Article

# Panium - Number One

Panium — Nke Mbụ

Chapter Eleven

Isi nke Iri na Otu

Author

Jeff Pippenger

Published

February 25, 2025

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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:

Ruo oge ụfọdụ, anyị anọwo na-elekwasị anya anyị n’akụkọ ihe mere eme zoro ezo nke Daniel 11:40, ma n’izu ndị na-adịbeghị anya, Onye-nwe-anyị adọtawo nlebara anya anyị gaa n’amaokwu nke 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.

> Ma obi ndị eze abụọ a ga-adịkwa n’ịchọ ime ihe ọjọọ, ha ga-ekwukwa okwu ụgha n’otu tebụl; ma ọ gaghị aga nke ọma: n’ihi na ọgwụgwụ ahụ ka dịkwa n’oge a kara aka. 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.

Na mbu, ejighị m n’aka banyere nkọwa ya—mgbe, ebe, na ndị ònye nọdụrụ n’oche nri ahụ, na-agwarịta onwe ha okwu ụgha—ma a na-enyocha ajụjụ ndị a ugbu a. N’ime Sabbat ole na ole gara aga, emehiere m ụfọdụ njehie ka m na-arụpụta ahịrịokwu ndị a. Otú ọ dị, site n’ihe m kwenyere na ọ bụ nduzi nke nlekọta Chineke, njikọ aka ndị e gosiri n’amaokwu nke 13–15, ndị Caesarea Philippi nọchiri anya ha, malitere ịpụta ìhè. Ọ bụ ezie na ụfọdụ akụkụ ka chọrọ mmezi, ekwere m na Onyenwe anyị ewepụla aka Ya n’amaokwu ndị a iji kpughee ihe ha pụtara.

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.

Nghọta a ghọrọ ihe doro anya ozugbo mgbe nzukọ Zoom nke ụbọchị izu ike gara aga gasịrị. Otu izu tupu ya, emetụtawo m n’obi nke ukwuu site n’ịmekọrịta akụkọ ihe mere eme dị mgbagwoju anya n’amaokwu nke 10–15. Edere m ozi ma ziga ya n’ekwentị nye mmadụ ole na ole, na-akọwapụta echiche m, ma rịọ ka m kesaa ha n’abalị Fraịde. Anọ m na-agbalị ịhazi okwu ndị dị n’ime amaokwu ndị ahụ, n’ịkwe nkwa na e nwere ihe dị omimi nke ukwuu dị n’ime ha. E nwere n’ezie, ma ọ bụghị ihe ahụ m tụrụ aro na mbụ. N’agbanyeghị ntughari m n’ime otu izu na ọkara gara aga ka m na-alụ ọgụ ịghọta akụkụ Akwụkwọ Nsọ a, amatara m nlekọta Chineke nke m maara nke ọma. Onye-nwe-anyị na-emepe akara nke eziokwu pụrụ iche, dị oké mkpa. Ozugbo ekpughere akụkụ mmadụ n’ụzọ zuru ezu ma wepụ ya n’akụkụ, eziokwu ahụ—nke Ọdụm nke ebo Juda meghere—na-apụta dị omimi karịa ka m ghọtara na mbụ.

## Verse Five through Nine

Amaokwu nke Ise ruo nke Itoolu

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, dị ka eze nke ndịda, na-egosipụta Ptolemy, onye ga-emeri n’agha Ukraine, na-emezu amaokwu nke 11. N’akụkọ ihe mere eme, mmeri Ptolemy IV Philopator n’Agha Raphia mezuru amaokwu a, na-egosi tupu oge eruo ihe ịga nke ọma Putin nke dị nso. Amaokwu nke 5–9 na-akọwa akụkọ ihe mere eme nke na-ebu ụzọ onyinyo ọchịchị afọ 1,260 nke papacy (538–1798) n’ụzọ zuru oke nke ọma. A kọwapụtala nkọwa ndị a ugboro ugboro n’oge gara aga, ya mere, ebe a, m ga-eme ka a pụta ìhè otu akara ụzọ amụma nke mezuru n’amaokwu 5–9 ma kwughachiwo ya n’oge sitere na 538 ruo 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.

