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. In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:1–4.
Nyob rau xyoo peb ntawm Xailas uas yog vajntxwv ntawm Pawxias, ib lo lus raug tshwm sim rau Daniyee, uas nws lub npe hu ua Npeletesasxas; thiab lo lus ntawd yog qhov tseeb tiag, tabsis lub sijhawm uas raug teem tseg ntawd ntev: thiab nws to taub lo lus ntawd, thiab muaj kev nkag siab txog zaj yog toog. Nyob rau hauv cov hnub ntawd kuv, Daniyee, tau quaj ntsuag tau peb lub limtiam puv npo. Kuv tsis tau noj mov qab ntxiag, tsis muaj nqaij lossis cawv los rau hauv kuv lub qhov ncauj li, thiab kuv tsis tau pleev roj rau kuv tus kheej kiag li, mus txog thaum peb lub limtiam puv npo tiav. Thiab rau hnub nees nkaum plaub ntawm thawj lub hli, thaum kuv nyob ntawm ib sab ntawm tus dej loj, uas yog Hidekhel. Daniyee 10:1–4.
During the symbolic three and a half days of Revelation chapter eleven, when the two witnesses are dead in the street, a “thing” is revealed to Belteshazzar. He had previously understood the “vision” (mareh), for in chapter nine, Gabriel had already come and given him understanding of the vision.
Thaum lub sijhawm piv txwv peb hnub thiab ib nrab hauv Tshwmsim tshooj kaum ib, thaum ob tug timkhawv tuag pw hauv txoj kev, ib “yam” raug nthuav tawm rau Belteshazzar. Yav tas los nws twb tau to taub txog “zeem muag” (mareh) lawm, rau qhov nyob hauv tshooj cuaj, Gabriel twb tuaj thiab muab kev nkag siab rau nws txog zeem muag ntawd lawm.
Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:21–23.
Muaj tseeb tiag, thaum kuv tseem tab tom hais lus hauv kev thov Vajtswv, txawm yog tus txivneej Gabriyee, tus uas kuv tau pom hauv zaj yog toog pom thaum chiv thawj, raug xa kom ya ceev nrooj tuaj kov kuv thaum txog lub sijhawm fij khoom yav tsaus ntuj. Thiab nws qhia rau kuv, thiab nrog kuv hais lus, thiab hais tias, Au Daniel, nim no kuv tau tawm los kom pub kev txawj ntse thiab kev nkag siab rau koj. Thaum pib ntawm koj tej lus thov, lo lus txib twb tawm los lawm, thiab kuv tau los qhia rau koj; rau qhov koj yog tus uas raug hlub heev kawg li: yog li ntawd, cia li nkag siab txog tej xwm no, thiab xav txog zaj yog toog pom no. Daniel 9:21–23.
The “man Gabriel, whom” Daniel “had seen in the vision at the beginning,” is referencing the “chazon,” vision of prophetic history, which was referring to Gabriel interpreting the vision of the kingdoms of Bible prophecy for Daniel in chapter eight. But the “vision,” which Daniel was then to consider in chapter nine, was the “mareh,” vision of the appearance. Gabriel then provides the historical breakdown of the twenty-three hundred year prophecy for Daniel.
“Tus txiv neej Gabriyees, uas” Daniyee “tau pom hauv zaj yog toog thaum pib,” yog tab tom hais txog “chazon,” yog toog ntawm keeb kwm yaj saub, uas yog hais txog Gabriyees txhais zaj yog toog ntawm tej nceeg vaj hauv Vajlugkub yaj saub rau Daniyee hauv tshooj yim. Tiamsis “zaj yog toog,” uas Daniyee thaum ntawd raug hu kom xav txog hauv tshooj cuaj, yog “mareh,” yog toog ntawm qhov pom tshwm sim. Ces Gabriyees thiaj muab qhov kev faib raws keeb kwm ntawm zaj yaj saub ob txhiab peb puas xyoo ntawd rau Daniyee.
Chapter nine, was fulfilled in the first year of Darius. When Belteshazzar states that he “had understanding of the vision,” in “the third year of Cyrus,” he had understood the “mareh,” vision for two years. What Belteshazzar came to understand in “those days” of mourning was the “thing,” that is the Hebrew word “dabar,” and it was long, for the time appointed was twenty-five hundred and twenty years.
Tshooj cuaj tau raug ua tiav nyob rau hauv thawj xyoo ntawm Darius. Thaum Belteshazzar hais tias nws “tau to taub txog lub zeem muag,” nyob rau hauv “xyoo peb ntawm Cyrus,” nws twb tau to taub txog “mareh,” uas yog lub zeem muag, tau ob xyoos lawm. Yam uas Belteshazzar los nkag siab hauv “cov hnub ntawd” ntawm kev quaj ntsuag yog “yam ntawd,” uas yog lo lus Henplais “dabar,” thiab nws ntev heev, rau qhov lub sijhawm uas tau teem tseg yog ob txhiab tsib puas nees nkaum xyoo.
Daniel had already understood some of the “thing,” for he was accomplishing the Leviticus twenty-six prayer in chapter nine, and that is the prayer of the “thing.” There was increased light upon the “seven times,” that Belteshazzar came to understand during the twenty-one days of mourning, and the increase of light on the “seven times,” during those days of mourning, typified the increased light upon the “seven times” in 1856. The Millerites also previously knew of the “seven times,” for they had proclaimed it, but there was added light that was to test them at the very point in their history when they transitioned from the Philadelphian to Laodicean movement.
Daniyee twb twb to taub qee yam ntawm “yam” ntawd lawm, rau qhov nws tab tom ua tiav txoj kev thov Vajtswv ntawm Leviticus nees nkaum rau hauv tshooj cuaj, thiab qhov ntawd yog txoj kev thov Vajtswv ntawm “yam” ntawd. Muaj kev pom kev ntxiv rau saum “xya lub sij hawm,” uas Belteshazzar tau los nkag siab thaum lub nees nkaum ib hnub ntawm kev quaj ntsuag, thiab qhov kev pom kev ntxiv rau saum “xya lub sij hawm,” thaum cov hnub quaj ntsuag ntawd, yog ib qho piv txwv yav tom ntej ntawm kev pom kev ntxiv rau saum “xya lub sij hawm” hauv xyoo 1856. Cov Millerites kuj twb paub lawm ua ntej txog “xya lub sij hawm,” vim lawv twb tau tshaj tawm txog nws lawm, tiam sis tseem muaj kev pom kev ntxiv uas yuav los sim lawv kiag ntawm lub ntsiab chaw hauv lawv keeb kwm thaum lawv hloov ntawm txoj kev txav ntawm Philadelphian mus rau txoj kev txav ntawm Laodicean.
