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:
I kare mo, wan tye ka keto wii wa i lok me mukato ma ocwil pa Daniel 11:40, kede i sabiti ma cokcoki, Rwot oketo wii wa bot rek 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.
Kede cwinye pa rwodi man aryo bibedo ki mito me timo tim marac, kede gibiwaco lok ma pe atir i mesa acel; ento pe binedo lamal, pien agiki pud bino i kare ma kicimo. Daniel 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.
I acaki, an pe angeyo maber gin matut—kare mane, kabedo mane, ki ngat mane ma obedo i tebul meno, gi waco lok me goba botgi—ento kombedi lapeny magi tye ka tweyo. I Sabat mogo ma okato ne, acweyo bal mogo ka a roro rek man. Ento, ki gin ma an agamo ni obedo tito pa Lubanga, rwom ma kityeko nyutu iye i cabit apar adek paka apar abic, ma kiketo calo Caesarea Philippi, ocako yabo woko. Kata obedo ni gin mogo pud mito yubu maber, an agamo ni Rwot ocweyo lwete iye cabit man me nyuto tiend lokgi.
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.
Ka mitingi me Zoom pa Sabat mukato otyeko, ngec man ocin atir okamalo. I sabiiti acel con, an onwongo okwanyo cwiny i kweco matut pa lok me gin matime con ma tye i lokpii 10–15. Acoyo meseji me tekisi ki aketo bot dano manok, ma yalo tamona mapono, ki akwayo me abagi gii i kiro me Friday. An onwongo atemo yiko gin matye iye lokpii meno, kunwongo atir ni tye gin acel ma matut loyo. Tye gin, ento pe obedo gin ma acako apoko con. I kare me sabiiti acel ki idye ma otyeko, ka atet kwede lok man, aŋeyo lwak pa Rwot ma acono con. Rwot onwongo oyabo rweny ikom adwogi ma patpat, ma tic pi kwo. Ka kit pa dano dong ocoyo opong ki oketo ne i but, adwogi ma Leona me dul Yuda oyabo otyeko nyuto ni matut loyo kit ma onwongo an aŋeyo.
Verse Five through Nine
Lok matidi abic nyaka abongwen
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.
Putin, calo Rwot pa South, rwate ki Ptolemy; lamal ma bino med i lweny me Ukraine obedo tyeko pa coc 11. I kare me con, lamal pa Ptolemy IV Philopator i Lweny me Raphia otyeko coc man, oketo alama anyim pi lamal pa Putin ma piny-piny. Coc 5–9 gicoyo kit me con ma oketo alama anyim pi twero pa Papa me cawa 1,260 (538–1798) ki lok ma pire keken maber tutwal. Lok magi kicenyo-nenyo mapol i con; ka en aye, kany abi miye cing acel pa alama me poropheti ma otyeko iye i coc 5–9 ki ma bene dong owuoyo dwoko i kare 538–1798.
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.
Kare man ocako ki cik me kube i kin piny pa Rwot Ptolemaic me tung cam ki piny pa Rwot Seleucid me tung cen, ma kiceto matek ka Rwot me tung cam omiyo nyare i nywelo bot Rwot me tung cen. Rwom man ocako kare me higa abiro ma otum ka Rwot me tung cam okobo i tung cen, omako Rwot me tung cen macure ki okelo bot Misri, ci Rwot macure lacen otho ka ocuko ki faras.
A Broken Treaty
Cik ma kityeko balo
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.
Golo piny ocake ki cik me kuc ma kigolo. Ka kare me mwaka abicel ocako, rwot me tung malo oweko dako me acaki me tero nyako me rwot me tung piny ci me moko cik me kuc obed matek. Kanyim, oweko dako ma i tung piny, ci odwogo oketo dako me rwot ma me acaki pa en i kabedo. Man omiyo dako me rwot ma me acaki obalo dako me rwot ma i tung piny ki jo ma obedo kwede, omiyo jo ot pa dako me rwot ma i tung piny ma i Ijipita gigoyo cwiny matek.
