kukumkani wasentla ukwenza isivumelwano; kodwa ayiyi kugcina amandla engalo; naye akayi kuma, kwanengalo yakhe: kodwa iya kunikelwa, kwanabo bayizisileyo, nalowo wayizalayo, nalowo wayeyomelezile ngaloo maxesha. Kodwa kuya kuvela ihlumelo eliphuma ezingcanjini zayo, limi endaweni yakhe, lona eliya kuza nomkhosi, lingene enqabeni yokumkani wasentla, lenze ngokuchasene nabo, lize loyise: Kwaye liya kuthimba libase eYiputa oothixo babo, kunye neenkosana zabo, kunye nezitya zabo ezinqwenelekayo zesilivere nezegolide; yaye liya kuhlala iminyaka emininzi ngaphezu kokumkani wasentla. Ngoko ukumkani wasezantsi uya kungena ebukumkanini bakhe, aze abuyele ezweni lakhe. Daniyeli 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.

Ukuzaliseka kwembali kwezi ndinyana kubonelela ngomfuziselo wokuzaliseka kwesiprofeto seminyaka eliwaka elinamakhulu mabini anamashumi amathandathu yolawulo lobupapa oluchongwe kwiindinyana zamashumi amathathu ananye ukuya kumashumi amane, kwanomfuziselo wesiprofeto wokuzaliseka kwendinyana yeshumi elinanye, eyathi yazaliseka kuqala ngowama-217 BC kwiMfazwe yaseRaphia. Abo bangqina bathathu bachonga iimpawu zeMfazwe yaseUkraine apho uPutin, ukumkani wokugqibela wasemzantsi, aya koyisa umkhosi wesithethi sokumela ukumkani wasemantla ongupopu.

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 ngowokuba inxeba elibulalayo linikwa ubupopu ngowe-1798, njengoko limelwe ziindima zesihlanu ukuya kwesesithoba nemfazwe yaseRaphia kwindima yeshumi elinanye. Ukumkani wasezantsi, 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.

> Nyana womntu, bhekisa ubuso bakho ngakuFaro ukumkani waseYiputa, uprofete ngokuchasene naye, nangokuchasene neYiputa yonke; thetha, uthi, Itsho iNkosi uYehova ukuthi; Yabona, ndichasene nawe, Faro kumkani waseYiputa, inamba enkulu elele phakathi kwemilambo yayo, ethe, Umlambo wam ngowam, ndazenzela wona ngokwam. Hezekile 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.

Imizekeliso emithathu yokumkani wasemazantsi owoyisa ukumkani wasemantla kwisahluko seshumi elinanye iyadityaniswa ukuze ichonge ukuwa kokugqibela kokumkani wasemantla kwindinyana yamashumi amane anesihlanu.

> 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.

> Yaye uya kuzimisa iintente zebhotwe lakhe phakathi kweelwandle entabeni engcwele yobuqaqawuli; kanti ke uya kufika esiphelweni sakhe, kungekho namnye oya kumnceda. Daniyeli 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.

Kukho imigca emithathu kwisahluko seshumi elinanye ebonakalisa ukumkani wasezantsi esoyisa ukumkani wasemntla, kodwa xa ukumkani wasemntla efikelela esiphelweni sakhe kungekho bani umncedayo, oko akubonakali ngokucacileyo ngolo hlobo. Kodwa incwadi yeSityhilelo iyachaza ukuba ngamandla enamba amwisayo ngokutya inyama yakhe nokumtshisa ngomlilo. Xa amandla enamba sele eqondwe encwadini yeSityhilelo, sinako ukubona ookumkani, abangabo kananjalo inamba, kwaye bangukumkani wasezantsi nabo, abaya kumwisa ukumkani wasemntla kwindima yamashumi amane anesihlanu. Amangqina amathathu athe ngqo kwesi sahluko, onke enika ubungqina bokuzaliseka kwawo okugqibeleleyo njengoko emelwe ngonxulumano lweencwadi zikaDaniyeli neSityhilelo.

