For some time, we have been focusing our attention on the hidden history of Daniel 11:40, and in recent weeks, the Lord has drawn our consideration to verse 27:
Tau ib ntus no lawm, peb tau tsom peb qhov kev mloog rau keeb kwm zais cia ntawm Daniel 11:40, thiab nyob rau ob peb lub limtiam tsis ntev no, tus Tswv tau coj peb txoj kev xav los rau nqe 27:
And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. Daniel 11:27.
Ob tug vajntxwv no ob lub siab yuav tsom rau kev ua phem, thiab nkawd yuav hais lus dag ntawm tib lub rooj; tiam sis qhov ntawd yuav tsis vam meej, rau qhov qhov kawg tseem yuav txog thaum lub sijhawm uas twb teem tseg lawm. Daniel 11:27.
Initially, I was uncertain about the details—when, where, and who sat at that table, speaking lies to one another—but these questions are now under review. Over the past few Sabbaths, I made some missteps as I worked through these lines. Yet, through what I believe to be providential guidance, the alliances represented in verses 13–15, symbolized by Caesarea Philippi, began to unfold. Though some elements still require refinement, I believe the Lord has lifted His hand from these verses to reveal their meaning.
Thaum chiv thawj, kuv tseem tsis paub meej txog tej ntsiab lus ntawd—thaum twg, nyob qhov twg, thiab leej twg tau zaum ntawm lub rooj ntawd, hais lus dag rau ib leeg—tiamsis tam sim no tej lus nug no twb raug muab los tshuaj xyuas lawm. Nyob rau ob peb hnub Xanpas dhau los no, kuv tau ua qee yam yuam kev thaum kuv tab tom tshawb xyuas tej kab lus no. Los ntawm yam uas kuv ntseeg tias yog Vajtswv txoj kev coj uas npaj tseg lawm, tej kev koom tes uas sawv cev nyob hauv nqe 13–15, uas Xesalees Filipis ua cim piv txwv rau, tau pib nthuav tawm los. Txawm hais tias ib txhia ntsiab tseem yuav tsum tau kho kom meej ntxiv, kuv ntseeg tias tus Tswv twb tsa Nws txhais tes tawm ntawm cov nqe no lawm kom qhia lawv lub ntsiab rau pom.
This understanding crystallized immediately after last Sabbath’s Zoom meeting. A week earlier, I had been struck by the intricate interplay of histories in verses 10–15. I wrote and sent a text message to a few people outlining my thoughts and asked to share them on Friday evening. I was attempting to organize the issues within those verses, convinced there was something profoundly significant. There is, but it wasn’t what I initially proposed. Despite my stumbles over the past week and a half as I grappled with this passage, I recognize a familiar providence. The Lord was unsealing a special, vital truth. Once the human element is fully exposed and set aside, the truth—opened by the Lion of the tribe of Judah—proves even more profound than I had grasped.
Qhov kev nkag siab no tau meej tseeb tam sim ntawd tom qab lub rooj sib tham Zoom ntawm hnub Xanpataus tas los. Ib lim tiam ua ntej ntawd, kuv tau raug kov siab los ntawm txoj kev sib txuas ua ke uas ntxaws heev ntawm tej keeb kwm hauv nqe 10–15. Kuv tau sau thiab xa ib tsab xov mus rau ob peb tug neeg piav qhia kuv tej kev xav thiab thov kom tau muab lawv qhia rau yav tsaus ntuj hnub Friday. Kuv tab tom sim teeb kom muaj kev txiav txim rau tej ntsiab lus nyob hauv cov nqe ntawd, ruaj siab tias muaj ib yam uas tseem ceeb heev kawg nkaus nyob ntawd. Muaj tiag, tiam sis nws tsis yog yam uas thaum chiv thawj kuv tau tawm tswv yim. Txawm yog nyob hauv ib lim tiam ib nrab dhau los no kuv tau dawm thiab yuam kev thaum kuv tawm tsam kom nkag siab zaj lus no, kuv yeej pom txog ib txoj kev saib xyuas los saum ntuj uas kuv twb paub lawm zoo. Tus Tswv tab tom qhib tawm ib qho tseeb tshwj xeeb uas muaj sia tseem ceeb heev. Thaum tus yam ntxwv tib neeg raug nthuav tawm kom pom tag nrho thiab muab tso tseg lawm, qhov tseeb ntawd—uas raug qhib tawm los ntawm Tsov Ntxhuav ntawm xeem Yudas—pom tias tob dua li qhov kuv tau to taub.
