It has been a long process for me to get to this point in the study of Panium, and the title “Eleven, Eleven” is meant to emphasize that the Lion of the tribe of Judah coordinated both the book of Daniel and the book of Revelation to set forth the internal and external lines of the history of the sealing of God’s people in the eleventh chapter and eleventh verse. Just before probation closes a command to unseal the prophecy in Revelation that was sealed until the time when the internal and external prophetic histories represented by the two lines of eleven—eleven, found in the books of Daniel and Revelation became present truth.
Nws tau yog ib txoj kev txheej txheem ntev rau kuv los txog rau theem no hauv kev kawm txog Panium, thiab lub npe “Kaum Ib, Kaum Ib” yog npaj los hais kom meej tias Tsov Ntxhuav ntawm xeem Yudas tau tswj fwm ob phau ntawv Daniel thiab phau Ntawv Qhia Tshwm kom nthuav tawm ob txoj kab sab hauv thiab sab nraud ntawm keeb kwm hais txog kev muab Vajtswv haiv neeg khi ntim nyob hauv tshooj kaum ib thiab nqe kaum ib. Tseem tshuav ib nyuag pliag ua ntej lub sijhawm ntawm kev sim siab kaw lawm, ib lo lus txib kom qhib lub yaj saub hauv Phau Ntawv Qhia Tshwm uas tau raug khi ntim cia mus txog rau lub sijhawm thaum ob zaj keeb kwm yaj saub sab hauv thiab sab nraud, uas sawv cev los ntawm ob txoj kab ntawm kaum ib—kaum ib, pom nyob hauv phau ntawv Daniel thiab Phau Ntawv Qhia Tshwm, tau los ua qhov tseeb rau lub sijhawm ntawd.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Thiab nws hais rau kuv tias, Tsis txhob muab tej lus faj lem hauv phau ntawv no kaw cia: vim lub sij hawm twb los ze lawm. Tus uas tsis ncaj ncees, cia nws tseem tsis ncaj ncees mus li: thiab tus uas qias neeg, cia nws tseem qias neeg mus li: thiab tus uas ncaj ncees, cia nws tseem ua ncaj ncees mus li: thiab tus uas dawb huv, cia nws tseem ua dawb huv mus li. Qhia Tshwm 22:10, 11.
The “time is at hand” just before the close of probation, and the “time is at hand” when the “Revelation of Jesus Christ” is unsealed.
“lub sij hawm twb los ze” ua ntej kiag lub sijhawm uas lub sijhawm tshav ntuj kaw lawm, thiab “lub sij hawm twb los ze” thaum “Phau Tshwm Sim ntawm Yexus Khetos” raug qhib lub foob tawm.
The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
Kev Qhia Tshwm ntawm Yexus Khetos, uas Vajtswv tau pub rau nws, kom qhia rau nws cov tub qhe txog tej yam uas yuav tsum muaj los sai sai no; thiab nws tau txib nws tus timtswv xa los qhia nws rau nws tus tub qhe Yauhas: tus uas tau ua timkhawv txog Vajtswv txoj lus, thiab txog Yexus Khetos zaj lus timkhawv, thiab txog txhua yam uas nws tau pom. Foom koob hmoov rau tus uas nyeem, thiab rau cov uas hnov tej lus ntawm zaj lus cev Vajtswv lus no, thiab ceev tej yam uas tau sau tseg hauv ntawd: vim lub sij hawm twb nyob ze lawm. Qhia Tshwm 1:1–3.
When the Lion of the tribe of Judah unseals the “Revelation of Jesus Christ” as He has been doing since the arrival of the message of the Midnight Cry in July of 2023, that unsealing includes the revelation that He is “Palmoni,” the Wonderful Numberer, or the Numberer of Secrets. Failure to accept this truth is to fail the testing process which seals the one hundred and forty-four thousand.
Thaum Tsov Ntxhuav ntawm xeem Yudas qhib cov ntsaws ruaj ruaj ntawm “Kev Qhia Tshwm ntawm Yexus Khetos” raws li Nws tau ua txij thaum los txog ntawm zaj lus ntawm Lub Suab Quaj Thaum Ib Tag Hmo thaum lub Xya Hli xyoo 2023, qhov kev qhib ntawd kuj muaj nrog kev qhia tshwm tias Nws yog “Palmoni,” tus Neeg Suav Zoo Kawg Nkaus, los yog tus Suav Tej Yam Ntsiag To. Kev tsis lees txais qhov tseeb no yog kev swb rau txoj kev xeem uas muab lub cim ntim rau ib puas plaub caug plaub txhiab leej.
I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:11, 12.
Kuv yeej muab nej ua kevcai raus dej tiag rau kev hloov siab lees txim; tiamsis tus uas los tom qab kuv muaj hwjchim loj dua kuv, tus uas nkawm khau kuv twb tsis tsim nyog nqa; nws yuav muab nej ua kevcai raus nrog tus Vaj Ntsuj Plig Dawb Huv, thiab nrog hluavtaws: Tus uas rab ntxuam nyob hauv nws txhais tes, thiab nws yuav ntxuav nws lub tshav nplej kom huv si, thiab sau nws cov nplej los rau hauv lub txhab; tiamsis nws yuav hlawv cov hus nplej nrog hluavtaws uas tsis txawj tuag li. Mathai 3:11, 12.
“Just how soon this refining process will begin I cannot say, but it will not be long deferred. He whose fan is in His hand will cleanse His temple of its moral defilement. He will thoroughly purge His floor.” Testimonies to Ministers, 372, 373.
“Kuv tsis tuaj yeem hais tau meej tias txoj haujlwm lim kom dawb huv no yuav pib sai npaum li cas, tabsis nws yuav tsis raug ncua ntev. Tus uas nws rab khaub zig nyob hauv Nws txhais tes yuav ntxuav Nws lub tuam tsev kom dawb huv ntawm nws txoj kev qias tsis huv ntawm sab kev ncaj ncees. Nws yuav ntxuav Nws thaj chaw nplej kom huv si kiag li.” Testimonies to Ministers, 372, 373.
The lines of prophecy which identify the time of the sealing as a prophetic testing process are more than abundant. It is clear that the testing process is based upon the students aptitude and ability to apply the correct or incorrect methodology for studying God’s prophetic Word. This truth is also abundantly set forth within the inspired record.
Cov kab lus faj lem uas qhia meej txog lub sij hawm ntawm kev muab lub cim ntim cia raws li ib txoj txheej txheem sim siab hauv faj lem muaj ntau tshaj li txaus lawm. Nws pom tseeb tias txoj txheej txheem sim siab no yog tsa rau saum tus tub ntxhais kawm txoj kev txawj ntse thiab nws peev xwm los siv txoj kev kawm Vajtswv Txojlus faj lem kom raug los yog kom yuam kev. Qhov tseeb no kuj raug nthuav tawm ntau heev nyob hauv cov ntaub ntawv uas raug tshoov siab ntawd.
As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:17–20.
Hais txog plaub tug me nyuam no, Vajtswv pub rau lawv muaj kev paub thiab kev txawj ntse hauv txhua yam kev kawm thiab kev txawj ntse; thiab Daniyees muaj kev nkag siab txog txhua yam yog toog pom thiab kev npau suav. Thaum txog hnub kawg raws li vajntxwv tau hais kom coj lawv los, ces tus thawj ntawm cov neeg saib xyuas nom tswv thiaj coj lawv los cuag Nenpukhanexa. Vajntxwv hais lus nrog lawv; thiab hauv lawv txhua tus ntawd, tsis pom muaj ib tug zoo ib yam li Daniyees, Hananiya, Mixaees, thiab Axaliya; yog li ntawd lawv thiaj sawv ua haujlwm nyob ntawm vajntxwv xub ntiag. Thiab hauv txhua yam uas yog kev txawj ntse thiab kev nkag siab uas vajntxwv nug lawv txog, nws pom tias lawv zoo dua kaum npaug tshaj txhua tus khawv koob thiab cov neeg saib hnub qub uas nyob hauv nws lub tebchaws kav tebchaws. Daniyees 1:17–20.
A premier rule of prophetic interpretation is that truth is established upon the testimony of two, and those who fail to have confidence in the principle are setting themselves up for failure. An element of the testing process during the sealing time, involves the recognition of the connection of the internal and external histories represented in chapter eleven and verse eleven by Daniel and John.
Ib txoj cai tseem ceeb tshaj plaws ntawm kev txhais lus faj lem yog tias qhov tseeb raug tsa ruaj khov los ntawm ob tug tim khawv, thiab cov uas tsis ntseeg siab rau hauv txoj cai no tab tom tsa lawv tus kheej rau txoj kev poob swb. Ib feem ntawm txoj kev sim thaum lub sijhawm kaw cim, yog kev lees paub txog txoj kev sib txuas ntawm cov keeb kwm sab hauv thiab sab nraud uas Daniyees thiab Yauhas sawv cev rau hauv tshooj kaum ib thiab nqe kaum ib.
“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.
“Phau Ntawv Qhia Tshwm yog ib phau ntawv uas raug muab khi tseg, tab sis kuj yog ib phau ntawv uas raug qhib lawm thiab. Nws sau tseg tej xwm txheej uas zoo kawg nkaus uas yuav tshwm sim nyob rau hauv hnub kawg ntawm keeb kwm lub ntiajteb no. Cov lus qhuab qhia hauv phau ntawv no yog meej tseeb, tsis yog yam tsis meej pem thiab tsis txawj to taub. Hauv no kuj muab tib kab lus faj lem uas nyob hauv Daniyee los hais ntxiv. Muaj ib txhia lus faj lem Vajtswv tau rov hais dua, yog li ntawd thiaj qhia tias yuav tsum muab qhov tseem ceeb rau tej ntawd. Tus Tswv tsis rov hais tej yam uas tsis muaj qhov tseem ceeb loj.” Manuscript Releases, volume 9, 8.
The books of Daniel and Revelation represent two witnesses, and the one hundred and forty-four thousand are represented as two witnesses in Revelation chapter eleven. In verse eleven of the chapter the two witnesses, represented by Elijah and Moses are resurrected as typified by both John in the boiling oil and Daniel in the lion’s den. The one hundred and forty-four thousand are represented by Daniel and John, and also by Elijah and Moses. To succeed in the testing process which produces the one hundred and forty-four thousand a student must understand that truth is established upon two witnesses, and that the books of Daniel and Revelation represent two witnesses, and that the one hundred and forty-four thousand have been typified as Elijah and Moses and also Daniel and John.
