For some time, we have been focusing our attention on the hidden history of Daniel 11:40, and in recent weeks, the Lord has drawn our consideration to verse 27:
Kwa muda fulani, tumekuwa tukielekeza usikivu wetu kwenye historia iliyofichika ya Danieli 11:40, na katika majuma ya hivi karibuni, Bwana ameelekeza tafakuri yetu kwenye aya ya 27:
And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. Daniel 11:27.
Na mioyo ya wafalme hawa wawili itakusudia kutenda maovu, nao watasema uongo mezani pamoja; lakini haitafanikiwa, kwa maana mwisho bado utakuwa wakati uliowekwa. Danieli 11:27.
Initially, I was uncertain about the details—when, where, and who sat at that table, speaking lies to one another—but these questions are now under review. Over the past few Sabbaths, I made some missteps as I worked through these lines. Yet, through what I believe to be providential guidance, the alliances represented in verses 13–15, symbolized by Caesarea Philippi, began to unfold. Though some elements still require refinement, I believe the Lord has lifted His hand from these verses to reveal their meaning.
Au début, j’étais incertain quant aux détails — quand, où, et qui étaient assis à cette table, se disant des mensonges l’un à l’autre — mais ces questions sont maintenant en cours d’examen. Au cours des derniers sabbats, j’ai commis quelques erreurs en travaillant sur ces lignes. Cependant, par ce que je crois être une direction providentielle, les alliances représentées aux versets 13–15, symbolisées par Césarée de Philippe, ont commencé à se dévoiler. Bien que certains éléments requièrent encore d’être affinés, je crois que le Seigneur a retiré Sa main de ces versets pour en révéler la signification.
This understanding crystallized immediately after last Sabbath’s Zoom meeting. A week earlier, I had been struck by the intricate interplay of histories in verses 10–15. I wrote and sent a text message to a few people outlining my thoughts and asked to share them on Friday evening. I was attempting to organize the issues within those verses, convinced there was something profoundly significant. There is, but it wasn’t what I initially proposed. Despite my stumbles over the past week and a half as I grappled with this passage, I recognize a familiar providence. The Lord was unsealing a special, vital truth. Once the human element is fully exposed and set aside, the truth—opened by the Lion of the tribe of Judah—proves even more profound than I had grasped.
Cette compréhension s’est cristallisée immédiatement après la réunion Zoom du sabbat dernier. Une semaine plus tôt, j’avais été frappé par l’interaction complexe des histoires dans les versets 10–15. J’ai écrit et envoyé un message texte à quelques personnes, exposant mes réflexions, et j’ai demandé à les partager le vendredi soir. Je m’efforçais d’ordonner les questions contenues dans ces versets, convaincu qu’il s’y trouvait quelque chose de profondément significatif. Il en est bien ainsi, mais ce n’était pas ce que j’avais proposé au départ. Malgré mes tâtonnements au cours de la semaine et demie écoulée, tandis que je luttais avec ce passage, je reconnais une providence familière. Le Seigneur était en train de desceller une vérité particulière et vitale. Une fois l’élément humain pleinement mis en lumière puis écarté, la vérité — ouverte par le Lion de la tribu de Juda — se révèle encore plus profonde que je ne l’avais saisi.
Verse Five through Nine
ថ្ងែ ៥ ដល់ ថ្ងៃ ៩
Putin, as the king of the south, mirrors Ptolemy, who will triumph in the Ukraine war, fulfilling verse 11. Historically, Ptolemy IV Philopator’s victory at the Battle of Raphia fulfilled this verse, prefiguring Putin’s imminent success. Verses 5–9 outline a history that foreshadows the papacy’s 1,260-year rule (538–1798) in meticulous detail. These details have been explored repeatedly in the past, so here I will highlight one prophetic waymark fulfilled in verses 5–9 and echoed in the period from 538 to 1798.
