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:
Kwenguva yakati, tanga tichinangisa pfungwa dzedu panhoroondo yakavanzika yaDanieri 11:40, uye mumavhiki achangopfuura, Ishe vatungamirira kufunga kwedu kuvhesi 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 mbilu ya tihosi leti timbirhi ku ta va ni ku endla swo biha, naswona ti ta vulavula mavunwa etafuleni rin’we; kambe leswi a swi nga ta humelela, hikuva makumu ma ha ta va hi nkarhi lowu vekiweke. Daniele 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.
Pakutanga, ndakanga ndisina chokwadi nezvezvose zvacho—kuti zvakaitika rini, kupi, uye kuti ndiani akanga agere patafura iyoyo, vachireverana nhema—asi mibvunzo iyi yava kuongororwa patsva. Mumasabata mashoma apfuura, ndakakanganisa pane zvimwe zvinhu pandakanga ndichishanda nemitsara iyi. Asi, kubudikidza nezvandinotenda kuti kwaiva kutungamirira kwehurongwa hwaMwari, mubatanidzwa inomiririrwa mundima 13–15, inofananidzirwa neKesariya Firipi, yakatanga kuzarurwa. Kunyange zvazvo zvimwe zvikamu zvichiri kuda kunyatsoruramiswa, ndinotenda kuti Ishe vabvisa ruoko rwavo pandima idzi kuti vazivise zvarinoreva.
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.
Kunzwisisa uku kwakanyatsojekeswa pakarepo mushure memusangano weZoom weSabata rapfuura. Vhiki rimwe mberi kwazvo, ndakanga ndabayiwa moyo nekudyidzana kwakaomarara kwenhoroondo dziri mundima 10–15. Ndakanyora ndokutumira meseji kuvanhu vashoma ndichitsanangura pfungwa dzangu, uye ndakakumbira kugovana nadzo manheru eChishanu. Ndakanga ndichiedza kuronga nyaya dziri mundima idzodzo, ndine chokwadi chokuti maiva nechimwe chinhu chakakosha zvikuru. Chiripo, asi hachisi icho chandakanga ndatanga ndaronga. Kunyange zvazvo ndakagumburwa mukati mevhiki nehafu yapfuura pandakanga ndichirwisana nechikamu ichi, ndinoziva hutungamiri hwandaimboziva hwaMwari. Ishe vakanga vachisunungura chisimbiso chechokwadi chakakosha, chakatsaurika. Kana chinhu chomunhu chanyatsoburitswa pachena uye chaiswa parutivi zvizere, chokwadi—chakazarurwa neShumba yorudzi rwaJudha—chinoratidza kuva chakadzama zvikuru kupfuura zvandakanga ndambobata.
Verse Five through Nine
Vhesi ya Vutlhanu ku fika eka ya Vukaye
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, mambo ya nga hosi ya dzonga, u fanisa Ptolemy, loyi a nga ta hlula enyimpini ya Ukraine, hi ku hetisisa ndzimana 11. Hi matimu, ku hlula ka Ptolemy IV Philopator eNdlwini ya Nyimpi ya Raphia ku hetisise ndzimana leyi, ku ri xikombiso xa vuprofeta lexi rhangaka emahlweni xa ku humelela ka Putin loku nga kusuhi. Tindzimana 5–9 ti kombisa matimu lama kunguhatiweke hi vuxokoxoko lebyikulu, lama nga xivumbeko xa leswi swi nga ta humelela emahlweni eka ku fuma ka vupapa ka malembe ya 1,260 (538–1798). Vuxokoxoko lebyi byi se byi kambisisiwile hi ku phindha-phindha eka nkarhi lowu hundzeke, hikwalaho kwalaho laha ndzi ta kombisa ntsena xikombiso xin’we xa ndlela ya vuprofeta lexi hetisekeke eka tindzimana 5–9 naswona lexi hlamuseriwaka nakambe eka nkarhi wa 538 ku ya eka 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.
