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:

Nandritra ny fotoana kelikely izay, dia nifantoka tamin’ny tantara miafina ao amin’ny Daniela 11:40 isika, ary tato anatin’ny herinandro vitsivitsy, dia notarihin’ny Tompo ho amin’ny andininy faha-27 ny saintsika:

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.

Ary samy hanana ao am-pony hanao ratsy ireo mpanjaka roa ireo, ary handainga eo amin’ny latabatra iray ihany izy; nefa tsy hahomby izany, fa mbola ho amin’ny fotoana voatendry ihany ny farany. Daniela 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.

Tamin’ny voalohany dia tsy mbola azoko antoka ny amin’ny antsipiriany—oviana, taiza, ary iza no nipetraka teo amin’izany latabatra izany, nifampandainga—kanefa ireo fanontaniana ireo dia efa eo am-pandinika izao. Nandritra ireo Sabata vitsivitsy lasa izay dia nisy fahadisoana nataoko teo am-piasana ireo andalana ireo. Nefa, tamin’ny alalan’izay inoako ho fitarihan’ny fitondram-pahasoavana, dia nanomboka niharihary ireo firaisan-kina aseho ao amin’ny andininy 13–15, izay asehon’i Kaisaria Filipy an’ohatra. Na dia mbola misy singa sasany aza mila famolavolana bebe kokoa, dia mino aho fa nesorin’ny Tompo tamin’ireo andininy ireo ny tanany mba hampiseho ny heviny.

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.

Io fahatakarana io dia niharihary mazava avy hatrany taorian’ilay fivoriana Zoom tamin’ny Sabata farany teo. Herinandro talohan’izay, dia voasariky ny fifamatorana saro‑bahanina misy eo amin’ireo tantara ao amin’ny andininy 10–15 aho. Nanoratra sy nandefa hafatra an-tsoratra ho an’olona vitsivitsy aho, nanoritra ny hevitro, ary nangataka ny hizara izany tamin’ny zoma hariva. Niezaka nandamina ireo raharaha ao anatin’ireo andininy ireo aho, sady resy lahatra fa misy zava-dehibe lalina dia lalina ao. Misy tokoa izany, saingy tsy ilay noheveriko tamin’ny voalohany. Na dia teo aza ny fitolefiko nandritra ny herinandro sy tapany lasa teo raha nitolona tamin’ity andalan-teny ity aho, dia tsapako ny fitarihan’ny fitondran’Andriamanitra izay efa mahazatra. Ny Tompo dia nanokatra fahamarinana manokana sady lehibe. Raha vao aseho tanteraka sy atokana lavitra ny singa maha-olombelona, dia io fahamarinana io—izay novahan’ilay Liona avy amin’ny firenen’i Joda—dia hita fa mbola lalina lavitra noho izay takatro.

Verse Five through Nine

Andininy faha-dimy ka hatramin’ny faha-sivy

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, amin’ny maha-mpanjakan’ny atsimo azy, dia maneho an’i Ptolemaios, izay handresy ao amin’ny ady any Okraina, ka hahatanteraka ny andininy faha-11. Ara-tantara, ny fandresen’i Ptolemaios IV Philopator tamin’ny Adin’i Raphia no nahatanteraka io andininy io, ka nialoha lalana ny fahombiazana akaiky ho azon’i Putin. Ny andininy 5–9 dia manoritra tantara iray izay mialoha làlana, amin’ny an-tsipiriany feno, ny fanapahan’ny papa nandritra ny 1,260 taona (538–1798). Efa nodinihina imbetsaka tany aloha ireo an-tsipiriany ireo, koa eto aho dia hanasongadina marika ara-paminaniana iray tanteraka ao amin’ny andininy 5–9 ary miverina hita koa ao amin’ny vanim-potoana 538 hatramin’ny 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.

Io vanim-potoana io dia nanomboka tamin’ny fifanekena nifanaovan’ny fanjakana Ptolemaika tany atsimo sy ny fanjakana Seleokida tany avaratra, izay nohamafisina tamin’ny nanambadian’ny mpanjaka tany atsimo ny zanany vavy tamin’ny mpanjaka tany avaratra. Io firaisana io no nanomboka fe-potoana fito taona izay nifarana tamin’ny nanafihan’ny mpanjaka tany atsimo ny tany avaratra, nisamborany ny mpanjaka tany avaratra ka nentiny babo ho any Egypta, ary nony tatỳ aoriana dia maty ilay mpanjaka babo rehefa nianjera avy teo ambonin’ny soavaly.

