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# Panium - Number One

Panium - Nomer Siji

Chapter Eleven

Bab Sewelas

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:

Wis sawetara wektu, kita wis ngarahake manah lan kawigatosan kita marang sajarah kang kasamun ing Daniel 11:40, lan ing sawatara minggu pungkasan iki, Pangéran wis nuntun panggalih kita marang 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.

> Lan atiné raja loro iki bakal tumuju marang piala, lan wong loro iku bakal ngucap goroh ana ing satunggaling méja; nanging iku ora bakal kasil, amarga wekasané isih bakal kelakon ing wektu kang wus katetepaké. 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.

Wiwitané, aku durung yakin bab rinciané—kapan, ing ngendi, lan sapa sing lungguh ana ing méja kuwi, padha saling matur goroh—nanging pitakon-pitakon iki saiki lagi ditliti manèh. Sajeroning sawetara dina Sabat kapungkur, aku wis nindakaké sawatara kaluputan cilik nalika ngudi ngliwati larik-larik iki. Nanging, lumantar apa sing dakpracaya minangka pituduhing pangayomaning Allah, pakempalan-pakempalan sing kaweca ing ayat 13–15, sing dilambangaké déning Kaisaréa Filipi, wiwit kababar. Sanadyan isih ana sawatara unsur sing mbutuhaké panyampurnan, aku pracaya yèn Pangéran wis ngangkat asta Panjenengané saka ayat-ayat iki supaya maknané kababar.

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.

Pangretosan iki langsung ngrembaka cetha sawisé pasamuwan Zoom ing Sabat kepungkur. Seminggu sadurungé kuwi, aku kasengsem banget déning sesambungan sajarah kang ruwet lan jlimet ing ayat 10–15. Aku nulis lan ngirim pesen teks marang sawetara wong, njlentrehaké pamikiranku, lan nyuwun idin supaya bisa dakwenehaké ing wayah Jumat sore. Aku lagi ngupaya nata prakara-prakara ing sajroning ayat-ayat mau, kanthi keyakinan yèn ana prakara kang pinunjul banget lan jero tegesé. Pancen ana, nanging dudu kaya kang wiwitané dakusulaké. Sanadyan sajroning seminggu setengah kepungkur aku bola-bali kesandhung nalika gumulat karo pérangan iki, aku ngenali sawijining panguwasaing pangrèhing Allah kang wis dakrasa akrab. Gusti lagi mbikak segel sawijining kayektèn kang mirunggan lan wigati banget. Sawisé unsur manungsa kawedhar kanthi tuntas lan disisihaké, kayektèn iku—kang kabukak déning Singa saka taler Yehuda—katon luwih jero tinimbang kang biyèn tau dakmangertèni.

## Verse Five through Nine

Ayat Lima nganti Sanga

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 sisih kidul, nggambarake Ptolemeus, kang bakal menang ing perang Ukraina, netepi ayat 11. Sacara historis, kamenangan Ptolemeus IV Philopator ing Peperangan Raphia netepi ayat iki, minangka pralambang tumrap kasil Putin sing wis cedhak. Ayat 5–9 ngandharake sawijining sajarah kang mratandhani luwih dhisik pamaréntahan kapausan sajrone 1.260 taun (538–1798) kanthi rinci temen. Rincian-rincian iki wis bola-bali ditliti ing jaman-jaman kapungkur, mula ing kéné aku mung bakal nyorot sawijining tenger profetik kang katetepake ing ayat 5–9 lan kang kakumandhangake manèh ing mangsa 538 nganti 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 iki diwiwiti kanthi sawijining prajanjèn antarané karajan Ptolemaik ing sisih kidul lan karajan Seleukid ing sisih lor, kang disahaké nalika ratu ing sisih kidul maringaké putriné dadi garwané ratu ing sisih lor. Panyawijèn iki miwiti sawijining rentang pitung taun kang mungkasi nalika ratu ing sisih kidul nyerbu sisih lor, nangkep ratu ing sisih lor lan nggawa dhèwèké dadi tawanan menyang Mesir, lan sawisé kuwi ratu kang katangkep mau séda sawisé tiba saka jaran.

## A Broken Treaty

Prajanjian kang Kacilakan

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.

Panyerangan iku asalé saka prajanjèn sing wis dilanggar. Sawisé mangsa pitung taun iku diwiwiti, ratu saka lor nyingkiraké garwané kang kapisan supaya bisa nggarwa putri saka kidul lan ngukuhaké prajanjèn iku. Ing tembé, dhèwèké mbuwang garwa saka kidul mau lan mulihaké ratuné kang asli. Prastawa iki njalari ratu kang kapisan mrentah supaya ngukum pati ratu saka kidul bebarengan karo para pandhèrèké, nganti nuwuhaké bebendu gedhé saka kulawarga ratu kidul ing 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.

