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:
Kangangethuba elithile, besijolise ingqalelo yethu kwimbali efihlakeleyo kaDaniyeli 11:40, yaye kwiiveki ezisandul’ ukudlula, iNkosi itsalele ingqalelo yethu kwivesi 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.
Yaye iintliziyo zazo zombini ezi kumkani ziya kuba kukwenza ububi, yaye ziya kuthetha ubuxoki etafileni inye; kodwa oko akuyi kuphumelela, kuba ukuphela kuseza kuba ngexesha elimisiweyo. Daniyeli 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.
Ekuqaleni, bendingaqinisekanga ngeenkcukacha—ukuba kwakunini, kwakuphi, yaye ngoobani ababehleli kuloo tafile, bethetha ubuxoki omnye komnye—kodwa le mibuzo ngoku iphantsi kophononongo. Kwiisabatha ezimbalwa ezidlulileyo, ndenza iimpazamo ezithile njengoko bendisebenza kule migca. Sekunjalo, ngoko endikukholelwayo ukuba yayisisikhokelo solungiselelo lukaThixo, imanyano ezimelwe kwiindima 13–15, ezifuziselwe yiKesareya Filipi, zaqalisa ukutyhileka. Nangona ezinye iziqalelo zisafuna ukulungiswa, ndiyakholwa ukuba iNkosi isiphakamise isandla saYo kwezi ndima ukuze ityhile intsingiselo yazo.
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.
Oku kuqonda kwacaca kwangoko emva kwentlanganiso ye-Zoom yeSabatha ephelileyo. Kwiveki engaphambili, ndabethwa ngumxhelo kukudibana okuntsonkothileyo kweembali kwiindinyana 10–15. Ndabhala ndaza ndathumela umyalezo wombhalo kubantu abambalwa ndichaza iingcinga zam, ndaza ndacela ukuba ndabelane ngazo ngolwesiHlanu ngokuhlwa. Ndandizama ukulungelelanisa imiba engaphakathi kwezo ndinyana, ndiqinisekile ukuba kukho into enentsingiselo enzulu ngokugqithisileyo. Ikho ke, kodwa yayingeyiyo le nto ndandiyicebise ekuqaleni. Nangona bendikhubeka kwezi ntsuku zilishumi elinesiqingatha zidlulileyo njengoko bendisokolisana nesi siqendu, ndiyabubona ubunkokeli boBonelelo obuqhelekileyo kum. INkosi ibityhila inyaniso ekhethekileyo, ebalulekileyo kakhulu. Xa inxalenye yobuntu ityhilwe ngokupheleleyo ize ibekwe ecaleni, inyaniso—evulwe yiNgonyama yesizwe sakwaYuda—ibonakala inzulu ngakumbi kunokuba ndandikhe ndayiqonda.
Verse Five through Nine
Ivesi yesiHlanu ukuya kweyeThoba
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.
UPutin, njengokumkani wasemzantsi, ufanekisela uPtolemy, oya koyisa emfazweni yaseUkraine, ngaloo ndlela ezalisekisa indinyana ye-11. Ngokwembali, uloyiso lukaPtolemy IV Philopator kwiDabi laseRaphia lwazalisekisa le ndinyana, lulungiselela kwangaphambili impumelelo esondeleyo kaPutin. Iindinyana 5–9 zicacisa imbali ethi, ngeenkcukacha ezichaneke kakhulu, ibe ngumthunzi wangaphambili wolawulo lweminyaka eyi-1,260 lobupapa (538–1798). Ezi nkcukacha ziye zaphononongwa ngokuphindaphindiweyo kwixesha elidlulileyo, ngoko ke apha ndiza kugxininisa umqondiso omnye wesiprofeto owazalisekiswa kwiindinyana 5–9 nowaphinda wavakala kwithuba elisusela ku-538 ukuya ku-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.