A Broken Treaty

Fifanarahana Rava

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.

Ny fanafihana dia nipoitra avy tamin’ny fanekena voadika. Rehefa nanomboka ilay fe-potoana fito taona, dia nanaisotra ny vadiny voalohany ny mpanjaka avy any avaratra mba hanambady ilay andriambavy avy any atsimo sy hanamafy ny fanekena. Tatỳ aoriana anefa dia nariany ilay vady avy any atsimo ka naveriny indray teo amin’ny toerany ny mpanjakavavy voalohany. Izany no nanosika ilay mpanjakavavy voalohany hamono ilay mpanjakavavy avy any atsimo mbamin’ny mpanara-dia azy, ka nahatezitra ny fianakavian’ilay mpanjakavavy avy any atsimo tany Egypta.

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.

Amin’ny alalan’ny fahafantarana ara-paminaniana, ny fito taona dia azo heverina ho vanim-potoana roa misy telo taona sy tapany avy, araka ny asehon’ny telo taona sy tapany talohan’ny hazo fijaliana sy taoriany, izay niara-naneho ilay herinandro izay nanamafisan’i Kristy ny fanekena. Ny telo taona sy tapany dia ekena koa ao amin’ilay ozona fito heny izay notanterahina tamin’ny fanjakana avaratr’i Isiraely hatramin’ny 723 tal. J.K. ka hatramin’ny 1798. Io fito heny io dia mizara ho vanim-potoana roa misy enin-jato amby arivo sy roanjato enimpolo avy, ka ny 538 no teboka afovoany. Ireo fanoharana ireo momba ny fito izay mizara ho vanim-potoana roa misy telo taona sy tapany dia tsy kisendrasendra, fa niniana.

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.

Ao anatin’ny fizarana ny herinandro dia nanamafy ny fanekena i Kristy; ny hazo fijaliana no maneho ny ivony, ary amin’izany dia manondro an’i Kristy izany ho nanolotra mivantana ny hafatra nandritra ny telo taona sy tapany, arahina ny mpianany izay nanolotra ny hafatra nandritra io fe-potoana io ihany. Ao amin’ny fito androatry ny fotoana manohitra ny fanjakana avaratra, ny taona 538 no mizara ny tantara ho vanim-potoana iray izay nanitsakitsahan’ny fanompoan-tsampy ny fitoerana masina sy ny tafika, arahin’ny fanitsakitsahan’ny fahefana papaly ny fitoerana masina sy ny tafika mandritra io fe-potoana io ihany. Ao amin’ny tandindona ara-paminaniana, ny “fito” dia aseho amin’ny telo taona sy tapany, izay aseho indray amin’ny volana roa amby efapolo, andro na taona telo sy tapany, arivo sy roanjato sy enim-polo, dimy amby roapolo sy roanjato, ary fotoana iray, fotoana roa, ary antsasaky ny fotoana. Araka ny hevitra raketin’ny teny manodidina, ireo tarehimarika rehetra ireo dia azo soloina samy izy avokoa.

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.

Ny fifanekena natao teo amin’ny Fanjakana Ptolemaika, izay notapahin’ireo taranak’i Ptolemaiosy I (jeneraly iray tamin’i Aleksandra Lehibe), izay nifehy an’i Ejipta, sy ny Empira Seleokida, izay notapahin’ireo taranak’i Seleokosy I (jeneraly hafa iray tamin’i Aleksandra), izay nifehy ny ampahany lehibe tamin’ny Afovoany Atsinanana, anisan’izany i Syria, dia namarana ny Ady Syria Faharoa tamin’ny 253 tal. J.K. Nanomboka fito taona talohan’izany ady izany, tamin’ny 260 tal. J.K. Fito taona taorian’ny nanamafisana ny fifanekena dia nofongorana izany tamin’ny 246 tal. J.K. Efatra ambin’ny folo taona, mizara ho fe-potoana roa samy fito taona. Ny tapany voalohany dia ady ary ny tapany faharoa dia fiadanana. Manomboka amin’ny Ady Syria Faharoa ireo efatra ambin’ny folo taona ary mifarana amin’ny Ady Syria Fahatelo. Ity karazam-pandanjalanjana eo amin’ny tantara ity dia mbola asongadina bebe kokoa rehefa tsikaritrao fa io tantara io dia aseho ao amin’ny andininy fahadimy ka hatramin’ny fahasivy ao amin’ny toko fahiraika ambin’ny folo. Ny fifanekena sy ny fandravana azy no ivon’ireo andininy sy ny tantara izay nahatanteraka ireo andininy ireo.

