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# Panium - Number One

Paniumu – Nọ́mbà Kìn-ín-ní

Chapter Eleven

Orí Kọkànlá

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:

Fún ìgbà díẹ̀ sẹ́yìn, a ti ń dojúkọ àfiyèsí wa sí ìtàn àṣírí ti Dáníẹ́lì 11:40, àti ní àwọn ọ̀sẹ̀ tí ó ṣẹ̀ṣẹ̀ kọjá, Olúwa ti fà àfiyèsí wa sí ẹsẹ̀ 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.

> Ọkàn àwọn ọba méjèèjì wọ̀nyí yóò sì wà láti ṣe ibi, wọn yóò sì máa sọ èké níbi tábìlì kan náà; ṣùgbọ́n kò ní ṣàṣeyọrí: nítorí ìgbẹ̀yìn náà ṣì yóò wà ní àkókò tí a yàn. Dáníẹ́lì 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.

Ní ìbẹ̀rẹ̀, mi ò dájú nípa àwọn kíkún inú ọ̀ràn náà—ìgbà wo ni, níbo ni, àti àwọn ta ni wọ́n jókòó lẹ́gbẹ̀ẹ́ tábìlì náà, tí wọ́n ń bá ara wọn sọ èké—ṣùgbọ́n àwọn ìbéèrè wọ̀nyí ti wà lábẹ́ àtúnyẹ̀wò báyìí. Ní àwọn Sábáàtì díẹ̀ tí ó kọjá, mo ṣe àwọn àṣìṣe kan bí mo ṣe ń ṣiṣẹ́ láti là àwọn ìlà wọ̀nyí já. Síbẹ̀, nípasẹ̀ ohun tí mo gbàgbọ́ pé ó jẹ́ ìtọ́sọ́nà ìpèsè Ọlọ́run, àwọn ìṣọ̀kan tí a ṣojú fún nínú ẹsẹ̀ 13–15, tí Kesarea Filipi jẹ́ àmì ìṣàpẹẹrẹ wọn, bẹ̀rẹ̀ sí í túbọ̀ hàn. Bí ó tilẹ̀ jẹ́ pé àwọn apá kan ṣì nílò àtúnṣe síi, mo gbàgbọ́ pé Oluwa ti gbé ọwọ́ Rẹ̀ kúrò lórí àwọn ẹsẹ̀ wọ̀nyí láti ṣí ìtumọ̀ wọn payá.

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.

Ìmọ̀ yìí di mímọ̀ gbangba lójú mi lẹ́sẹ̀kẹsẹ̀ lẹ́yìn ìpàdé Zoom ti Sábá ọdún tó kọjá. Ní ọ̀sẹ̀ kan ṣáájú náà, mo ti ní ìkanra gidigidi nípa ìfarapọ̀ pẹ̀kipẹ̀ki àwọn ìtàn nínú ẹsẹ̀ 10–15. Mo kọ ìfiránṣẹ́ ọ̀rọ̀ kan, mo sì rán án sí àwọn ènìyàn díẹ̀, ní fífi àwọn èrò mi lélẹ̀, mo sì béèrè láti pín wọn ní ìrọ̀lẹ́ ọjọ́ Ẹtì. Mo ń gbìyànjú láti ṣètò àwọn ọ̀ràn inú àwọn ẹsẹ̀ wọ̀nyí, ní ìdánilójú pé ohun kan wà níbẹ̀ tó ní ìjẹ́pàtàkì jìnàjìnà. Ó wà bẹ́ẹ̀ nítòótọ́, ṣùgbọ́n kì í ṣe ohun tí mo kọ́kọ́ dábàá. Láìka àwọn ìṣubú mi sí ní ọ̀sẹ̀ kan àtààbọ̀ sẹ́yìn bí mo ti ń jàkadì pẹ̀lú ẹsẹ̀ yìí, mo mọ ìpèsè ìtọ́sọ́nà Ọlọ́run kan tí mo ti mọ̀ tẹ́lẹ̀. Olúwa ń tú ìdì èdìdì òtítọ́ pàtàkì kan, tó jẹ́ kókó ìyè, sílẹ̀. Nígbà tí a bá ti fi apá ènìyàn hàn ní kíkún, tí a sì ti yà á kúrò lẹ́gbẹ̀, òtítọ́ náà—èyí tí Kìnìún ẹ̀yà Júdà ṣí sílẹ̀—fi ara rẹ̀ hàn pé ó jinlẹ̀ jù bí mo ti lóye rẹ̀ lọ.

