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# The Book of Daniel - Number One-Hundred and Sixty-Four

Phau Ntawv Daniyee - Ib Puas Rau Caug Plaub

The Prophetic Significance of Daniel 11: Unveiling the Historical and Future Implications

Qhov Tseem Ceeb Uas Yog Lus Qhia Yaj Saub ntawm Daniyee 11: Qhia Tawm Txog Cov Ntsiab Cai Keeb Kwm thiab Cov Kev Cuam Tshuam Yav Tom Ntej

Author

Jeff Pippenger

Published

March 28, 2024

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In verse sixteen of Daniel eleven, the conquering of Judah and Jerusalem by Pompey in 63 BC is set forth. It represents the soon coming Sunday law in the United States in fulfillment of verse forty-one of the same chapter. The history associated with the verse identifies a civil war that is taking place when the city is captured, thus identifying the repetition of the US Civil War that is now taking place in the United States. Whether shots have been fired or not, two classes are now in a struggle for the control of the United States. When Pompey conquered Jerusalem, it identified that Jerusalem would remain under Roman authority until it was destroyed in the year 70 AD. Thus, it typified the soon coming Sunday law which marks the end of the sixth kingdom of Bible prophecy.

Hauv nqe kaum ntawm Daniyee tshooj kaum ib, nqe kaum rau, muaj kev nthuav tawm txog Pompey txoj kev kov yeej Yudas thiab Yeluxalees xyoo 63 BC. Qhov no sawv cev rau txoj cai Hnub Caiv uas yuav los sai sai no hauv Tebchaws Meskas raws li kev ua tiav ntawm nqe plaub caug ib hauv tib tshooj ntawd. Keeb kwm uas txuas nrog nqe no qhia txog ib txoj kev tsov rog hauv tebchaws uas tab tom muaj thaum lub nroog raug txeeb, yog li ntawd thiaj qhia txog kev rov muaj dua ntawm Tsov Rog Hauv Tebchaws Meskas uas tam sim no tab tom tshwm sim hauv Tebchaws Meskas. Txawm twb tau muaj kev tua phom lawm los tsis tau muaj, ob pab neeg tam sim no tab tom sib tawm tsam kom tswj tau Tebchaws Meskas. Thaum Pompey kov yeej Yeluxalees, nws qhia tias Yeluxalees yuav nyob hauv Loos txoj cai kav mus txog thaum nws raug rhuav tshem hauv xyoo 70 AD. Yog li ntawd, nws yog ib daim duab ua ntej ntawm txoj cai Hnub Caiv uas yuav los sai sai no, uas cim txog qhov kawg ntawm lub nceeg vaj thib rau hauv Vajlugkub tej lus faj lem.

Pompey is the first of four Roman powers that are identified in the passage. Marc Antony, who was a Roman, is also identified, but of the four powers that are represented as Roman leaders, Antony represents Roman leadership that has rebelled and formed an alliance with Egypt against Rome. Pompey, Julius Caesar, Augustus Caesar and Tiberius Caesar are the four Romans that are prophetically employed to represent the four generations of the earth beast’s Republican horn.

Pompey yog thawj lub hwjchim ntawm plaub lub hwjchim Loos uas raug qhia tseg hauv nqe Vajlugkub ntawd. Marc Antony, uas yog ib tug Loos, kuj raug qhia tseg thiab; txawm li cas los xij, hauv plaub lub hwjchim uas raug sawv cev ua cov thawj coj Loos ntawd, Antony sawv cev rau txoj kev coj noj coj ua Loos uas tau ntxeev siab thiab tau tsim kev sib koom tes nrog Iyiv tawm tsam Loos. Pompey, Julius Caesar, Augustus Caesar, thiab Tiberius Caesar yog plaub tug Loos uas raug siv raws li lus faj lem los sawv cev rau plaub tiam neeg ntawm tus tsiaj qus hauv ntiajteb lub horn Republican.

Pompey, representing the rebellion of the US Civil War in the generation of 1863, also illustrates the last generation and the current “civil war” that is now under way. Julius Caesar represents the second generation, when the United States was firmly established as the premier nation among nations, but was assassinated in 1913, when the sovereignty of the financial system was given unto the globalist banking system, and the work for a one world government began. Caesar Augustus represents the glory years of the first two world wars, when in spite of the bloodshed, the United States became the envy of the world. Then in the last generation Tiberius Caesar, known for his drunkenness and the crucifixion of Christ, represents the period that essentially began with the election of John F. Kennedy, the first Catholic president, thus identifying the generation that would bow to Rome.

Pompey, uas sawv cev rau kev ntxeev siab ntawm Tsov Rog Hauv Tsev ntawm Tebchaws Meskas nyob rau tiam neeg xyoo 1863, kuj qhia txog tiam neeg kawg thiab “tsov rog hauv tsev” uas tab tom muaj tam sim no. Julius Caesar sawv cev rau tiam neeg thib ob, thaum Tebchaws Meskas tau raug tsa kom ruaj khov ua lub tebchaws loj tshaj plaws nyob hauv txhua haiv tebchaws, tiam sis raug tua nyob rau xyoo 1913, thaum txoj cai kav ntawm lub txheej txheem nyiaj txiag raug muab rau lub txheej txheem nyiaj txiag ntawm cov tsev txhab nyiaj ntiajteb, thiab txoj hauj lwm rau ib lub tseem fwv ib ntiajteb tau pib. Caesar Augustus sawv cev rau cov xyoo muaj hwjchim ci ntsa iab ntawm thawj ob tsov rog ntiajteb, thaum txawm muaj kev los ntshav los xij, Tebchaws Meskas tau dhau los ua yam uas lub ntiajteb khib. Ces nyob rau tiam neeg kawg Tiberius Caesar, uas paub txog nws txoj kev quav cawv thiab kev raug ntsia saum ntoo khaub lig ntawm Khetos, sawv cev rau lub sijhawm uas yeej tseem ceeb tau pib nrog kev xaiv tsa John F. Kennedy, thawj tus thawj tswj hwm Kas Tos Liv, yog li ntawd thiaj qhia meej txog tiam neeg uas yuav pe hawm rau Loos.

