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# Panium - Number One

Paniumi – Inombolo Yokuqala

Chapter Eleven

Isahluko Seshumi Nanye

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:

Sekunesikhathi esithile sigxilise ukunaka kwethu emlandweni ofihlekile kaDaniyeli 11:40, futhi emasontweni asanda kwedlula, iNkosi idonse ukunaka kwethu evesini 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.

> Izinhliziyo zawo womabili la makhosi ziyakuba sezinhlelweni zobubi, futhi ayakukhuluma amanga etafuleni linye; kodwa lokho akuyikuphumelela, ngokuba ukuphela kuseyokuba ngesikhathi esimisiweyo. 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, bengingaqiniseki ngemininingwane—ukuthi kwakunini, kwakukuphi, nokuthi ngobani ababehlezi kulelo tafula, bekhuluma amanga omunye komunye—kodwa le mibuzo manje isabuyekezwa. KuleziSabatha ezimbalwa ezedlule, ngenze amaphutha athile njengoba bengisebenza kule migqa. Nokho, ngalokho engikholwa ukuthi kwakuyisiqondiso sokuhlinzekela sikaNkulunkulu, ubumbano obumelelwe emavesini 13–15, obufanekiselwa yiKhesariya Filipi, baqala ukwembuleka. Nakuba kusekhona izingxenye ezisadinga ukucwengisiswa, ngiyakholwa ukuthi iNkosi isisusile isandla saYo kula mavesi ukuze iveze incazelo yawo.

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.

Lokhu kuqonda kwaqina ngokushesha ngemva komhlangano we-Zoom weSabatha eledlule. Isonto ngaphambi kwalokho, ngase ngithintwe kakhulu ukuhambisana okuyinkimbinkimbi kwemilando emavesini 10–15. Ngabhala futhi ngathumela umlayezo wombhalo kubantu abambalwa ngichaza imicabango yami, futhi ngacela ukwabelana ngayo ngoLwesihlanu kusihlwa. Ngangizama ukuhlela izindaba ezikuleyo mavesi, ngiqinisekile ukuthi kwakukhona okuthile okubaluleke ngokujulile. Kukhona ngempela, kodwa kwakungeyikho engangikuphakamisile ekuqaleni. Naphezu kokukhubeka kwami esikhathini esiyisonto nesigamu esedlule ngenkathi ngilwisana nalesi siqephu, ngiyabona ukuhola koNgamela engikujwayele. INkosi yayivula uphawu lweqiniso elikhethekile, elibalulekile. Lapho isici sobuntu sesivezwe ngokuphelele futhi sibekwe eceleni, iqiniso—elivulwe yiNgonyama yesizwe sakwaJuda—libonakala lijule nakakhulu kunalokho engangikuqondile.

## Verse Five through Nine

Ivesi lesihlanu kuya kwelesishiyagalolunye

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, njengenkosi yaseningizimu, ufanekisa uPtolemy, oyakunqoba empini yase-Ukraine, egcwalisa ivesi 11. Ngokomlando, ukunqoba kukaPtolemy IV Philopator eMpini yaseRaphia kwagcwalisa leli vesi, kufanekisela kusengaphambili impumelelo eseduze kaPutin. Amavesi 5–9 achaza umlando ofiphaza kusengaphambili ukubusa kobupapa kweminyaka eyi-1,260 (538–1798) ngokuningiliziwe okukhulu. Le mininingwane iye yahlolwa kaningi esikhathini esedlule, ngakho-ke lapha ngizogcizelela uphawu olulodwa lwesiprofetho olugcwaliseke emavesini 5–9 futhi oluphindwe esikhathini esisukela ku-538 kuya 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.

