With the collapse of the USSR in 1989 verse forty of Daniel eleven was fulfilled. Verse forty-one is the Sunday law in the United States, as is verse sixteen. From 1989 until the Sunday law in the United States verse forty is empty. The collapse of the USSR in 1989 was also identified in verse ten of Daniel eleven, that was initially fulfilled by Antiochus Magnus.
Thaum lub USSR poob lawm nyob rau xyoo 1989, nqe plaub caug ntawm Daniyees kaum ib tau raug ua tiav lawm. Nqe plaub caug ib yog txoj cai Hnub Caiv nyob hauv Tebchaws Meskas, ib yam li nqe kaum rau. Txij xyoo 1989 mus txog rau txoj cai Hnub Caiv hauv Tebchaws Meskas, nqe plaub caug yog khoob. Kev poob ntawm lub USSR xyoo 1989 kuj raug qhia tseg hauv nqe kaum ntawm Daniyees kaum ib, uas thaum chiv thawj tau raug ua tiav los ntawm Antiochus Magnus.
Antiochus III Magnus the Seleucid “king of the north,” ruled from 223–187 BC and sought to reclaim territories lost to the Ptolemies (the “king of the south”) after the Third Syrian War (246–241 BC). His campaign in the Fourth Syrian War (219–217 BC) aimed to retake Coele-Syria, Phoenicia, and Palestine. In 219 BC Antiochus marched south, capturing Seleucia-in-Pieria, Tyre, and Ptolemais (Acre), regaining coastal strongholds. In 218 BC he advanced further, taking Philadelphia (Amman) and pressing toward Egypt’s frontier, intent on reclaiming lost Seleucid lands down to Gaza. Antiochus halted his march in 218 BC, consolidating gains and preparing for a decisive push. Ptolemy IV Philopator, the Ptolemaic king, mustered an army to meet him, bolstered by Egyptian troops. Verse ten of Daniel eleven sets forth this movement of Antiochus, thus prefiguring the collapse of the USSR in 1989, and typifying verse forty.
Antiochus III Magnus, tus vajntxwv “vajntxwv sab qaum teb” ntawm Seleucid, kav txij xyoo 223–187 BC thiab nrhiav kom rov qab tau cov thaj av uas poob rau cov Ptolemy (tus “vajntxwv sab qab teb”) tom qab Tsov Rog Syrian zaum Peb (246–241 BC). Nws txoj kev tawm tsam hauv Tsov Rog Syrian zaum Plaub (219–217 BC) muaj lub hom phiaj rov qab txeeb Coele-Syria, Phoenicia, thiab Palestine. Xyoo 219 BC Antiochus tau txav rog nqes mus rau sab qab teb, txeeb tau Seleucia-in-Pieria, Tyre, thiab Ptolemais (Acre), thiab rov qab tau cov chaw ruaj khov raws ntug hiav txwv. Xyoo 218 BC nws nce mus ntxiv, txeeb tau Philadelphia (Amman) thiab nias mus rau ciam teb tim Iyiv, nrog lub siab xav rov qab tau cov thaj av Seleucid uas twb ploj mus txog nram Gaza. Antiochus tau nres nws txoj kev tawm rog hauv xyoo 218 BC, txhim khu nws tej kev yeej thiab npaj rau ib qho kev thawb loj uas yuav txiav txim. Ptolemy IV Philopator, tus vajntxwv Ptolemaic, tau sau ib pab tub rog los tawm tsam nws, ntxiv dag zog los ntawm cov tub rog Iyiv. Nqe kaum ntawm Daniyees kaum ib nthuav qhia txog qhov kev txav no ntawm Antiochus, yog li ntawd ua duab xub qhia txog kev poob ntawm USSR xyoo 1989, thiab ua hom qhia rau nqe plaub caug.
But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. Daniel 11:10.
Tiamsis nws cov tub yuav raug txhib kom sawv, thiab lawv yuav sib sau ib pab tub rog coob thiab muaj hwj chim loj; ces ib tug yuav yeej muaj tseeb los, thiab hla los nyab, thiab dhau mus; tom qab ntawd nws yuav rov qab los, thiab raug txhib kom sawv dua, txawm mus txog nws lub chaw ruaj khov. Daniel 11:10.
When the king of the north in verse forty “overflows and passes over” it aligns with verse ten’s king of the north “overflowing and passing through.” In both verses it is the identical Hebrew words, that are simply translated a little differently. It is the same expression as found in Isaiah 8:8.
Thaum vajntxwv sab qaum teb hauv nqe plaub caug “nyab laim hla mus” nws sib haum nrog vajntxwv sab qaum teb hauv nqe kaum uas “nyab laim hla dhau mus.” Hauv ob nqe no yog tib cov lus Henplais ib yam nkaus, tsuas yog txhais txawv me ntsis xwb. Nws yog tib lo lus hais uas muaj nyob hauv Yaxayas 8:8.
And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:8.
Nws yuav hla dhau Yudas; nws yuav nyab thiab phwj mus dhau, nws yuav ncav mus txog caj dab; thiab qhov nthuav dav ntawm nws ob tis yuav puv thoob plaws qhov dav ntawm koj lub tebchaws, Au Emanu‑ees. Yaxayas 8:8.
