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 fikira zetu kwenye historia iliyofichwa ya Danieli 11:40, na katika majuma ya hivi karibuni, Bwana ameelekeza tafakari 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 itakuwa na nia ya kutenda uovu, nao watasema uongo mezani pamoja; lakini halitafanikiwa, 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.
Hapo mwanzo, sikuwa na uhakika kuhusu maelezo—ni lini, ni wapi, na ni nani walioketi mezani pale, wakisema uongo wao kwa wao—lakini maswali haya sasa yanachunguzwa upya. Katika Sabato chache zilizopita, nilifanya makosa kadhaa nilipokuwa nikiyapitia mistari hii. Hata hivyo, kwa njia ya kile ninachoamini kuwa ni uongozi wa majaliwa ya Mungu, miungano iliyowakilishwa katika aya 13–15, iliyotiwa mfano na Kaisaria Filipi, ilianza kufunuliwa. Ingawa baadhi ya vipengele bado vinahitaji kusahihishwa zaidi, naamini ya kuwa Bwana ameondoa mkono Wake juu ya aya hizi ili kufunua maana yake.
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.
Kwakutuka uku kwavonekere palepale panuma pa kukumanya kwa pa Zoom kwa Sabata yamalilo. Pa mulungu umoza uwalongolwelepo, nakuminyikile sana na kusankhana kwa mano kwa masololelo ya malembe mu mavese 10–15. Nalembile no kutuma ubutumwa bwa pa foni ku bantu bacheche, ukulondolola mano yandi, no kulomba ukuti nshimikileko pa mongulo wa pa Fwilayiti. Nacilinga ukutantika bwino ifintu ifili muli ayo mavese, ukwaisuminina ukuti mwalimo icintu icakosa sana pa bukankala. Cili ko, lelo te co nalengelepo pa kutendeka. Nangu ne fyakucimfyanya fyandi mu mulungu umoza ne ciputulwa cimbi cilepita, ilyo nacitunkanishanya n’aya mavesi, ndeumfwa ubwingi bwa kwa Kasesema ubwa natemwa ukwishiba kale. Shikulu alefungulula icine cimo icapadera, icakoselesha, kandi icafwile. Ilyo fye icakubomfya ca bumuntu casokololwa lyonse no kubikilwa ku luseke, e lyo icine—icafungulwilwe na Nkango wa mukowa wa Yuda—cilangilila ukuba icakosa sana ukucila nefyo nacimwene.
Verse Five through Nine
Amavesi Gatanu kuhika Kenda
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.
پوتین، وەک پاشای باشوور، پتلەمی دەهاوێنێت؛ ئەوەی لە شەڕی ئۆکرایندا سەرکەوتن بەدەست دەهێنێت و ئایەتی 11 تەواو دەکات. لە ڕووی مێژووییەوە، سەرکەوتنی پتلەمی IV فیلۆپاتۆر لە جەنگی ڕافیا ئەم ئایەتەی تەواو کرد، وەک پێشنیشاندانی سەرکەوتنی نزیکی پوتین. ئایەتەکانی 5–9 بە وردییەکی تەواو مێژوویەک خەریکی پێشنیشاندان دەکەن کە سایەی حوکمڕانی 1,260-ساڵەی پاپایەتییە (538–1798). ئەم وردەکارییانە لە ڕابردوودا بە دووبارەیی زۆر لێکۆڵینەوەیان لێ کراوە؛ بۆیە لێرەدا تەنها یەک نیشانەڕێی پێغەمبەرانە دەخەمە ڕوو کە لە ئایەتەکانی 5–9 تەواو بووە و لە ماوەی 538 تا 1798یشدا دووبارە دەنگی داوەتەوە.
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.
ئەم ماوەیە بە پەیمانێک دەستی پێ کرد لەنێوان شانشینی بطلیمۆسیی باشوور و شانشینی سێلۆکیی باکوور، کە بە هاوسەرگیریی کچی پاشای باشوور بە پاشای باکوور مۆر کرا. ئەم یەکگرتنە ماوەیەکی حەوت ساڵەی دەستپێکرد کە کۆتایی هات کاتێک پاشای باشوور هێرشی کردە سەر باکوور، پاشای باکووری بە دیل بۆ میسر برد، و پاشا دیلەکە لە دوای ئەوەی لە ئەسپێک کەوت، دواتر مرد.