Kanthi kawicaksanan pangenalan nabi, pitung taun bisa katitik minangka rong mangsa saben-saben telung setengah taun, kaya katuduhake déning telung setengah taun sadurungé lan sawisé salib, kang bebarengan makili minggu sing lumantar iku Kristus netepaké prajanjian. Telung setengah iku uga katitik ana ing paukuman pitu kaping sing kalaksanakake marang karajan sisih lor Israèl wiwit taun 723 SM nganti taun 1798. Pitu kaping iku kabagi dadi rong mangsa saben-saben sèwu rong atus sawidak, kanthi taun 538 minangka titik tengahan. Gambaran-gambaran bab pitu kang kabagi dadi rong mangsa telung setengah iki dudu prakara kebeneran, nanging prakara kang disengaja.

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.

Ing pamecahe minggu punika, Kristus netepake prajanjian; salib punika nggambarake pusatipun, lan kanthi mekaten punika nandhani Kristus ngaturake pawartos punika piyambak sajroning telung taun setengah, lajeng para sakabate ngaturake pawartos ing mangsa ingkang sami. Ing pitung wekdal nglawan karajan lor, taun 538 mbelah sajarah dados satunggal mangsa nalika kapirangan ngidak-idak papan suci lan bala, lajeng kapausan ngidak-idak papan suci lan bala sajroning mangsa ingkang sami. Ing pralambang kenabian, “pitung” dipralambangake kanthi telung taun setengah, ingkang salajengipun dipralambangake déning patang dosa kalih wulan, telung dina setengah utawi taun, sèwu kalih atus suwidak, rong puluh lima rong puluh, lan satunggal mangsa, rong mangsa, saha sapara mangsa. Miturut konteksipun, kabèh cacah punika saged dipun-gantos-gantosake.

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.

Prajanjian ing antarané Karajan Ptolemaik, sing dipréntah déning para turuné Ptolemy I (salah sawijining jenderalipun Alexander Agung), sing nguwasani Mesir, lan Kakaisaran Seleukia, sing dipréntah déning para turuné Seleucus I (jenderal liyané saka Alexander), sing nguwasani pérangan gedhé Wétan Tengah, kalebu Siria, iku mungkasi Perang Siria Kapindho ing taun 253 SM. Perang iku wis diwiwiti pitung taun sadurungé, yaiku ing taun 260 SM. Pitung taun sawisé prajanjian iku dipastèkaké, prajanjian iku dilanggar ing taun 246 SM. Patbelas taun, kabagi dadi rong mangsa pitung taun. Separo pisanan iku perang lan separo kapindho iku tentrem. Patbelas taun iku diwiwiti kanthi Perang Siria Kapindho lan dipungkasi kanthi Perang Siria Katelu. Jinising simetri ing sajarah iki saya katonjol nalika panjenengan mangertèni yèn sajarah iku dipratelakaké ing ayat lima nganti sangang saka pasal sewelas. Prajanjian iku lan pelanggarané dadi pokok utama ayat-ayat kasebut lan sajarah sing netepi ayat-ayat mau.

This aligns with the papal domination from 538 to 1798. Near the end of that era, Napoleon Bonaparte entered 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.

Prakawis iki salaras karo dominasi kapapaan wiwit taun 538 nganti 1798. Cedhak pungkasaning jaman iku, Napoleon Bonaparte mlebu ing sawijining prajanjian karo Vatikan. Kanthi nyebut pelanggaran Vatikan marang Prajanjian Tolentino taun 1797, Napoleon ngutus Jenderal Berthier ing taun 1798 supaya nyekel paus minangka tawanan. Paus mau séda ing Prancis ing taun 1799. Mangsa 1.260 taun iki diandharaké kanthi rinci ana ing 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 sejajar karo ayat 31–39, maringi rong paseksi ana ing Daniel 11. Loro-loroné nuduhaké tenger-tenger profètis kang padha, mbukak dinamika antarané para ratu ing sisih kidul lan sisih lor. Saben mangsa dilambangaké déning telung taun setengah, lan dipungkasi kanthi ratu sisih kidul menang, nyekel ratu sisih lor, lan nggawa dhèwèké menyang tanah kidul, ing ngendi ratu-ratu lor loro-loroné mati. Ing kaloro kedadéan iku, kaya kang kasebut ing teks, ratu sisih kidul bali karo barang rampasan:

> 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.