## Verse Five through Nine

Ẹsẹ Karun-un sí Kẹsàn-án

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, gẹ́gẹ́ bí ọba gúúsù, jọ Ptolemy, ẹni tí yóò ṣẹ́gun nínú ogun Ukraine, ní fífi ẹsẹ̀ 11 ṣẹ. Ní ìtàn, ìṣẹ́gun Ptolemy IV Philopator ní Ogun Raphia ni ó mú ẹsẹ̀ yìí ṣẹ, ó sì jẹ́ àfihàn ṣáájú ìṣẹ́gun Putin tó súnmọ́lé. Àwọn ẹsẹ̀ 5–9 ṣàlàyé ìtàn kan tí ó ṣojú-ṣáájú ìṣàkóso ọdún 1,260 ti ìjọ póòpù (538–1798) pẹ̀lú ìlànà kíkún gan-an. A ti ṣe àyẹ̀wò àwọn kúlẹ̀kúlẹ̀ wọ̀nyí léraléra ní ìgbà tí ó ti kọjá, nítorí náà níbí, èmi yóò fi ọ̀kan lára àwọn àmì-ọ̀nà àsọtẹ́lẹ̀ tí a mú ṣẹ nínú ẹsẹ̀ 5–9 hàn, tí a sì tún gbọ́ ìró rẹ̀ nínú àsìkò láti 538 sí 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.

Àkókò yìí bẹ̀rẹ̀ pẹ̀lú májẹ̀mú kan láàárín ìjọba Ptolemaic ti gúúsù àti ìjọba Seleucid ti àríwá, tí a fi ìgbéyàwó múlẹ̀ nígbà tí ọba gúúsù fi ọmọbìnrin rẹ̀ fún ọba àríwá níyàwó. Ìṣọ̀kan yìí dá àkókò ọdún méje sílẹ̀, èyí tí ó parí nígbà tí ọba gúúsù gbógun ti àríwá, tí ó mú ọba àríwá ní ìgbèkùn lọ sí Ejibiti, àti pé ọba tí a mú ní ìgbèkùn náà kú nígbà tí ó ṣubú kúrò lórí ẹṣin.

## A Broken Treaty

Májẹ̀mú Tí A Fọ́

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.

Ìkọlù náà wáyé láti inú májẹ̀mú tí a ti fọ́. Lẹ́yìn tí àkókò ọdún méje náà bẹ̀rẹ̀, ọba àríwá fi aya rẹ̀ àkọ́kọ́ sílẹ̀ kí ó lè fẹ́ ọmọ ọba obìnrin gúúsù náà, kí ó sì fi bẹ́ẹ̀ mú kí májẹ̀mú náà dúró ṣinṣin. Lẹ́yìn náà, ó kọ aya gúúsù náà sílẹ̀, ó sì tún fi ayaba rẹ̀ àkọ́kọ́ sí ipò rẹ̀. Èyí mú kí ayaba àkọ́kọ́ náà pa ayaba gúúsù náà àti àwọn tí wọ́n bá a wá, ohun tí ó sì mú ìbínú gbígbóná dide nínú ẹbí ayaba gúúsù náà ní Ejibiti.

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.

