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# The Book of Daniel - Number One-Hundred and Ninety

Phau Ntawv Daniyees - Ib Puas Cuaj Caug

The Prophetic Crescendo: Unveiling the Battle of Panium and the Prelude to the Sunday Law

Qhov Suab Nrov Cev Toj Yaj Saub Uas Nce Mus Txog Qhov Kawg: Qhia Tshwm Txog Tsov Rog ntawm Panium thiab Qhov Taw Qhia Ua Ntej rau Txoj Cai Hnub Caiv Sunday

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Jeff Pippenger

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April 20, 2024

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The last article ended with a passage that included the paragraph that said, “Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” “Transgression” reaches its limit when the cup of probationary time is filled, and that limit is reached for the United States at the Sunday law.

Kab lus kawg xaus nrog ib zaj lus uas muaj ib nqe lus hais tias, “Kev txhaum twb yuav luag txog nws qhov txwv lawm. Kev ntxhov siab puv nkaus lub ntiaj teb, thiab ib qho kev ntshai loj heev yuav los txog rau tibneeg tsis ntev no. Qhov kawg twb nyob ze heev lawm. Peb cov uas paub qhov tseeb yuav tsum npaj rau yam uas yuav los poob rau saum lub ntiaj teb tsis ntev no ib yam li ib qho kev ceeb loj uas kov tsis yeej.” “Kev txhaum” mus txog nws qhov txwv thaum lub khob ntawm lub sijhawm sim siab puv lawm, thiab qhov txwv ntawd los txog rau Tebchaws Meskas thaum txoj cai Hnub Caiv.

> “But Christ declared that not one jot or tittle of the law should fail until heaven and earth should pass away. The very work that he came to do was to exalt the law, and show to the created worlds and to heaven that God is just, and that his law need not be changed. But here is Satan’s right-hand man ready to carry on the work that Satan commenced in heaven, that of trying to amend the law of God. And the Christian world has sanctioned his efforts by adopting this child of the papacy,—the Sunday institution. They have nourished it, and will continue to nourish it, until Protestantism shall give the hand of fellowship to the Roman power. Then there will be a law against the Sabbath of God’s creation, and then it is that God ‘will do a strange work in the earth.’ He has borne long with the perversity of the race; he has tried to win them to himself. But the time will come when they shall have filled their measure of iniquity; and then it is that God will work. This time is almost reached. God keeps a record with the nations: the figures are swelling against them in the books of heaven; and when it shall have become a law that the transgression of the first day of the week shall be met with punishment, then their cup will be full.” Review and Herald, March 9, 1886.

> “Tiamsis Khetos tau tshaj tawm tias tsis txhob ib qho me me lossis ib lub cim me me ntawm txoj kevcai yuav ploj mus txog thaum ntuj thiab lub ntiajteb dhau mus. Tes haujlwm uas Nws los ua tiag tiag yog tsa txoj kevcai kom siab, thiab qhia rau txhua lub ntiajteb uas raug tsim thiab rau saum ntuj ceeb tsheej tias Vajtswv yog ncaj ncees, thiab tias Nws txoj kevcai tsis tas yuav hloov. Tabsis ntawm no yog Xatas tus neeg txhais tes xis npaj txhij mus txuas ntxiv tes haujlwm uas Xatas tau pib saum ntuj ceeb tsheej lawm, yog tes haujlwm sim kho Vajtswv txoj kevcai. Thiab lub ntiajteb Khixatia tau pom zoo rau nws tej kev siv zog los ntawm kev lees txais tus me nyuam no ntawm txoj kev papacy,—uas yog txoj kab ke Hnub Caiv. Lawv tau txhawb nws, thiab lawv yuav txuas ntxiv txhawb nws, mus txog thaum Protestantiam yuav muab tes kev phoojywg rau lub hwjchim Loos. Ces yuav muaj ib txoj kevcai tawm tsam Vajtswv Hnub Xanpataus uas yog hnub tsim txiaj, thiab thaum ntawd thiaj yog lub sijhawm uas Vajtswv ‘yuav ua ib txoj haujlwm txawv txawv rau hauv lub ntiajteb.’ Nws tau ua siab ntev ntev rau txoj kev qias siab tawv ntawm haiv neeg no; Nws tau sim coj lawv los cuag Nws tus kheej. Tabsis lub sijhawm yuav los thaum lawv yuav tau puv lawv qhov kev txhaum kev phem; thiab thaum ntawd Vajtswv thiaj yuav ua haujlwm. Lub sijhawm no twb yuav txog lawm. Vajtswv khaws ib phau ntawv teev cia nrog rau txhua haiv neeg: cov lej tabtom nce tawm tsam lawv hauv cov phau ntawv saum ntuj ceeb tsheej; thiab thaum uas nws dhau los ua ib txoj kevcai tias kev ua txhaum thawj hnub ntawm lub limtiam yuav raug ntsib nrog kev rau txim, ces lawv lub khob yuav puv.” Review and Herald, March 9, 1886.

At the Sunday law the United States will have filled its cup to the full, and national apostasy will be followed by national ruin. The paragraph we are considering says, “transgression has almost reached its limit,” “and a great terror is soon to come upon human beings.” At the Sunday law, which is the “hour of the great earthquake” in chapter eleven of Revelation, “the tenth part of the city fell,” and “behold, the third woe cometh quickly,” and the “seventh angel sounded.” The third woe is the seventh trumpet, and it arrives at the Sunday law bringing “great terror.” At that point “the end is very near,” and it comes as “an overwhelming surprise.” At the Sunday law the cup of probationary time is also filled up for the papacy, for then the second voice of Revelation eighteen proclaims, “Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double.”

