In the near future Russia will end the war in Ukraine with a victory, and the victory will prove to be the beginning of the end for Putin and Russia. Just as Gorbachev reorganized (perestroika) his empire and then fled to the United Nations, political Russia will be brought under the authority of the United Nations, while religious Russia will be brought under the control of the papacy. Trump will be elected in 2024, and prevail over the globalist Democrats and professed Republican globalists, and he will form an alliance with the globalists of the United Nations, for the purpose of resolving the fallout from the demise of Putin and Russia. Then the whore of Tyre will then intercede on behalf of Russia.

Nyob rau yav tom ntej ze no, Russia yuav xaus tsov rog hauv Ukraine nrog ib txoj kev yeej, thiab txoj kev yeej ntawd yuav ua pov thawj tias yog qhov pib ntawm qhov kawg rau Putin thiab Russia. Ib yam li Gorbachev tau rov teeb tsa (perestroika) nws lub teb chaws loj thiab tom qab ntawd thiaj khiav mus rau Koom Haum Tebchaws Meskas, Russia sab nom tswv yuav raug coj los nyob hauv txoj cai tswjfwm ntawm Koom Haum Tebchaws Meskas, hos Russia sab kev ntseeg yuav raug coj los nyob hauv kev tswj ntawm papacy. Trump yuav raug xaiv tsa nyob rau xyoo 2024, thiab yuav kov yeej cov Democrats uas txhawb kev tswj hwm thoob ntiaj teb thiab cov Republican uas lees tias yog Republican tab sis kuj txhawb kev tswj hwm thoob ntiaj teb, thiab nws yuav tsim ib txoj kev sib koom tes nrog cov neeg txhawb kev tswj hwm thoob ntiaj teb ntawm Koom Haum Tebchaws Meskas, rau lub hom phiaj daws cov kev poob qab los ntawm kev ploj tuag ntawm Putin thiab Russia. Ces tus poj niam ntiav ntawm Tyre yuav los sawv cev thov rau Russia.

In the Battle of Panium, the history of the first of the three battles of verse forty is repeated. In the first battle, represented by the collapse of the Soviet Union in 1989, the first of the last eight presidents served as the papacy’s proxy army. That first president was a Republican, signaling that the last will also be a Republican president. The first president was known for his rhetoric concerning the wall of the iron curtain, that as a prophetic waymark came down when the Berlin Wall came down on November 9, 1989. The last Republican president will be known for his rhetoric concerning the wall on the southern border of the United States, and the waymark that will mark Trump’s testimony of building the wall will be the Sunday law, where the symbolic “wall of separation of church and state” is removed.

Hauv Tsov Rog ntawm Panium, keeb kwm ntawm thawj zaug ntawm peb qho kev sib ntaus hauv nqe plaub caug raug rov ua dua. Hauv thawj qhov kev sib ntaus, uas sawv cev los ntawm kev poob cev qhuav dej ntawm Soviet Union xyoo 1989, thawj tus ntawm yim tus thawj tswj hwm kawg tau ua haujlwm ua tub rog sawv cev rau lub hwj chim papacy. Tus thawj tswj hwm thawj ntawd yog ib tug Republican, qhia tias tus kawg kuj yuav yog ib tug thawj tswj hwm Republican thiab. Tus thawj tswj hwm thawj ntawd raug paub vim nws tej lus hais txog phab ntsa ntawm daim ntaub thaiv hlau, uas raws li ib qho cim taw qhia hauv lus faj lem tau vau thaum Berlin Wall vau thaum hnub tim 9 lub Kaum Ib Hlis, 1989. Tus thawj tswj hwm Republican kawg yuav raug paub vim nws tej lus hais txog phab ntsa ntawm ciam teb qab teb ntawm Tebchaws Meskas, thiab lub cim taw qhia uas yuav cim Trump zaj lus tim khawv txog kev txhim tsa phab ntsa yuav yog txoj cai Hnub Caiv, qhov chaw uas “phab ntsa ntawm kev cais pawg ntseeg thiab lub xeev” uas muaj lub ntsiab lus cim raug tshem tawm.

That first president was a former media star, known for his sharp speaking skills and sense of humor. The last president is a former media star, known for his sharp speaking skills and sense of humor. 1989 marked the disintegration of the empire known as the Soviet Union, and the last of the three battles of verse forty represents the disintegration of the empire known as Russia.

Tus thawj tswj hwm ntawd thawj zaug yog ib tug qub hnub qub hauv xov xwm tshaj tawm, uas paub zoo vim nws txawj hais lus ntse thiab muaj kev lom zem. Tus thawj tswj hwm kawg kuj yog ib tug qub hnub qub hauv xov xwm tshaj tawm, uas paub zoo vim nws txawj hais lus ntse thiab muaj kev lom zem. Xyoo 1989 yog lub cim qhia txog kev tawg ua tej ntu ntawm lub hwj chim loj uas hu ua Soviet Union, thiab qhov kawg ntawm peb qhov kev sib ntaus hauv nqe plaub caug sawv cev rau kev tawg ua tej ntu ntawm lub hwj chim loj uas hu ua Russia.

The Battle of Panium is the third and last battle of verse forty, and it was typified by the first battle. When the first battle was over the entire world acknowledged that the only superpower in the world was the United States. That world domination will be repeated at the conclusion of the last battle, for it is there, that, in spite of the alliance formed between Antiochus III and Philip of Macedon, (the United States and the United Nations), the United States (the false prophet) will be established as the premier king of the ten kings (the dragon—the United Nations.)

Tsov Rog ntawm Panium yog tsov rog thib peb thiab yog tsov rog kawg ntawm nqe plaub caug, thiab nws tau raug ua qauv qhia los ntawm tsov rog thawj zaug. Thaum tsov rog thawj zaug xaus lawm, tag nrho lub ntiaj teb lees paub tias tib lub hwj chim loj tshaj hauv ntiaj teb yog Tebchaws Meskas. Qhov kev kav thoob ntiaj teb ntawd yuav rov muaj dua thaum kawg ntawm tsov rog kawg, rau qhov nyob ntawd, txawm yog muaj kev koom tes uas tau tsim los ntawm Antiochus III thiab Philip ntawm Macedon, (Tebchaws Meskas thiab United Nations), los xij, Tebchaws Meskas (tus cev Vajtswv cuav) yuav raug tsa los ua vajntxwv thawj tshaj ntawm kaum tus vajntxwv (tus zaj—United Nations.)

The three battles of verse forty bear the signature of “Truth,” for the first represents the last, and the middle battle represents rebellion. The first and last victorious proxy army (the United States) prevails, but the second proxy army loses, and the second proxy army is Nazism, a world symbol of rebellion.