Pẹ̀lú ìmòye àsọtẹ́lẹ̀, ọdún méje ni a lè rí gẹ́gẹ́ bí àkókò méjì ti ọdún mẹ́ta àtààbọ̀, gẹ́gẹ́ bí a ti fihàn nípa ọdún mẹ́ta àtààbọ̀ ṣáájú àti lẹ́yìn àgbélébùú, tí wọ́n jọ ṣe aṣojú ọ̀sẹ̀ náà tí Kristi fi fìdí májẹ̀mú múlẹ̀. A tún mọ ọdún mẹ́ta àtààbọ̀ náà nínú ègún ìgbà méje tí a mú ṣẹ sí orílẹ̀-èdè àríwá Ísírẹ́lì láti ọdún 723 BC títí dé 1798. Ìgbà méje yẹn ni a pín sí àkókò méjì ti ẹgbẹ̀rún kan ó lé ọgọ́ta ọdún, pẹ̀lú 538 gẹ́gẹ́ bí ibi àárín. Àwọn àpẹẹrẹ wọ̀nyí ti méje tí a pín sí àkókò méjì ti mẹ́ta àtààbọ̀ kì í ṣe ohun àìlètò; ó jẹ́ ohun tí a ṣe pẹ̀lú ète.

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.

Nínú ìpín ọ̀sẹ̀ náà, Kristi fi májẹ̀mú náà múlẹ̀; àgbélébùú sì dúró gẹ́gẹ́ bí àárín, àti nípa bẹ́ẹ̀ ó fi hàn pé Kristi tikára rẹ̀ ń gbé ìránṣẹ́ ìhìn náà kalẹ̀ fún ọdún mẹ́ta àtààbọ̀, lẹ́yìn èyí ni àwọn ọmọ-ẹ̀yìn Rẹ̀ sì gbé ìránṣẹ́ náà kalẹ̀ fún àkókò kan náà. Nínú àwọn àkókò méje tí a dojú kọ ìjọba àríwá, 538 pín ìtàn náà sí àkókò kan nígbà tí ẹ̀sìn àwọn aláìnígbọ́ràn tẹ tẹ́ńpìlì mímọ́ àti ogun náà mọ́lẹ̀, tí ìjọba póòpù sì tẹ tẹ́ńpìlì mímọ́ àti ogun náà mọ́lẹ̀ lẹ́yìn náà fún àkókò kan náà. Nínú àpẹẹrẹ àsọtẹ́lẹ̀, “méje” ni a ń ṣàfihàn pẹ̀lú mẹ́ta àtààbọ̀, èyí tí a sì tún ń ṣàfihàn nípa oṣù méjìlélógójì, ọjọ́ tàbí ọdún mẹ́ta àtààbọ̀, ẹgbẹ̀rún kan ó lé ọgọ́fà, ẹgbàá márùn-ún ogún méjì, àti àkókò kan, àwọn àkókò, àti ìpín àkókò. Nínú ìpè-òye ọ̀rọ̀ náà, gbogbo àwọn iye wọ̀nyí lè rọ́pò ara wọn.

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.

Àdéhùn tí a dá láàárín Ìjọba Ptolemy, tí àwọn ọmọ-ìran Ptolemy Kìíní ń ṣàkóso—ẹni tí ó jẹ́ ọ̀kan nínú àwọn jagunjagun Alexander Ńlá—tí ó ń darí Íjíbítì, àti Ìjọba Seleucid, tí àwọn ọmọ-ìran Seleucus Kìíní ń ṣàkóso—ẹni mìíràn nínú àwọn jagunjagun Alexander—tí ó ń ṣàkóso apá ńlá ti Àárín Gbùngbùn Ìlà Oòrùn, pẹ̀lú Síríà, ni ó parí Ogun Síríà Kejì ní ọdún 253 ṣáájú Kristi. Ogun náà ti bẹ̀rẹ̀ ní ọdún méje ṣáájú, ní 260 ṣáájú Kristi. Ọdún méje lẹ́yìn tí wọ́n fìdí àdéhùn náà múlẹ̀ ni a ṣẹ̀ ẹ́ ní 246 ṣáájú Kristi. Ọdún mẹ́rìnlá, tí a pín sí àkókò ọdún méje méjì. Ìdajì àkọ́kọ́ jẹ́ ogun, ìdajì kejì sì jẹ́ àlàáfíà. Ọdún mẹ́rìnlá náà bẹ̀rẹ̀ pẹ̀lú Ogun Síríà Kejì, ó sì parí pẹ̀lú Ogun Síríà Kẹta. Irú ìbámu bẹ́ẹ̀ nínú ìtàn ni a túbọ̀ mú hàn gbangba nígbà tí o bá mọ̀ pé a ṣàfihàn ìtàn náà nínú ẹsẹ̀ karùn-ún títí dé ẹsẹ̀ kẹsàn-án ti orí kọkànlá. Àdéhùn náà àti bí a ṣe ṣẹ̀ ẹ́ ni ohun tí àwọn ẹsẹ̀ náà, àti ìtàn tí ó mú wọn ṣẹ, dojú kọ.