Phau ntawv Daniyees thiab Tshwm Sim sawv cev rau ob tug tim khawv, thiab ib puas plaub caug plaub txhiab leej raug sawv cev ua ob tug tim khawv hauv Tshwm Sim tshooj kaum ib. Nyob hauv nqe kaum ib ntawm tshooj ntawd, ob tug tim khawv, uas raug sawv cev los ntawm Eliyas thiab Mauxes, raug tsa sawv rov los raws li tus qauv uas Yauhas nyob hauv roj kub npau npau thiab Daniyees nyob hauv lub qhov tsov ntxhuav tau qhia ua ntej. Ib puas plaub caug plaub txhiab leej raug sawv cev los ntawm Daniyees thiab Yauhas, thiab kuj raug sawv cev los ntawm Eliyas thiab Mauxes. Yuav kom dhau yeej hauv txoj kev sim uas tsim ib puas plaub caug plaub txhiab leej, ib tug kawm yuav tsum to taub tias qhov tseeb raug tsa ruaj rau saum ob tug tim khawv, thiab tias phau Daniyees thiab phau Tshwm Sim sawv cev rau ob tug tim khawv, thiab tias ib puas plaub caug plaub txhiab leej raug ua tus qauv qhia ua ntej tias yog Eliyas thiab Mauxes, thiab kuj yog Daniyees thiab Yauhas.
These truths are only a brief sampling of prophetic truths associated with the internal and external history represented by “eleven, eleven” in both Daniel and Revelation. As Palmoni, Christ guided in the alignment of the two passages, and also that eleven, plus eleven equals twenty-two, which in turn is a tithe or tenth of two hundred and twenty, which is a symbol of the combination of divinity with humanity. Palmoni established upon more than two witnesses that “two hundred and twenty” represents the combination of divinity and humanity, which is in turn a description of the incarnation of Christ when He took upon Himself fallen flesh. In doing so He set forth the example for mankind that if they are willing to meet the requirements of the gospel, Christ is willing to combine His divinity with our humanity. Divinity and humanity are therefore two witnesses.
Cov lus tseeb no tsuas yog ib qho piv txwv luv luv ntawm cov lus tseeb yav tom ntej uas txuas nrog keeb kwm sab hauv thiab sab nraud uas raug sawv cev los ntawm “kaum ib, kaum ib” nyob hauv ob qho tib si Daniel thiab Tshwmsim. Raws li Palmoni, Khetos tau coj kev phim raws ntawm ob nqe ntawv ntawd, thiab kuj qhia tias kaum ib ntxiv rau kaum ib yog nees nkaum ob, uas ces yog ib feem kaum ntawm ob puas nees nkaum, uas yog ib lub cim ntawm kev sib xyaw ua ke ntawm Vajtswv lub ntuj txojsia nrog tibneeg lub cev nqaij daim tawv. Palmoni tau tsa kom ruaj khov raws li ntau dua ob tug timkhawv tias “ob puas nees nkaum” sawv cev rau kev sib xyaw ua ke ntawm Vajtswv lub ntuj txojsia thiab tibneeg lub cev nqaij daim tawv, uas ces yog ib qho kev piav txog Khetos txoj kev yug los ua neeg thaum Nws ris los rau saum Nws tus kheej cev nqaij daim tawv uas poob rau hauv kev txhaum. Hauv qhov no Nws tau muab ib tug qauv rau noob neej tias yog lawv kam ua kom tiav raws li txoj moo zoo tej yam yuav tsum tau ua, Khetos yeej kam muab Nws lub ntuj txojsia los koom nrog peb tibneeg lub cev nqaij daim tawv. Vim li ntawd, Vajtswv lub ntuj txojsia thiab tibneeg lub cev nqaij daim tawv yog ob tug timkhawv.
The “Revelation of Jesus Christ” that opened up just before probation closes includes that Jesus is the “Word” of God.
“Kev Qhia Tshwm ntawm Yexus Khetos” uas qhib tawm los meej ua ntej lub sij hawm kev sim siab kaw lawm, muaj qhov no thiab tias Yexus yog Vajtswv “Txojlus.”
In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:1–5.
Thaum chiv keeb muaj Txojlus, thiab Txojlus nrog Vajtswv nyob, thiab Txojlus yog Vajtswv. Tus ntawd yeej nrog Vajtswv nyob thaum chiv keeb lawm. Txhua yam raug tsim los ntawm nws; thiab yam uas raug tsim los tsis muaj ib yam twg uas tsis yog los ntawm nws. Hauv nws muaj txoj sia; thiab txoj sia ntawd yog qhov pom kev ntawm tibneeg. Thiab qhov pom kev ci hauv txoj kev tsaus ntuj; thiab txoj kev tsaus ntuj tsis to taub nws. Yauhas 1:1–5.
The Bible is the “Word” of God which, just as Christ represents the combination of divinity with humanity. The Bible represents the two witnesses of the Old and New Testaments, who are also Moses and Elijah in Revelation chapter eleven.
Phau Vajlugkub yog “Lo Lus” ntawm Vajtswv uas, ib yam li Khetos sawv cev rau kev sib koom ua ke ntawm Vajtswv txoj keeb ntuj ceeb tsheej nrog tib neeg txoj keeb. Phau Vajlugkub sawv cev rau ob tug tim khawv ntawm Phau Qub thiab Phau Tshiab, uas kuj yog Mauxes thiab Eliyas hauv Tshwmsim tshooj kaum ib.
“Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.
“Hais txog ob tug timkhawv no, tus cev Vajtswv lus tseem hais ntxiv tias: ‘Cov no yog ob tsob ntoo txiv roj, thiab ob lub teeb tswm ciab uas sawv ntawm Vajtswv tus Tswv kav tag nrho lub ntiajteb xub ntiag.’ Tus sau nkauj Ntawv Nkauj hais tias, ‘Koj txojlus yog lub teeb rau kuv txhais ko taw, thiab yog txojkev kaj rau kuv txojkev.’ Qhia Tshwm 11:4; Ntawv Nkauj 119:105. Ob tug timkhawv no sawv cev rau Vajluskub ntawm Phau Qub thiab Phau Tshiab.” The Great Controversy, 267.
The two witnesses are the two olive trees, the two candlesticks and the Old and New Testaments, which is represented in the paragraph as “Thy word.” The “Revelation of Jesus Christ” that is unsealed by the Lion of the tribe of Judah just before the close of probation is “the final increase of knowledge” which tests those who are candidates to be one of the one hundred and forty-four thousand. The “final increase of knowledge” is also the message of the Midnight Cry in the parable of the ten virgins.
Ob tug tim khawv yog ob tsob ntoo txiv roj, ob tug txawb teeb, thiab Phau Qub thiab Phau Tshiab, uas hauv nqe lus ntawd sawv cev los ntawm “Koj lo lus.” “Kev Tshwmsim txog Yexus Khetos” uas raug qhib lub foob los ntawm Tsov Ntxhuav ntawm xeem Yudas nyob nyuam qhuav ua ntej lub sijhawm ntawm kev sim siab kaw xaus lawm yog “qhov kev nce ntxiv kawg ntawm kev paub” uas sim cov neeg uas yog cov neeg sib tw yuav los ua ib tug ntawm ib puas plaub caug plaub txhiab. “Qhov kev nce ntxiv kawg ntawm kev paub” kuj yog txoj xov ntawm Kev Quaj Nruab Nrab Hmo nyob hauv zaj lus piv txwv txog kaum tus nkauj xwb.
“‘Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth. Zechariah 4:11–14. These empty themselves into the golden bowls, which represent the hearts of the living messengers of God, who bear the Word of the Lord to the people in warnings and entreaties. The Word itself must be as represented, the golden oil, emptied from the two olive trees that stand by the Lord of the whole earth. This is the baptism by the Holy Spirit with fire. This will open the soul of unbelievers to conviction. The wants of the soul can be met only by the working of the Holy Spirit of God. Man can of himself do nothing to satisfy the longings and meet the aspirations of the heart.” The Seventh-day Adventist Bible Commentary, volume 4, 1180.
“Ces kuv teb, thiab hais rau nws tias, Ob tsob ntoo txiv aulib no uas nyob ntawm sab xis ntawm lub teeb txawb thiab ntawm sab laug ntawm nws yog dab tsi? Ces kuv rov teb dua, thiab hais rau nws tias, Ob ceg txiv aulib no uas los ntawm ob lub kav kub muab cov roj kub ntws tawm ntawm lawv tus kheej yog dab tsi? Thiab nws teb kuv hais tias, Koj tsis paub tias cov no yog dab tsi lov? Thiab kuv hais tias, Tsis paub, tus tswv. Ces nws hais tias, Cov no yog ob tug uas raug pleev roj, uas sawv ntawm tus Tswv ntawm tag nrho lub ntiaj teb. Xakhaliyas 4:11–14. Cov no muab lawv tus kheej nchuav rau hauv cov tais kub, uas sawv cev rau lub siab ntawm Vajtswv cov tub txib uas muaj sia, cov uas nqa tus Tswv Txojlus mus rau cov neeg hauv kev ceeb toom thiab kev thov qhuab ntuas. Txojlus nws tus kheej yuav tsum yog raws li qhov tau sawv cev tseg, yog cov roj kub uas raug nchuav tawm ntawm ob tsob ntoo txiv aulib uas sawv ntawm tus Tswv ntawm tag nrho lub ntiaj teb. Qhov no yog kev ua kevcai raus dej los ntawm Vaj Ntsuj Plig Dawb Huv nrog hluav taws. Qhov no yuav qhib tus ntsuj plig ntawm cov tsis ntseeg kom los txog txoj kev lees paub txim. Kev txom nyem xav tau ntawm tus ntsuj plig tsuas raug ntsib tau xwb los ntawm Vajtswv tus Vaj Ntsuj Plig Dawb Huv txoj hauj lwm. Tibneeg ntawm nws tus kheej ua tsis tau dabtsi li kom txaus siab rau tej kev nqhis thiab kom raws li tej kev ntshaw ntawm lub siab.” The Seventh-day Adventist Bible Commentary, volume 4, 1180.