Belteshazzar’s days of mourning parallel the prophetic history of when the Philadelphian movement transitioned to the Laodicean movement in 1856, and then to the Laodicean Adventist church in 1863. Both Belteshazzar’s and the Millerite’s history of the increased light upon the “seven times,” aligns with the transition of the Laodicean movement of the third angel unto the Philadelphian movement of the one hundred and forty-four thousand, and in the days of mourning, which is during the tarrying time, when increased light upon the “seven times,” was to be revealed.
Hnub quaj ntsuag ntawm Belteshazzar mus raws ib txhij nrog keeb kwm yav tom ntej thaum txoj kev txav Philadelphian hloov mus rau txoj kev txav Laodicean xyoo 1856, thiab tom qab ntawd mus rau pawg ntseeg Adventist Laodicean xyoo 1863. Ob qho tib si keeb kwm ntawm Belteshazzar thiab ntawm cov Millerite hais txog qhov kaj uas nce ntxiv rau saum “xya lub sij hawm,” sib haum nrog kev hloov ntawm txoj kev txav Laodicean ntawm tus tim tswv peb mus rau txoj kev txav Philadelphian ntawm ib puas plaub caug plaub txhiab leej, thiab nyob rau hauv cov hnub quaj ntsuag, uas yog thaum lub sij hawm ncua, thaum qhov kaj uas nce ntxiv rau saum “xya lub sij hawm,” yuav tsum raug nthuav tawm.
Belteshazzar represents both a messenger and a movement. In the days of his mourning the messenger is to understand the “thing,” which is Truth, and he is then to present the “thing” to a movement, when Michael resurrects the two witnesses in 2023.
Belteshazzar sawv cev rau ob qho tib si ib tug tub txib thiab ib qho kev txav. Nyob rau hnub uas nws quaj ntsuag, tus tub txib yuav tsum to taub txog “yam ntawd,” uas yog Qhov Tseeb, thiab tom qab ntawd nws yuav tsum nthuav “yam ntawd” rau ib qho kev txav, thaum Michael tsa ob tug tim khawv sawv rov los hauv xyoo 2023.
The Hebrew word “mareh” (vision of Christ’s appearance), that Daniel is identified as understanding in verse one, is presented four times in Daniel’s last vision. Twice it is translated as “vision,” and twice as “appearance.” The first time Daniel employs the word in verse one, he is identifying that he understood the “vision,” but the other three references identify Daniel experiencing the vision. In verse six, Christ’s face was “as the ‘appearance’ of lightning.”
Lo lus Henplais “mareh” (lub zeem muag ntawm Khetos qhov kev tshwm sim), uas Daniyees raug txheeb tias to taub nyob hauv nqe ib, raug nthuav tawm plaub zaug nyob hauv Daniyees zaj yog toog kawg. Ob zaug nws raug txhais tias yog “zeem muag,” thiab ob zaug raug txhais tias yog “kev tshwm sim.” Thaum xub thawj uas Daniyees siv lo lus ntawd hauv nqe ib, nws tab tom qhia tias nws to taub lub “zeem muag,” tiam sis peb qhov kev hais txog seem ntawd qhia tias Daniyees tab tom ntsib lub zeem muag ntawd. Hauv nqe rau, Khetos lub ntsej muag yog “zoo li qhov ‘kev tshwm sim’ ntawm xob laim.”
And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Daniel 10:4–8.
Thiab nyob rau hnub nees nkaum plaub ntawm thawj lub hli, thaum kuv nyob ntawm ntug tus dej loj, uas yog Hiddekel; ces kuv tsa kuv ob lub qhov muag ntsia saib, thiab saib seb, muaj ib tug txivneej hnav ntaub linen, nws lub duav raug khi nrog kub zoo heev ntawm Uphaz: Nws lub cev kuj zoo li beryl, thiab nws lub ntsej muag zoo li qhov ci ntsa iab ntawm xob laim, thiab nws ob lub qhov muag zoo li teeb hluav taws, thiab nws ob txhais npab thiab nws ob txhais taw muaj xim zoo li tooj dag uas txhuam kom ci, thiab suab ntawm nws tej lus zoo li suab ntawm ib pab neeg coob. Thiab kuv, Daniel, ib leeg xwb thiaj pom zaj yog toog ntawd: rau qhov cov txivneej uas nrog kuv nyob tsis pom zaj yog toog ntawd; tiamsis kev tshee hnyo loj heev poob rau saum lawv, ua rau lawv khiav mus nkaum lawv tus kheej. Yog li ntawd kuv thiaj raug tseg nyob ib leeg, thiab pom zaj yog toog loj no, thiab tsis tshuav ib qho zog nyob hauv kuv li: rau qhov kuv txoj kev zoo nkauj hauv kuv tau hloov mus ua kev puas tsuaj, thiab kuv tsis muaj zog li lawm. Daniel 10:4–8.
There is another Hebrew word translated as “vision,” that we will address after we set forth some characteristics of the Hebrew word “mareh.” In the previous verses it is the word “appearance,” that is the Hebrew word “mareh.” The same word is translated as “vision” in verse sixteen. In verse sixteen, the vision of Christ has made Daniel sorrowful.
Muaj ib lo lus Henplais ntxiv uas raug txhais tias yog “zeem muag,” uas peb yuav hais txog tom qab peb nthuav qhia qee yam cwj pwm ntawm lo lus Henplais “mareh.” Hauv cov nqe ua ntej no, lo lus “kev tshwm sim” ntawd yog lo lus Henplais “mareh.” Tib lo lus ntawd raug txhais ua “zeem muag” hauv nqe kaum rau. Hauv nqe kaum rau, txoj kev zeem muag ntawm Khetos tau ua rau Daniyees tu siab.
And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. Daniel 10:16.
Thiab, saib maj, muaj ib tug uas zoo ib yam li tus yam ntxwv ntawm cov tub ntawm neeg kov kuv daim di ncauj; ces kuv qhib kuv qhov ncauj, thiab hais lus, thiab kuv hais rau tus uas sawv ntawm kuv xub ntiag tias, Au kuv tus tswv, vim yog zaj yog toog ntawd kuv tej kev txom nyem tig los poob rau saum kuv, thiab kuv tsis muaj zog seem li. Daniel 10:16.