ପୁତିନ, ଦକ୍ଷିଣର ରାଜା ଭାବେ, ପ୍ଟୋଲେମୀଙ୍କୁ ପ୍ରତିଫଳିତ କରନ୍ତି, ଯିଏ ଉକ୍ରେନ୍ ଯୁଦ୍ଧରେ ବିଜୟୀ ହେବେ, ଏବଂ ଏପରିଭାବେ ପଦ 11 ପୂରଣ କରିବେ। ଐତିହାସିକ ଭାବେ, ରାଫିଆର ଯୁଦ୍ଧରେ ପ୍ଟୋଲେମୀ ଚତୁର୍ଥ ଫିଲୋପାଟରଙ୍କ ବିଜୟ ଏହି ପଦକୁ ପୂରଣ କରିଥିଲା, ଯାହା ପୁତିନଙ୍କ ଆସନ୍ନ ସଫଳତାର ପୂର୍ବଛାୟା ଥିଲା। ପଦ 5–9 ଏକ ଇତିହାସକୁ ସୂକ୍ଷ୍ମ ବିବରଣୀ ସହିତ ଉପସ୍ଥାପନ କରେ, ଯାହା ପାପତନ୍ତ୍ରର 1,260-ବର୍ଷୀୟ ଶାସନକୁ (538–1798) ପୂର୍ବସୂଚିତ କରେ। ଏହି ବିବରଣୀମାନଙ୍କୁ ପୂର୍ବରୁ ପୁନଃପୁନି ଆଲୋଚନା କରାଯାଇଛି; ସେହିହେତୁ ଏଠାରେ ମୁଁ ପଦ 5–9 ରେ ପୂର୍ଣ୍ଣ ହୋଇଥିବା ଏକ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ମାଇଲସ୍ତମ୍ଭକୁ, ଏବଂ 538 ରୁ 1798 ପର୍ଯ୍ୟନ୍ତର ଅବଧିରେ ଯାହାର ପ୍ରତିଧ୍ୱନି ଶୁଣାଯାଏ, ସେଥିକୁ ଉଲ୍ଲେଖ କରିବି।
This period began with a treaty between the southern Ptolemaic kingdom and the northern Seleucid kingdom, sealed when the southern king gave his daughter in marriage to the northern king. This union initiated a seven year span that ended when the southern king invaded the north, took the northern king captive to Egypt, and the captive king later died after falling from a horse.
Tou na fasin i stat wantaim wanpela kontrak namel long kingdom bilong Ptolemy long sauth na kingdom bilong Seleucid long not, em ol i strongim taim king bilong sauth i givim pikinini meri bilong em long maritim king bilong not. Dispela pasin bilong bungim tupela i kirapim wanpela haptaim bilong sevenpela yia, na em i pinis taim king bilong sauth i go pait long not, kisim king bilong not kalabus i go long Isip, na bihain dispela king ol i bin holim kalabus i dai bihain long em i pundaun long hos.
A Broken Treaty
Un traité rompu
The invasion stemmed from a broken treaty. After the seven-year period began, the northern king set aside his first wife to marry the southern princess and secure the treaty. Later, he discarded the southern wife and reinstated his original queen. This prompted the first queen to execute the southern queen and her entourage, enraging the southern queen’s family in Egypt.
L’invasion résulta d’un traité rompu. Après le début de la période de sept ans, le roi du Nord répudia sa première épouse afin d’épouser la princesse du Sud et d’assurer le traité. Plus tard, il répudia l’épouse du Sud et rétablit sa reine originelle. Cela poussa la première reine à faire exécuter la reine du Sud et sa suite, provoquant la colère de la famille de cette dernière en Égypte.
With prophetic discernment, seven years can be seen as two periods of three and a half years, as illustrated by the three and a half years before and after the cross that together represented the week that Christ confirmed the covenant. The three and a half is also recognized in the seven times curse carried out upon the northern kingdom of Israel from 723 BC unto 1798. That seven times is divided into two periods of twelve hundred and sixty, with 538 as the middle point. These illustrations of seven being divided into two periods of three and a half is not random, it is purposeful.