The Word of God is both the Bible and Christ, and the Bible and Christ represent two witnesses, as do the one hundred and forty-four thousand. The two witnesses in turn represent a combination of divinity with humanity. They also represent internal and external prophetic histories. As witnesses, they provided evidence that divinity combined with humanity does not sin. They also represent the connection between divinity and humanity. Whether a ladder, conduit, pipes, angels or any of the other symbols of the communication link between God and man, the message conveyed to man is always life or death.
Vajtswv Txojlus yog ob qho tib si Phau Vajlugkub thiab Khetos, thiab Phau Vajlugkub nrog Khetos sawv cev rau ob tug timkhawv, ib yam li ib puas plaub caug plaub txhiab leej thiab. Ob tug timkhawv ntawd kuj sawv cev rau kev sib koom ua ke ntawm kev vajtswv nrog tib neeg. Lawv kuj sawv cev rau keeb kwm cev lus faj lem sab hauv thiab sab nraud. Raws li cov timkhawv, lawv tau muab pov thawj tias kev vajtswv uas sib koom nrog tib neeg tsis txhaum. Lawv kuj sawv cev rau txoj kev txuas ntawm kev vajtswv thiab tib neeg. Txawm yog ib tug ntaiv, ib txoj kab xa mus, tej kav dej, cov tim tswv, los sis lwm yam cim ntawm txoj kev sib txuas lus ntawm Vajtswv thiab neeg, txoj xov uas xa mus rau neeg yeej ib txwm yog txoj sia los yog txoj kev tuag.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Cov neeg raug xaiv tseg uas sawv ntawm tus Tswv ntawm tag nrho lub ntiajteb, muaj txoj haujlwm uas ib zaug tau muab rau Xatas ua tus khelauj npog. Los ntawm cov neeg dawb huv uas nyob ib puag ncig Nws lub zwm txwv, tus Tswv ceev tseg kev sib txuas lus tsis tu ncua nrog cov neeg nyob hauv ntiajteb. Cov roj kub sawv cev rau txoj kev tshav ntuj uas Vajtswv siv los pub rau cov teeb ntawm cov ntseeg kom txaus, xwv kom lawv tsis ntsais thiab tsis tuag. Yog tsis yog tias cov roj dawb huv no raug muab los saum ntuj ceeb tsheej nchuav los hauv tej lus ntawm Vajtswv tus Ntsuj Plig, ces tej cuab tam ntawm kev phem yuav muaj hwj chim tswj hwm tibneeg tag nrho.”
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“Vajtswv yuav raug txaj muag thaum peb tsis lees txais tej lus uas Nws xa tuaj rau peb. Yog li no peb tsis kam txais cov roj kub uas Nws xav hliv rau hauv peb tej ntsuj plig kom xa mus cuag cov uas nyob hauv qhov tsaus ntuj. Thaum lub suab hu yuav tuaj tias, ‘Saib seb, nraug vauv tabtom los; nej cia li tawm mus ntsib nws,’ cov uas tsis tau txais cov roj dawb huv, cov uas tsis tau khaws cia txoj kev tshav ntuj ntawm Khetos hauv lawv lub siab, yuav pom, ib yam li cov nkauj xwb ruam, tias lawv tsis tau npaj txhij mus ntsib lawv tus Tswv. Lawv tsis muaj, nyob hauv lawv tus kheej, lub hwjchim kom tau cov roj ntawd, thiab lawv lub neej raug puam tsuaj. Tiamsis yog thov Vajtswv Leej Ntuj Plig Dawb Huv, yog peb thov khawv, ib yam li Mauxe tau ua, tias, ‘Qhia koj lub yeeb koob rau kuv pom,’ ces Vajtswv txoj kev hlub yuav raug nchuav dav rau hauv peb lub siab. Los ntawm cov kav kub, cov roj kub yuav raug xa los rau peb. ‘Tsis yog los ntawm lub zog, los yog los ntawm lub hwjchim, tiamsis yog los ntawm Kuv tus Ntsuj Plig, tus Tswv ntawm cov Tub Rog hais li ntawd.’ Los ntawm kev txais yuav tej kab ci ntsa iab ntawm Lub Hnub ntawm Kev Ncaj Ncees, Vajtswv cov me nyuam ci ntsa iab ua tej teeb pom kev rau hauv lub ntiajteb.” Review and Herald, July 20, 1897.
The outpouring of the Holy Spirit occurs during the internal and external histories marked by Daniel and Revelation 11:11. There are “at least” four prophetic characters represented in verses eleven and twelve of Daniel chapter eleven that need to be identified. There are also four that need to be identified in verses thirteen through fifteen, and four in verse sixteen. We are now living in that very history, so it behooves us, as students of prophecy to sort out who the symbolic characters of verses eleven through sixteen are, for they represent a line of prophecy that covers the hidden history of verse forty of the same chapter.
Kev nchuav tawm ntawm tus Vaj Ntsuj Plig Dawb Huv tshwm sim nyob rau hauv cov keeb kwm sab hauv thiab sab nraud uas Daniyee thiab Tshwm Sim 11:11 tau cim tseg. Muaj “tsawg kawg” plaub tug cim yaj saub uas raug sawv cev nyob rau hauv nqe kaum ib thiab kaum ob ntawm Daniyee tshooj kaum ib uas yuav tsum raug txheeb xyuas kom meej. Kuj muaj plaub tug uas yuav tsum raug txheeb xyuas nyob rau hauv nqe kaum peb txog kaum tsib, thiab plaub tug nyob rau hauv nqe kaum rau. Peb tam sim no tab tom nyob hauv tib qho keeb kwm ntawd, yog li ntawd nws yog peb lub luag hauj lwm, raws li cov kawm txog yaj saub tej lus, kom txheeb kom meej tias cov cim sawv cev hauv nqe kaum ib txog kaum rau yog leej twg, rau qhov lawv sawv cev rau ib txoj kab yaj saub tej lus uas npog tag nrho keeb kwm zais cia ntawm nqe plaub caug hauv tib tshooj ntawd.
It also seems relevant to identify the personalities represented in the history of verse forty which has been unsealing since 1989.
Nws kuj zoo li tsim nyog thiab kom paub meej tias yuav tsum txheeb xyuas cov neeg sawv cev uas raug sawv cev hauv keeb kwm ntawm nqe plaub caug, uas tau pib raug qhib txij xyoo 1989 los.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Nws hais tias, Mus koj txoj kev mus, Daniyees: rau qhov tej lus no raug kaw tseg thiab raug muab khi ruaj mus txog thaum kawg lub sij hawm. Coob leej yuav raug ntxuav kom dawb huv, thiab raug ua kom dawb paug, thiab raug sim; tiam sis cov neeg phem yuav ua phem zuj zus: thiab tsis muaj ib tug ntawm cov neeg phem yuav to taub li; tiam sis cov neeg txawj ntse yuav to taub. Daniel 12:9, 10.
Verse forty begins at the time of the end in 1798 with Napoleon of France taking the pope into captivity. Napoleon’s justification was based upon the broken Treaty of Tolentino in 1797. Napoleon and the pope’s battle had previously been typified in the history which fulfilled verses six and seven of Daniel chapter eleven. The broken marriage treaty and the defeat of the northern king by the southern king in fulfillment of verses six and seven were repeated in the history of 1798, and in doing so they represent the prediction of God’s Word in verses six and seven, and the fulfillment of those verses in the beginning of the warfare between Ptolemy Philadelphus, the second and king of Egypt, and Antiochus Theos, third king of Syria. Ptolemy represented the southern king and Antiochus represented the northern king.
Nqe plaub caug pib ntawm lub sijhawm kawg hauv xyoo 1798 thaum Napoleon ntawm Fabkis coj tus txiv plig tus thawj coj mus rau hauv kev poob cev qhev. Napoleon txoj kev lees txim yog raws li Daim Ntawv Cog Lus Tolentino uas tau raug rhuav lawm hauv xyoo 1797. Kev sib ntaus ntawm Napoleon thiab tus txiv plig tus thawj coj twb tau raug ua qauv qhia ua ntej hauv keeb kwm uas tau ua tiav nqe rau thiab nqe xya ntawm Daniel tshooj kaum ib. Daim ntawv cog lus sib yuav uas raug rhuav, thiab kev swb ntawm vajntxwv sab qaum teb los ntawm vajntxwv sab qab teb raws li kev ua tiav ntawm nqe rau thiab nqe xya, tau rov ua dua hauv keeb kwm xyoo 1798, thiab los ntawm qhov ntawd lawv sawv cev rau lo lus faj lem ntawm Vajtswv Txojlus hauv nqe rau thiab nqe xya, thiab rau kev ua tiav ntawm cov nqe ntawd thaum pib ntawm kev ua rog ntawm Ptolemy Philadelphus, tus thib ob thiab vajntxwv ntawm Iyi tebchaws, thiab Antiochus Theos, tus vajntxwv thib peb ntawm Xilia tebchaws. Ptolemy sawv cev rau vajntxwv sab qab teb, hos Antiochus sawv cev rau vajntxwv sab qaum teb.
The prediction of the verses, brought together with the fulfillment of that prediction in the history of Ptolemy and Antiochus—which in turn typified and the history of Napoleon and the pope in 1798 provide three lines which typify the history of Putin and Zelenskyy in verses eleven and twelve. Thus, understanding that the time of the end in 1798 represents the history of Napoleon and the pope is incomplete if it ends there. We must understand what verses six and seven predict about Napoleon and the pope, and also what the history of Ptolemy and Antiochus teaches of that same period. When we understand those lines of truth, we may then understand that those previous historical fulfillments are identifying the beginning history of verse forty, and in so doing, they are also identifying the ending of verse forty when Putin, who has been typified by Napoleon and Ptolemy—Putin who has been predicted in verses six and seven, fulfills verses eleven and twelve.
