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:

Sawatara waktu ka tukang, urang geus museurkeun perhatian kana sajarah nu nyumput dina Daniel 11:40, sarta dina sababaraha minggu ka tukang, PANGERAN geus ngarahkeun paniténan urang kana 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.

Sareng hate duanana raja ieu bakal maksud pikeun ngalakukeun kajahatan, sarta maranéhna bakal ngucapkeun bohong dina hiji méja; tapi éta moal hasil, sabab tungtungna tacan, iwal dina waktu anu geus ditangtukeun. 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.

Mimitina, sim kuring can tacan yakin kana rinci-rincina—iraha, di mana, jeung saha anu calik dina méja éta, silih omongkeun kabohongan—nanging patalékan-patalékan ieu ayeuna keur ditilik deui. Dina sababaraha poé Sabat nu kaliwat, sim kuring parantos ngalakukeun sawatara kalepatan nalika ngulik jajaran kalimah ieu. Sanajan kitu, ngaliwatan naon anu ku sim kuring dipercaya minangka pituduh pangawasa Allah, pakumpulan-pakumpulan anu dilambangkeun dina ayat 13–15, disimbolkeun ku Kaisarea Pilipi, mimiti kabuka. Najan sawatara unsur masih merlukeun panyampurnaan, sim kuring yakin yén Gusti parantos ngangkat panangan-Na tina ayat-ayat ieu pikeun ngébréhkeun hartina.

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.

Pamahaman ieu ngaguligarkeun diri kalayan écés pas sanggeus pasamoan Zoom dina Sabat kamari. Saminggu saméméhna, kuring kacida kagétna ku silih-patalina sajarah anu ruwet dina ayat 10–15. Kuring nyerat sarta ngirim hiji pesen téks ka sababaraha urang, ngaguratkeun pikiran kuring, sarta nyuhunkeun idin pikeun ngabagikeunana dina Jumaah sonten. Kuring keur narékahan nyusun rupa-rupa perkara anu aya dina ayat-ayat éta, yakin yén aya hiji hal anu kacida jero pentingna. Memang aya, tapi éta lain naon anu mimitina ku kuring diajukeun. Sanaos salila saminggu satengah ka tukang kuring sababaraha kali kasandung bari ngungkulan petikan ieu, kuring ngakuan hiji pamingpinan providensial anu geus ilahar ku kuring dipikawanoh. Gusti keur muka segel hiji bebeneran anu istiméwa tur pohara pentingna. Sanggeus unsur manusa tétéla kabuka sapinuhna sarta disisihkeun, bebeneran éta—anu dibuka ku Singa ti kaom Yuda—kabuktian leuwih jero batan anu kungsi ku kuring kaharti.

Verse Five through Nine

Ayat Lima dugi ka Salapan

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, minangka raja beulah kidul, ngagambarkeun Ptolemaios, anu bakal unggul dina perang Ukraina, minuhan ayat 11. Sacara sajarah, kameunangan Ptolemaios IV Philopator dina Patempuran Raphia minuhan ayat ieu, bari jadi pralambang kana kasuksésan Putin anu geus caket. Ayat 5–9 ngaguratkeun hiji sajarah anu ngabayangkeun pamaréntahan kapausan salila 1.260 taun (538–1798) kalayan jéntré anu taliti pisan. Jéntré-jéntré ieu geus remen dipedar dina mangsa katukang, ku sabab kitu di dieu kuring ngan bakal nyorot hiji waymark nubuat anu kacumponan dina ayat 5–9 sarta kaulangan dina mangsa 538 nepi ka 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.

Mangsa ieu dimimitian ku hiji pajangjian antara karajaan Ptolemaik di kidul jeung karajaan Seleukid di kalér, anu disahkeun nalika raja kidul mikeun putrina pikeun dinikahkeun ka raja kalér. Pasatuan ieu ngamimitian hiji rentang tujuh taun anu dipungkas nalika raja kidul nyerang ka kalér, nyekel raja kalér minangka tawanan tuluy dibawa ka Mesir, sarta raja anu katangkep éta saterusna pupus sanggeus tisoledat tina kuda.

A Broken Treaty

Perjangjian Anu Pegat

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.

Serangan éta asalna tina perjangjian anu dipungkas. Sanggeus mangsa tujuh taun dimimitian, raja kalér nyingkirkeun pamajikan kahijina pikeun nikah ka putri ti kidul sarta ngukuhkeun éta perjangjian. Saterusna, anjeunna miceun pamajikan ti kidul sarta mulangkeun deui ratu asalna. Ieu nyababkeun ratu kahiji maéhan ratu ti kidul katut rombonganana, anu ngagedurkeun amarah kulawarga ratu ti kidul di Mesir.

