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# Panium - Number Seven

Panium - Tus Naj Npawb Xya

Daniel 11 Unveiled: Prophetic Lines from 1989 to the Sunday Law

Daniyee 11 Qhib Tawm: Cov Kab Yaj Saub Txij Xyoo 1989 mus txog Txoj Cai Hnub Sunday

Author

Jeff Pippenger

Published

March 15, 2025

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We are working on bringing all the lines of Daniel eleven together in connection with the hidden history of verse forty that represents 1989 unto the Sunday law in the United States. Our calling as students of prophecy is to rightly divide the word of truth.

Peb tab tom ua haujlwm los coj txhua txoj kab lus hauv Daniyees tshooj kaum ib los sib txuas ua ke nrog rau keeb kwm zais ntawm nqe plaub caug, uas sawv cev rau xyoo 1989 mus txog rau txoj cai Hnub Caiv hauv Tebchaws Meskas. Peb txoj hauj lwm hu ua cov tub ntxhais kawm txog tej yaj saub yog kom muab lo lus tseeb faib kom raug.

> Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.

> Cia li kawm kom qhia koj tus kheej ua tus uas Vajtswv pom zoo, yog ib tug neeg ua haujlwm uas tsis tsim nyog txaj muag, thiab faib ncaj ncees lo lus ntawm qhov tseeb. 2 Timautes 2:15.

Daniel chapter eleven can be divided into ten prophetic lines. Verses one through four represent one prophetic line. Verse five through nine represents a second line. Verse ten represents a third line. Verses eleven and twelve represent the fourth line. The fifth line is verses thirteen through fifteen. The sixth line is verses sixteen through twenty-two. The seventh line is verses twenty-three and twenty-four. Verse twenty-four through verse thirty-one is the eighth line. Verse thirty-one through forty is the ninth line, and the tenth and final line are verses forty through forty-five. These ten lines are to be brought together line upon line.

Tshooj kaum ib ntawm Daniel yuav muab faib tau ua kaum kab lus cev Vajtswv lus. Nqe ib txog nqe plaub sawv cev rau ib kab lus cev Vajtswv lus. Nqe tsib txog nqe cuaj sawv cev rau kab lus thib ob. Nqe kaum sawv cev rau kab lus thib peb. Nqe kaum ib thiab kaum ob sawv cev rau kab lus thib plaub. Kab lus thib tsib yog nqe kaum peb txog kaum tsib. Kab lus thib rau yog nqe kaum rau txog nees nkaum ob. Kab lus thib xya yog nqe nees nkaum peb thiab nees nkaum plaub. Nqe nees nkaum plaub txog nqe peb caug ib yog kab lus thib yim. Nqe peb caug ib txog plaub caug yog kab lus thib cuaj, thiab kab lus thib kaum uas yog kab lus kawg yog nqe plaub caug txog plaub caug tsib. Kaum kab lus no yuav tsum raug coj los sib txuas ua kab ntxiv kab.

> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts.

> Nws yuav qhia kev paub rau leejtwg? thiab nws yuav ua rau leejtwg to taub tej lus qhuab qhia? yog cov uas twb txiav mis lawm, thiab raug rho tawm ntawm lub mis niam.

> For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little:

> Vim hais tias yuav tsum yog lus qhuab qhia raws li lus qhuab qhia, lus qhuab qhia raws li lus qhuab qhia; kab raws li kab, kab raws li kab; ntawm no me ntsis, thiab ntawm tod me ntsis:

> For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear.

> Vim nws yuav hais rau haiv neeg no nrog daim di ncauj txaij txaij thiab nrog ib hom lus txawv. Rau cov uas nws tau hais tias, Nov yog qhov chaw so uas nej yuav ua kom tus neeg nkees tau so; thiab nov yog qhov chaw ua kom rov muaj zog: los lawv tsis kam mloog.

> But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.

> Tiamsis lo lus ntawm tus Tswv tau los rau lawv ua kevcai saum kevcai, kevcai saum kevcai; kab saum kab, kab saum kab; me ntsis ntawm no, thiab me ntsis ntawm ntawd; xwv kom lawv mus, thiab poob rov qab, thiab tawg tas, thiab raug cuab, thiab raug ntes. Yaxayas 28:9–13.

Each of the ten prophetic lines are of course interrelated, but within each line a specific theme can be recognized. Though each line has a primary theme, the lines possess more than a singular testimony. I intend to identify each of the themes in the ten lines.

Txhua ntawm kaum txoj kab lus cev Vajtswv lus no txhua txoj kab yeej muaj kev sib txuas nrog ib leeg, tiam sis nyob hauv txhua txoj kab muaj ib lub ntsiab lus tshwj xeeb uas yuav raug paub tau. Txawm yog txhua txoj kab muaj ib lub ntsiab lus tseem ceeb, los txhua txoj kab kuj muaj ntau dua ib qho lus tim khawv xwb. Kuv npaj siab yuav taw qhia txhua lub ntsiab lus uas muaj nyob hauv kaum txoj kab no.

## First Line

Kab Thawj Zaug

> Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I shew 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, hauv thawj xyoo uas Dari-us tus Medes kav, twb sawv los txhawb thiab ua kom nws ruaj khov. Thiab nim no kuv yuav qhia qhov tseeb rau koj. Saib seb, tseem yuav muaj peb tug vajntxwv sawv los hauv Persias; thiab tus plaub yuav nplua nuj tshaj lawv txhua tus: thiab los ntawm nws lub zog vim nws tej kev nplua nuj nws yuav ntxias sawvdaws sawv tawm tsam lub tebchaws Kili. Thiab yuav muaj ib tug vajntxwv muaj hwjchim sawv los, tus uas yuav kav nrog txoj kev muaj hwjchim loj, 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 caj ces, thiab tsis raws li txoj kev kav uas nws tau kav: rau qhov nws lub nceeg vaj yuav raug muab rho tawm, txawm yog rau lwm tus uas tsis yog cov ntawd. Daniel 11:1–4.

The first year of Darius marks the end of seventy years, thus identifying a prophetic time of the end. By verse three Alexander the Great establishes his worldwide kingdom, and by verse four his kingdom was to be plucked up and divided unto the four winds. Using Darius as the time of the end in 1989 allows us to count the kings represented in verse two. When Gabriel states in verse one, “Also in the first year of Darius” he is following up on what he informed Daniel at the beginning of the vision, which began in chapter ten.