These prophetic issues connected with Pompey are important, but we are currently focusing on the prophetic history that precedes Pompey and verse sixteen, a history that begins in the first two verses of the chapter identifying 1989, as the time of the end, and then pointing out the rich sixth President since Reagan, who stirs up the globalists, as Trump has most certainly accomplished.

Cov teeb meem yaj saub no uas txuas nrog Pompey yog tej yam tseem ceeb, los peb tam sim no tab tom tsom rau zaj keeb kwm yaj saub uas los ua ntej Pompey thiab nqe kaum rau, ib zaj keeb kwm uas pib nyob rau hauv ob nqe thawj ntawm tshooj ntawd los txheeb qhia xyoo 1989 tias yog lub caij kawg, thiab tom qab ntawd taw tes rau tus Thawj Tswj Hwm thib rau nplua nuj txij thaum Reagan los, tus uas ua kom cov neeg ntiaj teb no sawv los, raws li Trump yeej tau ua tiav lawm tiag tiag.

Trump is typified by the fourth ruler following Cyrus, named Xerxes, the rich Persian king, who is also known as Ahasuerus in the story of Esther. In the verses, the next king to follow Xerxes is Alexander the Great in verse three. Historically there were eight rulers between Xerxes and Alexander the Great. From Trump, to the one world government represented by Alexander the Great, ten kings are represented; Trump being the first and Alexander being the last.

Trump raug piv txwv los ntawm tus kav tebchaws plaub tom qab Cyrus, hu ua Xerxes, tus vajntxwv nplua nuj ntawm Persia, uas kuj raug hu ua Ahasuerus hauv zaj keebkwm ntawm Esther. Hauv cov nqe Vajlugkub ntawd, tus vajntxwv tom ntej uas los tom qab Xerxes yog Alexander tus Loj nyob rau nqe peb. Hauv keebkwm muaj yim tus kav tebchaws nyob nruab nrab ntawm Xerxes thiab Alexander tus Loj. Txij ntawm Trump mus txog rau txoj kev tswj hwm ib lub ntiajteb nkaus xwb uas Alexander tus Loj sawv cev rau, muaj kaum tus vajntxwv raug sawv cev; Trump yog tus thawj thiab Alexander yog tus kawg.

The prophetic lines identify that all the kings of the earth will commit fornication with the papacy at the end of the world, and those kings are represented as “ten kings”. Ahab, who was the head of a tenfold kingdom, and who was married to Jezebel represents the fact that even though all ten kings commit fornication with the papacy, there is one primary king that is the first to do so. The first time the papacy was given the throne of the earth the primary king was Clovis, king of the Franks (France) in 496 AD. This agrees with the papacy giving France the title of firstborn of the Catholic church, and eldest daughter of the Catholic church.

Cov kab lus yav tom ntej qhia tias tag nrho cov vajntxwv ntawm lub ntiajteb yuav ua nkauj ua nraug phem nrog lub hwjchim papacy thaum kawg ntawm lub ntiajteb, thiab cov vajntxwv ntawd raug sawv cev ua “kaum tus vajntxwv”. Ahab, uas yog lub taubhau ntawm ib lub nceeg vaj kaum npaug, thiab uas tau yuav Jezebel, sawv cev rau qhov tseeb tias txawm yog tag nrho kaum tus vajntxwv ua nkauj ua nraug phem nrog lub hwjchim papacy los, tseem muaj ib tug vajntxwv tseem ceeb uas yog tus xub thawj ua li ntawd. Thawj zaug uas lub hwjchim papacy tau txais lub zwm txwv ntawm lub ntiajteb, tus vajntxwv tseem ceeb ntawd yog Clovis, vajntxwv ntawm cov Franks (Fabkis) xyoo 496 AD. Qhov no phim raws li qhov uas lub hwjchim papacy tau muab rau Fabkis lub npe tias yog tus tub hlob ntawm lub Koom Txoos Kas Tos Liv, thiab tus ntxhais hlob ntawm lub Koom Txoos Kas Tos Liv.

The prophetic work accomplished by France in placing Rome on the throne of the civilized world, typifies the prophetic work of the United States. The Sunday law of Bible prophecy begins in the United States, and then every nation on earth follows that example. Line after prophetic line, identify that the premier king of the ten kings, that first and foremost commits fornication with the man of sin in the last days, is the United States. Though no kings are represented between Xerxes the first rich king and Alexander the Great the last king in verses two and three, history identifies ten kings. The number ten represents a test, and it also represents a confederacy.

Tes haujlwm cev Vajtswv lus uas Fabkis tau ua tiav hauv kev tsa Loos rau saum lub zwm txwv ntawm lub ntiaj teb uas muaj kev vam meej, yog ib yam piv txwv txog tes haujlwm cev Vajtswv lus ntawm Tebchaws Meskas. Txoj cai Hnub Caiv hauv Vajlugkub txoj lus faj lem pib hauv Tebchaws Meskas, ces txhua haiv neeg hauv lub ntiaj teb mam li ua raws tus qauv ntawd. Ib kab lus faj lem ntxiv rau ib kab lus faj lem, qhia meej tias tus vaj ntxwv thawj tshaj ntawm kaum tus vaj ntxwv, tus uas xub thawj thiab tseem ceeb tshaj plaws uas ua nkauj ua nraug nrog tus neeg txhaum nyob rau tiam kawg, yog Tebchaws Meskas. Txawm hais tias tsis muaj vaj ntxwv raug sawv cev nyob nruab nrab ntawm Xerxes tus vaj ntxwv nplua nuj thawj tus thiab Alexander the Great tus vaj ntxwv kawg hauv nqe ob thiab peb, los keeb kwm qhia tias muaj kaum tus vaj ntxwv. Tus lej kaum sawv cev rau ib qho kev sim siab, thiab nws kuj sawv cev rau ib lub koom haum sib txuas.