Lesi sikhathi saqala ngesivumelwano phakathi kombuso wasePtolemy waseningizimu nombuso waseSeleucid wasenyakatho, esaqiniswa lapho inkosi yaseningizimu inikela indodakazi yayo ukuba yendiselwe inkosi yasenyakatho. Lolu bumbano lwaqalisa inkathi yeminyaka eyisikhombisa eyaphela lapho inkosi yaseningizimu ihlasela enyakatho, ithumba inkosi yasenyakatho iyiyise eGibhithe, futhi inkosi eyayithunjiwe kamuva yafa ngemva kokuwa ehhashini.

## A Broken Treaty

Isivumelwano Esephuliwe

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.

Ukuhlasela kwaqhamuka esivumelwaneni esaphulwa. Emva kokuba isikhathi seminyaka eyisikhombisa sesiqalile, inkosi yasenyakatho yamshiya umkayo wayo wokuqala ukuze ishade nenkosazana yaseningizimu futhi iqinise isivumelwano. Kamuva, yalahla inkosikazi yaseningizimu yabuyisela indlovukazi yayo yokuqala. Lokhu kwaholela ekutheni indlovukazi yokuqala ibulale indlovukazi yaseningizimu nezinceku zayo ezayiphelezela, kwavusa ulaka emndenini wendlovukazi yaseningizimu eGibhithe.

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.

Ngokwahlukanisa okungokwesiprofetho, iminyaka eyisikhombisa ingabonakala njengezikhathi ezimbili zeminyaka emithathu nengxenye, njengoba kuboniswa yiminyaka emithathu nengxenye ngaphambi kwesiphambano nangemva kwaso, eyahlanganisa ndawonye isonto uKristu aqinisa ngalo isivumelwano. Le minyaka emithathu nengxenye iyabonakala futhi esiqalekisweni sezikhathi eziyisikhombisa esafezwa phezu kombuso wakwa-Israyeli wasenyakatho kusukela ngo-723 BC kwaze kwaba ngu-1798. Lezo zikhathi eziyisikhombisa zihlukaniswe zaba yizikhathi ezimbili eziyinkulungwane namakhulu amabili namashumi ayisithupha, kanti u-538 uyiphuzu eliphakathi. Le mifanekiso yokuthi eziyisikhombisa zahlukaniswe zaba yizikhathi ezimbili zeminyaka emithathu nengxenye ayenzeki ngokungahleliwe; yenzelwe inhloso.

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.

Ekuhlukanisweni kwesonto, uKristu waqinisekisa isivumelwano; isiphambano simela isikhungo, futhi ngokwenza kanjalo sikhomba uKristu ethula umlayezo mathupha iminyaka emithathu nengxenye, kulandelwe ngabafundi baKhe bethula umlayezo ngesikhathi esifanayo. Ezikhathini eziyisikhombisa ezimelene nombuso wasenyakatho, u-538 uhlukanisa umlando ube yisikhathi lapho ubuqaba bunyathela phansi indawo engcwele kanye nebutho, kulandelwe ubuPapa bunyathela phansi indawo engcwele kanye nebutho ngesikhathi esifanayo. Ebufanekisweni besiprofetho “isikhombisa” limelwa ngokuthi kuthathu nengxenye, lona-ke futhi limelwa ngezinyanga ezingamashumi amane nambili, izinsuku noma iminyaka emithathu nengxenye, inkulungwane namakhulu amabili namashumi ayisithupha, amashumi amabili nanhlanu namashumi amabili, kanye nesikhathi, izikhathi, nokwahlukaniswa kwesikhathi. Ngokwengqikithi, zonke lezi zibalo ziyashintshana.

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.