Xyoo thawj ntawm Dali-ax cim txog qhov kawg ntawm xya caum xyoo, yog li no qhia kom paub txog ib lub sijhawm yaj saub ntawm lub sijhawm kawg. Txog nqe peb, Aleksandaw tus Loj tsa nws lub nceeg vaj kav thoob qab ntuj, thiab txog nqe plaub, nws lub nceeg vaj yuav raug muab rho tawm thiab faib mus rau plaub ceg cua. Kev siv Dali-ax ua lub sijhawm kawg hauv xyoo 1989 pub rau peb suav tau cov vajntxwv uas sawv cev nyob hauv nqe ob. Thaum Nkas-xeel hais hauv nqe ib tias, “Thiab nyob hauv thawj xyoo ntawm Dali-ax” nws tab tom txuas ntxiv yam uas nws tau qhia rau Daniyees thaum pib ntawm lub zeem muag, uas tau pib hauv tshooj kaum.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

> Nyob rau xyoo peb ntawm Xailas uas yog vajntxwv ntawm Pawxia, ib lo lus raug qhib rau Daniyee, uas hu ua Npe-ees-xa-tsa; thiab lo lus ntawd yog qhov tseeb, tiamsis lub sijhawm uas teem tseg ntawd ntev: thiab nws to taub lo lus ntawd, thiab muaj kev nkag siab txog zaj yog toog pom. Daniyee 10:1.

The waymark that represents a “time of the end” contains two symbols. The “time of the end” for Moses’ prophetic line was Aaron’s birth, followed three years later with the birth of Moses. Aaron and Moses are the twofold symbol of the “time of the end” in their history and typify the birth of John the Baptist and Jesus six months thereafter. The “time of the end” in 1798 marked the capture of the pope of Rome who thereafter died in captivity in 1799. From “the first year of Darius the Mede” unto “the third year of Cyrus king of Persia”; Darius and Cyrus represent thee “time of the end” in 1989, for all the prophets are speaking more about the last days than the days in which they lived.

Tus cim qhia kev uas sawv cev rau ib “lub sijhawm kawg” muaj ob lub cim. “Lub sijhawm kawg” rau Mauxes txoj kab yaj saub yog Aloos yug los, thiab tom qab peb xyoos mam li muaj Mauxes yug los. Aloos thiab Mauxes yog ob-nrab lub cim ntawm “lub sijhawm kawg” hauv lawv zaj keeb kwm, thiab lawv ua qauv qhia txog Yauhas Tus Ua Kev Cai Raus Dej yug los thiab Yexus yug los rau lub hlis tom qab ntawd. “Lub sijhawm kawg” hauv xyoo 1798 tau cim txog kev ntes tus vaj tswv kav tebchaws Loos tus pope, uas tom qab ntawd tau tuag hauv kev poob cev qhev xyoo 1799. Txij “xyoo thawj ntawm Dali-us tus Medes” mus txog “xyoo peb ntawm Kha-ules tus vajntxwv Persia”; Dali-us thiab Kha-ules sawv cev rau nej “lub sijhawm kawg” hauv 1989, rau qhov txhua tus yaj saub hais ntau dua txog hnub kawg dua li hais txog cov hnub uas lawv tau nyob.

> Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.

> Tam sim no tau tshwm sim rau lawv ua yam piv txwv; thiab tej no raug sau cia rau peb kev ceeb toom, peb cov uas twb los txog rau ntiajteb kawg tiam. 1 Khaulee 10:11.

Darius and Cyrus represent Ronald Reagan and George Bush senior in 1989. Both were presidents that year. Verse one of chapter eleven places the vision in the third year of Cyrus, which would represent George Bush the senior who followed Reagan as Cyrus followed Darius. Verse two states that three kings would yet stand up and the fourth is far richer than them all. The final “time of the end” in chapter eleven begins in 1989 and identifies that after George Bush senior three kings would yet stand up, thus identifying the three presidents that followed Bush senior. Those three kings were Bill Clinton, George Bush junior, Barak Obama and then the richest president, Donald Trump would “by his strength” and “through his riches he shall stir up all against the realm of Grecia”.

Dali-a thiab Cyrus sawv cev rau Ronald Reagan thiab George Bush tus hlob xyoo 1989. Ob leeg puav leej yog thawj tswj hwm nyob rau xyoo ntawd. Nqe ib ntawm tshooj kaum ib tso qhov yog toog pom ntawd rau xyoo peb ntawm Cyrus, uas yuav sawv cev rau George Bush tus hlob uas tau los tom qab Reagan ib yam li Cyrus tau los tom qab Dali-a. Nqe ob hais tias tseem yuav muaj peb tug vaj ntxwv sawv los, thiab tus thib plaub muaj nyiaj txiag nplua nuj dua lawv sawv daws huv tibsi. Lub sijhawm kawg kawg hauv tshooj kaum ib pib rau xyoo 1989 thiab qhia tias tom qab George Bush tus hlob tseem yuav muaj peb tug vaj ntxwv sawv los, yog li ntawd qhia txog peb tug thawj tswj hwm uas tau los tom qab Bush tus hlob. Peb tug vaj ntxwv ntawd yog Bill Clinton, George Bush tus hluas, Barak Obama, thiab tom qab ntawd tus thawj tswj hwm nplua nuj tshaj plaws, Donald Trump, yuav “los ntawm nws lub zog” thiab “vim nws tej nyiaj txiag nplua nuj nws yuav tsa sawv txhua tus tawm tsam lub tebchaws Grecia.”

Verse three then introduces Alexander the Great and therefore typifies the last leader of United Nations who unites with the papacy in the last days, but who like unto the papacy comes to his end. The United Nations is the seventh kingdom represented as ten kings in Revelation seventeen, and the confederacy of ten kings agree to give their seventh kingdom unto the papal beast for one symbolic hour.

Nqe peb ces qhia txog Alexander tus Loj, thiab yog li ntawd nws ua qauv qhia txog tus thawj coj kawg ntawm United Nations uas koom tes nrog papacy nyob rau hnub kawg, tiam sis uas, ib yam li papacy, los txog nws qhov kawg. United Nations yog lub nceeg vaj thib xya uas sawv cev ua kaum tus vajntxwv hauv Tshwm Sim kaum xya, thiab pawg koomtes ntawm kaum tus vajntxwv pom zoo muab lawv lub nceeg vaj thib xya rau tus tsiaj nyaum papal rau ib teev piv txwv xwb.

> And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. Revelation 17:12–14.

> Thiab kaum kub uas koj pom yog kaum tus vajntxwv, uas tseem tsis tau txais lub nceeg vaj; tiamsis lawv yuav tau hwjchim ua vajntxwv ib sijhawm nrog tus tsiaj qus. Cov no muaj tib lub siab, thiab yuav muab lawv lub hwjchim thiab lawv lub zog rau tus tsiaj qus. Cov no yuav ua rog tawm tsam tus Menyuam Yaj, thiab tus Menyuam Yaj yuav kovyeej lawv; rau qhov nws yog Tus Tswv ntawm cov tswv, thiab Vajntxwv ntawm cov vajntxwv; thiab cov uas nrog nws nyob yog cov raug hu, thiab raug xaiv, thiab ncaj ncees. Tshwmsim 17:12–14.

Those ten kings are represented by verses three and four and also by the history of the rise and fall of Alexander the Great who fulfilled the verses in the fourth century. Greece is the third kingdom of Bible prophecy and is a symbol of the dragon, a third of the threefold union of the dragon, the beast and the false prophet. At the cross the message “King of the Jews” was recorded in Hebrew, Latin and Greek; representing the Jews, the Romans and the rest of the multitudes from the other nations that would be in Jerusalem at the Passover. The Greeks represent the dragon, the Romans represent the beast, and the Jews were the false prophet.