Verse Five through Nine
Nqe Tsib txog Nqe Cuaj
Putin, as the king of the south, mirrors Ptolemy, who will triumph in the Ukraine war, fulfilling verse 11. Historically, Ptolemy IV Philopator’s victory at the Battle of Raphia fulfilled this verse, prefiguring Putin’s imminent success. Verses 5–9 outline a history that foreshadows the papacy’s 1,260-year rule (538–1798) in meticulous detail. These details have been explored repeatedly in the past, so here I will highlight one prophetic waymark fulfilled in verses 5–9 and echoed in the period from 538 to 1798.
Putin, raws li tus vajntxwv qab teb, yog ib daim duab zoo ib yam li Ptolemy, tus uas yuav yeej hauv tsov rog Ukraine, ua kom nqe 11 tiav raws li tau hais tseg. Hauv keeb kwm, Ptolemy IV Philopator txoj kev yeej hauv Tsov Rog ntawm Raphia tau ua kom nqe no tiav, ua ib daim duab xub ntiag qhia txog Putin txoj kev vam meej uas twb nyob ze lawm. Nqe 5–9 nthuav tawm ib zaj keeb kwm uas ua duab ntxoov ntxoo ua ntej txog kev kav 1,260 xyoo (538–1798) ntawm txoj kev ua vajntxwv ntawm papacy nrog qhov meej thiab ntxaws heev. Cov ntsiab lus no twb raug tshuaj xyuas rov qab ntau zaus dhau los lawm, yog li ntawd ntawm no kuv tsuas yuav taw qhia ib txoj cim ciam yaj saub uas tau ua tiav hauv nqe 5–9 thiab rov ncha hauv lub sijhawm txij xyoo 538 mus txog 1798.
This period began with a treaty between the southern Ptolemaic kingdom and the northern Seleucid kingdom, sealed when the southern king gave his daughter in marriage to the northern king. This union initiated a seven year span that ended when the southern king invaded the north, took the northern king captive to Egypt, and the captive king later died after falling from a horse.
Lub caij nyoog no tau pib los ntawm ib daim ntawv cog lus sib haum xeeb ntawm lub nceeg vaj Ptolemaic sab qab teb thiab lub nceeg vaj Seleucid sab qaum teb, uas tau raug muab khi ruaj thaum tus vajntxwv sab qab teb muab nws tus ntxhais yuav rau tus vajntxwv sab qaum teb. Kev sib koom no tau pib ib lub sijhawm xya xyoo uas xaus thaum tus vajntxwv sab qab teb tuaj txeeb sab qaum teb, ntes tus vajntxwv sab qaum teb coj mus rau tim lyiv teb chaws, thiab tom qab ntawd tus vajntxwv uas raug ntes ntawd tau tuag tom qab poob ntawm ib tug nees.
A Broken Treaty
Ib Daim Ntawv Cog Lus Uas Tau Rhuav Tseg
The invasion stemmed from a broken treaty. After the seven-year period began, the northern king set aside his first wife to marry the southern princess and secure the treaty. Later, he discarded the southern wife and reinstated his original queen. This prompted the first queen to execute the southern queen and her entourage, enraging the southern queen’s family in Egypt.
Qhov kev txeeb teb chaws ntawd yug los ntawm ib daim ntawv cog lus uas raug rhuav lawm. Tom qab lub sijhawm xya xyoo pib lawm, tus vaj ntxwv sab qaum teb tau muab nws thawj tus poj vaj tso tseg kom yuav tus ntxhais huab tais sab qab teb thiab thiaj li yuav ruaj tau daim ntawv cog lus ntawd. Tom qab ntawd, nws tau muab tus poj vaj sab qab teb pov tseg thiab tsa nws tus poj vaj qub rov los. Qhov no ua rau thawj tus poj vaj txib tua tus poj vaj sab qab teb thiab nws cov neeg raws, ua rau tsev neeg ntawm tus poj vaj sab qab teb hauv Iyiv chim npau taws heev.