Na utambuzi wa kinabii, miaka saba yaweza kuonekana kuwa vipindi viwili vya miaka mitatu na nusu, kama inavyoonyeshwa na miaka mitatu na nusu kabla ya msalaba na miaka mitatu na nusu baada ya msalaba, ambayo kwa pamoja iliuwakilisha juma ambalo Kristo alilithibitisha agano. Hiyo miaka mitatu na nusu pia hutambulika katika laana ya nyakati saba iliyotekelezwa juu ya ufalme wa kaskazini wa Israeli tangu 723 KK hadi 1798. Hizo nyakati saba zimegawanywa katika vipindi viwili vya miaka elfu moja mia mbili na sitini, huku 538 ikiwa ndiyo sehemu ya katikati. Vielelezo hivi vya hizo saba kugawanywa katika vipindi viwili vya miaka mitatu na nusu si vya nasibu; ni vya makusudi.
In the division in the week Christ confirmed the covenant the cross represents the center and in so doing it identifies Christ presenting the message in person for three and a half years, followed by His disciples presenting the message for the same period. In the seven times against the northern kingdom 538 divides the history into a period when paganism trampled down the sanctuary and host followed by papalism trampling down the sanctuary and host for the same period. In prophetic symbolism “seven” is represented with three and a half, which in turn is represented by forty-two months, three and a half days or years, twelve hundred and sixty, twenty-five twenty and a time, times and dividing of time. In context, all these figures are interchangeable.
Gedurende die verdeling van die week het Christus die verbond bevestig; die kruis verteenwoordig die middelpunt, en sodoende dui dit op Christus wat die boodskap persoonlik vir drie en ’n half jaar verkondig het, gevolg deur sy dissipels wat die boodskap vir dieselfde tydperk verkondig het. In die sewe tye teen die noordelike koninkryk verdeel 538 die geskiedenis in ’n tydperk waarin die heidendom die heiligdom en die leër vertrap het, gevolg deur die pousdom wat die heiligdom en die leër vir dieselfde tydperk vertrap het. In profetiese simboliek word “sewe” deur drie en ’n half voorgestel, wat op sy beurt deur twee-en-veertig maande, drie en ’n half dae of jare, duisend twee honderd en sestig, vyf-en-twintig twintig, en ’n tyd, tye en ’n halwe tyd voorgestel word. In konteks is al hierdie syfers onderling verwisselbaar.
The treaty represented between the Ptolemaic Kingdom, ruled by the descendants of Ptolemy I (a general of Alexander the Great), who controlled Egypt, and the Seleucid Empire, ruled by the descendants of Seleucus I (another of Alexander’s generals), who controlled much of the Middle East, including Syria concluded the Second Syrian War in 253 BC. The war had begun seven years before in 260 BC. Seven years after the treaty was ratified it was broken in 246 BC. Fourteen years, divided into two seven-year periods. The first half is warfare and the second half is peace. The fourteen years begin with the second Syrian War and it ends with the third Syrian War. This type of symmetry in history is amplified when you recognize that the history is represented in verses five through nine of chapter eleven. The treaty and its breaking are the focus of the verses and the history which fulfilled the verses.