Oge a malitere site n’ọgbụgba-ndụ n’etiti alaeze Ptolemaic nke ndịda na alaeze Seleucid nke ugwu, nke e ji nwayọọ mechie mgbe eze nke ndịda nyere nwa ya nwanyị ka ọ bụrụ nwunye eze nke ugwu. Njikọ a butere mmalite oge afọ asaa, nke gwụsịrị mgbe eze nke ndịda wakporo ugwu, kpọrọ eze nke ugwu n’agha jee Ijipt dị ka onye eji, ma eze ahụ a kpọrọ n’agha mechaa nwụọ mgbe ọ dara n’elu ịnyịnya.

## A Broken Treaty

Ọgbụgba Ndụ mebiri emebi

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.

Mwakpo ahụ sitere n’ọgbụgba-ndụ emebiri emebi. Mgbe oge afọ asaa ahụ bidoro, eze ugwu chụpụrụ nwunye mbụ ya ka o wee lụọ ada-eze nke ndịda ma mee ka ọgbụgba-ndụ ahụ sie ike. Mgbe e mesịrị, ọ hapụrụ nwunye nke ndịda ma weghachi eze-nwanyị mbụ ya n’ọnọdụ ya. Nke a kpaliri eze-nwanyị mbụ ahụ igbu eze-nwanyị nke ndịda na ndị so ya, nke mere ka ezinụlọ eze-nwanyị nke ndịda nọ n’Ijipt were iwe nke ukwuu.

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.

Site n’ịghọta amụma, a pụrụ ịhụ afọ asaa dịka oge abụọ nke afọ atọ na ọkara, dịka e gosiri ya site n’afọ atọ na ọkara tupu obe na n’afọ atọ na ọkara mgbe obe gasịrị, nke ọnụ ha nọchiri anya izu ahụ Kraịst ji mee ka ọgbụgba ndụ ahụ sie ike. A na-amata afọ atọ na ọkara ahụkwa n’ime nkọcha “oge asaa” nke e mezuru n’elu alaeze ugwu nke Izrel malite na 723 BC ruo 1798. E kewara “oge asaa” ahụ n’oge abụọ nke puku abụọ na narị isii na iri, ebe 538 bụ etiti ya. Ihe atụ ndị a nke afọ asaa ka e kewara n’oge abụọ nke afọ atọ na ọkara abụghị ihe mere n’enweghị nzube; ọ bụ ihe e ji nlezianya mee.

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.

N’ime nkewa nke izu ahụ, Kraịst kwadoro ọgbụgba ndụ ahụ; obe ahụ na-anọchi anya etiti, ma n’ime ime nke a, ọ na-akọwapụta Kraịst ka ọ na-eweta ozi ahụ n’onwe Ya ruo afọ atọ na ọkara, nke ndị na-eso ụzọ Ya soro ya site n’iweta otu ozi ahụ n’otu oge ahụ kwa. N’ime ugboro asaa ahụ megide alaeze ugwu, 538 na-ekewa akụkọ ihe mere eme ahụ n’oge nke ikpere arụsị zọchara ebe nsọ na ìgwè ndị agha n’ala, nke e mesịrị soro ya site na popu zọchakwa ebe nsọ na ìgwè ndị agha n’ala n’otu oge ahụ kwa. N’ime nnọchianya amụma, a na-anọchi “asaa” anya site n’afọ atọ na ọkara, nke n’aka nke ọzọ a na-anọchi anya ya site n’ọnwa iri anọ na abụọ, ụbọchị atọ na ọkara ma ọ bụ afọ, otu puku narị abụọ na iri isii, puku abụọ na narị ise na iri abụọ, na oge, oge dị iche iche na nkewa nke oge. N’ime ọnọdụ ederede ahụ, ọnụọgụ ndị a nile na-anọchi ibe ha.

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.