With prophetic discernment, seven years can be seen as two periods of three and a half years, as illustrated by the three and a half years before and after the cross that together represented the week that Christ confirmed the covenant. The three and a half is also recognized in the seven times curse carried out upon the northern kingdom of Israel from 723 BC unto 1798. That seven times is divided into two periods of twelve hundred and sixty, with 538 as the middle point. These illustrations of seven being divided into two periods of three and a half is not random, it is purposeful.
Los ntawm kev paub txiav txim yav tom ntej, xya xyoo yuav raug pom tau tias yog ob ntu ntawm peb xyoos ib nrab, raws li tau muab piv txwv los ntawm peb xyoos ib nrab ua ntej thiab tom qab tus ntoo khaub lig uas ua ke sawv cev rau lub limtiam uas Khetos tau lees ruaj nplij lus cog tseg. Peb xyoos ib nrab kuj raug lees paub nyob rau hauv txoj kev foom phem xya zaug uas raug coj los ua rau lub nceeg vaj qaum teb ntawm Ixayees txij xyoo 723 BC mus txog 1798. Qhov xya zaug ntawd raug faib ua ob ntu ntawm ib txhiab ob puas rau caum, nrog 538 ua lub ntsiab nruab nrab. Cov piv txwv no ntawm xya raug faib ua ob ntu ntawm peb xyoos ib nrab tsis yog yam tshwm tuaj raws li tsis muaj laj thawj, nws yog yam uas muaj lub hom phiaj.
In the division in the week Christ confirmed the covenant the cross represents the center and in so doing it identifies Christ presenting the message in person for three and a half years, followed by His disciples presenting the message for the same period. In the seven times against the northern kingdom 538 divides the history into a period when paganism trampled down the sanctuary and host followed by papalism trampling down the sanctuary and host for the same period. In prophetic symbolism “seven” is represented with three and a half, which in turn is represented by forty-two months, three and a half days or years, twelve hundred and sixty, twenty-five twenty and a time, times and dividing of time. In context, all these figures are interchangeable.
Hauv qhov kev faib nruab nrab ntawm lub lim tiam, Khetos tau lees paub txoj kev cog lus; tus ntoo khaub lig sawv cev rau qhov chaw nruab nrab, thiab los ntawm qhov no nws qhia kom paub tias Khetos tau nthuav tawm txoj xov raws li tus kheej rau peb xyoos ib nrab, tom qab ntawd Nws cov thwj tim tau nthuav tawm txoj xov ntawd rau tib lub sijhawm. Hauv xya lub sijhawm tawm tsam lub nceeg vaj qaum teb, xyoo 538 faib keeb kwm ua ob ntu: ib ntu thaum kev pe mlom tau tsuj hwm lub chaw dawb huv thiab pab tub rog, ces tom qab ntawd kev thawjcoj papacy tau tsuj hwm lub chaw dawb huv thiab pab tub rog rau tib lub sijhawm ntawd. Hauv kev cim yaj saub, “xya” raug sawv cev los ntawm peb xyoos ib nrab, uas rov raug sawv cev los ntawm plaub caug ob hlis, peb hnub ib nrab lossis peb xyoos ib nrab, ib txhiab ob puas rau caum, nees nkaum tsib nees nkaum, thiab ib lub sijhawm, ob lub sijhawm, thiab ib nrab sijhawm. Hauv cov ntsiab lus no, tag nrho cov lej no siv hloov chaw tau ib yam nkaus.