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.

Ku pangarti profétik, tujuh taun tiasa katingali minangka dua mangsa anu masing-masing tilu satengah taun, sakumaha digambarkeun ku tilu satengah taun saméméh jeung sanggeus salib anu babarengan ngawakilan saminggu anu ku Kristus dipastikeun perjangjian éta. Tilu satengah ogé kaciri dina kutuk tujuh mangsa anu dilaksanakeun ka karajaan kalér Israil ti 723 SM nepi ka 1798. Éta tujuh mangsa kabagi jadi dua mangsa anu masing-masing sarébu dua ratus genep puluh, kalayan 538 minangka titik tengahna. Gambaran-gambaran ngeunaan tujuh anu kabagi jadi dua mangsa tilu satengah ieu lain acak, tapi boga tujuan.

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.

Dina pabagian saminggu éta Kristus netepkeun perjangjian; salib ngagambarkeun puseur, sarta ku kitu éta nandaan Kristus nyangking pesen éta sacara pribadi salila tilu satengah taun, tuluy dituturkeun ku murid-murid-Na anu nyangking pesen anu sarua salila jangka waktu anu sarua. Dina tujuh waktos ngalawan karajaan kalér, 538 ngabagi éta sajarah kana hiji mangsa nalika kapirisme nginjak-nginjak tempat suci jeung pasukan, tuluy dituturkeun ku kapausan anu nginjak-nginjak tempat suci jeung pasukan salila jangka waktu anu sarua. Dina perlambang kenabian, “tujuh” dilambangkeun ku tilu satengah, anu saterusna dilambangkeun ku opat puluh dua bulan, tilu satengah poé atawa taun, sarébu dua ratus genep puluh, dua puluh lima dua puluh, jeung hiji waktos, sababaraha waktos, sarta satengah waktos. Dina kontéksna, sakabéh bilangan ieu silih gaganti.

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.

Pasatujuan anu kagambarkeun antara Karajaan Ptolemaik, anu diparéntah ku turunan Ptolemy I (salah sahiji jenderal Alexander Agung), anu ngawasaan Mesir, jeung Kakaisaran Seleukid, anu diparéntah ku turunan Seleucus I (jenderal séjénna ti Alexander), anu ngawasaan sabagéan gedé Wétan Tengah, kaasup Siria, nyindekkeun Perang Siria Kadua dina taun 253 SM. Perang éta dimimitian tujuh taun saméméhna, nyaéta dina taun 260 SM. Tujuh taun sanggeus pasatujuan éta disahkeun, éta dilanggar dina taun 246 SM. Opat belas taun, kabagi kana dua mangsa tujuh taun. Satengah kahiji mangrupa perang, sedengkeun satengah kadua mangrupa karapihan. Opat belas taun éta dimimitian ku Perang Siria Kadua sarta ditungtungan ku Perang Siria Katilu. Ieu rupa simétri dina sajarah beuki kaciri gedéna nalika anjeun nyarandé kana kanyataan yén sajarah éta digambarkeun dina ayat lima nepi ka salapan tina pasal sabelas. Pasatujuan éta jeung palanggaranana jadi puseur tina ayat-ayat éta sarta tina sajarah anu ngalaksanakeun éta ayat-ayat.

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.

Ieu saluyu jeung kakawasaan dominasi kapausan ti taun 538 nepi ka 1798. Deukeut ka ahir jaman éta, Napoleon Bonaparte ngalebet kana hiji pajangjian jeung Vatikan. Kalawan nyebut palanggaran Vatikan kana Pajangjian Tolentino taun 1797, Napoleon ngutus Jenderal Berthier dina taun 1798 pikeun nyekel paus minangka tawanan. Paus pupus di Perancis dina taun 1799. Mangsa 1.260 taun ieu dijentrekeun dina 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:

Sajarah ayat 5–9 sajajar jeung sajarah ayat 31–39, nyadiakeun dua saksi dina Daniel 11. Duanana jalur ngabogaan tanda-tanda jalan nubuat anu sarua, ngungkabkeun dinamika antara raja kidul jeung raja kalér. Unggal mangsa dilambangkeun ku tilu satengah taun, dipungkas ku raja kidul meunang unggul, nangkep raja kalér, sarta mawa anjeunna ka tanah kidul, tempat duanana raja kalér paéh. Dina duanana kajadian, sakumaha dinyatakeun ku téks, raja kidul mulang bari mawa jarahan:

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.