Thaum txog txoj cai Hnub Caiv, Tebchaws Meskas yuav tau puv nws lub khob kom txog npoo, thiab kev thim txojkev ntseeg ntawm haiv neeg yuav raug raws los ntawm kev puam tsuaj ntawm haiv neeg. Nqe lus uas peb tab tom xav txog hais tias, “kev txhaum yuav luag tau txog nws ciam kawg lawm,” thiab “ib txoj kev ntshai loj yuav los rau saum noob neej tsis ntev.” Thaum txog txoj cai Hnub Caiv, uas yog “teev ntawm av qeeg loj kawg” hauv tshooj kaum ib ntawm Phau Ntawv Tshwm Sim, “ib feem kaum ntawm lub nroog poob lawm,” thiab “saib seb, kev txom nyem thib peb los sai sai,” thiab “tus tim tswv xya tshuab raj.” Kev txom nyem thib peb yog lub raj xya, thiab nws los txog thaum txoj cai Hnub Caiv nrog “kev ntshai loj.” Thaum ntawd “qhov kawg twb ze heev lawm,” thiab nws los raws li “ib qho kev xav tsis thoob loj kawg.” Thaum txog txoj cai Hnub Caiv lub khob ntawm lub sijhawm sim siab kuj puv nkaus rau papacy thiab, vim thaum ntawd lub suab thib ob hauv Tshwm Sim kaum yim tshaj tawm tias, “Cia li tawm hauv nws los, nej kuv haiv neeg, tsam nej koom nrog nws tej kev txhaum, thiab tsam nej raug txais nws tej xwm txheej phem. Rau qhov nws tej kev txhaum tau nce mus txog saum ntuj lawm, thiab Vajtswv tau nco txog nws tej kev tsis ncaj lawm. Ua pauj nws ib yam li nws tau ua pauj nej, thiab muab ob npaug rau nws raws li nws tej haujlwm: hauv lub khob uas nws tau puv, cia li puv ob npaug rau nws.”

That history opens up at the Sunday law, and marks a symbolic period of time when the papacy “shall go forth with great fury to destroy, and utterly to make away many,” for “in the last days there will be many martyrs.” That which enrages the papacy is the “tidings out of the east and out of the north” which “shall trouble him,” but “he will come to his end, and none shall help him.” From the Sunday law to the end of the papacy, the first phase of God’s executive judgment begins. It is followed by the second phase which is the seven last plagues, and finally the eternal destruction of the wicked at the close of the thousand year millennium. The history of God’s executive judgment is placed within the context of war.

Zaj keeb kwm ntawd qhib tawm thaum txoj cai hnub Sunday pib siv, thiab nws cim ib lub sij hawm raws li cim uas thaum ntawd papacy “yuav tawm mus nrog kev chim loj heev kom rhuav tshem, thiab muab coob leej pov tseg kom ploj tag,” vim “hauv hnub kawg yuav muaj ntau tus raug tua tuag rau txojkev ntseeg.” Yam uas ua rau papacy npau taws heev yog “cov xov tawm sab hnub tuaj thiab tawm sab qaum teb” uas “yuav ua rau nws ntxhov siab,” tiam sis “nws yuav los txog rau nws qhov kawg, thiab yuav tsis muaj leej twg pab tau nws.” Txij ntawm txoj cai hnub Sunday mus txog thaum papacy kawg, thawj theem ntawm Vajtswv txoj kev txiav txim uas raug coj los siv pib tshwm sim. Tom qab ntawd yog theem ob uas yog xya lub nplawm kawg, thiab thaum kawg yog kev rhuav tshem mus ib txhis rau cov neeg phem thaum xaus ntawm ib txhiab xyoo milenias. Zaj keeb kwm ntawm Vajtswv txoj kev txiav txim uas raug coj los siv raug muab tso rau hauv lub ntsiab lus ntawm kev ua rog.

> “We are standing upon the threshold of great and solemn events. Prophecies are fulfilling. Strange, eventful history is being recorded in the books of heaven. Everything in our world is in agitation. There are wars, and rumors of wars. The nations are angry, and the time of the dead has come, that they should be judged. Events are changing to bring about the day of God which hasteth greatly. Only a moment of time, as it were, yet remains. But while already nation is rising against nation, and kingdom against kingdom, there is not now a general engagement. As yet the four winds are held until the servants of God shall be sealed in their foreheads. Then the powers of earth will marshal their forces for the last great battle.” Christian Service, 50, 51.

> “Peb tab tom sawv ntawm lub chaw nkag ntawm tej xwm txheej loj thiab muaj hwjchim txaus ntshai. Cov lus faj lem tab tom raug ua kom tiav. Keeb kwm txawv txav, puv npo nrog tej xwm txheej, tab tom raug sau cia rau hauv cov phau ntawv saum ntuj ceeb tsheej. Txhua yam hauv peb lub ntiajteb tab tom raug co co. Muaj kev ua tsov ua rog, thiab lus xaiv txog kev ua tsov ua rog. Cov tebchaws npau taws, thiab lub sijhawm ntawm cov neeg tuag twb los txog lawm, kom lawv raug txiav txim. Tej xwm txheej tab tom hloov mus kom coj los txog hnub ntawm Vajtswv uas tab tom los sai heev. Tsuas tshuav ib pliag sijhawm xwb, zoo li hais tau. Tiamsis txawm yog twb muaj tebchaws sawv tawm tsam tebchaws, thiab nceeg vaj tawm tsam nceeg vaj lawm los, tam sim no tseem tsis tau muaj kev sib ntaus dav dav. Txog tav no plaub cua tseem raug tuav cia kom txog thaum cov tub qhe ntawm Vajtswv raug muab lub cim rau ntawm lawv hauv pliaj. Ces cov hwjchim hauv ntiajteb yuav tsa lawv tej tub rog los npaj rau qhov kev sib tua loj kawg nkaus kawg.” Christian Service, 50, 51.

God seals the one hundred and forty-four thousand and then calls His other flock out of Babylon, and the other flock also receives the seal of God, though they are represented as the “great multitude” in contrast with the one hundred and forty-four thousand. The essential point to see in the previous quote is that “the four winds are held until the servants of God shall be sealed in their foreheads.” At the Sunday law the one hundred and forty-four thousand have been sealed, “and behold the third woe cometh quickly”, yet it is not until the last of God’s other flock have received the seal that the four winds are fully released.

