Article

# Panium - Number Twenty-One

Panium - Naj Npawb Nees nkaum ib

The movement toward the Sunday law in the glorious land

Kev txav mus rau txoj cai Hnub Caiv hauv thaj av muaj koob meej

Author

Jeff Pippenger

Published

March 5, 2026

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The history from verse sixteen unto twenty-two in Daniel eleven begins and ends with a typification of the Sunday law. The line’s beginning and ending being the same, identifies the signature of Christ, as the Alpha and Omega. Prophetically it requires that verse sixteen be aligned with verse twenty-two. When this is done it moves the history of the glorious land, as represented by the line of the Maccabees into the history of verses ten through fifteen.

Keeb kwm txij nqe kaum rau mus txog nees nkaum ob hauv Daniyees kaum ib pib thiab xaus nrog ib yam piv txwv txog txoj cai Hnub Caiv. Qhov uas pib thiab xaus ntawm txoj kab no yog tib yam, qhia txog lub cim ntawm Khetos, uas yog Alpha thiab Omega. Hauv lus faj lem, qhov no yuav tsum kom nqe kaum rau raug muab sib phim nrog nqe nees nkaum ob. Thaum ua li no lawm, nws txav keeb kwm ntawm lub tebchaws muaj hwjchim ci ntsa iab, raws li tau sawv cev los ntawm txoj kab ntawm cov Maccabees, mus rau hauv keeb kwm ntawm nqe kaum mus txog kaum tsib.

## The Maccabees

Cov Maccabees

The Maccabees revolt represents the twenty-two years that began in 1776 and ended when the United States became the sixth kingdom of Bible prophecy in 1798. This identifies the number twenty-two as a history directly attached to the time of the end in 1798, which is where verse forty of Daniel eleven begins.

Kev ntxeev siab ntawm cov Maccabees sawv cev rau nees nkaum ob xyoos uas pib xyoo 1776 thiab xaus thaum Tebchaws Meskas los ua lub nceeg vaj thib rau hauv tej lus faj lem hauv phau Vajlugkub xyoo 1798. Qhov no txheeb qhia tus lej nees nkaum ob tias yog ib zaj keeb kwm uas txuas ncaj qha rau lub sijhawm kawg xyoo 1798, uas yog qhov chaw nqe plaub caug ntawm Daniyee kaum ib pib.

The relation of the number twenty-two with 1798 is important to identify. The Maccabean revolt, in typifying the American revolution aligns both revolutions of the glorious land (literal and spiritual) as revolutions that rejected the statecraft of the Seleucids and the European kings, as well as the churchcraft of Greece and Rome. In both historical testimonies Greece and Rome represented the king of the north.

Qhov kev sib raug ntawm tus lej nees nkaum-ob nrog 1798 yog ib qho tseem ceeb uas yuav tsum paub kom meej. Kev sawv tawm tsam ntawm cov Maccabees, uas hauv nws txoj kev ua cim piv rau kev kiv puag ncig Asmeskas, ua kom ob qho kev kiv puag ncig ntawm lub tebchaws uas muaj hwjchim ci ntsa iab (qhov tseeb thiab sab ntsuj plig) sib haum ua kev kiv puag ncig uas tsis lees txais txoj kev kav xeev ntawm cov Seleucids thiab ntawm cov vaj ntxwv Europe, thiab tib yam kuj tsis lees txais txoj kev tswj hwm ntawm pawg ntseeg ntawm tim Nkijteb thiab Loos. Hauv ob qho lus tim khawv keeb kwm no, tim Nkijteb thiab Loos sawv cev rau huab tais sab qaum teb.

The line of the Maccabees is represented in verse twenty-three, but it represents a history that began 33 years after Panium of verse fifteen, and just over a hundred years before Pompey in verse sixteen. The line ends at the judgment of the cross, a judgment that extended unto 70 AD, though that period of judgment is identified as simply the cross in verse twenty-two. Prophetically the Maccabean line, representing the glorious land from 1776, then 1798 with the Hasmonean dynasty and then the Herodian dynasty to the cross and 70 AD ends at verse twenty-two and it begins with twenty-two years from 1776 unto 1798. The twenty-two years from 1776 to 1798 also typify the twenty-two years from 9/11 unto 2023, which was typified as twenty-two days in Daniel ten. The Maccabean line begins and ends with “twenty-two.”

Kab ke Maccabees raug sawv cev rau hauv nqe nees nkaum peb, tiam sis nws sawv cev rau ib zaj keeb kwm uas pib 33 xyoos tom qab Panium hauv nqe kaum tsib, thiab me ntsis tshaj ib puas xyoos ua ntej Pompey hauv nqe kaum rau. Kab ntawd xaus rau ntawm txoj kev txiav txim ntawm tus ntoo khaub lig, ib txoj kev txiav txim uas txuas mus txog xyoo 70 AD, txawm yog lub sijhawm ntawm txoj kev txiav txim ntawd raug cim tseg hauv nqe nees nkaum ob tias tsuas yog tus ntoo khaub lig xwb. Hauv txoj kev yaj saub, kab Maccabean, uas sawv cev rau lub tebchaws muaj hwjchim ci ntsa iab txij xyoo 1776, ces 1798 nrog kab vaj ntxwv Hasmonean thiab tom qab ntawd kab vaj ntxwv Herodian mus txog tus ntoo khaub lig thiab xyoo 70 AD, xaus rau ntawm nqe nees nkaum ob, thiab nws pib nrog nees nkaum ob xyoos txij xyoo 1776 mus txog 1798. Nees nkaum ob xyoos txij xyoo 1776 mus txog 1798 kuj yog ib hom piv txwv ntawm nees nkaum ob xyoos txij 9/11 mus txog 2023, uas raug muab ua hom piv txwv tias yog nees nkaum ob hnub hauv Daniel kaum. Kab Maccabean pib thiab xaus nrog “nees nkaum ob.”

## Four Roman Rulers

Plaub Tus Kav Teb Loos Tus Kav Xwm

Verses sixteen through twenty-two directly identify four Roman rulers and represent another line within the verses. The Maccabean line is aligned based upon the principle of ‘repeat and enlarge,’ and the Roman line is directly represented in the verses. Pompey conquered the first two of three obstacles, as Rome ascended to the throne as the fourth kingdom of Bible prophecy at the battle of Actium in 31 BC. He was followed by Julius Caesar, Augustus Caesar and Tiberias Caesar. Pompey was a general, and the last three symbols are tied together as emperors.

Nqe kaum kaum mus txog nees nkaum-ob no qhia meej txog plaub tug thawj kav tebchaws Loos thiab sawv cev rau dua ib txoj kab nyob hauv cov nqe ntawd. Txoj kab Maccabean raug teeb raws li lub hauv paus ntsiab cai ntawm “rov hais dua thiab nthuav dav,” hos txoj kab Loos raug sawv cev ncaj qha hauv cov nqe ntawd. Pompey kov yeej thawj ob ntawm peb yam chaw khuam siab, thaum Loos nce mus rau lub zwm txwv ua lub nceeg vaj plaub raws li lus faj lem hauv Vajlugkub ntawm kev sib ntaus sib tua ntawm Actium xyoo 31 BC. Tom qab nws muaj Julius Caesar, Augustus Caesar, thiab Tiberias Caesar. Pompey yog ib tug thawj tub rog, hos peb lub cim kawg raug txuas ua ke raws li cov huab tais kav tebchaws.

The last of the four rulers dies in verse twenty-two where Christ was crucified, so we must take the last of the four rulers of Rome back to the Sunday law of verse sixteen. When we do this Pompey would represent the first of four waymarks, where the fourth and final waymark aligns with the Sunday law of verse sixteen. Verse sixteen would be represented by Tiberias Caesar, and the battle of Panium of verse fifteen would be represented by Augustus Caesar, the battle of Raphia in verse eleven would be Julius Caesar, thus marking General Pompey as verse ten and 1989.

Tus kawg ntawm plaub tug thawj kav tuag nyob rau hauv nqe nees nkaum-ob, qhov chaw uas Khetos raug ntsia saum ntoo khaub lig, yog li ntawd peb yuav tsum coj tus kawg ntawm plaub tug thawj kav ntawm Loos rov qab mus rau txoj cai hnub Sunday hauv nqe kaum rau. Thaum peb ua li no, Pompey yuav sawv cev rau thawj ntawm plaub lub cim ciam teb, qhov chaw uas lub cim ciam teb plaub thiab kawg phim raws nraim nrog txoj cai hnub Sunday ntawm nqe kaum rau. Nqe kaum rau yuav raug sawv cev los ntawm Tiberias Caesar, thiab tsov rog ntawm Panium hauv nqe kaum tsib yuav raug sawv cev los ntawm Augustus Caesar, tsov rog ntawm Raphia hauv nqe kaum ib yuav yog Julius Caesar, yog li cim General Pompey ua nqe kaum thiab xyoo 1989.

This identifies that the “hidden history” of verse forty of Daniel eleven, the history from the collapse of the Soviet Union in 1989 unto the Sunday law of verse forty-one is represented by three lines of prophecy that are found in the history represented by verses ten through twenty-three. The Maccabees, the Roman rulers and the three battles of Rome’s proxy powers.

Qhov no qhia meej tias “keeb kwm zais” ntawm nqe plaub caug ntawm Daniyee kaum ib, yog keeb kwm txij thaum Soviet Union poob rau xyoo 1989 mus txog rau txoj cai Hnub Xya uas nyob hauv nqe plaub caug ib, raug sawv cev los ntawm peb txoj kab lus faj lem uas pom muaj nyob hauv keeb kwm uas raug sawv cev los ntawm nqe kaum mus txog nees nkaum peb. Cov Maccabees, cov thawj kav Roman, thiab peb qhov kev sib ntaus ntawm cov hwj chim sawv cev ntawm Loos.

