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:

Ab na ay fan yàgg, danu doon jëm sunu xel ci jaar-jaaru mboolem bu nëbbu ci Daniel 11:40, te ci ay ayu-bés yu mujj yi, Boroom bi waajal na sunu njàqare ci sarax 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.

Te xolub buur yi ñaar, seen xol dinañu jublu ci jëf lu bon, te dinañu wax fen ci benn ndab; waaye du yegg ndam, ndaxte mujj ga dina am ba ci waxtu wi Yàlla dogal. 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.

Ca jëkk, amoon naa xel yu wóorul ci mbir yi—kañ, fan, ak kan mooy toog ca taabal ba, di wax fen ak seen bopp—waaye léegi dañuy saytu laaj yooyu. Ci ay Sabat yu weesu yi, def naa ay njuumte ndank-ndank bi may jëfandikoo ay xët yooyu. Waaye, jaarale ko ci li ma gëm ne mooy ndimbal u dogalu Yàlla, bokk yi ñu tegtal ci sarax 13–15, te ñu misaalal leen ci Caesarea Philippi, tàmbalee feeñ. Doonte ne am na ay mbir yu soxlaaatar yeneen settantal, gëm naa ne Boroom bi jële na loxoom ci sarax yi ngir wone seen tekkiin.

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.

Xam-xam bii dafa leer bu baax ci sama xel ci saa si gannaaw ndaje Zoomu Bésub Noppalu wu mujj ma. Ay juróom-ñaari fan yu jiitu woon, dama yéemu woon ci yëngu-yëngu yu xóot te juboo ci diggante jaar-jaari nettali yi nekk ci aaya 10–15. Bind naa ba noppi yónnee ab bataaxalub tekst ay nit ñu néew ngir melokaan sama xalaat, te laajoon naa ndax mën naa ko condivide ci ngoonu Àjjuma. Maa ngiy jéem a teg yoon mbir yi nekk ci biir aaya yooyu, ndaxte daan naa gëm ne am na fi lu xóot lool te am solo lool. Am na ko, waaye du woon li ma njëkk a tëggaale. Ci lu mën a doon sama tërëm-tërëm ak sama daanu yi ci weer gu néew ak genn waxtu gu des bi ma ngiy xeex ak pasaj bii, gis naa ci moom njubte gu ma xam ba noppi ci yoonu Yàlla. Boroom bi dafa doon ubbi ab dëgg gu bees, gu am solo lool te bëgg. Bu nit ki feeñee ba mat te ñu teg ko wécc, dëgg gi—gi Gaynde gi nekk ci giiru Yuda ubbil—dafa gën a xóot li ma masoon a déggoon.

Verse Five through Nine

Aayaat juróom ba baat ñeent】

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, ni muy buur bëj-gànnaar gi, mel ni Ptolemy, kooku di daan ci xareb Ukraine bi, te di matal aaya 11. Ci nettali mboolem jamono, ndam li Ptolemy IV Philopator amoon ci xareb Raphia moo mataloon aaya bii, te doon misaal bu jëkk ngir ndam lu Putin di jege a am. Aaya 5–9 di bind jaar-jaari nettali bu jëmoon, buy jëfandikoo ay leeral yu xëcc ngir won yoonu njiitu baaxakat bi ci atum 1,260 (538–1798). Xëcc yooyu dañu leen settantal ba bari ci lu weesu, moo tax fii dinaa leeral benn màndargay waxu Yàlla bu matal ci aaya 5–9, te baamtuwaale ci jamono ji 538 ba 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.

Jamono jii tàmbalee ak kóllëre bu nekkoon diggante nguurug Ptoleme bu bëj-gànnaar ak nguurug Seleucid bu bëj-saalum, te dëgërloo nañu ko bi buurub bëj-gànnaar joxee doomam ju jigéen ngir séy ak buurub bëj-saalum. Booloo boobu moo ubbi ab diirub juróom-ñaar at, te mu jeexoon bi buurub bëj-gànnaar songee bëj-saalum, jàpp buurub bëj-saalum ne ko ñëw Misra, te gannaaw gi buur bi ñu jàppee dee baada mu rot ci kaw fas.