Vajtswv muab cim rau ib puas plaub caug plaub txhiab leej, ces Hu tawm Nws pab yaj lwm pab tawm hauv Npanpiloo, thiab pab yaj lwm pab ntawd kuj tau txais Vajtswv lub cim thiab, txawm yog lawv raug sawv cev ua “neeg coob kawg” uas txawv ntawm ib puas plaub caug plaub txhiab leej. Lub ntsiab tseem ceeb uas yuav tsum pom hauv nqe lus hais los saud yog tias “plaub cua raug tuav cia kom txog thaum Vajtswv cov tub qhe yuav raug muab cim rau ntawm lawv lub hauv pliaj.” Thaum txog txoj cai Hnub Caiv thawj hnub, ib puas plaub caug plaub txhiab leej twb raug muab cim lawm, “thiab saib seb, txoj kev txom nyem thib peb los sai sai”, los tseem tsis tau txog thaum tus kawg ntawm Vajtswv pab yaj lwm pab tau txais lub cim lawm ces plaub cua thiaj raug tso tawm tag nrho.

> “The nations are now getting angry, but when our High Priest has finished his work in the Sanctuary, he will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out. I saw that the four angels would hold the four winds until Jesus’ work was done in the Sanctuary, and then will come the seven last plagues.” Review and Herald, August 1, 1849.

> “Cov haiv neeg tej no tab tom chim npau taws, tiam sis thaum peb tus Pov Thawj Hlob tau ua tiav nws tes haujlwm hauv lub Tuam Tsev Dawb Huv lawm, nws yuav sawv tsees, hnav tej tsoos tsho ntawm kev pauj kua zaub ntsuab, thiab tom qab ntawd xya lub phaum mob kawg yuav raug nchuav tawm los. Kuv pom tias plaub tug tim tswv yuav tuav plaub cua tseg kom txog thaum Yexus tes haujlwm tiav hauv lub Tuam Tsev Dawb Huv, ces mam li los txog xya lub phaum mob kawg.” Review and Herald, August 1, 1849.

The “great and solemn events” which we are “standing upon the threshold of,” are represented as “wars, and rumors of wars.” It is represented as occurring when “everything in our world is in agitation,” when nations are “already rising against nation.” Panium represents the “strange and eventful history,” in verse fifteen of Daniel chapter eleven, that leads into, and ushers in verse sixteen, which is the Sunday law, where the “general engagement,” that all “the powers of earth” marshal their forces for the last great battle. That “last great battle” is the third World War, and is represented by the Battle of Actium in 31 BC.

Cov “tej xwm txheej loj thiab hnyav” uas peb “tab tom sawv ntawm ntug qhov rooj ntawm,” raug sawv cev ua “kev tsov rog, thiab tej xov hais txog kev tsov rog.” Nws raug sawv cev tias yuav tshwm sim thaum “txhua yam hauv peb lub ntiaj teb tab tom ntxhov,” thaum haiv neeg “twb tab tom sawv tawm tsam haiv neeg.” Panium sawv cev rau “keeb kwm txawv thiab puv npo nrog xwm txheej,” hauv nqe kaum tsib ntawm Daniel tshooj kaum ib, uas coj mus rau, thiab qhib rau nqe kaum rau, uas yog txoj cai Hnub Caiv, qhov chaw uas muaj “kev koom tes dav dav,” uas “txhua lub hwj chim hauv ntiaj teb” sau lawv cov tub rog rau txoj kev sib tua loj kawg. Qhov “kev sib tua loj kawg” ntawd yog Tsov Rog Ntiaj Teb Zaum Peb, thiab raug sawv cev los ntawm Tsov Rog ntawm Actium hauv 31 BC.

Verses one and two, and verses ten through fifteen represent the hidden history of verse forty in Daniel eleven. Verse forty identifies the history of the United States and Adventism from 1798 unto 1989. It then is silent until the end of the United States as the sixth kingdom of Bible prophecy and the spewing out of the Laodicean Seventh-day Adventist church in verse forty-one, which is the Sunday law, that is also verse sixteen. Verses one and two identify the time of the end in 1989, and the presidents of the United States from that point, until the sixth rich president who stirs up the satanic globalists. Verse two brings the history to the election of Donald Trump in 2016, and then verse three takes up the history of the ten kings, represented by Alexander the Great, who is the seventh kingdom of Bible prophecy, who give their kingdom to the papacy at the soon coming Sunday law crisis.

Nqe ib thiab ob, thiab nqe kaum txog nqe kaum tsib sawv cev rau keeb kwm zais tseg ntawm nqe plaub caug hauv Daniel kaum ib. Nqe plaub caug txheeb xyuas keeb kwm ntawm Tebchaws Meskas thiab Kev Ntseeg Adventism txij xyoo 1798 mus txog 1989. Tom qab ntawd nws nyob twjywm txog thaum kawg ntawm Tebchaws Meskas raws li lub nceeg vaj thib rau ntawm lus faj lem hauv phau Vajlugkub thiab txog qhov uas pawg ntseeg Xya-hnub Adventist ntawm Laodicea raug ntuav tawm hauv nqe plaub caug ib, uas yog txoj cai Sunday, uas kuj yog nqe kaum rau thiab. Nqe ib thiab ob txheeb xyuas lub sijhawm kawg hauv 1989, thiab cov thawj tswj hwm ntawm Tebchaws Meskas txij ntawd mus, mus txog rau tus thawj tswj hwm nplua nuj thib rau uas tsa cov neeg ntiaj teb thoob qab ntuj uas yog ntawm Xatas sawv los. Nqe ob coj keeb kwm mus txog rau kev xaiv tsa Donald Trump hauv xyoo 2016, ces nqe peb rov qab tuav keeb kwm ntawm kaum tus vajntxwv, uas sawv cev los ntawm Alexander the Great, uas yog lub nceeg vaj thib xya ntawm lus faj lem hauv phau Vajlugkub, uas muab lawv lub nceeg vaj rau papacy thaum lub sijhawm kev kub ntxhov ntawm txoj cai Sunday uas yuav los sai sai no.