The treaty represented between the Ptolemaic Kingdom, ruled by the descendants of Ptolemy I (a general of Alexander the Great), who controlled Egypt, and the Seleucid Empire, ruled by the descendants of Seleucus I (another of Alexander’s generals), who controlled much of the Middle East, including Syria concluded the Second Syrian War in 253 BC. The war had begun seven years before in 260 BC. Seven years after the treaty was ratified it was broken in 246 BC. Fourteen years, divided into two seven-year periods. The first half is warfare and the second half is peace. The fourteen years begin with the second Syrian War and it ends with the third Syrian War. This type of symmetry in history is amplified when you recognize that the history is represented in verses five through nine of chapter eleven. The treaty and its breaking are the focus of the verses and the history which fulfilled the verses.
Daim ntawv cog lus uas sawv cev rau ntawm lub Nceeg Vaj Ptolemaic, uas raug kav los ntawm cov xeeb leej xeeb ntxwv ntawm Ptolemy I (ib tug thawj tub rog ntawm Alexander tus Loj), uas tswj tebchaws Iyi tebchaws, thiab lub Faj Tim Tebchaws Seleucid, uas raug kav los ntawm cov xeeb leej xeeb ntxwv ntawm Seleucus I (dua ib tug ntawm Alexander cov thawj tub rog), uas tswj ib feem loj ntawm Middle East, suav nrog Syria, tau xaus Tsov Rog Syrian zaum ob nyob rau xyoo 253 BC. Tsov rog ntawd tau pib xya xyoo ua ntej, nyob rau xyoo 260 BC. Xya xyoo tom qab daim ntawv cog lus raug lees paub, nws raug rhuav tseg nyob rau xyoo 246 BC. Kaum plaub xyoos, faib ua ob ntu xya-xyoo. Ib nrab thawj yog kev ua tsov rog, thiab ib nrab thib ob yog kev thaj yeeb. Kaum plaub xyoos ntawd pib nrog Tsov Rog Syrian zaum ob thiab xaus nrog Tsov Rog Syrian zaum peb. Hom kev sib luag no hauv keeb kwm raug nthuav dav ntxiv thaum koj pom tias keeb kwm ntawd raug sawv cev nyob hauv nqe tsib txog nqe cuaj ntawm tshooj kaum ib. Daim ntawv cog lus thiab nws txoj kev raug rhuav tseg yog qhov uas cov nqe ntawd thiab keeb kwm uas ua tiav cov nqe ntawd tsom ntsoov rau.
This aligns with the papal domination from 538 to 1798. Near the end of that era, Napoleon Bonaparte entered into a treaty with the Vatican. Citing the Vatican’s breach of the 1797 Treaty of Tolentino, Napoleon sent General Berthier in 1798 to take the pope captive. The pope died in France in 1799. This 1,260-year period is detailed in verses 31–39.
Qhov no phim raws nraim nrog txoj kev kav tswj hwm ntawm papacy txij xyoo 538 mus txog 1798. Nyob ze rau thaum kawg ntawm lub caij nyoog ntawd, Napoleon Bonaparte tau nkag mus rau hauv ib daim ntawv cog lus nrog Vatican. Raws li Vatican tau ua txhaum Daim Ntawv Cog Lus Tolentino xyoo 1797, Napoleon tau xa General Berthier tuaj hauv xyoo 1798 kom ntes tus pope mus ua neeg raug kaw. Tus pope ntawd tuag hauv Fabkis xyoo 1799. Lub sijhawm 1,260 xyoo no tau piav kom ntxaws nyob hauv nqe 31–39.
The history of verses 5–9 parallels that of verses 31–39, providing two witnesses within Daniel 11. Both lines share identical prophetic waymarks, revealing the dynamics between the kings of the south and north. Each period is symbolized by three and a half years, concluding with the southern king prevailing, capturing the northern king, and taking him to the southern land, where both northern kings die. In both cases, as the text states, the southern king returns with spoil:
Keeb kwm ntawm nqe 5–9 sib xws nrog nqe 31–39, muab ob tug timkhawv nyob hauv Daniel 11. Ob txoj kab no sib koom tib cov cim qhia yav tom ntej, nthuav tawm txog txoj kev sib raug zoo ntawm vajntxwv sab qab teb thiab vajntxwv sab qaum teb. Txhua lub sijhawm raug sawv cev los ntawm peb xyoos thiab ib nrab, xaus nrog vajntxwv sab qab teb muaj yeej, ntes tau vajntxwv sab qaum teb, thiab coj nws mus rau thaj av sab qab teb, uas yog qhov chaw uas ob tug vajntxwv sab qaum teb tuag. Hauv ob kis no, raws li nqe vajlugkub hais, vajntxwv sab qab teb rov qab los nrog tej khoom txeeb:
And shall also carry captives into Egypt their gods, with their princes, and with their precious vessels of silver and of gold; and he shall continue more years than the king of the north. Daniel 11:8.