A Broken Treaty

Ab kóllëre gi

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.

Duggub bi jóge woon na kaŋu kóllëre bu yàqu. Gannaaw ba jamono ju juróom-ñaari at ji tambalee, buur bu bëj-gànnaar bi bàyyi jabaram bu njëkk ngir takk jigeen bu buur bu bëj-saalum ba, ngir dëgëral kaŋu kóllëre ga. Ci gannaaw loolu, mu dàqal jabar bu bëj-saalum ba, dellu teg jabaram bu njëkk ci boppam. Loolu taxoon jabar ba njëkk rey jabar bu bëj-saalum ba ak ñi mu àndaloon, te loolu merloo waa kër jabar bu bëj-saalum ba ci Misra.

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.

Ak xam-xam gu mat sey yooni ci mbir yu yonent, juróom-ñaar at mën nañu koo gis ni ñaari jamono yu ñetti at ak genn-wàll, ni ko misaal yi wone ci ñetti at ak genn-wàll yi jëkkaloon ak yi toppoon bant bi, te ñoom ñépp bokkoon di teyal ayu-bés ba Kirist dëggal kóllëre gi. Ñetti at ak genn-wàll gi itam dañuy ko xam ci juróom-ñaari yooni réer gañ gañ gañ gañ gañ gañ gañ gañ gañ gañ gañ gañ gañ gañ gañ gañ gañ gañ gañ gañ gañ gañ gañ gañ gañ gañ gañ gañ gañ gañ gañ gañ gañ gañ gañ gañ gañ gañ gañ gañ gañ gañ gañ gañ gañ gañ gañ gañ gañ gañ gañ ci kaw nguur gu bëj-gànnaar gu Israyil, tambalee 723 BC ba 1798. Juróom-ñaari yoon yooyu ñu séddale nañu leen ci ñaari jamono yu junni ak juróom-ñaar-fukk ak juróom-benn (1260), ak 538 muy tojoo bi. Misaal yii yu juróom-ñaar, buñu ko séddalee ci ñaari jamono yu ñetti at ak genn-wàll, du lu xew rekk; am na njariñ wu ñu ko jublu.

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.

Ci biirub ayu-bés, Kirist moo dëggal kóllëre gi; bant ba dafay tegu ci digg ba, te ci loolu muy wone ne Kirist moo indi waxtaan wi ci boppam diirub ñetti at ak genn-wàll, te gannaaw loolu taalibeyam ñoo indi waxtaan woowu ci menn diir boobu. Ci juróom-ñaari jamono yi jublu ci buurug bëj-gànnaar, 538 day xarale jaar-jaar ba muy jamono ju ngëmug xam-xam-xare daan tiital kër-yàlla ga ak mbooloo mi, te gannaaw loolu paapalite daan tiital kër-yàlla ga ak mbooloo mi ci menn diir boobu. Ci misaal yu yonent yi, “juróom-ñaari” ñu koy melale ak ñetti ak genn-wàll, te loolu it ñu koy melale ak ñeent-fukk ak ñaari weer, ñetti fan ak genn-wàll walla at, junni ak juróom-benn teemeer ak juróom-fukk, ñaar-fukk ak juróom, ak “jamono, jamono yu bari ak genn-wàllug jamono.” Ci mbir mi ci boppam, limu yi ñépp man nañu leen jëfandikoo ngir benn genn maana.

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.