Each of the three verses is identifying a southern king being defeated by a northern king. Antiochus the northern king prevails over Ptolemy the southern king, just as Sennacherib prevailed over Judah the southern king, and just as the king of the north in verse forty swept away the USSR in 1989. Three verses along with the three historical fulfillments of those verses, identify the “time of the end” in 1989. Thus, verse ten is 1989 and verse sixteen is the Sunday law in the United States, as is verse forty-one.
Txhua nqe no no tab tom qhia tias ib tug vajntxwv sab qab teb raug ib tug vajntxwv sab qaum teb kov yeej. Antiochus, tus vajntxwv sab qaum teb, yeej Ptolemy, tus vajntxwv sab qab teb, ib yam li Sennacherib tau yeej Judah, tus vajntxwv sab qab teb, thiab ib yam li tus vajntxwv sab qaum teb hauv nqe plaub caug tau cheb tshem USSR tseg rau xyoo 1989. Peb nqe no, nrog rau peb qhov kev ua tiav hauv keeb kwm ntawm cov nqe ntawd, qhia meej tias “lub sijhawm kawg” yog xyoo 1989. Yog li ntawd, nqe kaum yog xyoo 1989 thiab nqe kaum rau yog txoj cai Sunday hauv Tebchaws Asmeskas, ib yam li nqe plaub caug ib thiab.
Verses eleven through fifteen is a line of Scripture, which also has a historical fulfillment that identifies specific prophetic waymarks within the hidden history of verse forty. Before the Sunday law in the United States, but after 1989 the battle of Raphia and its aftermath is set forth in verses eleven and twelve, and the battle of Panium is set forth in verses thirteen to fifteen.
Nqe kaum kaum rau kaum tsib yog ib kab lus Vajlugkub, uas kuj muaj ib qho kev ua tiav raws keeb kwm uas txheeb xyuas tej cim tseem ceeb tshwj xeeb ntawm kev yaj saub nyob hauv keeb kwm zais cia ntawm nqe plaub caug. Ua ntej txoj cai Hnub Caiv hauv Tebchaws Meskas, tiamsis tom qab xyoo 1989, kev sib ntaus ntawm Raphia thiab tej xwm txheej tom qab ntawd raug muab nthuav tawm hauv nqe kaum ib thiab kaum ob, hos kev sib ntaus ntawm Panium raug muab nthuav tawm hauv nqe kaum peb mus rau kaum tsib.
The Sunday law is the time appointed; for it is there that the deadly wound of the papacy is healed, and the pope returns to the throne of the earth. That empowerment was typified by the enthronement of the papacy in 538, and by the enthronement of pagan Rome at the battle of Actium. Once prophetically enthroned pagan Rome ruled supremely for 360 years. Once the papacy was enthroned in 538, she ruled supremely for twelve hundred and sixty years. Once the deadly wound is healed at the Sunday law the papacy will rule supremely for a symbolic 42 months.
Txoj cai hnub Sunday yog lub sij hawm uas twb teem tseg lawm; rau qhov yog nyob ntawd thiaj ua rau lub rwj tuag taus ntawm lub hwj chim papacy raug kho zoo, thiab tus pope rov qab los rau saum lub zwm txwv ntawm lub ntiaj teb. Txoj kev muab hwj chim ntawd twb raug ua cim qhia tseg los ntawm kev tsa papacy rau saum lub zwm txwv xyoo 538, thiab los ntawm kev tsa pagan Rome rau saum lub zwm txwv ntawm kev sib ntaus Actium. Thaum pagan Rome raug tsa rau saum lub zwm txwv raws li yaj saub tej lus lawm, nws kav nrog hwj chim loj tshaj plaws tau 360 xyoo. Thaum papacy raug tsa rau saum lub zwm txwv xyoo 538 lawm, nws kav nrog hwj chim loj tshaj plaws tau ib txhiab ob puas rau caum xyoo. Thaum lub rwj tuag taus raug kho zoo ntawm txoj cai hnub Sunday lawm, papacy yuav kav nrog hwj chim loj tshaj plaws rau ib lub cim 42 lub hlis.
And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. 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? And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:3–5.
Thiab kuv pom ib lub taub hau ntawm nws zoo li raug mob txog kev tuag; thiab nws lub qhov txhab uas ua rau tuag ntawd twb zoo lawm: thiab tag nrho lub ntiajteb txawm qhuas raws tus tsiaj nyaum. Thiab lawv pe hawm tus zaj uas tau muab hwjchim rau tus tsiaj nyaum: thiab lawv pe hawm tus tsiaj nyaum, hais tias, Leejtwg thiaj zoo ib yam li tus tsiaj nyaum? leejtwg muaj peevxwm ua rog nrog nws? Thiab tau muab ib lub qhov ncauj rau nws hais tej yam loj thiab lus thuam Vajtswv; thiab tau muab hwjchim rau nws kav mus plaub caug ob hlis. Qhia Tshwm 13:3–5.
Verse 27 says “both” of these kings:
Nqe 27 hais txog “ob leeg” ntawm cov vajntxwv no:
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.
Thiab ob tug vajntxwv no ob lub siab yuav npaj siab ua kev phem, thiab nkawd yuav hais lus dag saum ib rooj mov; los qhov ntawd yuav tsis vam meej, rau qhov qhov kawg tseem yuav los txog rau lub sijhawm uas twb teem tseg lawm. Daniel 11:27.
