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:
Sekian waktu lamanya, kami telah menumpukan perhatian kepada sejarah tersembunyi Daniel 11:40, dan dalam beberapa minggu kebelakangan ini, Tuhan telah menarik perhatian kami kepada ayat 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.
Kanye mitima ya bato oyo mibale ekozala mpo na kosala mabe, mpe bakolobana lokuta na mesa moko; kasi yango ekolonga te, mpo ete nsuka ezali naino mpo na ntango oyo etyamaki. 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.
Pada mulanya, saya tidak pasti tentang perinciannya—bila, di mana, dan siapakah yang duduk di meja itu, sambil saling berkata dusta—namun persoalan-persoalan ini kini sedang diteliti semula. Sepanjang beberapa Sabat yang lalu, saya telah melakukan beberapa kesilapan ketika menelusuri baris-baris ini. Namun demikian, melalui apa yang saya percayai sebagai pimpinan pemeliharaan Ilahi, persekutuan-persekutuan yang digambarkan dalam ayat 13–15, yang dilambangkan oleh Kaisarea Filipi, mula tersingkap. Walaupun beberapa unsur masih memerlukan penambahbaikan, saya percaya bahawa Tuhan telah mengangkat tangan-Nya dari ayat-ayat ini untuk menyatakan maknanya.
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.
Penelekgong ye ya totobala ka pela morago ga kopano ya Zoom ya Sabata e e fetileng. Beke pele ga moo, ke ne ke kgatlhiwe ke tirisanommogo e e raraaneng ya dihisitori mo ditemaneng 10–15. Ke ne ka kwala ka bo ka romela molaetsa wa mokwalo go batho ba le mmalwa ke tlhalosa megopolo ya me, mme ka kopa go e abelana ka Labotlhano maitseboa. Ke ne ke leka go rulaganya dintlha tse di mo ditemaneng tseo, ke tlhatswegile pelo gore go na le sengwe se se botlhokwa thata. Go ntse jalo, fela e ne e se sona se ke neng ka se akanya kwa tshimologong. Le fa ke ne ka kgopisega mo bekeng le seripa tse di fetileng fa ke ntse ke kgaratlha le temana eno, ke lemoga taolo ya tlhokomelo ya Modimo e ke e tlwaetseng. Morena o ne a bula sekhutlo sengwe se se kgethegileng, sa botlhokwa thata, sa boammaaruri. Fa karolo ya botho e senotswe ka botlalo mme e beetswe kwa thoko, boammaaruri—jo bo bulweng ke Tau ya lotso lwa Juda—bo iponatsa bo le boteng thata go feta kafa ke neng ke bo tlhalogantse ka teng.
Verse Five through Nine
Ayat Lima hingga Sembilan
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.
Путин ҳамчун шоҳи ҷануб Птолемейро инъикос мекунад, ки дар ҷанги Украина пирӯз хоҳад шуд ва ояти 11-ро ба анҷом мерасонад. Аз нигоҳи таърихӣ, пирӯзии Птолемеи IV Филопатор дар ҷанги Рафия ин оятро ба анҷом расонд ва муваффақияти наздики Путинро пешакӣ нишон дод. Оятҳои 5–9 таърихеро баён мекунанд, ки ҳукмронии 1,260-солаи папаро (538–1798) бо дақиқии муфассал пешнамоӣ мекунад. Ин ҷузъиёт борҳо дар гузашта баррасӣ шудаанд; бинобар ин, дар ин ҷо ман як аломати роҳнамои нубувватиро, ки дар оятҳои 5–9 ба анҷом расидааст ва дар давраи аз 538 то 1798 низ такрор ёфтааст, таъкид хоҳам кард.
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.
Masa ini bermula dengan suatu perjanjian antara kerajaan Ptolemaik di selatan dengan kerajaan Seleukia di utara, yang dimeterai apabila raja selatan mengahwinkan puterinya dengan raja utara. Penyatuan ini memulakan suatu tempoh tujuh tahun yang berakhir apabila raja selatan menyerang utara, menawan raja utara lalu membawanya sebagai tawanan ke Mesir, dan raja yang ditawan itu kemudian mati setelah terjatuh dari seekor kuda.
A Broken Treaty
ᱢᱤᱫ ᱵᱷᱟᱹᱝᱜᱟ ᱥᱚᱢᱟᱹᱛᱟᱹ
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.