Peb tsov rog peb zaug hauv nqe plaub caug no ris lub cim ntawm “Qhov Tseeb,” vim thawj zaug sawv cev rau zaum kawg, thiab tsov rog nruab nrab sawv cev rau kev ntxeev siab. Thawj pab tub rog sawv cev uas yeej thiab pab tub rog sawv cev zaum kawg uas yeej (Tebchaws Meskas) muaj yeej, tiam sis pab tub rog sawv cev zaum ob swb, thiab pab tub rog sawv cev zaum ob ntawd yog Nazism, uas yog ib lub cim thoob ntiajteb ntawm kev ntxeev siab.

The three political campaigns of Donald Trump bear the signature of “Truth,” for he wins the election in his first and last campaigns, but in the middle campaign he is defeated through by the beast of atheism, which is the dragon power, once again the symbol of the rebellion represented by the thirteenth letter of the Hebrew alphabet that when placed together with the first and last letter form the Hebrew word “Truth.”

Peb txoj kev sib tw nom tswv peb zaug ntawm Donald Trump ris lub cim ntawm “Qhov Tseeb,” vim nws yeej kev xaiv tsa hauv nws txoj kev sib tw thawj zaug thiab zaum kawg, tiam sis hauv txoj kev sib tw nruab nrab nws raug swb los ntawm tus tsiaj qus ntawm kev tsis ntseeg Vajtswv, uas yog lub hwj chim ntawm tus zaj, ib zaug ntxiv yog lub cim ntawm kev ntxeev siab uas raug sawv cev los ntawm tsab ntawv thib kaum peb hauv cov ntawv Henplais, uas thaum muab tso ua ke nrog tsab ntawv thawj thiab tsab ntawv kawg ces tsim tau lo lus Henplais “Qhov Tseeb.”

Verse ten of Daniel eleven identifies the time of the end in 1989, and verse sixteen identifies the soon coming Sunday law. Verses ten through fifteen represent the hidden history of verse forty, which is the portion of the book of Daniel that was sealed up until the last days. When verses ten through fifteen are placed (line upon line) into the hidden history of verse forty, the portion of Daniel that relates to the last days is unsealed. That portion is unsealed just before probation closes for Sabbath-keepers at the soon coming Sunday law. It therefore represents the final or seventh seal.

Nqe kaum ntawm Daniyees kaum ib qhia txog lub sijhawm kawg hauv xyoo 1989, thiab nqe kaum rau qhia txog txoj cai Hnub Caiv uas yuav los sai sai no. Nqe kaum txog nqe kaum tsib sawv cev rau keeb kwm zais cia ntawm nqe plaub caug, uas yog feem ntawm phau ntawv Daniyees uas tau raug muab kaw cia kom txog rau hnub kawg. Thaum nqe kaum txog nqe kaum tsib raug muab tso (kab saum kab) rau hauv keeb kwm zais cia ntawm nqe plaub caug, feem ntawm Daniyees uas hais txog hnub kawg thiaj raug qhib. Feem ntawd raug qhib cia ua ntej lub sijhawm txiav txim siab xaus rau cov uas tuav Hnub Xabath, thaum txoj cai Hnub Caiv uas yuav los sai sai no los txog. Yog li ntawd, nws sawv cev rau lub cim kawg nkaus, lossis lub cim xya.

And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:1–6.

Thiab thaum Nws qhib lub xya lub foob lawm, muaj kev ntsiag to nyob saum ntuj kwv yees li ib nrab teev. Thiab kuv pom xya tug tim tswv uas sawv ntawm Vajtswv xub ntiag; thiab xya lub raj raug muab rau lawv. Thiab muaj dua ib tug tim tswv tuaj sawv ntawm lub thaj, tuav ib lub lauj kaub xyab kub; thiab muab xyab ntau rau nws, kom nws thiaj li tau muab xyeem nrog cov lus thov ntawm tag nrho cov neeg dawb huv saum lub thaj kub uas nyob ntawm lub zwm txwv xub ntiag. Thiab pa luam yeeb ntawm cov xyab, uas tuaj nrog cov lus thov ntawm cov neeg dawb huv, nce mus txog ntawm Vajtswv xub ntiag tawm hauv tus tim tswv txhais tes. Thiab tus tim tswv txawm muab lub lauj kaub xyab, ntim hluav taws ntawm lub thaj rau hauv nws, thiab muab pov rau saum ntiajteb: ces muaj suab nrov, thiab xob quaj, thiab laim teb, thiab av qeeg. Thiab xya tug tim tswv uas muaj xya lub raj ntawd kuj npaj txhij kom tshuab. Tshwm Sim 8:1–6.

The seven angels with the seven trumpets represent the executive judgment which begins at the Sunday law in the United States, and they represent the executive judgment that begins when Michael stands up and human probation closes. The first period, from the Sunday law until Michael stands up, God’s judgments are mixed with mercy, but then the seven last plagues are God’s judgments that are not mixed with mercy. The opening of the seventh seal is when the executive judgments are being prepared, as represented by the seven angels.

Xya tus timtswv xya tus nrog xya lub raj sawv cev rau txoj kev txiav txim uas raug coj los ua tiav uas pib ntawm txoj cai Hnub Caiv nyob hauv Tebchaws Meskas, thiab lawv kuj sawv cev rau txoj kev txiav txim uas raug coj los ua tiav uas pib thaum Mi-kha-ee sawv tsees thiab lub sijhawm sim siab rau tibneeg kaw lawm. Nyob rau thawj lub sijhawm ntawd, txij ntawm txoj cai Hnub Caiv mus txog thaum Mi-kha-ee sawv tsees, Vajtswv tej kev txiav txim tseem xyaw nrog txoj kev hlub tshua, tiamsis tom qab ntawd xya lub phaum mob kawg yog Vajtswv tej kev txiav txim uas tsis xyaw nrog txoj kev hlub tshua. Kev qhib lub foob thib xya yog thaum tej kev txiav txim uas raug coj los ua tiav tab tom raug npaj, raws li xya tus timtswv sawv cev.

Daniel chapters two and nine identify “the prayers of the saints” as a prayer to understand the events associated with Nebuchadnezzar’s hidden dream of the image of the beasts, and the repentance and confession associated with the “seven times,” of Leviticus chapter twenty-six. The prayers that are mixed with the incense in the “golden censer” that ascended up before God, are prayed by those who are called to be among the one hundred and forty-four thousand, who at that time receive the seal of the living God, as the fire from the altar is cast into the earth.