The two kings in verse twenty-seven are the kings in the previous two verses who thereafter fought the battle of Actium.
Ob tug vajntxwv ob hauv nqe nees nkaum xya yog cov vajntxwv uas hais nyob hauv ob nqe ua ntej, uas tom qab ntawd tau mus ua rog hauv kev sib tua ntawm Actium.
And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him. Yea, they that feed of the portion of his meat shall destroy him, and his army shall overflow: and many shall fall down slain. Daniel 11:25, 26.
Nws nws yuav tsa nws lub hwjchim thiab nws txoj kev ua siab tawv tawm tsam tus vajntxwv sab qab teb nrog ib pab tub rog loj kawg; thiab tus vajntxwv sab qab teb kuj yuav raug txhawb kom tawm tsam hauv kev ua rog nrog ib pab tub rog uas loj kawg thiab muaj zog heev; tiam sis nws yuav sawv tsis taus: vim lawv yuav npaj tswv yim dag tawm tsam nws. Muaj tseeb, cov uas noj ntawm feem ntawm nws cov zaub mov yuav rhuav tshem nws, thiab nws pab tub rog yuav ntws hla mus; thiab coob leej yuav poob tuag lawm. Daniyees 11:25, 26.
Verse twenty-seven therefore creates an anomaly that needs to be understood before we proceed. In verse twenty-four the “time” represents a 360-year period beginning at the battle of Actium and concluding at the appointed time in the year 330.
Yog li ntawd, nqe nees nkaum xya tsim ib qho kev txawv txav uas yuav tsum raug to taub ua ntej peb mus ntxiv. Hauv nqe nees nkaum plaub, lo lus “sijhawm” sawv cev rau ib lub sijhawm 360 xyoos, pib ntawm kev sib ntaus rog ntawm Actium thiab xaus rau lub sijhawm uas raug teem tseg hauv xyoo 330.
The king of the south in the battle was Cleopatra, who was in an alliance with Marc Antony. Octavius was the king of the north who would defeat them both. At the time appointed (31 BC) the two kings who had previously sat down at one table and told lies to one another would confront each other at the battle of Actium.
Tus vajntxwv sab qab teb hauv txoj kev sib ntaus yog Cleopatra, tus uas tau koom tes nrog Marc Antony. Octavius yog tus vajntxwv sab qaum teb uas yuav kov yeej nkawd ob leeg. Thaum txog lub sijhawm uas tau teem tseg (31 BC), ob tug vajntxwv uas yav tas los tau zaum ua ke ntawm ib lub rooj thiab sib hais dag rau ib leeg yuav los ntsib ib leeg hauv tsov rog ntawm Actium.
The two kings at the table align with the history of the battle of Panium (verses 13 through 15), where there was an alliance of Antiochus Magnus and Phillip of Macedon. That historical alliance corresponds with the symbolic alliance represented in the name of Panium in the time of Christ—Caesarea Philippi. The alliance is also represented in verse forty when the USSR is swept away in 1989 through an alliance between Reagan and pope John Paul II. The two kings tell lies to each other before 31 BC, which aligns with the Sunday law in the United States, and therefore their lies occur before verse sixteen, during the history represented by verses thirteen to fifteen which were fulfilled at the battle of Panium seventeen years after the battle of Raphia, and one hundred and thirty-seven years before Pompey conquered Jerusalem in fulfillment of verse sixteen.
Ob tug vajntxwv ntawm lub rooj sib haum nrog keeb kwm ntawm tsov rog Panium (nqe 13 txog 15), qhov chaw uas muaj kev koom tes ntawm Antiochus Magnus thiab Phillip ntawm Macedon. Qhov kev koom tes ntawd hauv keeb kwm sib raug nrog txoj kev koom tes uas ua cim sawv cev nyob hauv lub npe Panium hauv lub sijhawm Khetos—Caesarea Philippi. Qhov kev koom tes no kuj raug sawv cev hauv nqe plaub caug thaum USSR raug cheb ploj mus xyoo 1989 los ntawm ib txoj kev koom tes ntawm Reagan thiab pope John Paul II. Ob tug vajntxwv hais lus dag rau ib leeg ua ntej xyoo 31 BC, uas sib haum nrog txoj cai Hnub Caiv hauv Tebchaws Meskas, thiab vim li ntawd lawv tej lus dag tshwm sim ua ntej nqe kaum rau, nyob hauv keeb kwm uas raug sawv cev los ntawm nqe kaum peb mus rau kaum tsib, uas tau ua tiav nyob rau hauv tsov rog Panium kaum xya xyoo tom qab tsov rog Raphia, thiab ib puas peb caug xya xyoo ua ntej Pompey txeeb Yeluxalees raws li kev ua tiav ntawm nqe kaum rau.
In verse twenty-eight Octavius, the victor over both Cleopatra (the king of the south) and Marc Antony, “returns into his land with great riches; and his heart shall be against the holy covenant; and he shall do exploits, and return to his own land.” Uriah Smith identifies these two victories as Actium in 31 BC and the destruction of Jerusalem in 70 AD. Verse twenty-eight is therefore identifying a history which begins at the battle of Actium, which is the beginning of the 360 years and the destruction of Jerusalem in 70 AD.
