Christ is properly described as "the King of the South"

 because he will first invade Egypt before moving north to Jerusalem against the assembled armies of the Russian Gog. Moreover, as by that time Gog will have occupied Constantinople, he can be aligned with the "him" of Daniel 11:40

The term "King of the South" of Daniel 11 invariably denotes a foreign power in occupation of Egypt. In 1829, Mehemet Ali established his authority there and thereby became a "King of the South" as correctly interpreted in Elpis Israel p. 417.

He proceeded to "push at him", the power in occupation of Constantinople that is, Turkey and which then dominated the whole of the Middle East. His "push" would have succeeded but for the intervention of England, Russia, Prussia and Austria which powers ordered him back into Egypt.

The Author of Elpis Israel saw this as a temporary fulfilment of Daniel 11:40 (see p. 418). But the complete fulfilment of the "push" of the King of the South was by Britain in 1917 when Turkey was driven from the Middle East, and the way opened for the Jews to return and the nation of Israel being revived. That "push" witnessed such an outstanding fulfilment of Bible prophecy as being without doubt the fulfilment required.

The next event as listed by that prophecy is the attack of the King of the North against "him", that is, against Turkey. Russia will occupy Constantinople, to become identified as the Dragon power of the last days.

From there he will invade the "glorious land" and drive south to Egypt (Dan. 11:40- 43). But "tidings out ofthe east and north" troubling him, he will leave an occupying force in Egypt, and move north against Jerusalem (v. 45).

Meanwhile, Christ will invade Egypt, and so become the King of the South in the sense mentioned in Eureka above (Isa. 19). As such, he will "push" against the power in occupation of Constantinople but who then will be in Jerusalem.

Logos Publications

The drying up of "the Great River Euphrates"  

Cyrus, and the "sanctified ones," his Medes and Persians, were typical of Christ and his Kings in "the way prepared," through the drying up of "the Great River Euphrates" by the sixth vial. Cyrus was named by Deity, and mentioned by name, about one hundred and sixty years before the capture of Babylon. His name and office are both representative as well as his mission.

The name given was Coresh, which some interpret by the word sun; on the ground that the Greek writers affirm that the name in Persian signified the sun. Gesenius says, they were correct. But, should we go to pagan Greeks and Persians to learn the meaning of a Hebrew name conferred upon a man whom the God of Israel intended to raise up to accomplish a work upon Babylon, which was to find its antitype over 2400 years after?

My answer is, no. Coresh in Hebrew does not signify the sun, which is there represented by shemesh. Coresh is a proper name compounded of caph, like, and yoraish, the participle of yarash, which signifies, to seize, to take possession of, to occupy, mostly by force. Hence, Yoraish comes to signify one who takes possession of his inheritance by conquest.

This definition of Cyrus' Hebrew name accords with the facts of his history. The Deity had predetermined, that he should inherit the Babylonish Empire, which included the Holy Land; and that he should take possession of it by conquest. He therefore made Yoraish a part of his name; and, as he intended his career to be typical of His own Son's, Whom he hath constituted "the Heir of all things" terrestrial; and who is also to acquire possession of his inheritance by conquest; he added the letter caph, and condensing the three syllables into two, named him Coresh, or Koraish, signifying Like the Heir.

Now, let the reader note What occurred before Cyrus and Darius, with their "sanctified ones" (Isa. 13:3), the kings of the north, could take possession of Babylon. It was necessary, that "the Great River Euphrates," which flowed into and through the city, "should be dried up; that the way of Yahweh's Anointed Shepherd and his flock, might be prepared" (Isa. 44:25; 45:1).

"A drought is upon her waters, and they shall be dried up;" "I will dry up her great river eth-yammah; and make her springs dry" (Jer. 50:38; 51:36). This was literally accomplished by Cyrus, who turned the Euphrates from its course; left the channel of the river dry; marched his troops along the dried way in the night into the very heart of Babylon; and, coming upon the king and nobles "as a thief," put them without discrimination, or mercy, to the sword.

Such was the practical representation of the entrance into the Apocalyptic Babylon by Yahweh's Anointed Shepherd, the all-conquering Heir of the World, and the Kings, whom he will have raised to consubstantiality with himself (1 John 3:2), and constituted his co-operators, and companions in arms. He has been, so to speak, besieging Babylon, and inflicting upon her all the miseries of a besieged city, by the forces engaged in the execution of the plagues of the first five vials; but, as in the typical operations of Cyrus, "the sanctified ones" of the Eternal Spirit have not come into the possession of the Apocalyptic Babylon by direct assaults.

The Divine purpose required that the European Babylon should be entered by a coup de main, or unexpected attack. Cyrus entered thus. Since the commencement of the sixth vial, Christ Jesus has been, by his agents, drying up the Great River of Babylon, the Ottoman power; which, undried, would have been an inconvenience, and an embarrassment, in the development of those judicial household-arrangements, which must precede the manifestation of "the kings of the Sun's risings", to the world.