Nkwekọrịta ahụ, nke dị n’etiti Alaeze Ptolemaic, nke ụmụ Ptolemy Mbụ nọ n’ọchịchị ya (otu n’ime ndị ọchịagha Alexander Onye Ukwu), nke jidere Ijipt, na Alaeze Seleucid, nke ụmụ Seleucus Mbụ nọ n’ọchịchị ya (onye ọzọ n’ime ndị ọchịagha Alexander), nke jidere nnukwu akụkụ nke Middle East, tinyere Siria, kwụsịrị Agha Siria nke Abụọ n’afọ 253 T.K. Agha ahụ amalitela afọ asaa tupu ahụ, n’afọ 260 T.K. Afọ asaa mgbe e kwadoro nkwekọrịta ahụ, e mebiri ya n’afọ 246 T.K. Afọ iri na anọ, e kewara n’oge abụọ nke afọ asaa. Ọkara mbụ bụ agha, ọkara nke abụọ bụkwa udo. Afọ iri na anọ ahụ na-amalite site n’Agha Siria nke Abụọ, ọ na-agwụkwa na Agha Siria nke Atọ. Ụdị nhatanha a n’akụkọ ihe mere eme na-apụta ìhè karịa mgbe ị matara na e sere akụkọ ihe mere eme ahụ n’amaokwu nke ise ruo nke itoolu nke isi nke iri na otu. Nkwekọrịta ahụ na mmebi ya bụ isi ihe amaokwu ndị ahụ na akụkọ ihe mere eme nke mezuru amaokwu ndị ahụ lekwasịrị anya na ya.

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.

Nke a dabara na ọchịchị papal sitere n’afọ 538 ruo 1798. N’akụkụ ngwụcha nke oge ahụ, Napoleon Bonaparte batara n’ọgbụgba ndụ na Vatican. N’ịkọwa mmebi Vatican mebiri Nkwekọrịta Tolentino nke 1797, Napoleon zipụrụ Jeneral Berthier na 1798 ka o were pope n’agha. Pope ahụ nwụrụ na France na 1799. A kọwara oge a nke afọ 1,260 n’ụzọ zuru ezu n’amaokwu 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:

Akụkọ ihe mere eme nke amaokwu 5–9 na-adakọ n’otu ahịrị na nke amaokwu 31–39, na-enye ndị àmà abụọ n’ime Daniel 11. Ahịrịokwu abụọ ahụ na-ekekọrịta otu ihe ịrịba ama amụma ndị ahụ, na-ekpughe usoro mmekọrịta dị n’etiti eze ndịda na eze ugwu. A na-anọchi anya oge nke ọ bụla site n’afọ atọ na ọkara, na-ejedebe n’ịbụ nke eze ndịda meriri, jide eze ugwu, ma kpọga ya n’ala ndịda, ebe eze ugwu abụọ ahụ nwụrụ. N’ihe omume abụọ ahụ, dịka ederede ahụ siri kwuo, eze ndịda ji ngwongwo mmeri lọghachi:

> 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.

> Ọ ga-ebukwa chi ha n’agha gaa Ijipt, ya na ndị-isi ha, ya na arịa ha ndị dị oké ọnụ ahịa nke ọlaọcha na nke ọlaedo; ọ ga-adịkwa ndụ ọtụtụ afọ karịa eze nke ugwu. 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:

N’ebe Ptolemy, nke a bụ akụ̀ e zuuru na mbụ site n’aka eze ugwu; n’ebe Napoleon nọ, ọ bụ ụba Vatican nke a kwakọrọ ma kpọga ya France. Ahịrị àmà abụọ ndị a na-egosi na ọnwụ eze ugwu ahụ ka e ji ịda n’elu ịnyịnya maa atụ. N’ime Mkpughe 17, nwanyị ahụ nke nọ n’elu anụ ọhịa ahụ na-anọchi anya Chọọchị Katọlik:

> 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.

> Ya mere, o buuru m n’ime mmụọ gaa n’ọzara: m wee hụ otu nwanyị ka ọ nọkwasịrị n’elu anụ ọhịa na-acha uhie uhie, juputara n’aha nkwulu, nke nwere isi asaa na mpi iri. Mkpughe 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:

Anụ ọhịa ahụ ọ na-agba bụ Mba Ndị Dị n’Otu. Mkpughe 17 na-akọwa mweghachi ya n’ike mgbe ọnyá ahụ na-egbu egbu nke afọ 1798 gasịrị. Dị ka alaeze nke asatọ, ọ na-amaliteghachi ọchịchị ya, nke a na-anọchi anya ya site n’ịnya anụ ọhịa ahụ:

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

> Nwanyi ahụ nke ị hụrụ bụkwa nnukwu obodo ahụ, nke na-achị ndị eze nke ụwa. Mkpughe 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.