Daniyee tshooj ob thiab cuaj qhia tias “cov lus thov ntawm cov neeg dawb huv” yog ib txoj kev thov kom nkag siab txog tej xwm txheej uas txuas nrog Nenpukhanexas txoj npau suav zais cia hais txog tus pej thuam ntawm cov tsiaj nyaum, thiab txog txoj kev hloov siab lees txim thiab kev lees txhaum uas txuas nrog “xya lub sijhawm,” hauv Levis Kevcai tshooj nees nkaum-rau. Cov lus thov uas raug tov nrog cov xyab hauv “lub thawv kub rau hlawv xyab” uas nce mus nyob rau ntawm Vajtswv xub ntiag, raug thov los ntawm cov uas raug hu kom nyob hauv ib puas plaub caug plaub txhiab leej, uas thaum ntawd tau txais lub cim ntawm Vajtswv uas muaj sia nyob, thaum hluav taws ntawm lub thaj raug muab pov rau hauv lub ntiajteb.

In Ezekiel chapter nine, those very same saints are sighing and crying for the abominations done in the land and in the church, and as they express their deep remorse for sin, the sealing angel places a mark upon their foreheads. As with chapter eight of Revelation, the judgments represented by the destroying angels are there in the background waiting for the command that the sealing is finished.

Hauv Yajkeeb tshooj cuaj, cov ntseeg dawb huv tib yam ntawd tab tom quaj ntsuag thiab quaj qhuav rau tej kev qias vuab tsuab uas tau ua hauv lub tebchaws thiab hauv pawg ntseeg, thiab thaum lawv nthuav tawm lawv txoj kev tu siab tob kawg rau txoj kev txhaum, tus timtswv muab lub cim foob muab ib lub cim tso rau saum lawv hauv pliaj. Ib yam li nyob hauv Tshwmsim tshooj yim, tej kev txiav txim uas cov timtswv rhuav tshem sawv cev rau ntawd nyob ntawd tom qab tos ntsoov rau lo lus txib tias txoj haujlwm foob cim twb tiav lawm.

“With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.

“Nrog txoj kev raug tseeb uas tsis yuam kev li, Tus Uas Tsis Muaj Ciam tseem khaws ib phau ntaub ntawv teev tseg nrog txhua haiv neeg. Thaum Nws txoj kev hlub tshua tseem raug muab pub nrog tej lus hu kom hloov siab lees txim, daim ntawv teev no yuav tseem qhib nyob; tiam sis thaum cov lej mus txog ib qho nyiaj uas Vajtswv twb tau teem cia lawm, tes dej num ntawm Nws txoj kev chim yuav pib. Phau ntawv teev raug kaw. Txoj kev ua siab ntev saum ntuj ceeb tsheej kawg tu. Tsis tshuav kev thov kev hlub tshua ntxiv lawm rau lawv sawv cev.”

“The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.

“Tus yaj saub, thaum ntsia mus thoob plaws ntau tiam neeg, tau pom lub sijhawm no raug nthuav tawm rau hauv nws lub zeem muag. Cov haiv neeg ntawm tiam no tau txais tej kev hlub tshua uas tsis tau muaj dua li. Tej koob hmoov uas xaiv zoo tshaj plaws ntawm ntuj ceeb tsheej twb tau muab rau lawv lawm, tiam sis kev khav theeb uas nce zuj zus, kev ntshaw nyiaj txiag, kev pe dab mlom, kev saib tsis taus Vajtswv, thiab kev tsis ua tsaug uas qias neeg raug sau txim tawm tsam lawv. Lawv tab tom maj mam kaw lawv daim nyiaj nrog Vajtswv.”

“But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.

“Tiamsis yam uas ua rau kuv tshee hnyo yog qhov tseeb tias cov uas tau txais qhov kaj thiab cov cai tshwjxeeb ntau tshaj plaws tau raug ua kom qias paug los ntawm txoj kev tsis ncaj uas kav thoob plaws. Vim raug cov neeg tsis ncaj nyob puag ncig lawv cuam tshuam, coob leej, txawm yog ib txhia ntawm cov uas lees hais tias lawv tuav rawv qhov tseeb, twb txias zuj zus lawm thiab raug txoj dej ntws muaj hwjchim ntawm kev phem nias nqes. Kev thuam thuam uas nchuav thoob plaws rau kev hwm Vajtswv tiag tiag thiab kev dawb huv ua rau cov uas tsis txuas lawv tus kheej ze ze nrog Vajtswv poob lawv txoj kev hwm rau Nws txoj kevcai. Yog lawv tabtom taug raws qhov kaj thiab mloog lus rau qhov tseeb tawm hauv lub siab, ces txoj kevcai dawb huv no yuav yim muaj nqis rau lawv tshaj qub thaum raug saib tsis taus thiab muab tso tseg li no. Raws li kev saib tsis taus Vajtswv txoj kevcai tshwm tawm meej dua, txoj kab cais nruab nrab ntawm cov uas coj raws nws thiab lub ntiajteb thiaj li pom tseeb dua. Kev hlub rau tej lus qhuab qhia saum ntuj nce ntxiv hauv ib pawg raws li kev thuam tsis quav ntsej rau tej ntawd nce ntxiv hauv lwm pawg.”

“The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’

“Lub sij hawm kev kub ntxhov tabtom los ze sai heev. Cov lej uas tabtom nce zuj zus sai qhia tias lub caij rau Vajtswv txoj kev tuaj xyuas twb yuav txog lawm. Txawm yog Nws tsis xav rau txim los xij, los Nws yuav rau txim, thiab yuav ua li ntawd sai heev. Cov uas taug kev hauv qhov kaj yuav pom tej cim ntawm txoj kev phom sij uas tabtom los ze; tiam sis lawv tsis txhob zaum ntsiag to, tsis quav ntsej tos ntsoov kev puas tsuaj ntawd, nplij lawv tus kheej nrog txoj kev ntseeg tias Vajtswv yuav tiv thaiv Nws haiv neeg rau hnub uas Nws tuaj xyuas. Tsis yog li ntawd kiag li. Lawv yuav tsum paub tseeb tias yog lawv tes dej num uas yuav tsum siv zog ua hauj lwm kawg siab kawg ntsws cawm lwm tus, ntsia ntsoov Vajtswv nrog txoj kev ntseeg ruaj khov kom tau kev pab. ‘Tus neeg ncaj ncees txoj kev thov Vajtswv uas kub siab thiab ua raws li qhov tsim nyog muaj hwj chim heev.’

“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.

“Cov keeb xab ntawm kev ua neeg dawb huv tseem tsis tau plam nws lub hwj chim tas nrho. Thaum txog lub sij hawm uas txoj kev phom sij thiab txoj kev poob siab ntawm pawg ntseeg loj tshaj plaws, pab pawg me uas tab tom sawv hauv qhov kaj yuav quaj ntsuag thiab quaj thov vim tej kev qias neeg uas tab tom raug ua nyob hauv lub teb chaws. Tiamsis tshwj xeeb tshaj plaws lawv tej lus thov yuav nce mus sawv cev rau pawg ntseeg, vim nws cov tswvcuab tab tom coj raws li tus yam ntxwv ntawm lub ntiajteb.”