> This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established. 2 Corinthians 13:1.

> Nov no yog zaum peb uas kuv tuaj cuag nej. Txhua lo lus yuav tsum raug tsa ruaj rau hauv qhov ncauj ntawm ob los yog peb tug tim khawv. 2 Khaulee 13:1.

## Three Proxy Wars

Peb Tsov Rog Los Ntawm Tus Sawv Cev

Verse ten marks the end of the fourth Syrian War that occurred from 219 unto 217 BC, when Antiochus III Magnus (the Great) regrouped in advance of the battle of verse eleven, which was the battle of Raphia that would be represented by Julius Caesar. Verse ten identifies the collapse of the Soviet Union in 1989 as represented in verse forty, and Pompey aligns with that history. Verse sixteen represents the conquering of the glorious land of Judah, typifying the Sunday law in the United States, but Pompey aligns also with 1989, and in 1989 modern Rome conquered her first obstacle, but in doing so, she simultaneously spiritually conquered Protestant America when she seduced Ronald Reagan into forming a secret alliance with the glorious land. An alliance with the whore of Rome by a king, represents spiritual fornication.

Nqe kaum cim qhia qhov kawg ntawm Tsov Rog Syrian zaum plaub uas tau tshwm sim txij xyoo 219 mus txog 217 BC, thaum Antiochus III Magnus (the Great) tau rov sau nws lub zog npaj ua ntej rau txoj kev sib ntaus ntawm nqe kaum ib, uas yog tsov rog ntawm Raphia uas yuav raug sawv cev los ntawm Julius Caesar. Nqe kaum qhia txog kev poob cev qhuav dej ntawm Soviet Union xyoo 1989 raws li tau sawv cev hauv nqe plaub caug, thiab Pompey phim raws nraim rau zaj keeb kwm ntawd. Nqe kaum rau sawv cev rau txoj kev kov yeej thaj av uas muaj koob meej ntawm Judah, ua ib yam piv txwv txog txoj cai Hnub Caiv nyob hauv Tebchaws Meskas, tiam sis Pompey kuj phim thiab rau xyoo 1989, thiab xyoo 1989 Loos niaj hnub no tau kov yeej nws thawj qhov chaw txwv, tab sis thaum ua li ntawd, nws tib lub sijhawm kuj tau kov yeej Protestant America ntawm sab ntsuj plig thaum nws ntxias Ronald Reagan kom tsim ib daim ntawv cog lus zais nrog thaj av uas muaj koob meej. Ib daim ntawv cog lus nrog tus niam ntiav ntawm Loos los ntawm ib tug vajntxwv, sawv cev rau kev deev luag poj luag txiv ntawm sab ntsuj plig.

1989 was where the whore of Rome begins to come out of her seventy years to commit fornication with all the kings of the earth. The first king is the United States in 1989, for the United States is also represented by Ahab, who was married to Jezebel, who is the whore of Tyre in Isaiah twenty-three.

Xyoo 1989 yog lub sijhawm uas tus niam ntiav ntawm Loos pib tawm los ntawm nws xya caum xyoo mus ua nkauj ua nraug nrog txhua tus vajntxwv hauv lub ntiajteb. Tus vajntxwv thawj yog Tebchaws Asmeskas hauv xyoo 1989, rau qhov Tebchaws Asmeskas kuj sawv cev los ntawm Ahaj, uas tau yuav Yexanpe, uas yog tus niam ntiav ntawm Thee hauv Yaxayas nees nkaum-peb.

> 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 hnov qab xya caum xyoo, raws li tej hnub ntawm ib tug vajntxwv: tom qab xaus xya caum xyoo Tyre yuav hu nkauj zoo li ib tug pojniam ua nkauj ua nraug. Cia li nqa ib rab nkauj ncas, mus ncig hauv lub nroog, koj tus pojniam ua nkauj ua nraug uas raug hnov qab lawm; ua kom suab paj nruag qab zib, hu ntau zaj nkauj, xwv kom neeg nco txog koj. Thiab yuav muaj tias tom qab xaus xya caum xyoo, tus Tswv yuav los xyuas Tyre, thiab nws yuav tig rov mus rau nws cov nyiaj khwv, thiab yuav ua nkauj ua nraug nrog txhua lub tebchaws hauv ntiajteb saum npoo av. Yaxayas 23:15–17.

The whore was forgotten at the “time of the end” in 1798 when she received her deadly wound as represented in verse forty of Daniel eleven. At the “time of the end” in 1989 she begins the period of the healing of her deadly wound by committing fornication with the kingdom who will be the first to enforced the mark of her authority. That kingdom was represented by Ahab, and by France, who placed the papacy on the throne of the earth in 538 and was the premier kingdom to support the rise of the papal power. For this reason, they are titled as “the first-born of the Catholic church,” as well as “the eldest daughter of the Catholic church.” France and Ahab both witness to the United States role from 1989 unto the Sunday law.

Tus pojniam luag tau raug tsis nco qab rau lub “caij kawg” xyoo 1798 thaum nws tau txais nws lub rwj tuag taus raws li tau sawv cev nyob hauv nqe plaub caug ntawm Daniyees kaum ib. Nyob rau lub “caij kawg” xyoo 1989 nws pib lub sijhawm ntawm kev kho kom zoo ntawm nws lub rwj tuag taus los ntawm kev ua nkauj ua nraug nrog lub nceeg vaj uas yuav yog thawj lub los yuam kom txais lub cim ntawm nws txoj cai. Lub nceeg vaj ntawd tau sawv cev los ntawm Ahaj, thiab los ntawm Fabkis, uas tau tsa lub hwj chim papacy rau saum lub zwm txwv ntawm lub ntiajteb xyoo 538 thiab yog lub nceeg vaj thawj tshaj uas txhawb nqa kev sawv los ntawm lub hwj chim papal. Vim li no, lawv thiaj raug hu ua “tus tub hlob ntawm lub Koom Txoos Catholic,” thiab kuj yog “tus ntxhais hlob tshaj ntawm lub Koom Txoos Catholic.” Fabkis thiab Ahaj nkawd ob leeg ua tim khawv txog lub luag hauj lwm ntawm Tebchaws Meskas txij xyoo 1989 mus txog rau txoj cai Hnub Caiv.

In Isaiah twenty-three, the whore of Tyre, who is also the whore of Revelation seventeen, whose forehead has Babylon the Great written upon it. It is “forgotten” for the history of the United States, beginning in 1798, when the papacy ceased to be the fifth kingdom of Bible prophecy, the sea beast of Revelation thirteen. Then the United States began its role as the sixth kingdom of Bible prophecy as the earth beast of Revelation thirteen. Ultimately the United States becomes the premier king of the ten kings of Revelation seventeen. The symbolic history of a period of “seventy years,” the “days of one king” represents the seventy years that Babylon ruled as the first kingdom of Bible prophecy. This typifies the history of the United States from 1798 unto the Sunday law where the external line of American history is represented by the Republican horn and the internal line is represented by the Protestant horn. Those two horns representing the heart of the Constitution that provides for a separation of statecraft and churchcraft, and are the subject the future of America.

Hauv Yaxayas nees nkaum peb, tus poj niam deev ntawm Tire, uas kuj yog tus poj niam deev ntawm Tshwmsim kaum xya, uas saum nws lub hauv pliaj muaj lo lus sau tias Npaspiloos Tus Loj. Nws raug “hnov qab” rau keeb kwm ntawm Tebchaws Meskas, pib txij xyoo 1798, thaum lub hwjchim papacy tsis ua lub nceeg vaj thib tsib ntawm zaj lus faj lem hauv Phau Vajlugkub lawm, yog tsiaj nyaum hauv hiav txwv ntawm Tshwmsim kaum peb. Ces Tebchaws Meskas pib nws tes haujlwm ua lub nceeg vaj thib rau ntawm zaj lus faj lem hauv Phau Vajlugkub raws li tsiaj nyaum hauv av ntawm Tshwmsim kaum peb. Thaum kawg Tebchaws Meskas dhau los ua tus vajntxwv tseem ceeb tshaj plaws ntawm kaum tus vajntxwv hauv Tshwmsim kaum xya. Keeb kwm piv txwv ntawm ib ncua “xya caum xyoo,” yog “hnub ntawm ib tug vajntxwv,” sawv cev rau xya caum xyoo uas Npaspiloos kav raws li lub nceeg vaj thawj ntawm zaj lus faj lem hauv Phau Vajlugkub. Qhov no yog ib yam piv txog keeb kwm ntawm Tebchaws Meskas txij xyoo 1798 mus txog rau txoj cai Hnub Caiv, uas kab keeb kwm sab nraud ntawm Meskas raug sawv cev los ntawm lub kub ntawm Republican hos kab sab hauv raug sawv cev los ntawm lub kub ntawm Protestant. Ob lub kub ntawd sawv cev rau lub plawv ntawm Txoj Cai Lij Choj uas muab kev cais tawm ntawm kev tswj xeev thiab kev tswj pawg ntseeg, thiab yog lub ntsiab lus hais txog yav tom ntej ntawm Meskas.

Seventy years are marked for the whore of Tyre to be forgotten, then from the time of the end in 1989 unto the Sunday law she begins to sing. She began with a secret alliance as she captured the religion of Protestant America and brought down the political structure of the king of the south with the collapse of the Soviet Union. A period of seventy years that concludes in a history where Antiochus the Great is standing in the middle of a seventeen year period that is divided into ten and seven, which when multiplied equals “seventy.” At the beginning of the external two hundred and fifty years that ended between Raphia and Panium the internal time prophecy of twenty-three hundred years begins with “seventy” weeks being determined upon Daniel’s people. At the end of those seventy weeks, in 34 AD ancient Israel was forever divorced from God as His chosen covenant people, and God had then entered into marriage with His Christian bride and was then reaching out to the Gentiles.