Mkpakọrịta ahụ, nke e mere n’etiti Alaeze Ptolemaic, nke ụmụnna Ptolemy Mbụ na-achị (onye bụ otu n’ime ndị isi agha Alexander Onye Ukwu), nke na-achịkwa Ijipt, na Alaeze Seleucid, nke ụmụnna Seleucus Mbụ na-achị (onye ọzọ n’ime ndị isi agha Alexander), nke na-achịkwa nnukwu akụkụ nke Middle East, gụnyere Siria, kwụsịrị Agha Siria nke Abụọ n’afọ 253 T.K. Agha ahụ malitere afọ asaa tupu nke ahụ n’afọ 260 T.K. Afọ asaa ka e mechara kwado mkpata ahụ n’iwu, e mebiri ya n’afọ 246 T.K. Afọ iri na anọ, kewara n’ime oge abụọ nke afọ asaa. Ọkara mbụ bụ agha, ọkara nke abụọ bụ udo. Afọ iri na anọ ahụ na-amalite site n’Agha Siria nke Abụọ, ọ na-akwụsịkwa site n’Agha Siria nke Atọ. Ụdị nhazi kwekọrọ onwe ya dị otu a n’akụkọ ihe mere eme na-adịwanye ìhè mgbe ị ghọtara na a na-anọchi anya akụkọ ihe mere eme ahụ n’amaokwu nke ise ruo nke itoolu nke isi nke iri na otu. Mkpakọrịta ahụ na mmebi ya bụ isi ihe amaokwu ndị ahụ, yana akụkọ ihe mere eme nke mezuru ha.
This aligns with the papal domination from 538 to 1798. Near the end of that era, Napoleon Bonaparte entered into a treaty with the Vatican. Citing the Vatican’s breach of the 1797 Treaty of Tolentino, Napoleon sent General Berthier in 1798 to take the pope captive. The pope died in France in 1799. This 1,260-year period is detailed in verses 31–39.
Ceci correspond à la domination papale de 538 à 1798. Vers la fin de cette époque, Napoléon Bonaparte conclut un traité avec le Vatican. Invoquant la violation, par le Vatican, du traité de Tolentino de 1797, Napoléon envoya en 1798 le général Berthier pour faire le pape prisonnier. Le pape mourut en France en 1799. Cette période de 1 260 ans est décrite en détail aux versets 31–39.
The history of verses 5–9 parallels that of verses 31–39, providing two witnesses within Daniel 11. Both lines share identical prophetic waymarks, revealing the dynamics between the kings of the south and north. Each period is symbolized by three and a half years, concluding with the southern king prevailing, capturing the northern king, and taking him to the southern land, where both northern kings die. In both cases, as the text states, the southern king returns with spoil:
L’histoire des versets 5–9 est parallèle à celle des versets 31–39, fournissant deux témoins au sein de Daniel 11. Les deux lignes présentent des jalons prophétiques identiques, révélant la dynamique entre les rois du midi et du nord. Chaque période est symbolisée par trois ans et demi, s’achevant par la victoire du roi du midi, qui capture le roi du nord et l’emmène dans le pays du midi, où les deux rois du nord meurent. Dans les deux cas, comme le dit le texte, le roi du midi revient avec du butin :
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 11:8.
၎င်းသည်လည်း သူတို့၏ဘုရားများကို၊ သူတို့၏မင်းသားများနှင့်တကွ၊ ငွေနှင့်ရွှေဖြင့်ပြုလုပ်သော သူတို့၏အဖိုးတန်ပစ္စည်းများနှင့်တကွ၊ အဲဂုတ္တုပြည်သို့ ဖမ်းဆီးသွားလိမ့်မည်။ ထို့နောက် သူသည် မြောက်ရှင်ဘုရင်ထက် နှစ်များစွာ ဆက်လက်တည်ရှိလိမ့်မည်။ ဒံယေလ 11:8။
For Ptolemy, this was treasure previously looted by the northern king; for Napoleon, it was the Vatican’s riches plundered and taken to France. These two lines of witness indicate that the northern king’s death is symbolized by falling from a horse. In Revelation 17, the woman riding the beast represents the Catholic Church:
Pour Ptolémée, il s’agissait d’un trésor auparavant pillé par le roi du Nord ; pour Napoléon, c’étaient les richesses du Vatican, dépouillées et emportées en France. Ces deux lignes de témoignage indiquent que la mort du roi du Nord est symbolisée par la chute d’un cheval. Dans Apocalypse 17, la femme qui monte la bête représente l’Église catholique :
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. Revelation 17:3.