“The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.

“Cov lus thov uas kub siab lug ntawm pab neeg ncaj ncees tsawg tus no yuav tsis yog yam thov dawb thov do. Thaum tus Tswv tawm los ua tus pauj kua zaub ntsuab, Nws kuj yuav los ua tus tiv thaiv rau txhua tus uas tau khaws cia txoj kev ntseeg kom nyob hauv nws txoj kev dawb huv thiab tau ceev lawv tus kheej kom tsis txhob muaj qias neeg los ntawm lub ntiajteb no. Yog thaum ntawd uas Vajtswv tau cog lus tias yuav pauj rau Nws cov xaiv tseg, cov uas quaj thov Nws nruab hnub thiab hmo ntuj, txawm yog Nws ua siab ntev rau lawv ntev los xij.

“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 208–210.

“Lo lus txib yog hais tias: ‘Cia li mus hla nruab nrab lub nroog, hla nruab nrab Yeluxalees, thiab muab ib lub cim rau saum pliaj hauv hauv pliaj ntawm cov txivneej uas quaj ntsuag thiab quaj thov vim txhua yam kev qias vuab tsuab uas tau ua nyob hauv nruab nrab ntawd.’ Cov neeg uas quaj ntsuag thiab quaj thov no twb tau tshaj tawm tej lus ntawm txoj sia; lawv twb tau cem, tau ntuas, thiab tau thov yaum. Muaj qee leej uas yav tas los tau ua rau Vajtswv tsis tau meej mom, tau hloov siab lees txim thiab txo hwjchim hauv lawv lub siab rau ntawm Nws xub ntiag. Tiamsis Yehauvas lub hwjchim ci ntsa iab twb ncaim ntawm cov Yixayee lawm; txawm yog coob leej tseem niaj hnub ua raws tej kab ke kev ntseeg, los Nws lub hwjchim thiab Nws txoj kev nyob nrog lawv twb ploj lawm.” Testimonies, volume 5, 208–210.

Verses ten through fifteen unseal the hidden history of verse forty, and in so doing they simultaneously identify that the sealing of the one hundred and forty-four thousand is now being accomplished upon those who have met the requirements of the prayers represented by Daniel and the three worthies in chapter two, and by Daniel in chapter nine. The distinction between the two prayers can be recognized as a prayer for understanding the external events of prophecy (Daniel two), and a prayer to realize the internal experience of prophecy (Daniel nine). Another distinction is that the saints corporately are seeking to understand the testing message of the image of the beast (Daniel two), but they must individually accomplish the work of complete repentance (Daniel nine). Their prayers must be in the context of Ezekiel nine, for they must be grieved over the sins in the land and in the church.

Nqe kaum mus rau kaum tsib qhib tawm zaj keeb kwm zais cia ntawm nqe plaub caug, thiab hauv kev ua li ntawd lawv ib txhij qhia meej tias tam sim no kev muab cim rau ib puas plaub caug plaub txhiab leej tab tom raug ua tiav rau saum cov uas twb tau ua tiav raws li tej yam uas yuav tsum muaj ntawm cov lus thov uas Daniel thiab peb tug neeg tsim nyog sawv cev rau hauv tshooj ob, thiab Daniel sawv cev rau hauv tshooj cuaj. Qhov sib txawv ntawm ob zaj lus thov no yuav raug pom tau tias yog ib zaj lus thov kom to taub tej xwm txheej sab nraud ntawm zaj lus faj lem (Daniel ob), thiab ib zaj lus thov kom paub txog qhov kev paub sab hauv ntawm zaj lus faj lem (Daniel cuaj). Lwm qhov sib txawv yog tias cov neeg dawb huv ua ib pawg tab tom nrhiav kom to taub cov lus sim siab ntawm tus tsiaj qus tus mlom (Daniel ob), tiamsis lawv yuav tsum ib leeg zuj zus ua kom tiav txoj hauj lwm ntawm kev hloov siab lees txim kom puv npo (Daniel cuaj). Lawv tej lus thov yuav tsum nyob hauv lub ntsiab lus ntawm Ezekiel cuaj, rau qhov lawv yuav tsum tu siab quaj ntsuag vim tej kev txhaum nyob hauv lub teb chaws thiab hauv pawg ntseeg.

“In the time when His wrath shall go forth in judgments, these humble, devoted followers of Christ will be distinguished from the rest of the world by their soul anguish, which is expressed in lamentation and weeping, reproofs and warnings. While others try to throw a cloak over the existing evil, and excuse the great wickedness everywhere prevalent, those who have a zeal for God’s honor and a love for souls will not hold their peace to obtain favor of any. Their righteous souls are vexed day by day with the unholy works and conversation of the unrighteous. They are powerless to stop the rushing torrent of iniquity, and hence they are filled with grief and alarm. They mourn before God to see religion despised in the very homes of those who have had great light. They lament and afflict their souls because pride, avarice, selfishness, and deception of almost every kind are in the church. The Spirit of God, which prompts to reproof, is trampled underfoot, while the servants of Satan triumph. God is dishonored, the truth made of none effect.

“Nyob rau lub sij hawm uas Nws txoj kev chim siab yuav tawm mus hauv kev txiav txim, cov thwjtim txo hwj chim thiab mob siab rau Khetos no yuav raug cais kom txawv ntawm lwm tus hauv ntiaj teb no los ntawm lawv txoj kev txom nyem hauv tus ntsuj plig, uas raug nthuav tawm hauv kev quaj ntsuag thiab kev quaj, kev qhuab ntuas thiab kev ceeb toom. Hos lwm tus sim muab daim tsho npog rau txoj kev phem uas twb muaj lawm, thiab nrhiav lus zam txim rau txoj kev ua phem loj uas nthuav dav nyob txhua qhov chaw, cov uas muaj kev kub siab rau Vajtswv lub koob meej thiab muaj kev hlub rau tej ntsuj plig yuav tsis nyob ntsiag to kom tau txais leejtwg txoj kev txaus siab. Lawv tej ntsuj plig ncaj ncees raug kev ntxhov siab ib hnub dhau ib hnub vim tej hauj lwm tsis dawb huv thiab tej lus hais ntawm cov tsis ncaj ncees. Lawv tsis muaj hwj chim los nres tus dej loj ntawm kev ua txhaum uas ntws dhia tuaj, thiab vim li ntawd lawv thiaj puv npo nrog kev tu siab thiab kev ntshai. Lawv quaj ntsuag rau ntawm Vajtswv xub ntiag thaum pom tias kev ntseeg raug saib tsis taus nyob hauv tej tsev neeg uas twb tau txais txoj kev kaj loj lawm. Lawv quaj ntsuag thiab tsim txom lawv tej ntsuj plig vim txoj kev khav theeb, kev ntshaw nyiaj txiag, kev qia dub, thiab kev dag ntxias yuav luag txhua yam muaj nyob hauv pawg ntseeg. Vajtswv tus Ntsuj Plig, uas txhawb kom muaj kev qhuab ntuas, raug tsuj rau hauv qab taw, hos Xatas cov tub qhe yeej zoo siab. Vajtswv raug ua kom poob ntsej muag, qhov tseeb raug ua kom tsis muaj nqis li.”