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.

Èyí bá ìṣàkóso àṣẹ póòpù mu láti ọdún 538 sí 1798. Ní ìkẹyìn àkókò náà, Napoleon Bonaparte wọ inú àdéhùn pẹ̀lú Vatican. Ní fífi ìrúfin Vatican sí Àdéhùn Tolentino ti ọdún 1797 hàn gẹ́gẹ́ bí ìdí, Napoleon rán Gbogbogbo Berthier ní ọdún 1798 láti mú póòpù náà ní ìgbèkùn. Póòpù náà kú ní ilẹ̀ Faransé ní ọdún 1799. Àkókò ọdún 1,260 yìí ni a ṣàlàyé ní kíkún nínú ẹsẹ̀ 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:

Ìtàn ẹsẹ̀ 5–9 bá ti ẹsẹ̀ 31–39 lọ ní ìfararọ̀, ní fífi ẹlẹ́rìí méjì kalẹ̀ nínú Danieli 11. Àwọn ìlà méjèèjì ní àwọn àmì ọ̀nà wòlíì kan náà pátápátá, tí wọ́n sì ń ṣàfihàn ìṣísẹ̀pọ̀ láàárín àwọn ọba gúúsù àti àríwá. Àkókò kọ̀ọ̀kan ni a ṣàpẹẹrẹ rẹ̀ pẹ̀lú ọdún mẹ́ta àtààbọ̀, tí ó sì parí nípa bí ọba gúúsù ṣe borí, mú ọba àríwá, tí ó sì kó ọ lọ sí ilẹ̀ gúúsù, níbi tí àwọn ọba àríwá méjèèjì ti kú. Nínú ọ̀ràn méjèèjì, gẹ́gẹ́ bí ọ̀rọ̀ náà ti sọ, ọba gúúsù padà pẹ̀lú ìkógun:

> 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.

> Yóò sì tún mú àwọn ọlọ́rìṣà wọn, pẹ̀lú àwọn ọmọ-aládé wọn, àti pẹ̀lú àwọn ohun èlò wọn tí ó níyelórí ti fàdákà àti ti wúrà, lọ sí ìgbèkùn sí Íjíbítì; yóò sì pé ọdún púpọ̀ ju ọba àríwá lọ. Dáníẹ́lì 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:

Fún Ptolemy, èyí jẹ́ iṣúra tí ọba àríwá ti kó ní ìjìnlẹ̀ tẹ́lẹ̀; fún Napoleon, ó jẹ́ ọrọ̀ Vatican tí a kó ní ìkógun tí a sì mú lọ sí France. Àwọn ìlà ẹ̀rí méjèèjì wọ̀nyí fi hàn pé ikú ọba àríwá ni a ṣàpẹẹrẹ rẹ̀ nípa ṣíṣubú kúrò lórí ẹṣin. Nínú Ìfihàn 17, obìnrin tí ó gùn ẹranko náà dúró fún Ṣọ́ọ̀ṣì Kátólíìkì:

> 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.