Nws kuj yuav coj lawv tej vajtswv mus ua neeg raug txhom rau tim Iyiv, nrog rau lawv tej thawjcoj, thiab nrog lawv tej twj muaj nqis uas yog nyiaj thiab kub; thiab nws yuav nyob ntev dua vajntxwv sab qaum teb. Daniel 11:8.
For Ptolemy, this was treasure previously looted by the northern king; for Napoleon, it was the Vatican’s riches plundered and taken to France. These two lines of witness indicate that the northern king’s death is symbolized by falling from a horse. In Revelation 17, the woman riding the beast represents the Catholic Church:
Rau Ptolemy, qhov no yog tej nyiaj txiag muaj nqis uas tus vajntxwv sab qaum teb tau nyiag txeeb los ua ntej lawm; rau Napoleon, nws yog Vatican tej nyiaj txiag nplua nuj uas raug nyiag txeeb thiab coj mus rau Fabkis. Ob kab lus tim khawv no qhia tias tus vajntxwv sab qaum teb txoj kev tuag raug cim sawv cev los ntawm kev poob ntawm tus nees. Hauv Tshwmsim 17, tus pojniam caij saum tus tsiaj qus sawv cev rau lub Koom Txoos Kas Tos Liv:
So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. Revelation 17:3.
Yog li ntawd nws thiaj coj kuv mus rau hauv tus ntsuj plig mus rau tom roob moj sab qhua: thiab kuv pom ib tug poj niam zaum saum ib tug tsiaj qus uas muaj xim liab doog, puv npo tej npe thuam Vajtswv, muaj xya lub taub hau thiab kaum tug kub. Qhia Tshwm 17:3.
The beast she rides is the United Nations. Revelation 17 describes her restoration to power after the deadly wound of 1798. As the eighth kingdom, she resumes her reign, symbolized by riding the beast:
Tus tsiaj qus uas nws caij ntawd yog Lub Koom Haum Tebchaws Meskas (United Nations). Tshwm Sim 17 piav txog nws txoj kev rov qab los tuav hwjchim dua tom qab lub qhov txhab tuag taus ntawm xyoo 1798. Raws li lub nceeg vaj thib yim, nws rov pib kav dua, uas raug sawv cev los ntawm nws caij tus tsiaj qus:
And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:18.
Thiab tus pojniam uas koj tau pom ntawd yog lub nroog loj ntawd, uas kav saum cov vajntxwv hauv ntiajteb. Tshwmsim 17:18.
The deadly wound of 1798 was prefigured in verses 5–9 when the northern king fell from a horse and died. These two lines in Daniel 11 run parallel to verses 41–45. The Sunday law in the USA, marked in verse 41, begins the papacy’s final ride on the beast—a period reflected in these two lines. When Ellen White notes that “much of the history” fulfilled in Daniel 11 “will be repeated,” verses 5–9 and 31–39 align with verses 41–45.
Qhov kev raug mob uas ua rau tuag xyoo 1798 twb raug ua cim qhia ua ntej lawm hauv nqe 5–9 thaum tus vaj ntxwv sab qaum teb poob saum nees thiab tuag. Ob kab lus no hauv Daniyee 11 khiav sib phim nrog nqe 41–45. Txoj cai Hnub Caiv hauv Tebchaws Meskas, uas raug cim tseg hauv nqe 41, pib qhov papacy txoj kev caij kawg rau saum tsiaj qus—ib lub caij nyoog uas raug nthuav tawm hauv ob kab lus no. Thaum Ellen White hais tias “ntau yam keeb kwm” uas tau ua tiav hauv Daniyee 11 “yuav rov muaj dua,” nqe 5–9 thiab 31–39 thiaj sib haum nrog nqe 41–45.