Hauv nqe nees nkaum yim, Octavius, tus uas yeej ob leeg Cleopatra (vajntxwv sab qab teb) thiab Marc Antony, “rov qab mus rau hauv nws lub tebchaws nrog tej kev nplua nuj loj; thiab nws lub siab yuav tawm tsam lo lus cog tseg dawb huv; thiab nws yuav ua tej xwm txheej loj, ces rov qab mus rau nws lub tebchaws.” Uriah Smith qhia tias ob qho kev yeej no yog Actium xyoo 31 BC thiab kev rhuav tshem Yeluxalees xyoo 70 AD. Vim li ntawd, nqe nees nkaum yim tab tom qhia txog ib zaj keeb kwm uas pib ntawm kev sib ntaus sib tua ntawm Actium, uas yog qhov pib ntawm 360 xyoo thiab ntawm kev rhuav tshem Yeluxalees xyoo 70 AD.
Then shall he return into his land with great riches; and his heart shall be against the holy covenant; and he shall do exploits, and return to his own land. Daniel 11:28.
Tom qab ntawd nws yuav rov qab mus rau hauv nws lub tebchaws nrog tej kev nplua nuj loj; thiab nws lub siab yuav tawm tsam rau txoj kev khi lus dawb huv; thiab nws yuav ua tej hauj lwm loj, ces rov qab mus rau nws lub tebchaws. Daniyees 11:28.
The last phrase of verse twenty-four (even for a time) onward represents a historical line which began in 31 BC and concludes in the last phrase of verse thirty-one (shall place the abomination that maketh desolate) which was fulfilled in 538. The line begins with the battle of Actium, which marks the beginning of pagan Rome ruling supremely for three hundred and sixty years. The line ends in 538 with papal Rome beginning to rule supremely for twelve hundred and sixty years. Within the verses and the history which fulfilled the verses the time appointed in 330 represents a division in the history of pagan Rome as the fourth kingdom of Bible prophecy. After the initial period of ruling supremely for three hundred and sixty years, there follows two hundred and eight years of disintegration of the empire in advance of the papacy taking the throne in verse thirty-one in the year 538. In the sequence of those eight verses only verse twenty-seven identifies a historical fulfillment that occurred before the battle of Actium in 31 BC.
Kab lus kawg ntawm nqe nees nkaum plaub (“txawm yog rau ib lub sijhawm”) mus ntxiv sawv cev rau ib txoj kab keeb kwm uas pib hauv xyoo 31 BC thiab xaus rau hauv kab lus kawg ntawm nqe peb caug ib (“yuav tsa txoj kev qias neeg uas ua kom puam tsuaj”), uas tau raug ua tiav rau xyoo 538. Txoj kab no pib nrog kev sib ntaus rog ntawm Actium, uas cim txog qhov pib uas Loos pagan kav siab tshaj plaws tau peb puas rau caum xyoo. Txoj kab no xaus rau xyoo 538 thaum Loos papal pib kav siab tshaj plaws tau ib txhiab ob puas rau caum xyoo. Nyob hauv cov nqe thiab hauv keeb kwm uas ua tiav raws li cov nqe ntawd, lub sijhawm uas tau teem tseg hauv 330 sawv cev rau ib qho kev faib tawm hauv keeb kwm ntawm Loos pagan raws li lub nceeg vaj plaub ntawm Vajlugkub tej lus faj lem. Tom qab thawj lub sijhawm uas kav siab tshaj plaws tau peb puas rau caum xyoo lawm, mam li muaj ob puas yim xyoo ntawm kev tawg zom zaws ntawm lub teb chaws faj tim teb chaws ua ntej papacy los tuav lub zwm txwv hauv nqe peb caug ib hauv xyoo 538. Hauv kev txheeb raws kab ke ntawm yim nqe ntawd, tsuas yog nqe nees nkaum xya xwb thiaj qhia txog ib qho kev ua tiav hauv keeb kwm uas tau tshwm sim ua ntej kev sib ntaus rog ntawm Actium hauv xyoo 31 BC.
Verse twenty-seven identifies a meeting between two kings in advance of the “appointed time” and verse twenty-nine identifies an “appointed time.” Verse twenty-seven’s “appointed time” is the beginning of the three hundred and sixty year period and the “appointed time” of verse twenty-nine is the ending of the three hundred and sixty year period. The beginning and ending represent an “appointed time.”
Nqe nees nkaum xya qhia txog ib rooj sib ntsib ntawm ob tug vajntxwv ua ntej txog “lub sijhawm teem tseg,” thiab nqe nees nkaum cuaj qhia txog ib “lub sijhawm teem tseg.” “Lub sijhawm teem tseg” hauv nqe nees nkaum xya yog qhov pib ntawm lub sijhawm peb puas rau caum xyoo, hos “lub sijhawm teem tseg” hauv nqe nees nkaum cuaj yog qhov xaus ntawm lub sijhawm peb puas rau caum xyoo. Qhov pib thiab qhov xaus nkawd sawv cev rau ib “lub sijhawm teem tseg.”
The empowerment of pagan Rome began when it conquered the third geographical obstacle as represented in Daniel 8:9.