> Lan uga bakal nggawa para tawanan menyang Mesir, yaiku allah-allahé, para panggedhéné, lan piranti-pirantié kang aji saka salaka lan emas; lan dhèwèké bakal tetep lestari nganti sawetara taun luwih suwe tinimbang ratu lor. 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:

Kanggo Ptolemy, iki yaiku bandha sing sadurungé dijarah déning raja lor; déné kanggo Napoleon, iki yaiku kasugihan Vatikan sing dirampas lan digawa menyang Prancis. Loro garis paseksi iki nuduhaké yèn pejahé raja lor dilambangaké kanthi tumibane saka jaran. Ing Wahyu 17, wanita sing nunggang kéwan iku makili Gréja Katulik:

> 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.

> Mulané dhèwèké ngeteraké aku ana ing Roh menyang ara-ara samun; lan aku weruh ana wong wadon lenggah ana ing sadhuwuré kéwan warna abang kirmizi, kebak asmane pangéca marang Allah, lan nduwèni pitu sirah lan sapuluh sungu. 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:

Kéwan galak kang ditumpaki déning wong wadon iku yaiku United Nations. Wahyu 17 njlentrehake pamulihané marang kakuwasan sawisé tatu pati ing taun 1798. Minangka karajan kaping wolu, dhèwèké nerusaké pamaréntahané manèh, dilambangaké kanthi nunggang kéwan galak mau:

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

> Lan wong wadon kang kokdeleng iku kutha gedhé iku, kang mrentah para ratu ing 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.

Tatune matèni ing taun 1798 wis diprayogakaké sadurungé ing ayat 5–9 nalika ratu sisih lor tiba saka jaran lan mati. Rong larik iki ing Daniel 11 lumaku sajajar karo ayat 41–45. Angger-angger dina Minggu ing USA, kang ditandhani ing ayat 41, miwiti tunggangan pungkasan kapausan ing kéwan iku—sawijining mangsa kang kacermin ing rong larik iki. Nalika Ellen White nyathet manawa “akeh saka sajarah” sing kasampurnakaké ing Daniel 11 “bakal kaulang,” ayat 5–9 lan 31–39 selaras karo ayat 41–45.

## Only Verse Forty

Mung Ayat Patang Puluh

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:

Wiwit ayat 31 nganti 45, mung ayat 40 kang mapan ana ing sanjabaning periode kenabian telung dina satengah. Ayat iki nggambarake sawijining sajarah kang unik ing sajroning sapratelon pungkasan saka 45 ayaté Daniel. Ing ayat 16, sajarah Roma Kakaisaran kafir kababar lumantar papat panguwasa—Pompey, Julius Caesar, Augustus Caesar, lan Tiberius Caesar. Kamenangan Augustus ing Peperangan Actium ing taun 31 SM miwiti pamaréntahan Roma Kakaisaran sajrone 360 taun, kanthi mangkono netepi “wektu” ing 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.

> Panjenengané bakal mlebu kanthi tentrem malah tekan panggonan-panggonan kang paling subur ing provinsi iku; lan panjenengané bakal nindakaké apa kang durung tau ditindakaké déning para leluhuré, utawa déning leluhuré para leluhuré; panjenengané bakal nyebarake ing antarané wong-wong mau barang rampasan, barang jarahan, lan kasugihan: malah panjenengané bakal ngrancang siasaté nglawan bètèng-bètèng kang kuwat, nganti sawatara mangsa. 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.

Sasampuné Actium, Roma ndadèkaké Mesir dados sawijining provinsi ing taun 30 SM. Telung atus nem puluh taun salajengipun, ing taun 330, Constantine mindhah ibukutha kakaisaran saking Roma dhateng Konstantinopel. “Wektu” punika selaras kanthi profetik kaliyan 1.260 taun pamaréntahan kapausan lan 7 taun ing 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.

Wiwit ayat 16, Roma Kakaisaran kapir nguwasani nganti ayat 30, nyakup prajanjian para Makabe karo Roma lan garis turunan Kristus. Nanging, ayat 16–30 selaras karo ayat 31–39 lan 41–45. Mulané, ing 30 ayat pungkasan Daniel 11, metu sawijining garis ramalan kang ajeg—kajaba ayat 40, ing ngendi “wektu wekasan” ditandhani ing taun 1798 lan 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 is both the beast and the dragon.