Iyi nguva yakatanga nechibvumirano pakati poumambo hwePtolemy hwekumaodzanyemba noumambo hweSeleucid hwekuchamhembe, chakasimbiswa apo mambo wokumaodzanyemba akapa mwanasikana wake kuti aroorwe namambo wokuchamhembe. Kubatana uku kwakatanga nguva yamakore manomwe, iyo yakaguma apo mambo wokumaodzanyemba akapinda nechisimba kuchamhembe, akatora mambo wokuchamhembe somusungwa kuIjipiti, uye mambo uya akanga abatwa akazofa gare gare mushure mokunge adonha pabhiza.
A Broken Treaty
Chibvumirano Chakatyoka
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.
Kupinda kwemauto kwakabva pachibvumirano chakatyokwa. Pashure pokunge nguva yemakore manomwe yatanga, mambo wokumusoro akaisa parutivi mudzimai wake wokutanga kuti aroore mwanasikana wamambo wokumaodzanyemba uye asimbise chibvumirano chacho. Gare gare, akarasa mudzimai wokumaodzanyemba akadzorera mambokadzi wake wokutanga pachigaro. Izvi zvakaita kuti mambokadzi wokutanga auraye mambokadzi wokumaodzanyemba pamwe chete navamwe vaiva naye, zvichishatirisa mhuri yomambokadzi wokumaodzanyemba muIjipiti.
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.
Ne kunzwisisa kwechiporofita, makore manomwe anogona kuonekwa senguva mbiri dzemakore matatu nehafu, sezvinoratidzwa nemakore matatu nehafu asati asvika pamuchinjikwa uye nemakore matatu nehafu akatevera muchinjikwa, ayo pamwe chete akamiririra vhiki yakasimbiswa naKristu yesungano. Makore matatu nehafu aya anozivikanwawo mukutukwa kwenguva nomwe kwakaitwa pamusoro poushe hwokumusoro hwaIsraeri kubva muna 723 BC kusvikira muna 1798. Nguva iyo nomwe yakakamurwa kuita nguva mbiri dzine zviuru zvine mazana maviri namakumi matanhatu, 538 riri iro danho repakati. Mienzaniso iyi yokuti nomwe yakakamurwa kuita nguva mbiri dzemakore matatu nehafu haisi yechisina kurongwa; ine chinangwa.
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.
Pakati pa kugawikana kwa sabata, Kristu anatsimikizira pangano; mtanda ukuimira pakati, ndipo pochita zimenezi ukusonyeza Kristu akupereka uthengawo mwa iye mwini kwa zaka zitatu ndi theka, kenako ophunzira ake akupereka uthengawo kwa nthawi yomweyi. M’maulendo asanu ndi awiri otsutsana ndi ufumu wa kumpoto, 538 imagawa mbiriyakale kukhala nthawi imene chikunja chinapondereza malo opatulika ndi gulu la anthu, yotsatiridwa ndi upapa kupondereza malo opatulika ndi gulu la anthu kwa nthawi yomweyi. Mu chizindikiro cha uneneri, “zisanu ndi ziwiri” zimaimiridwa ndi zitatu ndi theka, zomwe nawonso zimaimiridwa ndi miyezi makumi anayi ndi iwiri, masiku atatu ndi theka kapena zaka, chikwi chimodzi mazana awiri ndi makumi asanu ndi limodzi, twente-faivi twente, ndi nthawi, nthawi ziwiri ndi kugawika kwa nthawi. M’nkhani yake, ziwerengero zonsezi n’zosinthirana.
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.