The test that the world is confronted with is the setting up of a worldwide system, represented as the image of the beast. That test begins in the United States at the soon coming Sunday law and ends when every nation on the globe follows that example. Jesus always illustrates the end of a thing with the beginning, so even though no kings are listed between the rich king and Alexander in verses two and three, history identifies a testing process which begins with the richest president, who was rich from his business endeavors not because he produced wealth by participating in a corrupted political system.

Qhov kev sim siab uas lub ntiaj teb raug ntsib yog kev tsa ib txoj kab ke thoob ntiaj teb, uas raug sawv cev ua tus duab ntawm tus tsiaj qus. Qhov kev sim siab ntawd pib hauv Tebchaws Meskas ntawm txoj cai Sunday uas yuav los sai no, thiab xaus thaum txhua haiv neeg hauv ntiaj teb ua raws li tus qauv ntawd. Yexus ib txwm siv qhov pib los qhia txog qhov kawg ntawm ib yam, yog li ntawd txawm hais tias tsis muaj vajntxwv twg raug teev tseg nruab nrab ntawm tus vajntxwv nplua nuj thiab Alexander hauv nqe ob thiab peb, los keeb kwm qhia tau txog ib txoj txheej txheem kev sim siab uas pib nrog tus thawj tswj hwm nplua nuj tshaj plaws, uas tau nplua nuj los ntawm nws tej haujlwm lag luam, tsis yog vim nws tsim tau kev nplua nuj los ntawm kev koom tes hauv ib txoj kab ke nom tswv uas twb raug kev phem lim hiam lawm.

The name America is derived from the Latin version of the name “Amerigo,” which comes from the Italian explorer Amerigo Vespucci, who was an explorer and navigator who made several voyages to the New World in the late 15th and early 16th centuries. Overall, Vespucci’s explorations were made possible through the financial backing, capital investments, of sponsors and patrons who saw potential opportunities for profit, expansion, and prestige in the exploration of the New World. The name “America” is a symbol of the endeavor to produce profits.

Lub npe America yog muab los ntawm daim ntawv Latin ntawm lub npe “Amerigo,” uas los ntawm tus neeg Italis tshawb nrhiav Amerigo Vespucci, uas yog ib tug neeg tshawb nrhiav thiab tus neeg caij nkoj taw kev uas tau ua ntau zaug kev taug mus rau Lub Ntiaj Teb Tshiab thaum kawg ntawm xyoo pua 15 thiab thaum pib ntawm xyoo pua 16. Zuag qhia tag nrho, Vespucci cov kev tshawb nrhiav tau ua tau vim muaj kev txhawb nqa nyiaj txiag thiab kev nqis peev ntawm cov neeg txhawb thiab cov neeg sawv cev uas pom muaj peev xwm ntawm cov sijhawm rau kev khwv tau txiaj ntsig, kev nthuav dav, thiab meej mom hauv kev tshawb nrhiav Lub Ntiaj Teb Tshiab. Lub npe “America” yog ib lub cim ntawm txoj kev siv zog los tsim kom muaj txiaj ntsig.

Jesus always illustrates the end of a thing, with the beginning, and the beginning of the ten kings that represent the bridge from the two-horned kingdom of Medo-Persia to the one world government represented by Alexander the Great, begins with the rich king, who is president of the kingdom typified by France and Ahab, who will also become the head represented by Alexander the Great, when the entire world is confronted with the economics associated with the power of the United States, as it forces the entire world to bow to the Catholic church, if they wish to be able to buy and sell.

Yexus ib txwm siv qhov kawg ntawm ib yam los piav qhia nrog qhov pib, thiab qhov pib ntawm kaum tus vajntxwv uas sawv cev rau tus choj txuas ntawm lub nceeg vaj ob lub kub uas yog Medo-Persia mus rau ib lub tseem fwv kav thoob qab ntuj uas Alexander tus Loj sawv cev, pib nrog tus vajntxwv nplua nuj, uas yog tus thawj tswj hwm ntawm lub nceeg vaj uas Fabkis thiab Ahaj ua tus qauv qhia, uas kuj yuav dhau los ua lub taubhau uas Alexander tus Loj sawv cev, thaum tag nrho lub ntiajteb raug ntsib nrog txoj kev lag luam nyiaj txiag uas txuas nrog lub hwjchim ntawm Tebchaws Meskas, raws li nws yuam kom tag nrho lub ntiajteb pe hawm lub koom txoos Kav Tos Liv, yog lawv xav kom muaj peev xwm yuav thiab muag.

The seventh kingdom in Revelation chapter seventeen, is the ten kings, and one of the ten king’s prophetic characteristics, is that they only continue a “short space,” before they agree to give their seventh kingdom unto the whore of Babylon, that only holds together for “one hour”. The prophetic reason they accept that agreement is because they are drunk with the wine of Babylon. Historically Alexander the Great only ruled for a short space, for his life ended as quickly as his kingdom was established, for he drank himself to death, thus symbolizing the short space and drunkenness of the ten kings of the United Nations. As soon as Alexander the Great stood up he was broken, and his kingdom was given to the four winds, identifying the following struggle to re-establish his former kingdom.

Lub tebchaws thib xya hauv Tshwmsim tshooj kaum xya yog kaum tus vajntxwv, thiab ib yam ntawm kaum tus vajntxwv tej yam ntxwv yaj saub yog tias lawv tsuas nyob ruaj ib “ntu luv” xwb, ua ntej lawv pom zoo muab lawv lub tebchaws thib xya rau tus niam ntiav Npanpiloo, uas tsuas sib khov ua ke tau “ib teev” xwb. Qhov laj thawj yaj saub uas lawv lees txais daim ntawv pom zoo ntawd yog vim lawv qaug cawv los ntawm cawv txiv hmab ntawm Npanpiloo. Hauv keeb kwm, Alexander tus Loj tsuas kav ib ntu luv xwb, rau qhov nws txoj sia xaus sai ib yam li nws lub tebchaws raug tsa los, vim nws haus cawv kom tuag, yog li ntawd thiaj ua ib lub cim qhia txog ntu luv thiab kev qaug cawv ntawm kaum tus vajntxwv ntawm United Nations. Thaum Alexander tus Loj sawv los tam sid nws twb raug muab rhuav lawm, thiab nws lub tebchaws raug muab rau plaub cua, qhia kom pom txog kev tawm tsam tom qab ntawd los rov tsa nws lub tebchaws qub dua.

> Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. Daniel 11:1–4.

> Kuv kuj nyob hauv thawj xyoo ntawm Dali-us tus Medes, yog kuv tus kheej tau sawv los txhawb thiab ua kom nws muaj zog. Thiab nim no kuv yuav qhia qhov tseeb rau koj. Saib seb, tseem yuav muaj peb tug vajntxwv sawv los hauv Persia ntxiv; thiab tus vajntxwv thib plaub yuav nplua nuj tshaj lawv sawvdaws heev: thiab vim nws lub hwjchim los ntawm nws tej kev nplua nuj nws yuav tsa sawvdaws tawm tsam lub tebchaws Grecia. Thiab ib tug vajntxwv muaj hwjchim loj yuav sawv los, uas yuav kav nrog txoj kev kav loj heev, thiab ua raws li nws lub siab nyiam. Thiab thaum nws sawv los lawm, nws lub nceeg vaj yuav raug rhuav, thiab yuav raug faib mus rau plaub ceg cua saum ntuj; thiab tsis yog rau nws cov xeeb ntxwv, los sis tsis raws li txoj kev kav uas nws tau kav: rau qhov nws lub nceeg vaj yuav raug muab rho tawm, yog rau lwm tus dua li cov ntawd. Daniel 11:1–4.

Alexander’s kingdom fell apart as quickly as it came together, for it represents the last days, in which prophecy is identified as happening rapidly.

Lub nceeg vajlugkub ntawm Alexander poob tawg sai ib yam li nws tau sib sau los, vim nws sawv cev rau hnub kawg, uas nyob hauv yav tom ntej lus faj lem raug qhia tias tej xwm txheej yuav tshwm sim sai kawg.

> “The agencies of evil are combining their forces and consolidating. They are strengthening for the last great crisis. Great changes are soon to take place in our world, and the final movements will be rapid ones.” Testimonies, volume 9, 11.

> “Cov koom haum ntawm txoj kev phem tab tom sib sau ua ke thiab tab tom txhim kho kom ruaj khov. Lawv tab tom ntxiv dag zog rau txoj kev kub ntxhov loj kawg. Tej kev hloov loj yuav tshwm sim sai sai no hauv peb lub ntiaj teb, thiab cov xwm txheej kawg yuav tshwm sim sai heev.” Testimonies, volume 9, 11.

The third woe of Islam is established upon the prophetic characteristics of the first and second woes. In the first woe there was a period which began with the arrival of Mohammed and continued until the next period, which is identified as “five months” or one hundred and fifty years, in which Islam would “hurt” the armies of Rome. The end of the one-hundred and fifty year time prophecy simultaneously marks the beginning of the three hundred and ninety-one year and fifteen-day prophecy, in which Islam of the second Woe, would then “kill” the armies of Rome.

Qhov kev txom nyem thib peb ntawm Islam raug tsa rau saum cov yam ntxwv yav tom ntej ntawm txoj kev txom nyem thib ib thiab thib ob. Hauv txoj kev txom nyem thib ib muaj ib lub sijhawm uas pib nrog kev tuaj txog ntawm Mohammed thiab txuas ntxiv mus txog rau lub sijhawm tom ntej, uas raug txheeb hais tias yog “tsib hlis” los sis ib puas tsib caug xyoo, nyob rau hauv uas Islam yuav “ua phem” rau cov tub rog ntawm Loos. Qhov kawg ntawm lo lus faj lem txog lub sijhawm ib puas tsib caug xyoo ntawd tib lub sijhawm cim txog qhov pib ntawm lo lus faj lem peb puas cuaj caum ib xyoos thiab kaum tsib hnub, nyob rau hauv uas Islam ntawm txoj Kev Txom Nyem thib ob yuav mam li “tua” cov tub rog ntawm Loos.

September 11, 2001 marked the arrival of the period represented by Mohammed of the first woe, which includes October 7, 2023 as marking the beginning of the period when Islam would “hurt” the “armies of Rome” in the ancient literal “Glorious Land” which is a proxy for the United States, and since October 7, 2023 the attacks by Islam against the army of Rome, is approaching two hundred at the writing of this article on February 17, 2024.

Lub Cuaj Hlis 11, 2001 tau cim txog kev los txog ntawm lub sijhawm uas Mohammed ntawm thawj txoj kev txom nyem sawv cev rau, uas suav nrog Lub Kaum Hlis 7, 2023 ua qhov cim txog qhov pib ntawm lub sijhawm thaum Islam yuav “ua mob” rau “cov tub rog Loos” nyob hauv “Lub Tebchaws Muaj Koob meej” qub thaum ub, uas yog ib tug sawv cev hloov rau Tebchaws Meskas, thiab txij thaum Lub Kaum Hlis 7, 2023 los, cov kev tawm tsam los ntawm Islam tawm tsam cov tub rog Loos, tab tom ze rau ob puas zaug thaum sau tsab xov xwm no rau hnub Lub Ob Hlis 17, 2024.

At the soon-coming Sunday law the United States is “killed” as the sixth kingdom of Bible prophecy, which parallels the three hundred and ninety-one years and fifteen days of Islamic attacks that killed the former armies of Rome, as the warfare of their third great jihad intensifies. When Michael stands up, human probation closes, and the four winds are fully released during the seven last plagues.