Xya caum xyoo raug teem tseg rau tus niam ntiav ntawm Tyre kom raug hnov qab, ces txij lub sijhawm kawg hauv xyoo 1989 mus txog rau txoj cai Hnub Caiv nws pib hu nkauj. Nws pib nrog ib qho kev sib koom tes zais cia thaum nws txeeb tau kev ntseeg ntawm Protestant America thiab rhuav tshem cov qauv kev nom kev tswv ntawm vaj ntxwv sab qab teb nrog kev poob ntawm lub Soviet Union. Ib ntu xya caum xyoo uas xaus rau hauv ib zaj keeb kwm uas Antiochus tus Loj sawv nyob hauv nruab nrab ntawm ib ntu kaum xya xyoo uas muab faib ua kaum thiab xya, uas thaum muab sib npaug tawm los ua “xya caum.” Thaum pib ntawm ob puas tsib caug xyoo sab nraud uas xaus nruab nrab ntawm Raphia thiab Panium, lo lus faj lem sab hauv ntawm ob txhiab peb puas xyoo pib nrog “xya caum” lub lis piam raug txiav txim rau saum Daniel haiv neeg. Thaum kawg ntawm cov xya caum lub lis piam ntawd, hauv xyoo 34 AD cov Yixayee thaum ub raug Vajtswv nrauj mus ib txhis ntawm Nws haiv neeg ntawm txoj kev cog lus uas Nws tau xaiv, thiab Vajtswv thiaj tau nkag mus rau hauv txoj kev sib yuav nrog Nws tus nkauj nyab Khixatia thiab thaum ntawd tab tom ncav tes mus cuag Lwm Haiv Neeg.

207 BC Antiochus is standing in the middle of “seventy,” identifying the close of his kingdom’s favored nation status as the “glorious land” where He chose to raise up modern Israel. The end of the United States as the sixth kingdom at the Sunday law is the end of Isaiah’s “seventy years.” The two-hundred and fifty year line of Antiochus is identifying the close of probation for the Republican horn of the United States, just before the Sunday law of verse sixteen. The twenty-three hundred years that ended when judgment began on October 22, 1844 typifies when judgment closes at the Sunday law. The twenty-three hundred years begins with seventy weeks that identify the end of literal Israel as God’s chosen people. The end of the overall period of twenty-three hundred years concludes with the Protestant movement ending as the advent movement carried on unto the Sunday law. When the closed door of 1844 is repeated the doors will close upon the Republican horn, the Protestant horn, and the government beast.

Xyoo 207 BC Antiochus sawv nyob nruab nrab ntawm “xya caum,” qhia txog qhov xaus ntawm nws lub tebchaws txoj hauj lwm ua ib haiv neeg uas tau txais kev pom zoo ua “lub tebchaws muaj yeeb koob,” qhov chaw uas Nws tau xaiv los tsa cov Yixayee niaj hnub no. Qhov xaus ntawm Tebchaws Meskas ua lub nceeg vaj thib rau ntawm txoj cai Hnub Caiv yog qhov xaus ntawm Yaxayas “xya caum xyoo.” Kab sijhawm ob puas tsib caug xyoo ntawm Antiochus tab tom qhia txog qhov xaus ntawm lub sijhawm sim siab rau lub kub Republican ntawm Tebchaws Meskas, ib nyuag ua ntej txoj cai Hnub Caiv hauv nqe kaum rau. Ob txhiab peb puas xyoo uas xaus thaum txoj kev txiav txim pib rau lub Kaum Hli 22, 1844, yog ib yam piv txwv txog thaum txoj kev txiav txim kaw thaum txoj cai Hnub Caiv. Ob txhiab peb puas xyoo pib nrog xya caum lub lis piam uas qhia txog qhov xaus ntawm Yixayee tiag tiag ua Vajtswv haiv neeg uas Nws tau xaiv. Qhov xaus ntawm tag nrho lub sijhawm ob txhiab peb puas xyoo xaus nrog txoj kev txav Protestant los txog qhov kawg raws li txoj kev txav advent txuas mus txog rau txoj cai Hnub Caiv. Thaum lub qhov rooj kaw ntawm xyoo 1844 rov muaj dua, cov qhov rooj yuav kaw rau lub kub Republican, lub kub Protestant, thiab tus tsiaj qus ntawm tsoom fwv.

For Antiochus to stand between the period of ten and seven is to stand at the end of his probationary time, Probation closes for the government of the United States, which is the earth beast, at the Sunday law, but the Republican horn’s probation closes before the Sunday law.

Rau Anti-aukhu sawv nruab nrab ntawm lub sijhawm kaum thiab xya txhais tias nws sawv ntawm qhov kawg ntawm nws lub sijhawm uas raug sim txim. Lub sijhawm sim txim kaw rau tsoom fwv Tebchaws Meskas, uas yog tus tsiaj qus hauv ntiajteb, thaum txoj cai Hnub Caiv los txog; tiam sis lub sijhawm sim txim ntawm tus kub Republican kaw ua ntej txoj cai Hnub Caiv.

> Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:22.

> Yexus hais rau nws tias, Kuv tsis hais rau koj tias, Txog xya zaug xwb; tiam sis, Txog xya caum npaug xya. Mathais 18:22.

The expression “seventy times seven,” is the only place in the Bible where numbers are expressed with a multiple in this fashion. “Seventy times seven” is the four hundred and ninety years that were “determined” for Daniel’s people. It is the seventy weeks that begin the twenty-three hundred and at the end of the two hundred and fifty years from the identical starting point Antiochus arrives in the middle of ten and seven. Antiochus the Great there takes his stand in the last acts of his story in the sacred drama of the great controversy.

Lo lus hais tias “xya caum npaug xya,” yog tib qho chaw hauv Phau Vajlugkub uas cov lej raug hais tawm hauv hom kev muab ntau npaug li no. “Xya caum npaug xya” yog plaub puas cuaj caum xyoo uas tau raug “txiav tseg” rau Daniyee haiv neeg. Nws yog xya caum lub limtiam uas pib ob txhiab peb puas, thiab thaum kawg ntawm ob puas tsib caug xyoo txij ntawm tib qho chaw pib ntawd Antiochus los txog hauv nruab nrab ntawm kaum thiab xya. Antiochus tus Loj ntawd sawv ruaj hauv cov xwm txheej kawg ntawm nws zaj keeb kwm hauv zaj yeeb yam dawb huv ntawm txoj kev sib cav loj.

The closed door of 1844 represents the closed door of the Sunday law, and before the Sunday law of verse sixteen a period of seven years begins with Antiochus marking the end of his kingdom, and then his kingdom ends at the conclusion of the seven years. The seven-year period represents the image of the beast testing time, and the period begins at the first Sunday law of 321. Before the first Sunday law, which typifies the last Sunday law there is a ten-year period that begins with an edict. At the “edict” of 313 the testing represented by ten years begins, then Antiochus passes the first Sunday law and the probation of the Republican horn ends. At the end of the seven years, Panium and the Sunday law arrive, producing the division of east and west in the year 330.

Lub qhov rooj kaw ntawm xyoo 1844 sawv cev rau lub qhov rooj kaw ntawm txoj cai Sunday, thiab ua ntej txoj cai Sunday ntawm nqe kaum rau muaj ib lub sijhawm xya xyoo pib nrog Antiochus cim txog qhov kawg ntawm nws lub nceeg vaj, ces nws lub nceeg vaj xaus rau thaum xaus ntawm xya xyoo ntawd. Lub sijhawm xya xyoo no sawv cev rau lub sijhawm sim ntsuas ntawm tus duab ntawm tus tsiaj qus, thiab lub sijhawm ntawd pib ntawm thawj txoj cai Sunday xyoo 321. Ua ntej thawj txoj cai Sunday, uas yog ib yam piv txwv txog txoj cai Sunday kawg, muaj ib lub sijhawm kaum xyoo uas pib nrog ib tsab cai lij choj. Ntawm “tsab cai lij choj” xyoo 313, txoj kev sim ntsuas uas sawv cev los ntawm kaum xyoo pib, ces Antiochus tshaj thawj txoj cai Sunday thiab lub sijhawm kev khuv leej ntawm Republican horn xaus. Thaum kawg ntawm xya xyoo, Panium thiab txoj cai Sunday los txog, ua rau muaj kev faib ua sab hnub tuaj thiab sab hnub poob hauv xyoo 330.

## Pompey

Pompey

Pompey conquered the glorious land in verse sixteen, but within the two-year period from 65 unto 63 BC, Pompey, in fulfillment of Daniel eight and verse nine, actually conquered “the east” and the “[glorious] land,” typifying the double conquering in verse forty and 1989.

Pompey tau kov yeej thaj av uas muaj koob meej nyob hauv nqe kaum rau, tab sis nyob hauv lub sijhawm ob xyoos txij xyoo 65 mus txog 63 BC, Pompey, raws li qhov ua kom tiav ntawm Daniyees yim thiab nqe cuaj, yeej tseeb tiag tau kov yeej “sab hnub tuaj” thiab “thaj av [uas muaj koob meej],” ua piv txwv txog kev kov yeej ob npaug hauv nqe plaub caug thiab xyoo 1989.

The third obstacle for pagan Rome would be accomplished by Augustus Caesar who is noted for forming the first official Roman Triumvirate, representing the first official threefold union in Rome. It is at the third waymark of Roman leaders that the threefold union is officially marked in Roman history. It is at the Sunday law in verse sixteen that the threefold union of the dragon, the beast and false prophet is established, and then the bird of wickedness is set back upon her place in Shinar, as set forth by Zechariah.