Cov lus faj lem ntawm cov nqe ntawd, thaum muab coj los sib sau nrog kev ua tiav ntawm cov lus faj lem ntawd hauv keeb kwm ntawm Ptolemy thiab Antiochus—uas, rov qab los, tau ua hom ntxoov thiab yog keeb kwm ntawm Napoleon thiab tus pope xyoo 1798—muab peb txoj kab uas ua hom ntxoov rau keeb kwm ntawm Putin thiab Zelenskyy hauv nqe kaum ib thiab kaum ob. Yog li ntawd, kev to taub tias lub caij kawg xyoo 1798 sawv cev rau keeb kwm ntawm Napoleon thiab tus pope tseem tsis tiav yog tias xaus rau ntawd xwb. Peb yuav tsum to taub yam uas nqe rau thiab xya tau faj lem txog Napoleon thiab tus pope, thiab kuj yuav tsum to taub yam uas keeb kwm ntawm Ptolemy thiab Antiochus qhia txog tib lub sijhawm ntawd. Thaum peb to taub cov kab tseeb ntawd lawm, peb mam li to taub tau tias cov kev ua tiav hauv keeb kwm yav dhau los ntawd tab tom qhia txog keeb kwm thaum pib ntawm nqe plaub caug, thiab hauv qhov ua li ntawd, lawv kuj tab tom qhia txog qhov xaus ntawm nqe plaub caug thaum Putin, tus uas tau raug ua hom ntxoov los ntawm Napoleon thiab Ptolemy—Putin, tus uas twb raug faj lem tseg hauv nqe rau thiab xya lawm—ua tiav nqe kaum ib thiab kaum ob.
An important observation concerning the prophetic relationship between the dragon and the beast as John would identify them, or as “the daily and the abomination of desolation” as Daniel would represent them is that they are prophetically very similar. John says it this way.
Ib qho kev soj ntsuam tseem ceeb txog qhov kev sib raug zoo yav tom ntej raws li cev faj lem ntawm tus zaj thiab tus tsiaj nyaum raws li Yauhas yuav txheeb lawv, los sis raws li “qhov niaj hnub thiab kev qias vuab tsuab uas ua rau desolation” raws li Daniyee yuav sawv cev rau lawv, yog tias hauv cev faj lem lawv zoo sib xws heev. Yauhas hais li no.
And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? Revelation 13:4.
Thiab lawv pe hawm tus zaj uas tau muab hwj chim rau tus tsiaj qus; thiab lawv pe hawm tus tsiaj qus, hais tias, Leejtwg zoo ib yam li tus tsiaj qus? leejtwg muaj peevxwm ua rog nrog nws? Qhia Tshwm 13:4.
To worship the dragon is to worship the beast, for both represent the religion of paganism. Like unto John, Daniel uses “the little horn” of Daniel chapter eight verses nine through twelve to represent both pagan and papal Rome, though he clearly distinguishes between the two by identifying the little horn of pagan Rome in the masculine sense, and the little horn of papal Rome in the feminine sense. In chapter seven Daniel identifies pagan Rome as “diverse” from the kingdoms before it, and Daniel further identifies that papal Rome was also “diverse.” Rome, whether pagan or papal is diverse. The male symbol of Rome representing pagan Rome is upheld by Ahab and Herod. Both were married to symbols of the papacy. The woman is churchcraft and the man is statecraft, so at the prophetic level when the Word of God speaks of a man and woman becoming one, it is confirming the reality that pagan Rome and papal Rome are very similar in the prophetic sense, for they are one flesh.
Pe hawm tus zaj yog pe hawm tus tsiaj qus, rau qhov nkawd ob leeg sawv cev rau txoj kev ntseeg dab qhuas paganism. Ib yam li Yauhas, Daniyees siv “lub kub me” hauv Daniyees tshooj yim nqe cuaj txog kaum ob los sawv cev rau ob qho tib si Loos pagan thiab Loos papal, txawm li ntawd los nws qhia kom meej tias ob ntawd txawv ntawm ib leeg, vim nws txheeb lub kub me ntawm Loos pagan hauv lub ntsiab lus txiv neej, hos lub kub me ntawm Loos papal hauv lub ntsiab lus poj niam. Hauv tshooj xya Daniyees txheeb Loos pagan tias “txawv” ntawm cov nceeg vaj ua ntej nws, thiab Daniyees tseem qhia ntxiv tias Loos papal kuj yog “txawv” thiab. Loos, txawm yog pagan los yog papal, yeej txawv. Lub cim txiv neej ntawm Loos uas sawv cev rau Loos pagan raug txhawb los ntawm Ahab thiab Helauj. Nkawd ob leeg tau yuav cov cim ntawm txoj kev papacy. Tus poj niam yog kev tswj hwm ntawm pawg ntseeg, hos tus txiv neej yog kev tswj hwm ntawm lub xeev, yog li ntawd nyob rau theem yaj saub thaum Vajtswv Txojlus hais txog ib tug txiv neej thiab ib tug poj niam los ua ib lub cev, nws yog kev lees paub txog qhov tseeb tias Loos pagan thiab Loos papal zoo ib yam heev hauv lub ntsiab lus yaj saub, rau qhov nkawd yog ib cev nqaij xwb.
France’s relationship to the papacy in 1798 typifies the relationship of the United States with the papacy when the ten kings burn Rome with fire and eat her flesh.
Fabkis txoj kev sib raug zoo rau lub hwj chim papacy xyoo 1798 yog ib daim qauv qhia txog txoj kev sib raug zoo ntawm Tebchaws Meskas nrog lub hwj chim papacy thaum kaum tus vaj ntxwv hlawv Loos nrog hluav taws thiab noj nws cev nqaij.
And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. Revelation 17:16.
Thiab kaum kub uas koj tau pom nyob saum tus tsiaj qus ntawd, lawv yuav ntxub tus pojniam ntiav ntawd, thiab yuav ua kom nws puam tsuaj thiab liab qab, thiab lawv yuav noj nws tej nqaij, thiab hlawv nws nrog hluav taws. Qhia Tshwm 17:16.
France’s relationship to the papacy when it placed the papacy in power in 538, typifies the work of the United States in healing the papacies’ deadly wound at the soon coming Sunday law.
Fabkis txoj kev sib raug zoo rau lub hwj chim papacy thaum nws tsa papacy los kav hauv xyoo 538, yog ib qho piv txwv txog txoj haujlwm ntawm Tebchaws Meskas hauv kev kho papacy txoj kev raug mob tuag taus ntawd thaum txoj cai Sunday uas yuav los sai no.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. Revelation 13:11–14.
Thiab kuv pom dua ib tug tsiaj qus ntxiv sawv tawm hauv lub ntiajteb los; thiab nws muaj ob tug kub zoo li ib tug menyuam yaj, thiab nws hais lus ib yam li ib tug zaj. Thiab nws siv tag nrho lub hwjchim ntawm thawj tug tsiaj qus ntawd nyob ntawm nws xubntiag, thiab ua kom lub ntiajteb thiab cov neeg uas nyob hauv ntawd pe hawm thawj tug tsiaj qus, tus uas nws lub qhov txhab uas ua kom tuag ntawd twb zoo lawm. Thiab nws ua tej txujci loj kawg, txog npaum li nws ua kom hluav taws nqes saum ntuj los rau hauv ntiajteb tim ntsej tim muag ntawm neeg, thiab dag ntxias cov uas nyob hauv ntiajteb los ntawm tej txujci uas nws muaj hwjchim ua ntawd nyob ntawm tus tsiaj qus xubntiag; hais rau cov uas nyob hauv ntiajteb kom lawv ua ib tug mlom rau tus tsiaj qus, tus uas raug rab ntaj txhab los tseem ciaj sia. Qhia Tshwm 13:11–14.
The “time of the end” in 1798 in fulfillment of verse forty identifies the spiritual king of the north being removed by the spiritual king of the south. That prophetic history is the ending history of the twelve hundred and sixty years of papal rule, and therefore the prophetic characteristics of the beginning of that prophetic history is represented at the ending. In 538 the fourth kingdom of Bible prophecy gave way to the fifth kingdom of Bible prophecy and in 1798 the fifth kingdom of Bible prophecy gave way to the sixth kingdom of Bible prophecy.
“Lub sij hawm kawg” nyob rau xyoo 1798, raws li kev ua tiav ntawm nqe plaub caug, qhia tias tus vajntxwv sab qaum teb ntawm sab ntsuj plig raug tshem tawm los ntawm tus vajntxwv sab qab teb ntawm sab ntsuj plig. Zaj keeb kwm yav tom ntej ntawd yog keeb kwm xaus ntawm ib txhiab ob puas rau caum xyoo ntawm txoj kev kav ntawm papacy, thiab yog li ntawd cov yam ntxwv yav tom ntej ntawm qhov pib ntawm zaj keeb kwm yav tom ntej ntawd raug sawv cev rov tshwm sim thaum qhov xaus. Xyoo 538, lub nceeg vaj plaub ntawm yav tom ntej hauv Vajlugkub tau muab chaw rau lub nceeg vaj tsib ntawm yav tom ntej hauv Vajlugkub, thiab xyoo 1798, lub nceeg vaj tsib ntawm yav tom ntej hauv Vajlugkub tau muab chaw rau lub nceeg vaj rau ntawm yav tom ntej hauv Vajlugkub.
538 is also a middle waymark of the curse of the “seven times” of Leviticus twenty-six against the northern kingdom of Israel that began in 723 BC, when Assyria took Ephraim into captivity. 1798 therefore possesses not only the prophetic attributes of 538, but also of 723 BC. In 723 BC the ten tribes of Israel were being overthrown by Assyria, and twelve hundred and sixty years later in 538 pagan Rome was being overthrown by papal Rome, who was in turn overthrown by France in 1798 at the conclusion of the “seven times.”
538 kuj yog ib lub cim nruab nrab thiab nyob hauv kev foom tsis zoo ntawm “xya lub sij hawm” hauv Levis Kevcai nees nkaum rau tawm tsam lub nceeg vaj qaum teb ntawm Yixalayees, uas tau pib hauv 723 BC, thaum Axilias coj Efa-i mus rau hauv kev poob cev qhev. Vim li ntawd 1798 tsis yog tsuas yog muaj cov yam ntxwv cev Vajtswv lus ntawm 538 xwb, tiam sis kuj muaj cov ntawm 723 BC thiab. Hauv 723 BC kaum xeem ntawm Yixalayees raug Axilias rhuav tshem, thiab ib txhiab ob puas rau caum xyoo tom qab ntawd, hauv 538, Loos pejkum raug Loos papas rhuav tshem; tom qab ntawd Loos papas ntawd kuj raug Fabkis rhuav tshem hauv 1798 thaum xaus ntawm “xya lub sij hawm.”
In 1798 France, the king of the south, took the papacy off the throne. In 538 France, the premiere symbol of the disintegration of pagan Rome into ten kingdoms placed the papacy on the throne. At the Sunday law the United States repeats the role of France in 538, and when the ten kings burn the papacy with fire and eat her flesh the United States repeats the role of France in 1798.