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.
Ki neno me lagam, higa abicel twero kinene calo kare aryo me higa adek ki nus, macalo ma kinyutu kwede higa adek ki nus ma time con ki anyim pa musalaba, ma gumato kacel nyutu wik ma Krisito oketo cing i kica. Adek ki nus bene kinene i kwer me abicel dyer ma kityeko timo i piny me ruoth pa Israel me bore, cako i 723 BC nyutu 1798. Abicel dyer man kityeko poko woko i kare aryo me 1260, ki 538 obedo i tung iye. Yore me yaro man me nyutu abicel kipoko i kare aryo me adek ki nus pe gin me peya; gin tye ki miti.
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.
I tung me wik, Kiristo okur kica; salaba nyutu tung me wik, ci i timo kamano nyutu ni Kiristo kene onyuto lok pi mwaka adek ki aboro, kun jokwo pa En bene ginyuto lok pi kare ma oromo keken. I “seven times” i kom Lobo me Bor, 538 okwanyo gin matime i kit aryo: kare acel ma lamo cal ogoyo i wii ot maler me lamo ki lwak, ci kun kare acel ma papatika bene ogoyo i wii ot maler me lamo ki lwak pi kare ma oromo keken. I simbolism me poropet, “abicel aryo” o nyutu ki “adek ki aboro”; ci kamukene nyutu ki dwe 42, ceng adek ki aboro onyo mwaka adek ki aboro, 1260, 2520, ki “cawa, cawa aryo, ki aboro me cawa.” I kit ma lok man tye kwede, gin weng magi rwate ki twero loko gi ikin gi.
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.
Kit me yie ma tye i kin Lobo pa Rwot me Ptolemaic, ma obedo piny matye i cing pa nyithindo pa Ptolemy I (lwak me lweny pa Alexander Madit), ma gimako Ijipt, ki Lobo pa Rwot Madit me Seleucid, ma obedo piny matye i cing pa nyithindo pa Seleucus I (lwak me lweny mukene pa Alexander), ma gimako dul madit me Middle East, ki Siria, en aye ma otyeko Lweny me Siria me aryo i 253 BC. Lweny man ocako higa 7 con i 260 BC. Higa 7 lacen ka kit me yie kityeko kete, kityeko okayo woko i 246 BC. Higa 14, kigabgi i pat aryo me higa 7 keken. Pat me acel obedo lweny, pat me aryo obedo kuc. Higa 14 ocako ki Lweny me Siria me aryo, ki otum ki Lweny me Siria me adek. Rwate man i gin matime opong piny ka yin iŋeyo ni gin matime eni kiketo i lok 5 okato i 9 me gite 11. Kit me yie ki okayo ne obedo tyen me wic me lok magi, ki gin matime ma ocopore dwoko lok magi.
This aligns with the papal domination from 538 to 1798. Near the end of that era, Napoleon Bonaparte entered 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.
Man rwate ki teko pa Paapa ki mwaka 538 paka i mwaka 1798. I kor agiki pa kare man, Napoleon Bonaparte ocoyo kica ki Vatican. Kun owaco ni Vatican oyabo kica me Tolentino me mwaka 1797, Napoleon ocweyo Jenerali Berthier i mwaka 1798 me yeki Paapa. Paapa otho i Faransa i mwaka 1799. Kare me mwaka 1,260 man kiyubo maber i rec 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:
Gin ma otime i rek 5-9 obedo marom ki gin ma otime i rek 31-39, kelo lami-neno aryo i Daniel pot buk 11. Yor aryo weng gi poko alama me yor me poropheti ma rwate peka, ma yaro kit ma rwodi me South ki me North tye katic kwede. Kare acel keken kikwayo ki alama me mwaka adek ki abar, ki otum ka rwot me South oyudo lumal, ogamo rwot me North, ki oyaco ne i piny me South, kun rwodi me North aryo gutho. I but aryo, calo coc owaco, rwot me South odwogo ki gin ma okwayo i lweny:
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.