The Hebrew word translated as “sorrows,” means a hinge, and the “vision” of Christ’s appearance that Daniel saw in the verse turned a hinge. A “hinge” in prophecy represents a turning point.
Lo lus Henplais uas txhais ua “kev nyuaj siab,” txhais tias yog ib qho khawm qhov rooj, thiab “zeem muag” txog qhov kev tshwm sim los ntawm Khetos uas Daniyee tau pom hauv nqe lus ntawd tau tig ib qho khawm qhov rooj. Ib qho “khawm qhov rooj” hauv kev cev Vajtswv lus sawv cev rau ib lub chaw tig hloov.
“There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.
“Muaj tej zaj lus qhia uas yuav tsum kawm tau los ntawm keeb kwm yav tag los; thiab raug hu kom muab siab rau tej no, kom sawv daws thiaj to taub tias Vajtswv tab tom ua hauj lwm raws tib txoj kab uas Nws ib txwm tau ua los lawm. Nws txhais tes raug pom nyob hauv Nws tes hauj lwm thiab nyob hauv tej haiv neeg tam sim no, ib yam nkaus li nws tau muaj ib txwm txij thaum thawj zaug txoj moo zoo raug tshaj tawm rau Adas hauv Edees.
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.
“Muaj tej lub sijhawm uas yog tej qho tig hloov tseem ceeb hauv keeb kwm ntawm tej haiv neeg thiab ntawm pawg ntseeg. Hauv Vajtswv txoj kev pov hwm, thaum tej xwm txheej kub ntxhov no sib txawv los txog, txoj kev kaj rau lub sijhawm ntawd raug muab pub. Yog txais yuav nws, ces muaj kev vam meej ntawm sab ntsuj plig; yog tsis lees txais nws, ces kev poob qis ntawm sab ntsuj plig thiab kev nkoj puas yuav raws los. Tus Tswv hauv Nws Txojlus twb tau qhib tawm txog txoj hauj lwm tawm tsam mus tom ntej ntawm txoj moo zoo raws li nws tau raug coj mus ua yav tag los, thiab yuav raug ua yav tom ntej thiab, mus txog rau qhov kev sib ntaus kawg, thaum tej cuab yeej ntawm Xatas yuav ua lawv qhov kev txav kawg uas txaus ceeb kawg nkaus.” Bible Echo, August 26, 1895.
Verse sixteen represents a turning point in the history that Belteshazzar is representing. It is a turning point for both the Republican horn (the nation) and the Protestant horn (the church). It represents a crisis, and it represents the point where special light for that history is given. The turning point for Daniel occurred when Daniel had been “touched,” the second time of three times. Daniel would be touched three times, and the second time he was touched, was a turning point for Daniel, and that turning point was the second of three times which Daniel saw the “mareh” vision.
Nqe kaum kaum sawv cev rau ib qho chaw tig pauv hauv keeb kwm uas Belteshazzar tab tom sawv cev. Nws yog ib qho chaw tig pauv rau ob lub kub—lub kub Republican (lub teb chaws) thiab lub kub Protestant (lub koom txoos). Nws sawv cev rau ib qho teeb meem loj, thiab nws sawv cev rau lub ntsiab chaw uas muaj kev kaj tshwj xeeb raug muab rau keeb kwm ntawd. Qhov chaw tig pauv rau Daniel tau tshwm sim thaum Daniel tau raug “kov,” zaum ob hauv peb zaug. Daniel yuav raug kov peb zaug, thiab thaum nws raug kov zaum ob, ntawd yog ib qho chaw tig pauv rau Daniel, thiab qhov chaw tig pauv ntawd yog zaum ob hauv peb zaug uas Daniel tau pom lub zeem muag “mareh.”
And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. Daniel 10:16.
Thiab saib, ib tug zoo li tus yam ntxwv ntawm noob neej cov tub tau kov kuv daim di ncauj; ces kuv txawm qhib kuv lub qhov ncauj, hais lus, thiab hais rau nws tus uas sawv ntawm kuv xub ntiag tias, Au, kuv tus tswv, vim yog lub zeem muag no kuv tej kev txom nyem tau tig los rau saum kuv, thiab kuv tsis muaj zog seem li. Daniel 10:16.
We will address the three touches shortly. The first of the four times the word “mareh” is employed by Daniel, was his testimony that he understood the vision, and the final three references identify his experience when he actually saw the appearance. The third time he identifies the vision of the appearance is verse eighteen, where he is touched for the third time.
Peb yuav hais txog peb zaug kov ntawd tsis ntev no. Thawj zaug hauv plaub zaug uas Daniel siv lo lus “mareh” yog nws zaj lus tim khawv tias nws nkag siab txog yog toog ntawd, hos peb qhov kev hais tom kawg qhia txog nws txoj kev ntsib thaum nws yeej pom qhov tshwm sim ntawd tiag. Zaum peb uas nws qhia txog yog toog ntawm qhov tshwm sim ntawd yog nyob hauv nqe kaum yim, qhov uas nws raug kov zaum peb.
Then there came again and touched me one like the appearance of a man, and he strengthened me. Daniel 10:18.
Ces tus ib tug uas zoo li lub cev zoo li tibneeg txawm rov los kov kuv dua, thiab nws txhawb kuv lub zog. Daniel 10:18.
At the second touch, in verse sixteen, which is the second reference to the “marah” vision, his strength is gone, but at the third touch, his strength is restored. In verses ten, sixteen and eighteen Daniel is touched. In verse six, Daniel sees the appearance of Christ, and then Gabriel, and in verse ten, Gabriel touches Daniel for the first time.
Thaum raug kov zaum ob, hauv nqe kaum rau, uas yog qhov kev hais txog zaum ob rau lub zeem muag “marah,” nws lub zog ploj mus lawm, tiam sis thaum raug kov zaum peb, nws lub zog raug rov qab los. Hauv nqe kaum, kaum rau thiab kaum yim, Daniyee raug kov. Hauv nqe rau, Daniyee pom Khetos qhov tshwm sim, thiab tom qab ntawd Kaabriyee, hos hauv nqe kaum, Kaabriyee kov Daniyee thawj zaug.
Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.