Sarta maranéhna ogé bakal mawa jadi tawanan ka Mesir allah-allah maranéhna, katut para pangéran maranéhna, sarta katut bejana-bejana maranéhna anu mulya tina pérak jeung emas; jeung anjeunna bakal terus hirup leuwih lila taun-taunna ti batan raja kalér. 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:

Pikeun Ptolemaios, ieu téh harta banda anu saméméhna geus dijarah ku raja kalér; pikeun Napoleon, ieu téh kakayaan Vatikan anu dirampas sarta dibawa ka Perancis. Dua jalur kasaksian ieu nuduhkeun yén pupusna raja kalér dilambangkeun ku ragragna tina kuda. Dina Wahyu 17, awéwé anu nunggang kana sato galak ngalambangkeun Garéja Katolik:

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.

Ku kituna anjeunna ngangkut kaula dina roh ka gurun keusik; tuluy kaula ningali hiji awewe calik dina hiji sato galak beureum kirmizi, pinuh ku ngaran-ngaran pitenah, anu boga tujuh sirah jeung sapuluh 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:

Sato galak nu ditumpak ku anjeunna téh nyaéta Perserikatan Bangsa-Bangsa. Wahyu 17 ngajelaskeun pamulihanna kana kakawasaan sanggeus tatu nu matak paéh dina taun 1798. Salaku karajaan nu ka dalapan, anjeunna neraskeun deui pamaréntahanana, dilambangkeun ku numpak kana sato galak éta:

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

Jeung awéwé anu ku maneh ditingali téh nyaéta kota gedé éta, anu maréntah ka raja-raja di bumi. Wahyu 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.

Tatu pamaéhan dina taun 1798 geus dipaheulaan gambarna dina ayat 5–9 nalika raja kalér murag tina kuda teras maot. Dua jajar ieu dina Daniel 11 sajajar jeung ayat 41–45. Hukum Minggu di Amérika Sarikat, anu ditandaan dina ayat 41, ngamimitian tunggangan pamungkas kapausan dina sato galak—hiji mangsa anu kagambarkeun dina dua jajar ieu. Nalika Ellen White nyatet yén “seueur tina sajarah” anu geus kacumponan dina Daniel 11 “bakal diulang deui,” ayat 5–9 jeung 31–39 sajajar jeung ayat 41–45.

Only Verse Forty

Ngan Ayat Opat Puluh Wungkul

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:

Ti ayat 31 nepi ka ayat 45, ngan ayat 40 wungkul anu aya di luar mangsa nubuat tilu satengah poé. Éta ngawakilan hiji sajarah anu has dina sapertilu panungtung tina 45 ayat dina kitab Daniel. Dina ayat 16, sajarah Roma Kakaisaran pagan kabuka ngaliwatan opat pamingpin—Pompey, Julius Caesar, Augustus Caesar, jeung Tiberius Caesar. Kameunangan Augustus dina Patempuran Actium taun 31 SM ngamimitian pamaréntahan Roma Kakaisaran salila 360 taun, minuhan “waktu” dina 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.

Manehna bakal asup kalayan damai, malah nepi ka tempat-tempat anu pangsuburna di propinsi; sarta manehna bakal ngalakukeun anu can kungsi dipigawe ku karuhunna, atawa ku karuhun ti karuhunna; manehna bakal nyebarkeun di antara maranéhna hasil rampasan, barang jarahan, jeung kakayaan: enya, manehna bakal ngarancang akalna ngalawan benteng-benteng anu kuat, ngan ukur pikeun sawatara waktu. 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.

Sanggeus Actium, Roma ngajadikeun Mesir jadi hiji propinsi dina taun 30 SM. Tilu ratus genep puluh taun saterusna, dina taun 330, Konstantinus mindahkeun ibu kota kakaisaran ti Roma ka Konstantinopel. Ieu “waktu” saluyu sacara nubuat jeung 1.260 taun pamaréntahan kapausan jeung 7 taun dina 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.

Ti ayat 16, Roma Kakaisaran kapir ngadominasi nepi ka ayat 30, ngawengku pakumpulan Makkabi jeung Roma sarta garis Kristus. Sanajan kitu, ayat 16–30 sajajar jeung ayat 31–39 sarta 41–45. Ku kituna, dina 30 ayat panungtungan Daniel 11, mucunghul hiji garis nubuat anu ajeg—iwal dina ayat 40, tempat “mangsa ahir” ditandaan dina taun 1798 jeung 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.