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.

Ukumkani wangoku wobupopu wasentla ufikelela esiphelweni sakhe kungekho namnye wokumnceda kwivesi yamashumi amane anesihlanu, yaye incwadi yeSityhilelo ichaza indlela amandla obupopu afikelela ngayo esiphelweni sawo ezandleni zamandla enamba.

> 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.

> Yaye iimpondo ezilishumi owazibonayo phezu kwerhamncwa, ziya kulithiya ihenyukazi, zilenze ibe yinkangala kwaye ihlube, zidle inyama yalo, zilitshise ngomlilo. Kuba uThixo ubeke ezintliziyweni zazo ukuba zizalise ukuthanda kwakhe, zibe ntliziyonye, zinike ubukumkani bazo kwerhamncwa, ade amazwi kaThixo azaliseke. ISityhilelo 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.

Ookumkani abalishumi bayamtshisa ngomlilo ukumkani wasemntla wobupopu, badle inyama yakhe. Ookumkani bemihla yokugqibela ngamandla enamba.

> “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.

> “Ookumkani nabalawuli neengqonyela bazibeke phezu kwabo uphawu lomchasi-kristu, yaye bamelwe yinamba eya kulwa nabangcwele—abo bagcina imithetho kaThixo nabanoKholo lukaYesu. Ebuthiyeni babo ngakubantu bakaThixo, nabo bazibonakalisa benetyala lokukhetha uBharabhas endaweni kaKristu.” 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.”

Ookumkani abalishumi ngamandla enamba, akwamelweyo kananjalo bubukumkani baseGrisi noAlesandire. Abo kumkani ngookumkani basemazantsi, kuba bamelwe nguFaro ukumkani waseYiputa. Baya kudla inyama yakhe, kuba kananjalo bazi “izinja” zesiprofeto athi umdumisi ngazo “libandla labangendawo.”

> 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.

> Ngokuba izinja zindirhawulezile; ibandla labanobubi lindingqingile; bagqobhozile izandla zam neenyawo zam. Ndingawabala onke amathambo am; bona bayandijonga, bandijamele. Bahlulelana ngezambatho zam, benza amaqashiso ngesinxibo sam. IiNdumiso 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.

Ubupapa bungukumkani basentla kwindinyana yamashumi amane anesihlanu, yaye ubupapa bumelwe nguYezebhele ebandleni laseTiyatira.

> 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.

> Noko ke ndinazo izinto ezimbalwa nxamnye nawe, ngokuba uyamvumela loo mfazi uYezebhele, ozibiza ngokuba ngumprofetikazi, ukuba afundise aze alahlekise abakhonzi bam ukuze benze uhenyuzo, badle nezinto ezibingelelwe kwizithixo. Ndaza ndamnika ixesha lokuba aguquke kuhenyuzo lwakhe; akaguqukanga ke. Yabona, ndiya kumphosa embhedeni, nabo bakrexeza naye ndibaphose embandezelweni enkulu, ngaphandle kokuba baguquke kwizenzo zabo. ISityhilelo 2:20–22.

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

Umgwebo kaYezebheli uyafezekiswa xa edliwa zizinja.

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

> UNdikhoyo wathetha kananjalo ngoIzebhele, esithi, Izinja ziya kumudla uIzebhele ngaseludongeni lwaseYizereli. 1 Kumkani 21:23.

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

Izinja ziyiRoma lobuhedeni, amandla enamba, kuba yayingamaRoma obuhedeni awabethelela uKristu emnqamlezweni.

> “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.