En bene obiywayo i Misiri jogi megi, ki wod rwotgi, ki gikomegi me feza ki me dahabu ma welo maber; en obed pi higni mapol maloyo Rwot me Bor. Daniel 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:
Pi Ptolemy, man en gin me rwome ma rwot me tung maceng ogoyo con; pi Napoleon, en rwome pa Vatican ma kigoyo kede kicwalo i Faransa. Rek ariyo me lami magi nyutu ni tho pa rwot me tung maceng kimego ne ki cal me boto ki i faras. I Apokarip 17, dako ma ocake i wi leja nyutu Kanisa Katalik:
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.
En otera an woko i Tipu i te; kede aneno dako obedo tung iye lewic ma rangi mac, ma opong ki nying me kwero, ma tye ki wi abicel ki twaca apar. Revelation 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:
Le ma en otur iye obedo United Nations. Revelation 17 nyutu dwogo ne i teko inge inyim jwe ma kelo tho pa 1798. Calo lobo me rwot ma namba aboro, ocako telo odoco, ma kiketo calo alama ki otur i wi le:
And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:18.
Dako ma ineno obedo gang madit man, ma tye ka loyo rwodi me lobo. Revelation 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.
Cor me tho me mwaka 1798 ne kiyaro anyim i wic 5-9, ka rwot me bor oloro ki i faras kede otho. Nyig lok aryo man i Daniel 11 tye ka rwate ki wic 41-45. Cik me Sande i USA, ma ki nyutu i wic 41, ocako wot me agiki pa rwome pa Papa i tung lewic—kare ma ki yaro i nyig lok aryo man. Ka Ellen White nyuto ni "lok me gin matime con mapol" ma ki tyeko i Daniel 11 "bi dwogo dok piny," to wic 5-9 ki 31-39 gicok rwate ki wic 41-45.
Only Verse Forty
Tyen me lok 40 keken
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:
Ki lok 31 dok i 45, ento lok 40 kende obedo i woko ki kare me porofeci me cawa adek ki abicel. Nyutu gin mukato ma keken i but ma adek ma agiki me lok 45 pa Daniel. I lok 16, gin mukato pa Impaya pa Roma ma jo ma pe geno Lubanga oyabo piny ki rwodi angwen—Pompey, Julius Caesar, Augustus Caesar, ki Tiberius Caesar. Lamal pa Augustus i lwenyo pa Actium i 31 BC ocako cing pa Impaya pa Roma me mwaka 360, oketo piny "kare" ma i lok 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.
Obi donyo ki kuc, kadi i kabedogi ma opong loyo i piny; kadong obi timo gin ma laco mamege pe gitimo, ki kwaro mamege bende pe gitimo. Obicweyo i botgi gin ma okwanyogi i lweny, ki gin ma ogamo ki kwanyo, ki jami me dogi maber; aye, obicako tero paro pa en ikom ot me cuk ma tek, pi cawa mo. 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.
Ka Actium otyeko, Ruma oketo Misiri obed puruvinsi i 30 BC. Mwaka 360 lacen, i 330, Constantine oloko kabedo me kapitol pa impaya ki Ruma ocito i Constantinople. “Kare” man rwate i porofeti kwede mwaka 1,260 me lwak pa Papa kacel ki mwaka 7 ma i lok 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.
Kacako ki namba 16 nyaka 30, Roma pa Kakari ma pe geno Lubanga obedo ka telo, iye tye rwom pa Makkabi ki Roma kacel ki rek pa Kristo. Ento namba 16-30 rwate maber ki namba 31-39 ki 41-45. Erwate ni, ii namba 30 mag agiki me Daniel 11, tye rek pa porofeti ma rom maber kacel, makato i namba 40, ma “cawa pa agiki” kigoyo iye i 1798 ki 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 is both the beast and the dragon.