Xyoo 1798, Fabkis, uas yog tus vajntxwv sab qab teb, tau tshem lub hwjchim papacy tawm hauv lub zwm txwv. Xyoo 538, Fabkis, uas yog lub cim tseem ceeb tshaj plaws ntawm kev tawg ua tej daim ntawm Loos tsis teev dab mlom mus ua kaum lub nceeg vaj, tau tsa lub hwjchim papacy rau saum lub zwm txwv. Thaum txog txoj cai Sunday, Tebchaws Meskas rov ua lub luag hauj lwm ntawm Fabkis xyoo 538, thiab thaum kaum tus vajntxwv hlawv lub hwjchim papacy nrog hluav taws thiab noj nws cev nqaij, Tebchaws Meskas rov ua lub luag hauj lwm ntawm Fabkis xyoo 1798.
The judgment of “seven times” against the northern and southern kingdoms of Israel was brought about by kingdoms which came out of the north.
Kev txiav txim ntawm “xya caij nyoog” tawm tsam lub nceeg vaj qaum teb thiab lub nceeg vaj qab teb ntawm cov Yixayee tau raug coj los siv los ntawm cov nceeg vaj uas tawm hauv sab qaum teb los.
Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadrezzar king of Babylon hath broken his bones. Jeremiah 50:17.
Ixayees yog ib tug yaj uas tawg khiav ri niab; cov tsov ntxhuav tau ntiab nws khiav mus lawm: thawj zaug vajntxwv Axilia tau nqos nws lawm; thiab zaum kawg no Nebukhanexaw, vajntxwv Npanpiloo, tau tsoo nws tej pob txha lov. Yelemis 50:17.
Assyria came out of the north and conquered the ten tribes in 723 BC and Babylon took Judah captive in 677 BC. Though Israel was the northern kingdom in relation to Judah, still both kingdoms were conquered by enemies from the north, thus making both Israel and Judah southern kingdoms in relation to the enemy who took them into captivity. 723 BC represents the king of the north conquering a southern tenfold kingdom. 538 represents a transition from paganism to papalism and also a northern kingdom conquering a tenfold kingdom. 1798 represents a northern king being defeated by a southern king who represents a tenfold kingdom.
Asxili tawm hauv sab qaum teb tuaj thiab kov yeej kaum xeem hauv xyoo 723 BC, hos Npanpiloo coj Yudas mus ua qhev hauv xyoo 677 BC. Txawm yog Ixayees yog lub nceeg vaj sab qaum teb piv rau Yudas los xij, ob lub nceeg vaj ntawd tseem raug cov yeeb ncuab uas tuaj ntawm sab qaum teb kov yeej, yog li ua rau ob leeg, Ixayees thiab Yudas, dhau los ua cov nceeg vaj sab qab teb piv rau tus yeeb ncuab uas coj lawv mus rau hauv kev poob cev qhev. Xyoo 723 BC sawv cev rau tus vajntxwv sab qaum teb kov yeej ib lub nceeg vaj sab qab teb uas muaj kaum seem. Xyoo 538 sawv cev rau ib txoj kev hloov ntawm kev teev dab mlom mus rau kev kav ntawm papacy, thiab kuj yog ib lub nceeg vaj sab qaum teb kov yeej ib lub nceeg vaj uas muaj kaum seem. Xyoo 1798 sawv cev rau ib tug vajntxwv sab qaum teb raug ib tug vajntxwv sab qab teb uas sawv cev rau ib lub nceeg vaj uas muaj kaum seem kov yeej.
And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:13.
Thiab tib xuaj moos ntawd kuj muaj ib qho av qeeg loj heev, thiab ib feem kaum ntawm lub nroog tau vau tas, thiab hauv qhov av qeeg ntawd muaj xya txhiab leej tibneeg raug tua tuag; hos cov uas tshuav nyob kuj ntshai heev, thiab qhuas lub hwjchim rau Vajtswv tus uas nyob saum ntuj. Qhia Tshwm 11:13.
The period of transition associated with 538, when Rome changed from pagan to papal, is also the change in Daniel chapter eight from masculine to the feminine, which symbolically is from statecraft to churchcraft. The prophecy of “seven times” bears the signature of “truth” for the first letter (723 BC) illustrates the twenty-second and last letter of the Hebrew alphabet (1798), while the thirteenth and middle letter represents rebellion (538). Daniel identifies that the “transgression” that is symbolized by the expression “the transgression of desolation” was the combination of church and state, with the church in control of the relationship. That “transgression” represents 538, which is the middle and metaphorically the thirteenth letter of the three primary waymarks in the period of the seven times against the ten northern tribes of Israel.
Lub sijhawm ntawm txoj kev hloov uas cuam tshuam nrog 538, thaum Loos hloov ntawm kev teev dab qhuas mus ua papal, kuj yog txoj kev hloov hauv Daniel tshooj yim ntawm tus qauv txiv neej mus rau tus qauv poj niam, uas raws li lub cim qhia yog los ntawm kev tswj hwm xeev mus rau kev tswj hwm pawg ntseeg. Cov lus faj lem ntawm “xya lub sij hawm” nqa lub cim kos npe ntawm “qhov tseeb,” rau qhov thawj tsab ntawv (723 BC) qhia txog tsab ntawv nees nkaum-ob thiab tsab kawg ntawm cov tsiaj ntawv Henplais (1798), thaum tsab ntawv kaum peb thiab nyob nruab nrab sawv cev rau kev ntxeev siab (538). Daniel qhia tias “kev ua txhaum” uas raug cim qhia los ntawm lo lus hais tias “kev ua txhaum ntawm kev puam tsuaj” yog kev sib koom ua ke ntawm pawg ntseeg thiab xeev, nrog pawg ntseeg tswj kav txoj kev sib raug zoo ntawd. “Kev ua txhaum” ntawd sawv cev rau 538, uas yog qhov nruab nrab thiab raws li lus piv txwv yog tsab ntawv kaum peb ntawm peb lub ntsiab waymarks hauv lub sijhawm ntawm xya lub sij hawm tawm tsam kaum xeem sab qaum teb ntawm cov neeg Ixayees.
In 1798, the “time of the end” as set forth in verse forty of Daniel chapter eleven, atheistic France, the king of the south delivered the deadly wound to the papacy, the king of the north. In 1989 the papacy retaliated against the atheistic king of the south, who had then become the Soviet Union. The retaliation included a secret alliance between the United States and the Vatican. The sweeping away of the Soviet Union in 1989 ends the written prophetic message of verse forty, and the next verse, verse forty-one, represents the Sunday law in the United States. Thus, from the collapse of the Soviet Union in 1989 until the Sunday law in the next verse we have been living in the hidden history of verse forty.
Xyoo 1798, nyob rau “lub sijhawm kawg” raws li tau hais tseg hauv nqe plaub caug ntawm Daniyee tshooj kaum ib, Fabkis uas tsis ntseeg Vajtswv, tus vajntxwv sab qab teb, tau ua kom papacy, tus vajntxwv sab qaum teb, raug lub qhov txhab tuag taus. Xyoo 1989 papacy tau pauj rov qab tawm tsam tus vajntxwv sab qab teb uas tsis ntseeg Vajtswv, uas thaum ntawd twb los ua lub Soviet Union lawm. Qhov kev pauj rov qab ntawd muaj nrog ib daim ntawv cog lus zais nruab nrab ntawm Tebchaws Meskas thiab Vatican. Kev cheb ploj ntawm lub Soviet Union xyoo 1989 xaus rau cov lus faj lem uas tau sau tseg hauv nqe plaub caug, thiab nqe tom ntej, yog nqe plaub caug ib, sawv cev rau txoj cai Hnub Caiv nyob hauv Tebchaws Meskas. Yog li ntawd, txij li thaum lub Soviet Union poob xyoo 1989 mus txog thaum txoj cai Hnub Caiv hauv nqe tom ntej los txog, peb tau nyob hauv keeb kwm zais ntawm nqe plaub caug.
Verse forty begins by identifying a king of the south and north in 1798, and then in 1989 a king of the south and north, as well as a third power represented by the chariots, ships and horsemen.
Nqe plaub caug pib los ntawm kev txheeb qhia txog ib tug vajntxwv sab qab teb thiab sab qaum teb rau xyoo 1798, thiab tom qab ntawd rau xyoo 1989 muaj ib tug vajntxwv sab qab teb thiab sab qaum teb, nrog rau ib lub hwjchim thib peb uas raug sawv cev los ntawm cov tsheb nees rog, nkoj, thiab cov neeg caij nees.
And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.
Thiab thaum txog lub sijhawm kawg, vajntxwv sab qab teb yuav thawb rau nws; thiab vajntxwv sab qaum teb yuav tuaj tawm tsam nws ib yam li cua daj cua dub, nrog tsheb nees rog, thiab nrog cov neeg caij nees, thiab nrog ntau lub nkoj; thiab nws yuav nkag mus rau hauv tej tebchaws, thiab yuav nyab hla thiab hla dhau mus. Daniel 11:40.
At the “time of the end” in 1798 a literal general of Napoleon entered the Vatican and literally took the pope and incarcerated him. In 1989 the retaliation for 1798 took place. There had been prophetic transitions which took place in the history between 1798 and 1989 that are important to note. Atheistic France, the king of the south in the 1798 time period was the first spiritual king of the south, and Putin’s Russia is destined to be its last. France is identified in Revelation eleven, which is directly identified by Sister White as atheistic France. One of the two symbols which identify France in chapter eleven is Egypt, which Sister White identifies as a symbol of atheism. In the chapter the beast who ascends out of the bottomless pit was atheism that came into history during that time period.