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.

Izany dia mifanaraka amin’ny fanapahan’ny papa nanomboka tamin’ny 538 ka hatramin’ny 1798. Tamin’ny fiafaran’izany vanim-potoana izany, dia nanao fifanarahana tamin’ny Vatikana i Napoleon Bonaparte. Noho ny fandikan’ny Vatikana ny Fifanarahan’i Tolentino tamin’ny 1797, dia nalefan’i Napoleon i Jeneraly Berthier tamin’ny 1798 mba hisambotra ny papa ho babo. Maty tany Frantsa ny papa tamin’ny 1799. Io fe-potoana 1 260 taona io dia hazavaina amin’ny antsipiriany ao amin’ny andininy 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:

Ny tantaran’ny andininy 5–9 dia mifanandrify amin’ny an’ny andininy 31–39, ka manome vavolombelona roa ao anatin’ny Daniela 11. Ireo andalana roa ireo dia mizara famantarana ara-paminaniana mitovy, ka manambara ny fifandraisan’ny mpanjakan’ny atsimo sy ny avaratra. Ny vanim-potoana tsirairay dia aseho amin’ny telo taona sy tapany, ary mifarana amin’ny fandresen’ny mpanjakan’ny atsimo, ny fisamborany ny mpanjakan’ny avaratra, ary ny fitondrany azy ho any amin’ny tany atsimo, izay ahafatesan’izy roa lahy, ireo mpanjakan’ny avaratra. Amin’ireo tranga roa ireo, araka ny voalazan’ny teny, dia miverina mitondra babo ny mpanjakan’ny atsimo:

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.

Ary hitondra babo ho any Egypta koa izy, dia ny andriamaniny mbamin’ny andrianany sy ny fanaka sarobidiny volafotsy sy volamena; ary haharitra taona maro noho ny mpanjakan’ny avaratra izy. Daniela 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:

Ho an’i Ptolemaiosy, izany dia harena izay efa nobaboin’ny mpanjaka avaratra teo aloha; ho an’i Napoléon kosa, dia ny haren’ny Vatican izay norobaina sy nentina tany Frantsa. Ireo tsipika roa amin’ny vavolombelona ireo dia manondro fa ny fahafatesan’ny mpanjaka avaratra dia asehon’ny tandindona hoe latsaka avy eo ambonin’ny soavaly. Ao amin’ny Apokalypsy 17, ilay vehivavy mitaingina ny bibidia dia maneho ny Fiangonana Katolika:

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.

Dia nitondra ahy tamin’ny Fanahy ho any an-efitra; ary nahita vehivavy nipetraka teo ambonin’ny bibidia mena jaky aho, feno anarana fitenenan-dratsy, sady nanana loha fito sy tandroka folo. Apokalypsy 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:

Ny bibidia izay itaingenany dia ny Firenena Mikambana. Ny Apokalypsy 17 dia mamaritra ny famerenana azy eo amin’ny fahefana aorian’ilay ratra nahafaty tamin’ny 1798. Amin’ny maha-fanjakana fahavalo azy, dia manohy indray ny fanjakany izy, ka asehon’ny tandindona amin’ny itaingenany ilay bibidia izany:

And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:18.

Ary ilay vehivavy izay hitanao dia ilay tanàna lehibe, izay manjaka amin’ny mpanjakan’ny tany. Apokalypsy 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.

Ny ratra nahafaty tamin’ny taona 1798 dia efa nanehoana mialoha tao amin’ny andininy 5–9, raha nianjera avy teo ambony soavaly ny mpanjaka avy any avaratra ka maty. Mifanaraka mifanindran-dalana amin’ny andininy 41–45 ireo andalana roa ireo ao amin’i Daniela 11. Ny lalàna momba ny Alahady any Etazonia, izay voamarika ao amin’ny andininy 41, no manomboka ny fandehanana farany ataon’ny fahefam-papa eo ambonin’ilay bibidia—fotoana iray izay asehon’ireo andalana roa ireo. Rehefa milaza i Ellen White fa “betsaka amin’ny tantara” izay tanteraka ao amin’i Daniela 11 no “haverina indray,” dia mifandrindra amin’ny andininy 41–45 ny andininy 5–9 sy 31–39.