Ainsi il me transporta en esprit dans un désert ; et je vis une femme assise sur une bête de couleur écarlate, pleine de noms de blasphème, ayant sept têtes et dix cornes. Apocalypse 17:3.
The beast she rides is the United Nations. Revelation 17 describes her restoration to power after the deadly wound of 1798. As the eighth kingdom, she resumes her reign, symbolized by riding the beast:
दू सवार जनावर-संयुक्त राष्ट्र संघ अहै। प्रकाशितवाक्य 17 मा 1798 कै घातक घाव कै बाद ओकर सत्ता मा पुनर्स्थापना कै वर्णन अहै। आठवाँ राज्य कै रूप मा ऊ आपन शासन फेरि सँभालैत अछि, जकर प्रतीकात्मक चित्रण जनावर पर सवार होएब द्वारा कयल गेल अछि:
And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:18.
Nango mwasi oyo omonaki azali engumba monene wana, oyo ezali koyangela bakonzi ya mabele. Emoniseli 17:18.
The deadly wound of 1798 was prefigured in verses 5–9 when the northern king fell from a horse and died. These two lines in Daniel 11 run parallel to verses 41–45. The Sunday law in the USA, marked in verse 41, begins the papacy’s final ride on the beast—a period reflected in these two lines. When Ellen White notes that “much of the history” fulfilled in Daniel 11 “will be repeated,” verses 5–9 and 31–39 align with verses 41–45.
Le coup mortel de 1798 a été préfiguré dans les versets 5–9 lorsque le roi du nord tomba d’un cheval et mourut. Ces deux lignes de Daniel 11 sont parallèles aux versets 41–45. La loi dominicale aux États-Unis, marquée au verset 41, marque le début de la dernière chevauchée de la papauté sur la bête — une période reflétée dans ces deux lignes. Lorsque Ellen White observe qu’« une grande partie de l’histoire » accomplie dans Daniel 11 « se répétera », les versets 5–9 et 31–39 s’alignent sur les versets 41–45.
Only Verse Forty
Yatn lə Verse Forty ntsena
From verse 31 to 45, only verse 40 stands outside the prophetic period of three and a half days. It represents a unique history within the final third of Daniel’s 45 verses. In verse 16, the history of pagan Imperial Rome unfolds through four rulers—Pompey, Julius Caesar, Augustus Caesar, and Tiberius Caesar. Augustus’s victory at the Battle of Actium in 31 BC began Imperial Rome’s 360-year rule, fulfilling the “time” in verse 24:
Kuva mundima 31 kuya ku-45, umundima 40 kuphela omi ngaphandle kwenkathi yesiprofetho yezinsuku ezintathu nengxenye. Umele umlando oyingqayizivele ngaphakathi kwengxenye yokugcina yesithathu yemibhalo engu-45 kaDaniyeli. Kumundima 16, umlando weRoma yobuKhosi yabahedeni wembuleka ngababhusi abane—uPompey, uJulius Caesar, u-Augustus Caesar, no-Tiberius Caesar. Ukunqoba kuka-Augustus eMpini yase-Actium ngo-31 BC kwaqala ukubusa kweRoma yobuKhosi kweminyaka engu-360, kugcwalisa “isikhathi” esikumundima 24:
He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:24.
Il entrera paisiblement jusque dans les lieux les plus fertiles de la province; et il fera ce que ses pères n’ont pas fait, ni les pères de ses pères; il distribuera parmi eux le butin, les dépouilles et les richesses; oui, il formera des desseins contre les forteresses, et cela pour un temps. Daniel 11:24.
After Actium, Rome made Egypt a province in 30 BC. Three hundred and sixty years later, in 330, Constantine moved the empire’s capital from Rome to Constantinople. This “time” aligns prophetically with the 1,260 years of papal rule and the 7 years of verses 5–9.