Eli xesha laqalisa ngomnqophiso phakathi kobukumkani bamaPtolemy basemazantsi nobukumkani bamaSeleucus basemantla, owatywinwa xa ukumkani wasemazantsi wanikela intombi yakhe emtshatweni kukumkani wasemantla. Lo manyano waqalisa ixesha leminyaka esixhenxe elaphela xa ukumkani wasemazantsi wahlasela umntla, wamthimba ukumkani wasemantla wamsa eYiputa, waza ukumkani lowo wayethinjiwe kamva wafa emva kokuwa ehasheni.
A Broken Treaty
Umnqophiso Oqhawukileyo
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.
Uhlaselo lwavela kumnqophiso owaphulwayo. Emva kokuba ithuba leminyaka esixhenxe liqalile, ukumkani wasemantla walubeka ecaleni umfazi wakhe wokuqala ukuze atshate inkosazana yasemzantsi aze aqinise umnqophiso. Kamva, wamshiya umfazi wasemzantsi waza wabuyisela ukumkanikazi wakhe wokuqala. Oku kwabangela ukuba ukumkanikazi wokuqala ambulale ukumkanikazi wasemzantsi kunye nabakhapheli bakhe, nto leyo eyacaphukisa intsapho yokumkanikazi wasemzantsi eYiputa.
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.
Ngokuqonda okungokwesiprofeto, iminyaka esixhenxe inokubonwa njengezihlandlo ezibini zeminyaka emithathu enesiqingatha, njengoko kubonisiwe yiminyaka emithathu enesiqingatha engaphambi nangasemva komnqamlezo eyathi idibene yamela iveki awathi uKristu waqinisekisa ngayo umnqophiso. Le minyaka mithathu enesiqingatha ikwaqatshelwa nakwisiqalekiso samaxesha asixhenxe esaphunyezwa phezu kobukumkani basemantla bakwaSirayeli ukusuka ngowama-723 BC kude kube ngowe-1798. Loo maxesha asixhenxe ahlulwe aziizihlandlo ezibini zamakhulu alishumi elinesibini anamashumi amathandathu, ibe u-538 ungumbindi. Le mizekeliso yesixhenxe esahlulwe saba zizihlandlo ezibini zeminyaka emithathu enesiqingatha ayenzekanga nje ngokungakhethiyo, yenzelwe injongo.
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.
Kwisahlulo seveki uKristu waqinisekisa umnqophiso; umnqamlezo umele iziko, yaye ngokwenjenjalo uchaza uKristu enikela isigidimi ngokobuqu iminyaka emithathu nesiqingatha, kulandelwa ngabafundi baKhe benikela isigidimi ngexesha elifanayo. Kumaxesha asixhenxe achasene nobukumkani basentla, u-538 wahlula imbali yaba lixesha apho ubuhedeni banyathela phantsi ingcwele nomkhosi, bulandelwa bubupopu bunyathela phantsi ingcwele nomkhosi kwangelo xesha linye. Kwisimboli sesiprofeto “isixhenxe” simelwa ngesithathu nesiqingatha, nto leyo emelwe kwakhona ziinyanga ezingamashumi amane anesibini, iintsuku okanye iminyaka emithathu nesiqingatha, iwaka elinamakhulu amabini anamashumi amathandathu, amashumi amabini anesihlanu anamashumi amabini, nexesha, amaxesha, nesiqingatha sexesha. Kumxholo, onke la manani ayatshintshiselana.
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.