Ces kuv tsa kuv lub qhov muag ntsia, thiab saib seb, muaj ib tug txivneej hnav ntaub linen, nws lub duav raug khi nrog kub zoo zoo ntawm Uphaz: Nws lub cev kuj zoo li pob zeb beryl, thiab nws lub ntsej muag zoo li qhov ci ntsa iab ntawm xob laim, thiab nws ob lub qhov muag zoo li tej teeb hluav taws, thiab nws ob txhais npab thiab ob txhais taw muaj xim zoo li tooj dag txhuam ci, thiab suab ntawm nws tej lus zoo li suab ntawm ib pab neeg coob. Thiab kuv, Daniyee, tib leeg xwb thiaj pom qhov yog toog ntawd: rau qhov cov txivneej uas nrog kuv nyob tsis pom qhov yog toog ntawd li; tiam sis ib txoj kev tshee hnyo loj heev poob los rau saum lawv, ua rau lawv khiav mus nkaum lawv tus kheej. Yog li ntawd kuv thiaj raug cia nyob ib leeg, thiab pom qhov yog toog loj no, thiab tsis tshuav ib qho zog nyob hauv kuv li: rau qhov kuv txoj kev zoo nraug hauv kuv raug hloov ua kev xeb qias, thiab kuv tsis khaws tau ib qho zog li.
Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:5–14.
Tiamsis kuv hnov nws tej lus lub suab; thiab thaum kuv hnov nws tej lus lub suab lawm, kuv txawm poob rau hauv ib tug pw tsaug zog tob, ntsej muag khwb lug rau hauv av. Thiab saib seb, ib txhais tes los kov kuv, uas tsa kuv sawv rau saum kuv ob lub hauv caug thiab saum xib teg ntawm kuv ob txhais tes. Thiab nws hais rau kuv tias, Au Daniel, tus txiv neej uas raug hlub heev, cia li to taub tej lus uas kuv hais rau koj, thiab sawv ntsug ncaj ncees: rau qhov nim no kuv raug txib los cuag koj. Thiab thaum nws tau hais lo lus no rau kuv lawm, kuv txawm sawv ntsug tshee hnyo. Ces nws hais rau kuv tias, Tsis txhob ntshai, Daniel: rau qhov txij hnub thawj uas koj tau muab koj lub siab los xav kom to taub, thiab txo koj tus kheej rau ntawm koj tus Vajtswv xub ntiag, koj tej lus twb raug hnov lawm, thiab kuv tuaj vim koj tej lus. Tiamsis tus thawj ntawm lub nceeg vaj Persia tau tawm tsam kuv tau nees nkaum ib hnub: tiamsis saib seb, Michael, ib tug ntawm cov thawj loj, tau tuaj pab kuv; thiab kuv tseem nyob ntawd nrog cov vaj ntxwv ntawm Persia. Nim no kuv tuaj kom koj to taub yam uas yuav tshwm sim rau koj haiv neeg rau hauv hnub nyoog kawg: rau qhov yog tseem yog ib lub zeem muag hais txog ntau hnub tom ntej. Daniel 10:5–14.
Then in verse sixteen, Daniel is touched a second time, when he sees the vision of Christ.
Ces nyob nqe kaum rau, Daniyees raug kov zaum ob, thaum nws pom zaj yog toog ntawm Khetos.
And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me. Daniel 10:15–17.
Thiab thaum nws tau hais tej lus ntawd rau kuv lawm, kuv txo ntsej muag rau hauv av, thiab kuv hais tsis taus. Thiab saib seb, muaj ib tug zoo li tus yam ntxwv ntawm cov tub ntawm neeg tuaj kov kuv daim di ncauj; ces kuv qhib kuv lub qhov ncauj, thiab hais lus, thiab kuv hais rau tus uas sawv ntawm kuv xub ntiag tias, Au tus tswv ntawm kuv, vim yog txoj yog toog pom ntawd, kuv tej kev mob tau tig los rau saum kuv, thiab kuv tsis tshuav ib qho zog li. Rau qhov tus qhev ntawm tus tswv no yuav hais lus nrog tus tswv no tau li cas? rau qhov raws li kuv, tam sim ntawd twb tsis tshuav zog nyob hauv kuv lawm, thiab tsis tshuav pa nyob hauv kuv li. Daniel 10:15–17.
Then Daniel is touched for the third time, at the appearance of Gabriel, not Christ.
Ces Daniyee raug kov zaum peb, thaum Gaxaliyas tshwm los, tsis yog Khetos.
Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. Daniel 10:18–21.
Ces ib tug uas zoo li tus yam ntxwv ntawm ib tug neeg txivneej rov los kov kuv, thiab nws txhawb kuv kom muaj zog, thiab hais tias, Au koj tus neeg uas raug hlub heev, txhob ntshai: kev thaj yeeb xyiv fab nyob nrog koj; cia li muaj zog, yeej, cia li muaj zog. Thiab thaum nws tau hais rau kuv lawm, kuv thiaj tau muaj zog, thiab hais tias, Cia kuv tus tswv hais; rau qhov koj twb txhawb kuv kom muaj zog lawm. Ces nws hais tias, Koj puas paub vim li cas kuv thiaj los cuag koj? Thiab nim no kuv yuav rov qab mus tawm tsam nrog tus thawj ntawm Persia: thiab thaum kuv tawm mus lawm, saib maj, tus thawj ntawm Grecia yuav los. Tiamsis kuv yuav qhia rau koj txog yam uas tau sau tseg rau hauv phau Vajlugkub ntawm qhov tseeb: thiab tsis muaj ib tug twg uas sawv nrog kuv hauv tej no, tsuas yog Mikha-ee uas yog nej tus thawj xwb. Daniel 10:18–21.
Daniel is touched three times, and the first and third time he is touched by the angel Gabriel. The second time he is touched, it is by Christ. Daniel employed the same Hebrew word four times, but the first of the four times, in verse one, he was stating that he understood the “vision.” Understanding a truth is important, but it is not the same as experiencing the truth, as he did the other three times.
Daniyee raug kov peb zaug, thiab thawj zaug thiab zaug peb uas nws raug kov ntawd yog los ntawm tus tim tswv Nka-lee-es. Zaum ob uas nws raug kov ntawd, yog los ntawm Khetos. Daniyee tau siv tib lo lus Henplais ntawd plaub zaug, tab sis thawj zaug hauv plaub zaug ntawd, nyob hauv nqe ib, nws tab tom hais tias nws to taub “txoj yog toog.” Kev to taub ib qho tseeb yog ib yam tseem ceeb, tab sis qhov ntawd tsis zoo ib yam li kev ntsib tau qhov tseeb ntawd tiag, ib yam li nws tau ntsib nyob hauv peb zaug ntxiv ntawd.