После Акция Рим сделал Египет провинцией в 30 г. до Р. Х. Триста шестьдесят лет спустя, в 330 году, Константин перенёс столицу империи из Рима в Константинополь. Это «время» пророчески соотносится с 1 260 годами папского владычества и с 7 годами стихов 5–9.
From verse 16, pagan Imperial Rome dominates until verse 30, encompassing the Maccabees’ league with Rome and the line of Christ. Yet, verses 16–30 align with verses 31–39 and 41–45. Thus, in the last 30 verses of Daniel 11, a consistent prophetic line emerges—except for verse 40, where the “time of the end” is marked in 1798 and 1989.
Tamin’ny andininy faha-16, Roma Mpanjaka jentilisa no manjaka hatramin’ny andininy faha-30, ka tafiditra ao anatin’izany ny fanekena nataon’ny Makabeo tamin’i Roma sy ny taranak’i Kristy. Kanefa, ny andininy 16–30 dia mifanaraka amin’ny andininy 31–39 sy 41–45. Koa amin’ireo andininy 30 farany ao amin’ny Daniela 11 dia miseho ny tsipika faminaniana mirindra iray—afa-tsy ny andininy faha-40, izay amaritana ny “andro farany” amin’ny taona 1798 sy 1989.
With minor exceptions in verses 2 and 3—where the final of eight presidents transitions to control the ten kings of the United Nations—the first two verses align with verse 40, representing the Sunday law and the shift from the sixth to the seventh and eighth kingdoms. Verses 3 and 4 align with verse 45 and Daniel 12:1, depicting the rise and fall of the Grecian kingdom, paralleling the papacy’s establishment and demise in verses 41 through Daniel 12:1. Both the woman and the beast she rides end with no help, framing the beginning and end of Daniel 11 outside verse 40’s history. Alexander the Great symbolizes the United Nations, fornicating with the whore of Tyre (the king of the north from verse 41 onward), who are both the beast and the dragon.
Avec de légères exceptions aux versets 2 et 3 — où le dernier de huit présidents en vient à prendre le contrôle des dix rois des Nations unies —, les deux premiers versets correspondent au verset 40, représentant la loi du dimanche et le passage du sixième au septième, puis au huitième royaume. Les versets 3 et 4 correspondent au verset 45 et à Daniel 12:1, dépeignant l’ascension et la chute du royaume grec, en parallèle avec l’établissement et la disparition de la papauté dans les versets 41 jusqu’à Daniel 12:1. Tant la femme que la bête qu’elle monte finissent sans secours, encadrant le commencement et la fin de Daniel 11 en dehors de l’histoire du verset 40. Alexandre le Grand symbolise les Nations unies, se livrant à la fornication avec la prostituée de Tyr (le roi du nord à partir du verset 41), lesquels sont à la fois la bête et le dragon.
Verses Nine and Ten
Versets neuf et dix
Verses 5–9 conclude at the time of the end in 1798, while verse 10 marks 1989. Thus, the span between verses 9 and 10—from 1798 to 1989—represents the revealed portion of verse 40, initiating its hidden history. To clarify: nearly every verse in Daniel 11 reflects the papacy’s rule from 538 to 1798. Verse 40 covers 1798 to the Sunday law in the USA. Verses 6–9 typify the papal era, while verse 10 foreshadows the USSR’s collapse in 1989. Therefore, verses 11–15 span from 1989 to the Sunday law, as represented in verses 16, 31, and 41.
Les versets 5–9 s’achèvent au temps de la fin, en 1798, tandis que le verset 10 désigne 1989. Ainsi, l’intervalle entre les versets 9 et 10 — de 1798 à 1989 — représente la portion révélée du verset 40, inaugurant son histoire cachée. Pour préciser : presque chaque verset de Daniel 11 reflète la domination de la papauté de 538 à 1798. Le verset 40 couvre la période allant de 1798 jusqu’à la loi du dimanche aux États-Unis. Les versets 6–9 sont une figure de l’ère papale, tandis que le verset 10 annonce par anticipation l’effondrement de l’URSS en 1989. Par conséquent, les versets 11–15 s’étendent de 1989 jusqu’à la loi du dimanche, telle qu’elle est représentée dans les versets 16, 31 et 41.