Thaum txoj cai Hnub Chiv uas tab tom yuav los sai raug tsa, Tebchaws Meskas raug “tua” ua lub tebchaws thib rau hauv zaj lus faj lem hauv Vajlugkub, uas sib phim nrog peb puas cuaj caum ib xyoos thiab kaum tsib hnub ntawm cov kev tawm tsam ntawm Islam uas tua cov qub tub rog ntawm Loos, thaum kev ua tsov ua rog ntawm lawv qhov jihad loj thib peb tab tom raug txhawb kom hnyav zuj zus. Thaum Michael sawv tsees, lub sijhawm ntawm tibneeg txoj kev sim siab raug kaw, thiab plaub cua raug tso tawm tag nrho thaum xya lub nplawm kawg tab tom los.

> “I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other, also that Michael had not stood up, and that the time of trouble, such as never was, had not yet commenced. 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.

> “Kuv tau pom tias txoj kev chim ntawm cov tebchaws, txoj kev npau taws ntawm Vajtswv, thiab lub sijhawm txiav txim rau cov neeg tuag yog tej yam cais tawm thiab meej txawv nyias, ib yam los raws ib yam; thiab kuj pom tias Mikhaees tseem tsis tau sawv tsees, thiab lub sijhawm kev txom nyem, uas tsis tau muaj dua ib zaug li, tseem tsis tau pib los. Nimno cov tebchaws tab tom chim, tiamsis thaum peb tus Povthawj Hlob ua tiav Nws tes haujlwm hauv lub chaw dawb huv lawm, Nws yuav sawv tsees, hnav cov tsoos tsho pauj kua zaub ntsuab, thiab thaum ntawd xya lub phaum xwm txheej kawg yuav raug muab nchuav los.”

> “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.” Early Writings, 36.

> “Kuv pom tias plaub tug timtswv yuav tuav plaub tug cua kom txog thaum Yexus tes haujlwm hauv lub chaw dawb huv tiav lawm, thiab ces xya lub phom sij kawg yuav los.” Early Writings, 36.

The “four winds” are represented as “an angry horse, seeking to break loose and bring death and destruction in its path,” by Sister White and they are fully released when probation closes. They were portrayed as being released in the second woe as “four angels”, not four winds.

“Plaub cua” raug Muam White sawv cev ua “ib tug nees chim heev, nrhiav kev kom dim plaws thiab coj kev tuag thiab kev puas tsuaj los rau hauv nws txoj kev hla,” thiab lawv raug tso tawm tag nrho thaum lub sijhawm kev sim siab kaw lawm. Lawv raug piav qhia tias raug tso tawm nyob rau hauv txoj kev txom nyem thib ob ua “plaub tug timtswv,” tsis yog plaub cua.

> Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:14, 15.

> Hais rau tus timtswv thib rau uas tuav lub raj, tias, Tso plaub tug timtswv uas raug khi rau hauv tus dej loj Euphrates. Thiab plaub tug timtswv ntawd raug tso lawm, uas tau npaj cia rau ib teev, thiab ib hnub, thiab ib hlis, thiab ib xyoos, kom tua ib feem peb ntawm neeg. Revelation 9:14, 15.

The “four winds”, or the “four angels”, are both symbols of Islam as determined by the context where the symbol is employed. When Alexander the Great stood up, his kingdom, which represents the seventh kingdom, that is one third of the threefold kingdom of the dragon, the beast and the false prophet; “when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven.” When human probation closes the four winds, or the four angels are released, and they break his kingdom, for his kingdom “shall be broken.” Those ten kings and their partners, the globalist merchants, will then stand afar off and lament and cry.

“Plaub cua,” los yog “plaub tug timtswv,” nkawd ob leeg yog tej cim sawv cev rau Islam raws li lub ntsiab lus nyob hauv qhov chaw uas siv tus cim ntawd. Thaum Alexander tus Loj sawv los, nws lub nceeg vaj, uas sawv cev rau lub nceeg vaj xya, uas yog ib feem peb ntawm lub nceeg vaj peb txheej ntawm tus zaj, tus tsiaj qus thiab tus yaj saub cuav; “thaum nws sawv los, nws lub nceeg vaj yuav raug muab rhuav, thiab yuav raug faib mus rau plaub cua saum ntuj.” Thaum lub sijhawm sim siab rau tib neeg kaw lawm, plaub cua, los yog plaub tug timtswv, raug tso tawm, thiab lawv rhuav nws lub nceeg vaj, rau qhov nws lub nceeg vaj “yuav raug muab rhuav.” Kaum tus vaj ntxwv ntawd thiab lawv cov koom tes, cov tub lag luam ntiaj teb tshiab, mam li sawv deb thiab quaj ntsuag thiab quaj nrov.

> For, lo, the kings were assembled, they passed by together. They saw it, and so they marvelled; they were troubled, and hasted away. Fear took hold upon them there, and pain, as of a woman in travail. Thou breakest the ships of Tarshish with an east wind. Psalms 48:4–7.

> Vim saib, cov vajntxwv tau sib sau los lawm, lawv hla mus ua ke. Lawv pom nws, ces lawv thiaj ceeb thiab xav tsis thoob; lawv raug ntxhov siab, thiab maj nroos khiav mus. Kev ntshai tuav lawv nyob ntawd, thiab kev mob, zoo li tus pojniam mob yug menyuam. Koj rhuav cov nkoj ntawm Tarshish nrog cua sab hnub tuaj. Ntawv Nkauj 48:4–7.

The economic structure of the ten kings is broken by the “east wind” of Islam.

Txoj kev teeb tsa nyiaj txiag ntawm kaum tus vajntxwv raug rhuav tshem los ntawm “cua sab hnub tuaj” ntawm Islam.

> Thy rowers have brought thee into great waters: the east wind hath broken thee in the midst of the seas. Thy riches, and thy fairs, thy merchandise, thy mariners, and thy pilots, thy calkers, and the occupiers of thy merchandise, and all thy men of war, that are in thee, and in all thy company which is in the midst of thee, shall fall into the midst of the seas in the day of thy ruin. Ezekiel 27: 26, 27.