Before the outpour of this vial, the Ottoman was a power, overshadowing Egypt, Syria, Palestine, and Syria, in great force. It could have concentrated its armies upon any of these provinces in great numbers; and with powerful and embarrassing effect, upon any un-warlike crowd that might be convened for the purposes of judgment, organization, and legislation, the necessary preparation for all great enterprises in a world like this.

It is true, that the Deity could destroy them all, however numerous and powerful, as He did the army of Sennacherib, in the reign of Hezekiah: there is here no question about what He could do; He can do what He pleases: but it is not according to His revealed plan of operations in the work of manifesting His sons, to have that judicial and preparatory work interrupted by battle, and the burial of a host of corpses.

To prevent this embarrassing inconvenience, He deemed it necessary to dry up from those countries the overflowing power of "the Desolator" - to diminish it, and hold it in check by other jealous powers whose mutual distrust should reduce "the Sick Man" to a nullity.


But, shall it be said, that the wrath of the sixth vial was designed to dry up the great Turkish power, in order to put in its place a stronger and greater power, the Muscovite, before the coming of Christ and the manifestation of his Kings?

The sixth vial is in part to remove Gentile Power to a convenient distance - to diminish, not to increase it, in the region of Sinai, and Teman, and Mount Paran (Hab. 3:3; Deut. 33:2): but, to substitute the Russian in Constantinople for the Turk; and to give the Czar dominion over the Ottoman empire before Christ comes; would render nugatory the drying up process of the past forty-eight years.

My present conviction therefore, is, that the gathering together of the national armies against Jerusalem (Zech. 14:2) is after the appearance of Christ in the South; that is, in Teman; where he begins his career as "THE KING OF THE SOUTH Dan. 11:40); and before he appears upon Mount Zion.

Hence, we have not to wait the advance of the Russian Gog against Constantinople, and his overflowing and passing over, and stretching forth his power over Egypt, and the Holy Land. This will certainly come to pass; but it will all be consequent upon, not antecedent to, the appearing of Christ in Teman. The Great Euphratean Ottoman Power is not dried up to prepare the way of the greater power of Gog; but,

"that the way of the Kings out of the Sun's rising might be prepared"


The Sun of Righteousness


The rays of his power shine forth with creating and formative energy. Men and women are created in the earth, and projected from it. At this stage of the wondrous operation, they have "not the bodies that shall be;" but "come forth" (John 6:29), With bodies corruptible, without honour, weak, soulish, and earthy; for, that which is, "out of the earth, is earthy," ek ges choikos.

Each one is the Sun's rising, because the Sun of Righteousness is "the resurrection" (John 11:25); and so long as he is below the horizon, there can be no springing forth. But those people who have sprung forth into existence, "must all," both good and bad,

"be made manifest before the judgment seat of Christ, that every one may receive the things through the body, according to what he hath done, whether good or bad" (2 Cor. 5:10).

That which makes manifest is light (Eph. 5:13). The light thrown upon the case of each individual is his account of himself to the Deity; "for we shall" not only "all stand before the judgment seat of Christ;" but

"every one of us shall give account of himself to the Deity" (Rom. 14:10,12).

This self-rendered account manifests the character of the reporter, and determines his case for better or worse. If he be approved by "the Judge of the living and the dead," he is recognized as "the blessed of his Father," and being quickened, is authorized to "inherit the kingdom prepared for" such as he; to sit with him in his throne; and to exercise power over the nations (Matt. 25:34; Apoc. 2:26; 3:21).

Now, he that inherits a kingdom, sits upon a throne, and rules nations, is "a king;" and such a king, who was once dead, and sprung forth from the earth by the power of the Sun of Righteousness; and was selected from a crowd of people newly born of the earth, is

"a king from, or out of, a Sun's risings".

But, though there is "healing in the wings of the Sun of Righteousness," all are not healed who spring forth from earth, by the potency of his formative and life-imparting beams. "Many," saith Daniel,

"dust of the ground, shall awake from sleeping; some for living ones of the Olahm (the Millennium) and some for the objects of reproach and contempt of the Olahm" (ch. 12:2):

an arrangement in the resurrection-state endorsed by Christ, who, in John 5:28, saith,

"the hour is coming in which all who are in the tombs (mnemeios 'retained in memory' there) shall hear the voice of the Son of Man, and shall come forth; they who have done the good things, for a resurrection of life; but they who have practised the evil, for a resurrection of condemnation."

All these whose destinies are so diverse, are "risings of the Sun;" but, we see, that they do not all attain to the kingdom; for none can possess this, who, having come forth", are condemned. The condemnation leaves them corruptible, without honour, weak, soulish, and earthy; and such, Paul testifies, in 1 Cor. 15:50,

"cannot inherit the kingdom of the Deity".

They are repudiated by the Judge; and consigned to a common fate with the Beast and the False Prophet; who are subjected to the sword and burning flame by "the Kings" "chosen" "out of the risings of the Sun;" to prepare whose way, the wrath of the sixth vial is drying up the power of the Euphratean Ottoman Dynasty of the Goat's Little Horn.


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"Oh, that men would praise Yahweh for his goodness, and for his wonderful works to the children of men" (Ps. 107:8).