A Broken Treaty
پەیمانێکی شکاوە
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.
U gutera kwabayeho biturutse ku isezerano ryari ryararenganyijwe. Amaze gutangira cya gihe cy’imyaka irindwi, umwami wo mu majyaruguru yashyize ku ruhande umugore we wa mbere kugira ngo arongore umwamikazi wo mu majyepfo no gukomeza isezerano. Nyuma yaho, yirukanye uwo mugore wo mu majyepfo maze asubiza ku ngoma umwamikazi we wa mbere. Ibyo byatumye uwo mwamikazi wa mbere yica umwamikazi wo mu majyepfo hamwe n’abari bamuherekeje, bituma umuryango w’uwo mwamikazi wo mu majyepfo wo muri Egiputa urakara cyane.
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 ngana ulanduzi wa kiunabii, miaka saba yaweza kuonekana kuwa vipindi viwili vya miaka mitatu na nusu, kama inavyoonyeshwa na miaka mitatu na nusu kabla na baada ya msalaba ambayo kwa pamoja iliwakilisha juma ambalo Kristo alilithibitisha agano. Hiyo miaka mitatu na nusu pia hutambuliwa 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 mia moja na sitini mara kumi na mbili, huku 538 ikiwa ndiyo sehemu ya katikati. Mifano hii ya saba kugawanywa katika vipindi viwili vya miaka mitatu na nusu si ya nasibu; ni ya 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.
Mu kugabanywamo kw’icyumweru, Kristo yemeje isezerano; umusaraba ugereranya hagati, kandi mu kubigenza atyo ugaragaza Kristo atanga ubutumwa ku giti cye mu gihe cy’imyaka itatu n’igice, hanyuma bigakurikirwa n’uko abigishwa Be batanga ubutumwa muri icyo gihe nyine. Mu bihe birindwi byagabwe ku bwami bwo mu majyaruguru, 538 igabanya amateka mo igihe ubupagani bwakandagiraga ubuturo bwera n’ingabo, bigakurikirwa n’ubupapa bukandagiye ubuturo bwera n’ingabo muri icyo gihe nyine. Mu kimenyetso cy’ubuhanuzi, “karindwi” ihagararirwa n’itatu n’igice, na byo bikongera guhagararirwa n’amezi mirongo ine n’abiri, iminsi cyangwa imyaka itatu n’igice, igihumbi na magana abiri na mirongo itandatu, makumyabiri na bitanu makumyabiri, n’igihe, ibihe n’igice cy’igihe. Mu rwego rw’umvugiro, iyo mibare yose irasimburana.
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.
Mkataba uliowakilishwa kati ya Ufalme wa Ptolemaio, uliotawaliwa na wazao wa Ptolemy wa Kwanza (jemedari wa Aleksanda Mkuu), waliokuwa wakitawala Misri, na Milki ya Seleukia, iliyotawaliwa na wazao wa Seleucus wa Kwanza (jemedari mwingine wa Aleksanda), waliokuwa wakitawala sehemu kubwa ya Mashariki ya Kati, pamoja na Shamu, ulihitimisha Vita vya Pili vya Shamu mwaka 253 KK. Vita hivyo vilikuwa vimeanza miaka saba kabla, katika mwaka 260 KK. Miaka saba baada ya mkataba huo kuthibitishwa, ulivunjwa mwaka 246 KK. Miaka kumi na minne, iliyogawanywa katika vipindi viwili vya miaka saba. Nusu ya kwanza ni vita, na nusu ya pili ni amani. Miaka hiyo kumi na minne huanza na Vita vya Pili vya Shamu na huisha na Vita vya Tatu vya Shamu. Aina hii ya ulinganifu katika historia hukuzwa zaidi unapofahamu kwamba historia hiyo imewakilishwa katika aya ya tano hadi ya tisa ya sura ya kumi na moja. Mkataba huo na kuvunjwa kwake ndicho kiini cha aya hizo na cha historia iliyozitimiza.