Kaum kaum vajntxwv ntawd raug sawv cev los ntawm nqe peb thiab nqe plaub, thiab kuj los ntawm keeb kwm hais txog txoj kev sawv thiab txoj kev poob ntawm Aleksxandaw tus Loj uas tau ua kom cov nqe ntawd tiav nyob rau hauv tiam plaub. Tim Nkij teb chaws yog lub nceeg vaj thib peb hauv Vajlugkub cov lus faj lem thiab yog lub cim ntawm tus zaj, yog ib feem peb ntawm kev koom ua peb txheej ntawm tus zaj, tus tsiaj qus, thiab tus yaj saub cuav. Ntawm tus ntoo khaub lig, lo lus “Vajntxwv ntawm cov Yudais” raug sau tseg ua lus Henplais, lus Lastees, thiab lus Kili; sawv cev rau cov Yudais, cov Loos, thiab seem coob coob ntawm lwm haiv neeg uas yuav nyob hauv Yeluxalees thaum lub caij Hla Dhau. Cov Kili sawv cev rau tus zaj, cov Loos sawv cev rau tus tsiaj qus, thiab cov Yudais yog tus yaj saub cuav.

The first four verses of chapter eleven identify the end of the earthly dragon power who commits fornication with the papal power as human probation closes. Verses three and four identify the final rise and fall of the last manifestation of an earthly dragon power. The verses overlay the last six verses which identify the end of the beast who commits fornication with the kings of the earth. The beginning and ending of chapter eleven identify the history where the enemies of God come to their end with none to help. The first four verses aligned with the last six verses and in so doing they bear the symbolism of the Ten Commandments with a table of the first four commandments and a table with the last six commandments, while also symbolizing a test with the number ten.

Plaub nqe thawj ntawm tshooj kaum ib qhia txog qhov kawg ntawm lub hwjchim zaj hauv ntiajteb uas ua nkauj ua nraug nrog lub hwjchim papacy thaum lub sijhawm txiav txim rau tibneeg tab tom xaus. Plaub nqe peb thiab plaub qhia txog qhov sawv kawg thiab kev poob kawg ntawm qhov tshwm sim kawg ntawm ib lub hwjchim zaj hauv ntiajteb. Cov nqe no sib tshooj saum rau rau nqe kawg uas qhia txog qhov kawg ntawm tus tsiaj nyaum uas ua nkauj ua nraug nrog cov vajntxwv hauv ntiajteb. Qhov pib thiab qhov xaus ntawm tshooj kaum ib qhia txog keeb kwm uas cov yeeb ncuab ntawm Vajtswv los txog lawv qhov kawg yam tsis muaj leejtwg pab. Plaub nqe thawj, thaum muab haum nrog rau rau nqe kawg, thiab ua li ntawd, lawv nqa lub cim txhais ntawm Kaum Lo Lus Txib nrog ib daim phiaj ntawm thawj plaub lo lus txib thiab ib daim phiaj nrog rau rau lo lus txib kawg, thaum tib lub sijhawm kuj cim txhais txog ib txoj kev sim nrog tus lej kaum.

The first four verses represent a beginning that illustrates the ending while anchoring the message as beginning at the “time of the end” in 1989. The verses represent 1989 until the close of human probation, thus summarizing the message of the last six verses which are the increase of knowledge that was unsealed in 1989, which identify the events connected with the close of probation.

Plaub nqe lus xub thawj no sawv cev rau ib qho pib uas piv txwv txog qhov xaus, thaum tib lub sijhawm khov kho txoj xov raws li pib thaum “lub sijhawm kawg” xyoo 1989. Cov nqe lus ntawd sawv cev rau lub caij txij xyoo 1989 mus txog rau thaum kaw qhov kev sim siab rau tibneeg, yog li ntawd lawv muab ib qho ntsiab lus luv ntawm txoj xov hauv rau nqe lus kawg, uas yog qhov kev paub nce ntxiv uas tau qhib foob xyoo 1989, thiab uas qhia txog tej xwm txheej uas txuas nrog rau qhov kaw kev sim siab.

The verses provide the prophetic anchor to recognize that beginning in 1989 there would be a total of eight presidents, with the eighth being of the seven previous presidents, thus tying the passage together with the enigma of the eighth being of the seven, which is a prophetic characteristic that is present truth in the last days.

Cov nqe vaj lug no muab lub hauv paus yaj saub ruaj khov los paub tias pib txij xyoo 1989 yuav muaj tag nrho yim tug thawj tswj hwm, thiab tus thib yim yog tawm ntawm xya tug thawj tswj hwm ua ntej lawm, yog li ntawd thiaj txuas lo lus ntawd ua ke nrog zaj tsis meej ntawm tus thib yim yog ntawm xya tus, uas yog ib qho yam ntxwv yaj saub uas yog qhov tseeb tam sim no nyob rau hnub kawg.

The theme which can be understood with the verses is the final destruction of the dragon power who commits fornication with the whore of Tyre. The whore commits fornication with all the kings of the earth, but just as ancient France became the firstborn of the Catholic church when Clovis dedicated his throne to the papacy in 496, so too, the earth beast of the United States will also be the first of the kings to commit fornication with the whore at the Sunday law. Just as in the ending six verses the beginning four verses identify and emphasize all three powers that lead the world to Armageddon, but the theme in the first four verses is the dragon power represented by Grecia and Alexander the Great.

Lub ntsiab lus uas cov nqe vaj lug kub no ua rau to taub tau yog kev puas tsuaj kawg nkaus ntawm lub hwj chim zaj uas ua nkauj ua nraug nrog tus niam ntiav ntawm Tyre. Tus niam ntiav ntawd ua nkauj ua nraug nrog txhua tus vaj ntxwv hauv ntiaj teb no, tiam sis ib yam li thaum ub Fabkis tau los ua tus tub hlob ntawm lub koom txoos Kas Tos Liv thaum Clovis muab nws lub zwm txwv fij rau lub papacy xyoo 496, kuj ib yam nkaus thiab, tsiaj nyaum hauv ntiaj teb ntawm Tebchaws Meskas yuav yog thawj tug ntawm cov vaj ntxwv uas ua nkauj ua nraug nrog tus niam ntiav ntawd thaum txoj cai Sunday law los txog. Ib yam li nyob hauv rau nqe kawg cov plaub nqe pib qhia kom meej thiab hais kom hnyav txog tag nrho peb lub hwj chim uas coj lub ntiaj teb mus rau Armageddon, los lub ntsiab lus hauv plaub nqe pib yog lub hwj chim zaj uas Grecia thiab Alexander the Great sawv cev rau.

Reagan began the process of eight presidents that has led now to the last of the eight presidents. The eighth president will erect the image of the beast and enforce a Sunday law in the United States, while also brokering and arrangement making him the head of the United Nations, that will at that very point enter into a worldwide church state relationship under the guise of solving the increasing warfare of radical Islam.