> Nítorí náà, ó gbé mi lọ nínú Ẹ̀mí sí aginjù: mo sì rí obìnrin kan tí ó jókòó lórí ẹranko kan tí ó ní àwọ̀ elése pupa, tí ó kún fún àwọn orúkọ ọ̀rọ̀-òdì sí Ọlọ́run, tí ó ní orí méje àti ìwo mẹ́wàá. Ìfihàn 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:

Ẹranko tí ó gùn lé lórí ni Àjọ Ìṣọ̀kan Àgbáyé. Ìfihàn 17 ṣàpèjúwe ìmúpadàbọ̀sípò agbára rẹ̀ lẹ́yìn ọgbẹ́ ikú ti ọdún 1798. Gẹ́gẹ́ bí ìjọba kẹjọ, ó tún bẹ̀rẹ̀ sí í jẹ ọba, èyí tí a fi gígun ẹranko náà ṣàpẹẹrẹ:

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

> Obìnrin tí ìwọ sì rí yẹn ni ìlú ńlá náà, tí ń jọba lórí àwọn ọba ayé. Ìfihàn 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.

Ọgbẹ́ ikú ti ọdún 1798 ni a ti ṣàfihàn ṣáájú nínú ẹsẹ 5–9 nígbà tí ọba àríwá ṣubú kúrò lórí ẹṣin, ó sì kú. Ìlà méjì wọ̀nyí nínú Dáníẹ́lì 11 ń lọ ní ìbámu pẹ̀lú ẹsẹ 41–45. Òfin Ọjọ́ Àìkú ní orílẹ̀-èdè Amẹ́ríkà, tí a sàmì sí nínú ẹsẹ 41, bẹ̀rẹ̀ ìrìn-ajo ìkẹyìn ti pàápàá lórí ẹranko náà—àkókò kan tí a fi hàn nínú ìlà méjì wọ̀nyí. Nígbà tí Ellen White ṣe àkíyèsí pé “púpọ̀ nínú ìtàn” tí a mú ṣẹ nínú Dáníẹ́lì 11 “yóò tún wáyé,” ẹsẹ 5–9 àti 31–39 bá ẹsẹ 41–45 mu.

## Only Verse Forty

Ẹsẹ̀ Kẹ́rìnlélógójì Nìkan

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:

Láti ẹsẹ̀ 31 títí dé 45, ẹsẹ̀ 40 nìkan ló dúró níta àkókò àsọtẹ́lẹ̀ ti ọjọ́ mẹ́ta àtààbọ̀. Ó ṣàfihàn ìtàn aláìlẹ́gbẹ́ kan nínú ìdámẹ́ta ìkẹyìn ti ẹsẹ̀ 45 Dáníẹ́lì. Nínú ẹsẹ̀ 16, ìtàn Róòmù Ọba-ọba aláìnígbọ̀ràn sí Ọlọ́run ń ṣípayá nípasẹ̀ àwọn alákòóso mẹ́rin—Pompey, Julius Caesar, Augustus Caesar, àti Tiberius Caesar. Ìṣẹ́gun Augustus ní Ogun Actium ní ọdún 31 Ṣ.K. bẹ̀rẹ̀ ìjọba ọdún 360 ti Róòmù Ọba-ọba, ní mímú “àkókò” tí ó wà nínú ẹsẹ̀ 24 ṣẹ:

> 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.

> Yóò wọlé ní àlàáfíà, àní sí àwọn ibi tí ó lọ́rò jùlọ ní agbègbè náà; yóò sì ṣe ohun tí àwọn baba rẹ̀ kò ṣe, tàbí àwọn baba àwọn baba rẹ̀; yóò tú ìkógun, àti ìjẹ, àti ọrọ̀ ká láàrín wọn: bẹ́ẹ̀ ni yóò gbèrò ète rẹ̀ sí àwọn ibi ààbò olódi, àní fún ìgbà díẹ̀. Danieli 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.

Lẹ́yìn Actium, Róòmù sọ Ejibiti di ìpínlẹ̀ ní ọdún 30 ṣáájú Kristi. Ọdún mẹ́tàlélọ́gọ́ta [360] lẹ́yìn náà, ní ọdún 330, Constantine kó olú-ìlú ìjọba náà kúrò ní Róòmù sí Constantinople. “Àkókò” yìí bá a mu ní ti àsọtẹ́lẹ̀ pẹ̀lú ọdún 1,260 ti ìṣàkóso póòpù àti ọdún 7 ti àwọn ẹsẹ̀ 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.