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.
Ev bi serdestiya papatîyê ya ji 538 heta 1798 dom kir re hevaheng e. Nêzîkî dawiya wê serdemê, Napoleon Bonaparte bi Vatîkanê re ket nav peymanekê. Bi îstînadê şikandina Peymana Tolentino ya 1797 ji aliyê Vatîkanê ve, Napoleon di 1798-an de General Berthier şand ku papayê dîl bike. Papa di 1799-an de li Fransayê mir. Ev demjêra 1,260-salî di ayetên 31–39 de bi hûrgulî hatiye diyarkirin.
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:
Maandiko ya aya 5–9 yanaenda sambamba na yale ya aya 31–39, yakitoa mashahidi wawili ndani ya Danieli 11. Mistari yote miwili inashiriki alama zilezile za kinabii, ikifunua mienendo kati ya wafalme wa kusini na wa kaskazini. Kila kipindi kinafanishwa kwa miaka mitatu na nusu, kikifikia tamati kwa mfalme wa kusini kushinda, kumkamata mfalme wa kaskazini, na kumpeleka katika nchi ya kusini, ambamo wafalme wote wawili wa kaskazini hufa. Katika visa vyote viwili, kama maandiko yanavyosema, mfalme wa kusini hurudi na nyara:
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.
Ne yena akatwala mu bugole e Misiri bakatonda baabwe, n’abalangira baabwe, era n’ebintu byabwe eby’omuwendo ebya ffeeza n’ebya zaabu; era alimala emyaka egisinga ku kabaka ow’obukiika obwa kkono. Danyeri 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:
Kwa Ptolemy, hii ilikuwa hazina iliyokuwa imeporwa hapo awali na mfalme wa kaskazini; kwa Napoleon, ilikuwa ni utajiri wa Vatikani ulioporwa na kupelekwa Ufaransa. Mistari hii miwili ya ushuhuda inaonyesha kwamba kifo cha mfalme wa kaskazini kinafanywa ishara kwa kuanguka kutoka kwa farasi. Katika Ufunuo 17, mwanamke ampandaye mnyama analiwakilisha Kanisa Katoliki:
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.
Mûyo anêguti kundwa ku Mûlongo mu rwanga: ni mêmwona mukaji yicaye ku nyamaswa y’umutuku, yuzuye amazina y’ugutuka Imana, ifise imitwe indwi n’amahembe ikumi. Ivyahishuriwe Yohana 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:
उसीले चढेको त्यो पशु संयुक्त राष्ट्रसंघ हो। प्रकाश १७ ले १७९८ को घातक घाउपछिको उसको सत्तामा पुनर्स्थापनाको वर्णन गर्दछ। आठौँ राज्यको रूपमा, उसले आफ्नो शासन फेरि सुरु गर्छ, जुन पशुमाथि चढेको प्रतीकद्वारा जनाइएको छ:
And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:18.
Û ew jina ku te dît, ew bajarê mezin e, ya ku ser padîşahên dinyayê hukum dike. Vahî 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.
1798年の致命傷は、北の王が馬から落ちて死ぬ5–9節において予表されていた。ダニエル11章のこの二つの区分は、41–45節と並行している。41節に示される合衆国における日曜法は、獣に乗る教皇権の最後の騎行の始まりであり、この二つの区分にその期間が反映されている。エレン・ホワイトが、ダニエル11章において成就した「歴史の多くの部分」が「繰り返される」と述べるとき、5–9節および31–39節は41–45節と対応している。
Only Verse Forty
Nkyekyemu Anan ahaɔtwe pɛ
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:
Anyopa 31 kosi 45 syo, vesi 40-kua nyee adiyŋ achikɛt yemyen agɛt mokkɛr mokkar abuk yemyen auni kaany. Kɛ naa atɛmɛm akɛrɛt akee kɔrɔnyɛ nyɛ ikwaanyin akɔrɔt Daniel yemyen 45-kua cee kaakonyi. Kosi vesi 16, atɛmɛm akɛrɛt Rom akwapɛl apakani apɛrɛtɔriyal anyouni kɛrɛk auni—Pompey, Julius Caesar, Augustus Caesar, kɛ Tiberius Caesar. Akileta Augustus kosi lɔkɔrɔt Actium anyouni 31 BC ebuni akitodiar atɛrɛt Rom apɛrɛtɔriyal yemyen 360, kaakuju “saai” kosi vesi 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.