Nyob rau “lub sij hawm kawg” xyoo 1798, ib tug thawj tub rog tiag tiag ntawm Napoleon tau nkag mus rau hauv Vatican thiab tau ntes tus pope tiag tiag thiab kaw nws rau hauv tsev loj cuj. Xyoo 1989, kev pauj rov qab rau xyoo 1798 tau tshwm sim. Muaj tej kev hloov chaw yav tom ntej raws li lus faj lem uas tau tshwm sim nyob rau hauv keeb kwm nruab nrab ntawm 1798 thiab 1989 uas tseem ceeb yuav tsum nco ntsoov. Fabkis uas tsis ntseeg Vajtswv, tus vajntxwv sab qab teb nyob rau lub sijhawm xyoo 1798, yog thawj tus vajntxwv sab qab teb ntawm sab ntsuj plig, thiab Lavxias teb sab ntawm Putin raug teem tseg kom yog tus kawg. Fabkis raug qhia tseg hauv Tshwmsim tshooj kaum ib, uas Vajtswv tus tub qhe poj niam White qhia ncaj qha tias yog Fabkis uas tsis ntseeg Vajtswv. Ib qho ntawm ob lub cim uas qhia Fabkis hauv tshooj kaum ib yog Iyi tebchaws, uas Sister White qhia tias yog ib lub cim ntawm kev tsis ntseeg Vajtswv. Hauv tshooj ntawd, tus tsiaj qus uas nce tawm hauv lub qhov tob tsis muaj qab hau yog kev tsis ntseeg Vajtswv uas tau los rau hauv keeb kwm thaum lub sijhawm ntawd.
Atheism comes into history beginning with France in the 1798 time period and by 1989 the spiritual king of atheism has become the Soviet Union. The sweeping away of the Soviet Union in 1989 in fulfillment of a secret alliance between Pope John Paul II and Ronald Reagan had been typified in verse ten of Daniel chapter eleven, and a second witness to verse ten is found in Isaiah’s passage of the two curses of twenty-five hundred and twenty years against the northern and southern kingdoms of Israel as set forth in chapters seven through eleven.
Kev tsis ntseeg Vajtswv tau nkag los rau hauv keeb kwm pib nrog Fabkis nyob rau lub sij hawm 1798, thiab txog xyoo 1989 tus vaj ntxwv sab ntsuj plig ntawm kev tsis ntseeg Vajtswv tau dhau los ua lub Soviet Union. Kev rhuav tshem ploj mus ntawm lub Soviet Union xyoo 1989 raws li kev ua kom tiav ntawm ib daim kev koom tes zais ntshis ntawm Pope John Paul II thiab Ronald Reagan, twb tau raug ua piv txwv tseg hauv nqe kaum ntawm Daniyees tshooj kaum ib, thiab ib tug tim khawv thib ob rau nqe kaum yog pom nyob rau hauv nqe lus ntawm Yaxayas hais txog ob txoj kev foom tsis zoo ntev ob txhiab tsib puas nees nkaum xyoo tawm tsam cov tebchaws sab qaum teb thiab sab qab teb ntawm cov nceeg vaj Ixayees, raws li tau muab teev tseg hauv tshooj xya mus txog tshooj kaum ib.
1989 therefore becomes the point of reference for resolving the prophetic riddles of the last days. It was then that verse forty was unsealed. It can now be recognized that verse forty begins in 1798 and ends at the Sunday law of verse forty-one.
Vim li no, xyoo 1989 thiaj ua tus taw tes siv los txheeb daws tej lus piv txwv yaj saub uas hais txog hnub kawg. Yog thaum ntawd nqe plaub caug thiaj raug qhib lub foob. Tam sim no thiaj pom tau tias nqe plaub caug pib xyoo 1798 thiab xaus rau txoj cai Hnub Caiv hauv nqe plaub caug ib.
At the Sunday law the United States will speak as a dragon and end its rule as the sixth kingdom of Bible prophecy. It began its time to reign in 1798, when the fifth kingdom received a deadly wound. In 1798 the United States passed the Alien and Sedition Acts, thus typifying the end of the sixth kingdom at it’s very beginning. Verse forty is therefore the history of the United States as the sixth kingdom of Bible prophecy.
Thaum txog rau txoj kevcai Hnub Sunday, Tebchaws Meskas yuav hais lus zoo li ib tug zaj, thiab yuav xaus nws txoj kev kav raws li lub nceeg vaj thib rau hauv zaj lus faj lem ntawm Vajlugkub. Nws tau pib nws lub sijhawm kav hauv xyoo 1798, thaum lub nceeg vaj thib tsib tau txais ib lub qhov txhab tuag taus. Xyoo 1798 Tebchaws Meskas tau pom zoo siv Alien and Sedition Acts, yog li ntawd thiaj ua ib daim duab piv txwv txog qhov kawg ntawm lub nceeg vaj thib rau txij thaum chiv thawj kiag. Yog li ntawd nqe plaub caug yog keeb kwm ntawm Tebchaws Meskas raws li lub nceeg vaj thib rau hauv zaj lus faj lem ntawm Vajlugkub.
1798 is the first letter of the Hebrew alphabet, the Sunday law is the twenty-second and last letter of the Hebrew alphabet and 1989 is the waymark in the middle that represents the rebellion symbolized by the number thirteen and the thirteenth letter of the Hebrew alphabet. 1989 represents the rebellion of Reagan’s secret alliance with the antichrist of Bible prophecy. 1989 introduces the first of the last eight presidents that reign during a period of escalating rebellion against the Constitution. 1989 began a testing process among Seventh-day Adventists that is designed to produce two classes of worshippers. The faithful are the few the unfaithful are the many. 1989 represents the center waymark of verse forty, and it represents the rebellion symbolized by the thirteenth letter. Verse forty bears the signature of “truth.”
1798 yog thawj tsab ntawv ntawm tus niam ntawv Henplais, txoj cai Hnub Caiv yog tsab ntawv nees nkaum ob thiab yog tsab ntawv kawg ntawm tus niam ntawv Henplais, thiab 1989 yog tus cim-kev hauv nruab nrab uas sawv cev rau txoj kev ntxeev siab uas raug cim los ntawm tus lej kaum peb thiab tsab ntawv kaum peb ntawm tus niam ntawv Henplais. 1989 sawv cev rau txoj kev ntxeev siab ntawm Reagan txoj kev sib koom tes zais nrog tus tawm tsam Khetos ntawm vaj lug kub tej lus faj lem. 1989 nthuav tawm thawj tus ntawm yim tus thawj tswj hwm kawg uas kav nyob rau lub sij hawm ntawm txoj kev ntxeev siab uas tab tom nce zuj zus tawm tsam Txoj Cai Lij Choj. Xyoo 1989 tau pib ib txoj kev sim siab nyob hauv cov Xya-hnub Adventis uas raug npaj los tsim ob pawg neeg pe hawm. Cov ncaj ncees yog cov tsawg; cov tsis ncaj ncees yog cov coob. 1989 sawv cev rau tus cim-kev nruab nrab ntawm nqe plaub caug, thiab nws sawv cev rau txoj kev ntxeev siab uas raug cim los ntawm tsab ntawv kaum peb. Nqe plaub caug dais lub cim kos npe ntawm “qhov tseeb.”
Verse forty has kings of the north and the south who are different in the history at the end of the verse. It also has the United States, who according to John is the false prophet who works with the dragon and beast to lead the world to Armageddon. The king of the south in verse forty is the dragon, the king of the north is the beast; the chariots, ships and horsemen are the false prophet. The fulfillment of verse forty in 1989 becomes an important prophetic attribute for understanding verses eleven through fifteen. If you are not right on 1989, you cannot logically be right about the history we are in today.
Nqe plaub caug muaj cov vajntxwv sab qaum teb thiab sab qab teb uas txawv nyob rau hauv keeb kwm thaum kawg ntawm nqe ntawd. Nws kuj muaj Tebchaws Asmeskas, uas raws li Yauhas hais yog tus yaj saub cuav uas ua haujlwm nrog tus zaj thiab tus tsiaj nyaum kom coj lub ntiajteb mus rau Armageddon. Tus vajntxwv sab qab teb hauv nqe plaub caug yog tus zaj; tus vajntxwv sab qaum teb yog tus tsiaj nyaum; cov tsheb nees rog, cov nkoj, thiab cov neeg caij nees yog tus yaj saub cuav. Kev ua tiav ntawm nqe plaub caug hauv xyoo 1989 dhau los ua ib qho cim tseem ceeb ntawm txoj kev cev lus faj lem rau kev to taub nqe kaum ib mus txog kaum tsib. Yog koj tsis raug txog xyoo 1989, koj yuav tsis muaj peev xwm raug raws li kev txiav txim siab muaj laj thawj txog keeb kwm uas peb nyob hauv hnub no.
From 1989 unto the Sunday law three proxy wars for the papacy are represented in verses ten through fifteen. These verses must be considered as one continuous history for the same “Antiochus Magnus” is found in the three battles represented in the historical fulfillment of verses ten through fifteen.
Txij xyoo 1989 mus txog rau hnub cai Hnub Caiv, peb txoj kev ua tsov rog sawv cev rau lub hwj chim papacy raug nthuav tawm hauv nqe kaum txog nqe kaum tsib. Cov nqe no yuav tsum raug xam tias yog ib zaj keeb kwm txuas ntxiv ib txhis, rau qhov tib tug “Antiochus Magnus” ntawd raug pom nyob hauv peb txoj kev sib ntaus rog uas sawv cev nyob hauv kev ua tiav raws keeb kwm ntawm nqe kaum txog nqe kaum tsib.
All three battles are one prophetic line, for Antiochus Magnus was in each of the three battles. Verse ten, and Isaiah 8:8 provide two witnesses to the fulfillment of verse forty in 1989. Verse forty is the point of reference in verse ten and Isaiah 8:8. The “chariots, ships and horsemen” represent the two horns of the earth beast in chapter thirteen of Revelation. At the end, when the United States “speaks as a dragon” the two horns are no longer Republicanism and Protestantism. At that time the so-called Protestants will join with Catholicism, and the Constitutional Republic will be changed into a dictatorship. In that time period the two horns of the earth beast will be economic and military strength. In chapter thirteen of Revelation the United States forces the world to accept the mark of the beast in order to buy and sell, and also upon threat of death. Those two horns are Daniel’s “ships” representing economic power and his “horsemen and chariots” representing military strength.