Ho hlasela hoo ho ile ha bakoa ke selekane se robehileng. Ka mor’a hore nako ea lilemo tse supileng e qale, morena oa leboea o ile a behella ka thōko mosali oa hae oa pele e le hore a nyale khosatsana ea boroa le ho tiisa selekane seo. Hamorao, o ile a lahla mosali oa boroa ’me a khutlisetsa mofumahali oa hae oa pele boemong ba hae. Sena se ile sa susumelletsa mofumahali oa pele hore a bolaee mofumahali oa boroa le ba neng ba mo pota-potile, hoo ha halefisa lelapa la mofumahali oa boroa Egepeta.
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.
Ka matego maram a hriatthiamna nen, kum sarih chu kum thum leh a chanve pahnihah a hmu theih a ni; he thil hi kraws hma lama kum thum leh a chanve leh kraws hnuaia kum thum leh a chanvein an entir a, chumi pahnih chuan Krista’n thuthlung a tihtlatna zarh khat chu an aiawh a ni. Kum thum leh a chanve chu Israel ram lalna hmarchhak lam chunga 723 BC atanga 1798 thlengin hremna “hun sarih” tih tihhlawhtlinnaah pawh a hriat a ni. Chu “hun sarih” chu kum sang khat leh za ruk sawm paruk ve ve hun hnihah sem a ni a, 538 chu a lailam hmun a ni. Hêng entirna, sarih chu kum thum leh a chanve hun hnihah sem a nihte hi thil awm mai, ngai loh va lo ni lovin, tumchung tak a ni.
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.
Pada pembahagian dalam minggu itu, Kristus meneguhkan perjanjian itu; salib melambangkan pusatnya, dan dengan demikian salib itu menunjukkan Kristus mempersembahkan pekabaran itu secara peribadi selama tiga tahun setengah, diikuti oleh murid-murid-Nya yang mempersembahkan pekabaran yang sama untuk jangka masa yang sama. Dalam tujuh masa terhadap kerajaan utara, 538 membahagikan sejarah itu kepada suatu tempoh ketika paganisme menginjak-injak tempat kudus dan bala tentera, diikuti oleh kepausan yang menginjak-injak tempat kudus dan bala tentera untuk tempoh yang sama. Dalam perlambangan nubuatan, “tujuh” dilambangkan dengan tiga tahun setengah, yang seterusnya dilambangkan dengan empat puluh dua bulan, tiga hari setengah atau tahun, seribu dua ratus enam puluh, dua puluh lima dua puluh, dan satu masa, masa-masa, dan setengah masa. Dalam konteksnya, semua angka ini saling dapat dipertukarkan.
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.
ឯកសារសន្ធិសញ្ញាដែលបានធ្វើឡើងរវាងអាណាចក្រប្តូលេមេយ៉ូស ដែលគ្រប់គ្រងដោយពូជពង្សរបស់ប្តូលេមេយ៉ូសទី១ (មេទ័ពមួយរូបរបស់អាឡិចសាន់ឌ័រមហា) ដែលគ្រប់គ្រងប្រទេសអេស៊ីប និងអាណាចក្រសេលេយូស៊ីដ ដែលគ្រប់គ្រងដោយពូជពង្សរបស់សេលេយូកុសទី១ (មេទ័ពមួយរូបទៀតរបស់អាឡិចសាន់ឌ័រ) ដែលគ្រប់គ្រងភាគច្រើននៃមជ្ឈិមបូព៌ា រួមទាំងស៊ីរី បានបញ្ចប់សង្គ្រាមស៊ីរីលើកទី២ នៅឆ្នាំ 253 មុនគ.ស.។ សង្គ្រាមនោះបានចាប់ផ្ដើមកាលពីប្រាំពីរឆ្នាំមុន គឺនៅឆ្នាំ 260 មុនគ.ស.។ ប្រាំពីរឆ្នាំបន្ទាប់ពីសន្ធិសញ្ញានោះត្រូវបានផ្តល់សច្ចាប័ន វាត្រូវបានបំពាននៅឆ្នាំ 246 មុនគ.ស.។ ដប់បួនឆ្នាំ ដែលបែងចែកជាពីររយៈពេលនៃប្រាំពីរឆ្នាំ។ ពាក់កណ្ដាលទីមួយជាសង្គ្រាម ហើយពាក់កណ្ដាលទីពីរជាសន្តិភាព។ រយៈពេលដប់បួនឆ្នាំនោះចាប់ផ្ដើមដោយសង្គ្រាមស៊ីរីលើកទី២ ហើយបញ្ចប់ដោយសង្គ្រាមស៊ីរីលើកទី៣។ លំនាំសមមាត្របែបនេះនៅក្នុងប្រវត្តិសាស្ត្រ ត្រូវបានបន្លិចឲ្យកាន់តែច្បាស់ នៅពេលអ្នកទទួលស្គាល់ថា ប្រវត្តិសាស្ត្រនេះត្រូវបានតំណាងនៅក្នុងខទី៥ ដល់ខទី៩ នៃជំពូកទី១១។ សន្ធិសញ្ញា និងការបំពានសន្ធិសញ្ញានោះ គឺជាចំណុចផ្ដោតនៃខទាំងនោះ និងនៃប្រវត្តិសាស្ត្រដែលបានបំពេញខទាំងនោះ។
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.