> Koj cov neeg tsav nkoj tau coj koj mus rau hauv tej dej loj heev: cua tuaj sab hnub tuaj tau tsoo koj rau hauv nruab nrab hiav txwv. Koj tej nyiaj txiag, thiab koj tej chaw ua lag luam, koj tej khoom muag, koj cov neeg caij nkoj, thiab koj cov neeg tsav nkoj, koj cov neeg txhaws nkoj kom ruaj, thiab cov uas ua haujlwm hauv koj tej khoom muag, thiab tag nrho koj cov txiv neej ua rog uas nyob hauv koj, thiab hauv tag nrho koj pawg neeg uas nyob hauv nruab nrab koj, yuav poob rau hauv nruab nrab hiav txwv rau hnub uas koj raug puam tsuaj. Ezekiel 27:26, 27.

The “east wind” of Islam breaks the ten kings’ kingdom in “the day of their ruin,” as represented by Alexander the Great’s kingdom being “broken” and given to the four winds. Much of the history that has taken place in the eleventh of Daniel will be repeated as chapter eleven reaches its final fulfillment. Determining where to rightly divide those histories is the prophetic work of those who are called to be students of prophecy. The last six verses of Daniel eleven conclude at the close of human probation, when Michael stands up. When Alexander the Great’s kingdom is divided to the four winds, it represents the close of probation, and identifies that the following prophetic history from verse five onward is to be considered as a new prophetic line.

“cua sab hnub tuaj” ntawm Islam tsoo lub nceeg vaj ntawm kaum tus vajntxwv rau “hnub uas lawv puas tsuaj,” ib yam li tau sawv cev hauv qhov uas lub nceeg vaj ntawm Alexander tus Loj raug “tsoo” thiab muab rau plaub cua. Ib feem loj ntawm keeb kwm uas twb tau tshwm sim nyob hauv Daniyees tshooj kaum ib yuav rov muaj dua thaum tshooj kaum ib mus txog rau nws qhov kev ua tiav kawg. Kev txiav txim seb yuav faib cov keeb kwm ntawd kom raug nyob qhov twg yog txoj haujlwm cev lus faj lem ntawm cov uas raug hu kom ua cov kawm txog lus faj lem. Rau nqe kawg ntawm Daniyees tshooj kaum ib xaus rau thaum lub sijhawm ntsuas rau tibneeg ntiajteb kaw lawm, thaum Mikhaees sawv tsees. Thaum lub nceeg vaj ntawm Alexander tus Loj raug faib rau plaub cua, nws sawv cev rau qhov kaw ntawm lub sijhawm ntsuas, thiab qhia tias keeb kwm cev lus faj lem tom qab ntawd txij nqe tsib mus lawm yuav tsum raug suav tias yog ib txoj kab lus faj lem tshiab.

Verse five unto verse sixteen identifies the history of 538 unto the soon coming Sunday law. Verses five through nine, represent the history of the twelve hundred and sixty years of papal rule that began in the year 538 and concluded at the time of the end in 1798. Verse ten identifies the history that typifies verse forty, when the papacy swept away the Soviet Union at the time of the end in 1989. Verses eleven and twelve identify the current proxy war in the Ukraine, which Putin and Russia are going to win, but the aftermath of Putin’s victory will parallel “the battle of Nineveh,” and “the fall of Chosroes,” which was the “key that opened the bottomless pit” which released Islam in the history of the first woe.

Nqe tsib mus txog nqe kaum rau qhia txog keeb kwm txij xyoo 538 mus txog txoj cai Hnub Caiv uas yuav los sai no. Nqe tsib mus txog nqe cuaj sawv cev rau keeb kwm ntawm ib txhiab ob puas rau caum xyoo ntawm kev kav ntawm papacy uas tau pib xyoo 538 thiab xaus rau lub sij hawm kawg xyoo 1798. Nqe kaum qhia txog keeb kwm uas ua tus qauv rau nqe plaub caug, thaum lub papacy cheb rhuav tshem Soviet Union thaum lub sij hawm kawg xyoo 1989. Nqe kaum ib thiab nqe kaum ob qhia txog tsov rog sawv cev uas tab tom muaj hauv Ukraine, uas Putin thiab Russia yuav yeej, tiam sis tom qab Putin txoj kev yeej yuav mus raws nraim li “tsov rog ntawm Nineveh,” thiab “kev poob ntawm Chosroes,” uas yog “tus yuam sij qhib lub qhov tob uas tsis muaj qab” uas tau tso Islam tawm hauv keeb kwm ntawm thawj txoj kev txom nyem.

In the aftermath of Putin’s short-lived triumph, the United States, in verses thirteen to fifteen, will win the proxy war, that is the conclusion of the proxy war that had been engaged in from World War Two. The passage identifies three battles, the first battle concluded in 1989, in fulfillment of verses ten and forty, the second being the current war in the Ukraine, represents verses eleven and twelve, and the third proxy war, representing the final victory of the United States, is represented in verse thirteen through fifteen.

Tom qab Putin txoj kev yeej uas kav tsis ntev, Tebchaws Meskas, nyob rau hauv nqe kaum peb txog kaum tsib, yuav yeej tsov rog sawv cev ntawd; qhov no yog qhov xaus ntawm tsov rog sawv cev uas tau raug koom tes txij li Tsov Rog Ntiaj Teb Zaum Ob. Nqe lus no txheeb qhia peb qhov kev sib ntaus sib tua: qhov thawj tau xaus rau xyoo 1989, raws li kev ua tiav ntawm nqe kaum thiab plaub caug; qhov thib ob, uas yog tsov rog tam sim no hauv Ukraine, sawv cev rau nqe kaum ib thiab kaum ob; thiab tsov rog sawv cev thib peb, uas sawv cev rau txoj kev yeej kawg ntawm Tebchaws Meskas, raug sawv cev hauv nqe kaum peb txog kaum tsib.