When Daniel’s days of mourning concluded he was given an experience of the vision, which he had an understanding of before the days of his mourning concluded. The experience is made up of three steps, represented by three touches. The first and the last touches were accomplished by Gabriel, and the middle touch was by Christ. The first and the last touches, were the first and last letters of the Hebrew alphabet. In that second step, Daniel recognizes his condition as a rebellious sinner in relation to his Lord, and thus the middle touch represents rebellion, as represented by the thirteenth letter of the Hebrew alphabet.
Thaum Danias tej hnub quaj ntsuag xaus lawm, nws thiaj tau txais ib qho kev paub los ntawm zaj yog toog pom ntawd, uas nws twb tau muaj kev to taub txog lawm ua ntej nws tej hnub quaj ntsuag xaus. Qhov kev paub ntawd muaj peb theem, sawv cev los ntawm peb zaug kov. Thawj zaug kov thiab zaug kawg kov yog Kaxaliyas ua tiav, hos zaug kov nruab nrab yog Khetos ua. Thawj zaug kov thiab zaug kawg kov yog thawj thiab xeem tsab ntawv hauv cov niam ntawv Henplais. Nyob hauv theem thib ob ntawd, Danias lees paub nws tus kheej lub xeev tias yog ib tug neeg txhaum uas fav xeeb tawm tsam nws tus Tswv, thiab yog li ntawd zaug kov nruab nrab sawv cev rau kev fav xeeb, raws li sawv cev los ntawm tsab ntawv thib kaum peb hauv cov niam ntawv Henplais.
“But Peter was unmindful now of boats or lading. This miracle, above any other he had ever witnessed, was to him a manifestation of divine power. In Jesus he saw One who held all nature under His control. The presence of divinity revealed his own unholiness. Love for his Master, shame for his own unbelief, gratitude for the condescension of Christ, above all, the sense of his uncleanness in the presence of infinite purity, overwhelmed him. While his companions were securing the contents of the net, Peter fell at the Saviour’s feet, exclaiming, ‘Depart from me; for I am a sinful man, O Lord.’
“Tiamsis nim no Petus twb tsis quav ntsej txog tej nkoj los yog tej nra thauj lawm. Txuj ci tseem ceeb no, tshaj txhua yam txuj ci uas nws tau pom dua los, rau nws yog ib qho kev tshwm sim txog hwjchim los saum ntuj los. Hauv Yexus nws pom Tus Uas tuav tag nrho tej xwm txheej hauv ntuj tsim teb raug rau hauv Nws txoj kev tswj hwm. Qhov uas Vajtswv txoj kev muaj nyob tau tshwm tawm ntawd ua rau nws pom nws tus kheej txoj kev tsis dawb huv. Kev hlub rau nws tus Xib Hwb, kev txaj muag rau nws tus kheej txoj kev tsis ntseeg, kev ua tsaug rau Khetos txoj kev txo hwjchim nqes los, thiab tshaj txhua yam, txoj kev paub txog nws tus kheej txoj kev qias neeg nyob ntawm lub xub ntiag ntawm kev dawb huv uas tsis muaj kawg, tau nyab nws siab tag nrho. Thaum nws cov phoojywg tseem tab tom khaws tej uas nyob hauv lub vas, Petus txhos caug ntog ntawm tus Cawm Seej ko taw, qw hais tias, ‘Cia li ncaim ntawm kuv mus; rau qhov kuv yog neeg txhaum, Au tus Tswv.’”
“It was the same presence of divine holiness that had caused the prophet Daniel to fall as one dead before the angel of God. He said, ‘My comeliness was turned in me into corruption, and I retained no strength.’ So when Isaiah beheld the glory of the Lord, he exclaimed, ‘Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.’ Daniel 10:8; Isaiah 6:5. Humanity, with its weakness and sin, was brought in contrast with the perfection of divinity, and he felt altogether deficient and unholy. Thus it has been with all who have been granted a view of God’s greatness and majesty.
“Nws yog tib tug xub ntiag ntawm Vajtswv txoj kev dawb huv ntawd uas tau ua rau tus cev Vajtswv lus Daniyees ntog xws li ib tug tuag lawm nyob ntawm Vajtswv tus tim tswv xub ntiag. Nws hais tias, ‘Kuv txoj kev zoo nkauj hauv kuv tau hloov mus ua kev lwj puas tsuaj, thiab kuv tsis tshuav ib qho zog li.’ Yog li ntawd, thaum Yaxayas pom tus Tswv lub hwjchim ci ntsa iab, nws thiaj qw tias, ‘Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.’ Daniel 10:8; Isaiah 6:5. Tibneeg, nrog rau nws txoj kev qaug zog thiab kev txhaum, raug coj los muab piv rau Vajtswv txoj kev zoo kawg nkaus, thiab nws thiaj paub tias nws tsis txaus kiag li thiab tsis dawb huv. Yog li no thiaj tau muaj rau txhua tus uas tau txais kev pub kom pom Vajtswv txoj kev loj hlob thiab hwjchim meej mom.”
“Peter exclaimed, ‘Depart from me; for I am a sinful man;’ yet he clung to the feet of Jesus, feeling that he could not be parted from Him. The Saviour answered, ‘Fear not; from henceforth thou shalt catch men.’ It was after Isaiah had beheld the holiness of God and his own unworthiness that he was entrusted with the divine message. It was after Peter had been led to self-renunciation and dependence upon divine power that he received the call to his work for Christ.” The Desire of Ages, 246.
“Petus qw hu nrov nroo tias hais tias, ‘Thov cia li ncaim ntawm kuv mus; rau qhov kuv yog ib tug neeg txhaum;’ los nws tseem tuav rawv Yexus ob txhais taw, hnov tias nws tsis muaj peev xwm yuav raug cais ntawm Nws. Tus Cawmseej teb hais tias, ‘Tsis txhob ntshai; txij no mus koj yuav ntes neeg.’ Nws yog tom qab Yaxayas tau pom Vajtswv txoj kev dawb huv thiab pom nws tus kheej txoj kev tsis tsim nyog lawm, nws thiaj raug tso siab rau txoj xov saum ntuj los. Nws yog tom qab Petus raug coj mus rau txoj kev tsis lees tus kheej thiab kev vam khom rau lub hwj chim los saum ntuj los, nws thiaj tau txais txoj kev hu los ua nws tes dej num rau Khetos.” The Desire of Ages, 246.