Akatshira mu mahoro no no mu hantu harumbuka cyane h’intara; kandi azakora ibyo ba sekuru batigeze bakora, cyangwa ba sekuruza babo; azabagabanyiriza iminyago, n’ibyanyazwe, n’ubutunzi: koko azagira imigambi ye ku birindiro bikomeye, kugeza igihe runaka. Daniyeli 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.
Actium ߟߋ߬ ߞߐ߫، Rome bɛɛ Egypt ߞߍ߫ ߖߡߊ߬ߣߊ ߘߏ߫ ߘߌ߫ 30 BC ߟߋ߬. ߏ߬ ߞߐ߬ߣߍ߬ ߟߊ߫ ߛߌ߰ߛߍ߫ ߞߍ߬ 360 ߟߋ߬ ߞߐ߫، 330 ߸ Constantine bɛɛ ߡߊ߬߸ ߋߡߔߌ߬ߦߊ߫ ߞߊߔߍ߫ ߛߐߘߐ߲ ߦߴߟߊ߫ Rome ߞߐ߫ ߞߊ߲ Constantinople. “ߕߎ߬ߡߊ” ߣߌ߫ ߏ߬ ߓߊ߯ ߞߍ߫ ߞߊ߬ߝߏ߬ߟߊ߫ ߞߐߛߊ߬ߦߊ߬ ߟߊ߫ 1,260 ߛߊߣߊ߫ ߟߎ߬ ߣߌ߫ papal rule ߣߌ߫ ߞߊ߲߬ 7 ߛߊߣߊ߫ ߟߎ߬ ߟߊ߫ verses 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.
لە ئایەتی 16ەوە، ڕۆمای ئیمپراتۆریی بێباوەڕ تا ئایەتی 30 زاڵ دەبێت، و هاوپەیمانی مەکەبییەکان لەگەڵ ڕۆما و هێڵی مەسیح لەخۆ دەگرێت. بەڵام، ئایەتەکانی 16–30 لەگەڵ ئایەتەکانی 31–39 و 41–45 هاوتەراز دەبن. لەبەر ئەوە، لە 30 ئایەتی کۆتاییی دانیال 11دا، هێڵێکی پێشبینیی یەکگرتوو دەردەکەوێت—جگە لە ئایەتی 40، لەوێ «کاتی کۆتایی» بە ساڵانی 1798 و 1989 نیشانە دەکرێت.
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.
Ne mĩgũrũ minini cia mĩtarii ya 2 na ya 3—kuo wa mũthia wa athamaki anane agũcooka agatawala athamaki ikũmi a United Nations—mĩtarii ya mbere ibiri ithirĩrũkana na mũtarii wa 40, ikimenyithia rũciaro rwa Sunday law na gucooka kuva ũthamaki wa gatandatũ kana wa ithathatũ nginya wa mũgwanja na wa inyanya. Mĩtarii ya 3 na ya 4 ithirĩrũkana na mũtarii wa 45 na Daniel 12:1, ikionania kũinũka na kũgwa kwa ũthamaki wa Grecian, hamwe na gũthũrania na gũikwo hamwe na gũthira kwa upapa mĩtarii-inĩ ya 41 nginya Daniel 12:1. O na mũtumia hamwe na nyamũ ĩrĩa amenyaga thutha wayo marĩa na mũteithia ũhoro, magĩkũnia mĩaka ya kĩambĩrĩria na ya mũthia ya Daniel 11 nja ya ũhoro wa mũtarii wa 40. Alexander the Great arĩ mũhianĩrio wa United Nations, akĩrata ũmaraya na kahũri ka Tyre (mũthamaki wa irigũrũ kuuma mũtarii wa 41 na gũthiĩ mbere), arĩa o eerĩ marĩ nyamũ na ndamathia.