Isivumelwano esenziwa phakathi koMbuso wakwaPtolemy, owawubuswa yinzalo kaPtolemy I (omunye wojenene baka-Alexander Omkhulu), owawulawula iGibhithe, noMbuso wakwaSeleucus, owawubuswa yinzalo kaSeleucus I (omunye futhi wojenene baka-Alexander), owawulawula ingxenye enkulu yeMpumalanga Ephakathi, kuhlanganise neSiriya, saphetha iMpi Yesibili yaseSiriya ngo-253 BC. Leyo mpi yayiqale eminyakeni eyisikhombisa ngaphambili, ngo-260 BC. Eminyakeni eyisikhombisa emva kokuba isivumelwano siqinisekisiwe, saphulwa ngo-246 BC. Iminyaka eyishumi nane, ehlukaniswe yaba yizikhathi ezimbili zeminyaka eyisikhombisa. Ingxenye yokuqala iyimpi, kanti ingxenye yesibili iyukuthula. Leyo minyaka eyishumi nane iqala ngeMpi Yesibili yaseSiriya, iphethe ngeMpi Yesithathu yaseSiriya. Lolu hlobo lokulinganiselana emlandweni luyagcizeleleka lapho uqaphela ukuthi lowo mlando umelelwe emavesini esihlanu kuya kwelesishiyagalolunye esahluko seshumi nanye. Isivumelwano nokwephulwa kwaso kuyizona ezigxilwe kuzo yilawo mavesi kanye nomlando owagcwalisa lawo mavesi.

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.

Lokhu kuhambisana nokubusa kobupapa kusukela ngowe-538 kuya kowe-1798. Sekusondele ekupheleni kwaleyo nkathi, uNapoleon Bonaparte wangena esivumelwaneni neVatican. Ecaphuna ukwephulwa yiVatican kweSivumelwano saseTolentino sango-1797, uNapoleon wathumela uJenene Berthier ngo-1798 ukuba athumbe upapa. Upapa washonela eFrance ngo-1799. Le nkathi yeminyaka eyi-1,260 ichazwe ngokuningiliziwe emavesini 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:

Umlando wamavesi 5–9 uhambisana nowamavesi 31–39, unikeza ofakazi ababili ngaphakathi kukaDaniyeli 11. Yomibili lemigqa ihlanganyela izimpawu zomlando wesiprofetho ezifanayo, yembula izindlela zokusebenzelana phakathi kwamakhosi aseningizimu nasenyakatho. Isikhathi ngasinye sifanekiselwa iminyaka emithathu nengxenye, siphetha ngokunqoba kwenkosi yaseningizimu, iyibambe inkosi yasenyakatho, futhi iyise ezweni laseningizimu, lapho kufela khona womabili amakhosi asenyakatho. Kuzo zombili lezi zimo, njengoba umbhalo usho, inkosi yaseningizimu ibuya 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.

> Uyakuwathumba futhi abayise eGibhithe onkulunkulu babo, kanye nezikhulu zabo, nezitsha zabo eziyigugu zesiliva nezegolide; futhi uyakuhlala iminyaka eminingi kunenkosi yasenyakatho. Daniyeli 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, lokhu kwakuyingcebo eyayiphangwa ngaphambili yinkosi yasenyakatho; kuNapoleon, kwakuyingcebo yaseVatican eyaphangwa yasiwa eFrance. Le migqa emibili yobufakazi ibonisa ukuthi ukufa kwenkosi yasenyakatho kufanekiselwa ukuwa ehhashini. KusAmbulo 17, owesifazane ogibele isilo 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.

> Ngakho wangithwala ngoMoya wayongisa ehlane; ngase ngibona owesifazane ehlezi phezu kwesilo esibomvu klebhu, sigcwele amagama okuhlambalaza, sinamakhanda ayisikhombisa nezimpondo eziyishumi. IsAmbulo 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:

Isilo asigibelayo yiZizwe Ezihlangene. IsAmbulo 17 sichaza ukubuyiselwa kwakhe emandleni emva kwesilonda esibulalayo sango-1798. Njengombuso wesishiyagalombili, uqala kabusha ukubusa kwakhe, okufanekiselwa ukugibela kwakhe isilo:

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

> Futhi owesifazane ombonileyo ungumuzi omkhulu lowo, obusa phezu kwamakhosi omhlaba. IsAmbulo 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 lika-1798 laboniswa ngaphambili emavesini 5–9 lapho inkosi yasenyakatho yawa ehhashini yafa. Le migqa emibili kuDaniyeli 11 ihambisana ngokufanayo namavesi 41–45. Umthetho weSonto e-United States of America, ophawulwe evesini 41, uqala ukugibela kokugcina kobupapa phezu kwesilo—inkathi ebonakaliswa kule migqa emibili. Lapho u-Ellen White ephawula ukuthi “okuningi komlando” okwafezeka kuDaniyeli 11 “kuyophindwa,” amavesi 5–9 no-31–39 ahambelana namavesi 41–45.

## Only Verse Forty

Ivesi Lamashumi Amane Kuphela

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:

Kusukela evesini 31 kuya ku-45, ivesi 40 kuphela elimi ngaphandle kwenkathi yesiprofetho yezinsuku ezintathu nengxenye. Limelela umlando oyingqayizivele phakathi kwengxenye yokugcina yesithathu yamavesi angu-45 kaDaniyeli. Evesini 16, umlando weRoma Yobukhosi yabeZizwe uyembuleka ngabaphathi abane—uPompey, uJulius Caesar, u-Augustus Caesar, noTiberius Caesar. Ukunqoba kuka-Augustus eMpini yase-Actium ngo-31 BC kwaqala ukubusa kweRoma Yobukhosi kweminyaka engu-360, kugcwalisa “isikhathi” esisevesini 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.

> Uyongena ngokuthula ngisho nasezindaweni ezivundile kakhulu zesifundazwe; enze lokho oyise abangakwenzanga, noma oyise boyise; abahlakazele impango, nokuphangwa, nengcebo; yebo, uyoceba amacebo akhe ngokumelana nezinqaba eziqinileyo, kuze kube yisikhashana. 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.

Ngemva kwe-Actium, iRoma yenza iGibhithe isifundazwe ngo-30 BC. Eminyakeni engamakhulu amathathu namashumi ayisithupha kamuva, ngo-330, uConstantine wasusa inhloko-dolobha yombuso wayisusa eRoma wayiyisa eConstantinople. Lesi “sikhathi” sivumelana ngokwesiprofetho neminyaka eyi-1,260 yokubusa kobupapa kanye neminyaka eyisi-7 yamavesi 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.

Kusukela evesini 16, iRoma yoMbuso yamaqaba iyabusa kuze kube yivesi 30, kuhlanganisa isivumelwano samaMaccabee neRoma kanye nolibo lukaKristu. Nokho, amavesi 16–30 ahambisana namavesi 31–39 kanye no-41–45. Ngakho-ke, emavesini okugcina angama-30 kaDaniyeli 11, kuvela umugqa wesiprofetho ongaguquki—ngaphandle kwevesi 40, lapho “isikhathi sokuphela” siphawulwa 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 kwezimo ezimbalwa emavesini 2 no-3—lapho owokugcina kubapresidente abayisishiyagalombili edlulela ekulawuleni amakhosi ayishumi eZizwe Ezihlangene—amavesi amabili okuqala ahambisana nevesi 40, emele umthetho weSonto kanye nokuguquka kusuka embusweni wesithupha kuya kowesikhombisa nowesishiyagalombili. Amavesi 3 no-4 ahambisana nevesi 45 kanye noDaniyeli 12:1, ebonisa ukuvuka nokuwa kombuso wamaGreki, okufaniswa nokusungulwa nokubhujiswa kobupapa emavesini 41 kuya kuDaniyeli 12:1. Kokubili owesifazane nesilo asigibelayo kugcina kungenalusizo, kuhleleka ngaleyo ndlela isiqalo nesiphetho sikaDaniyeli 11 ngaphandle komlando wevesi 40. U-Alexander Omkhulu umelela iZizwe Ezihlangene, ephinga nesifebe saseThire (inkosi yasenyakatho kusukela evesini 41 kuya phambili), okungukuthi bobabili bayisilo nodrako.