Chibvumirano chaimiririrwa pakati poUmambo hwePtolemy, hwaitongwa navazukuru vaPtolemy I (mumwe wavajenerari vaAlexander Mukuru), hwakanga huchitonga Ijipiti, noHumambo hweSeleucid, hwaitongwa navazukuru vaSeleucus I (mumwewo wavajenerari vaAlexander), hwakanga huchitonga chikamu chikuru cheMiddle East, kusanganisira Siriya, chakapedzisa Hondo yeChipiri yeSiriya muna 253 BC. Hondo iyi yakanga yatanga makore manomwe akanga apfuura, muna 260 BC. Makore manomwe mushure mokunge chibvumirano ichi chasimbiswa, chakatyorwa muna 246 BC. Makore gumi namana, akakamurwa kuita nguva mbiri dzemakore manomwe. Hafu yokutanga ihondo, uye hafu yechipiri rugare. Makore gumi namana aya anotanga neHondo yeChipiri yeSiriya uye anopera neHondo yeChitatu yeSiriya. Rudzi urwu rwekufananirana munhoroondo runowedzerwa paunocherechedza kuti nhoroondo iyi inomiririrwa mundima dzechishanu kusvikira dzechipfumbamwe dzechitsauko chegumi nerimwe. Chibvumirano nokutyorwa kwacho ndizvo zviri musimboti wendima idzodzo uye wenhoroondo yakazadzisa ndima idzodzo.
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.
Izvi zvinowirirana nekutonga kweupapa kubva muna 538 kusvika muna 1798. Pedyo nekuguma kwenguva iyoyo, Napoleon Bonaparte akapinda muchibvumirano neVatican. Achitsinhira kutyorwa kwakaitwa neVatican kweChibvumirano cheTolentino cha1797, Napoleon akatuma Jenerari Berthier muna 1798 kuti aite kuti papa abatwe. Papa akafira muFrance muna 1799. Nguva iyi yemakore 1,260 inotsanangurwa zvakadzama mundima 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:
Nhoroondo yendima 5–9 inofambirana neiyo yendima 31–39, ichipa zvapupu zviviri mukati maDanieri 11. Mitsetse yose iri miviri inogoverana zviratidzo zvenguva dzechiporofita zvakafanana, zvichiratidza mafambisirwo ehukama pakati pamadzimambo okumaodzanyemba nokokuchamhembe. Nguva imwe neimwe inomiririrwa namakore matatu nehafu, ichiguma namambo wokumaodzanyemba achikunda, achibata mambo wokuchamhembe, uye achimuendesa kunyika yokumaodzanyemba, uko madzimambo ose ari maviri okuchamhembe anofira. Muzviitiko zvose zviri zviviri, sezvinotaura rugwaro, mambo wokumaodzanyemba anodzoka nezvakapambwa:
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.
وَتِيَقَادْ أُهِيڠْ كَبَبْدِيَنْ كَ مِصْرَ اللّه-اللّه مَرِيكَا، بَرسَمَا ڤَرا ڤَمِمْڤِينْ مَرِيكَا، دَن بَرجَمَا ڤَراتَنْ-ڤَراتَنْ بَرْهَرْݢَا دَرِي ڤَراکْ دَن إِمَسْ؛ دَن إِيَا اَكَنْ تَتَڤْ بَرْتَهَنْ بَرتَاهُونْ-تَاهُونْ لَبِيهْ لَامَا دَرِي رَجَا اُتَارَا. 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:
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 kinaashiriwa kwa kuanguka kutoka juu ya farasi. Katika Ufunuo 17, mwanamke ampandaye yule 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.
Na akanipeleka katika Roho mpaka nyikani; nami nikaona mwanamke ameketi juu ya mnyama mwekundu sana, aliyejaa majina ya makufuru, mwenye vichwa saba na pembe kumi. Ufunuo 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:
សត្វសាហាវដែលនាងជិះ គឺអង្គការសហប្រជាជាតិ។ វិវរណៈ ១៧ ពិពណ៌នាអំពីការស្ដារនាងឲ្យមានអំណាចឡើងវិញ បន្ទាប់ពីរបួសស្លាប់នៅឆ្នាំ ១៧៩៨។ ក្នុងនាមជានគរទីប្រាំបី នាងបន្តការគ្រប់គ្រងរបស់នាងឡើងវិញ ដែលត្រូវបានតំណាងដោយការជិះសត្វសាហាវ៖
And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:18.
Ay na musadzi we wa vhona ndi wonoyo muḓi muhulu, une wa vhusa mahosi a shango. Nzumbululo 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.