Ka woko ceke matin i reche 2 ki 3—kun agiki pa ladit me lobo aboro lweyo i cwako twero pi rwodi apar me United Nations—reche aryo me acaki rwate ki rec 40, me nyutu cik me Sande ki lweyo woko ki piny me rwot me namba 6 dok i 7 ki 8. Rech 3 ki 4 rwate ki rec 45 ki Daniel 12:1, me nyutu cako i malo ki boto piny pa piny me rwot me Giriki, ki rwate kwede cako bedo ki agiki pa papasi i rec 41 dok i Daniel 12:1. Dako kacel ki “beast” ma en tye i wi, gicwalo agiki, pe gi nongo kony, ka gitero acaki ki agiki pa Daniel 11, ki woko ki gin matime i rec 40. Alexander Madit nyutu alama pa United Nations, timo kwo marac ki dako macol pa Tyre (Rwot me North aa ki rec 41 dok anyim), ma en bedo “beast” kacel ki “dragon”.
Verses Nine and Ten
Aya abic angwen ki apar
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.
Lok 5–9 giko i kare me ogik i 1798, ento lok 10 nyutu 1989. Kamano, cawa ma i tung lok 9 ki 10—ki 1798 dok 1989—obedo but ma kinyutu i lok 40, me cako lok pa con pa en ma kigamo. Me yubo piny: Lok mapol atata i Danyeri 11 tye ka nyutu lwak pa Papat ki 538 dok 1798. Lok 40 ceto ki 1798 dok i cik me Sannde i USA. Lok 6–9 tye ka mino cal pi kare pa Papat, ento lok 10 keto lagam pa ogik pa USSR i 1989. Kamano, lok 11–15 ceto ki 1989 dok i cik me Sannde, calo ma kinyutu i lok 16, 31, ki 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).
Ves 40 kiyiko ne i kit aryo. Kit me acel, ki 1798 dok i 1989, cako i “cawa me agiki” ki kato i “cawa me agiki.” Kit me aryo cako i 1989, kany ni aye ka kit me acel kato. Ves 1 ki 2 nyuto rek me purezidenti ma ocako i 1989, ma rwate kwede kit me aryo me ves 40. Ves 11 nyuto cako me lweny pa Ukraine i 2014, ento ves 12 nyutu adwogi ma rwot me “south” ma omer ogolo i bot pire. Ves 13 dong tye piri ikom poko ne, ento kany wanyutu ni ves 11 obedo i kit me aryo me ves 40—inyene ki 1989, ento piri ki “Sunday law” (ves 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.
Nyutu 13–15 tye ka nyutu bot Lweny pa Panium ma otime i mwaka 200 BC, mwaka ma Roma ma pe jo Nyasaye ocako keto cing i kit jami me dano, ma rwate kwede lweny en. Kace en otime con kare mapol anyim donyo pa Pompey i Jerusalem i nyutu 16, en miyo lamal me kit con ma nyutu ni nyutu 41 obedo cik me Sande i 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.”
Rek weng me poro ki tyeko pa gi i kit pa gin ma otime i Daniel 11 obedo onyo i kare pa lok 40 (1798 okato i cik pa Sunday), onyo aa ki lok 41 okato i Daniel 12:1. Ki lok 45 magi, lok 1, 2, 7-15, ki 40—ma rom apar aryo—gi mede ki kare pa lok 40 ka kiketo rek i tung rek. Lok 40 yiko i but aryo i mwaka 1989. Lok 1, 2, ki 10-15 rwate ki dul macego pa en. Lok 1 ki 2 gi nyutu rek pa Presidents i gin matime pa le ma aa ki piny, ento lok 10-15 gi yaro lweny adek me proxy ma kikeyo gi ki Rwot me Bor (twero pa Papa) aa ki 1989 okato i cik pa Sunday. Lweny adek magi ocako ki United States, ma i lok 40 kigoyo nyinggi calo "chariots, ships and horsemen."
We will continue in the next article.
Wa bi medo i coc ma anyim.