Qhov teeb meem thib peb rau Loos haiv neeg pe mlom yuav raug ua kom tiav los ntawm Augustus Caesar, uas raug nco tseg tias yog tus tsim thawj pawg Roman Triumvirate uas muaj cai raws txoj hauj lwm, sawv cev rau thawj txoj kev koom ua peb npaug uas muaj cai raws txoj hauj lwm hauv Loos. Yog nyob ntawm qhov cim ciam thib peb ntawm cov thawj coj Loos uas txoj kev koom ua peb npaug raug cim tseg raws txoj hauj lwm hauv keeb kwm Loos. Yog nyob ntawm txoj cai Sunday hauv nqe kaum rau uas txoj kev koom ua peb npaug ntawm tus zaj, tus tsiaj nyaum, thiab tus yaj saub cuav raug tsa kom ruaj, thiab tom qab ntawd tus noog ntawm kev phem raug muab tsa rov qab rau nws qhov chaw hauv Shinar, raws li Zechariah tau hais tseg.

Augustus Caesar formed the first official Roman Triumvirate, but it is called the Second Triumvirate by the historians, for Julius Caesar also formed a Triumvirate, but it was not an official Triumvirate of the Roman government. The relation of Julius and Augustus Caesar as symbols of the threefold union of the dragon, the beast and the false prophet at the soon-coming Sunday law, is typified by Julius at the beginning of the movement to enforce Sunday legislation and Augustus at the end. The prophetic relationship is also represented by the siege of Cestius in 67, which was thereafter followed by the siege of Titus. Julius is Cestius and Augustus is Titus. Julius and Augustus represent the threefold union and Cestius and Titus represent a siege.

Augustus Caesar tau tsim thawj pawg Triumvirate uas yog pawg nom tswv Loos lees paub, tiam sis cov kws keeb kwm hu nws ua Pawg Triumvirate Thib Ob, rau qhov Julius Caesar kuj tau tsim ib pawg Triumvirate thiab, los ntawd tsis yog pawg Triumvirate uas yog nom tswv Loos lees paub. Kev sib raug zoo ntawm Julius thiab Augustus Caesar raws li cov cim ntawm kev koom ua peb npaug ntawm tus zaj, tus tsiaj qus, thiab tus yaj saub cuav thaum txoj cai Hnub Caiv Sunday uas yuav los sai no, raug ua qauv qhia los ntawm Julius thaum pib ntawm txoj kev txav mus yuam kom muaj txoj cai lij choj Sunday, thiab Augustus thaum kawg. Txoj kev sib raug zoo hauv yaj saub kuj raug sawv cev los ntawm kev tuaj kav nroog ntawm Cestius xyoo 67, uas tom qab ntawd raug raws los ntawm kev tuaj kav nroog ntawm Titus. Julius yog Cestius thiab Augustus yog Titus. Julius thiab Augustus sawv cev rau kev koom ua peb npaug, hos Cestius thiab Titus sawv cev rau kev tuaj kav nroog.

The period when the movement for a Sunday law begins prophetically in 313, is at the edict of Milan. Then in 321, at the midpoint of the seventeen-year period, the first Sunday law arrives. The third step of the division of the kingdom into east and west, representing the division in the United States into those who receive and those who don’t receive the mark of the beast or the seal of God was 330. There is a series of Sunday laws which lead to a Sunday law, and 321 represents the first Sunday law, that leads to the last Sunday law of 330.

Lub sij hawm uas txoj kev txav mus rau txoj cai hnub Sunday pib raws li lus faj lem nyob rau xyoo 313, yog thaum muaj tsab kev cai ntawm Milan. Ces nyob rau xyoo 321, ntawm nruab nrab ntawm lub sijhawm kaum xya xyoo ntawd, thawj txoj cai hnub Sunday tshwm los. Kauj ruam thib peb ntawm kev faib lub tebchaws ua sab hnub tuaj thiab sab hnub poob, uas sawv cev rau kev faib hauv Tebchaws Meskas ua cov uas txais thiab cov uas tsis txais lub cim ntawm tus tsiaj qus lossis lub foob ntawm Vajtswv, yog xyoo 330. Muaj ib pawg ntawm cov cai hnub Sunday uas coj mus rau ib txoj cai hnub Sunday, thiab xyoo 321 sawv cev rau thawj txoj cai hnub Sunday, uas coj mus rau txoj cai hnub Sunday kawg ntawm xyoo 330.

Unlike the two hundred and fifty years of Antiochus, the two hundred and fifty years of Nero identify a period of eight years, the midpoint of the first Sunday law and then nine years. Line upon line Antiochus and Nero identify two periods that are represented by three waymarks. In both lines the first and last waymarks are the same, an edict at the beginning that was marked by a marriage that ended with a divorce, and battle between the king of the north and the king of the south at the beginning and ending. The first Sunday law of 321 in the middle must be where Antiochus is standing. He is standing at the conclusion of a testing process represented by ten years, and the testing process manifests Antiochus as the eighth who is of the seven as he forms an image of the beast who is the eighth that is of the seven. At the same time the one hundred and forty-four thousand go through a testing process and transform from the seventh Laodicean church unto the eighth and Philadelphian church.

Tsis zoo li ob puas tsib caug xyoo ntawm Antiochus, ob puas tsib caug xyoo ntawm Nero qhia txog ib lub sij hawm yim xyoo, nruab nrab ntawm thawj txoj cai Hnub Sunday thiab tom qab ntawd cuaj xyoo. Kab saum kab, Antiochus thiab Nero qhia ob lub sij hawm uas raug sawv cev los ntawm peb lub cim-taw qhia. Hauv ob kab no, thawj thiab lub cim-taw qhia kawg yog tib yam nkaus, yog ib daim ntawv txib thaum pib uas raug cim tseg los ntawm ib txoj kev sib yuav uas xaus nrog kev sib nrauj, thiab kev sib tua ntawm vajntxwv sab qaum teb thiab vajntxwv sab qab teb thaum pib thiab thaum xaus. Thawj txoj cai Hnub Sunday xyoo 321 nyob nruab nrab yuav tsum yog qhov chaw uas Antiochus sawv. Nws tab tom sawv ntawm qhov xaus ntawm ib txoj kev sim siab uas raug sawv cev los ntawm kaum xyoo, thiab txoj kev sim siab ntawd qhia kom pom Antiochus yog tus yim uas yog los ntawm tus xya thaum nws tsim ib tug duab ntawm tus tsiaj nyaum uas yog tus yim uas yog los ntawm tus xya. Tib lub sijhawm ntawd, ib puas plaub caug plaub txhiab leej kuj mus dhau ib txoj kev sim siab thiab hloov ntawm pawg ntseeg Laodicea tus xya mus rau pawg ntseeg Philadelphia tus yim.

At the first Sunday law the erection of the image begins and ends at the Sunday law of Revelation thirteen, verse eleven, a verse that contrasts the beginning of the United States as a lamb, with its ending as a dragon. Thirteen is the symbol of rebellion, and the symbol of rebellion in the context of verse eleven, and the United States speaking as a dragon is the mark of the beast; whereas, the symbol of those who have the seal of God is the number eleven. Revelation 13:11 identifies the separation of those that receive the mark of the beast or the seal of God at the Sunday law when the United States speaks as a dragon.

Thaum txog thawj txoj cai Hnub Caiv, kev tsa tus duab pib, thiab xaus rau ntawm txoj cai Hnub Caiv hauv Tshwm Sim tshooj kaum peb, nqe kaum ib, ib nqe uas sib piv qhov pib ntawm Tebchaws Meskas ua ib tug menyuam yaj, nrog nws qhov xaus ua ib tug zaj. Kaum peb yog lub cim ntawm kev ntxeev siab, thiab lub cim ntawm kev ntxeev siab hauv lub ntsiab lus ntawm nqe kaum ib, thiab Tebchaws Meskas hais lus zoo li ib tug zaj, yog lub cim ntawm tus tsiaj nyaum; hos, lub cim ntawm cov uas muaj Vajtswv lub foob yog tus naj npawb kaum ib. Tshwm Sim 13:11 qhia txog kev cais tawm ntawm cov uas txais lub cim ntawm tus tsiaj nyaum lossis Vajtswv lub foob ntawm txoj cai Hnub Caiv thaum Tebchaws Meskas hais lus zoo li ib tug zaj.

The image of the beast testing time has specific signs that mark its arrival, while also typifying its end. From Noah to the feast of trumpets God never changes, He always announces a testing period in advance of its arrival. His announcements are found in His prophetic word. Most Adventists (I am assuming) do not know that there were two sieges in the destruction of Jerusalem, or that the day of the final destruction was the identical day of the year that Nebuchadnezzar destroyed Jerusalem and the temple the first—alpha time. They might also be unaware that the sieges began at sacred feasts and ended on a sacred feast, or that the period of the siege was three and a half years. If they don’t know those facts, then it seems unlikely that they will see that Julius Caesar marks the beginning of the image of the beast testing time in its most perfect representation. By “perfect representation,” I mean its final fulfillment.

Lub sij hawm xeem ntawm daim duab ntawm tus tsiaj nyaum muaj tej cim tshwj xeeb uas qhia txog nws txoj kev los txog, thiab tib lub sijhawm kuj ua piv txwv txog nws qhov kawg. Txij ntawm Nau-es mus txog rau hnub caiv noj tshoob raj Vajtswv tsis hloov ib zaug li, Nws ib txwm tshaj tawm ib lub sijhawm xeem ua ntej nws los txog. Nws tej lus tshaj tawm raug pom nyob hauv Nws txoj lus cev Vajtswv lus. Feem coob ntawm cov Adventist (kuv xav tias) tsis paub tias nyob rau hauv kev rhuav tshem Yeluxalees ntawd muaj ob zaug kev vij lub nroog, los sis tsis paub tias hnub ntawm kev rhuav tshem kawg yog tib hnub ntawm tib lub xyoo uas Nebukhanexas twb rhuav Yeluxalees thiab lub tuam tsev thawj zaug—lub sijhawm alpha. Tej zaum lawv kuj tsis paub tias cov kev vij ntawd pib rau ntawm cov hnub caiv dawb huv thiab xaus rau ib hnub caiv dawb huv, los sis tsis paub tias lub sijhawm ntawm kev vij ntawd kav peb xyoos ib nrab. Yog lawv tsis paub cov tseeb ntawd, ces zoo li tsis tshua yuav muaj feem uas lawv yuav pom tias Julius Caesar yog tus cim qhia txog qhov pib ntawm lub sijhawm xeem ntawm daim duab ntawm tus tsiaj nyaum nyob rau hauv nws daim duab sawv cev uas zoo meej tshaj plaws. Los ntawm lo lus “daim duab sawv cev zoo meej,” kuv txhais hais tias nws qhov kev ua tiav kawg nkaus.