Kalawan iwal nu leutik dina ayat 2 jeung 3—di mana nu panungtung tina dalapan présidén ngalih kana ngawasaan sapuluh raja Perserikatan Bangsa-Bangsa—dua ayat kahiji sajajar jeung ayat 40, ngawakilan hukum Minggu sarta parobahan tina karajaan kagenep kana karajaan katujuh jeung kadalapan. Ayat 3 jeung 4 sajajar jeung ayat 45 sarta Daniel 12:1, ngagambarkeun mucunghulna jeung runtuhna karajaan Yunani, sajajar jeung ngadegna sarta ragragna kapausan dina ayat 41 nepi ka Daniel 12:1. Boh éta awéwé boh sato galak anu ditumpakna sarua mungkas tanpa pitulung, ngawangun pigura awal jeung ahir Daniel 11 di luar sajarah ayat 40. Aleksander Agung ngalambangkeun Perserikatan Bangsa-Bangsa, ngalakukeun zinah jeung sundal Tirus (raja kalér ti ayat 41 terasna), anu duanana nyaéta sato galak jeung naga.

Verses Nine and Ten

Ayat Salapan jeung Sapuluh

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 réngsé dina mangsa ahir taun 1798, sedengkeun ayat 10 nandaan taun 1989. Ku kituna, rentang antara ayat 9 jeung 10—ti 1798 nepi ka 1989—ngawakilan bagian anu geus diungkab tina ayat 40, anu ngamimitian sajarahna nu disumputkeun. Pikeun ngajelaskeun: ampir unggal ayat dina Daniel 11 ngagambarkeun pamaréntahan kapapaan ti 538 nepi ka 1798. Ayat 40 ngawengku rentang ti 1798 nepi ka hukum Minggu di Amérika Sarikat. Ayat 6–9 jadi tipe tina jaman kapapaan, sedengkeun ayat 10 ngaramalkeun runtuhna USSR dina 1989. Ku sabab éta, ayat 11–15 ngawengku rentang ti 1989 nepi ka hukum Minggu, sakumaha diwakilan dina ayat 16, 31, jeung 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).

Ayat 40 kabagi jadi dua bagian. Bagian kahiji, ti taun 1798 nepi ka 1989, dimimitian jeung ditutup ku hiji “waktu ahir.” Satengah kadua dimimitian dina 1989, dina titik tempat satengah kahiji réngsé. Ayat 1 jeung 2 nangtukeun runtuyan présidén anu dimimitian dina 1989, saluyu jeung bagian kadua tina ayat 40. Ayat 11 nandaan mimiti perang Ukraina dina 2014, ari ayat 12 ngantebkeun balukar anu raja kidul anu meunang kameunangan datangkan ka dirina sorangan. Ayat 13 geus deukeut kana pangenapan, tapi di dieu urang nyatet yén ayat 11 aya dina bagian kadua tina ayat 40—sanggeus 1989, tapi saméméh hukum Minggu (ayat 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.

Ayat 13–15 nuduhkeun kana Patempuran Panium dina taun 200 SM, nyaéta taun nalika Roma kafir mimiti ngajalankeun pangaruhna kana urusan manusa, nu patalina jeung éta patempuran. Kajadian ieu lumangsung jauh saméméh asupna Pompey ka Yerusalem dina ayat 16, sarta nyadiakeun bukti sajarah anu ngaidéntifikasi ayat 41 minangka hukum Minggu di AS.

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.”

Unggal garis nubuat jeung panggenepan sajarahna dina Daniel 11 ayana boh dina sajarah ayat 40 (1798 nepi ka hukum Minggu) boh ti ayat 41 nepi ka Daniel 12:1. Tina 45 ayat éta, ayat 1, 2, 7–15, jeung 40—jumlahna dua welas—diterapkeun kana runtuyan waktu ayat 40 nalika ditumpangkeun garis kana garis. Ayat 40 kabagi jadi dua bagéan dina taun 1989. Ayat 1, 2, jeung 10–15 sajajar jeung satengah kadua éta. Ayat 1 jeung 2 ngalacak garis para présidén dina sajarah sato galak bumi, ari ayat 10–15 ngagambarkeun tilu perang proksi anu diatur ku raja kalér (kakawasaan kapapaan) ti taun 1989 nepi ka hukum Minggu. Tilu perang proksi éta dimimitian ku Amérika Sarikat, anu dina ayat 40 diidéntifikasi minangka “kariota, kapal-kapal, jeung para nu nunggang kuda.”

We will continue in the next article.

Urang baris neraskeun dina tulisan salajengna.