Ia selaras dengan penguasaan kepausan dari tahun 538 hingga 1798. Menjelang akhir zaman itu, Napoleon Bonaparte mengikat suatu perjanjian dengan Vatikan. Dengan merujuk kepada pelanggaran Vatikan terhadap Perjanjian Tolentino 1797, Napoleon mengutus Jeneral Berthier pada tahun 1798 untuk menawan paus. Paus itu mangkat di Perancis pada tahun 1799. Tempoh 1,260 tahun ini diperincikan dalam ayat 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:
Moagi wa ditemana 5–9 o tsamaisana le wa ditemana 31–39, o fana ka dipaki tše pedi ka gare ga Daniele 11. Methalo ka bobedi e abelana dipontšho tše swanago tša boporofeta, e utolla mekgwa ya tirisano magareng ga dikgoši tša borwa le tša leboa. Nako e nngwe le e nngwe e emetšwe ka nywaga e meraro le seripa, e fela ka ge kgoši ya borwa e fenya, e hapa kgoši ya leboa, gomme e mo iša nageng ya borwa, moo dikgoši ka bobedi tša leboa di hwago gona. Mabakeng ka bobedi, bjalo ka ge sengwalwa se bolela, kgoši ya borwa e boa le thopo:
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.
බබිලෝනියෙන් ඔවුන්ගේ දෙවියන් ද, ඔවුන්ගේ රාජකුමාරයන් ද, රිදී සහ රන් වලින් කළ ඔවුන්ගේ අගනා භාජන ද අස්වැන්නට ගෙන යන්නේය; තවද ඔහු උතුරු රජට වඩා වැඩි අවුරුදු ගණනක් පවතින්නේය. දානියෙල් 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:
KuPtolemy, lokhu kwakuyingcebo eyayikade iphangwe yinkosi yasenyakatho; kuNapoleon, kwakuyingcebo yeVatican eyaphangwa yasiwa eFrance. Le migqa emibili yobufakazi ibonisa ukuthi ukufa kwenkosi yasenyakatho kufanekiselwa ukuwa ehhashini. KusAmbulo 17, owesifazane ogibele isilo umele iBandla lamaKatolika:
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.
Jadi ia membawa aku di dalam roh ke padang gurun: lalu aku melihat seorang perempuan duduk di atas seekor binatang yang berwarna merah tua, penuh dengan nama-nama hujat, mempunyai tujuh kepala dan sepuluh tanduk. Wahyu 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:
Isilo asigibelayo yi-United Nations. ISambulo 17 sichaza ukubuyiselwa kwaso emandleni emva kwesilonda esibulalayo sango-1798. Njengombuso wesibhozo, siphinde siqalise ukubusa kwaso, okufanekiselwa ngokugibela isilo:
And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:18.
Mme mosadi yo o mmonego ke motse o mogolo, o bušago dikgoši tša lefase. Kutollo 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.
Ibala elibulalayo lonyaka we-1798 lalifanekiselwa ngaphambili emavesini 5–9 lapho inkosi yasenyakatho yawa ehhashini yafa. Le migqa emibili kuDaniyeli 11 ihambisana ngokufanayo namavesi 41–45. Umthetho weSonto e-United States of America, ophawulwe evesini 41, uqala ukugibela kokugcina kobupapa phezu kwesilo—inkathi evezwa kule migqa emibili. Lapho u-Ellen White ephawula ukuthi “ingxenye enkulu yomlando” egcwalisekile kuDaniyeli 11 “iyophindwa,” amavesi 5–9 no-31–39 ahambisana namavesi 41–45.