Kóllëre bi tegtaloon wiiru nguuru Ptolemaic, mi askan yi Ptolemy I (jeneraalu Aleksàndar bu Magg ba) jiite, te moom moo yoroon Misra, ak Imbëer Seleucid, mi askan yi Seleucus I (baneen jeneraalu Aleksàndar la woon) jiite, te moom moo yoroon ñàkk-ñàkk bu bari ci diggante penku ak sowwu Àddina ji, booleek Siri, moo jëfandikoo ngir mujjal xareb Siri bu ñaareel bi ci atum 253 BC. Xare boobu dafa tàmbalee juróom-ñaari at yu jiitu booba, ci atum 260 BC. Juróom-ñaari at gannaaw ba ñu dëggal kóllëre ga, dañu ko tas ci atum 246 BC. Fukk ak ñeent at, yu ñu séddale ci ñaari jamono yu juróom-ñaari at. Xaaju bi jëkk mooy xare, xaaju bi ñaareel mooy jàmm. Fukk ak ñeent at yooyu tàmbalee nañu ak xareb Siri bu ñaareel bi, te mu jeex ak xareb Siri bu ñetteel bi. Melokaanu méngoo gu mel ni gii ci jaar-jaaru nettali gi gëna leer bu fekkee ne gis nga ne jaar-jaaru gi dañu ko tegtal ci aayé 5 ba 9 ci saar 11 bi. Kóllëre gi ak yamaleem rekk aji ñu bëgg a fésal ci aayé yi ak ci jaar-jaaru bi ko matal.

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.

Lii méngoo ak nguurug paap bi doxoon diggante at 538 ak 1798. Ci jeexital jamono jooju, Napoleon Bonaparte dugg na ci benn kóllëre ak Vatikaa. Ndaxte mu wax ne Vatikaa dafa xañg tegu gi ñu defoon ci 1797, maanaam Kóllëreg Tolentino, Napoleon yónnee Généraal Berthier ci atum 1798 ngir jàpp baab bi mu nekk kuñu téye. Baab bi dee na ci Franse ci atum 1799. Jamonoju 1,260 at yii ñu leeral na ko bu baax ci ay aaya 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:

Jëm kanam aayaat yi 5–9 mengoo ak jëm kanam aayaat yi 31–39, te mu jox ñaari seede ci biir Daniel 11. Ñaari yoon yi ñoo bokk benn melokaan yu wax ci lu jiitu, di feeñal doxalin bi nekk diggante buur bu bëj-gànnaar ak buur bu bëj-saalum. Bés bu nekk ci ñaari jamono yii, dañu koy misaalé ak ñetti at ak genn-wàll, te mu jeexee ci ni buur bu bëj-saalum di nott, jàpp buur bu bëj-gànnaar, ba noppi yóbbu ko ca suuf su bëj-saalum, fa kanam buur yu bëj-gànnaar ñépp ñaar dee. Ci ñaari mbir yi itam, ni kàddu gi waxe, buur bu bëj-saalum delluwaat ak alal ju ñu nangu:

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.

Te itam din na ay yóbbu ay yóbbu leen Misra, ak seen yàlla yi, ak seen kilifa yi, ak seen jumtukaay yu jafe yu xaalis ak wurus; te moom dina nekk at yu gën a bari ca buur bu bëj-gànnaar ga. 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:

Ci Ptolemy, lii nekkoon lañ ko sàccoon lu jiitu woon ak buur bi dëkk bëtgannaar; ci Napoleon, mooy alal u Vatican bi ñu sàcc te yóbbu ko Farãs. Ñaari rëdd yi ci seede jii wone ne dee buur bi dëkk bëtgannaar ñu ko màndargaalé ak daanu ci kaw fas. Ci Revelation 17, jigéen ji war mala ma mooy tegu Kàtólik bi:

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.

Noonu xel ma ci spirit bi dem ca màndiŋ ma; te gis naa jigéen ju toog ci rab wu xonq, fees ak tur yu yàq Yàlla, te am juróom-ñaaru bopp ak fukki càq. Peeñu 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:

Rab wi mu war mooy Mbootaay Xeeti Àddina yi. Peeñu Yowaan 17 dafa wax ne dellu na ci kàttanam gannaaw gaawukaay bu bon bi ci atum 1798. Naka juróom-ñetteel nguur gi, mu delloosi ci nguuram, te loolu dañu ko misaale ci mu war rab wi:

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

Te jigéen gi nga gis, mooy dëkk bu mag ba, bi di nguuru ci kaw buur yi ci suuf si. Peeñu Yàlla 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.