Kev txhawb zog ntawm Loos sab kev teev dab qhuas cuav tau pib thaum nws kov yeej qhov chaw thaiv thaj av thib peb raws li tau sawv cev nyob hauv Daniyees 8:9.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.
Thiab tawm ntawm ib tug ntawm lawv ntawd muaj ib tug kub me me tuaj, uas loj hlob kawg nkaus mus rau sab qab teb, thiab mus rau sab hnub tuaj, thiab mus rau lub tebchaws zoo nkauj. Daniel 8:9.
The empowerment began at the battle of Actium, and the subsequent subjection of the king of the south (Egypt) in verse nine of chapter eight.
Kev txhawb kom muaj hwj chim ntawd tau pib ntawm kev sib ntaus rog ntawm Actium, thiab tom qab ntawd yog kev muab vajntxwv sab qab teb (Iyiv) los nyob rau hauv qab hwjchim raws li nqe cuaj ntawm tshooj yim.
The ending of pagan Rome’s rules as the fourth kingdom of Bible prophecy ended in 538 when papal Rome overcame its third geographical obstacle. The entire five-hundred and sixty-eight year period from the battle of Actium unto 538 begins with pagan Rome conquering it’s third obstacle and becoming the fourth kingdom of Bible prophecy, and it ends when papal Rome conquers it’s third geographical obstacle.
Qhov kev xaus ntawm Loos kev pe hawm mlom txoj kev kav ua lub nceeg vaj thib plaub ntawm Vajlugkub tej lus faj lem tau xaus rau xyoo 538 thaum Loos papacy kov yeej nws qhov kev thaiv chaw nyob thib peb. Tag nrho lub sijhawm tsib puas rau caum yim xyoo txij li kev sib ntaus rog ntawm Actium mus txog 538 pib thaum Loos kev pe hawm mlom kov yeej nws qhov kev thaiv thib peb thiab dhau los ua lub nceeg vaj thib plaub ntawm Vajlugkub tej lus faj lem, thiab nws xaus thaum Loos papacy kov yeej nws qhov kev thaiv chaw nyob thib peb.
As the fourth kingdom of Bible prophecy, the history represented identifies two periods, the first when Rome exalts itself followed by a period describing Rome’s fall. The beginning of the first period of exaltation is also the beginning of the entire period pagan Rome ruled as the fourth kingdom of Bible prophecy. The first period of Rome’s exaltation begins and ends with an appointed time, and it also begins with the joining of the northern and southern kingdoms. It ends with the division into an eastern kingdom and a western kingdom. Beginning and ending with an appointed time and the beginning and ending represent the four divisions of Alexander’s kingdom.
Raws li yog lub nceeg vaj thib plaub hauv yaj saub tej lus hauv Phau Vajlugkub, keeb kwm uas raug sawv cev ntawd qhia ob lub caij nyoog, thawj lub yog thaum Loos tsa nws tus kheej siab, tom qab ntawd yog ib lub caij nyoog uas piav txog Loos txoj kev poob. Qhov pib ntawm thawj lub caij nyoog ntawm kev tsa siab ntawd kuj yog qhov pib ntawm tag nrho lub caij nyoog uas Loos pagan kav ua lub nceeg vaj thib plaub hauv yaj saub tej lus hauv Phau Vajlugkub. Thawj lub caij nyoog ntawm Loos txoj kev tsa siab pib thiab xaus nrog ib lub sijhawm uas raug teem tseg, thiab nws kuj pib nrog kev koom ua ke ntawm lub nceeg vaj qaum teb thiab lub nceeg vaj qab teb. Nws xaus nrog kev faib ua ib lub nceeg vaj sab hnub tuaj thiab ib lub nceeg vaj sab hnub poob. Kev pib thiab kev xaus nrog ib lub sijhawm uas raug teem tseg, thiab qhov pib thiab qhov xaus ntawd sawv cev rau plaub qhov kev faib ntawm Aleksandas lub nceeg vaj.
The two appointed times of verses twenty-seven and twenty-nine represent a beginning and ending waymark describing the period when Rome rules supremely. At the Sunday law in the United States in fulfillment of verse forty-one and verse sixteen of Daniel eleven the period for modern Rome to rule supremely for forty-two symbolic months begins. The first appointed time of verse twenty-seven is the Sunday law in the United States and the second appointed time represents when the last nation on earth follows the example of the United States and enforces the last Sunday law and in so doing identifies the worldwide enforcement of the idol sabbath.
Ob lub sij hawm uas raug teem tseg hauv nqe nees nkaum xya thiab nees nkaum cuaj sawv cev rau ib lub cim ciam pib thiab ib lub cim ciam xaus uas piav txog lub sijhawm thaum Loos kav siab tshaj plaws. Thaum txoj cai Hnub Caiv raug tsa siv hauv Tebchaws Meskas raws li kev ua tiav ntawm nqe plaub caug ib thiab nqe kaum rau ntawm Daniyees kaum ib, lub sijhawm rau Loos niaj hnub no kav siab tshaj plaws rau plaub caug ob lub hlis ua piv txwv pib. Lub sij hawm uas raug teem tseg thawj zaug hauv nqe nees nkaum xya yog txoj cai Hnub Caiv hauv Tebchaws Meskas, thiab lub sij hawm uas raug teem tseg thib ob sawv cev rau thaum lub tebchaws kawg hauv ntiajteb ua raws li piv txwv ntawm Tebchaws Meskas thiab yuam kom siv txoj cai Hnub Caiv kawg, thiab los ntawm qhov ntawd qhia meej txog kev yuam kom coj Hnub Xanpataus mlom thoob plaws ntiajteb.