The same period is represented from 1888 unto the Sunday law, and then again from 9/11 unto the Sunday law, but the perfect fulfillment of the prophetic period of the setting up of the image of the beast as represented by Constantine the Great in the period of 313 through to 330, begins in the presidency of the eighth president since the time of the end in 1989.

Lub sij hawm qub ntawd raug sawv cev txij xyoo 1888 mus txog rau txoj cai Sunday, thiab tom qab ntawd rov raug sawv cev dua txij 9/11 mus txog rau txoj cai Sunday, tiam sis qhov ua tiav zoo tag nrho ntawm lub sij hawm yaj saub hais txog kev tsa tus duab ntawm tus tsiaj nyaum, raws li Constantine the Great sawv cev rau hauv lub sij hawm txij xyoo 313 mus txog xyoo 330, pib rau hauv thawj tswj hwm ntawm tus thawj tswj hwm thib yim txij thaum lub caij kawg xyoo 1989.

From the first Sunday law the testing period over Sabbath and Sunday unfolds in a period represented by the seven years of Antiochus. The seven years of Antiochus’s line multiplied by the nine years of Nero’s line equals sixty-three, and in 63 BC Pompey conquered the glorious land in fulfillment of verse sixteen of Daniel eleven. At the Sunday law nine kings will acknowledge the United States as the premier king of ten kings that agree to give their kingdom to the whore of Tyre who is then to commit fornication with all the kings of the earth.

Txij thaum pib muaj txoj cai hnub Sunday thawj zaug, lub sijhawm sim siab hais txog Hnub Xanpataus thiab hnub Sunday nthuav tawm nyob rau hauv ib lub sijhawm uas sawv cev los ntawm xya xyoo ntawm Antiochus. Xya xyoo ntawm caj ces Antiochus muab ntau npaug rau cuaj xyoo ntawm caj ces Nero yog sib npaug rau rau caum peb, thiab hauv xyoo 63 BC Pompey tau kov yeej lub tebchaws muaj hwjchim ci ntsa iab raws li qhov ua tiav ntawm nqe kaum rau hauv Daniel kaum ib. Thaum txog txoj cai hnub Sunday, cuaj tus vajntxwv yuav lees paub Tebchaws Meskas tias yog tus vajntxwv loj tshaj ntawm kaum tus vajntxwv uas pom zoo muab lawv lub tebchaws rau tus niam ntiav ntawm Tyre, tus uas tom qab ntawd yuav mus ua nkauj ua nraug nrog txhua tus vajntxwv hauv ntiajteb.

In agreement with the prophetic structure of the parable of the ten virgins, the marriage of the beast and the false prophet was accomplished in 1989, but at the Sunday law the marriage is consummated. A fractal of that history is the period of the judgment of the living that began in 2001, on 9/11. From that point to the Sunday law the image of the beast testing time, which is also the sealing time of the one hundred and forty-four thousand, judgment is accomplished upon God’s covenant people, and the land where they have resided in fulfillment of Abraham’s covenant prophecy. In that period the Laodicean Seventh-day Adventist church is judged, and then those who profess to be virgins are judged. Thus, the Protestant horn is judged, and it is judged during the period when first the Democratic party of the Republican horn was judged until 2024, when the judgment of the Republicans of the republican horn is now taking place. The constitutional government is the beast that carries the two horns and is judged at the Sunday law.

Raws li phim rau cov qauv yaj saub ntawm zaj lus piv txwv hais txog kaum tus nkauj xwb, kev sib yuav ntawm tus tsiaj nyaum thiab tus yaj saub cuav tau tiav nyob rau xyoo 1989, tiam sis thaum txoj cai Hnub Caiv (Sunday law) los txog mas kev sib yuav ntawd mam li raug ua kom tiav kawg nkaus. Ib daim qauv me rov ua dua ntawm keeb kwm ntawd yog lub sijhawm txiav txim rau cov neeg ciaj sia uas tau pib xyoo 2001, rau hnub 9/11. Txij ntawm lub sijhawm ntawd mus txog rau txoj cai Hnub Caiv, uas yog lub sijhawm xeem ntawm daim duab ntawm tus tsiaj nyaum, thiab uas kuj yog lub sijhawm muab lub cim foob rau ib puas plaub caug plaub txhiab leej, kev txiav txim raug ua rau saum Vajtswv haiv neeg ntawm txoj kev khi lus, thiab rau lub tebchaws uas lawv tau nyob raws li kev ua tiav ntawm Aplahas txoj lus faj lem txog txoj kev khi lus. Nyob rau hauv lub sijhawm ntawd, pawg ntseeg Xya-Hnub Adventist Laodicea raug txiav txim, ces tom qab ntawd cov uas lees tias lawv yog nkauj xwb kuj raug txiav txim thiab. Yog li ntawd, tus kub Protestant raug txiav txim, thiab nws raug txiav txim nyob rau lub sijhawm uas xub thawj tog Democratic ntawm tus kub Republican raug txiav txim mus txog xyoo 2024, thaum uas tam sim no kev txiav txim rau cov Republicans ntawm tus kub republican tab tom muaj chaw. Tsoom fwv raws li txoj cai lij choj hauv paus yog tus tsiaj nyaum uas ris ob tug kub, thiab nws raug txiav txim thaum txoj cai Hnub Caiv los txog.

From 1989 to the Sunday law, is represented in a fractal from 9/11 unto the Sunday law, but the perfect fulfillment of the setting up of the image of the beast, is in the eighth president that is of the seven. Nero’s seventeen years is a fractal of the history of 9/11 to the Sunday law. Antiochus’ seventeen years is the same. The marriage of Reagan and the secret alliance is consummated with an open alliance in the eighth presidents’ term. The first of the alpha and omega marriages was symbolized by the Patriot Act in 2001, when English law was changed to Roman law. The marriage of the edict of Milan marks the beginning of the perfect fulfillment of the setting up of the image of the beast. Its structure is based upon the structure of the marriage of the ten virgins, and represents the counterfeit marriage that occurs during the true marriage.

Txij xyoo 1989 mus txog rau txoj cai hnub Sunday, raug sawv cev nyob hauv ib qho fractal txij hnub 9/11 mus txog rau txoj cai hnub Sunday, tiam sis qhov kev ua tiav zoo meej ntawm kev tsa tsa tus duab ntawm tus tsiaj nyaum, yog nyob hauv tus thawj tswj hwm thib yim uas yog tawm ntawm xya. Kaum xya xyoo ntawm Nero yog ib qho fractal ntawm keeb kwm txij 9/11 mus txog rau txoj cai hnub Sunday. Kaum xya xyoo ntawm Antiochus kuj yog tib yam. Kev sib yuav ntawm Reagan thiab txoj kev koom tes zais cia raug ua kom tiav nrog ib txoj kev koom tes qhib rau hauv lub sij hawm kav ntawm tus thawj tswj hwm thib yim. Thawj zaug ntawm cov kev sib yuav alpha thiab omega raug cim tseg los ntawm Patriot Act xyoo 2001, thaum txoj cai Askiv raug hloov mus rau txoj cai Loos. Kev sib yuav ntawm txoj cai txib ntawm Milan cim qhov pib ntawm qhov kev ua tiav zoo meej ntawm kev tsa tsa tus duab ntawm tus tsiaj nyaum. Nws cov qauv raug tsa raws li cov qauv ntawm kev sib yuav ntawm kaum tus nkauj xwb, thiab sawv cev rau kev sib yuav cuav uas tshwm sim thaum lub sij hawm kev sib yuav tseeb.

The image of the beast testing time represents the “test” we must pass before we are “sealed.” The house of God is judged first and then at the Sunday law, those outside of God’s house are judged. The period of final judgment in both the house of God and then the great multitude begins with the first Sunday law. There will be a first Sunday law in the United States which will mark the beginning of the perfect and final fulfillment of the image of the beast testing period that thereafter ends at the Sunday law which fulfills Revelation 13:11. That Sunday law is the last Sunday law in the glorious land. The last Sunday law in the glorious land is the first Sunday law in the world, marking the image of the beast testing time for the world. The world testing time begins at the Sunday law in the United States in verse eleven of chapter thirteen. When the United States “speaks” as a dragon at the soon-coming Sunday law, verses twelve and onward in the chapter represent the world image of the beast testing time.