Láti ẹsẹ̀ 16, Róòmù Aláṣẹ aláìmọ̀-òrìṣà ń ṣàkóso títí dé ẹsẹ̀ 30, tí ó kà mọ́ àdéhùn àwọn Mákábì pẹ̀lú Róòmù àti ìran Kristi. Síbẹ̀, àwọn ẹsẹ̀ 16–30 bá àwọn ẹsẹ̀ 31–39 àti 41–45 mu. Nítorí náà, nínú àwọn ẹsẹ̀ 30 ìkẹyìn ti Dáníẹ́lì 11, ìlà àsọtẹ́lẹ̀ kan tí ó ní ìfararọ̀ hàn gbangba—àfi ní ẹsẹ̀ 40, níbi tí a ti samisi “àkókò ìkẹyìn” ní ọdún 1798 àti 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.

Pẹ̀lú àwọn àyọkúrò kéékèèké nínú ẹsẹ̀ 2 àti 3—níbi tí ẹni ìkẹyìn nínú àwọn ààrẹ mẹ́jọ ti ń yípadà sí ìṣàkóso àwọn ọba mẹ́wàá ti Orílẹ̀-Èdè Àpapọ̀—ẹsẹ̀ méjì àkọ́kọ́ bá ẹsẹ̀ 40 mu, wọ́n sì ń ṣàfihàn òfin Ọjọ́-Àìkú àti ìyípadà láti ìjọba kẹfà sí ìjọba keje àti ìjọba kẹjọ. Ẹsẹ̀ 3 àti 4 bá ẹsẹ̀ 45 àti Dáníẹ́lì 12:1 mu, wọ́n sì ń ṣàpèjúwe ìdìde àti ìṣubú ìjọba Giriki, ní ìfararawé pẹ̀lú ìdásílẹ̀ àti ìparun ipápá nínú àwọn ẹsẹ̀ 41 títí dé Dáníẹ́lì 12:1. Obìnrin náà àti ẹranko tí ó gùn lórí rẹ̀ parí pẹ̀lú àìsí ìrànlọ́wọ́, wọ́n sì fi àkọ́kọ́ àti ìkẹyìn Dáníẹ́lì 11 sínú ààlà ìtàn tí ó wà ní òde ẹsẹ̀ 40. Alẹkisándà Ńlá jẹ́ àmì Orílẹ̀-Èdè Àpapọ̀, tí ó ń ṣe panṣágà pẹ̀lú àgbèrè Tírè (ọba àríwá láti ẹsẹ̀ 41 lọ), àwọn tí wọ́n jọ jẹ́ ẹranko àti ejò náà.

## Verses Nine and Ten

Ẹsẹ Kẹsàn-án àti Kẹwàá

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.

Ẹsẹ 5–9 parí ní àkókò ìkẹyìn ní ọdún 1798, nígbà tí ẹsẹ 10 sì ń samisi ọdún 1989. Nítorí náà, àkókò tó wà láàárín ẹsẹ 9 àti 10—láti 1798 sí 1989—ń ṣojú apá tí a ti ṣí payá nínú ẹsẹ 40, tí ó ń bẹ̀rẹ̀ ìtàn aṣíná rẹ̀. Látọ̀nà míràn láti mú un ṣe kedere: ó fẹ́rẹ̀ẹ́ jẹ́ pé gbogbo ẹsẹ nínú Danieli 11 ń fi ìṣàkóso papacy hàn láti 538 sí 1798. Ẹsẹ 40 bo àkókò láti 1798 títí dé òfin Ọjọ́ Àìkú ní orílẹ̀-èdè Amẹ́ríkà. Ẹsẹ 6–9 jẹ́ àpẹẹrẹ àkókò papacy, nígbà tí ẹsẹ 10 sì ń ṣe àfihàn ìṣubú USSR ní 1989 ṣáájú. Nítorí náà, ẹsẹ 11–15 gùn láti 1989 títí dé òfin Ọjọ́ Àìkú, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú ẹsẹ 16, 31, àti 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).