Those two prophetic waymarks are the Sunday law in the United States unto the world Sunday law enforcement, and those two Sunday laws are the two appointed times in verse twenty-seven and twenty-nine. The first appointed time of verse twenty-seven was also typified by Constantine’s Sunday law in 321, and the papal Sunday law at the Counsel of Orleans in 538 represents the worldwide Sunday law.
Ob lub cim qhia yav tom ntej ntawd yog txoj cai Hnub Caiv hauv Tebchaws Meskas mus txog rau kev yuam kom coj raws txoj cai Hnub Caiv thoob ntiaj teb, thiab ob txoj cai Hnub Caiv ntawd yog ob lub sijhawm uas tau teem tseg hauv nqe nees nkaum xya thiab nees nkaum cuaj. Lub sijhawm uas tau teem tseg thawj zaug hauv nqe nees nkaum xya kuj raug ua piv txwv los ntawm Constantine txoj cai Hnub Caiv xyoo 321, hos txoj cai Hnub Caiv papal ntawm Rooj Sab Laj ntawm Orleans xyoo 538 sawv cev rau txoj cai Hnub Caiv thoob ntiaj teb.
In the context of verses thirteen through fifteen the battle of Panium is the history that precedes the Sunday law of verse sixteen. Within that history the meeting of the two kings who lie to each other is fulfilled. Verse thirteen through fifteen are part of the history represented in verses ten through sixteen. The verses identify the fourth Syrian War in verse ten, the battle of Raphia in verse eleven, and the aftermath of that battle in verse twelve. Verses thirteen through fifteen represent the history of the year 200 BC when the battle of Panium was fulfilled, and when pagan Rome represented as the robbers of thy people enter the prophetic narrative.
Hauv lub ntsiab lus ntawm nqe kaum peb mus txog kaum tsib, tsov rog ntawm Panium yog keeb kwm uas ua ntej txoj cai Hnub Caiv ntawm nqe kaum rau. Nyob hauv keeb kwm ntawd, kev sib ntsib ntawm ob tug vajntxwv uas dag rau ib leeg tau raug ua tiav. Nqe kaum peb mus txog kaum tsib yog ib feem ntawm keeb kwm uas raug sawv cev nyob hauv nqe kaum mus txog kaum rau. Cov nqe no qhia txog Tsov Rog Syrian zaum plaub hauv nqe kaum, tsov rog ntawm Raphia hauv nqe kaum ib, thiab yam uas tshwm sim tom qab tsov rog ntawd hauv nqe kaum ob. Nqe kaum peb mus txog kaum tsib sawv cev rau keeb kwm ntawm xyoo 200 BC thaum tsov rog ntawm Panium tau raug ua tiav, thiab thaum Loos pe hawm dab, uas raug sawv cev ua cov tub sab ntawm koj haiv neeg, nkag los rau hauv zaj lus faj lem.
Daniel eleven verse forty identifies the collapse of the USSR in 1989 and verse sixteen identifies the Sunday law in the United States. The meeting between two kings who tell lies to one another in advance of the time appointed, which was the battle of Actium, do so within the history of verse forty that follows the time of the end in 1989 and concludes at the Sunday law in the United States. Verse twenty-seven is a waymark in the hidden history of verse forty, occurring after 1989, but before the Sunday law. The “meeting” of verse twenty-seven is a waymark before the empowerment of Rome at the Sunday law. There are several waymarks that lead up to the empowerment of the papacy in 538, and these waymarks also occur before the time appointed. One of those prophetic waymarks is the decree of Justinian in 533, that fulfilled verse thirty’s reference to having “intelligence with those that forsake the covenant.”
Daniyee tshooj kaum ib nqe plaub caug qhia txog kev poob cev qhev ntawm USSR xyoo 1989, thiab nqe kaum rau qhia txog txoj cai Hnub Caiv hauv Tebchaws Meskas. Kev sib ntsib ntawm ob tug vajntxwv uas dag rau ib leeg ua ntej lub sijhawm uas twb teem tseg, uas yog tsov rog Actium, tshwm sim nyob hauv keeb kwm ntawm nqe plaub caug uas ua raws li lub sijhawm kawg xyoo 1989 thiab xaus rau ntawm txoj cai Hnub Caiv hauv Tebchaws Meskas. Nqe nees nkaum xya yog ib lub cim taw qhia hauv keeb kwm zais ntawm nqe plaub caug, tshwm sim tom qab xyoo 1989, tiamsis ua ntej txoj cai Hnub Caiv. “Kev sib ntsib” hauv nqe nees nkaum xya yog ib lub cim taw qhia ua ntej kev muab hwjchim rau Loos thaum txog txoj cai Hnub Caiv. Muaj ntau lub cim taw qhia uas coj mus txog kev muab hwjchim rau papacy xyoo 538, thiab cov cim taw qhia no kuj tshwm sim ua ntej lub sijhawm uas twb teem tseg. Ib qho ntawm cov cim taw qhia yav tom ntej ntawd yog txoj cai lij choj uas Justinian tau tshaj tawm xyoo 533, uas ua kom tiav nqe peb caug qhov kev hais txog kev muaj “kev to taub nrog cov uas tso tseg txoj kev cog lus tseg.”