Only Verse Forty
Nur Ayat Empat Puluh
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:
Dari ayat 31 hingga 45, hanya ayat 40 yang berada di luar tempoh nubuatan tiga setengah hari itu. Ayat ini melambangkan suatu sejarah yang tersendiri dalam sepertiga terakhir daripada 45 ayat Daniel. Dalam ayat 16, sejarah Rom Empayar kafir terungkap melalui empat pemerintah—Pompey, Julius Caesar, Augustus Caesar, dan Tiberius Caesar. Kemenangan Augustus dalam Pertempuran Actium pada tahun 31 SM memulakan pemerintahan 360 tahun Rom Empayar, dengan demikian menggenapi “masa” dalam ayat 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.
ئۇلارنىڭ يۇقىرى باي ۋە مۇنبەت جايلىرىغىچە تىنچ ھالدا كىرىدۇ؛ ئۇنىڭ ئاتىلىرىمۇ، ئاتىلىرىنىڭ ئاتىلىرىمۇ قىلمىغان ئىشنى ئۇ قىلىدۇ؛ ئۇ ئولجىنى، تالان-تاراجنى ۋە بايلىقلارنى ئۇلارنىڭ ئارىسىدا تارقىتىدۇ؛ ھەقىقەتەن، ئۇ مۇستەھكەم قەلئەلەرگە قارشى ئۆز ھىيلە-تەدبىرلىرىنى بىر مەزگىلگىچە قوللىنىدۇ. دانيال 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.
Selepas Actium, Roma menjadikan Mesir suatu wilayah pada tahun 30 SM. Tiga ratus enam puluh tahun kemudian, pada tahun 330, Konstantinus memindahkan ibu kota kekaisaran itu dari Roma ke Konstantinopel. “Masa” ini selaras secara nubuatan dengan 1.260 tahun pemerintahan kepausan dan 7 tahun dalam ayat 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.
Dari ayat 16, Roma Kekaisaran kafir berkuasa hingga ayat 30, mencakup persekutuan orang-orang Makabe dengan Roma dan garis keturunan Kristus. Namun demikian, ayat-ayat 16–30 sejajar dengan ayat-ayat 31–39 dan 41–45. Dengan demikian, dalam 30 ayat terakhir Daniel 11, tampak suatu garis nubuat yang konsisten—kecuali pada ayat 40, di mana “waktu kesudahan” ditandai pada tahun 1798 dan 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.
Kecuali beberapa pengecualian kecil dalam ayat 2 dan 3—di mana yang terakhir dari delapan presiden beralih untuk menguasai sepuluh raja Perserikatan Bangsa-Bangsa—dua ayat pertama selaras dengan ayat 40, yang melambangkan undang-undang hari Minggu dan peralihan dari kerajaan keenam kepada kerajaan ketujuh dan kedelapan. Ayat 3 dan 4 selaras dengan ayat 45 dan Daniel 12:1, yang menggambarkan bangkit dan jatuhnya kerajaan Yunani, sejajar dengan pendirian dan kehancuran kepausan dalam ayat 41 hingga Daniel 12:1. Baik perempuan itu maupun binatang yang ditungganginya berakhir tanpa pertolongan, membingkai awal dan akhir Daniel 11 di luar sejarah ayat 40. Aleksander Agung melambangkan Perserikatan Bangsa-Bangsa, yang berzinah dengan pelacur Tirus (raja utara mulai dari ayat 41 dan seterusnya), yang keduanya adalah binatang itu dan naga itu.
Verses Nine and Ten
ཚན་ཚིག་དགུ་པ་དང་བཅུ་པ།
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.
Ayat 5–9 berakhir pada waktu akhir, yaitu pada tahun 1798, sedangkan ayat 10 menandai tahun 1989. Dengan demikian, rentang antara ayat 9 dan 10—dari 1798 hingga 1989—mewakili bagian yang disingkapkan dari ayat 40, yang memulai sejarahnya yang tersembunyi. Untuk memperjelas: hampir setiap ayat dalam Daniel 11 mencerminkan pemerintahan kepausan dari tahun 538 hingga 1798. Ayat 40 mencakup periode dari 1798 hingga hukum hari Minggu di Amerika Serikat. Ayat 6–9 melambangkan era kepausan, sedangkan ayat 10 membayangkan kejatuhan Uni Soviet pada tahun 1989. Oleh karena itu, ayat 11–15 mencakup rentang dari 1989 hingga hukum hari Minggu, sebagaimana digambarkan dalam ayat 16, 31, dan 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).