Only Verse Forty

Toko Efapolo Ihany

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:

Manomboka amin’ny andininy faha-31 ka hatramin’ny faha-45, ny andininy faha-40 ihany no mijoro ivelan’ilay vanim-potoana ara-paminaniana maharitra telo andro sy tapany. Izy io dia maneho tantara miavaka iray ao anatin’ny ampahatelony farany amin’ireo andininy 45 ao amin’i Daniela. Ao amin’ny andininy faha-16, ny tantaran’i Roma mpanompo sampy tamin’ny maha-Fanjakana Imperialy azy dia mivelatra amin’ny alalan’ny mpanapaka efatra—Pompey, Julius Caesar, Augustus Caesar, ary Tiberius Caesar. Ny fandresen’i Augustus tamin’ny Adin’i Actium tamin’ny taona 31 tal. J.K. no nanombohan’ny fanapahan’i Roma Imperialy nandritra ny 360 taona, ka nahatanteraka ny “fotoana” ao amin’ny andininy faha-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.

Hiditra amim-pilaminana izy, dia eny amin’ny tany matavy indrindra amin’ny faritany aza; ary hanao izay tsy nataon’ny rainy, na ny razamben’ny rainy izy; hizarazara eo aminy ny babo sy ny fandrobana ary ny harena izy; eny, hisaina ny tetiny hanohitra ny fiarovana mafy aza izy, mandritra ny fotoana kelikely. Daniela 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.

Taorian’ny Actium, nataon’i Roma faritany i Egypta tamin’ny 30 tal. J.K. Telo-polo amby enimpolo zato taona tatỳ aoriana, tamin’ny 330, dia nafindran’i Constantin ny renivohitry ny fanjakana avy any Roma ho any Constantinople. Io “fotoana” io dia mifanaraka ara-paminaniana amin’ny 1.260 taona nanjakan’ny fahefana papaly sy ny 7 taona ao amin’ny andininy 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.

Manomboka amin’ny andininy faha-16, dia manjaka ny Roma Imperialy jentilisa mandra-pahatongan’ny andininy faha-30, ka tafiditra ao anatin’izany ny firaisan’ny Makabeo tamin’i Roma sy ny taranak’i Kristy. Kanefa, ny andininy faha-16–30 dia mifanaraka amin’ny andininy faha-31–39 sy 41–45. Koa amin’ireo andininy 30 farany ao amin’i Daniela 11, dia miseho ny tsipika faminaniana iray mitohy sy mifanaraka—afa-tsy ny andininy faha-40, izay amaritana ny “fotoan’ny 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.

Ankoatra ny faningana madinika ao amin’ny andininy 2 sy 3—izay iovan’ilay farany amin’ireo filoha valo ho amin’ny fifehezana ireo mpanjaka folo ao amin’ny Firenena Mikambana—dia mifanaraka amin’ny andininy 40 ireo andininy roa voalohany, ka maneho ny lalàn’ny Alahady sy ny fifindrana avy amin’ny fanjakana fahenina ho amin’ny fanjakana fahafito sy fahavalo. Ny andininy 3 sy 4 kosa dia mifanaraka amin’ny andininy 45 sy Daniela 12:1, ka mampiseho ny fisandratana sy ny fianjeran’ny fanjakana grika, mitovy laharana amin’ny fanorenana sy ny fahalavoan’ny fahefana papaly ao amin’ny andininy 41 ka hatramin’ny Daniela 12:1. Samy mifarana tsy misy mpanampy na ilay vehivavy na ilay bibidia itaingenany, ka mamaritra ny fiandohana sy ny fiafaran’ny Daniela 11 ivelan’ny tantaran’ny andininy 40. I Aleksandra Lehibe dia tandindon’ny Firenena Mikambana, mijangajanga amin’ilay mpijangajanga avy any Tyro (ilay mpanjakan’ny avaratra manomboka amin’ny andininy 41 no ho manaraka), izay samy ilay bibidia sy ilay dragona.

Verses Nine and Ten

Andininy Faha-sivy sy Faha-folo

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.