The other waymarks that lead to the time appointed in the history of pagan Rome are the year 330 when pagan Rome cast down and simultaneously gave the “seat,” to the papal power. In 496 Clovis gave his “power” to the papacy. In fulfillment of Daniel seven pagan Rome removed “three horns” for the papacy, the last being the removal of the Ostrogoths from the city of Rome in 538. In 508 the religion of paganism was set aside as the legal religion of the realm and was replaced with Catholicism. 538 represents the Sunday law of verse forty-one, and 496 represents 1989 when Reagan as with Clovis dedicated his power to the pope of Rome. The year 330 identifies the Sunday law, for it is there that the papacy returns to the seat of authority.
Lwm txoj kev cim keeb kwm uas coj mus rau lub sijhawm teem tseg hauv keeb kwm ntawm Loos pagan yog xyoo 330 thaum Loos pagan txo hwj chim poob thiab tib lub sijhawm muab “lub zwm txwv,” rau lub hwj chim papacy. Xyoo 496 Clovis muab nws “lub hwj chim” rau papacy. Raws li kev ua tiav ntawm Daniel xya, Loos pagan tau tshem tawm “peb tug kub” rau papacy, tus kawg yog kev tshem cov Ostrogoths tawm hauv lub nroog Loos xyoo 538. Xyoo 508 kev ntseeg paganism raug muab tso tseg tseg tsis ua txoj kev ntseeg raug cai ntawm lub tebchaws lawm thiab raug hloov los ntawm Catholicism. Xyoo 538 sawv cev rau txoj cai Sunday ntawm nqe plaub caug ib, thiab 496 sawv cev rau xyoo 1989 thaum Reagan, ib yam li Clovis, tau fij nws lub hwj chim rau tus pope ntawm Loos. Xyoo 330 qhia txog txoj cai Sunday, vim tias nyob ntawd papacy rov qab los rau lub zwm txwv ntawm txoj cai tswj hwm.
This identifies that both 538 and 330 represent the time appointed, which is verses sixteen and forty-one. 496 represents 1989 fulfilled verse ten and verse forty in Daniel eleven and Isaiah 8:8. 508 identifies when the religion of the realm is set aside for Catholicism. Beginning with Clovis in 496 through 508, a progressive removal and replacement of the legal religion of the realm was illustrated. In the history beginning in 330 a progressive demise of Western Rome is represented by the first four trumpets, thus identifying progressive destruction that begins at the Sunday law in the United States.
Qhov no qhia meej tias ob qho tib si 538 thiab 330 sawv cev rau lub sijhawm uas tau teem tseg, uas yog nqe kaum rau thiab nqe plaub caug ib. 496 sawv cev rau xyoo 1989 uas tau ua tiav nqe kaum thiab nqe plaub caug hauv Daniyee kaum ib thiab Yaxayas 8:8. 508 qhia txog thaum kev ntseeg raws cai ntawm lub tebchaws raug muab tso tseg rau Catholicism. Pib nrog Clovis xyoo 496 mus txog 508, tau muaj ib qho kev tshem tawm zuj zus thiab kev hloov chaw ntawm kev ntseeg raws cai ntawm lub tebchaws. Hauv keeb kwm uas pib xyoo 330, ib qho kev puas tsuaj zuj zus ntawm Loos Sab Hnub Poob raug sawv cev los ntawm thawj plaub lub suab raj, yog li ntawd qhia txog kev rhuav tshem zuj zus uas pib ntawm txoj cai hnub Sunday hauv Tebchaws Meskas.
The progressive fall of pagan Rome following Constantine’s Sunday law in 321 illustrates the fall of the United States as the sixth kingdom of Bible prophecy that arrives at the Sunday law. Then the four trumpet judgments are brought upon the United States as Sister White has identified when she states that “national apostacy will be followed by national ruin.” Ezekiel adds witness to a fourfold punishment.
Kev poob zuj zus ntawm Loos tus pej kum tom qab Constantine txoj cai Hnub Caiv nyob rau xyoo 321 qhia txog kev poob ntawm Tebchaws Meskas uas yog lub nceeg vaj thib rau hauv Vajlugkub tej lus faj lem uas los txog rau txoj cai Hnub Caiv. Tom qab ntawd plaub lub suab raj ntawm kev txiav txim raug coj los rau saum Tebchaws Meskas raws li Sister White tau qhia tseg thaum nws hais tias “kev thim txoj kev ntseeg ntawm haiv neeg yuav raug raws qab los ntawm kev puas tsuaj ntawm haiv neeg.” Ezekiel kuj ntxiv tim khawv txog ib txoj kev rau txim plaub npaug.