Verse ten closes by identifying 1989 as the time of the end, and verses eleven and twelve set forth the war in the Ukraine, identifying that Putin, and Russia will win the war, but that they will not be benefitted by their victory. The Ukrainian War began in 2014, a year before Trump’s first campaign began. These verses lead into the resurrection (politically) of Donald Trump as he begins his third campaign to become the eighth president, that is of the seven. Verse thirteen identifies the political struggles of Trump that precedes his victory at Panium in verse fifteen, and verse fourteen addresses the history that occurs during the Battle of Panium until his victory in verse fifteen, the history when the man of sin begins to openly intrude into political history. When the papacy intrudes into prophetic history, the whore of Tyre begins to sing and the vision is established.

Nqe kaum kaw xaus los ntawm kev txheeb 1989 tias yog lub sijhawm kawg, thiab nqe kaum ib thiab kaum ob nthuav tawm txog tsov rog hauv Ukraine, qhia meej tias Putin thiab Russia yuav yeej tsov rog ntawd, tiam sis lawv yuav tsis tau txais txiaj ntsig los ntawm lawv txoj kev yeej. Tsov rog Ukraine tau pib xyoo 2014, ib xyoos ua ntej Trump thawj qhov kev tawm tsam xaiv tsa pib. Cov nqe no coj mus rau txoj kev sawv rov los (hauv kev nom kev tswv) ntawm Donald Trump thaum nws pib nws qhov kev tawm tsam xaiv tsa zaum peb kom los ua tus thawj tswj hwm thib yim, uas yog ntawm xya leej. Nqe kaum peb qhia txog Trump tej kev tawm tsam hauv kev nom kev tswv uas mus ua ntej nws txoj kev yeej ntawm Panium hauv nqe kaum tsib, thiab nqe kaum plaub hais txog keeb kwm uas tshwm sim thaum Tsov Rog Panium mus txog rau nws txoj kev yeej hauv nqe kaum tsib, yog keeb kwm thaum tus txiv neej ntawm kev txhaum pib nkag los cuam tshuam rau hauv keeb kwm kev nom kev tswv qhib lug. Thaum txoj kev ua papacy nkag los rau hauv keeb kwm yaj saub, tus poj niam ntiav ntawm Tyre pib hu nkauj thiab lub zeem muag raug tsa ruaj khov.

The victory at Panium in 200 BC, was followed by the waymark of the Maccabees “revolt” at Modein (meaning protest) in 167 BC. In 164 BC the Maccabees rededicated the Temple, and Antiochus Epiphanes died marking the turning point in the Maccabean struggle against the Greek religious influence. In the period from 161 BC to 158 BC the work of entering into a league was initiated and finalized. The prophetic waymarks repeat in the Hasmonean Dynasty within the history of verses fifteen to verse twenty-three.

Txoj kev yeej ntawm Panium hauv xyoo 200 BC, tau raug raws los ntawm lub cim taw qhia ntawm cov Maccabees “kev sawv tawm tsam” hauv Modein (txhais tias kev tawm tsam) hauv xyoo 167 BC. Hauv xyoo 164 BC cov Maccabees tau rov fij lub Tuam Tsev dua tshiab, thiab Antiochus Epiphanes tau tuag, ua cim rau lub ntsiab chaw tig rov qab hauv Maccabean txoj kev tawm tsam rau Greek txoj kev cuam tshuam ntawm kev ntseeg. Nyob hauv lub sijhawm txij xyoo 161 BC mus txog xyoo 158 BC, txoj haujlwm ntawm kev nkag mus rau hauv ib daim ntawv cog lus tau raug pib thiab raug ua kom tiav. Cov cim taw qhia yaj saub rov tshwm dua hauv Hasmonean Dynasty nyob hauv keeb kwm ntawm nqe kaum tsib mus rau nqe nees nkaum peb.

The league with Rome in verse twenty-three is a direct reference, but in verse fifteen, the four Maccabean waymarks of 167 BC, 164 BC, 161 BC and 158 BC, are only seen when the history of the “league” is applied to the verse. When Pompey conquered Jerusalem in verse sixteen, he was confronted with a civil war that was taking place within the city, and the two opposing parties were both splinter groups of the Hasmonean Dynasty. The Maccabees are therefore also in the history of verse sixteen.

Kev kev cog lus nrog Loos hauv nqe nees nkaum peb yog ib qho kev hais ncaj qha, tiam sis hauv nqe kaum tsib, plaub lub cim taw qhia Maccabean ntawm 167 BC, 164 BC, 161 BC thiab 158 BC tsuas pom tau xwb thaum keeb kwm ntawm “kev cog lus” raug siv rau hauv nqe ntawd. Thaum Pompey kov yeej Yeluxalees hauv nqe kaum rau, nws tau ntsib ib qho kev ua rog hauv tsev uas tab tom tshwm sim nyob hauv lub nroog, thiab ob tog uas tawm tsam sib law liag ntawd puav leej yog tej pab pawg tawg cais tawm ntawm Hasmonean Dynasty. Yog li ntawd, cov Maccabees kuj nyob hauv keeb kwm ntawm nqe kaum rau thiab.

Verse twenty identifies the birth of Christ and verses twenty-one and twenty-two identify the history of Christ’s death, therefore that history has the line of the Hasmonean Dynasty represented by the Pharisees. Verses fifteen through twenty-three are identifying the literal glorious land, and God’s Judean apostate people who professed to be the defenders of His truths, but were no more God’s representatives than is apostate Protestantism.