E buru n’amụma ọnya na-egbu egbu nke 1798 n’amaokwu nke 5–9 mgbe eze ugwu dara n’elu ịnyịnya ma nwụọ. Ahịrị abụọ ndị a n’ime Daniel 11 na-agba n’otu akara na amaokwu nke 41–45. Iwu ụbọchị Sọnde n’ime USA, nke e depụtara n’amaokwu nke 41, na-amalite ịnya ikpeazụ nke papacy n’elu anụ ọhịa ahụ—oge e gosipụtara n’ahịrị abụọ ndị a. Mgbe Ellen White kwuru na “ọtụtụ n’ime akụkọ ihe mere eme” nke mezuru na Daniel 11 “ga-emegharị ọzọ,” amaokwu nke 5–9 na 31–39 na-adakọ na amaokwu nke 41–45.

## Only Verse Forty

Naanị Amaokwu Iri Anọ

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:

Site n’amaokwu nke 31 ruo 45, naanị amaokwu nke 40 ka dị n’èzí oge amụma nke ụbọchị atọ na ọkara. Ọ na-anọchi anya akụkọ pụrụ iche n’ime otu ụzọ n’ụzọ atọ ikpeazụ nke amaokwu 45 nke Daniel. N’amaokwu nke 16, akụkọ nke Rome Alaeze Ukwu ndị ọgọ mmụọ na-apụta site n’aka ndị ọchịchị anọ—Pompey, Julius Caesar, Augustus Caesar, na Tiberius Caesar. Mmeri Augustus n’Agha Actium na 31 BC bidoro ọchịchị afọ 360 nke Rome Alaeze Ukwu, na-emezu “oge” ahụ e kwuru n’amaokwu nke 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.

> Ọ ga-abata n’udo ọbụna n’ebe kachasị abụba nke ógbè ahụ; ọ ga-emekwa ihe nna ya ha emeghị, ma ọ bụ nna nna ya ha emebeghị; ọ ga-ekesakwa n’etiti ha ihe nkwata, na ihe e kwatara n’agha, na akụnụba: ee, ọ ga-atụpụtakwa atụmatụ ya imegide ebe siri ike dị iche iche, ọbụna ruo otu oge. 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.

Mgbe Actium gasịrị, Rom mere Ijipt ógbè ya n’afọ 30 T.K. Afọ narị atọ na iri isii ka e mesịrị, n’afọ 330, Constantine bufere isi obodo alaeze ahụ site na Rom gaa Constantinople. “Oge” a kwekọrọ n’amụma na afọ 1,260 nke ọchịchị popu na afọ 7 nke amaokwu 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.

Site n’amaokwu nke 16, Rom nke Alaeze Ukwu ndị mba ọzọ na-achị ruo n’amaokwu nke 30, na-agụnye njikọ ndị Makkabi mere na Rom na usoro ọmụmụ Kraịst. Ma, amaokwu nke 16–30 kwekọrọ n’amaokwu nke 31–39 na 41–45. Ya mere, n’amaokwu iri atọ ikpeazụ nke Daniel 11, otu usoro amụma na-adịgide adịgide na-apụta—ma e wezụga amaokwu nke 40, ebe e ji 1798 na 1989 kpọọ akara “oge ọgwụgwụ.”

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.

Ewezuga ntakịrị mwepu na amaokwu nke 2 na 3—ebe onye ikpeazụ n’ime ndị isi ala asatọ na-agafe n’ịchịkwa ndị eze iri nke Mba Ndị Jikọrọ Ọnụ—amaokwu abụọ mbụ ahụ kwekọrọ na amaokwu 40, na-anọchi anya iwu Sọnde na ngbanwe site n’alaeze nke isii ruo n’alaeze nke asaa na nke asatọ. Amaokwu nke 3 na 4 kwekọrọ na amaokwu 45 na Daniel 12:1, na-egosi ịrị elu na ọdịda nke alaeze Gris, nke na-adaba n’usoro ya na iguzobe na mbibi nke ọchịchị popu n’amaokwu 41 ruo Daniel 12:1. Ma nwanyị ahụ na anụ ọhịa ọ na-agba na-eru ọgwụgwụ n’enweghị enyemaka, si otu a kpụọ okpokolo agba nke mmalite na njedebe nke Daniel 11 n’èzí akụkọ ihe mere eme nke amaokwu 40. Alexander Ukwu na-anọchi anya Mba Ndị Jikọrọ Ọnụ, na-akwa iko na akwụna nke Taịa (eze nke ugwu site n’amaokwu 41 gaa n’ihu), ndị bụ ma anụ ọhịa ahụ ma dragọn ahụ.