The word of the Lord came again to me, saying, Son of man, when the land sinneth against me by trespassing grievously, then will I stretch out mine hand upon it, and will break the staff of the bread thereof, and will send famine upon it, and will cut off man and beast from it: Though these three men, Noah, Daniel, and Job, were in it, they should deliver but their own souls by their righteousness, saith the Lord God. If I cause noisome beasts to pass through the land, and they spoil it, so that it be desolate, that no man may pass through because of the beasts: Though these three men were in it, as I live, saith the Lord God, they shall deliver neither sons nor daughters; they only shall be delivered, but the land shall be desolate. Or if I bring a sword upon that land, and say, Sword, go through the land; so that I cut off man and beast from it: Though these three men were in it, as I live, saith the Lord God, they shall deliver neither sons nor daughters, but they only shall be delivered themselves. Or if I send a pestilence into that land, and pour out my fury upon it in blood, to cut off from it man and beast: Though Noah, Daniel, and Job, were in it, as I live, saith the Lord God, they shall deliver neither son nor daughter; they shall but deliver their own souls by their righteousness. For thus saith the Lord God; How much more when I send my four sore judgments upon Jerusalem, the sword, and the famine, and the noisome beast, and the pestilence, to cut off from it man and beast? Yet, behold, therein shall be left a remnant that shall be brought forth, both sons and daughters: behold, they shall come forth unto you, and ye shall see their way and their doings: and ye shall be comforted concerning the evil that I have brought upon Jerusalem, even concerning all that I have brought upon it. And they shall comfort you, when ye see their ways and their doings: and ye shall know that I have not done without cause all that I have done in it, saith the Lord God. Ezekiel 14:12–23.
Lo lus ntawm tus Tswv rov los cuag kuv dua, hais tias, Leej Tub ntawm Neeg, thaum lub tebchaws ua txhaum rau kuv los ntawm kev ua txhaum loj kawg, ces kuv yuav ncab kuv txhais tes tawm tsam nws, thiab kuv yuav rhuav tus pas txhawb mov ci ntawm nws, thiab yuav xa kev tshaib nqhis los saum nws, thiab yuav txiav kom neeg thiab tsiaj txhu tu nrho tawm hauv nws mus: Txawm yog peb tug txiv neej no, Nau-a, Daniyees, thiab Yauj, nyob hauv nws, lawv kuj yuav cawm tau tsuas yog lawv tus kheej tej ntsuj plig xwb los ntawm lawv txoj kev ncaj ncees, tus Tswv Vajtswv hais li ntawd. Yog kuv ua kom tej tsiaj qus phem dhau mus hauv lub tebchaws, thiab lawv rhuav tshem nws, kom nws raug ua kom qhuav qhawv, tsis muaj leejtwg taug dhau tau vim yog tej tsiaj qus ntawd: Txawm yog peb tug txiv neej no nyob hauv nws, raws li kuv tseem muaj txoj sia nyob, tus Tswv Vajtswv hais li ntawd, lawv yuav cawm tsis tau tub tsis tau ntxhais li; tsuas yog lawv xwb thiaj yuav dim, tab sis lub tebchaws yuav qhuav qhawv. Los yog yog kuv coj rab ntaj los rau lub tebchaws ntawd, thiab hais tias, Rab ntaj, cia li hla mus thoob lub tebchaws; kom kuv txiav neeg thiab tsiaj txhu tu nrho tawm hauv nws mus: Txawm yog peb tug txiv neej no nyob hauv nws, raws li kuv tseem muaj txoj sia nyob, tus Tswv Vajtswv hais li ntawd, lawv yuav cawm tsis tau tub tsis tau ntxhais li, tsuas yog lawv tus kheej xwb thiaj yuav dim. Los yog yog kuv xa kab mob kev piam sij mus rau hauv lub tebchaws ntawd, thiab nchuav kuv txoj kev chim rau saum nws hauv ntshav, kom txiav neeg thiab tsiaj txhu tu nrho tawm hauv nws mus: Txawm yog Nau-a, Daniyees, thiab Yauj, nyob hauv nws, raws li kuv tseem muaj txoj sia nyob, tus Tswv Vajtswv hais li ntawd, lawv yuav cawm tsis tau tub tsis tau ntxhais li; lawv yuav cawm tau tsuas yog lawv tus kheej tej ntsuj plig xwb los ntawm lawv txoj kev ncaj ncees. Rau qhov tus Tswv Vajtswv hais li no; ntau npaum li cas dua thaum kuv xa kuv plaub yam kev txiav txim hnyav los saum Yeluxalees, yog rab ntaj, thiab kev tshaib nqhis, thiab tej tsiaj qus phem, thiab kab mob kev piam sij, kom txiav neeg thiab tsiaj txhu tu nrho tawm hauv nws mus? Los tseem saib maj, hauv nws yuav tshuav ib pab seem uas yuav raug coj tawm los, yog ob leeg tub thiab ntxhais tib si: saib maj, lawv yuav tawm los cuag nej, thiab nej yuav pom lawv txoj kev thiab lawv tej haujlwm; ces nej yuav raug nplij siab txog qhov kev phem uas kuv tau coj los saum Yeluxalees, yog hais txog txhua yam uas kuv tau coj los saum nws. Thiab lawv yuav nplij nej siab, thaum nej pom lawv txoj kev thiab lawv tej haujlwm: thiab nej yuav paub tias tsis yog tsis muaj laj thawj uas kuv tau ua txhua yam uas kuv tau ua hauv nws, tus Tswv Vajtswv hais li ntawd. Exekees 14:12–23.
We will continue these considerations in the next article.
Peb yuav txuas ntxiv cov kev xav no hauv tsab xov xwm tom ntej.