Only Verse Forty
Tsuas yog Nqe Plaub Caug xwb
From verse 31 to 45, only verse 40 stands outside the prophetic period of three and a half days. It represents a unique history within the final third of Daniel’s 45 verses. In verse 16, the history of pagan Imperial Rome unfolds through four rulers—Pompey, Julius Caesar, Augustus Caesar, and Tiberius Caesar. Augustus’s victory at the Battle of Actium in 31 BC began Imperial Rome’s 360-year rule, fulfilling the “time” in verse 24:
Txij nqe 31 mus txog 45, tsuas yog nqe 40 xwb thiaj nyob sab nraud ntawm lub sijhawm yaj saub peb hnub thiab ib nrab. Nws sawv cev rau ib zaj keeb kwm tshwj xeeb nyob hauv ib feem peb kawg ntawm Daniyees 45 nqe. Hauv nqe 16, keeb kwm ntawm Loos Kav Tebchaws pej kumas nthuav tawm los ntawm plaub tug vajntxwv kav—Pompey, Julius Caesar, Augustus Caesar, thiab Tiberius Caesar. Kev yeej ntawm Augustus hauv Tsov Rog Actium xyoo 31 BC tau pib Loos Kav Tebchaws txoj kev kav 360 xyoo, ua kom tiav “lub sijhawm” hauv nqe 24:
He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:24.
Nws yuav nkag los yam muaj kev thaj yeeb txawm rau tej thaj chaw uas nplua nuj tshaj plaws hauv lub xeev; thiab nws yuav ua tej uas nws cov yawg koob tsis tau ua, thiab nws cov poj koob yawm txwv kuj tsis tau ua; nws yuav faib rau lawv tej khoom txeeb, thiab tej nyiag, thiab tej nyiaj txiag nplua nuj: muaj tseeb, nws yuav npaj nws tej tswv yim tawm tsam tej chaw ruaj khov, tsuas yog ib ntus xwb. Daniel 11:24.
After Actium, Rome made Egypt a province in 30 BC. Three hundred and sixty years later, in 330, Constantine moved the empire’s capital from Rome to Constantinople. This “time” aligns prophetically with the 1,260 years of papal rule and the 7 years of verses 5–9.
Tom qab Actium, Loos tau ua kom Ejib los ua ib lub xeev nyob rau xyoo 30 BC. Peb puas rau caum xyoo tom qab ntawd, nyob rau xyoo 330, Constantine tau hloov lub peev ntawm lub tebchaws kav los ntawm Loos mus rau Constantinople. Lub “sijhawm” no phim raws li kev yaj saub nrog 1,260 xyoo ntawm kev kav ntawm lub hwj chim papal thiab 7 xyoo hauv nqe 5–9.
From verse 16, pagan Imperial Rome dominates until verse 30, encompassing the Maccabees’ league with Rome and the line of Christ. Yet, verses 16–30 align with verses 31–39 and 41–45. Thus, in the last 30 verses of Daniel 11, a consistent prophetic line emerges—except for verse 40, where the “time of the end” is marked in 1798 and 1989.
Txij ntawm nqe 16 mus, Loos teb chaws kav teb chaws txawv ntseeg kav mus txog nqe 30, xam nrog cov Maccabees txoj kev cog lus koom tes nrog Loos thiab caj ces ntawm Khetos. Txawm li ntawd los, nqe 16–30 sib haum nrog nqe 31–39 thiab 41–45. Yog li ntawd, hauv 30 nqe kawg ntawm Daniyees 11, ib txoj kab lus faj lem uas sib xws tas li tshwm los—tsuas yog nyob rau nqe 40 xwb, qhov uas “lub sij hawm kawg” raug cim tseg rau xyoo 1798 thiab 1989.