Gàllankoor bu metti bi 1798 dañu ko won lu jiitu ci ay sarax 5–9 bi ba buur bu bëj-gànnaaw bi daanu ci kaw fas, ba dee. Ñaari sàrt yii ci Daniel 11 dañuy dox ànd ak ay sarax 41–45. Sàrtu Dibéer bi ci États-Unis, teññee ci sarax 41, mooy tàmbali doxinu mujj gu paap bi ci kaw rab wi—ab jamono ju ñu xamle ci ñaari sàrt yii. Bu Ellen White waxee ne “lu bare ci taarix bi” mu mat ci Daniel 11 “dina amaat,” ay sarax 5–9 ak 31–39 dañuy yamoo ak ay sarax 41–45.

Only Verse Forty

Benn Waxeet rekk ak Ñent-fukk ak Benn bi

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:

Bii ci saar 31 ba ci saar 45, benn rekk mooy saar 40 moo génn ci jamono bu yonent bi wax, bu ñetti fan ak genn-wàll. Moom dafay teewal benn taariix bu xew ci boppam ci biir ñetteelu mujj bu saar yu Daniel 45 yi. Ci saar 16, taariixu Room gu Yàlla-dul jaamu, gu nguur gi yor buur, dafay feeñ jaarale ko ci ñenti kilifa—Pompey, Julius Caesar, Augustus Caesar ak Tiberius Caesar. Ndamu Augustus ci xarebu Actium atum 31 lu jiitu Kirist moo tàmbali nguuru Room gu buur gi, gu 360 at, te loolu matal “jamono” ji ci saar 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.

Dina dugg ci jàmm, xataa ci biir bérab yu gën a naat ci diiwaan ba; te dina def li ay baayam deful woon, mbaa ay maam-baayam itam deful woon; dina seɗale ci seen biir alal ju ñu jël, ak yëf yu ñu sàkk, ak qanaam; waaw, dina xalaat pexeem yi ngir fexe ci kaw kër yu dëgër yi, waaye ba ab diir rekk. 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.

Gannaaw Actium, Room defaroon Misra muy gox ci atum 30 ba Kanamu Kirist. Ñetti téeméeri ak juróom-benn-fukk at ginnaaw loolu, ci 330, Constantine toxal woon kër gu magg gi ci nguurug empire bi jële ko Room jëm ko Constantinople. “Waxtu” woowu méngoo na ci yoon wu yaram ak 1,260 at yi nguurug paap bi yoroon, ak 7 at yi ay aaya 5–9 wax.

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.

Li dale 16 baaya, Roomu bu Yàlla xamadi woon te nekkoon nguur gu màgg gi moom ay jaam, moo diñu sang ba ci aaya 30, te boole ci loolu mbootaayu Makkabee yi ak Roomu ak xeetu Almasi bi. Waaye, aaya 16–30 dañuy méngoo ak aaya 31–39 ak 41–45. Noonu nag, ci 30 aaya yu mujj yi ci Daniel 11, benn sàrtu waxu yëgle bu sax a ngi feeñ—guddi rekk aaya 40, fa ñu màndargaal “waxtu mujj gi” ci 1798 ak 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.

Ci biir yu ndaw ci aaya 2 ak 3—fa mujjug juróom-ñettal ci juróom-ñaar i prezidaan di jàll ngir yor fukk i buur yi yu Mbootaayu Xeeti Aduna bi—aaya yi njëkk ñaar méngoo nañu ak aaya 40, te dañuy tegtal yoonu Dibeer ak soppiku gu jóge ci juróom-benni waxtu ngir dem ci juróom-ñaareel ak juróom-ñetteel nguur yi. Aaya 3 ak 4 méngoo nañu ak aaya 45 ak Daniel 12:1, te dañuy wone yéeg ak réerug nguurug Geres, di niroole ak sampug páp yi ak seen nasaxte ci aaya 41 ba Daniel 12:1. Jigéen ji ak rab wi mu war, ñoom ñépp dañuy mujje ci amul ndimbal, te loolu di tëj tambali ak mujjug Daniel 11, ci biti jaar-jaaru jaarooy aaya 40. Aleksàndar Magne moo di misaalu Mbootaayu Xeeti Aduna bi, muy njaalooki ak ndumbaaŋu Tir (buuru bëj-gànnaar bi dale ci aaya 41 ak lu ci topp), ñoom ñaar ñoo di benn rab wi ak sànni ba.