Umnqophiso owawuphakathi koBukumkani bamaPtolemy, obabulawulwa yinzala kaPtolemy I (igosa lomkhosi lika-Aleksandire Omkhulu), eyayilawula iYiputa, kunye noBukhosi bamaSeleucus, obabulawulwa yinzala kaSeleucus I (elinye lamagosa omkhosi ka-Aleksandire), obabulawula inxalenye enkulu yoMbindi Mpuma, kuquka neSiriya, waphelisa iMfazwe yesiBini yaseSiriya ngowama-253 BC. Imfazwe yayiqale kwiminyaka esixhenxe ngaphambili ngowama-260 BC. Kwiminyaka esixhenxe emva kokuba umnqophiso lowo uqinisekisiwe, waphulwa ngowama-246 BC. Iminyaka elishumi elinesine, yahlulwe yaba ngamaxesha amabini eminyaka esixhenxe. Isiqingatha sokuqala yimfazwe, yaye isiqingatha sesibini luxolo. Le minyaka ilishumi elinesine iqala ngeMfazwe yesiBini yaseSiriya, ize iphele ngeMfazwe yesiThathu yaseSiriya. Olu hlobo lokulungelelana kwimbali luyandiswa xa uqaphela ukuba le mbali imelwe kwiindinyana zesihlanu ukuya kwesithoba zesahluko seshumi elinanye. Umnqophiso nokuphulwa kwawo yeyona nto kugxilwe kuyo kwezo ndinyana nakwimbali eyazizalisekisa ezo ndinyana.
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.
Oku kuhambelana nolawulo lobupopu ukususela ngowama-538 ukuya kowe-1798. Kufuphi nokuphela kwelo xesha, uNapoleon Bonaparte wangena kwisivumelwano neVatican. Ecaphula ukwaphulwa yiVatican kweSivumelwano saseTolentino sango-1797, uNapoleon wathumela uGeneral Berthier ngowe-1798 ukuba athimbe upopu. Upopu wasweleka eFransi ngowe-1799. Eli xesha leminyaka eli-1,260 lichazwe ngokweenkcukacha kwiindinyana 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:
Imbali yeendinyana 5–9 iyahambelana nale yeendinyana 31–39, inika amangqina amabini ngaphakathi kuDaniyeli 11. Zombini ezi migca zabelana ngemiqondiso efanayo yesiprofeto, zityhila indlela esebenza ngayo intsebenziswano phakathi kookumkani basezantsi nabase mantla. Ixesha ngalinye lifuziselwa yiminyaka emithathu enesiqingatha, liphela ngokoyisa kukakumkani wasezantsi, embamba ukumkani wasemantla, emsa ezweni lasezantsi, apho bobabini ookumkani basemantla bafela khona. Kuzo zombini ezi meko, njengoko isicatshulwa sisitsho, ukumkani wasezantsi ubuya nempango:
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.
Yaye kwasa kuya kuthabatha ekuthinjweni asiwe eYiputa oothixo babo, neenkosana zabo, kwanempahla yabo exabisekileyo yesilivere neyegolide; yaye uya kuqhubeka iminyaka emininzi ngaphezu kokumkani wasemantla. 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:
KuPtolemy, oku kwakuyibubutyebi obabethinjiwe ngaphambili ngukumkani wasemantla; kuNapoleon, kwakuyiyeyona miqolomba yobutyebi beVatican eyaphangwa yaza yasiwa eFransi. Le migca mibini yobungqina ibonisa ukuba ukufa kukakumkani wasemantla kufuziselwa kukuwela ehashe. KwiSityhilelo 17, umfazi okhwele irhamncwa 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.
Wandithwala ngomoya andise entlango; ndaza ndabona umfazi ehleli phezu kwerhamncwa elibomvu ngokubomvu, lizele ngamagama onyeliso, lineentloko ezisixhenxe neempondo ezilishumi. ISityhilelo 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:
Irhamncwa alikhweleyo nguManyano lweZizwe. ISityhilelo 17 sichaza ukubuyiselwa kwakhe emandleni emva kwenxeba elibulalayo lowe-1798. Njengobukumkani besibhozo, uphinda aqalise ukulawula kwakhe, okufuziselwe kukukhwela kwakhe elo rhamncwa:
And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:18.
Yaye umfazi ombonileyo sisixeko esikhulu eso, silawula phezu kookumkani bomhlaba. ISityhilelo 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.