With minor exceptions in verses 2 and 3—where the final of eight presidents transitions to control the ten kings of the United Nations—the first two verses align with verse 40, representing the Sunday law and the shift from the sixth to the seventh and eighth kingdoms. Verses 3 and 4 align with verse 45 and Daniel 12:1, depicting the rise and fall of the Grecian kingdom, paralleling the papacy’s establishment and demise in verses 41 through Daniel 12:1. Both the woman and the beast she rides end with no help, framing the beginning and end of Daniel 11 outside verse 40’s history. Alexander the Great symbolizes the United Nations, fornicating with the whore of Tyre (the king of the north from verse 41 onward), who are both the beast and the dragon.
Muaj qee qhov kev zam me me nyob hauv nqe 2 thiab 3—qhov uas tus kawg ntawm yim tus thawj tswj hwm hloov mus tswj kaum tus vajntxwv ntawm United Nations—ob nqe thawj ntawd phim nrog nqe 40, sawv cev rau txoj cai Hnub Caiv thiab txoj kev hloov ntawm lub nceeg vaj thib rau mus rau lub nceeg vaj thib xya thiab thib yim. Nqe 3 thiab 4 phim nrog nqe 45 thiab Daniel 12:1, qhia txog kev sawv thiab kev poob ntawm lub nceeg vaj Greek, uas mus raws nraim nrog txoj kev tsim tsa thiab txoj kev kawg ntawm papacy nyob hauv nqe 41 txog Daniel 12:1. Ob leeg, tus pojniam thiab tus tsiaj qus uas nws caij, xaus yam tsis muaj kev pab, ua ib lub moj khaum rau qhov pib thiab qhov kawg ntawm Daniel 11 sab nraud keeb kwm ntawm nqe 40. Alexander the Great ua cim rau United Nations, ua nkauj ua nraug nrog tus niam ntiav ntawm Tyre (tus vajntxwv qaum teb txij nqe 41 mus ntxiv), uas nkawd ob leeg yog tus tsiaj qus thiab tus zaj.
Verses Nine and Ten
Nqe Cuaj thiab Kaum
Verses 5–9 conclude at the time of the end in 1798, while verse 10 marks 1989. Thus, the span between verses 9 and 10—from 1798 to 1989—represents the revealed portion of verse 40, initiating its hidden history. To clarify: nearly every verse in Daniel 11 reflects the papacy’s rule from 538 to 1798. Verse 40 covers 1798 to the Sunday law in the USA. Verses 6–9 typify the papal era, while verse 10 foreshadows the USSR’s collapse in 1989. Therefore, verses 11–15 span from 1989 to the Sunday law, as represented in verses 16, 31, and 41.
Nqe 5–9 xaus rau lub sijhawm kawg xyoo 1798, hos nqe 10 cim xyoo 1989. Yog li ntawd, ncua sij hawm nruab nrab ntawm nqe 9 thiab 10—txij xyoo 1798 mus txog 1989—sawv cev rau feem uas raug muab qhib tshwm ntawm nqe 40, pib nws zaj keeb kwm uas tau muab zais cia. Kom meej: yuav luag txhua nqe hauv Daniyees 11 qhia txog txoj kev kav ntawm lub papacy txij xyoo 538 mus txog 1798. Nqe 40 npog lub sijhawm txij 1798 mus txog txoj cai Hnub Caiv hauv Tebchaws Meskas. Nqe 6–9 ua qauv qhia txog tiam papal, hos nqe 10 qhia ua ntej txog kev poob ntawm USSR xyoo 1989. Yog li ntawd, nqe 11–15 ncav txij xyoo 1989 mus txog txoj cai Hnub Caiv, raws li tau sawv cev nyob hauv nqe 16, 31, thiab 41.
Verse 40 is divided into two parts. The first, from 1798 to 1989, begins and ends with a “time of the end.” The second half begins in 1989, where the first half concludes. Verses 1 and 2 identify a sequence of presidents starting in 1989, aligning with the second part of verse 40. Verse 11 marks the onset of the Ukraine war in 2014, while verse 12 highlights the consequences the victorious king of the south brings upon himself. Verse 13 nears fulfillment, but here we note that verse 11 falls within the second part of verse 40—post-1989, yet pre-Sunday law (verse 41).