Verses Nine and Ten

Aayaat Juróom-Ñett ak Fukk bi

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.

Aayaat 5–9 jeex na ci jamonoy mujj gi ci atum 1798, waaye aaya bi 10 di firndeel 1989. Kon nag, diggante aayaat 9 ak 10—diggante 1798 ak 1989—mooy wàll wi ñu feeñal ci aaya bi 40, te mooy tàmbali jaar-jaaram bu nëbbu. Ngir leeral li: lu ëpp ci bépp aaya ci Daniel 11 dafay xamle nguurug paap bi dale ci 538 ba 1798. Aaya bi 40 dafay jàpp 1798 ba yoonu Dibeer bi ci États-Unis. Aayaat 6–9 dañuy misaal jamonoy paap bi, waaye aaya bi 10 dafay jëkkëral yàqub URSS bi ci 1989. Kon nag, aayaat 11–15 dañuy jàpp diggante 1989 ak yoonu Dibeer bi, ni ñu ko tektale ci aayaat 16, 31, ak 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).

Saar 40 mi ñaar cér lañu koy séddale. Bëj-gànnaaw bi jëkk, dale ci 1798 ba 1989, tàmbalee te jeexee ak “waxtu mujj.” Xaaj bu ñaareel bi tàmbalee ci 1989, fa xaaj bu jëkk bi jeexee. Saar yi 1 ak 2 dañuy wone toftalinu president yu tàmbali ci 1989, te lëjoo ak xaaj bu ñaareel bu saar 40. Saar 11 mooy wone tàmbali xareb Ukraine bi ci 2014, fekk saar 12 di fésal àqibatu yi buur bu bëj-saalum bi, mi am ndam, yóbbu ci kaw boppam. Saar 13 jege na mat, waaye fii nuy ràññee ne saar 11 dafa nekk ci xaaj bu ñaareel bu saar 40—gannaaw 1989, waaye bala yoonub Dibeer (saar 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.

Aayaat 13–15 di jëfandikoo ngir tënku Xareb Panium bi ci atum 200 baatug Kirist, moom mooy at mi Room bu xeer béggoon tàmbalee yokk sa dooley ci mbiri nit ñi, te lëkkalook ak xare boobu. Naka la amee lu jiitu bu baax duggu Pompee ca Yerusalem ci aaya 16, lii di wone firnde gu jaar-jaar ci mbootaay gu tarih ngir xamle ne aaya 41 mooy yoonu Dibeer bi ci Etazini.

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.”

Bépp línne bu yégle ak samug matam ci taarixam nekk na ci biir taarixu aaya 40 (1798 ba ba yoonu Dibéer) walla ci diggante aaya 41 ak Daniel 12:1. Ci 45 aaya yi, aaya 1, 2, 7–15, ak 40 — ñoom ñaar-fukk ak ñaar ci lim bi — jëfe nañu ci waxtu aaya 40 bu ñu leen sampée “línne ci kaw línne.” Aaya 40 dagg na ñaari xaaj ci atum 1989. Aaya 1, 2, ak 10–15 méngoo nañu ak ñaareel xaajam. Aaya 1 ak 2 topp nañu séenu presidents ci taarixu rabu suuf bi, waaye aaya 10–15 wone nañu ñetti xare yu proxy yi buurub bëj-gànnaar (kàttanu pap bi) sosal diggante 1989 ak yoonu Dibéer. Ñetti xare yu proxy yooyu tambalee nañu ak États-Unis, mi aaya 40 tudd ne “wóloore yi, gaal yi ak wari-kaw yi.”

We will continue in the next article.

Dinanu wéyal ci article bi ci topp.