Nqe nees nkaum qhia txog kev yug los ntawm Khetos, thiab nqe nees nkaum ib thiab nees nkaum ob qhia txog keeb kwm ntawm Khetos txoj kev tuag; yog li ntawd, hauv keeb kwm ntawd muaj txoj kab ntawm Vaj Ntxwv Tsev Neeg Hasmonean uas cov Falixais sawv cev. Nqe kaum tsib txog nees nkaum peb tab tom qhia txog lub tebchaws muaj hwjchim ci ntsa iab tiag tiag, thiab Vajtswv haiv neeg Yudas cov uas thim kev ntseeg lawm, uas lees hais tias lawv yog cov tiv thaiv Nws tej qhov tseeb, tiamsis lawv tsis yog Vajtswv cov sawv cev dua li qhov Kev Ntseeg Protestant uas thim kev ntseeg lawm yog.

Sister White informs us that “much of the history that has taken place in fulfillment of” “the eleventh of Daniel” “will be repeated.” The line of prophecy represented by the Hasmonean Dynasty represents the line of prophecy illustrating the apostate horn of Protestantism beginning at the third presidential campaign that is taken up by the sixth richest president. Trump runs for president three times, the first and the last time he runs he is victorious, but the second time the rebellion represented by the number thirteen, identifies the stolen election of 2020. The world is then being divided into two classes, one class can see 2020, and the other class is blind. It symbolizes the great test which precedes the close of probation for Adventists in the formation of the image of the beast.

Muam White qhia rau peb tias “ntau feem ntawm keeb kwm uas twb tau tshwm sim raws li kev ua kom tiav” “Daniyees tshooj kaum ib” “yuav rov muaj dua.” Txoj kab lus faj lem uas raug sawv cev los ntawm Hasmonean Dynasty sawv cev rau txoj kab lus faj lem uas piav txog lub kub apostate ntawm Protestantism pib ntawm kev sib tw thawj tswj hwm zaum peb uas raug nqa los ntawm tus thawj tswj hwm thib rau uas nplua nuj tshaj. Trump khiav mus ua thawj tswj hwm peb zaug; thawj zaug thiab zaum kawg uas nws khiav nws yeej, tiam sis zaum ob kev ntxeev siab uas raug sawv cev los ntawm tus lej kaum peb qhia txog kev xaiv tsa raug nyiag xyoo 2020. Tom qab ntawd lub ntiaj teb raug faib ua ob pab neeg, ib pab neeg pom tau 2020, hos lwm pab neeg dig muag. Qhov no yog ib lub cim ntawm txoj kev sim siab loj uas los ua ntej kev kaw lub sijhawm sim rau cov Adventist hauv kev tsim tus duab ntawm tus tsiaj nyaum.

> “Already preparations are advancing, and movements are in progress, which will result in making an image to the beast. Events will be brought about in the earth’s history that will fulfill the predictions of prophecy for these last days.” Review and Herald, April 23, 1889.

> “Twb muaj kev npaj tab tom nce mus lawm, thiab muaj kev txav chaw tab tom ua mus, uas yuav ua rau muaj kev tsim ib tug duab rau tus tsiaj qus. Tej xwm txheej yuav raug coj los tshwm sim hauv keeb kwm ntawm lub ntiajteb no uas yuav ua kom tiav tej lus twv ntawm txojkev cev Vajtswv lus rau cov hnub kawg no.” Review and Herald, April 23, 1889.

The advancing “preparations,” the “movements” that are now “in progress, and the “events” “which will result in making an image to the beast”, and “that will fulfill the predictions of prophecy for these last days,” include the waymarks of the Hasmonean Dynasty from verses fifteen to twenty-three in Daniel chapter eleven. The apostate Hasmonean Dynasty, representing apostate Protestantism, is woven into the testimony of Donald Trump, the sixth and eighth Republican president who stirs up and engages his MAGA-ism against the woke-ism of the new world order.

Cov “kev npaj” uas tab tom nce mus, cov “kev txav mus” uas tam sim no “tab tom ua tiav,” thiab cov “xwm txheej” “uas yuav ua rau muaj ib tug duab rau tus tsiaj qus,” thiab “uas yuav ua kom tiav tej lus twv tseg ntawm txojkev faj lem rau cov hnub kawg no,” suav nrog cov cim taw qhia ntawm Hasmonean Dynasty txij nqe kaum tsib mus txog nees nkaum peb hauv Daniel tshooj kaum ib. Hasmonean Dynasty uas tau thim txojkev ntseeg ntawd, uas sawv cev rau Protestantism uas tau thim txojkev ntseeg, raug ntxhib los ntxaws xaws rau hauv zaj lus tim khawv txog Donald Trump, tus thawj tswj hwm Republican thib rau thiab thib yim uas tsa kom sawv thiab koom nws txoj MAGA-ism tawm tsam woke-ism ntawm txoj kev txiav txim tshiab hauv ntiaj teb.

The testimony of Trump reaches to 2020 in verse two of Daniel eleven, and it includes his campaign and first term, then verses thirteen through fifteen identify his third and last campaign, victory, and his last term. Between the two terms, Revelation chapter eleven, identifies that the Republican horn was slain, and laid dead in the street for three and a half days. That line of Trump’s history ties together the beginning and ending of his presidencies in Daniel chapter eleven. Thus, the testimony of Donald Trump is located in both the books of Daniel and the Revelation, and it is located in both books in chapter eleven.

Zaj lus timkhawv txog Trump ncav mus txog rau xyoo 2020 hauv nqe ob ntawm Daniyees kaum ib, thiab nws muaj nrog nws txoj kev sib tw xaiv tsa thiab nws thawj lub sijhawm ua thawj tswj hwm, tom qab ntawd nqe kaum peb txog kaum tsib qhia txog nws txoj kev sib tw zaum peb thiab zaum kawg, nws txoj kev yeej, thiab nws lub sijhawm kawg ua thawj tswj hwm. Nyob nruab nrab ntawm ob lub sijhawm ntawd, Tshwmsim tshooj kaum ib qhia tias lub kub Republican raug tua lawm, thiab pw tuag rau hauv txoj kev peb hnub thiab ib nrab. Txoj kab keeb kwm ntawm Trump ntawd txuas ua ke qhov pib thiab qhov xaus ntawm nws ob lub sijhawm ua thawj tswj hwm hauv Daniyees tshooj kaum ib. Yog li ntawd, zaj lus timkhawv txog Donald Trump nyob hauv ob phau ntawv Daniyees thiab Tshwmsim, thiab nws nyob hauv ob phau ntawv ntawd tib si hauv tshooj kaum ib.