Reagan tau pib txoj txheej txheem ntawm yim tus thawj tswj hwm uas tam sim no twb coj los txog rau tus kawg ntawm yim tus thawj tswj hwm ntawd. Tus thawj tswj hwm thib yim yuav tsa tus mlom ntawm tus tsiaj qus thiab yuav yuam kom muaj ib txoj cai Hnub Caiv hauv Tebchaws Meskas, tib lub sijhawm tseem ua tus sib kho thiab teeb tsa ib qho kev pom zoo uas tsa nws ua lub taub hau ntawm United Nations, uas thaum ntawd kiag yuav nkag mus rau hauv ib txoj kev sib raug zoo thoob ntiaj teb ntawm pawg ntseeg thiab lub xeev, nyob rau hauv daim ntaub thaiv ntawm kev daws teeb meem txog kev ua tsov rog uas tab tom nce zuj zus los ntawm Islam uas muaj kev kub ntxhov tshaj.

The transition of the United States, which is the earth beast of Revelation chapter thirteen from being the sixth kingdom of Bible prophecy unto the head of the seventh kingdom of Bible prophecy, while consummating the unlawful relationship with the eighth kingdom of Bible prophecy is illustrated from verse one identifying 1989, through the presidents that lead to the Sunday law in the United States, and immediately then identifies the mighty king standing up. That mighty king is Trump assuming control over the United Nations, which he is now in the process of dismantling in advance of his demands.

Kev hloov pauv ntawm Tebchaws Meskas, uas yog tus tsiaj ntawm daim av hauv Tshwmsim tshooj kaum peb, txij qhov uas nws yog lub nceeg vaj thib rau ntawm yaj saub hauv Phau Vajlugkub mus txog qhov uas nws yog lub taub hau ntawm lub nceeg vaj thib xya ntawm yaj saub hauv Phau Vajlugkub, thaum tab tom ua kom tiav txoj kev sib raug zoo uas tsis raws cai nrog lub nceeg vaj thib yim ntawm yaj saub hauv Phau Vajlugkub, raug qhia tawm txij nqe ib uas txheeb xyuas xyoo 1989, los ntawm cov thawj tswj hwm uas coj mus txog txoj cai Hnub Caiv hauv Tebchaws Meskas, thiab tam sim ntawd tom qab ntawd nws thiaj txheeb xyuas tus vajntxwv muaj hwjchim loj uas sawv los. Tus vajntxwv muaj hwjchim loj ntawd yog Trump los tuav kev tswj hwm saum lub Koomhaum Tebchaws Meskas, uas tam sim no nws tab tom rhuav tshem ua ntej rau nws tej kev thov kom ua raws.

## Second Line

Kab thib Ob

Verse five through nine represents the first mention and the point by point illustration of the battle between the kings of the north and south that the entire chapter employs as the primary prophetic backdrop. Verse five sets forth the theme of the passage.

Nqe tsib txog nqe cuaj sawv cev rau thawj qhov kev hais txog thiab qhov kev piav qhia ib qho zuj zus txog txoj kev sib ntaus sib tua ntawm cov vajntxwv sab qaum teb thiab sab qab teb, uas tag nrho tshooj no siv ua lub ntsiab keeb kwm yav tom qab ntawm txojkev faj lem. Nqe tsib nthuav tawm lub ntsiab ntawm zaj lus no.

> And the king of the south shall be strong, and one of his princes; and he shall be strong above him, and have dominion; his dominion shall be a great dominion. Daniel 11:5.

> Thiab vajntxwv sab qab teb yuav muaj zog, thiab ib tug ntawm nws cov thawj; nws yuav muaj zog tshaj nws, thiab yuav kav; nws txoj kev kav yuav yog ib txoj kev kav loj heev. Daniel 11:5.

Ptolemy I Soter and Seleucus I Nicator are represented in the verse. Both were a fourth of the “Diadochi” (meaning successor) of Alexander’s kingdom. Seleucus is the first “king of the north” in chapter eleven, and in agreement with pagan Rome, papal Rome and modern Rome—Seleucus was only established as the prophetic king of the north after three primary victories or pivotal events: his reclamation of Babylon in 312 BC, the Battle of Ipsus in 301 BC, and the Battle of Corupedium in 281 BC. These movements defeated his major rivals, expanded his empire, and solidified his dominance in the region.

Ptolemy I Soter thiab Seleucus I Nicator raug sawv cev nyob hauv nqe no. Nkawd ob leeg yog ib feem plaub ntawm cov “Diadochi” (txhais hais tias tus ua tiav) ntawm Alexander lub nceeg vaj. Seleucus yog thawj “vajntxwv sab qaum teb” hauv tshooj kaum ib, thiab raws li haum nrog Loos pagan, Loos papal, thiab Loos niaj hnub no—Seleucus tsuas yog raug tsa ua vajntxwv sab qaum teb raws li lus faj lem tom qab peb txoj kev yeej tseem ceeb los yog peb yam xwm txheej txiav txim siab: nws rov qab txeeb tau Npanpiloo xyoo 312 BC, Tsov Rog Ipsus xyoo 301 BC, thiab Tsov Rog Corupedium xyoo 281 BC. Cov kev txav no tau kov yeej nws cov yeeb ncuab loj, nthuav dav nws lub faj tim teb chaws, thiab ua kom nws txoj kev kav muaj zog ruaj khov hauv thaj av ntawd.

The second line begins with identifying the kings of the north and south in distinction with any other of the successors (Diadochi) of Alexander’s divided kingdom. It begins with identifying that the king of the north is only empowered after three conquests. Then in the history of the struggle for dominion that unfolded after Alexanders death in verses six through nine, identify a period that concludes with the overthrow of the king of the north by the king of the south. This is the first of three times in chapter eleven that the king of the south prevails over the king of the north. They provide three internal witnesses within the chapter that clearly establishes the waymarks of the history that leads to a king of the south defeating a king of the north.

Kab ob thib ob pib los ntawm kev txheeb kom paub cov vajntxwv sab qaum teb thiab sab qab teb kom txawv ntawm lwm tus uas yog cov qub txeeg qub teg (Diadochi) ntawm Aleksandas lub nceeg vaj uas raug faib. Nws pib los ntawm kev txheeb kom paub tias tus vajntxwv sab qaum teb tsuas yog tau txais hwjchim tom qab peb zaug kev kov yeej. Ces, hauv keeb kwm ntawm txoj kev tawm tsam rau kev kav tebchaws uas tshwm sim tom qab Aleksandas tuag hauv nqe rau mus txog cuaj, nws txheeb ib lub sijhawm uas xaus nrog tus vajntxwv sab qaum teb raug tus vajntxwv sab qab teb rhuav pov tseg. Qhov no yog thawj zaug ntawm peb zaug hauv tshooj kaum ib uas tus vajntxwv sab qab teb yeej tus vajntxwv sab qaum teb. Cov no muab peb qhov timkhawv sab hauv nyob hauv tshooj ntawd uas qhia meej meej txog cov cim-theem ntawm keeb kwm uas coj mus rau ib tug vajntxwv sab qab teb kov yeej ib tug vajntxwv sab qaum teb.