The “mareh” vision is the vision of Christ’s appearance, but the angel Gabriel is represented by the second and fourth time Daniel employed the word. The first time was a statement that Belteshazzar understood the vision, but the last three represent Daniel experiencing the vision. The three times Daniel experiences the vision, he is also touched.
Lub zeem muag “mareh” yog lub zeem muag hais txog qhov tshwm sim ntawm Khetos, tiamsis tus tim tswv Ka‑pili‑ees raug sawv cev los ntawm zaum ob thiab zaum plaub uas Daniyee siv lo lus ntawd. Zaum xub thawj yog ib lo lus hais tias Belteshazzar nkag siab lub zeem muag, tiamsis peb zaug kawg sawv cev rau Daniyee tab tom ntsib lub zeem muag ntawd. Peb zaug uas Daniyee ntsib lub zeem muag ntawd, nws kuj raug kov thiab.
The first time he was touched by Gabriel was after he had seen the appearance of the glorified Christ, and the experience left him in “a deep sleep on my face, and my face toward the ground.” The vision had produced a separation, for those who had been with him “saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves.” In the first disappointment, Jeremiah “sat alone, because of God’s hand,” and in Belteshazzar “there remained no strength” “for” his “comeliness was turned in me into corruption, and” he “retained no strength.”
Thawj zaug thawj uas nws raug Gabriyee kov yog tom qab uas nws tau pom qhov kev tshwm sim ntawm Khetos uas muaj koob meej ci ntsa iab, thiab qhov kev paub ntawd ua rau nws poob rau hauv “kev tsaug zog tob ntawm” nws “lub ntsej muag, thiab” nws “lub ntsej muag tig mus rau hauv av.” Txoj yog toog pom ntawd tau tsim kev cais tawm, rau qhov cov uas tau nrog nws nyob “tsis pom txoj yog toog pom ntawd; tiam sis ib qho kev tshee hnyo loj heev poob rau saum lawv, xwv kom lawv khiav mus nkaum lawv tus kheej.” Hauv thawj qhov kev poob siab, Yelemi “zaum ib leeg, vim yog Vajtswv txhais tes,” thiab hauv Npeletheshasas “tsis tshuav ib qho zog li” “vim” nws “txoj kev zoo nraug zoo nkauj raug hloov hauv” nws “mus ua kev lwj kev liam, thiab” nws “tsis khaws tau ib qho zog li.”
Once Gabriel touched him for the first time, Gabriel then sat Daniel upon his knees and the palms of his hands. He then commanded Daniel to understand the words he spoke and stand up, which he did, though he was trembling. Gabriel then provides Daniel a breakdown of what has occurred during the twenty-one days of Daniel’s mourning. He identified that after struggling with the kings of Persia for the twenty-one days, that Michael came down out of heaven to engage in the battle, and then Gabriel came to answer Daniel’s prayers and explain to Daniel “what shall befall thy people in the latter days.” When Michael came down out of heaven Gabriel was sent to explain the last days to Daniel.
Thaum Ka-pee-eees kov nws thawj zaug lawm, Ka-pee-eees thiaj tsa Daniyees kom nyob saum nws ob lub hauv caug thiab xib teg ntawm nws ob txhais tes. Ces nws txib kom Daniyees nkag siab cov lus uas nws hais thiab sawv ntsug, ces nws thiaj ua li ntawd, txawm yog nws tseem tshee hnyo. Tom qab ntawd Ka-pee-eees thiaj qhia rau Daniyees kom meej txog yam uas tau tshwm sim nyob hauv nees nkaum ib hnub uas Daniyees quaj ntsuag. Nws qhia tias tom qab tau tawm tsam nrog cov vaj ntxwv ntawm Pawxias tau nees nkaum ib hnub lawm, Mi-kha-eees thiaj nqes saum ntuj los koom rau hauv txoj kev sib ntaus ntawd, ces Ka-pee-eees thiaj los teb Daniyees tej lus thov thiab piav rau Daniyees txog “yam uas yuav raug rau koj haiv neeg nyob rau hnub kawg.” Thaum Mi-kha-eees nqes saum ntuj los lawm, Ka-pee-eees thiaj raug xa los piav qhia txog hnub kawg rau Daniyees.
Gabriel’s explanation was given to Daniel at the end of the twenty-one days of mourning, which, in the line upon line application of Revelation chapter eleven, represents when Ezekiel in chapter thirty-seven is twice commanded to prophesy to the dead bones, in order to raise the two prophets out of their graves. It occurs when Michael comes down out of heaven and resurrects the body of Moses, while refusing to interact with Satan in the book of Jude. Daniel is still going to be touched twice more after Gabriel had given him the overview of the days of mourning.
Kev piav qhia ntawm Gabriel tau muab rau Daniel thaum kawg ntawm nees nkaum ib hnub ntawm kev quaj ntsuag, uas, raws li kev siv kab saum kab hauv Tshwmsim tshooj kaum ib, sawv cev rau thaum Ezekiel hauv tshooj peb caug xya raug txib ob zaug kom yaj saub rau cov pob txha tuag, kom tsa ob tug yaj saub tawm hauv lawv tej ntxa. Qhov ntawd tshwm sim thaum Michael nqis saum ntuj los thiab tsa Mauxes lub cev sawv rov qab, thaum nws tsis kam nrog Xatas sib cav raws li hauv phau Yudas. Daniel tseem yuav raug kov ob zaug ntxiv tom qab Gabriel twb muab daim duab dav dav ntawm cov hnub quaj ntsuag rau nws lawm.
After Gabriel finished, Daniel, “set his face toward the ground, and he became dumb”, and then Christ Himself “touched” Daniel’s “lips,” and then Daniel “opened” his “mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me.”
Tom qab Gabriel hais tag lawm, Daniyee “tig nws ntsej muag mus rau hauv av, thiab nws txawm ua neeg ntsiag to hais tsis tau lus,” ces Khetos tus Kheej “kov” Daniyee “daim di ncauj,” thiab tom qab ntawd Daniyee “qhib” nws “lub qhov ncauj, thiab hais lus, thiab hais rau tus uas sawv ntawm kuv xub ntiag tias, Au kuv tus tswv, vim yog txoj yog toog ntawd kuv tej kev nyuaj siab twb tig los poob rau saum kuv lawm, thiab kuv tsis muaj zog tseg li. Rau qhov tus tub qhe ntawm kuv tus tswv no yuav hais lus nrog kuv tus tswv no tau li cas? rau qhov ntawm kuv ces, tam sid no tsis tshuav ib qho zog li nyob hauv kuv, thiab tsis tshuav pa nyob hauv kuv li lawm.”