The three partial lines, when brought together identify Trump’s complete history as the sixth and the eighth president, and they are structured upon the signature of “Truth”. They come from the books of Daniel and Revelation, and produce a line of history which aligns with that “portion of the book of Daniel that relates to the last days.”

Peb kab keeb kwm ib feem peb no, thaum muab los sib sau ua ke, qhia kom meej txog Trump zaj keeb kwm puv npo raws li tus thawj tswj hwm thib rau thiab thib yim, thiab lawv raug teeb tsa saum lub cim kos npe ntawm “Qhov Tseeb”. Lawv los ntawm cov phau ntawv Daniyee thiab Tshwmsim, thiab tsim tau ib kab keeb kwm uas phim nrog “ib feem ntawm phau ntawv Daniyee uas hais txog hnub kawg.”

That portion of Daniel is what is unsealed by the Lion of the tribe of Judah, just before the close of probation, and is therefore an element of the sealing message of the one hundred and forty-four thousand. But it requires spiritual twenty-twenty vision to see the prophetic waymarks of the two witnesses being slain in 2020.

Qhov seem ntawd ntawm Daniyees yog yam uas raug qhib tawm los ntawm tus Tsov Ntxhuav ntawm xeem Yudas, me ntsis ua ntej lub sijhawm kev tshav ntuj kaw xaus, thiab vim li ntawd nws thiaj yog ib feem ntawm txoj xov kaw ntawm ib puas plaub caug plaub txhiab leej. Tiamsis yuav tsum muaj kev pom ntawm sab ntsuj plig uas pom meej nkaus li nees nkaum-nees nkaum thiaj pom tau cov cim qhia ntawm txojkev yaj saub hais txog ob tug tim khawv raug tua hauv xyoo 2020.

Verse fifteen of Daniel eleven, represents the Battle of Panium and the line of the Hasmonean Dynasty, which was fulfilled by a literal battle, thus symbolizing a prophetic illustration of a spiritual war between the religion of apostate Protestantism and the religion of the globalist’s new age. The Battle of Panium, which occurred in 200 BC, represents the battle of the Republican horn, and the struggle represented by the Maccabean Revolt represents the battle of the apostate Protestant horn. Though the revolt of the Maccabees occurred in 167 BC, it aligns prophetically with the Battle of the Republican horn in 200 BC, for prophetically the horns parallel each other’s histories.

Nqe kaum tsib hauv Daniyee kaum ib, sawv cev rau Tsov Rog Panium thiab kab keeb ntawm Tsev Neeg Kav Hasmonean, uas tau ua tiav los ntawm ib tsov rog tiag tiag; yog li ntawd nws ua cim rau ib qho piv txwv yaj saub txog ib qho kev ua rog sab ntsuj plig nruab nrab ntawm kev ntseeg ntawm Protestantism uas tau thim txoj kev ntseeg lawm thiab kev ntseeg ntawm tus globalist lub caij nyoog tshiab. Tsov Rog Panium, uas tau tshwm sim hauv xyoo 200 BC, sawv cev rau tsov rog ntawm lub kub rog Republican, thiab qhov kev tawm tsam uas sawv cev los ntawm Kev Kiv Puag Ncig Maccabean sawv cev rau tsov rog ntawm lub kub rog Protestant uas tau thim txoj kev ntseeg lawm. Txawm yog kev tawm tsam ntawm cov Maccabees tau tshwm sim hauv xyoo 167 BC, los nws sib haum raws yaj saub nrog Tsov Rog ntawm lub kub rog Republican hauv xyoo 200 BC, rau qhov raws yaj saub cov kub rog ntawd sib txuam raws ib leeg ib leeg tej keeb kwm.

Verse fifteen represents the prophetic history which immediately precedes and leads into the soon coming Sunday law. It therefore represents the very point in the sealing time of the one hundred and forty-four thousand when the power within the sealing message eternally impresses the seal upon God’s last-day people.

Nqe kaum kaum tsib sawv cev rau keeb kwm yaj saub uas tam sim ua ntej thiab coj mus rau txoj cai hnub Sunday uas yuav los txog tsis ntev no. Yog li ntawd, nws sawv cev rau lub ntsiab lus tseeb heev hauv lub sijhawm muab cim rau ib puas plaub caug plaub txhiab, thaum lub hwj chim nyob hauv txoj xov muab cim ntawd muab lub cim khi ruaj mus ib txhis rau saum Vajtswv haiv neeg nyob rau hnub kawg.

It is the Lion of the tribe of Judah who unseals that truth, and that truth is the Revelation of Jesus Christ. The one hundred and forty-four thousand are those who “follow the Lamb whithersoever He goeth,” and when He unseals verse fifteen, the Lion of the tribe of Judah has led His last-day people to Panium. Jesus illustrated this very point in the sealing process when He took His disciples to Panium, just before the cross.

Tus Tsov Ntxhuav ntawm xeem Yudas yog tus qhib qhov tseeb ntawd, thiab qhov tseeb ntawd yog Kev Tshwm Sim ntawm Yexus Khetos. Ib puas plaub caug plaub txhiab leej yog cov uas “ua raws tus Menyuam Yaj mus txhua qhov chaw uas Nws mus,” thiab thaum Nws qhib nqe kaum tsib, Tus Tsov Ntxhuav ntawm xeem Yudas twb coj Nws haiv neeg hnub kawg mus txog Panium lawm. Yexus tau ua piv txwv qhia txog qhov no heev hauv txoj txheej txheem ntawm kev muab lub cim foob thaum Nws coj Nws cov thwjtim mus rau Panium, tsis ntev ua ntej tus ntoo khaub lig.