> And the king of the south shall be strong, and one of his princes; and he shall be strong above him, and have dominion; his dominion shall be a great dominion. And in the end of years they shall join themselves together; for the king’s daughter of the south shall come to the king of the north to make an agreement: but she shall not retain the power of the arm; neither shall he stand, nor his arm: but she shall be given up, and they that brought her, and he that begat her, and he that strengthened her in these times. But out of a branch of her roots shall one stand up in his estate, which shall come with an army, and shall enter into the fortress of the king of the north, and shall deal against them, and shall prevail: And shall also carry captives into Egypt their gods, with their princes, and with their precious vessels of silver and of gold; and he shall continue more years than the king of the north. So the king of the south shall come into his kingdom, and shall return into his own land. Daniel 11:5–9.

> Vajntxwv sab qab teb yuav muaj hwjchim, thiab ib tug ntawm nws cov thawj; thiab nws yuav muaj hwjchim loj dua nws, thiab yuav kav; nws txoj kev kav yuav yog ib txoj kev kav loj heev. Thiab thaum kawg ntawm ntau xyoo lawv yuav koom lawv tus kheej ua ke; rau vajntxwv sab qab teb tus ntxhais yuav tuaj cuag vajntxwv sab qaum teb kom cog lus sib haum: tiam sis nws yuav tsis khaws tau lub hwjchim ntawm txhais npab; nws thiab nws txhais npab yuav tsis sawv ruaj: tiam sis nws yuav raug muab tso pov tseg, thiab cov uas coj nws los, thiab tus uas yug nws, thiab tus uas txhawb nws nyob rau hauv tej sijhawm ntawd. Tiamsis ntawm ib ceg ntawm nws cov cag yuav muaj ib tug sawv los nyob hauv nws qhov chaw, uas yuav tuaj nrog ib pab tub rog, thiab yuav nkag mus rau hauv lub chaw ruaj khov ntawm vajntxwv sab qaum teb, thiab yuav ua tawm tsam lawv, thiab yuav kov yeej: Thiab nws kuj yuav coj lawv tej vajtswv mus ua neeg raug ntes rau hauv Iyi tebchaws, nrog rau lawv cov thawj, thiab nrog rau lawv tej twj muaj nqis uas yog nyiaj thiab kub; thiab nws yuav nyob ntev xyoo dua vajntxwv sab qaum teb. Yog li ntawd vajntxwv sab qab teb yuav los rau hauv nws lub nceeg vaj, thiab yuav rov qab mus rau nws thaj av. Daniyee 11:5–9.

The historical fulfillment of the verses provides the template for the prophetic fulfillment of the twelve hundred and sixty years of papal rule identified in verses thirty-one through forty, and the prophetic template for the fulfillment of verse eleven, that was first fulfilled in 217 BC at the Battle of Raphia. Those three witnesses identify the characteristics of the Ukrainian War where Putin, the final king of the south will prevail over the proxy army of the papal king of the north.

Kev ua tiav raws keeb kwm ntawm cov nqe vajlugkub no muab tus qauv rau kev ua tiav raws li yav tom ntej ntawm ib txhiab ob puas rau caum xyoo ntawm papal txoj kev kav uas raug txheeb qhia nyob rau hauv nqe peb caug ib mus txog plaub caug, thiab yog tus qauv yaj saub rau kev ua tiav ntawm nqe kaum ib, uas thawj zaug tau ua tiav hauv xyoo 217 BC ntawm Tsov Rog Raphia. Peb tug tim khawv ntawd txheeb qhia txog cov yam ntxwv ntawm Tsov Rog Ukraine uas Putin, tus vajntxwv kawg ntawm sab qab teb, yuav kov yeej pab tub rog sawv cev ntawm papal tus vajntxwv ntawm sab qaum teb.

The theme of the second line of prophetic history is how the deadly wound is delivered to the papacy in 1798, as represented by verses five through nine and the battle of Raphia in verse eleven. The king of the south, which is Egypt, is the dragon power.

Lub ntsiab lus ntawm kab keeb kwm yaj saub thib ob yog hais txog qhov uas qhov txhab tuag taus raug muab rau papacy rau xyoo 1798, raws li tau sawv cev los ntawm nqe tsib txog nqe cuaj thiab tsov rog ntawm Raphia hauv nqe kaum ib. Vajntxwv ntawm sab qab teb, uas yog Iyi tebchaws, yog lub hwjchim zaj.

> Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.

> Leej Tub, tig koj ntsej muag tawm tsam Falau, tus vajntxwv ntawm Iyi tebchaws, thiab cev lus faj lem tawm tsam nws, thiab tawm tsam tag nrho Iyi tebchaws: Hais, thiab hais tias, Tus Tswv Vajtswv hais li no; Saib seb, kuv tawm tsam koj, Falau tus vajntxwv ntawm Iyi tebchaws, tus zaj loj uas pw hauv nruab nrab ntawm nws tej dej ntws, uas tau hais tias, Kuv tus dej yog kuv tug, thiab kuv tau ua nws rau kuv tus kheej. Exekhee 29:2, 3.

The three illustrations of the king of the south prevailing over the king of the north in chapter eleven combine to identify the final fall of the king of the north in verse forty-five.

Peb tug qauv piv txwv uas hais txog huab tais sab qab teb yeej huab tais sab qaum teb hauv tshooj kaum ib, sib koom ua ke los qhia kom paub txog qhov kawg uas huab tais sab qaum teb poob rau hauv nqe plaub caug tsib.

> And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. Daniel 11:45.

> Nws yuav tsa tej tsev ntaub ntawm nws lub vaj ntxwv nyob nruab nrab ntawm ob lub hiav txwv hauv lub roob dawb huv uas muaj hwjchim ci ntsa iab; los nws yuav los txog rau nws qhov kawg, thiab yuav tsis muaj leejtwg pab nws. Daniyee 11:45.

There are three lines in chapter eleven that illustrate a king of the south defeating a king of the north, but when the king of the north comes to his end with none to help it is not so apparent. But the book of Revelation identifies that it is the dragon power that brings her down by eating her flesh and burning her with fire. Once the dragon power is recognized from the book of Revelation we can see the kings, who are also the dragon and also the king of the south who are going to bring down the king of the north in verse forty-five. Three direct witnesses in the chapter that are all testifying to their perfect fulfillment as represented through the connection of the books of Daniel and Revelation.