“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

“Cov neeg uas tsis hnov tu siab vim lawv tus kheej txoj kev poob qis ntawm sab ntsuj plig, thiab tsis quaj ntsuag rau lwm tus tej kev txhaum, yuav raug tso tseg tsis tau txais Vajtswv lub cim foob. Tus Tswv txib Nws cov tub txib, yog cov txiv neej uas tuav tej cuab yeej tua nyob hauv lawv txhais tes hais tias: ‘Nej cia li raws nws mus hla lub nroog, thiab ntaus: txhob cia nej lub qhov muag tseg, thiab nej kuj txhob khuv leej li: tua kom puv npo cov laus thiab cov hluas, cov ntxhais hluas, thiab tej me nyuam yaus, thiab cov poj niam: tiam sis txhob txav ze rau ib tug neeg twg uas muaj lub cim nyob saum nws; thiab pib ntawm Kuv lub chaw dawb huv. Ces lawv pib ntawm cov txwj laus uas nyob ntawm lub tsev ntawd xub ntiag.’”

“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 210, 211.

“Ntawm no peb pom tias pawg ntseeg—tus Tswv lub chaw dawb huv—yog thawj qhov uas raug tus nplawm ntawm Vajtswv txoj kev chim. Cov txwj laus, yog cov uas Vajtswv tau pub qhov kaj loj rau thiab uas tau sawv ua cov neeg zov rawv tej kev txaus siab sab ntsuj plig ntawm haiv neeg, tau ntxeev lawv txoj kev tso siab. Lawv tau tuav txoj hauj lwm tias peb tsis tas yuav tos ntsoov rau tej txuj ci tseem ceeb thiab kev tshwm sim meej ntawm Vajtswv lub hwj chim ib yam li yav tag los. Lub sijhawm twb hloov lawm. Cov lus no txhawb lawv txoj kev tsis ntseeg, thiab lawv hais tias: Tus Tswv yuav tsis ua qhov zoo, thiab Nws kuj yuav tsis ua qhov phem. Nws muaj kev hlub tshua dhau lawm uas yuav los xyuas Nws haiv neeg hauv txoj kev txiav txim. Yog li ntawd, ‘Kev thaj yeeb thiab kev ruaj ntseg’ yog lub suab quaj tawm ntawm cov neeg uas yuav tsis tsa lawv lub suab ib zaug ntxiv zoo li raj nplaim los qhia Vajtswv haiv neeg lawv tej kev txhaum thiab tsev neeg Yakhauj lawv tej kev txhaum. Cov dev ntsiag to uas tsis kam qw no yog cov uas yuav hnov txoj kev pauj ncaj ncees ntawm Vajtswv uas raug ua txhaum. Cov txiv neej, cov ntxhais hluas, thiab cov me nyuam yaus puav leej tuag ua ke.” Testimonies, volume 5, 210, 211.

Verse one and two of Daniel eleven, begin at the time of the end in 1989, as does verse ten. Verse two takes the history to the first term of Donald Trump, and then leaves a hidden history from that sixth richest president unto the seventh kingdom (the United Nations), represented by Alexander the Great. Between Xerxes the rich king in verse two, and Alexander the Great there were eight Persian kings. The hidden history of verse two until verse three, represents eight kings. Thus, from the conclusion of the first term of Trump until the seventh kingdom of Bible prophecy there are a total of ten kings that span the hidden history of verse two to three of Daniel chapter eleven.

Nqe ib thiab ob ntawm Daniyees kaum ib, pib thaum lub sijhawm kawg hauv xyoo 1989, ib yam li nqe kaum. Nqe ob coj zaj keeb kwm mus txog thawj lub sijhawm kav ntawm Donald Trump, thiab tom qab ntawd tso tseg ib zaj keeb kwm zais txij ntawm tus thawj tswj hwm uas yog tus nplua nuj tshaj thib rau ntawd mus txog rau lub nceeg vaj thib xya (United Nations), uas sawv cev los ntawm Alexander tus Loj. Nyob nruab nrab ntawm Xerxes tus vajntxwv nplua nuj hauv nqe ob, thiab Alexander tus Loj, muaj yim tus vajntxwv Persian. Zaj keeb kwm zais ntawm nqe ob mus txog nqe peb, sawv cev rau yim tus vajntxwv. Yog li ntawd, txij ntawm qhov xaus ntawm thawj lub sijhawm kav ntawm Trump mus txog rau lub nceeg vaj thib xya ntawm Vajlugkub kev yaj saub, muaj tag nrho kaum tus vajntxwv uas ncav dav thoob zaj keeb kwm zais ntawm nqe ob mus rau peb ntawm Daniyees tshooj kaum ib.

The number ten is a symbol of a test, and the test that occurs in that very history is the formation of the image of the beast. The sixth richest president stirs up the globalists beginning with his first campaign in 2015, and in doing so he marks the beginning of a struggle between the two witnesses of Revelation chapter eleven and the dragon beast of atheism, that does not cease until the Sunday law of verses sixteen and forty-one. Within that warfare Donald Trump was the first president to stir up the dragon and he is also the last. Trump is the last president of the earth beast, and Trump will become the first leader of the seventh kingdom. In so doing, Trump represents the first and last of ten kings, and ten represents a test.

Tus lej kaum yog ib lub cim sawv cev rau kev sim siab, thiab qhov kev sim siab uas tshwm sim hauv zaj keeb kwm ntawd yog kev tsim tsa tus duab ntawm tus tsiaj nyaum. Tus thawj tswj hwm nplua nuj thib rau tsa cov neeg ntiaj teb-kev-tswj hwm sawv, pib ntawm nws thawj zaug kev tawm tsam xaiv tsa xyoo 2015, thiab hauv kev ua li ntawd nws cim qhia qhov pib ntawm ib txoj kev tawm tsam ntawm ob tug tim khawv hauv Tshwmsim tshooj kaum ib thiab tus zaj tsiaj nyaum ntawm kev tsis ntseeg Vajtswv, uas tsis tseg mus txog rau txoj cai Hnub Caiv ntawm nqe kaum rau thiab plaub caug ib. Nyob hauv txoj kev ua rog ntawd Donald Trump yog thawj tus thawj tswj hwm uas tsa tus zaj sawv, thiab nws kuj yog tus kawg thiab. Trump yog tus thawj tswj hwm kawg ntawm tus tsiaj nyaum hauv ntiaj teb, thiab Trump yuav los ua thawj tus thawj coj ntawm lub nceeg vaj xya. Hauv kev ua li ntawd, Trump sawv cev rau tus thawj thiab tus kawg ntawm kaum tus vajntxwv, thiab kaum sawv cev rau kev sim siab.