The experience of seeing and speaking with Christ humbles Daniel into the dust. He was dumb, and would have remained so if Christ had not touched his lips, as Isaiah’s lips had been touched by the coal from the altar.
Kev pom thiab hais lus nrog Khetos ua rau Daniyee txo hwj chim poob mus txog hauv plua tshauv. Nws twb ntsiag to hais tsis tau lus, thiab yuav tseem nyob li ntawd yog tias Khetos tsis tau kov nws ob daim di ncauj, ib yam li Yaxaya ob daim di ncauj tau raug kov los ntawm lub hluav taws kub ntawm lub thaj txi ntuj.
We will continue this study in the next article.
Peb yuav txuas ntxiv txoj kev kawm no hauv tsab xov xwm tom ntej.
“As Isaiah beheld this revelation of the glory and majesty of his Lord, he was overwhelmed with a sense of the purity and holiness of God. How sharp the contrast between the matchless perfection of his Creator, and the sinful course of those who, with himself, had long been numbered among the chosen people of Israel and Judah! ‘Woe is me!’ he cried; ‘for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.’ Verse 5. Standing, as it were, in the full light of the divine presence within the inner sanctuary, he realized that if left to his own imperfection and inefficiency, he would be utterly unable to accomplish the mission to which he had been called. But a seraph was sent to relieve him of his distress and to fit him for his great mission. A living coal from the altar was laid upon his lips, with the words, ‘Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.’ Then the voice of God was heard saying, ‘Whom shall I send, and who will go for Us?’ and Isaiah responded, ‘Here am I; send me.’ Verses 7, 8.
“Thaum Yaxayas pom qhov kev tshwm sim no txog lub yeeb koob thiab hwjchim loj kawg nkaus ntawm nws tus Tswv, nws raug ib txoj kev paub tob heev txog Vajtswv txoj kev dawb huv thiab kev dawb ceev puv npo. Cas qhov sib txawv ntawd thiaj li ntse thiab pom tseeb ua luaj ntawm nws tus Tsim txoj kev zoo tag nrho uas tsis muaj ib yam piv tau, thiab txoj kev ua txhaum ntawm cov uas, nrog nws tus kheej, tau raug suav ntev los lawm nrog cov neeg uas raug xaiv ntawm cov Yixayee thiab Yudas! ‘Woe is me!’ nws quaj tawm; ‘for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.’ Nqe 5. Thaum nws sawv, zoo li yog nyob hauv qhov kaj puv npo ntawm Vajtswv lub xub ntiag hauv lub chaw dawb huv sab hauv, nws thiaj paub tseeb tias yog cia nws nyob rau hauv nws tus kheej txoj kev tsis zoo tag nrho thiab tsis muaj peev xwm, nws yuav tsis muaj cuab kav kiag li los ua kom tiav tes haujlwm uas nws raug hu los ua. Tiamsis ib tug seraph raug xa los daws nws txoj kev ntxhov siab thiab los npaj nws kom tsim nyog rau nws tes haujlwm loj ntawd. Ib daim ncaig cig nyob ciaj sia ntawm lub thaj raug muab kov rau saum nws daim di ncauj, nrog cov lus hais tias, ‘Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.’ Ces Vajtswv lub suab thiaj hnov hais tias, ‘Whom shall I send, and who will go for Us?’ thiab Yaxayas teb tias, ‘Here am I; send me.’ Nqe 7, 8.”
“The heavenly visitant bade the waiting messenger, ‘Go, and tell this people, Hear ye indeed, but understand not; And see ye indeed, but perceive not. Make the heart of this people fat, And make their ears heavy, and shut their eyes; Lest they see with their eyes, and hear with their ears, And understand with their heart, And convert, and be healed.” Verses 9, 10.
“Tus qhua los saum ntuj tau txib tus tub txib uas tseem tos ntawd tias, ‘Cia li mus, thiab hais rau haiv neeg no tias, Nej yeej hnov tiag, los tsis to taub; Thiab nej yeej pom tiag, los tsis pom tseeb. Cia lub siab ntawm haiv neeg no rog, Thiab cia lawv tej pob ntseg hnyav, thiab kaw lawv tej qhov muag; Xwv tsam lawv yuav pom nrog lawv tej qhov muag, thiab hnov nrog lawv tej pob ntseg, Thiab to taub nrog lawv lub siab, Thiab tig rov los, thiab raug kho kom zoo.’ Nqe 9, 10.”
“The prophet’s duty was plain; he was to lift his voice in protest against the prevailing evils. But he dreaded to undertake the work without some assurance of hope. ‘Lord, how long?’ he inquired. Verse 11. Are none of Thy chosen people ever to understand and repent and be healed?
Tus cev num yaj saub txoj hauj lwm yeej meej lawm; nws yuav tsum tsa nws lub suab tawm tsam tej kev phem uas tab tom kav. Tiamsis nws ntshai yuav lees ua tes haujlwm ntawd yog tsis muaj ib qho kev paub tseeb txog kev cia siab. “Tus Tswv, ntev npaum li cas?” nws nug. Nqe 11. Puas yuav tsis muaj ib tug ntawm Koj haiv neeg uas Koj tau xaiv twg li uas yuav to taub thiab hloov siab lees txim thiab raug kho kom zoo?
“His burden of soul in behalf of erring Judah was not to be borne in vain. His mission was not to be wholly fruitless. Yet the evils that had been multiplying for many generations could not be removed in his day. Throughout his lifetime he must be a patient, courageous teacher—a prophet of hope as well as of doom. The divine purpose finally accomplished, the full fruitage of his efforts, and of the labors of all God’s faithful messengers, would appear. A remnant should be saved. That this might be brought about, the messages of warning and entreaty were to be delivered to the rebellious nation, the Lord declared: ‘Until the cities be wasted without inhabitant, And the houses without man, And the land be utterly desolate, And the Lord have removed men far away, And there be a great forsaking in the midst of the land.’ Verse 11, 12.