Verses Nine and Ten
ئایەتەکانی نۆ و دەیان
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.
ئايەتهای ٥–٩ لە کاتی کۆتاییدا لە ساڵی 1798 کۆتایی دێن، لە کاتێکدا ئايەتی 10 ساڵی 1989 نیشان دەکات. بەم شێوەیە، ماوەی نێوان ئايەتەکانی 9 و 10—لە 1798 تا 1989—بەشی ئاشکراکراوی ئايەتی 40 پێکدەهێنێت و مێژووی شاراوەی ئەو دەستپێدەکات. بۆ ڕوونکردنەوە: نزیکەی هەموو ئايەتێک لە دانیال 11 حوکمڕانی پاپایەتی لە 538 تا 1798 ڕەنگدەداتەوە. ئايەتی 40 ماوەی 1798 تا یاسای ڕۆژی یەکشانمە لە ئەمریکای یەکگرتوو دەگرێتەوە. ئايەتەکانی 6–9 سەردەمی پاپایەتی وێنەدەکەن، لە کاتێکدا ئايەتی 10 پێشبینیی داڕمانی یەکێتیی سۆڤیەت لە 1989 دەکات. بۆیە، ئايەتەکانی 11–15 لە 1989 تا یاسای ڕۆژی یەکشانمە درێژ دەبنەوە، وەک لە ئايەتەکانی 16 و 31 و 41 نیشان دراون.
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).
Umurongo wa 40 ugabanyijemo ibice bibiri. Icya mbere, kuva mu 1798 kugeza mu 1989, gitangira kandi kikarangirana na “igihe cy’imperuka.” Igice cya kabiri gitangira mu 1989, aho igice cya mbere kirangirira. Imirongo ya 1 n’iya 2 igaragaza urukurikirane rw’abaperezida rutangirira mu 1989, ruhuye n’igice cya kabiri cy’umurongo wa 40. Umurongo wa 11 uranga itangira ry’intambara ya Ukraine mu 2014, naho umurongo wa 12 ukagaragaza ingaruka umwami w’epfo watsinze yikururira. Umurongo wa 13 uri hafi gusohora, ariko aha twibanda ku cy’uko umurongo wa 11 uri mu gice cya kabiri cy’umurongo wa 40—nyuma ya 1989, ariko mbere y’itegeko ryo ku Cyumweru (umurongo wa 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.
Mavesi 13–15 anasonga ku Nkhondo ya ku Panium mu 200 BC, chaka chimene Roma ya chikunja inayamba kugwiritsa ntchito mphamvu pa nkhani za anthu, zogwirizana ndi nkhondo imeneyo. Chochitika chimenechi, chimene chinachitika kale kwambiri kuposa kulowa kwa Pompey mu Yerusalemu mu vesi 16, chimapereka umboni wa mbiri wodziwitsa kuti vesi 41 ndi lamulo la Sabata la Lamlungu mu USA.
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.”
Buxik xeta peyamberî û pêkanîna wê ya dîrokî di Daniel 11 de, yan di nav dîroka aya 40an de ye (ji 1798 heta yasa Yekşemê), yan jî ji aya 41an heta Daniel 12:1. Ji 45 ayetan, ayetên 1, 2, 7–15, û 40—ku tevahî diwanzdeh in—dema ku rêz li ser rêz têne danîn, li ser demxeta aya 40an têne sepandin. Aya 40an di sala 1989an de bi du beşan dabeş dibe. Ayetên 1, 2, û 10–15 bi nîvê wê yê duyem re li hev têne. Ayetên 1 û 2 xeta serokkomaran di dîroka heywana erdê de dişopînin, lê ayetên 10–15 sê şerên niyabetî nîşan didin ku ji aliyê padîşahê bakur (hêza papatî) ve ji 1989an heta yasa Yekşemê hatine saz kirin. Sê şerên niyabetî bi Dewletên Yekbûyî dest pê dikin, ku di aya 40an de wekî “erebe, keştî û siwar” tê nas kirin.
We will continue in the next article.
Tukwendeleya mu kiwandiiko ekiddiilira.