Inxeba elibulalayo lowe-1798 lafuziselwa kwangaphambili kwiindinyana 5–9 xa ukumkani wasentla wawa ehasheni waza wafa. Le migca mibini kuDaniyeli 11 ihamba ngokungqamana neendinyana 41–45. Umthetho weCawa e-United States of America, ophawulwe kwindinyana 41, uqala ukukhwela kokugqibela kobupapa phezu kwerhamncwa—ixesha elibonakaliswa kule migca mibini. Xa uEllen White ephawula esithi “ininzi kwimbali” ezalisekiswe kuDaniyeli 11 “iya kuphindwa,” iindinyana 5–9 no-31–39 zihambelana neendinyana 41–45.
Only Verse Forty
Kuphela iVesi Yamashumi Amane
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:
Ukususela kwivesi 31 ukuya kweye-45, yivesi 40 kuphela emi ngaphandle kwexesha lesiprofeto leentsuku ezintathu nesiqingatha. Imele imbali ekhethekileyo phakathi kwesithathu sokugqibela seevesi ezingama-45 zikaDaniyeli. Kwivesi 16, imbali yeRoma yoBukhosi yobuhedeni ityhilwa ngabalawuli abane—uPompey, uJulius Caesar, uAugustus Caesar, noTiberius Caesar. Uloyiso luka-Augustus kwiDabi laseActium ngowama-31 BC lwaqalisa ulawulo lweRoma yoBukhosi lweminyaka engama-360, luzalisekisa “ixesha” elikwivesi 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.
Uya kungena ngoxolo kwanakweyona mimandla ichumileyo yelizwe; enze oko abangakwenzanga ooyise, kwanookhokho booyise; asasaze phakathi kwabo amaxhoba, nempango, nobutyebi; ewe, acebe amacebo akhe nxamnye neenqaba ezinqatyisiweyo, okwethutyana. Daniyeli 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.
Emva kwe-Actium, iRoma yenza iYiputa iphondo ngowama-30 BC. Emva kweminyaka engamakhulu amathathu anamashumi amathandathu, ngowama-330, uConstantine wafudusa ikomkhulu lobukumkani elisuka eRoma alisa eConstantinople. Eli “xesha” lihambelana ngokwesiprofeto neminyaka eli-1,260 yolawulo lobupopu kunye neminyaka esi-7 yeevesi 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.
Ukusukela kwindinyana 16, iRoma yobuhedeni yoBukhosi ilawula de kube yindinyana 30, iquka umnqophiso wamaMaccabee neRoma nomgca kaKristu. Kanti ke, iindinyana 16–30 ziyahambelana neendinyana 31–39 no-41–45. Ngoko ke, kwiindinyana ezingama-30 zokugqibela zikaDaniyeli 11, kuvela umgca wesiprofeto ongaguqukiyo—ngaphandle kwendinyana 40, apho “ixesha lesiphelo” liphawulwa 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.
Ngaphandle kwezinye izinto ezincinane kwiindinyana 2 no-3—apho owokugqibela kwabongameli abasibhozo etshintsha ukuze alawule ookumkani abalishumi beZizwe eziManyeneyo—iindinyana ezimbini zokuqala ziyangqinelana nendinyana 40, zimele umthetho weCawa nokuya kusuka kubukumkani besithandathu ukuya kwesixhenxe nakwesesibhozo. Iindinyana 3 no-4 ziyangqinelana nendinyana 45 nakuDaniyeli 12:1, zibonisa ukuvela nokuwa kobukumkani bamaGrike, zihambelana nokumiselwa nokupheliswa kobupopu kwiindinyana 41 ukuya kuDaniyeli 12:1. Kokubini umfazi nerhamncwa alikhweleyo baphela bengenamncedi, ngaloo ndlela bebeka isiqalo nesiphelo sikaDaniyeli 11 ngaphandle kwembali yendinyana 40. U-Alesandire Omkhulu ufuzisela iZizwe eziManyeneyo, ekrexeza nehenyukazi laseTire (ukumkani wasemntla ukusukela kwindinyana 41 ukuya phambili), bona bobabini belirhamncwa nenamba.