## Verses Nine and Ten

Ivesi Yesishiyagalolunye neLeshumi

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.

Amavesi 5–9 aphetha ngesikhathi sokuphela ngo-1798, kuyilapho ivesi 10 liphawula u-1989. Ngakho-ke, isikhathi esiphakathi kwamavesi 9 no-10—kusukela ku-1798 kuya ku-1989—simelela ingxenye eyambulwayo yevesi 40, siqalisa umlando waso ofihlekile. Ukuze kucace: cishe wonke amavesi akuDaniyeli 11 abonisa ukubusa kobupapa kusukela ku-538 kuya ku-1798. Ivesi 40 limboza isikhathi esisukela ku-1798 kuya emthethweni weSonto e-USA. Amavesi 6–9 ayisifaniso sesikhathi sobupapa, kuyilapho ivesi 10 libonisa kusengaphambili ukuwa kwe-USSR ngo-1989. Ngakho-ke, amavesi 11–15 ahlanganisa isikhathi esisukela ku-1989 kuya emthethweni weSonto, njengoba lokhu kuvezwa emavesini 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 ihlukaniswe yaba izingxenye ezimbili. Eyokuqala, kusukela ku-1798 kuya ku-1989, iqala futhi iphele “ngesikhathi sokuphela.” Ingxenye yesibili iqala ngo-1989, lapho ingxenye yokuqala iphetha khona. Amavesi 1 no-2 akhomba ukulandelana komongameli okuqala ngo-1989, kuhambelana nengxenye yesibili yevesi 40. Ivesi 11 liphawula ukuqala kwempi yase-Ukraine ngo-2014, kanti ivesi 12 liqokomisa imiphumela inkosi yaseningizimu eyinqobile ezilethela yona. Ivesi 13 lisondele ekugcwalisekeni, kodwa lapha siyaqaphela ukuthi ivesi 11 liwela ngaphakathi kwengxenye yesibili yevesi 40—ngemva kuka-1989, kodwa ngaphambi komthetho weSonto (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.

Amavesi 13–15 akhomba eMpini yasePanium ngo-200 BC, unyaka lapho iRoma yamaqaba yaqala khona ukusebenzisa ithonya ezindabeni zabantu, okuhlobene naleyo mpi. Njengoba yenzeka kudala ngaphambi kokungena kukaPompey eJerusalema evesini 16, inikeza ubufakazi bomlando obukhomba ivesi 41 njengomthetho weSonto e-United 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.”

Yonke imigqa yesiprofetho nokugcwaliseka kwayo ngokomlando kuDaniyeli 11 kutholakala kungaba phakathi komlando wevesi 40 (1798 kuya emthethweni weSonto) noma kusukela evesini 41 kuya kuDaniyeli 12:1. Kwamavesi angu-45, amavesi 1, 2, 7–15, no-40—okuwonke ayishumi nambili—asebenza ohlelweni lwesikhathi lwevesi 40 lapho ehlanganiswa umugqa phezu komugqa. Ivesi 40 liyehlukaniseka libe izingxenye ezimbili ngo-1989. Amavesi 1, 2, no-10–15 ahambisana nengxenye yalo yesibili. Amavesi 1 no-2 alanda umugqa womongameli emlandweni wesilo somhlaba, kanti amavesi 10–15 abonisa izimpi ezintathu zabameleli ezahlelwa yinkosi yasenyakatho (amandla obupapa) kusukela ngo-1989 kuya emthethweni weSonto. Lezi zimpi ezintathu zabameleli ziqala nge-United States, ekhonjiswa evesini 40 ngokuthi “izinqola, imikhumbi, nabagibeli bamahhashi.”

We will continue in the next article.

Sizoqhubeka esihlokweni esilandelayo.

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