> “Ekubandezelekeni kukaKristu emnqamlezweni kwazaliseka isiprofeto. Kwiminyaka emininzi ngaphambi kokubethelelwa emnqamlezweni, uMsindisi wayesele exele kwangaphambili indlela awayeza kuphathwa ngayo. Wathi, ‘Izinja zindirhawule: indibano yabangendawo indingqingile: bagqobhoza izandla zam neenyawo zam. Ndingawabala onke amathambo am: bayandijonga, bandigqala. Babelana ngeengubo zam phakathi kwabo, benza amaqashiso ngengubo yam.’ INdumiso 22:16–18. Isiprofeto esingengubo zaKhe sazaliseka kungekho cebo okanye kungenelela kwabahlobo okanye kweentshaba zoLowo wayebethelelwe emnqamlezweni. Iingubo zaKhe zanikelwa kumajoni awambeka emnqamlezweni. UKristu wakukuva ukuphikisana kwaloo madoda xa babesabelana ngeengubo phakathi kwabo. Ingubo yaKhe yangaphantsi yayilukwe yaphela ingenamthungo, baza bathi, ‘Masingayikrazuli, koko masenze amaqashiso ngayo, sibone ukuba iya kuba yeyakabani.’” Ulangazelelo Lwamaphakade, 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.

Ookumkani abalishumi, abangamanja, abayindibano yabangendawo, abangamaGrike neYiputa, nabo baya kulitshisa ihenyukazi ngomlilo.

> 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.

> Ke lona intombi yombingeleli, ukuba izihlambela ngokukrexeza, ihlambela uyise; yotshiswa ngomlilo. Levitikus 21:9.

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

Ookumkani abalishumi bayalitshisa ngomlilo ihenyukazi, kuba lizibiza lingumbingelelikazi kanti lilihenyukazi.

> 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.

> Kuya kuthi ke ngaloo mini iTire ilityalwe iminyaka emashumi asixhenxe, ngokwemihla yokumkani omnye; ekupheleni kweminyaka emashumi asixhenxe iTire iya kucula njengonongogo. Thabatha uhadi, ujikeleze isixeko, wena nonongogo ulityelweyo; dlala kamnandi, uhlabele iingoma ezininzi, ukuze ukhunjulwe. Kuya kuthi ke emva kokuphela kweminyaka emashumi asixhenxe, uYehova aya kuyityelela iTire, yaye yona iya kubuyela emvuzweni wayo, ihenyuze nezikumkani zonke zehlabathi phezu kobuso bomhlaba. 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.

Kwizibhalo zesihlanu ukuya kwezithoba, nakwizibhalo ezingamashumi amathathu ananye ukuya kwamashumi amane, sifumana ubungqina bokuba ubupopu buza kufikelela esiphelweni saso ngezandla zamandla egongqongqo. Lo mgaqo ukwazaliseka ngoku kwiMfazwe yaseUkrainian. La mangqina mathathu asazisa ukuba xa ukumkani wasentla efikelela esiphelweni sakhe kungekho bani wokumnceda kwivesi yamashumi amane anesihlanu, igongqongqo liya kuyidla inyama yalo lize liyitshise ngomlilo. Ngamangqina amathathu, inkuthazo yesenzo segongqongqo iya kuquka umnqophiso owaphuliweyo.

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.

Kwizibhalo zesihlanu ukuya kwesithoba, iMfazwe yesiBini yamaSiriya yaphela ngomnqophiso ngowama-253 BC. Imfazwe yayiqale ngowama-260 BC, yaye emva kweminyaka esixhenxe kwiMfazwe yesiBini yamaSiriya kwafezekiswa umnqophiso woxolo ngokuba ukumkani wasezantsi wanikela intombi kukumkani wasemantla ukuze ayende intombi yokumkani wasezantsi aze ngaloo manyano lomtshato kuziswe uxolo. Emva kweminyaka esixhenxe yomtshato, ngowama-246 BC, ukumkani wasemantla wamshiya umtshakazi wasemzantsi waza wabuyisela umfazi wakhe wokuqala awayemshiyile xa wayetshata inkosazana yaseYiputa. Isizathu sokuba ukumkani wasezantsi ahlasele ubukumkani basemantla aze abambe ukumkani wasemantla sasingumnqophiso owaphulwayo.

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.