Lub sij hawm sim siab ntawm daim duab ntawm tus tsiaj qus sawv cev rau qhov “kev sim” uas peb yuav tsum dhau ua ntej peb “raug muab lub cim ntim.” Vajtswv lub tsev raug txiav txim ua ntej, ces thaum txog txoj cai Hnub Caiv, cov uas nyob sab nraud Vajtswv lub tsev thiaj raug txiav txim. Lub caij nyoog ntawm kev txiav txim kawg nkaus, nyob hauv Vajtswv lub tsev thiab tom qab ntawd rau pawg neeg coob heev, pib nrog thawj txoj cai Hnub Caiv. Yuav muaj ib txoj cai Hnub Caiv thawj zaug hauv Tebchaws Meskas uas yuav cim qhov pib ntawm kev ua tiav zoo meej thiab kawg nkaus ntawm lub sij hawm sim siab ntawm daim duab ntawm tus tsiaj qus; tom qab ntawd nws xaus rau ntawm txoj cai Hnub Caiv uas ua kom Tshwm Sim 13:11 tiav. Txoj cai Hnub Caiv ntawd yog txoj cai Hnub Caiv kawg hauv lub tebchaws muaj yeeb koob. Txoj cai Hnub Caiv kawg hauv lub tebchaws muaj yeeb koob yog thawj txoj cai Hnub Caiv hauv lub ntiaj teb, cim lub sij hawm sim siab ntawm daim duab ntawm tus tsiaj qus rau lub ntiaj teb. Lub sij hawm sim siab rau lub ntiaj teb pib ntawm txoj cai Hnub Caiv hauv Tebchaws Meskas nyob hauv nqe kaum ib ntawm tshooj kaum peb. Thaum Tebchaws Meskas “hais lus” zoo li ib tug zaj ntawm txoj cai Hnub Caiv uas tab tom yuav los sai no, nqe kaum ob thiab txuas mus tom ntej hauv tshooj ntawd sawv cev rau lub sij hawm sim siab ntawm daim duab ntawm tus tsiaj qus rau lub ntiaj teb.

For this reason, the two-hundred and fifty year prophecy of Nero that ends with the seventeen years beginning at the edict in 313, followed by the first Sunday law in 321, then the division of east and west in 330, is important to see. The three steps of Nero’s line are about persecution, Nero being the symbol of persecution and the 250-year period representing the church of Smyrna that ended in 313 when the church of compromise arrived. The third step marks the end of a kingdom, so when applied to the United States it represents the Sunday law and the transition from the sixth kingdom to the seventh and eighth kingdoms. When applied to the world the third waymark is the close of human probation, that was typified by the close of probation for the United States at the beginning of the world’s testing period of the image of the beast.

Vim li no, txoj lus faj lem ob puas tsib caug xyoo ntawm Nero uas xaus nrog kaum xya xyoo pib ntawm daim ntawv txib hauv 313, tom qab ntawd yog thawj txoj cai Hnub Caiv hauv 321, ces yog kev faib sab hnub tuaj thiab sab hnub poob hauv 330, yog ib qho tseem ceeb uas yuav tsum pom. Peb kauj ruam ntawm kab ke ntawm Nero hais txog kev tsim txom, Nero yog lub cim ntawm kev tsim txom thiab lub sijhawm 250 xyoo sawv cev rau pawg ntseeg Xamivna uas xaus rau hauv 313 thaum pawg ntseeg ntawm kev sib haum xeeb tuaj txog. Kauj ruam thib peb cim txog qhov kawg ntawm ib lub nceeg vaj, yog li thaum siv rau Tebchaws Meskas nws sawv cev rau txoj cai Hnub Caiv thiab kev hloov ntawm lub nceeg vaj thib rau mus rau lub nceeg vaj thib xya thiab thib yim. Thaum siv rau lub ntiaj teb no, tus cim ciam teb thib peb yog qhov kaw ntawm lub sijhawm uas tib neeg tseem raug sim siab txais yuav txoj kev cawm dim, uas tau raug ua duab ntxoov ntxoo ua ntej los ntawm qhov kaw ntawm lub sijhawm ntawd rau Tebchaws Meskas thaum pib ntawm lub sijhawm uas lub ntiaj teb raug sim los ntawm tus duab ntawm tus tsiaj qus.

This is why Augustus Caesar, the third of the four Roman rulers who lead to the Sunday law, represented by the cross, as set forth in verse twenty-two, can represent the cross, even though he is to be followed by Tiberias, who also represents the cross. The image of the beast testing period, is a twofold test that first test the earth and then the sea. The earth is the United States and the sea is the world.

Yog vim li no Augustus Caesar, tus uas yog tus thib peb ntawm plaub tug thawj kav tebchaws Loos uas coj mus txog txoj cai Hnub Caiv, raws li tus ntoo khaub lig sawv cev, raws li tau hais tseg hauv nqe nees nkaum ob, thiaj li sawv cev tau rau tus ntoo khaub lig, txawm yog tom qab nws tseem yuav muaj Tiberias los raws qab, uas nws kuj sawv cev rau tus ntoo khaub lig thiab. Lub sijhawm sim siab ntawm daim duab ntawm tus tsiaj qus yog ib txoj kev sim ob chav, uas xub sim lub ntiajteb thiab tom qab ntawd mam sim hiav txwv. Lub ntiajteb yog Tebchaws Meskas, hos hiav txwv yog lub ntiajteb.

The image of the beast test produces a doubling of signs; where the alpha of the second period is also the omega of the first period. 321 was the first Sunday law of prophetic history, and in the seventeen years identifying the image of the beast testing time, 321 is the first Sunday law in the United States that leads to the omega Sunday law of the image of the beast testing time in the glorious land. Yet 321 is also the first Sunday law for the world, so the year 321 marks the middle of both the beginning and the ending of the image of the beast testing time. 313 is the beginning, and the beginning is an edict, which typifies the Sunday law. The seventeen years of Nero identify a period of escalating Sunday laws through to the close of human probation.

Daim duab ntawm tus tsiaj nyaum txoj kev sim ua rau muaj ib qho kev rov ua ob npaug ntawm tej cim; qhov chaw uas alpha ntawm lub sij hawm thib ob kuj yog omega ntawm lub sij hawm thawj. 321 yog thawj txoj cai Hnub Caiv ntawm keeb kwm yaj saub, thiab hauv kaum xya xyoo uas qhia txog lub sij hawm sim ntawm daim duab ntawm tus tsiaj nyaum, 321 yog thawj txoj cai Hnub Caiv hauv Tebchaws Meskas uas coj mus rau txoj cai Hnub Caiv omega ntawm lub sij hawm sim ntawm daim duab ntawm tus tsiaj nyaum hauv thaj av muaj koob meej. Tiamsis 321 kuj yog thawj txoj cai Hnub Caiv rau ntiaj teb no thiab, yog li ntawd xyoo 321 cim txog nruab nrab ntawm ob qho tib si—qhov pib thiab qhov xaus—ntawm lub sij hawm sim ntawm daim duab ntawm tus tsiaj nyaum. 313 yog qhov pib, thiab qhov pib ntawd yog ib daim ntawv tshaj lij, uas yog ib qho piv txwv qhia txog txoj cai Hnub Caiv. Kaum xya xyoo ntawm Nero qhia kom paub ib lub sij hawm ntawm txoj cai Hnub Caiv uas nce zuj zus mus txog rau thaum kev sim siab rau tib neeg kaw xaus.

The edict typifies the first Sunday law that leads to the close of probation. Pompey took Judah in verse sixteen, typifying the Sunday law, and Julius Caesar formed the first Triumvirate, though it was an unofficial threefold union, the historians still mark it as the first. Julius Caesar’s typification of the Sunday law’s threefold union, typified Augustus Caesar’s official Triumvirate that was followed by Tiberias at the cross. All four Roman rulers typify the Sunday law, as do all three steps of Nero’s seventeen years.

Txoj cai tshaj tawm ntawd ua cim qhia txog thawj txoj cai Hnub Caiv uas coj mus rau thaum kaw lub sijhawm txiav txim siab. Pompey txeeb Yudas nyob hauv nqe kaum rau, ua cim qhia txog txoj cai Hnub Caiv, thiab Julius Caesar tsim thawj lub Triumvirate, txawm yog nws yog ib txoj kev koom ua peb tog uas tsis yog raws ntaub ntawv nom tswv los xij, cov kws keeb kwm tseem muab nws cim tseg tias yog thawj lub. Julius Caesar qhov kev ua cim qhia txog txoj kev koom ua peb tog ntawm txoj cai Hnub Caiv, kuj ua cim qhia txog Augustus Caesar lub Triumvirate uas yog raws cai, uas Tiberias tau raws los txog ntawm tus ntoo khaub lig. Tag nrho plaub tug thawj kav Loos no ua cim qhia txog txoj cai Hnub Caiv, ib yam li tag nrho peb theem ntawm Nero kaum xya xyoo.

Pompey aligns with 1989; Julius aligns with verse eleven; Augustus aligns with verse fifteen and Tiberias with verse sixteen. The story of Julius in the verses includes his foray into Egypt and Cleopatra. The history gets repeated by Marc Antony. Marc Antony was Julius Caesar’s main general at the time when Julius was assassinated with twenty-three stab wounds. Twenty-three represents the Sunday law, and Julius death by 23 wounds is a kingdom ending at the Sunday law. Marc Antony, Augustus Caesar and Marcus Lepidas then formed the first official Triumvirate to avenge his death. One of those threefold powers, Marc Antony was going to repeat Julius’ encounter with Egypt and Cleopatra.

Pompey sib haum rau xyoo 1989; Julius sib haum rau nqe kaum ib; Augustus sib haum rau nqe kaum tsib thiab Tiberias rau nqe kaum rau. Zaj keeb kwm ntawm Julius hauv cov nqe lus ntawd suav nrog nws txoj kev mus nkag rau tim Iyiv thiab Cleopatra. Zaj keeb kwm ntawd rov raug ua dua los ntawm Marc Antony. Marc Antony yog Julius Caesar tus thawj tub rog loj thaum Julius raug tua nrog nees nkaum peb rab riam nkaug. Nees nkaum peb sawv cev rau txoj cai Hnub Caiv, thiab Julius txoj kev tuag los ntawm 23 rab riam nkaug yog ib lub nceeg vaj xaus rau ntawm txoj cai Hnub Caiv. Marc Antony, Augustus Caesar thiab Marcus Lepidas ces tsim thawj pawg thawj coj peb leeg uas tau raug lees paub kom pauj nws txoj kev tuag. Ib qho ntawm peb lub hwj chim ntawd, Marc Antony yuav rov ua dua Julius qhov kev ntsib nrog tim Iyiv thiab Cleopatra.