គ្រោះរបួសដ៏ស្លាប់នៃឆ្នាំ 1798 ត្រូវបានបង្ហាញជាមុនក្នុងខ 5–9 នៅពេលស្តេចខាងជើងធ្លាក់ពីលើសេះ ហើយស្លាប់។ បន្ទាត់ទាំងពីរនេះក្នុង ដានីយ៉ែល 11 ដំណើរតាមប៉ារ៉ាឡែលនឹងខ 41–45។ ច្បាប់ថ្ងៃអាទិត្យនៅសហរដ្ឋអាមេរិក ដែលត្រូវបានសម្គាល់នៅក្នុងខ 41 ចាប់ផ្តើមការជិះចុងក្រោយរបស់អំណាចសម្តេចប៉ាបលើសត្វនោះ—ជារយៈពេលមួយដែលត្រូវបានឆ្លុះបញ្ចាំងក្នុងបន្ទាត់ទាំងពីរនេះ។ នៅពេល Ellen White កត់សម្គាល់ថា «ប្រវត្តិសាស្ត្រជាច្រើន» ដែលបានសម្រេចក្នុង ដានីយ៉ែល 11 «នឹងត្រូវបានធ្វើម្តងទៀត» នោះខ 5–9 និង 31–39 ត្រូវគ្នានឹងខ 41–45។
Only Verse Forty
ជំពូកទីសែសិបតែប៉ុណ្ណោះ
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:
Kuyambira pa vesi 31 mpaka 45, vesi 40 lokha ndi limene lili kunja kwa nthawi yaulosi ya masiku atatu ndi theka. Limayimira mbiri yapadera mkati mwa gawo lomaliza la magawo atatu mwa magawo atatu a mavesi 45 a Danieli. Mu vesi 16, mbiri ya Roma ya Ufumu wachikunja ikuwululidwa kudzera mwa olamulira anayi—Pompeyi, Yuliyo Kaisara, Agusto Kaisara, ndi Tiberiyo Kaisara. Kupambana kwa Agusto pa Nkhondo ya Actium mu 31 BC kunayambitsa ulamuliro wa zaka 360 wa Roma ya Ufumu, kukwaniritsa “nthawi” ya m’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.
Achapinda murugare kunyange panzvimbo dzakafuma zvikuru dzedunhu; uye achaita zvisina kuitwa namadzibaba ake, kana namadzibaba amadzibaba ake; achavaparadzira pakati pavo zvakapambwa, nezvakatorwa muhondo, neupfumi; hongu, acharonga mano ake pamusoro penhare dzakasimba, kunyange kwenguva. Danieri 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.
Mushure meActium, Roma yakaita Ijipita dunhu rayo muna 30 BC. Makore mazana matatu nemakumi matanhatu gare gare, muna 330, Constantine akatamisa guta guru roumambo kubva kuRoma kuenda kuConstantinople. “Nguva” iyi inowirirana nenzira youprofita nemakore 1,260 okutonga kwoupapa uye nemakore 7 endima 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.
Kusukela evesini 16, iRoma yoMbuso wabahedeni iyabusa kuze kube yivesi 30, kuhlanganise nesivumelwano samaMakkabi neRoma kanye nozalo lukaKristu. Nokho, amavesi 16–30 ayahambisana namavesi 31–39 kanye no-41–45. Ngakho-ke, emavesini angama-30 okugcina kaDaniyeli 11, kuvela umugqa oqhubekayo wesiprofetho—ngaphandle kwevesi 40, lapho “isikhathi sokuphela” siphawulwa ngo-1798 nango-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.
Nezvimwe zviduku zvisingawanzoonekwa mundima 2 na3—apo wekupedzisira pavatungamiri vasere anochinjira kukutonga madzimambo gumi eUnited Nations—ndima mbiri dzokutanga dzinowirirana nendima 40, dzichimiririra mutemo weSvondo pamwe nokuchinja kubva kuumambo hwechitanhatu kuenda kuhwechinomwe nehwechisere. Ndima 3 na4 dzinowirirana nendima 45 naDhanieri 12:1, dzichiratidza kusimuka nokuwa kweumambo hweGiriki, zvichifambirana nokusimbiswa nokuparara kwoupapa mundima 41 kusvika kuna Dhanieri 12:1. Zvose mukadzi nechikara chaanotasva zvinoguma zvisina anobatsira, zvichiumba muganhu wokutanga nokuguma kwaDhanieri 11 kunze kwenhoroondo yendima 40. Alexander Mukuru anomirira United Nations, achiita upombwe nechifeve cheTire (mambo wokumusoro kubva pandima 41 zvichienda mberi), avo vari vaviri vari zvose chikara neshato.