Peb tsov rog ntawd peb zaug yog ib txoj kab yaj saub xwb, rau qhov Antiochus Magnus nyob hauv txhua tsov rog ntawm peb tsov rog ntawd. Nqe kaum, thiab Yaxayas 8:8, muab ob tug tim khawv rau kev ua tiav ntawm nqe plaub caug hauv xyoo 1989. Nqe plaub caug yog lub ntsiab chaw siv los piv hauv nqe kaum thiab Yaxayas 8:8. Cov “tsheb nees, nkoj, thiab cov nees caij” sawv cev rau ob tug kub ntawm tus tsiaj qus hauv ntiajteb hauv Tshwmsim tshooj kaum peb. Thaum kawg, thaum Tebchaws Meskas “hais lus zoo li tus zaj,” ob tug kub ntawd tsis yog Republicanism thiab Protestantism lawm. Lub sijhawm ntawd cov uas hu ua Protestants yuav koom nrog Catholicism, thiab Lub Tebchaws Kev Cai Lij Choj koom pheej yuav raug hloov mus ua kev tswj hwm ib leeg tes. Nyob rau lub sijhawm ntawd ob tug kub ntawm tus tsiaj qus hauv ntiajteb yuav yog lub zog kev khwv nyiaj txiag thiab lub zog tub rog. Hauv Tshwmsim tshooj kaum peb Tebchaws Meskas yuam kom lub ntiajteb lees txais lub cim ntawm tus tsiaj qus thiaj li yuav tau muas thiab muag, thiab kuj yog raws li kev hem thawj txog kev tuag. Ob tug kub ntawd yog Daniyees cov “nkoj” uas sawv cev rau lub hwj chim kev khwv nyiaj txiag thiab nws cov “nees caij thiab tsheb nees” uas sawv cev rau lub zog tub rog.
1989 establishes that when applying the historical fulfillment of the battles of Raphia and Panium in verses eleven through fifteen, the same prophetic methodology that was employed to understand 1989 and the collapse of the Soviet Union must be used for Antiochus Magnus was in all three battles represented in verses ten through fifteen. Antiochus represents the power of chariots, ships and horsemen, who in 1989 was Ronald Reagan, the first of eight presidents, of which the last was also the sixth and is now the eighth that is of the seven.
Xyoo 1989 ua pov thawj tias thaum siv keeb kwm kev ua tiav ntawm cov tsov rog ntawm Raphia thiab Panium hauv nqe kaum ib mus txog kaum tsib, yuav tsum siv tib txoj kev txawj yaj saub uas tau raug siv los to taub xyoo 1989 thiab kev poob ntawm Soviet Union, rau qhov Antiochus Magnus tau raug sawv cev nyob hauv tag nrho peb qhov tsov rog uas raug piav hauv nqe kaum mus txog kaum tsib. Antiochus sawv cev rau lub hwj chim ntawm tsheb nees, nkoj, thiab cov neeg caij nees, uas nyob rau xyoo 1989 yog Ronald Reagan, tus thawj ntawm yim tus thawj tswj hwm, uas tus kawg kuj yog tus thib rau thiab tam sim no yog tus thib yim uas yog ntawm xya tus ntawd.
According to Isaiah twenty-three the papal power, (the whore who commits fornication with the kings of the earth) would be hidden during the reign of the United States as the sixth kingdom of Bible prophecy. In 1989 the United States, that had been typified by Antiochus Magnus was the proxy power of the papacy in its warfare against the beast of atheism that delivered it a deadly wound in 1798.
Raws li Yaxayas nees nkaum peb, lub hwj chim papal, (tus poj niam luag uas deev nrog cov vaj ntxwv hauv ntiajteb) yuav raug zais cia thaum lub sijhawm uas Tebchaws Meskas kav raws li lub nceeg vaj thib rau hauv yavlus faj lem hauv phau Vajlugkub. Xyoo 1989, Tebchaws Meskas, uas tau raug ua piv txwv los ntawm Antiochus Magnus, yog lub hwj chim sawv cev ntawm papacy hauv nws txoj kev ua rog tawm tsam tus tsiaj qus ntawm kev tsis ntseeg Vajtswv uas tau muab ib lub qhov txhab tuag taus rau nws xyoo 1798.
The three battles of verse ten through fifteen represent warfare between the king of the north, who as the hidden whore of Tyre, employs proxy powers as she moves towards the restoration of her power and the defeat of the king of atheism—the king of the south. The historical fulfillments of the three battles of verses ten through fifteen instruct us that in the first and last battles Antiochus Magnus won, but the middle battle he lost. The prophetic characteristics of the 1989 Ronald Reagan years with Pope John Paul II and the collapse of the Soviet Union will have a counterpart in the last of the three battles, for these verses are what is unsealed just before probation closes. As verse forty was unsealed in 1798 and then again in 1989, the verse was unsealed at the end, beginning in July 2023.
Peb tsov rog peb zaug uas nyob hauv nqe kaum mus txog kaum tsib sawv cev rau kev ua rog ntawm tus vajntxwv sab qaum teb, tus uas raws li tus niam ntiav zais ntshis ntawm Thailaub, siv tej hwjchim sawv cev rau nws thaum nws tab tom txav mus rau txoj kev rov kho nws lub hwjchim thiab rau txoj kev kov yeej tus vajntxwv ntawm kev tsis ntseeg Vajtswv—uas yog tus vajntxwv sab qab teb. Tej kev tiav raws keeb kwm ntawm peb tsov rog hauv nqe kaum mus txog kaum tsib qhia peb tias hauv tsov rog thawj zaug thiab tsov rog kawg Antiochus Magnus yeej, tiamsis tsov rog nruab nrab nws swb. Cov yam ntxwv yav tom ntej ntawm xyoo 1989 ntawm Ronald Reagan nrog Pope John Paul II thiab kev vau ntawm Soviet Union yuav muaj ib qho uas phim nyob hauv tsov rog kawg ntawm peb tsov rog ntawd, rau qhov cov nqe no yog yam uas raug qhib tawm tsis pub zais lawm ua ntej lub sijhawm sim neeg kaw. Raws li nqe plaub caug tau raug qhib tawm tsis pub zais lawm hauv xyoo 1798 thiab tom qab ntawd dua hauv xyoo 1989, nqe ntawd kuj raug qhib tawm thaum kawg, pib txij Lub Xya hli ntuj xyoo 2023.
The Revelation of Jesus Christ is unsealed just before probation closes and it includes the preeminent truth that Jesus is the first and the last, and as such always illustrates the end with the beginning. Probation closes for Adventism at the Sunday law, and just before the close of probation the Revelation of Jesus Christ is unsealed. The message which concludes at the closed door of the Sunday law is the message of the Midnight Cry, which led to the closed door of October 22, 1844 in Millerite history. The unsealing of 1798 in the beginning of verse forty which is also the beginning of the United States as the sixth kingdom of Bible prophecy typified the unsealing of 1989 in the middle of verse forty and the start of the progressive ending of the United States. The unsealing in 1798 which typified 1989 represents two witnesses to the unsealing of the message of the Midnight Cry in 2023. The line, with its three waymarks 1798, 1989 and 2023 identifies the internal work of purifying ten virgins and the external line of the sixth kingdom of Bible prophecy.
Phau Ntawv Qhia Tshwm Sim ntawm Yexus Khetos raug qhib tej cim meej meej cia li ua ntej lub sij hawm kev sim siab kaw, thiab hauv ntawd muaj qhov tseeb uas loj tshaj plaws tias Yexus yog tus xub thawj thiab tus kawg; vim li ntawd Nws ib txwm siv qhov kawg los ua qauv qhia nrog qhov pib. Lub sij hawm kev sim siab kaw rau Adventism thaum txog txoj cai hnub Sunday, thiab cia li ua ntej kev sim siab kaw ntawd, Phau Ntawv Qhia Tshwm Sim ntawm Yexus Khetos raug qhib tej cim. Txoj xov uas xaus rau ntawm lub qhov rooj kaw ntawm txoj cai hnub Sunday yog txoj xov ntawm Kev Quaj Nrov Thaum Ib Tag Hmo, uas tau coj mus rau lub qhov rooj kaw ntawm Lub Kaum Hli 22, 1844 hauv keeb kwm Millerite. Kev qhib tej cim ntawm 1798 thaum pib ntawm nqe plaub caug, uas kuj yog qhov pib ntawm Tebchaws Meskas raws li lub nceeg vaj thib rau hauv yaj saub qhia hauv Phau Vajlugkub, yog ib yam qauv qhia ua ntej txog kev qhib tej cim ntawm 1989 nyob nruab nrab ntawm nqe plaub caug thiab qhov pib ntawm kev xaus zuj zus ntawm Tebchaws Meskas. Kev qhib tej cim hauv 1798 uas ua qauv qhia ua ntej txog 1989 sawv cev rau ob tug tim khawv hais txog kev qhib tej cim ntawm txoj xov Kev Quaj Nrov Thaum Ib Tag Hmo hauv 2023. Kab no, nrog nws peb lub cim ciam 1798, 1989 thiab 2023, qhia txog txoj hauj lwm sab hauv ntawm kev ntxuav kom huv kaum tug nkauj xwb thiab kab sab nraud ntawm lub nceeg vaj thib rau hauv yaj saub qhia hauv Phau Vajlugkub.
The battle set forth in verse eleven which was fulfilled at the Battle of Raphia when Antiochus was defeated by Ptolemy, represents a defeat of the papal proxy power, who in this current battle is the Nazi’s of the Ukraine allied with the Western European globalist nations that make up the EU, NATO and are in lock step with the political and economic globalists of the United Nations. If Antiochus Magnus was at all three battles and represents the papal proxy power against the king of the south, how can it be the United States in 1989, then the Ukrainians as typified by the Battle of Raphia and then the United States again at the Battle of Panium? Verse ten is the key to verses eleven through fifteen for its fulfillment in 1989 provides an illustration of the prophetic characteristics of the first of the three proxy wars. What is the prophetic justification for identifying Antiochus as the papal proxy power, while not applying the United States to each of the three battles?
Tsov rog uas raug muab nthuav tawm hauv nqe kaum ib, uas tau ua tiav rau hauv Tsov Rog Raphia thaum Antiochus raug Ptolemy yeej, sawv cev rau kev swb ntawm lub hwj chim sawv cev ntawm lub papacy, uas hauv tsov rog tam sim no no yog cov Nazi ntawm Ukraine koom tes nrog cov teb chaws globalist ntawm Sab Hnub Poob Europe uas tsim los ua EU, NATO, thiab taug ib kauj ruam nrog cov globalist ntawm kev nom kev tswv thiab kev lag luam ntawm United Nations. Yog hais tias Antiochus Magnus nyob rau hauv tag nrho peb tsov rog thiab sawv cev rau lub hwj chim sawv cev ntawm lub papacy tawm tsam tus vajntxwv sab qab teb, ua li cas thiaj yuav yog Tebchaws Meskas xyoo 1989, ces yog cov neeg Ukraine raws li raug ua qauv los ntawm Tsov Rog Raphia, thiab tom qab ntawd yog Tebchaws Meskas dua nyob rau hauv Tsov Rog Panium? Nqe kaum yog tus yuam sij rau nqe kaum ib mus txog kaum tsib, rau qhov nws qhov kev ua tiav hauv xyoo 1989 muab ib daim duab qhia txog cov yam ntxwv cev Vajlugkub ntawm thawj zaug ntawm peb tsov rog sawv cev no. Qhov kev ncaj ncees cev Vajlugkub twg thiaj txhawb tau kev txheeb xyuas Antiochus tias yog lub hwj chim sawv cev ntawm lub papacy, thaum tsis siv Tebchaws Meskas rau txhua yam ntawm peb tsov rog no?