Ẹsẹ̀ 40 pín sí apá méjì. Apá kìíní, láti ọdún 1798 títí dé 1989, bẹ̀rẹ̀, ó sì parí pẹ̀lú “àkókò ìkẹyìn.” Idájí kejì bẹ̀rẹ̀ ní 1989, níbi tí apá kìíní ti parí. Ẹsẹ̀ 1 àti 2 ṣe ìdánimọ̀ àtòpọ̀ àwọn ààrẹ tí ó bẹ̀rẹ̀ ní 1989, tí ó bá apá kejì ẹsẹ̀ 40 mu. Ẹsẹ̀ 11 samisi ìbẹ̀rẹ̀ ogun Ukraine ní 2014, nígbà tí ẹsẹ̀ 12 ṣe àfihàn àwọn àbájáde tí ọba gúúsù tí ó ṣẹ́gun mú wá sórí ara rẹ̀. Ẹsẹ̀ 13 sún mọ́ ìmúṣẹ, ṣùgbọ́n níbí a ṣe àkíyèsí pé ẹsẹ̀ 11 wà nínú apá kejì ẹsẹ̀ 40—lẹ́yìn 1989, ṣùgbọ́n kí òfin Ọjọ́ Àìkú tó dé (ẹsẹ̀ 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.

Àwọn ẹsẹ̀ 13–15 tọ́ka sí Ogun Panium ní ọdún 200 Ṣ.K., ọdún tí Róòmù aláìsìn bẹ̀rẹ̀ sí í ní ipa lórí ọ̀ràn aráyé, ní ìbáṣepọ̀ pẹ̀lú ogun náà. Níwọ̀n bí ó ti ṣẹlẹ̀ pẹ́ ṣáájú ìwọ̀lé Pompey sí Jerúsálẹ́mù nínú ẹsẹ̀ 16, ó pèsè ẹ̀rí ìtàn tí ń dá ẹsẹ̀ 41 mọ̀ gẹ́gẹ́ bí òfin Ọjọ́ Àìkú ní orílẹ̀-èdè Amẹ́ríkà.

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.”

Gbogbo ìlà àsọtẹ́lẹ̀ àti ìmúṣẹ rẹ̀ nínú ìtàn nínú Dáníẹ́lì 11 wà yálà láàárín ìtàn ẹsẹ̀ 40 (1798 sí òfin Ọjọ́ Ìsinmi) tàbí láti ẹsẹ̀ 41 sí Dáníẹ́lì 12:1. Nínú àwọn ẹsẹ̀ mẹ́rìndínláàádọ́rin náà, ẹsẹ̀ 1, 2, 7–15, àti 40—tí wọ́n jẹ́ méjìlá lápapọ̀—ni wọ́n bá ìlà àkókò ẹsẹ̀ 40 mu nígbà tí a bá tẹ ìlà lé ìlà. Ẹsẹ̀ 40 pín sí apá méjì ní 1989. Ẹsẹ̀ 1, 2, àti 10–15 bá apá kejì rẹ̀ mu. Ẹsẹ̀ 1 àti 2 tọpasẹ̀ ìlà àwọn ààrẹ nínú ìtàn ẹranko ilẹ̀, nígbà tí ẹsẹ̀ 10–15 ṣe àfihàn ogun aṣojú mẹ́ta tí ọba àríwá (agbára papal) dá sílẹ̀ láti 1989 sí òfin Ọjọ́ Ìsinmi. Àwọn ogun aṣojú mẹ́ta náà bẹ̀rẹ̀ pẹ̀lú Orílẹ̀-Èdè Amẹ́ríkà, tí a fi mọ̀ ọ́ nínú ẹsẹ̀ 40 gẹ́gẹ́ bí “kẹ̀kẹ́-ogun, ọkọ̀ ojú omi àti àwọn ẹlẹ́ṣin.”

We will continue in the next article.

A ó tẹ̀síwájú nínú àpilẹ̀kọ tí ó kàn.

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