Verses Nine and Ten
Vhesi ya Tisumba na ya Khumi
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.
Mavhesi 5–9 anopera panguva yokupedzisira muna 1798, asi vhesi 10 rinoratidza 1989. Saka, nguva iri pakati pevhesi 9 ne10—kubva muna 1798 kusvika muna 1989—inoreva chikamu chakazarurwa chevhesi 40, chichitanga nhoroondo yaro yakavanzika. Kuti zvinyatsojekeswa: anenge vhesi rimwe nerimwe muna Danieri 11 rinoratidza kutonga kweupapa kubva muna 538 kusvika muna 1798. Vhesi 40 rinofukidza nguva kubva muna 1798 kusvika kumutemo weSvondo muUSA. Mavhesi 6–9 anofananidzira nguva yeupapa, asi vhesi 10 rinofanotaurira kuputsika kweUSSR muna 1989. Naizvozvo, mavhesi 11–15 anovhara nguva kubva muna 1989 kusvika kumutemo weSvondo, sezvinomiririrwa mumavhesi 16, 31, na41.
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).
Vhesi 40 rakakamurwa kuva zvikamu zviviri. Chikamu chokutanga, kubva muna 1798 kusvika muna 1989, chinotanga nokuguma ne“nguva yokuguma.” Hafu yechipiri inotanga muna 1989, panogumira hafu yokutanga. Vhesi 1 ne 2 zvinoratidza nhevedzano yevatungamiri venyika inotanga muna 1989, ichiwirirana nechikamu chechipiri chevhesi 40. Vhesi 11 rinoratidza kutanga kwehondo yeUkraine muna 2014, nepo vhesi 12 richisimbisa migumisiro iyo mambo wokumaodzanyemba anokunda anozviunzira. Vhesi 13 rava pedyo nokuzadziswa, asi pano tinocherechedza kuti vhesi 11 rinowira mukati mechikamu chechipiri chevhesi 40—pashure pa1989, asi pamberi pomurayiro weSvondo (vhesi 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 anonongedzera kuHondo yePanium muna 200 BC, gore iro Roma yechihedheni yakatanga kushandisa simba rayo pazvinhu zvavanhu, rakabatana nehondo iyoyo. Sezvo izvi zvakaitika kare-kare Pompey asati apinda muJerusarema mundima 16, zvinopa humbowo hwenhoroondo hunoratidza kuti ndima 41 ndiyo mutemo weSvondo muUSA.
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.”
Mstari wote wa unabii na utimizo wake wa kihistoria katika Danieli 11 uko ama ndani ya historia ya aya ya 40 (1798 hadi sheria ya Jumapili) au kuanzia aya ya 41 hadi Danieli 12:1. Kati ya aya 45, aya za 1, 2, 7–15, na 40—jumla yake kumi na mbili—zinahusu mlolongo wa wakati wa aya ya 40 zinapowekwa mstari juu ya mstari. Aya ya 40 imegawanyika katika sehemu mbili katika mwaka 1989. Aya za 1, 2, na 10–15 zinalingana na nusu yake ya pili. Aya za 1 na 2 zinafuatilia mstari wa marais katika historia ya mnyama wa nchi, ilhali aya za 10–15 zinaonyesha vita vitatu vya wakala vilivyopangwa na mfalme wa kaskazini (nguvu ya upapa) kuanzia 1989 hadi sheria ya Jumapili. Vita hivyo vitatu vya wakala huanza na Marekani, inayotambulishwa katika aya ya 40 kuwa “magari ya vita, meli, na wapanda farasi.”
We will continue in the next article.
Loka tiniendela mu cilemba cikwabo.