Verses Nine and Ten
Iivesi Yesithoba Neshumi
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.
Iivesi 5–9 ziphela ngexesha lesiphelo ngowe-1798, logama ke ivesi 10 iphawula unyaka ka-1989. Ngaloo ndlela, ixesha eliphakathi kweevesi 9 no-10—ukusukela ngowe-1798 ukuya kowe-1989—limele inxalenye etyhiliweyo yevesi 40, liqalisa imbali yayo efihlakeleyo. Ukucacisa: phantse yonke ivesi kuDaniyeli 11 ibonakalisa ulawulo lobupopu ukusuka ngowe-538 ukuya kowe-1798. Ivesi 40 igubungela ixesha elisusela kowe-1798 ukuya kumthetho weCawa ngeCawa e-USA. Iivesi 6–9 zifuzisela ixesha lobupopu, logama ivesi 10 ibonisa kwangaphambili ukuwa kwe-USSR ngowe-1989. Ngoko ke, iivesi 11–15 zisusela kowe-1989 ukuya kumthetho weCawa ngeCawa, njengoko oku kumelwe kwiivesi 16, 31, no-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).
Ivesi 40 yahlulwe yangamacandelo amabini. Elokuqala, ukususela ngowe-1798 ukuya kowe-1989, liqala lize liphele “ngexesha lesiphelo.” Isiqingatha sesibini siqala ngowe-1989, apho isiphelo sesiqingatha sokuqala sifikelela khona. Iivesi 1 no-2 zichaza ulandelelwano lwabongameli oluqala ngowe-1989, luhambelana nenxalenye yesibini yevesi 40. Ivesi 11 iphawula ukuqala kwemfazwe yaseUkraine ngowe-2014, kanti ivesi 12 iqaqambisa iziphumo ezizizisa phezu kwakhe ukumkani wasemazantsi ophumeleleyo. Ivesi 13 isondele ekuzalisekeni, kodwa apha siphawula ukuba ivesi 11 iwela ngaphakathi kwenxalenye yesibini yevesi 40—emva kowe-1989, kodwa ngaphambi komthetho weCawa (ivesi 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.
Iindinyana 13–15 zikhomba kwiDabi lasePanium ngowama-200 BC, unyaka apho iRoma yobuhedeni yaqala ukusebenzisa impembelelo kwimicimbi yabantu, inxulunyaniswa nelo dabi. Njengoko laqala kwakude ngaphambi kokungena kukaPompey eYerusalem kwindinyana 16, linika ubungqina bembali obuchaza indinyana 41 njengomthetho weCawa eUnited States of America.
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.”
Wonke umgca wesiprofeto nokuzaliseka kwawo kwimbali kuDaniyeli 11 kungaphakathi kwimbali yevesi 40 (1798 ukuya kumthetho weCawa) okanye kususela kwivesi 41 ukuya kuDaniyeli 12:1. Kwiivesi ezingama-45, iivesi 1, 2, 7–15, no-40—ezili-12 zizonke—zisebenza kumgca wexesha wevesi 40 xa zibekwa umgca phezu komgca. Ivesi 40 yahlulahlulwa yaba ngamacandelo amabini ngowe-1989. Iivesi 1, 2, no-10–15 ziyahambelana nesiqingatha sayo sesibini. Iivesi 1 no-2 zilanda umgca wabongameli kwimbali yerhamncwa lomhlaba, lo gama iivesi 10–15 zibonisa iimfazwe ezintathu zommeli ezacwangciswa ngukumkani wasentla (amandla obupopu) ukususela ngowe-1989 ukuya kumthetho weCawa. Ezi mfazwe zintathu zommeli ziqala ngeUnited States, echongwe kwivesi 40 ngokuba “ziinqwelo zokulwa, iinqanawa, nabakhweli bamahashe.”
We will continue in the next article.
Siza kuqhubeka kwinqaku elilandelayo.