Umnqophiso owaphulwayo wawumfuzisela uMnqophiso waseTolentino owaphulwayo ngowe-1797, owawunika uNapoleon inkuthazo yokuthimba upopu ngowe-1798, njengoko uPtolemy wayemenzile kuSeleucus ngowe-246 BC. Xa uPtolemy III wabuyela eYiputa evela ekoyiseni kwakhe ubukumkani bamaSeleucid basemantla bukaSeleucus II, wazisa eYiputa ubutyebi obuninzi kangangokuba amaYiputa amnika uPtolemy III isibongo esithi “Euergetes” (esithetha uMboneleli) ngenxa yokubuyisela “oothixo babo ababethinjiwe” emva kweminyaka emininzi.

> 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.

> Kodwa esikhundleni sakhe kuya kusuka ihlumela eliphuma ezimpandeni zakhe, eliyakuma endaweni yakhe, liyakuza nebutho, lingene enqabeni yenkosi yasenyakatho, lenze ngokuchasene nabo, loye loyise: Kanjalo liya kuthimba lisiya eYiputa oothixo babo, kunye neenkosana zabo, neempahla zabo ezinqwenelekayo zesilivere neze golide; yaye liya kuhlala iminyaka emininzi ngaphezu kwenkosi yasenyakatho. Daniyeli 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).

Xa uNapoleon wathimba upopu ngo-1798, waphanga ubuncwane baseVatican waza wabubuyisela eFransi, njengoko kwabonakaliswa nguPtolemy III, owathabatha ubuncwane kwanaye uSeleucus II wabuyela naye eYiputa, apho uSeleucus II wafa ekuweni ehasheni. Oku kwabonakalisa uNapoleon esusa ubupopu kulo rhabaxa ngo-1798, kwakunye nokufa kukapopu ngo-1799. Ubupopu kwiSityhilelo seshumi elinesixhenxe ngumfazi okhwela phezu kwerhamncwa, yaye ukoyiswa kukaSeleucus, ukuthinjwa kwakhe, nokufa kwakhe okwalandelayo ekuweni ehasheni, kubonakalisa uNapoleon esusa igunya laseburhulumenteni lobupopu (olumelwe njengerhamncwa kwiSityhilelo seshumi elinesixhenxe).

> 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.

> Ngoko wandithabatha ngoMoya wandisa entlango; ndabona umfazi ehleli phezu kwerhamncwa elibomvu ngokubomvu, lizele ngamagama okunyelisa, lineentloko ezisixhenxe neempondo ezilishumi. … Yaza ingelosi yathi kum, Yini na ukuba umangaliswe? Ndiya kukuxelela imfihlelo yomfazi, neyeyerhamncwa elimthweleyo, elineentloko ezisixhenxe neempondo ezilishumi. … Kanjalo umfazi lowo umbonileyo nguloo mzi mkhulu, ulawulayo phezu kookumkani behlabathi. ISityhilelo 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.

Indima yesihlanu ukuya kweyesithoba yazisa imfazwe phakathi kokumkani wasentla nokomzantsi kwisahluko seshumi elinanye. Indima yesihlanu ibonelela ngesibophelelo esisiqalo esiya eRoma njengokumkani wasentla, kuba ibonisa ukuba ukumkani wasentla wayeza koyisa iindawo ezintathu zejografi phambi kokuba alawule ngobukhosi obupheleleyo. Ezi ndima zibonelela ngesakhiwo sesiprofeto esibeka phambili ixesha apho ukumkani wasentla alawula khona kodwa afike esiphelweni sakhe. Le yeyona ngxelo isisiseko nesithembiso sesahluko seshumi elinanye. Umxholo waloo mgca linxeba elibulalayo lokumkani wobupapa wasentla, okanye njengoko indima yamashumi amane anesihlanu isitsho, “ufika esiphelweni sakhe, kungekho namnye wokumnceda.” Le nyaniso yinyaniso yangoku ngemihla yokugqibela.

We will continue in the next article.

Siza kuqhubeka kwinqaku elilandelayo.

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