In the history of the Ukrainian war, which has been typified by the battle of Raphia the United States employed the Nazi’s of the Ukraine as their proxy power in the very history where they are forming and image of the papacy, the power who always and only uses proxy powers to do her dirty work.
Hauv keeb kwm ntawm tsov rog Ukrainian, uas tau raug ua piv txwv los ntawm kev sib ntaus ntawm Raphia, Tebchaws Meskas tau siv cov Nazi ntawm Ukraine ua lawv lub hwjchim sawv cev nyob hauv tib keeb kwm uas lawv tab tom tsim ib tug duab ntawm papacy, lub hwjchim uas ib txwm thiab tsuas yog siv tej hwjchim sawv cev los ua nws tej haujlwm phem xwb.
To answer the question of proxy powers in verses ten through fifteen involves a prophetic study of the characteristics of Antiochus as a symbol. The Diadochi Wars were a series of conflicts from 323–281 BC among the Diadochi (Greek for “successors”), the generals and successors of Alexander the Great, who fought for control of his vast empire after his death in 323 BC. The first Antiochus was Antiochus I Soter, the son of Seleucus I Nicator, one of Alexander’s Diadochi (successors), who founded the Seleucid Empire.
Yuav teb lo lus nug txog cov hwjchim sawv cev hauv nqe kaum mus txog kaum tsib yuav tsum muaj kev kawm txog yaj saub hais txog tej yam ntxwv ntawm Antiochus raws li ib lub cim. Kev Tsov Rog ntawm cov Diadochi yog ib pawg kev tsis sib haum xeeb txij xyoo 323–281 BC nyob nruab nrab ntawm cov Diadochi (lus Kili hais tias “cov uas los sawv chaw”), yog cov thawj tub rog thiab cov uas los ua tus txuas ntxiv ntawm Alexander tus Loj, uas tau sib ntaus sib tua kom kav tau nws lub tebchaws loj kawg nkaus tom qab nws tuag hauv xyoo 323 BC. Tus thawj Antiochus yog Antiochus I Soter, tus tub ntawm Seleucus I Nicator, yog ib tug ntawm Alexander cov Diadochi (cov uas los ua tus txuas ntxiv), uas tau tsim tsa Seleucid Empire.
The name Antiochus can be understood to mean one who stands in place of, in order to support. Antiochus is a symbol of Rome, and papal Rome is the antichrist, which possesses a similar symbolism as does Antiochus. Antiochus as a name represented the son of the founder of the Seleucid Empire, and in that sense, Antiochus stood in the place of his father, he stood as his proxy. Sister White identifies both Satan and the pope as the antichrist, and states that the pope is Satan’s representative on earth. It became a prominent dynastic name in the Seleucid Empire, partly due to its association with Antiochus I Soter and the city of Antioch, named after either Seleucus I’s father or son. The pope is the proxy for Satan, and symbolically the name Antiochus represents a proxy for his father, the founder of the northern kingdom who located its capital in Babylon.
Lub npe Antiochus yuav to taub tau tias txhais hais txog tus uas sawv nyob rau qhov chaw ntawm lwm tus, kom txhawb nqa. Antiochus yog ib lub cim sawv cev rau Loos, thiab Loos ntawm papacy yog tus antichrist, uas muaj ib yam kev cim zoo ib yam li Antiochus. Antiochus ua ib lub npe sawv cev rau tus tub ntawm tus tsim lub Seleucid faj tim teb chaws, thiab hauv qhov kev txiav txim ntawd, Antiochus sawv nyob rau qhov chaw ntawm nws txiv, nws sawv ua nws tus sawv cev. Muam White qhia meej tias Xatas thiab tus pope nkawd ob leeg yog tus antichrist, thiab hais tias tus pope yog Xatas tus sawv cev nyob hauv ntiaj teb. Nws tau los ua ib lub npe muaj koob npe hauv caj ces vaj ntxwv ntawm lub Seleucid faj tim teb chaws, ib feem vim nws txoj kev txuas nrog Antiochus I Soter thiab lub nroog Antioch, uas raug hu raws li lub npe ntawm Seleucus I tus txiv los sis nws tus tub. Tus pope yog tus sawv cev rau Xatas, thiab nyob rau hauv lub ntsiab lus cim, lub npe Antiochus sawv cev rau ib tug sawv cev rau nws txiv, tus tsim lub nceeg vaj qaum teb uas tau tsa nws lub peev hauv Babylon.
After Alexander the Great’s death in 323 BC, his empire fragmented among the Diadochi (successors). In the Partition of Babylon (323 BC), Seleucus was initially appointed as the commander of the Companion cavalry (a prestigious military post) under Perdiccas, the regent of Alexander’s empire. By 321 BC, Seleucus was appointed satrap (governor) of Babylonia during the Partition of Triparadisus, following Perdiccas’ death and further negotiations among the Diadochi. In 316 BC, Antigonus I Monophthalmus, another Diadoch, forced Seleucus to flee Babylon due to Antigonus’ growing power. Seleucus sought refuge with Ptolemy I Soter in Egypt. In 312 BC, Seleucus returned to Babylon with a small force provided by Ptolemy. He defeated Antigonus’ forces and retook Babylon, marking the establishment of his power base. This event is often considered the founding of the Seleucid Empire, with 312 BC as the start of the Seleucid Era in historical reckoning.
Tom qab Aleksas Nthawj Tus Loj tuag rau xyoo 323 BC, nws lub tebchaws loj tawg ua ntau feem nyob hauv tes ntawm cov Diadochi (cov uas los ua tus txais chaw). Hauv Kev Faib Tebchaws ntawm Npanpiloos (323 BC), Seleucus xub raug tsa ua tus thawj coj ntawm pab nees rog Companion (ib txoj hauj lwm tub rog muaj meej mom heev) nyob hauv qab Perdiccas, tus uas kav tebchaws sawv cev rau Aleksas lub faj tim tebchaws. Txog xyoo 321 BC, Seleucus raug tsa ua satrap (tus xeev kav) ntawm Npanpiloos tebchaws thaum lub sijhawm Kev Faib Tebchaws ntawm Triparadisus, tom qab Perdiccas tuag thiab tom qab muaj kev sib tham ntxiv ntawm cov Diadochi. Xyoo 316 BC, Antigonus I Monophthalmus, uas yog lwm tus Diadoch, yuam Seleucus kom khiav tawm hauv Npanpiloos vim Antigonus lub hwj chim loj hlob zuj zus. Seleucus thiaj mus nrhiav chaw nkaum nrog Ptolemy I Soter hauv Iyiv tebchaws. Xyoo 312 BC, Seleucus rov qab los rau Npanpiloos nrog ib pab tub rog me uas Ptolemy tau muab rau nws. Nws yeej Antigonus cov tub rog thiab rov qab txeeb tau Npanpiloos, uas cim txog kev tsim tsa nws lub hauv paus hwj chim. Feem ntau, qhov xwm txheej no raug suav hais tias yog kev tsim tsa Seleucid Faj Tim Tebchaws, thiab xyoo 312 BC raug suav ua qhov pib ntawm Seleucid Caij Nyoog hauv kev suav keeb kwm.
The name Seluecus is derived from Greek and comes from the root selas (σέλας), meaning “light,” “radiance,” or “flame.” The name suggests brilliance or illumination, fitting for a prominent figure like Seleucus I Nicator, the founder of the Seleucid Empire and who typifies the father who had been the light bearer in heaven.
Lub npe Seluecus yog muab los ntawm lus Kili thiab los ntawm lub hauv paus selas (σέλας), uas txhais tias “teeb,” “kev ci ntsa iab,” lossis “nplaim taws.” Lub npe no qhia txog kev ci ntsa iab lossis kev pom kev, uas phim rau ib tug neeg muaj koob meej xws li Seleucus I Nicator, tus tsim tsa lub Seleucid Empire thiab tus uas yog ib daim qauv ntawm leej txiv uas yav tas los tau ua tus nqa teeb nyob saum ntuj.
“To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan—the bishop of Rome.” The Great Controversy, 50.
“Kom tau kom yeej thiab kom tau koob meej hauv ntiajteb no, pawg ntseeg raug coj mus nrhiav kev pom zoo thiab kev txhawb nqa ntawm cov neeg loj hauv ntiajteb; thiab vim li ntawd nws thiaj tau tsis lees Khetos, ces nws raug ntxias kom muab kev mloog lus thiab kev ua siab ncaj rau tus sawv cev ntawm Xatas—tus npis sov ntawm Loos.” The Great Controversy, 50.
Antiochus Magnus represents the proxy of papal power, as the pope represents the proxy of Satan. The symbolism of Antiochus allows for differing proxy powers, just as there have been many popes. Reagan was the proxy of 1989, the Ukraine became the proxy of the United States in 2014 and Trump is the proxy at the Battle of Panium. Reagan was the first, Trump is the last and Zelenskyy is the rebellion in the middle.
Antiochus Magnus sawv cev rau tus neeg sawv cev ntawm hwj chim papal, ib yam li tus pope sawv cev rau tus neeg sawv cev ntawm Xatas. Lub cim ntawm Antiochus pub rau muaj ntau hom hwj chim sawv cev sib txawv, ib yam li tau muaj ntau tus pope. Reagan yog tus neeg sawv cev ntawm xyoo 1989, Ukraine tau los ua tus neeg sawv cev ntawm Tebchaws Meskas hauv xyoo 2014, thiab Trump yog tus neeg sawv cev hauv Tsov Rog Panium. Reagan yog tus thawj, Trump yog tus kawg, thiab Zelenskyy yog txoj kev tawm tsam nyob nruab nrab.