1776, 1789 and 1798 represent three histories that establish that the eighth president is of the seven. 1776 represents the publication of the Declaration of Independence, and the history of the First and Second Continental Congresses. 1789 represents a period of history when the Articles of Confederation were produced. The period began in 1781, and concluded with the publication of the Constitution in 1789. 1798 represents the publication of the Alien and Sedition Acts, and the beginning of the earth beast as the sixth kingdom of Bible prophecy.

1776, 1789 thiab 1798 sawv cev rau peb zaj keeb kwm uas tsim kom muaj tseeb tias tus thawj tswj hwm thib yim yog los ntawm xya tus. Xyoo 1776 sawv cev rau kev luam tawm Daim Ntawv Tshaj Tawm Kev Ywj Pheej, thiab keeb kwm ntawm Pawg Rooj Sab Laj Continental thib Ib thiab thib Ob. Xyoo 1789 sawv cev rau ib ntu keeb kwm thaum Cov Cai Tshooj Koom Tes tau raug tsim tawm. Lub sijhawm ntawd pib xyoo 1781, thiab xaus nrog kev luam tawm Txoj Cai Lij Choj xyoo 1789. Xyoo 1798 sawv cev rau kev luam tawm Cov Cai Alien thiab Sedition, thiab qhov pib ntawm tsiaj nyaum hauv ntiajteb ua lub nceeg vaj thib rau ntawm cov lus faj lem hauv Phau Vajlugkub.

The Continental Congresses are divided into two prophetic periods of the first congress and the last congress. The First Continental Congress had two presidents and Peyton Randolph was the first president. The Second Continental Congress had six presidents. Peyton Randolph was the first president of both the First and also of the Second Continental Congresses. There was a total of eight presidents during the history of the First and Second Continental Congresses. Peyton Randolph was the first president of both the First and Second Continental Congresses, a prophetic period where there were eight presidents, but the first president of each of the two periods was the same person. Therefore, though there were eight presidential terms, there were actually only seven presidents. The first president was twice the first president of seven persons who were presidents, and Randolph therefore represents the eighth, that was of the seven, and upon two witnesses he typifies the first actual president, who was George Washington.

Cov Rooj Sib Tham Hauv Tebchaws loj raug faib ua ob ntu yaj saub, yog ntu ntawm thawj lub rooj sib tham thiab ntu ntawm lub rooj sib tham kawg. Lub Rooj Sib Tham Hauv Tebchaws loj Thawj zaug muaj ob tug thawj tswj hwm, thiab Peyton Randolph yog tus thawj tswj hwm thawj tug. Lub Rooj Sib Tham Hauv Tebchaws loj Zaum Ob muaj rau tug thawj tswj hwm. Peyton Randolph yog tus thawj tswj hwm thawj tug rau ob qho tib si, yog lub Rooj Sib Tham Hauv Tebchaws loj Thawj zaug thiab lub Rooj Sib Tham Hauv Tebchaws loj Zaum Ob. Muaj tag nrho yim tug thawj tswj hwm nyob hauv keeb kwm ntawm Lub Rooj Sib Tham Hauv Tebchaws loj Thawj zaug thiab Zaum Ob. Peyton Randolph yog tus thawj tswj hwm thawj tug rau ob lub Rooj Sib Tham Hauv Tebchaws loj Thawj zaug thiab Zaum Ob, ib ntu yaj saub uas muaj yim tug thawj tswj hwm, tabsis tus thawj tswj hwm thawj tug ntawm txhua ntu ntawm ob ntu ntawd yog tib tug neeg xwb. Yog li ntawd, txawm hais tias muaj yim lub sij hawm thawj tswj hwm, tiag tiag mas tsuas muaj xya tug thawj tswj hwm xwb. Tus thawj tswj hwm thawj tug tau ob zaug ua tus thawj tswj hwm thawj tug ntawm xya leej neeg uas yog thawj tswj hwm, thiab yog li ntawd Randolph sawv cev rau tus thib yim, uas yog ntawm xya leej ntawd, thiab raws li ob tug tim khawv nws ua duab ntxoov ntxoo rau tus thawj tswj hwm tiag thawj tug, uas yog George Washington.

Washington is represented by Randolph, and therefore Randolph, as a symbol of Washington, conveys both the prophetic characteristics of Randolph the first president, and that Randolph was the eighth, that was of the seven. Thus George Washington, as the first president and the first Commander and Chief, was also prophetically the eighth, and was of the seven, and Trump, as the last president will also be the eighth, that is of the seven.

Washington raug sawv cev los ntawm Randolph, thiab yog li ntawd Randolph, ua ib lub cim ntawm Washington, qhia tawm ob qho tib si tej yam ntxwv cev lus faj lem ntawm Randolph uas yog tus thawj tswj hwm thawj zaug, thiab tias Randolph yog tus yim, uas yog los ntawm xya leej ntawd. Yog li George Washington, uas yog tus thawj tswj hwm thawj zaug thiab yog tus thawj thawj Tub Ceev Xwm Saib Xyuas Loj Tshaj, kuj yog tus yim raws cev lus faj lem, thiab yog los ntawm xya leej ntawd; thiab Trump, ua tus thawj tswj hwm kawg, kuj yuav yog tus yim, uas yog los ntawm xya leej ntawd.

The second president of the Second Continental Congress was John Hancock. The Second Continental Congress ended in 1781. From 1781 to 1789, identifies the history of the Articles of Confederation. The period is symbolized by the date 1789, with the publication of the Constitution. In that period there were also eight presidents. The Articles of Confederation represented the first Constitution, but the weakness of the Articles of Confederation led to its replacement, and the ratification by thirteen colonies of the Constitution in 1789.