Kanthi sawetara pangecualèn cilik ing ayat 2 lan 3—ing kono sing pungkasan saka wolung présidhèn ngalih dadi nguwasani sepuluh ratu saka Perserikatan Bangsa-Bangsa—rong ayat kawitan iku cocog karo ayat 40, nggambarake angger-angger Minggu lan owahing saka karajan kaping nem menyang karajan kaping pitu lan kaping wolu. Ayat 3 lan 4 cocog karo ayat 45 lan Daniel 12:1, nggambarake munggah lan rubuhe karajan Yunani, minangka paralel karo madege lan karusakane kapausan ing ayat 41 nganti Daniel 12:1. Loro-loroné, yaiku wong wadon lan kéwan galak sing ditumpaki déning wong wadon mau, padha mungkasi tanpa pitulungan, saéngga mraèkaké wiwitan lan pungkasan Daniel 11 ing njaban sajarah ayat 40. Aleksander Agung nglambangake Perserikatan Bangsa-Bangsa, padha laku jina karo sundel saka Tirus (raja ing sisih lor wiwit ayat 41 lan sabanjuré), sing sekaligus dadi kéwan galak lan naga.

## Verses Nine and Ten

Ayat Sanga lan Sepuluh

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 dipunrampungaken nalika wekdal pungkasan ing taun 1798, dene ayat 10 nandhani taun 1989. Mangkono, rentang antawisipun ayat 9 lan 10—saking 1798 dumugi 1989—nglambangaken pérangan ingkang kaandharaken saking ayat 40, miwiti sajarahipun ingkang kasingid. Kangge njlentrehaken: meh saben ayat ing Daniel 11 nggambaraken pamaréntahan kapausan wiwit taun 538 dumugi 1798. Ayat 40 nyakup taun 1798 dumugi angger-angger dina Minggu ing Amerika Sarékat. Ayat 6–9 dados pralambang jaman kapausan, dene ayat 10 ndhisiki ambrukipun USSR ing taun 1989. Mila, ayat 11–15 nyakup rentang wiwit taun 1989 dumugi angger-angger dina Minggu, kados ingkang kaéling-elingaken wonten ing ayat 16, 31, lan 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 dadi rong pérangan. Pérangan kapisan, saka taun 1798 nganti 1989, diwiwiti lan dipungkasi déning sawijining “wektu pungkasan.” Pérangan kapindho diwiwiti ing taun 1989, ing papan nalika pérangan kapisan rampung. Ayat 1 lan 2 ngenali runtutan présidhèn sing diwiwiti ing taun 1989, selaras karo pérangan kapindho saka ayat 40. Ayat 11 nandhani wiwitaning perang Ukraina ing taun 2014, déné ayat 12 nyorot akibat-akibat sing ratu kidul sing menang iku ndadèkaké tumrap awaké dhéwé. Ayat 13 wus nyedhaki kasampurnan, nanging ing kéné kita nyathet yèn ayat 11 ana ing sajroning pérangan kapindho saka ayat 40—sawisé 1989, nanging sadurungé undhang-undhang 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 nuding marang Perang Panium ing taun 200 SM, yaiku taun nalika Roma kapir wiwit ngleksanakake pangaribawa marang prakara-prakara manungsa, kang magepokan karo perang iku. Kadadeyan iki dumadi adoh sadurunge mlebué Pompey menyang Yérusalèm ing ayat 16, lan iki maringi bukti sajarah kang ngenali ayat 41 minangka hukum Minggu ing Amérika Sarékat.

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.”

Saben garis kenabian lan panggenapingé ing sajarah ing Daniel 11 dumunung salah siji ana ing sajarah ayat 40 (1798 tekan undhang-undhang Minggu) utawa wiwit ayat 41 nganti Daniel 12:1. Saka 45 ayat mau, ayat 1, 2, 7–15, lan 40—cacahé rolas—ditrapaké marang garis wektu ayat 40 nalika dilapisi garis ing ndhuwur garis. Ayat 40 kabagi dadi rong pérangan ing taun 1989. Ayat 1, 2, lan 10–15 cocog karo separo kapindhoné. Ayat 1 lan 2 nlusuri garis para présidhèn ing sajarah kéwan bumi, déné ayat 10–15 nggambaraké telung perang proksi sing diatur déning ratu sisih lor (kakuwatan kapausan) wiwit taun 1989 nganti undhang-undhang Minggu. Telung perang proksi mau diwiwiti karo Amérika Sarékat, sing ing ayat 40 diidentifikasi minangka “kreta, kapal, lan para nunggang jaran.”

We will continue in the next article.

Kita badhé nerusaké ing artikel salajengipun.

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