Whether Julius or Marc Antony they are both symbols of Rome and Cleopatra was a symbol of Egypt and Greece. She represented Greek rulership in Egypt, both symbols of the dragon, whereas Julius and Marc Antony are symbols of the beast. As the woman in the relation, Cleopatra was the church, making Julius and Marc Antony the state. Cleopatra represents a woman that is twice separated from her kingly Roman lovers; first in 1798 and then at the close of probation when she comes to her end with none to help. Her final demise is at the battle of Actium in 31 BC. The victor at the battle of Actium was Augustus Caesar, so we find that Pompey died in Egypt, Julius had an encounter with Cleopatra in Egypt, that was doubled in the history of Marc Antony and then Augustus Caesar ends that relationship at Actium. Actium identifies the Sunday law, for it is at the battle of Actium that the third obstacles for Rome was taken, and imperial pagan Rome began to rule for three hundred and sixty years, in fulfillment of Daniel 11:24.

Txawm yog Julius los yog Marc Antony, nkawd ob leeg puav leej yog tej cim ntawm Loos, hos Cleopatra yog ib lub cim ntawm Ejuphtaus thiab Kili. Nws sawv cev rau txoj kev kav ntawm Kili hauv Ejuphtaus, ob qho tib si yog tej cim ntawm tus zaj, hos Julius thiab Marc Antony yog tej cim ntawm tus tsiaj qus. Vim Cleopatra yog tus poj niam hauv txoj kev sib raug zoo ntawd, nws thiaj yog pawg ntseeg, ua rau Julius thiab Marc Antony yog lub xeev. Cleopatra sawv cev rau ib tug poj niam uas raug cais tawm ntawm nws cov neeg nyiam Loos uas muaj hwjchim kav ob zaug; thawj zaug yog xyoo 1798 thiab zaum ob yog thaum lub sij hawm txiav txim siab kaw xaus, thaum nws los txog nws qhov kawg thiab tsis muaj leejtwg pab tau nws li. Nws txoj kev puastsuaj kawg yog nyob rau hauv tsov rog Actium xyoo 31 BC. Tus yeej hauv tsov rog Actium yog Augustus Caesar, yog li no peb pom tias Pompey tuag hauv Ejuphtaus, Julius tau muaj kev sib ntsib nrog Cleopatra hauv Ejuphtaus, qhov ntawd rov muaj dua hauv keeb kwm ntawm Marc Antony, ces Augustus Caesar xaus txoj kev sib raug zoo ntawd ntawm Actium. Actium qhia txog txoj cai Hnub Caiv, rau qhov yog hauv tsov rog Actium uas qhov teeb meem cuam thib peb rau Loos raug tshem tawm lawm, thiab Loos pagan uas yog vajntxwv kav tebchaws thiaj pib kav tau peb puas rau caum xyoo, raws li kev ua tiav ntawm Daniel 11:24.

Pompey took the first two obstacles and Augustus the third.

Pompey tau kov yeej ob qho kev thaiv thawj, hos Augustus tau kov yeej qhov thib peb.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.

> Thiab los ntawm ib tug ntawm lawv txawm tawm tuaj ib tug kub me me, uas hlob ua loj kawg nkaus mus rau sab qab teb, thiab mus rau sab hnub tuaj, thiab mus rau thaj av uas zoo nkauj. Daniel 8:9.

Pompey is 1989, the first waymark of three political powers to be overcome by modern Rome as its deadly wound is healed. The Soviet Union, followed by the United States and also the United Nations in verse forty-one of Daniel eleven. The warfare of the papal power is political and religious and prophetically the religious power of the United States was conquered when the secret alliance of Reagan and pope John Paul II was accomplished. The papacies’ target includes three political obstacles and three religious powers. In 1989 one of the three political powers was swept away, Protestantism as an actual word that means to protest Rome, was also swept away by the president of the United States in the same history. The three political powers are the Soviet Union, the United States and the United Nations, and the religious targets are Protestantism, along with the various religions of the dragon, which are all considered spiritualism. The three religions that lead the world to Armageddon are apostate Protestantism, Catholicism and spiritualism; and the papal power’s internal struggles between conservative and liberal ideology within their church, along with the schisms of orthodox Catholicism is a religious obstacle, and the other two religious obstacles for Catholicism to conquer are apostate Protestantism and spiritualism. Protestantism was swept away in 1989.

Pompey yog xyoo 1989, yog thawj lub cim-kev hauv peb lub zog nom tswv uas Loos niaj hnub no yuav tsum kov yeej thaum nws lub qhov txhab tuag rov zoo. Lub Koom Txoos Soviet, ces yog Tebchaws Meskas thiab kuj yog United Nations nyob hauv nqe plaub caug-ib ntawm Daniyee kaum ib. Tsov rog ntawm hwjchim papal yog nom tswv thiab kev ntseeg, thiab hauv lus faj lem, lub hwjchim kev ntseeg ntawm Tebchaws Meskas raug kov yeej thaum kev sib koom zais cia ntawm Reagan thiab pope John Paul II raug ua tiav. Lub hom phiaj ntawm cov papacy suav nrog peb yam kev thaiv nom tswv thiab peb lub hwjchim kev ntseeg. Xyoo 1989, ib lub ntawm peb lub zog nom tswv raug muab tshem tawm mus, Protestantism, raws li ib lo lus tiag tiag uas txhais tias tawm tsam Loos, kuj raug muab tshem tawm mus los ntawm tus thawj tswj hwm ntawm Tebchaws Meskas hauv tib zaj keeb kwm ntawd. Peb lub zog nom tswv yog Lub Koom Txoos Soviet, Tebchaws Meskas, thiab United Nations, hos cov hom phiaj kev ntseeg yog Protestantism, ua ke nrog ntau yam kev ntseeg ntawm tus zaj, uas txhua yam raug suav tias yog spiritualism. Peb txoj kev ntseeg uas coj lub ntiaj teb mus rau Armageddon yog Protestantism uas poob kev ntseeg lawm, Catholicism, thiab spiritualism; thiab kev tawm tsam sab hauv ntawm lub hwjchim papal ntawm kev xav txuag qub thiab kev xav ywj pheej nyob hauv lawv pawg ntseeg, ua ke nrog kev sib cais ntawm orthodox Catholicism, yog ib qho kev thaiv kev ntseeg, thiab ob qho kev thaiv kev ntseeg ntxiv uas Catholicism yuav tsum kov yeej yog Protestantism uas poob kev ntseeg lawm thiab spiritualism. Protestantism raug muab tshem tawm mus xyoo 1989.

If the internal struggles of Catholicism as represented in the various Catholic prophecies derived from the messages of Fatima are separated from her efforts to overcome the religious powers outside of her own religion, then her alpha victory over Protestantism was Reagan’s secret alliance and her omega victory was the open alliance of 2025. Her struggles with orthodox churches are also portrayed from an initial victory in 1989 unto the final victory at Panium.

Yog hais tias tej kev tawm tsam sab hauv ntawm Kev Ntseeg Kas Tos Liv raws li tau sawv cev nyob hauv ntau yam lus faj lem Kas Tos Liv uas tau los ntawm tej lus ntawm Fatima raug cais tawm ntawm nws tej kev siv zog kom kov yeej tej hwj chim kev ntseeg uas nyob sab nraud ntawm nws txoj kev ntseeg nws tus kheej, ces nws txoj kev yeej alpha rau saum Protestantism yog Reagan txoj kev koom tes zais ntshis, thiab nws txoj kev yeej omega yog txoj kev koom tes qhib rau xyoo 2025. Nws tej kev tawm tsam nrog cov pawg ntseeg orthodox kuj raug piav qhia txij thaum thawj txoj kev yeej hauv xyoo 1989 mus txog rau txoj kev yeej kawg ntawm Panium.

Pompey aligns with 1989, and his two victories over the “east and the pleasant land,” as Daniel identifies them in chapter eight and verse nine, represent the spiritual and political victory of the papacy over the former Soviet Union, and the accompanying spiritual victory over the glorious land of professed Protestantism. Julius Caesar is going to lose at Raphia, as did Antiochus III, and as will Zelenskyy. Julius is the subject of verses seventeen through to nineteen, and then Augustus Caesar stands up as the raiser of taxes. Tiberias Caesar is reigning at the time of the cross, so Tiberias is verse sixteen’s Sunday law.

Pompey phim raws li xyoo 1989, thiab nws ob qhov kev yeej tawm tsam “sab hnub tuaj thiab lub tebchaws zoo nkauj,” raws li Daniyee qhia lawv nyob rau hauv tshooj yim nqe cuaj, sawv cev rau kev yeej ntawm sab ntsuj plig thiab sab nom tswv ntawm txoj kev kav papacy tshaj lub qub Soviet Union, thiab nrog rau ntawd yog txoj kev yeej ntawm sab ntsuj plig tshaj lub tebchaws muaj hwjchim ci ntsa iab ntawm cov uas lees tias yog Protestantism. Julius Caesar yuav swb ntawm Raphia, ib yam li Antiochus III tau swb, thiab ib yam li Zelenskyy yuav swb. Julius yog tus ntsiab hauv nqe kaum xya mus txog kaum cuaj, ces Augustus Caesar sawv los ua tus tsa se. Tiberias Caesar kav nyob rau lub sijhawm ntawm tus ntoo khaub lig, yog li ntawd Tiberias yog txoj cai Sunday hauv nqe kaum rau.

This aligns Augustus with Panium of verse fifteen, and verse eleven’s battle of Raphia with Julius. The battle of Panium is the third world war that begins just before the Sunday law of verse sixteen, but then transforms into the battle of Actium. Panium was the earth battle (the United States) and Actium was the sea battle (the world.) Augustus is represented at Panium in the line of four Roman rulers, and he was the actual leader at Actium. At Panium Antiochus dealt with Egypt, who was allied with Rome, and at Actium Augustus dealt with Egypt (Cleopatra) allied with Rome (Marc Antony). This means Pompey represents verse forty up to 1989 and Tiberias represents the Sunday law of verse forty-one. Julius Caesar arrived in 2014 when the Ukrainian War began as typified by the battle of Raphia in 217 BC.