Tus thawj tswj hwm thib ob ntawm Pawg Sib Tham Continental zaum Ob yog John Hancock. Pawg Sib Tham Continental zaum Ob xaus rau xyoo 1781. Txij xyoo 1781 mus txog 1789, yog kev txheeb txog keeb kwm ntawm Cov Cai Kev Koom Tes (Articles of Confederation). Lub sijhawm ntawd raug cim tseg los ntawm hnub tim 1789, nrog rau kev luam tawm ntawm Txoj Cai Lij Choj (Constitution). Hauv lub sijhawm ntawd kuj muaj yim tus thawj tswj hwm thiab. Cov Cai Kev Koom Tes sawv cev rau thawj Txoj Cai Lij Choj, tiam sis qhov tsis muaj zog ntawm Cov Cai Kev Koom Tes tau ua rau nws raug hloov chaw, thiab kaum peb lub xeev qub tau lees paub Txoj Cai Lij Choj ntawd nyob rau xyoo 1789.

In that period the eight presidents consisted of seven presidents who were not presidents in the history of the period represented by the previous two Continental Congresses, and one who was a president in that first prophetic period. John Hancock served in both the second Continental Congress, and also in the period represented by the Articles of Confederation. At the prophetic level, there were only seven men who were president during the two Continental Congresses, thus prophetically John Hancock was one of the eight in the period of the Articles of Confederation, but he was also one of the seven men from the previous period. He was therefore the eighth, that was of the seven.

Nyob rau lub sijhawm ntawd, yim tus thawj tswj hwm ntawd muaj xya tus thawj tswj hwm uas tsis yog thawj tswj hwm hauv keeb kwm ntawm lub sijhawm uas ob lub Continental Congress yav dhau los sawv cev, thiab muaj ib tug uas yog thawj tswj hwm hauv thawj lub sijhawm yaj saub ntawd. John Hancock tau ua haujlwm nyob rau hauv ob qho tib si lub Continental Congress thib ob, thiab kuj nyob rau hauv lub sijhawm uas Cov Articles of Confederation sawv cev. Hauv theem yaj saub, tsuas muaj xya leej txiv neej uas yog thawj tswj hwm thaum ob lub Continental Congresses ntawd xwb; yog li ntawd, raws li yaj saub, John Hancock yog ib tug ntawm yim leej nyob rau lub sijhawm ntawm Cov Articles of Confederation, tiam sis nws kuj yog ib tug ntawm xya leej txiv neej los ntawm lub sijhawm ua ntej. Yog li ntawd nws thiaj yog tus thib yim, uas yog ntawm xya leej.

The second prophetic period, represented by 1781 to 1789, like the first period, had a president (Hancock) who was the eighth, and of the seven, as was Randolph in the first prophetic period represented by 1776.

Lub sij hawm cev Vajtswv lus thib ob, uas sawv cev los ntawm 1781 txog 1789, ib yam li lub sij hawm thawj, muaj ib tug thawj tswj hwm (Hancock) uas yog tus yim, thiab yog ntawm xya tus, ib yam li Randolph nyob hauv lub sij hawm cev Vajtswv lus thawj uas sawv cev los ntawm 1776.

In both periods of eight presidents, the enigma of the eighth being of the seven is represented. Those two periods provide witness that the first genuine president (Washington) also had the prophetic enigma attached to his symbolism, by his typification represented by Randolph. These three witnesses address Trump. Trump as represented in verses one and two in chapter eleven, is illustrated only through his first term, which ended when the second election was stolen by the beast from the bottomless pit.

Nyob rau hauv ob lub caij nyoog uas muaj yim tus thawj tswj hwm, zaj lus tsis meej uas hais tias tus thib yim yog los ntawm xya leej raug sawv cev tawm los. Ob lub caij nyoog ntawd ua pov thawj tias tus thawj tswj hwm thawj zaug tiag tiag (Washington) kuj tau muaj zaj lus tsis meej yav tom ntej txuas nrog nws txoj kev sawv cev, raws li nws txoj kev ua hom piv txwv uas Randolph sawv cev. Peb tug tim khawv no hais ncaj rau Trump. Trump raws li raug sawv cev hauv nqe ib thiab ob hauv tshooj kaum ib, raug piav qhia tsuas yog los ntawm nws lub sijhawm thawj zaug ua thawj tswj hwm xwb, uas tau xaus thaum qhov kev xaiv tsa zaum ob raug nyiag los ntawm tus tsiaj qus uas tawm hauv lub qhov tob tsis muaj qab.

The history which fulfilled those verses, includes a hidden history between that point of the richest king (Xerxes) and the introduction of Alexander the Great, representing the Sunday law, when the ten kings briefly become the seventh kingdom. Between the rich king and the ten kings who agree to give their seventh kingdom unto the papacy, there were eight kings. Those eight kings that make up the hidden history of verse two unto verse three, find two witnesses of eight presidents in the history of 1776, 1789 and 1798.

Keeb kwm uas ua kom tiav cov nqe vajlugkub ntawd muaj ib zaj keeb kwm zais nyob nruab nrab ntawm lub ntsiab taw tes hais txog tus vajntxwv nplua nuj tshaj plaws (Xerxes) thiab kev tshwm sim los ntawm Aleksas Npis Tus Loj, uas sawv cev rau txoj cai Hnub Caiv, thaum kaum tus vajntxwv luv luv los ua lub nceeg vaj xya. Nyob nruab nrab ntawm tus vajntxwv nplua nuj thiab kaum tus vajntxwv uas pom zoo muab lawv lub nceeg vaj xya rau tus papacy, muaj yim tus vajntxwv. Yim tus vajntxwv ntawd, uas ua tau zaj keeb kwm zais ntawm nqe ob mus txog nqe peb, nrhiav tau ob tug timkhawv ntawm yim tus thawj tswj hwm hauv keeb kwm xyoo 1776, 1789 thiab 1798.

That history bears the symbolism of twenty-two years, identifying it as a history of the sealing of the one hundred and forty-four thousand when Divinity is joined with humanity. It also bears the witness of “Truth,” for the beginning marks independence and the ending marks the removal of independence, while thirteen years after 1776, thirteen colonies ratified the Constitution. It also identifies two periods of eight kings (presidents) that both contain the enigma of the eighth being of the seven.

Keeb kwm ntawd nqa lub cim piv txwv ntawm nees nkaum ob xyoos, qhia kom paub tias nws yog ib zaj keeb kwm ntawm kev muab lub foob rau ib puas plaub caug plaub txhiab thaum Vajtswv txoj keeb Vajtswv raug koom nrog tib neeg. Nws kuj nqa tau zaj lus tim khawv ntawm “Qhov Tseeb,” rau qhov pib cim txog kev ywj pheej hos qhov kawg cim txog kev tshem tawm kev ywj pheej, thaum kaum peb xyoos tom qab 1776, kaum peb lub xeev qub tau lees paub Txoj Cai Lij Choj. Nws kuj qhia txog ob ntu ntawm yim tus vajntxwv (thawj tswj hwm) uas ob ntu ntawd puav leej muaj qhov tob tsis meej ntawm tus thib yim yog los ntawm xya.