Muaj peb txoj kab hauv tshooj kaum ib uas qhia txog ib tug vajntxwv sab qab teb yeej ib tug vajntxwv sab qaum teb, tiam sis thaum tus vajntxwv sab qaum teb los txog rau nws qhov kawg thiab tsis muaj leejtwg pab nws lawm ces tsis tshua pom meej npaum li ntawd. Los ntawm Phau Ntawv Tshwm Sim ho qhia meej tias yog lub hwjchim zaj ntawd uas coj nws los poob, los ntawm kev noj nws cev nqaij thiab hlawv nws nrog hluav taws. Thaum paub txog lub hwjchim zaj ntawd los ntawm Phau Ntawv Tshwm Sim lawm, peb thiaj pom tau cov vajntxwv, uas kuj yog zaj thiab kuj yog tus vajntxwv sab qab teb thiab, cov uas yuav coj tus vajntxwv sab qaum teb los poob rau hauv nqe plaub caug tsib. Peb tug timkhawv ncaj qha hauv tshooj no, txhua tug puav leej ua timkhawv txog lawv txoj kev ua tiav zoo tag nrho raws li tau sawv cev los ntawm kev sib txuas ntawm Phau Ntawv Daniyee thiab Phau Ntawv Tshwm Sim.

The modern papal king of the north comes to his end with none to help in verse forty-five, and the book of Revelation identifies how the papal power comes to his end at the hands of the dragon power.

Tus vajntxwv papal sab qaum teb niaj hnub no tuaj txog rau nws qhov kawg uas tsis muaj leej twg pab nws nyob hauv nqe plaub caug tsib, thiab phau ntawv Tshwm Sim qhia meej tias hwj chim papal tuaj txog rau nws qhov kawg li cas los ntawm tes ntawm hwj chim zaj.

> And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:16, 17.

> Thiab kaum kub uas koj tau pom saum tus tsiaj qus ntawd, lawv yuav ntxub tus poj niam ntiav, thiab yuav ua rau nws puam tsuaj thiab liab qab, thiab yuav noj nws tej nqaij, thiab hlawv nws nrog hluav taws. Rau qhov Vajtswv twb muab tso rau hauv lawv lub siab kom ua raws li Nws lub siab nyiam, thiab kom sib haum siab, thiab muab lawv lub nceeg vaj rau tus tsiaj qus, mus txog thaum Vajtswv tej lus yuav tiav. Tshwmsim 17:16, 17.

The ten kings burn the papal king of the north with fire and eat her flesh. The kings of the last days are the dragon power.

Kaum kaum vajntxwv kub hnyiab tus vaj ntxwv papal ntawm sab qaum teb nrog hluav taws thiab noj nws cev nqaij. Cov vaj ntxwv ntawm hnub kawg yog lub hwj chim zaj.

> “Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus. In their enmity against the people of God, they show themselves guilty also of the choice of Barabbas instead of Christ.” Testimonies to Ministers, 38.

> “Cov vajntxwv thiab cov thawjcoj thiab cov nom tswv tau muab lub cim ntawm tus yeeb ncuab Khetos tso rau saum lawv tus kheej, thiab raug sawv cev ua tus zaj uas tawm mus ua rog tawm tsam cov neeg dawb huv—cov uas khaws Vajtswv tej lus txib thiab muaj Yexus txoj kev ntseeg. Hauv lawv txoj kev ntxub ntxaug tawm tsam Vajtswv haiv neeg, lawv kuj qhia lawv tus kheej tias muaj txim vim tau xaiv Barabbas hloov chaw rau Khetos.” Testimonies to Ministers, 38.

The ten kings are the dragon power, who is also represented by the kingdom of Greece and Alexander. Those kings are southern kings, for they are represented by Pharaoh king of Egypt. They will eat her flesh, for they are also the prophetic “dogs” which the Psalmist calls the “assembly of the wicked.”

Cov vajntxwv kaum tug yog lub hwjchim zaj, uas kuj raug sawv cev los ntawm lub tebchaws Kilis thiab Alasxandus. Cov vajntxwv ntawd yog cov vajntxwv qab teb, vim lawv raug sawv cev los ntawm Falau vajntxwv ntawm Iyiv. Lawv yuav noj nws cev nqaij daim tawv, rau qhov lawv kuj yog cov “dev” raws li lus faj lem, uas tus kws sau Ntawv Nkauj hu ua “pawg txoos ntawm cov neeg limhiam.”

> For dogs have compassed me: the assembly of the wicked have enclosed me: they pierced my hands and my feet. I may tell all my bones: they look and stare upon me. They part my garments among them, and cast lots upon my vesture. Psalms 22:16–18.

> Vim cov dev tau vij kuv puag ncig lawm; pawg neeg phem tau kaw kuv vov tas; lawv tau nkaug kuv ob txhais tes thiab ob txhais taw. Kuv suav tau txhua lub pob txha ntawm kuv lub cev; lawv ntsia ntsoov thiab saib kuv. Lawv faib kuv tej tsoos tsho rau lawv, thiab twv txiaj rau kuv lub tsho ntev. Ntawv Nkauj 22:16–18.

The papacy is the king of the north in verse forty-five, and the papacy is represented by Jezebel in the church of Thyatira.

Lub papacy yog tus vaj ntxwv sab qaum teb hauv nqe plaub caug tsib, thiab papacy raug sawv cev los ntawm Jezebel hauv pawg ntseeg Thyatira.

> Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. Revelation 2:20–22.

> Txawm li ntawd los, kuv tseem muaj ob peb yam tawm tsam koj, vim koj cia tus pojniam Yexanpees ntawd, tus uas hu nws tus kheej tias yog ib tug yaj saub pojniam, qhia thiab ntxias kuv cov qhev kom ua nkauj ua nraug thiab noj tej khoom uas muab fij rau dab mlom. Thiab kuv tau pub sijhawm rau nws kom nws hloov siab lees txim ntawm nws txoj kev ua nkauj ua nraug; los nws tsis hloov siab lees txim. Saib seb, kuv yuav muab nws pov rau saum txaj, thiab cov uas deev luag pojniam nrog nws yuav raug kev txom nyem loj heev, tsuas yog lawv hloov siab lees txim ntawm lawv tej haujlwm xwb. Qhia Tshwm 2:20–22.

Jezebel’s judgment is accomplished when she is eaten by dogs.

Kev txiav txim rau Jezebel ua tiav thaum dev noj nws.

> And of Jezebel also spake the Lord, saying, The dogs shall eat Jezebel by the wall of Jezreel. 1 Kings 21:23.

> Thiab hais txog Yexenpees thiab, tus Tswv tau hais tias, Cov dev yuav noj Yexenpees ntawm phab ntsa Yexeel. 1 Vajntxwv 21:23.

The dogs are pagan Rome, the dragon power, for it was pagan Rome that crucified Christ.

Cov dev yog Loos teb chaws teev dab qhuas, yog lub hwjchim ntawm tus zaj, rau qhov yog Loos teb chaws teev dab qhuas thiaj muab Khetos ntsia saum ntoo khaub lig.