Nqe 40 raug faib ua ob feem. Feem thawj, txij xyoo 1798 mus txog 1989, pib thiab xaus nrog ib “lub sijhawm kawg.” Feem ob pib xyoo 1989, qhov uas feem thawj xaus lawm. Nqe 1 thiab 2 qhia txog ib theem ntawm cov thawj tswj hwm pib xyoo 1989, uas sib haum nrog feem ob ntawm nqe 40. Nqe 11 cim qhov pib ntawm tsov rog Ukraine xyoo 2014, hos nqe 12 hais txog tej txiaj ntsig uas vajntxwv sab qab teb uas yeej coj los rau saum nws tus kheej. Nqe 13 twb yuav los txog rau kev ua tiav lawm, tiamsis ntawm no peb pom tias nqe 11 nyob hauv feem ob ntawm nqe 40—tom qab xyoo 1989, los tseem ua ntej txoj cai Hnub Caiv (nqe 41).
Verses 13–15 point to the Battle of Panium in 200 BC, the year pagan Rome began exerting influence over human affairs, tied to that battle. Occurring well before Pompey’s entry into Jerusalem in verse 16, it provides historical evidence identifying verse 41 as the Sunday law in the USA.
Nqe 13–15 taw tes rau Tsov Rog Panium xyoo 200 BC, yog lub xyoo uas Loos teev dab qhuas pib siv nws lub hwj chim los cuam tshuam rau tej xwm txheej ntawm tib neeg, uas txuas nrog rau tsov rog ntawd. Vim qhov no tshwm sim ntev ua ntej Pompey nkag mus rau hauv Yeluxalees hauv nqe 16, nws muab pov thawj keeb kwm los txheeb xyuas nqe 41 tias yog txoj cai Hnub Caiv hauv Tebchaws Meskas.
Every prophetic line and its historical fulfillment in Daniel 11 lies either within verse 40’s history (1798 to the Sunday law) or from verse 41 to Daniel 12:1. Of the 45 verses, verses 1, 2, 7–15, and 40—totaling twelve—apply to verse 40’s timeline when layered line upon line. Verse 40 splits into two segments at 1989. Verses 1, 2, and 10–15 align with its second half. Verses 1 and 2 trace the line of presidents in the earth beast’s history, while verses 10–15 depict three proxy wars orchestrated by the king of the north (the papal power) from 1989 to the Sunday law. The three proxy wars begin with the United States, identified in verse 40 as “chariots, ships and horsemen.”
Txhua txoj kab lus yaj saub thiab nws qhov kev ua tiav hauv keeb kwm nyob rau hauv Daniel 11 yog nyob buj zus hauv keeb kwm ntawm nqe 40 (1798 mus txog txoj cai Hnub Caiv) lossis txij nqe 41 mus txog Daniel 12:1. Ntawm 45 nqe ntawd, nqe 1, 2, 7–15, thiab 40—ua ke tag nrho kaum ob nqe—muaj feem siv rau lub sijhawm ntawm nqe 40 thaum muab txheej kab saum txheej kab. Nqe 40 raug faib ua ob ntu ntawm xyoo 1989. Nqe 1, 2, thiab 10–15 sib haum nrog nws ib nrab thib ob. Nqe 1 thiab 2 taug raws txoj kab ntawm cov thawj tswj hwm hauv keeb kwm ntawm tus tsiaj nyaum hauv ntiajteb, hos nqe 10–15 piav txog peb qhov kev tsov rog sawv cev uas raug npaj thiab tswj los ntawm vaj ntxwv sab qaum teb (lub hwj chim papacy) txij xyoo 1989 mus txog txoj cai Hnub Caiv. Peb qhov kev tsov rog sawv cev ntawd pib nrog Tebchaws Meskas, uas raug txheeb qhia hauv nqe 40 tias yog “tsheb rog, nkoj, thiab cov neeg caij nees.”
We will continue in the next article.
Peb yuav txuas ntxiv nyob rau hauv tshooj txuas mus tom ntej.