The war of Panium is specifically addressed by Christ, when He was standing in Panium with His disciples and there instructed them that His church would be built upon the confession of Peter, and that “the gates of hell” would not prevail against it. Jesus identified the warfare that is represented by the Battle of Panium. The Battle of Panium is verse fifteen, and verse sixteen is the Battle of Actium. Christ stood at Panium, just before the act of His death played out.

Tsov rog ntawm Panium raug Khetos hais ncaj qha txog nws, thaum Nws sawv hauv Panium nrog Nws cov thwjtim thiab nyob ntawd Nws qhia lawv tias Nws pawg ntseeg yuav raug tsa saum Petus txoj kev lees txim, thiab tias “lub rooj vag ntawm ntuj txiag teb tsaus” yuav tsis kov yeej tau nws. Yexus tau qhia meej txog txoj kev ua rog uas raug sawv cev los ntawm Tsov Rog Panium. Tsov Rog Panium yog nqe kaum tsib, thiab nqe kaum rau yog Tsov Rog Actium. Khetos sawv hauv Panium, tam sim ua ntej txoj kev ua ntawm Nws txoj kev tuag nthuav tawm.

Panium to the Sunday law is the history of the political and religious struggle of the earth beast’s two horns of Protestantism and Republicanism. They were both attacked by the atheistic beast from the bottomless pit in 2020, and the warfare of the two horns against the political and religious gods of globalism is represented within the history of verses eleven through sixteen.

Panium mus txog rau txoj kevcai Hnub Sunday yog keeb kwm ntawm kev tawm tsam hauv kev nom kev tswv thiab kev cai dab qhuas ntawm ob lub kub ntawm tus tsiaj nyaum hauv ntiajteb, uas yog Protestantism thiab Republicanism. Ob leeg ntawd raug tus tsiaj nyaum tsis ntseeg Vajtswv uas tawm hauv lub qhov tob tsis muaj qab tua rau xyoo 2020, thiab kev ua rog ntawm ob lub kub ntawd tawm tsam cov vajtswv hauv kev nom kev tswv thiab kev cai dab qhuas ntawm kev tswj hwm thoob ntiajteb raug sawv cev nyob hauv keeb kwm ntawm nqe kaum ib mus txog kaum rau.

From the Ukrainian War that began in 2014, to the first presidential campaign of Donald Trump beginning in 2015, unto the death of the two horns in 2020, unto the resurrection of 2023, to the third campaign of Trump which began on November 15, 2022, the history leads to verses thirteen to fifteen. In those verses the history that is revealed by God’s prophetic Word represents the prophetic truths which seal the one hundred and forty-four thousand.

Txij thaum Tsov Rog Ukrainian tau pib xyoo 2014, mus txog rau thawj txoj kev sib tw los ua thawj tswj hwm ntawm Donald Trump uas pib xyoo 2015, mus txog rau txoj kev tuag ntawm ob lub kub xyoo 2020, mus txog rau txoj kev sawv rov los xyoo 2023, mus txog rau txoj kev sib tw zaum peb ntawm Trump uas tau pib rau lub Kaum Ib Hlis 15, 2022, keeb kwm coj mus rau nqe kaum peb txog kaum tsib. Hauv cov nqe ntawd, keeb kwm uas Vajtswv Txojlus qhia yav tom ntej tau nthuav tawm sawv cev rau cov qhov tseeb yaj saub uas muab lub foob rau ib puas plaub caug plaub txhiab leej.

Those truths were illustrated in Christ’s visit to Caesarea Philippi in Matthew chapters sixteen and seventeen. In those verses, the man of sin returns to prophetic history singing the songs of the whore of Tyre, and in so doing establishes the vision, thus placing those verses in the context of the Midnight Cry, for where there is no vision the people perish.

Cov lus tseeb ntawd tau raug ua piv txwv kom pom hauv Khetos txoj kev mus xyuas Caesarea Philippi hauv Mathai tshooj kaum rau thiab kaum xya. Hauv cov nqe ntawd, tus neeg ntawm kev txhaum rov qab los rau hauv keeb kwm yaj saub hu cov nkauj ntawm tus poj niam ntiav ntawm Tyre, thiab hauv kev ua li ntawd nws tsa txoj yog toog pom kom ruaj, yog li tso cov nqe ntawd rau hauv lub ntsiab lus ntawm Txoj Kev Quaj Thaum Ib Tag Hmo, rau qhov qhov uas tsis muaj yog toog pom ces haiv neeg yuav puam tsuaj.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Qhov chaw uas tsis muaj yog toog, haiv neeg yeej puam tsuaj mus; tiam sis tus uas ceev raws li txoj kevcai, tus ntawd tau koob hmoov. Pajlug 29:18.

Those who have eyes, but will not see, and ears, but refuse to hear are the foolish Laodicean virgins that do not have the “oil.” The “oil” is the increase of knowledge that is produced when the Revelation of Jesus Christ is unsealed just before probation closes, and according to Hosea, God’s people who refuse and reject knowledge are to be destroyed.

Cov neeg uas muaj qhov muag, tiamsis tsis kam pom, thiab muaj pob ntseg, tiamsis tsis kam hnov, yog cov nkauj xwb ruam ntawm Laodicea uas tsis muaj “roj.” “Roj” ntawd yog qhov kev nce ntxiv ntawm kev paub uas raug tsim tawm thaum Phau Qhia Tshwm Txog Yexus Khetos raug qhib nws lub cim cia tsis pub lwm tus paub, nyob tam sim ua ntej lub sijhawm xeem kaw; thiab raws li Hosea hais, Vajtswv haiv neeg uas tsis kam lees thiab tsis kam txais txoj kev paub yuav raug rhuav tshem.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> Kuv haiv neeg raug puastsuaj vim tsis muaj kev paub; vim koj tau tsis lees txais kev paub, kuv kuj yuav tsis lees txais koj thiab, kom koj tsis txhob ua pov thawj rau kuv lawm; vim koj tau hnov qab txoj kevcai ntawm koj tus Vajtswv lawm, kuv kuj yuav hnov qab koj cov menyuam thiab. Hosea 4:6.