> “In the sufferings of Christ upon the cross prophecy was fulfilled. Centuries before the crucifixion, the Saviour had foretold the treatment He was to receive. He said, ‘Dogs have compassed Me: the assembly of the wicked have enclosed Me: they pierced My hands and My feet. I may tell all My bones: they look and stare upon Me. They part My garments among them, and cast lots upon My vesture.’ Psalm 22:16–18. The prophecy concerning His garments was carried out without counsel or interference from the friends or the enemies of the Crucified One. To the soldiers who had placed Him upon the cross, His clothing was given. Christ heard the men’s contention as they parted the garments among them. His tunic was woven throughout without seam, and they said, ‘Let us not rend it, but cast lots for it, whose it shall be.’” The Desire of Ages, 746.

> “Hauv qhov kev txom nyem ntawm Khetos saum tus ntoo khaub lig, lus faj lem tau muaj tiav. Ntau pua xyoo ua ntej raug ntsia saum tus ntoo khaub lig, tus Cawm Seej twb tau qhia tseg lawm txog txoj kev uas Nws yuav raug saib xyuas. Nws hais tias, ‘Aub tau nyob puag ncig Kuv: pawg neeg phem tau kaw Kuv nyob txhua sab: lawv tau nkaug Kuv ob txhais tes thiab ob txhais taw. Kuv suav tau tag nrho Kuv tej pob txha: lawv ntsia thiab dai qhov muag rau Kuv. Lawv muab Kuv tej tsoos tsho faib rau lawv tus kheej, thiab rho ntawv rau Kuv lub tsho.’ Ntawv Nkauj 22:16–18. Lus faj lem hais txog Nws tej tsoos tsho tau muaj tiav yam tsis muaj kev sab laj lossis kev cuam tshuam ntawm cov phooj ywg lossis cov yeeb ncuab ntawm Tus Uas raug ntsia saum tus ntoo khaub lig. Nws tej khaub ncaws raug muab rau cov tub rog uas tau muab Nws ntsia saum tus ntoo khaub lig. Khetos hnov cov txiv neej sib cav thaum lawv tab tom faib tej tsoos tsho ntawd rau lawv tus kheej. Nws lub tsho raug xaws ua ib daim nkaus xwb tsis muaj leeg, thiab lawv hais tias, ‘Cia peb tsis txhob muab nws dua, tiamsis rho ntawv saib leejtwg yuav tau nws.’” The Desire of Ages, 746.

The ten kings, who are the dogs, who are the assembly of the wicked, who are Greece and Egypt will also to burn the whore with fire.

Kaum kaum vajntxwv, uas yog cov dev, uas yog pawg neeg lim hiam, uas yog Tim Nkij teb chaws thiab Iziv, kuj yuav hlawv tus niam ntiav ntawd rau hauv hluav taws thiab.

> And the daughter of any priest, if she profane herself by playing the whore, she profaneth her father: she shall be burnt with fire. Leviticus 21:9.

> Thiab tus ntxhais ntawm tej pov thawj, yog nws ua kom nws tus kheej qias neeg los ntawm kev ua nkauj ua nraug, nws ua kom nws txiv qias neeg thiab; nws yuav tsum raug hlawv kub hnyiab. Levi Tej Kevcai 21:9.

The ten kings burn the whore with fire for she professes to be a priestess but is a whore.

Kaum kaum vaj ntxwv hlawv tus niam ntiav ntawd rau hauv hluav taws, vim nws lees tias nws yog ib tug pov thawj pojniam tabsis nws yog ib tug niam ntiav.

> And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.

> Thiab yuav muaj tias nyob rau hnub ntawd, lub nroog Tyre yuav raug muab hnov qab tau xya caum xyoo, raws li lub sij hawm ntawm ib tug vajntxwv: tom qab xya caum xyoo tas lawm, Tyre yuav hu nkauj zoo li ib tug niam ntiav. Cia li nqa ib rab nkauj ncas, mus ncig lub nroog, koj tus niam ntiav uas raug muab hnov qab lawm; ntaus suab kom qab ntxiag, hu ntau zaj nkauj, xwv kom luag nco txog koj. Thiab yuav muaj tias tom qab xya caum xyoo tas lawm, tus Tswv yuav tuaj xyuas Tyre, thiab nws yuav rov qab mus cuag nws cov nyiaj nqe zog, thiab yuav ua nkauj ua nraug nrog txhua lub nceeg vaj hauv ntiaj teb saum npoo av. Yaxayas 23:15–17.

In verses five through nine, and verses thirty-one through forty, we find witness to the papacy coming to its end at the hands of the dragon power. This principle is also currently being fulfilled in the Ukrainian War. These three witnesses inform us that when the king of the north comes to his end with none to help in verse forty-five, the dragon will eat her flesh and burn her with fire. Upon three witnesses the motivation for the dragon’s action will include a broken treaty.

Hauv nqe tsib mus txog nqe cuaj, thiab nqe peb caug ib mus txog plaub caug, peb pom tej timkhawv hais txog txoj kev uas lub papacy yuav los txog nws qhov kawg nyob hauv txhais tes ntawm lub hwjchim zaj. Txoj cai no kuj tab tom raug ua kom tiav nyob rau hauv Tsov Rog Ukrainian tam sim no thiab. Peb tug timkhawv no qhia rau peb tias thaum vajntxwv sab qaum teb los txog nws qhov kawg yam tsis muaj leejtwg pab nws nyob rau hauv nqe plaub caug tsib, zaj yuav noj nws cev nqaij thiab hlawv nws nrog hluav taws. Raws li peb tug timkhawv, qhov kev txhawb siab rau zaj txoj kev ua ntawd yuav suav nrog ib daim ntawv cog lus uas raug rhuav lawm.

In verses five through nine, the second Syrian War ended with a treaty in 253 BC. The war had started in 260 BC and seven years into the second Syrian War a peace treaty was accomplished by the king of the south giving a daughter to the king of the north so he could marry the king of the south’s daughter and bring about peace through the marriage alliance. Seven years after the marriage in 246 BC the king of the north set aside the southern bride and restored his original wife who he had set aside when he married the Egyptian princess. The motivation for the king of the south to invade the northern kingdom and capture the northern king was a broken treaty.

Hauv nqe tsib txog cuaj, Tsov Rog Xilia zaum ob tau xaus los ntawm ib daim ntawv cog lus kev thaj yeeb nyob rau xyoo 253 BC. Tsov rog ntawd tau pib xyoo 260 BC, thiab xya xyoo rau hauv Tsov Rog Xilia zaum ob, ib daim ntawv cog lus kev thaj yeeb tau raug ua tiav thaum vajntxwv sab qab teb muab ib tug ntxhais rau vajntxwv sab qaum teb kom nws yuav tau yuav vajntxwv sab qab teb tus ntxhais thiab coj kev thaj yeeb los txog los ntawm txoj kev sib yuav koom tes ntawd. Xya xyoo tom qab txoj kev sib yuav ntawd, nyob rau xyoo 246 BC, vajntxwv sab qaum teb tau muab tus nkauj nyab sab qab teb tso tseg thiab rov tsa nws tus pojniam thawj uas nws tau muab tseg thaum nws yuav tus ntxhais huabtais Iyiv. Qhov kev txhawb siab uas ua rau vajntxwv sab qab teb tuaj tua lub nceeg vaj sab qaum teb thiab ntes vajntxwv sab qaum teb yog ib daim ntawv cog lus uas raug rhuav lawm.