Qhov no ua kom Augustus phim raws li Panium ntawm nqe kaum tsib, thiab kev sib ntaus ntawm Raphia hauv nqe kaum ib phim raws li Julius. Kev sib ntaus ntawm Panium yog tsov rog ntiaj teb zaum peb uas pib me ntsis ua ntej txoj cai Hnub Caiv hauv nqe kaum rau, tiam sis tom qab ntawd hloov mus ua kev sib ntaus ntawm Actium. Panium yog kev sib ntaus hauv av (Tebchaws Meskas), hos Actium yog kev sib ntaus hauv hiav txwv (lub ntiaj teb.) Augustus raug sawv cev ntawm Panium hauv kab ntawm plaub tus thawj kav Loos, thiab nws yog tus thawj coj tiag tiag ntawm Actium. Ntawm Panium, Antiochus tau ua rog nrog tim Ejyptes, uas koom tes nrog Loos, hos ntawm Actium Augustus tau ua rog nrog tim Ejyptes (Cleopatra) uas koom tes nrog Loos (Marc Antony). Qhov no txhais tias Pompey sawv cev rau nqe plaub caug mus txog xyoo 1989 thiab Tiberias sawv cev rau txoj cai Hnub Caiv ntawm nqe plaub caug-ib. Julius Caesar tuaj txog rau xyoo 2014 thaum Tsov Rog Ukrainian pib, raws li tau ua qauv tseg los ntawm kev sib ntaus ntawm Raphia xyoo 217 BC.

This identifies that verses seventeen through twenty-two begin in 1989 and end at the Sunday law, and are therefore the history that aligns with the “hidden history” of verse forty. The prophetic line of the Maccabees also aligns with the very same “hidden history.” The line of Roman rulers is identifying modern Rome, the beast of Revelation sixteen, and the line of the Maccabee’s is describing the glorious land, the false prophet of Revelation sixteen. The line of the three battles identifies the victory over the king of the south, the dragon of Revelation sixteen.

Qhov no qhia meej tias nqe kaum xya mus txog nees nkaum ob pib rau xyoo 1989 thiab xaus rau txoj cai Hnub Caiv, thiab vim li ntawd yog keeb kwm uas sib haum nrog “keeb kwm zais” ntawm nqe plaub caug. Kab yaj saub ntawm cov Maccabees kuj sib haum nrog tib “keeb kwm zais” ntawd thiab. Kab ntawm cov thawj kav Loos tab tom txheeb qhia txog Loos niaj hnub no, tus tsiaj nyaum ntawm Tshwmsim kaum rau, hos kab ntawm cov Maccabees tab tom piav txog thaj av muaj hwjchim ci ntsa iab, tus cev lus cuav ntawm Tshwmsim kaum rau. Kab ntawm peb qhov kev sib ntaus qhia txog txoj kev yeej tus vajntxwv qaum teb qab teb, tus zaj ntawm Tshwmsim kaum rau.

Those three lines represent the three powers who lead the world to Armageddon and they are represented in verse forty as the king of the south, the dragon, the king of the north, the beast, and the chariots, horsemen and ships are the false prophet. The three lines from verse ten to twenty-three are representing the three powers in the hidden history of verse forty, that are nothing more or less than the an ongoing illustration of the three subjects represented in the open history of verse forty.

Peb peb kab ntawd sawv cev rau peb lub hwjchim uas coj lub ntiajteb mus rau Armageddon, thiab hauv nqe plaub caug lawv raug sawv cev ua vajntxwv sab qab teb, tus zaj, vajntxwv sab qaum teb, tus tsiaj qus, hos cov tsheb nees rog, cov neeg caij nees, thiab cov nkoj yog tus yajsaub cuav. Peb kab ntawd txij nqe kaum mus txog nees nkaum peb tab tom sawv cev rau peb lub hwjchim hauv keebkwm zais ntawm nqe plaub caug, uas tsis yog dabtsi ntxiv lossis tsawg dua li ib qho piv txwv txuas mus tsis tseg ntawm peb lub ntsiab lus uas raug sawv cev hauv keebkwm qhib ntawm nqe plaub caug.

## Verse One

Nqe Ib

Verses one through four identify the “time of the end” in 1989, as well as the eight presidents of the United States from that starting point, and concluding with the final and far richer eighth president. In verse four that king becomes the king of the world, as represented by Alexander the Great, king Ahab, the ten kings of Revelation seventeen, the ten tribes of Psalms eighty-three, and the ten nations set forth as a symbol of the world in the very first step of God’s covenant with Abram in Genesis 15:18–21.

Nqe ib mus txog plaub qhia tias “lub sijhawm kawg” yog nyob rau xyoo 1989, thiab kuj qhia txog yim tus thawj tswj hwm ntawm Tebchaws Meskas txij ntawm qhov chaw pib ntawd mus, xaus rau tus thawj tswj hwm thib yim kawg uas nplua nuj dua txhua tus. Hauv nqe plaub, tus vajntxwv ntawd los ua vajntxwv kav lub ntiajteb, raws li yog tus sawv cev hauv Alexander tus Loj, vajntxwv Ahab, kaum tus vajntxwv hauv Tshwmsim kaum xya, kaum xeem hauv Ntawv Nkauj yim caum peb, thiab kaum haiv neeg uas raug muab qhia ua ib lub cim ntawm lub ntiajteb nyob rau thawj kauj ruam kiag ntawm Vajtswv txoj kev cog lus nrog Abram hauv Chivkeeb 15:18–21.

Verses one through four represent the history of 1989 unto the threefold union at the Sunday law in verse forty-one, and therefore they align with the four Roman rulers, the line of the Maccabees and with the three battles of verses ten through fifteen which together make up the hidden history of verse forty.

Nqe ib txog plaub nthuav qhia txog keeb kwm txij xyoo 1989 mus txog rau txoj kev koom ua peb fab ntawm txoj cai Sunday hauv nqe plaub caug ib, thiab yog li ntawd lawv sib haum nrog plaub tus thawj kav Loos, txoj kab ntawm cov Maccabees, thiab nrog peb qhov kev sib ntaus ntawm nqe kaum mus txog nqe kaum tsib, uas ua ke tsim tau keeb kwm zais ntawm nqe plaub caug.

Verses five through nine set forth a prophetic line which perfectly represents the history of 538 unto 1798, and provides the historical and prophetic logic to understand the significance of the time of the end in verse forty. That logic explains verse ten as the retaliation for the history of verses five through nine, and in doing so it defines the logic of 1989. This means that verses one through twenty-three of Daniel eleven represent five prophetic lines that are aligned with the hidden history of verse forty. The first four verses are about Trump, the eighth president who is of the seven, who is destined to be the king of ten kings in Revelation seventeen’s seventh kingdom.

Nqe tsib mus txog cuaj nthuav tawm ib txoj kab lus cev Vajtswv lus uas sawv cev tau zoo kawg nkaus rau keeb kwm txij xyoo 538 mus txog 1798, thiab muab txoj kev txiav txim raws keeb kwm thiab raws cev Vajtswv lus los nkag siab txog qhov tseem ceeb ntawm lub caij nyoog kawg hauv nqe plaub caug. Txoj kev txiav txim ntawd piav qhia nqe kaum tias yog kev pauj rov qab rau keeb kwm ntawm nqe tsib mus txog cuaj, thiab thaum ua li ntawd nws txhais meej txog txoj kev txiav txim ntawm xyoo 1989. Qhov no txhais hais tias nqe ib mus txog nees nkaum peb ntawm Daniyees kaum ib sawv cev rau tsib txoj kab lus cev Vajtswv lus uas raug sib dhos ua ke nrog keeb kwm zais ntawm nqe plaub caug. Plaub nqe thawj yog hais txog Trump, tus thawj tswj hwm thib yim uas yog los ntawm xya leej, uas raug teem tseg kom ua tus vaj ntxwv ntawm kaum tus vaj ntxwv hauv lub teb chaws thib xya ntawm Tshwmsim kaum xya.

Verses five through ten identify the history leading to 1798 and on to 1989, which is the history of verse forty. Verses ten through fifteen identify a history of three proxy wars beginning in 1989, the second beginning in 2014, then the richest president stood up in 2015. That richest president was slain in 2020, and in 2022 the war of Raphia escalated, and then the richest president returned in 2024, and in 2025 the head of the beast and the head of the image of the beast were both inaugurated.

Nqe tsib txog nqe kaum qhia txog keeb kwm uas coj mus txog xyoo 1798 thiab txuas mus txog xyoo 1989, uas yog keeb kwm ntawm nqe plaub caug. Nqe kaum txog nqe kaum tsib qhia txog ib ntu keeb kwm ntawm peb qho kev ua rog sawv cev uas pib xyoo 1989, qhov thib ob pib xyoo 2014, ces tus thawj tswj hwm uas nplua nuj tshaj plaws tau sawv los xyoo 2015. Tus thawj tswj hwm uas nplua nuj tshaj plaws ntawd raug tua xyoo 2020, thiab xyoo 2022 tsov rog Raphia tau loj zuj zus, ces tus thawj tswj hwm uas nplua nuj tshaj plaws ntawd tau rov qab los xyoo 2024, thiab xyoo 2025 lub taub hau ntawm tus tsiaj qus thiab lub taub hau ntawm daim duab ntawm tus tsiaj qus nkawd ob leeg tau raug tsa los tuav haujlwm.

We will continue these things in the next article.

Peb yuav txuas ntxiv cov ntsiab lus no hauv zaj lus tom ntej.

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