Trump as the sixth president in 2016, and as the last leader of the sixth kingdom also represents the first and last of ten sequential kings. The number ten identifies the testing process of that history, and the test that precedes and concludes at the Sunday law is the formation of the image of the beast. The image of Nebuchadnezzar’s beast-dream represents eight kingdoms, and in so doing provides the witness that the image of the beast test is represented by the number “eight”.

Trump raws li tus thawj tswj hwm thib rau hauv xyoo 2016, thiab raws li tus thawj coj kawg ntawm lub nceeg vaj thib rau, kuj sawv cev rau tus thawj thiab tus kawg ntawm kaum tus vaj ntxwv uas los sib law liag. Tus lej kaum qhia txog txoj txheej txheem ntawm kev sim siab hauv zaj keeb kwm ntawd, thiab txoj kev sim uas ua ntej thiab xaus rau ntawm txoj cai Hnub Caiv yog kev tsim tsa tus duab ntawm tus tsiaj qus. Tus duab hauv Nebuchadnezzar txoj kev npau suav txog tus tsiaj qus sawv cev rau yim lub nceeg vaj, thiab los ntawm qhov ntawd nws muab pov thawj tias txoj kev sim ntawm tus duab ntawm tus tsiaj qus raug sawv cev los ntawm tus lej “yim”.

In the testing history of the line of the Maccabees, representing the line of the horn of apostate Protestantism and the line of the horn of apostate Republicanism represented by Antiochus III, the lines and horns come together into one horn, that is an image of the papacy. In the same history, the image of God is fully and permanently reproduced in those represented as the one hundred and forty-four thousand.

Hauv keeb kwm ntawm txoj kev sim siab ntawm caj ces Maccabees, uas sawv cev rau caj ces ntawm tus kub ntawm Protestantism uas thim kev ntseeg thiab caj ces ntawm tus kub ntawm Republicanism uas thim kev ntseeg, uas Antiochus III sawv cev, cov caj ces thiab cov kub ntawd los sib koom ua ib tug kub nkaus xwb, uas yog ib daim duab ntawm txoj kev ua vaj kav ntawm tus pope. Nyob rau hauv tib zaj keeb kwm ntawd, daim duab ntawm Vajtswv raug tsim dua tshiab kom puv npo thiab nyob ruaj khov mus ib txhis rau hauv cov uas raug sawv cev ua ib puas plaub caug plaub txhiab leej.

The hidden history of verse forty is unsealed within the hidden history of verse two unto verse three, and the history of verses ten through fifteen. When Trump becomes the eighth president that is of the seven at his inauguration on January 20, 2025, the eight kings between Xerxes and Alexander the Great mark the arrival of the formation of the image of the beast, and Trump represents the first and last of the ten sequential kings.

Keeb kwm zais ntawm nqe plaub caug raug qhib tawm nyob hauv keeb kwm zais ntawm nqe ob mus txog nqe peb, thiab keeb kwm ntawm nqe kaum mus txog kaum tsib. Thaum Trump dhau los ua tus thawj tswj hwm thib yim uas yog ntawm xya leej thaum nws txais txoj hauj lwm rau hnub tim 20 Lub Ib Hlis, 2025, yim tug vajntxwv nyob nruab nrab ntawm Xerxes thiab Alexander tus Loj cim txog kev tuaj txog ntawm kev tsim daim duab ntawm tus tsiaj qus, thiab Trump sawv cev rau tus thawj thiab tus kawg ntawm kaum tug vajntxwv uas los sib law liag.

We will continue this study in the next article.

Peb yuav txuas ntxiv qhov kev kawm no hauv tsab xov xwm tom ntej no.

And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof? And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon. And I wept much, because no man was found worthy to open and to read the book, neither to look thereon. And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. And he came and took the book out of the right hand of him that sat upon the throne. And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints. And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; And hast made us unto our God kings and priests: and we shall reign on the earth. Revelation 5:1–10.

Thiab kuv thiaj pom nyob hauv sab tes xis ntawm Tus uas zaum saum lub zwm txwv muaj ib phau ntawv uas sau rau sab hauv thiab sab nraum, raug kaw nrog xya lub foob. Thiab kuv pom ib tug tim tswv muaj hwjchim qw nrov nrov hais tias, Leejtwg thiaj tsim nyog qhib phau ntawv no thiab daws nws tej foob? Thiab tsis muaj leejtwg nyob saum ntuj, lossis hauv ntiajteb, lossis hauv qab ntiajteb, uas muaj cuab kav qhib phau ntawv ntawd, lossis txawm ntsia tau nws. Ces kuv quaj heev, vim tsis pom muaj leejtwg tsim nyog qhib thiab nyeem phau ntawv ntawd, lossis txawm ntsia tau nws. Thiab ib tug ntawm cov txwj laus hais rau kuv tias, Tsis txhob quaj: saib seb, Tsov Ntxhuav ntawm xeem Yudas, Cag Ntoo ntawm Daviv, tau kov yeej lawm kom qhib tau phau ntawv ntawd, thiab daws nws xya lub foob. Thiab kuv ntsia saib, thiab saib seb, nyob hauv nruab nrab ntawm lub zwm txwv thiab ntawm plaub tug tsiaj, thiab nyob hauv nruab nrab ntawm cov txwj laus, muaj ib tug Menyuam Yaj sawv, zoo li yog twb raug tua lawm, muaj xya tug kub thiab xya lub qhov muag, uas yog Vajtswv xya Leej Ntsuj Plig raug xa mus thoob plaws txhua qhov hauv ntiajteb. Thiab Nws txav los txais phau ntawv ntawd tawm hauv sab tes xis ntawm Tus uas zaum saum lub zwm txwv. Thiab thaum Nws txais tau phau ntawv ntawd lawm, plaub tug tsiaj thiab nees nkaum plaub tug txwj laus txhos caug ntua rau ntawm tus Menyuam Yaj xub ntiag, txhua tus nyias tuav ib rab ntaus nkauj, thiab tej tais kub uas puv npo nrog tej tshuaj tsw qab, uas yog cov neeg dawb huv tej lus thov. Thiab lawv hu ib zaj nkauj tshiab hais tias, Koj tsim nyog txais phau ntawv ntawd, thiab qhib nws tej foob: vim Koj twb raug tua lawm, thiab los ntawm Koj cov ntshav Koj tau txhiv peb rau Vajtswv tawm hauv txhua xeem, thiab lus, thiab haivneeg, thiab txhua lub tebchaws; Thiab Koj tau tsa peb rau peb tus Vajtswv ua vajntxwv thiab pov thawj: thiab peb yuav kav saum ntiajteb. Tshwmsim 5:1–10.