The broken treaty typified the broken Treaty of Tolentino in 1797 that provided Napoleon with the motivation to take the pope captive in 1798, as Ptolemy had done to Seleucus in 246 BC. When Ptolemy III returned to Egypt from his victory over the northern Seleucid empire of Seleucus II he brought so many treasures back to Egypt that the Egyptians gave the title of “Euergetes” (meaning Benefactor) to Ptolemy III for restoring their “captive gods” after many years.

Daim ntawv cog lus uas raug rhuav ntawd yog ib daim qauv qhia txog Daim Ntawv Cog Lus ntawm Tolentino uas raug rhuav nyob rau xyoo 1797, uas tau muab lub hauv paus txhawb siab rau Napoleon coj tus pope mus ua neeg raug ntes hauv xyoo 1798, ib yam li Ptolemy tau ua rau Seleucus hauv xyoo 246 BC. Thaum Ptolemy III rov qab los rau tim Iyiv tom qab nws yeej lub tebchaws Seleucid sab qaum teb ntawm Seleucus II, nws tau nqa tej khoom muaj nqis rov qab los rau tim Iyiv ntau heev kawg li, ua rau cov neeg Iyiv muab lub npe “Euergetes” (txhais tias Tus Ua Txiaj Ntsig) rau Ptolemy III vim nws tau coj lawv cov “vajtswv uas raug ntes” rov los tom qab ntau xyoo.

> But out of a branch of her roots shall one stand up in his estate, which shall come with an army, and shall enter into the fortress of the king of the north, and shall deal against them, and shall prevail: And shall also carry captives into Egypt their gods, with their princes, and with their precious vessels of silver and of gold; and he shall continue more years than the king of the north. Daniel 11:7, 8.

> Tiamsis ntawm ib ceg uas tawm hauv nws tej cag yuav muaj ib tug sawv los nyob hauv nws lub chaw, tus uas yuav tuaj nrog ib pab tub rog, thiab yuav nkag mus rau hauv lub chaw ruaj khov ntawm vajntxwv qaum teb, thiab yuav ua rog tawm tsam lawv, thiab yuav kov yeej: Thiab nws kuj yuav coj lawv tej vajtswv mus ua neeg raug ntes rau tim Iyiv, nrog rau lawv cov thawj, thiab nrog rau lawv tej twj muaj nqis uas yog nyiaj thiab kub; thiab nws yuav nyob ntev dua vajntxwv qaum teb ntau xyoo. Daniel 11:7, 8.

When Napoleon took the pope captive in 1798, he robbed the Vatican treasures and brought them back to France as typified by Ptolemy III, who took treasures and also Seleucus II back to Egypt, where Seleucus II died falling from a horse. This typified Napoleon removing the papacy from the beast in 1798, and the death of the pope in 1799. The papacy in Revelation seventeen is the woman who rides upon the beast, and Seleucus’ defeat, captivity and subsequent death falling from a horse, typifies Napoleon removing the civil authority of the papacy (represented as a beast in Revelation seventeen).

Thaum Napoleon ntes tus pope ua neeg raug kaw nyob rau xyoo 1798, nws txeeb tej nyiaj txiag muaj nqis ntawm Vatican thiab coj rov qab mus rau Fabkis, raws li tau raug piv txwv los ntawm Ptolemy III, uas tau txeeb tej nyiaj txiag muaj nqis thiab coj Seleucus II rov qab mus rau tim Ejyptes, qhov chaw uas Seleucus II tuag vim ntog saum nees. Qhov no yog ib qho piv txwv txog Napoleon tshem txoj hwj chim ntawm papacy tawm ntawm tus tsiaj nyaum nyob rau xyoo 1798, thiab txog kev tuag ntawm tus pope xyoo 1799. Papacy hauv Qhia Tshwm kaum xya yog tus poj niam uas caij saum tus tsiaj nyaum, thiab Seleucus txoj kev swb, kev raug ntes ua qhev, thiab kev tuag tom qab ntawd vim ntog saum nees, yog ib qho piv txwv txog Napoleon tshem txoj cai kav tebchaws ntawm papacy (uas raug sawv cev ua tus tsiaj nyaum hauv Qhia Tshwm kaum xya).

> So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. … And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns. … And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:3, 7, 18.

> Yog li ntawd nws thiaj coj kuv mus hauv tus ntsuj plig rau hauv tebchaws moj sab qhua; thiab kuv pom ib tug pojniam zaum saum ib tug tsiaj nyaum xim liab pliv, puv npo ntawm tej npe thuam Vajtswv, muaj xya lub taubhau thiab kaum tug kub. … Ces tus timtswv hais rau kuv tias, Vim li cas koj thiaj xav tsis thoob? Kuv yuav qhia rau koj txog qhov tsis meej ntawm tus pojniam ntawd, thiab ntawm tus tsiaj nyaum uas ris nws, tus uas muaj xya lub taubhau thiab kaum tug kub. … Thiab tus pojniam uas koj pom ntawd yog lub nroog loj ntawd, uas kav saum cov vajntxwv hauv ntiajteb. Tshwmsim 17:3, 7, 18.

Verse five through nine introduces the warfare between the king of the north and south in chapter eleven. Verse five provides the anchor to Rome as the king of the north for it identifies that the king of the north would conquer three geographical areas before it ruled supremely. The verses provide the prophetic structure that sets forth a period when the king of the north rules but comes to its end. This is the very premise and promise of chapter eleven. The theme of the line is the deadly wound of the papal king of the north, or as verse forty-five states, “he comes to his end, with none to help.” This truth is present truth in the last days.

Nqe tsib txog nqe cuaj qhia txog kev ua tsov rog ntawm tus vajntxwv sab qaum teb thiab sab qab teb hauv tshooj kaum ib. Nqe tsib muab lub hauv paus txuas rau Loos ua tus vajntxwv sab qaum teb, rau qhov nws qhia tias tus vajntxwv sab qaum teb yuav tsum kov yeej peb thaj chaw ua ntej nws kav tau loj kawg nkaus. Cov nqe no muab tus qauv yaj saub uas nthuav tawm ib lub sijhawm thaum tus vajntxwv sab qaum teb kav, tiam sis los txog nws qhov kawg. Qhov no yog lub ntsiab tseeb thiab lo lus cog tseg ntawm tshooj kaum ib. Lub ntsiab lus ntawm kab no yog lub qhov txhab tuag taus ntawm tus vajntxwv papal sab qaum teb, lossis raws li nqe plaub caug tsib hais tias, “nws los txog nws qhov kawg, tsis muaj leejtwg pab nws.” Qhov tseeb no yog qhov tseeb tam sim no rau hnub kawg.

We will continue in the next article.

Peb yuav txuas ntxiv rau hauv zaj ntawv tom ntej.

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