> The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.

> Lo lus ntawm tus Tswv kuj los cuag kuv, hais tias, Me tub ntawm neeg, koj nyob hauv nruab nrab ib haiv neeg ntxeev siab, uas muaj qhov muag saib los tsis pom; lawv muaj pob ntseg hnov los tsis hnov: vim lawv yog ib haiv neeg ntxeev siab. Ezekiel 12:1, 2.

> And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.

> Thiab Nws hais tias, Mus, thiab hais rau haiv neeg no tias, Nej yuav hnov tiag, los nej yuav tsis to taub; thiab nej yuav pom tiag, los nej yuav tsis nkag siab. Cia li ua kom haiv neeg no lub siab tuab, thiab ua kom lawv pob ntseg hnyav, thiab kaw lawv qhov muag; tsam lawv pom nrog lawv qhov muag, thiab hnov nrog lawv pob ntseg, thiab to taub nrog lawv lub siab, thiab tig rov los, thiab raug kho kom zoo. Yaxayas 6:9, 10.

> And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:10–17.

> Cov thwjtim txawm los cuag Nws, thiab hais rau Nws tias, Ua cas Koj thiaj hais rau lawv ua lus piv txwv? Nws teb thiab hais rau lawv tias, Vim yog nej tau txais pub kom paub tej yam tsis txawj tag ntawm lub nceeg vaj saum ntuj ceeb tsheej, tiamsis rau lawv tsis tau pub li. Rau qhov tus uas muaj lawm yuav ntxiv rau nws, thiab nws yuav muaj nplua mias dua; tiamsis tus uas tsis muaj, txawm yam uas nws muaj lawm los yuav raug muab rho tawm ntawm nws mus thiab. Vim li ntawd Kuv thiaj hais rau lawv ua lus piv txwv; rau qhov lawv saib los twb tsis pom, thiab mloog los twb tsis hnov, thiab lawv kuj tsis to taub li. Thiab yav tom ntej lus faj lem ntawm Esayas thiaj raug ua tiav rau hauv lawv, uas hais tias, Nej yuav hnov tiamsis yuav tsis to taub; thiab yuav pom tiamsis yuav tsis paub meej li: rau qhov haiv neeg no lub siab twb tawv thiab npub lawm, lawv pob ntseg hnov qeeb heev, thiab lawv ob lub qhov muag lawv twb kaw lawm; tsam tsam lawv yuav pom ntawm lawv qhov muag, thiab hnov ntawm lawv pob ntseg, thiab to taub ntawm lawv lub siab, thiab tig rov los, ces Kuv yuav kho lawv kom zoo. Tiamsis nej ob lub qhov muag tau koob hmoov lawm, rau qhov lawv pom; thiab nej pob ntseg los thiab, rau qhov lawv hnov. Rau qhov tseeb Kuv hais rau nej tias, muaj ntau tus yaj saub thiab cov neeg ncaj ncees twb ntshaw xav pom tej uas nej pom no los tsis tau pom; thiab xav hnov tej uas nej hnov no los tsis tau hnov. Mathais 13:10–17.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “Txhua tej lus qhia uas tau muab txij xyoo 1840–1844 yuav tsum raug nthuav tawm tam sim no nrog lub hwj chim, vim muaj coob leej neeg uas twb poob lawv txoj kev taw qhia lawm. Cov lus qhia no yuav tsum mus txog txhua lub koom txoos.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> “Yexus Khetos tau hais tias, ‘Nej lub qhov muag tau koob hmoov, rau qhov nej pom; thiab nej lub pob ntseg tau koob hmoov, rau qhov nej hnov. Rau qhov kuv hais tseeb rau nej tias, ntau tus yaj saub thiab cov neeg ncaj ncees tau ntshaw xav pom tej yam uas nej pom, los lawv tsis tau pom; thiab xav hnov tej yam uas nej hnov, los lawv tsis tau hnov’ [Mathais 13:16, 17]. Cov qhov muag uas tau pom tej yam uas tau pom nyob rau xyoo 1843 thiab 1844, yog cov uas tau koob hmoov.”

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “Cov lus no twb raug muab lawm. Thiab yuav tsum tsis txhob ncua sijhawm hauv kev rov hais cov lus ntawd, vim tej cim ntawm lub sijhawm tab tom raug ua kom tiav; txoj haujlwm kaw kawg yuav tsum raug ua kom tiav. Ib txoj haujlwm loj yuav raug ua tiav nyob rau hauv ib lub sijhawm luv. Tsis ntev no ib txoj xov yuav raug muab tshaj tawm raws li Vajtswv txoj kev teem tseg, uas yuav nthuav dav mus ua ib lub suab quaj nrov ncha. Ces Daniyee yuav sawv hauv nws feem, los muab nws zaj lus tim khawv.” Manuscript Releases, volume 21, 437.

We will continue this study in the next article.

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

> The Revelation of Jesus Christ, which God gave unto him, to show 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.

> Qhov Kev Qhia Tshwm ntawm Yexus Khetos, uas Vajtswv tau pub rau nws, kom nws qhia rau nws cov tub qhe txog tej yam uas yuav tsum tshwm sim sai sai no; thiab nws tau txib nws tus tim tswv mus qhia nws rau nws tus tub qhe Yauhas: Tus uas tau ua tim khawv txog Vajtswv txoj lus, thiab txog Yexus Khetos zaj lus tim khawv, thiab txog txhua yam uas nws tau pom. Foom koob hmoov rau tus uas nyeem, thiab rau cov uas mloog tej lus ntawm zaj lus faj lem no, thiab ceev tej yam uas tau sau cia rau hauv no: vim lub sijhawm twb ze lawm. Qhia Tshwm 1:1–3.

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