Verse 40 is divided into two parts. The first, from 1798 to 1989, begins and ends with a “time of the end.” The second half begins in 1989, where the first half concludes. Verses 1 and 2 identify a sequence of presidents starting in 1989, aligning with the second part of verse 40. Verse 11 marks the onset of the Ukraine war in 2014, while verse 12 highlights the consequences the victorious king of the south brings upon himself. Verse 13 nears fulfillment, but here we note that verse 11 falls within the second part of verse 40—post-1989, yet pre-Sunday law (verse 41).
Verse 40 se divide en dos partes. La primera, desde 1798 hasta 1989, comienza y termina con un “tiempo del fin”. La segunda mitad comienza en 1989, donde concluye la primera mitad. Los versículos 1 y 2 identifican una secuencia de presidentes que comienza en 1989, en armonía con la segunda parte del versículo 40. El versículo 11 señala el inicio de la guerra de Ucrania en 2014, mientras que el versículo 12 pone de relieve las consecuencias que el rey del sur victorioso atrae sobre sí mismo. El versículo 13 se acerca a su cumplimiento, pero aquí observamos que el versículo 11 cae dentro de la segunda parte del versículo 40: posterior a 1989, pero anterior a la ley dominical (versículo 41).
Verses 13–15 point to the Battle of Panium in 200 BC, the year pagan Rome began exerting influence over human affairs, tied to that battle. Occurring well before Pompey’s entry into Jerusalem in verse 16, it provides historical evidence identifying verse 41 as the Sunday law in the USA.
Les versets 13–15 renvoient à la bataille de Panion, en 200 av. J.-C., l’année où la Rome païenne commença à exercer une influence sur les affaires humaines, en lien avec cette bataille. Se déroulant bien avant l’entrée de Pompée à Jérusalem au verset 16, elle fournit une preuve historique identifiant le verset 41 comme la loi du dimanche aux États-Unis.
Every prophetic line and its historical fulfillment in Daniel 11 lies either within verse 40’s history (1798 to the Sunday law) or from verse 41 to Daniel 12:1. Of the 45 verses, verses 1, 2, 7–15, and 40—totaling twelve—apply to verse 40’s timeline when layered line upon line. Verse 40 splits into two segments at 1989. Verses 1, 2, and 10–15 align with its second half. Verses 1 and 2 trace the line of presidents in the earth beast’s history, while verses 10–15 depict three proxy wars orchestrated by the king of the north (the papal power) from 1989 to the Sunday law. The three proxy wars begin with the United States, identified in verse 40 as “chariots, ships and horsemen.”
Nan profetik yo chak ansanm ak akonplisman istorik yo nan Daniel 11 swa tonbe anndan istwa vèsè 40 la (1798 rive jouk lwa dimanch lan), oswa depi vèsè 41 rive nan Daniel 12:1. Nan 45 vèsè yo, vèsè 1, 2, 7–15, ak 40—ki bay yon total douz—aplike sou delè vèsè 40 la lè yo poze liy sou liy. Vèsè 40 la divize an de segman nan 1989. Vèsè 1, 2, ak 10–15 yo koresponn ak dezyèm mwatye li. Vèsè 1 ak 2 trase liy prezidan yo nan istwa bèt ki soti sou tè a, tandiske vèsè 10–15 yo dekri twa lagè pa pwokirasyon wa nò a (pouvwa papal la) òganize soti 1989 rive jouk lwa dimanch lan. Twa lagè pa pwokirasyon yo kòmanse avèk Etazini, ki idantifye nan vèsè 40 kòm “charyo, bato ak kavalye.”
We will continue in the next article.
Nous poursuivrons dans l’article suivant.