Andininy 5–9 dia mifarana amin’ny fotoanan’ny farany, tamin’ny 1798, ary ny andininy faha-10 kosa dia manamarika ny 1989. Noho izany, ny elanelam-potoana eo amin’ny andininy faha-9 sy faha-10—izany hoe hatramin’ny 1798 ka hatramin’ny 1989—dia maneho ny ampahany nambara ao amin’ny andininy faha-40, ka manomboka ny tantara miafiny. Mba hanazavana izany: saika ny andininy rehetra ao amin’ny Daniela 11 dia maneho ny fanapahan’ny papa nanomboka tamin’ny 538 ka hatramin’ny 1798. Ny andininy faha-40 dia mandrakotra ny 1798 ka hatramin’ny lalàn’ny Alahady any Etazonia. Ny andininy 6–9 dia tandindon’ny vanim-potoanan’ny papa, fa ny andininy faha-10 kosa dia mialoha lalana ny firodanan’ny Firaisana Sovietika tamin’ny 1989. Koa noho izany, ny andininy 11–15 dia manomboka amin’ny 1989 ka hatramin’ny lalàn’ny Alahady, araka ny aseho ao amin’ny andininy 16, 31, ary 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).

Ny andininy faha-40 dia mizara ho roa. Ny tapany voalohany, manomboka amin’ny 1798 ka hatramin’ny 1989, dia manomboka sy mifarana amin’ny “fotoan’ny farany.” Ny tapany faharoa kosa dia manomboka amin’ny 1989, eo amin’izay ifaranan’ny tapany voalohany. Ny andininy 1 sy 2 dia manondro filaharan’ny filoha manomboka amin’ny 1989, mifanaraka amin’ny tapany faharoa amin’ny andininy faha-40. Ny andininy faha-11 dia manamarika ny fiandohan’ny ady tany Okraina tamin’ny 2014, ary ny andininy faha-12 kosa dia manasongadina ny vokatra entin’ilay mpanjakan’ny atsimo mpandresy ho amin’ny tenany. Ny andininy faha-13 dia manakaiky ny fahatanterahany, kanefa eto dia marihintsika fa ny andininy faha-11 dia tafiditra ao anatin’ny tapany faharoa amin’ny andininy faha-40—taorian’ny 1989, nefa alohan’ny lalàn’ny Alahady (andininy faha-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.

Ny andininy 13–15 dia manondro ny Adin’i Panium tamin’ny taona 200 tal. J.K., taona izay nanombohan’i Roma mpanompo sampy nampihatra ny heriny teo amin’ny raharahan’olombelona, mifamatotra amin’izany ady izany. Nitranga ela talohan’ny nidiran’i Pômpée tao Jerosalema ao amin’ny andininy 16 izany, ka manome porofo ara-tantara mampahafantatra ny andininy 41 ho lalàna momba ny Alahady any Etazonia.

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.”

Ny andalana faminaniana rehetra sy ny fahatanterahany ara-tantara ao amin’i Daniela 11 dia samy ao anatin’ny tantaran’ny andininy faha-40 (1798 ka hatramin’ny lalàn’ny Alahady) na ao amin’ny andininy faha-41 ka hatramin’ny Daniela 12:1. Amin’ireo andininy 45, ny andininy 1, 2, 7–15, ary 40—izay mitontaly roa ambin’ny folo—dia mihatra amin’ny fizotry ny andininy faha-40 rehefa ampifanarahana andalana eo ambonin’ny andalana. Mizara ho fizarana roa ny andininy faha-40 eo amin’ny taona 1989. Ny andininy 1, 2, ary 10–15 dia mifanaraka amin’ny tapany faharoa amin’izany. Ny andininy 1 sy 2 dia manaraka ny tsipiky ny filoha ao amin’ny tantaran’ilay bibidia avy amin’ny tany, raha ny andininy 10–15 kosa maneho ady ankolaka telo noketrehin’ny mpanjakan’ny avaratra (ny fahefan’ny papa) nanomboka tamin’ny 1989 ka hatramin’ny lalàn’ny Alahady. Ireo ady ankolaka telo ireo dia manomboka amin’i Etazonia, izay fantarina ao amin’ny andininy faha-40 ho “kalesy, sambo ary mpitaingin-tsoavaly.”

We will continue in the next article.

Hitohy ao amin’ny lahatsoratra manaraka isika.