ឃ្លា ៤០ ត្រូវបានបែងចែកជាពីរផ្នែក។ ផ្នែកទីមួយ ចាប់ពីឆ្នាំ ១៧៩៨ ដល់ ១៩៨៩ ចាប់ផ្តើម និងបញ្ចប់ដោយ «ពេលវេលានៃចុងបញ្ចប់» មួយ។ ពាក់កណ្តាលទីពីរចាប់ផ្តើមនៅឆ្នាំ ១៩៨៩ ដែលជាកន្លែងដែលពាក់កណ្តាលទីមួយបញ្ចប់។ ឃ្លា ១ និង ២ កំណត់អត្តសញ្ញាណលំដាប់នៃប្រធានាធិបតីមួយ ដែលចាប់ផ្តើមនៅឆ្នាំ ១៩៨៩ ស្របតាមផ្នែកទីពីរនៃឃ្លា ៤០។ ឃ្លា ១១ សម្គាល់ការចាប់ផ្តើមនៃសង្គ្រាមអ៊ុយក្រែនក្នុងឆ្នាំ ២០១៤ ខណៈដែលឃ្លា ១២ រំលេចផលវិបាកដែលស្តេចខាងត្បូងដែលបានទទួលជ័យជម្នះនាំមកលើខ្លួនឯង។ ឃ្លា ១៣ ជិតដល់ការសម្រេចបំពេញហើយ ប៉ុន្តែនៅទីនេះយើងកត់សម្គាល់ថា ឃ្លា ១១ ស្ថិតនៅក្នុងផ្នែកទីពីរនៃឃ្លា ៤០ គឺបន្ទាប់ពីឆ្នាំ ១៩៨៩ ប៉ុន្តែមុនច្បាប់ថ្ងៃអាទិត្យ (ឃ្លា ៤១)។
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.
အပိုဒ် ၁၃–၁၅ သည် ဘီစီ ၂၀၀ ခုနှစ်တွင် ဖြစ်ပွားခဲ့သော Panium စစ်ပွဲကို ညွှန်ပြပြီး၊ ထိုနှစ်သည် ထိုစစ်ပွဲနှင့် ဆက်စပ်လျက် အယူမှား ရောမနိုင်ငံသည် လူသားရေးရာများအပေါ် သြဇာလွှမ်းမိုးမှုကို စတင်ပြုလုပ်ခဲ့သော အချိန်ဖြစ်သည်။ အပိုဒ် ၁၆ တွင် ဖော်ပြထားသော Pompey ၏ ယေရုရှလင်မြို့သို့ ဝင်ရောက်မှု မတိုင်မီကပင် ဤအမှု ဖြစ်ပွားခဲ့သဖြင့်၊ ၎င်းသည် အပိုဒ် ၄၁ ကို အမေရိကန်ပြည်ထောင်စုရှိ တနင်္ဂနွေနေ့ ဥပဒေဟု သတ်မှတ်ဖော်ထုတ်ပေးသော သမိုင်းဆိုင်ရာ အထောက်အထားကို ပေးစွမ်းသည်။
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.”
Boporofeta bo bongwe le bo bongwe le tiragalo ya jona ya hisetori mo go Daniele 11 di wela gongwe mo hisetoring ya temana 40 (1798 go fitlha molaong wa Sontaga) kgotsa go tswa mo temaneng 41 go fitlha go Daniele 12:1. Mo ditemaneng tse 45, ditemana 1, 2, 7–15, le 40—ka kakaretso tsotlhe di le lesome le bobedi—di dira mo mothalong wa nako wa temana 40 fa di bewa mola godimo ga mola. Temana 40 e kgaogana ka dikarolo tse pedi kwa 1989. Ditemana 1, 2, le 10–15 di tsamaelana le seripa sa yona sa bobedi. Temana 1 le 2 di sala morago mothalo wa baporesidente mo hisetoring ya sebatana sa lefatshe, fa ditemana 10–15 di bontsha dintwa tse tharo tsa baemedi tse di rulagantsweng ke kgosi ya bokone (maatla a bopapa) go tswa ka 1989 go fitlha molaong wa Sontaga. Dintwa tse tharo tsa baemedi di simolola ka United States, e e tlhalosiwang mo temaneng 40 e le “dikara, dikepe le bapalami ba dipitse.”
We will continue in the next article.
ང་ཚོས་རྩོམ་ཡིག་རྗེས་མའི་ནང་དུ་མུ་མཐུད་དེ་བཤད་ཀྱི་ཡིན།