What needs to be recognized with these four periods represented from verse five to verse fifteen, is that the last two periods, which represent the current war in the Ukraine, and then the retaliation of the United States, occur in the time of the sealing. Verse sixteen identifies the soon coming Sunday law in the United States. Verses five through ten represent the history of 538 through to both the time of the end in 1798, and then on to the time of the end in 1989. The two battles of the final proxy war, represented in verses eleven to fifteen, are therefore fulfilled in the period where Ezekiel chapter twelve identifies that the effect of every vision is fulfilled.

Yam uas yuav tsum raug lees paub txog plaub lub sijhawm no uas raug sawv cev txij nqe tsib mus txog nqe kaum tsib, yog tias ob lub sijhawm kawg, uas sawv cev rau tsov rog tam sim no hauv Ukraine, thiab tom qab ntawd yog kev pauj rov qab ntawm Tebchaws Meskas, tshwm sim nyob rau lub sijhawm ntawm kev muab khi. Nqe kaum rau qhia txog txoj cai Hnub Xanpataus uas yuav los sai sai hauv Tebchaws Meskas. Nqe tsib mus txog nqe kaum sawv cev rau keeb kwm txij xyoo 538 mus txog rau lub sijhawm kawg xyoo 1798, thiab tom qab ntawd txuas mus rau lub sijhawm kawg xyoo 1989. Ob txoj kev sib ntaus ntawm tsov rog sawv cev kawg no, uas raug sawv cev hauv nqe kaum ib mus txog nqe kaum tsib, yog li ntawd raug ua tiav nyob rau lub sijhawm uas Exekees tshooj kaum ob qhia tias qhov tshwm sim ntawm txhua zaj yog ua tiav.

Those visions were represented to Ezekiel as “wheels within wheels”, which Sister White identifies as the “complicated interplay of human events.” The history of the war in the Ukraine, Putin’s victory, and then his demise, followed by the victory of the United States, is one of the most complex revelations of line upon line in God’s Word.

Cov kev ua yog to tau raug sawv cev rau Exekees raws li “log nyob hauv cov log”, uas Muam White txheeb xyuas tias yog “kev sib cuam tshuam uas nyuab heev ntawm tej xwm txheej tib neeg.” Keeb kwm ntawm tsov rog hauv Ukraine, Putin txoj kev yeej, thiab tom qab ntawd nws txoj kev puam tsuaj, raws qab los ntawm txoj kev yeej ntawm Tebchaws Meskas, yog ib qho ntawm tej kev tshwm sim uas nyuab tshaj plaws ntawm kab saum kab hauv Vajtswv Txojlus.

Commenting upon Ezekiel’s “wheels within wheels,” Sister White says that when Ezekiel first saw those wheels it appeared as confusion, but Ezekiel ultimately recognized perfect order in the wheels, which are the “complicated interplay of human events”. In order to rightly divide the history represented in verses eleven to fifteen, the relationship between the Catholic church and Nazi Germany must be understood, for the Nazi leaders in the Ukraine are the proxies for that relationship.

Thaum tawm tswv yim txog Exekees txoj “cov log nyob hauv cov log,” Muam White hais tias thaum Exekees xub pom cov log ntawd nws zoo li muaj kev ntxhov thiab tsis meej pem, tab sis thaum kawg Exekees thiaj paub txog txoj kev txiav txim zoo tag nrho hauv cov log ntawd, uas yog “kev sib cuam tshuam ntxaws thiab nyuab ntawm tej xwm txheej tib neeg.” Yuav kom faib tau keeb kwm uas sawv cev nyob hauv nqe kaum ib txog kaum tsib kom raug, yuav tsum to taub txoj kev sib raug zoo ntawm lub Koom Txoos Kas Tos Liv thiab lub Tebchaws Yelemees Nazi, vim cov thawj coj Nazi nyob hauv Ukraine yog cov sawv cev hloov chaw rau txoj kev sib raug zoo ntawd.

It is also necessary to understand the role of the apparition of the so-called virgin Mary at Fatima, Portugal in 1918, including the three secrets that the so-called virgin Mary left with the three children from that history. The premise of those three messages, which describe a struggle between the Catholic church and atheistic Russia, and the Second World War, is part of the Fatima message that is represented in the war in the Ukraine.

Nws kuj tseem yuav tsum to taub txog lub luag hauj lwm ntawm qhov kev tshwm sim ntawm tus uas hu ua nkauj xwb Maivliag hauv Fatima, Portugal xyoo 1918, nrog rau peb yam lus zais uas tus uas hu ua nkauj xwb Maivliag tau tso cia rau peb tug me nyuam hauv zaj keeb kwm ntawd. Lub hauv paus ntsiab lus ntawm peb zaj lus ntawd, uas piav txog ib qho kev tawm tsam nruab nrab ntawm lub Koom Txoos Kas Tos Liv thiab Russia uas tsis ntseeg Vajtswv, thiab Tsov Rog Ntiaj Teb Zaum Ob, yog ib feem ntawm zaj lus Fatima uas raug sawv cev hauv tsov rog hauv Ukraine.

The French Revolution, and its prophetic relationship to the Catholic church, and ultimately Napoleon Bonaparte, who represents Putin, is also one of the “wheels” that are represented in the war in the Ukraine. The French Revolution’s prophetic relationship to the United States is also represented in the history, for just as Putin is represented by Napoleon as France was going down, the former actor Ronald Reagan, as the head of the armies of Catholicism in the battle of 1989, typifies the former actor Zelenskyy as Ukraine is going down. In the wheels that intersect and connect in these verses, the final straw for the Democrat politicians in the United States, that have been and are promoting Zelenskyy, will be exposed by Putin when he prevails.