“Nws txoj kev ris nra hnyav hauv siab vim cov Yudas uas ua txhaum thiab yuam kev ntawd yuav tsis raug ris mus yam tsis muaj nqis. Nws txoj hauj lwm yuav tsis yog tsis txi txiv kiag li. Txawm li ntawd los, tej kev phem uas tau nce ntau tuaj mus thoob ntau tiam neeg lawm ntawd tsis tau muab tshem tawm tau hauv nws tiam. Thoob plaws nws lub neej nws yuav tsum yog ib tug xibfwb uas ua siab ntev thiab muaj siab tawv—ib tug yaj saub ntawm txoj kev cia siab thiab kuj yog ntawm txoj kev puam tsuaj thiab. Thaum Vajtswv lub hom phiaj raug ua kom tiav thaum kawg, ces tag nrho cov txiv ntawm nws txoj kev siv zog, thiab ntawm txhua txoj kev khwv ntawm Vajtswv cov tub txib ncaj ncees, yuav tshwm sim los. Ib pab seem yuav raug cawm dim. Kom qhov no thiaj li muaj tau, cov lus ceeb toom thiab cov lus thov ntxias yuav tsum raug xa mus rau haiv neeg uas ntxeev siab ntawd, tus Tswv tau tshaj tawm tias: ‘Txog thaum tej nroog raug ua kom puas tsuaj tsis muaj neeg nyob, Thiab tej tsev tsis muaj neeg, Thiab lub tebchaws raug rhuav tas nrho, Thiab tus Tswv tau muab neeg tshem mus deb heev lawm, Thiab muaj kev tso tseg loj nyob hauv nruab nrab ntawm lub tebchaws.’ Nqe 11, 12.”
“The heavy judgments that were to befall the impenitent,—war, exile, oppression, the loss of power and prestige among the nations,—all these were to come in order that those who would recognize in them the hand of an offended God might be led to repent. The ten tribes of the northern kingdom were soon to be scattered among the nations and their cities left desolate; the destroying armies of hostile nations were to sweep over their land again and again; even Jerusalem was finally to fall, and Judah was to be carried away captive; yet the Promised Land was not to remain wholly forsaken forever. The assurance of the heavenly visitant to Isaiah was: ‘In it shall be a tenth, And it shall return, and shall be eaten: As a teil tree, and as an oak, Whose substance is in them, when they cast their leaves: So the holy seed shall be the substance thereof.’ Verse 13.
“Cov kev txiav txim hnyav uas yuav los raug cov uas tsis kam hloov siab lees txim,—tsov rog, kev raug ntiab mus nyob txawv teb chaws, kev tsim txom, kev poob hwjchim thiab koob meej hauv cov haiv neeg,—tag nrho tej no yuav los kom cov uas yuav pom nyob hauv tej ntawd tias yog txhais tes ntawm Vajtswv uas raug ua kom chim, thiaj raug coj los hloov siab lees txim. Kaum xeem ntawm lub nceeg vaj qaum teb twb yuav raug tawg khiav mus nyob thoob plaws hauv cov haiv neeg sai sai no, thiab lawv tej nroog yuav raug tso tseg cia puam tsuaj; cov tub rog rhuav tshem ntawm cov haiv neeg yeeb ncuab yuav hla lawv lub teb chaws ib zaug dhau ib zaug; txawm yog Yeluxalees los thaum kawg kuj yuav poob, thiab Yudas yuav raug coj mus ua qhev; los txawm li ntawd los, Lub Teb Chaws Uas Tau Cog Lus tseg yuav tsis raug tso tseg tas nrho mus ib txhis. Lo lus cog ruaj ntawm tus qhua saum ntuj ceeb tsheej rau Yaxayas yog li no: ‘Hauv ntawd yuav tshuav ib feem kaum, Thiab nws yuav rov qab los, thiab yuav raug noj: Zoo li ib tsob teil ntoo, thiab zoo li ib tsob qhib, Uas lawv qhov tseem nyob hauv lawv, thaum lawv poob lawv tej nplooj: Yog li ntawd noob caj noob ces dawb huv yuav yog qhov tseem ntawm nws.’ Nqe 13.”
“This assurance of the final fulfillment of God’s purpose brought courage to the heart of Isaiah. What though earthly powers array themselves against Judah? What though the Lord’s messenger meet with opposition and resistance? Isaiah had seen the King, the Lord of hosts; he had heard the song of the seraphim, ‘The whole earth is full of His glory;’ he had the promise that the messages of Jehovah to backsliding Judah would be accompanied by the convicting power of the Holy Spirit; and the prophet was nerved for the work before him. Verse 3. Throughout his long and arduous mission he carried with him the memory of this vision. For sixty years or more he stood before the children of Judah as a prophet of hope, waxing bolder and still bolder in his predictions of the future triumph of the church.” Prophets and Kings, 307–310.
“Qhov kev lees paub no txog kev ua tiav kawg nkaus ntawm Vajtswv lub hom phiaj tau coj kev ua siab tawv los rau hauv Yaxayas lub siab. Txawm yog tej hwjchim hauv ntiajteb yuav sib txoos sawv tawm tsam Yudas los ua cas? Txawm yog tus Tswv tus tubtxib yuav ntsib kev tawm tsam thiab kev tsis kam mloog los ua cas? Yaxayas twb tau pom tus Vajntxwv, tus Tswv ntawm cov tubrog saum ntuj; nws twb tau hnov zaj nkauj ntawm cov seraphim hais tias, ‘Tag nrho lub ntiajteb puv npo ntawm Nws lub yeeb koob;’ nws twb tau txais lo lus cog tseg tias Yehauvas tej lus rau Yudas uas tabtom thim rov qab yuav nrog Vaj Ntsuj Plig Dawb Huv lub hwjchim coj kev txhaum los qhia kom nrog; thiab tus yajsaub thiaj raug txhawb kom muaj zog rau txoj haujlwm uas nyob ntawm nws xub ntiag. Nqe 3. Thoob plaws nws tes haujlwm ntev thiab nyuaj kawg ntawd nws nqa nrog nws mus tsis tu ncua txoj kev nco txog qhov yog toog ntawd. Tau rau caum xyoo lossis ntau dua, nws sawv ntawm Yudas cov menyuam ua ib tug yajsaub ntawm txojkev cia siab, muaj siab tawv zuj zus thiab tseem muaj siab tawv ntxiv hauv nws tej lus twv txog yav tom ntej txojkev kovyeej ntawm pawg ntseeg.” Prophets and Kings, 307–310.