## Verses Nine and Ten

Amaokwu Itoolu na Iri

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.

Amaokwu nke 5–9 na-ejedebe n’oge ọgwụgwụ na 1798, ebe amaokwu nke 10 na-akọwa 1989. Ya mere, ogologo oge dị n’etiti amaokwu nke 9 na nke 10—site na 1798 ruo 1989—na-anọchi anya akụkụ ahụ e kpughere nke amaokwu nke 40, na-amalite akụkọ ihe mere eme ya zoro ezo. Iji mee ka o doo anya: ihe fọrọ nke nta ka ọ bụrụ amaokwu ọ bụla dị na Daniel 11 na-egosipụta ọchịchị papacy site na 538 ruo 1798. Amaokwu nke 40 na-ekpuchi oge site na 1798 ruo iwu Sunday na USA. Amaokwu nke 6–9 na-anọchi anya oge papal, ebe amaokwu nke 10 na-ebu amụma tupu oge eruo banyere ọdịda USSR na 1989. Ya mere, amaokwu nke 11–15 na-ekpuchi oge site na 1989 ruo iwu Sunday, dịka e si anọchi ya anya n’amaokwu nke 16, 31, na 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).

E kewara amaokwu nke 40 ụzọ abụọ. Nke mbụ, site n’afọ 1798 ruo 1989, na-amalite ma na-agwụ n’ime “oge ọgwụgwụ.” Nkera nke abụọ na-amalite n’afọ 1989, ebe nkera nke mbụ na-ejedebe. Amaokwu nke 1 na nke 2 na-akọwapụta usoro ndị isi ala malite n’afọ 1989, kwekọọ na akụkụ nke abụọ nke amaokwu nke 40. Amaokwu nke 11 na-egosi mmalite agha Ukraine n’afọ 2014, ebe amaokwu nke 12 na-eme ka pụta ìhè nsonaazụ ndị eze ndịda ahụ meriri emeri na-ewetara onwe ya. Amaokwu nke 13 na-abịaru nso n’imezu ya, ma n’ebe a anyị na-arịba ama na amaokwu nke 11 dara n’ime akụkụ nke abụọ nke amaokwu nke 40—mgbe 1989 gasịrị, ma tupu iwu ụbọchị Sọnde (amaokwu nke 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.

Amaokwu 13–15 na-ezo aka n’Agha Panium n’afọ 200 T.K., afọ ahụ Rom ndị na-ekpere arụsị malitere itinye aka n’ihe omume mmadụ, nke jikọtara na agha ahụ. Ebe nke a mere tupu Pompei abanye na Jerusalem n’amaokwu 16, ọ na-enye àmà akụkọ ihe mere eme nke na-achọpụta amaokwu 41 dị ka iwu ụbọchị Sọnde na USA.

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.”

Ahịrị amụma ọ bụla na mmezu ya n’akụkọ ihe mere eme dị na Daniel 11 dị n’ime akụkọ ihe mere eme nke amaokwu 40 (1798 ruo n’iwu ụbọchị Sọnde) ma ọ bụ site n’amaokwu 41 ruo Daniel 12:1. N’ime amaokwu iri anọ na ise ahụ, amaokwu 1, 2, 7–15, na 40—n’ọnụkọta ha bụ iri na abụọ—na-emetụta ahịrị oge nke amaokwu 40 mgbe a na-etinye ahịrị n’elu ahịrị. Amaokwu 40 na-ekewa n’akụkụ abụọ na 1989. Amaokwu 1, 2, na 10–15 kwekọrọ na ọkara nke abụọ ya. Amaokwu 1 na 2 na-esochi ahịrị ndị isi ala n’akụkọ ihe mere eme nke anụ ọhịa nke ụwa, ebe amaokwu 10–15 na-egosi agha nnọchi anya atọ nke eze ugwu (ike ndị pope) haziri site na 1989 ruo n’iwu ụbọchị Sọnde. Agha nnọchi anya atọ ahụ na-amalite na United States, nke a kọwara n’amaokwu 40 dị ka “ụgbọ agha, ụgbọ mmiri, na ndị na-agba ịnyịnya.”

We will continue in the next article.

Anyị ga-aga n’ihu n’isiokwu sochirinụ.

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