Kev Hloov Tshiab Fabkis, thiab nws txoj kev sib raug zoo raws li kev qhia yav tom ntej rau lub koom txoos Kav Tos Liv, thiab thaum kawg rau Napoleon Bonaparte, uas sawv cev rau Putin, kuj yog ib qho ntawm cov “log” uas raug sawv cev nyob hauv kev tsov rog hauv Ukraine. Txoj kev sib raug zoo raws li kev qhia yav tom ntej ntawm Kev Hloov Tshiab Fabkis rau Tebchaws Meskas kuj raug sawv cev hauv keeb kwm, vim ib yam li Putin raug sawv cev los ntawm Napoleon thaum Fabkis tab tom poob qis, tus qub neeg ua yeeb yam Ronald Reagan, raws li tus thawj coj ntawm cov tub rog ntawm Kav Tos Liv hauv kev sib ntaus xyoo 1989, yog ib tug qauv sawv cev rau tus qub neeg ua yeeb yam Zelenskyy thaum Ukraine tab tom poob qis. Hauv cov log uas sib txuam thiab sib txuas hauv cov nqe no, qhov ua rau kawg rau cov nom tswv Democrat hauv Tebchaws Meskas, uas tau thiab tseem tab tom txhawb nqa Zelenskyy, yuav raug Putin nthuav tawm thaum nws yeej.

We will continue this study in the next article.

Peb yuav txuas ntxiv txoj kev kawm no hauv zaj lus tom ntej.

> “Upon the banks of the river Chebar, Ezekiel beheld a whirlwind seeming to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels, intersecting one another, were moved by four living beings. High above all these ‘was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’ Ezekiel 1:4, 26; 10:8. The wheels were so complicated in arrangement that at first sight they appeared to be in confusion; but they moved in perfect harmony. Heavenly beings, sustained and guided by the hand beneath the wings of the cherubim, were impelling these wheels; above them, upon the sapphire throne, was the Eternal One; and round about the throne a rainbow, the emblem of divine mercy.

> Nyob rau ntawm ntug dej Kebas, Exekees pom ib cua daj cua dub zoo li tuaj ntawm sab qaum teb los, “ib tauj huab loj, thiab ib nplaim taws qhwv nws tus kheej, thiab muaj qhov kaj ci nyob ib ncig ntawm nws, thiab tawm hauv nruab nrab ntawd zoo li xim ntawm amber.” Muaj ib co log ntau lub, sib hla ib leeg, raug txav los ntawm plaub tug tsiaj ciaj sia. Siab tshaj txhua yam no “muaj yam zoo li ib lub zwm txwv, zoo li qhov pom ntawm ib lub pob zeb sapphire: thiab saum qhov zoo li lub zwm txwv ntawd muaj qhov zoo li raws li qhov pom ntawm ib tug neeg nyob saum nws.” “Thiab nyob hauv cov khelunpees tau tshwm qhov zoo li ntawm ib txhais tes neeg nyob hauv qab lawv tej tis.” Exekees 1:4, 26; 10:8. Cov log ntawd muaj kev teeb tsa nyuaj heev ua luaj uas thaum xub thawj saib mas zoo li ntxhov; tiam sis lawv txav mus raws li kev sib haum xeeb zoo kawg nkaus. Cov neeg nyob saum ntuj ceeb tsheej, uas raug txhawb thiab coj los ntawm txhais tes nyob hauv qab tej tis ntawm cov khelunpees, yog cov ua kom cov log no txav mus; saum lawv, saum lub zwm txwv sapphire, yog Tus Nyob Mus Ib Txhis; thiab nyob ib ncig ntawm lub zwm txwv muaj ib zaj sawv, lub cim ntawm txoj kev khuv leej los saum ntuj los.

> “As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.

> “Raws li tej yam ntxhov uas zoo ib yam li cov log nyob hauv kev coj ntawm txhais tes hauv qab tis ntawm cov cherubim, kuj ib yam nkaus li ntawd, kev sib txuam uas ntxhov ntawm tej xwm txheej tibneeg kuj nyob hauv qab kev tswj kav saum ntuj. Nyob nruab nrab ntawm kev sib ceg thiab kev kub ntxhov ntawm txhua haiv neeg, Nws tus uas zaum saum cov cherubim tseem coj tej xwm txheej hauv ntiajteb.”

> “The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

> “Keeb kwm ntawm tej tebchaws uas ib lub dhau ib lub tau los nyob hauv lawv lub sijhawm thiab chaw uas tau muab tseg rau lawv, yam tsis paub tab tom ua tim khawv txog qhov tseeb uas lawv tus kheej tsis paub nws lub ntsiab lus li, tab tom hais rau peb. Rau txhua lub tebchaws thiab rau txhua tus tibneeg ntawm niaj hnub no Vajtswv tau tsa ib qho chaw rau hauv Nws txoj hau kev loj. Niaj hnub no tibneeg thiab tej tebchaws tab tom raug ntsuas los ntawm txoj hlua dai hnyav hauv txhais tes ntawm Tus uas tsis yuam kev li. Txhua tus tab tom txiav txim lawv txoj hmoo los ntawm lawv tus kheej txoj kev xaiv, thiab Vajtswv tab tom kav hla txhua yam kom Nws tej hom phiaj thiaj li tiav.”

> “The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.” Education, 178.

> “Keeb kwm uas tus loj kawg nkaus I AM tau cim tseg rau hauv Nws Txojlus, txuas ib txoj kab tom qab ib txoj kab rau hauv txoj saw yaj saub, txij puag thaum ub tsis muaj qhov pib mus txog puag tom ntej tsis muaj qhov kawg, qhia rau peb paub tias niaj hnub no peb nyob qhov twg hauv kev sib txeeb ntawm txhua tiam neeg, thiab yam dab tsi yuav raug cia siab rau lub sijhawm uas tseem yuav los. Txhua yam uas yaj saub tej lus twb tau hais ua ntej tias yuav muaj tiav, mus txog rau lub sijhawm tam sim no, twb raug sau tseg rau saum nplooj ntawv ntawm keeb kwm lawm, thiab peb yuav muaj tseeb siab tau tias txhua yam uas tseem yuav los tom ntej no yuav raug ua kom tiav raws li nws txoj kev txiav txim.” Education, 178.

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