In chapter ten Daniel is touched three times, and those three touches correspond to the three times Daniel personally experiences the “mareh,” vision. The first and last appearances were of Gabriel, the messenger of the Revelation of Jesus Christ. Gabriel is the one who takes the message from Christ, that was given Him by the Father, and delivers it to the prophet, who is to send it to the churches.
Hauv zaj kaum, Daniyees raug kov peb zaug, thiab peb zaug kov ntawd sib haum nrog peb zaug uas Daniyees tus kheej tau ntsib “mareh,” yog yog toog pom. Qhov tshwm sim thawj zaug thiab zaum kawg yog ntawm Nka-alis, tus tubtxib nqa xov ntawm Yexus Khetos txoj Kev Qhia Tshwm. Nka-alis yog tus uas txais txoj xov ntawm Khetos, uas Leej Txiv tau muab rau Nws, thiab xa nws mus rau tus cev Vajtswv lus, uas yuav tsum xa nws mus rau cov koom txoos.
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 10:21.
Tiamsis kuv yuav qhia rau koj paub txog yam uas raug sau tseg rau hauv phau Vaj Lug Kub uas yog qhov tseeb; thiab tsis muaj leej twg uas nrog nraim kuv hauv tej no, tsuas yog Mika‑ees uas yog nej tus thawj xwb. Daniel 10:21
Gabriel knows he is a created being, and this is why he straightly informed John not to worship him in the book of Revelation.
Gabriel paub tias nws yog ib tug uas raug tsim, thiab vim li no nws thiaj hais ncaj qha rau Yauhas kom tsis txhob pe hawm nws hauv phau Ntawv Tshwm Sim.
And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.
Kuv txawm poob rau ntawm nws ko taw los pe hawm nws. Tiamsis nws hais rau kuv tias, Ceev faj, txhob ua li ntawd: kuv yog koj tus qhev ua ke, thiab yog ib tug ntawm koj cov kwvtij uas muaj Yexus zaj lus timkhawv: pe hawm Vajtswv: rau qhov Yexus zaj lus timkhawv yog tus ntsuj plig ntawm txojkev cev Vajtswv lus. Qhia Tshwm 19:10.
The student of prophecy is therefore to understand that the reason Gabriel identifies that there is none above him in connection with what “is noted in the scripture of truth,” has a specific prophetic purpose. When he identifies the fact that only Christ understands the scriptures better than himself, he identifies Christ as “Michael your prince.” But Michael is not only a prince, he is the archangel.
Vim li no tus tub kawm txog tej lus faj lem yuav tsum to taub tias yog li cas Gabriel thiaj qhia tias tsis muaj leej twg nyob siab dua nws hauv qhov uas “sau tseg hauv phau vaj lug kub ntawm qhov tseeb,” yeej muaj ib lub hom phiaj tshwj xeeb hauv txoj lus faj lem. Thaum nws qhia qhov tseeb tias tsuas yog Khetos xwb thiaj to taub vaj lug kub zoo dua nws, nws kuj qhia Khetos tias yog “Mikhael uas yog nej tus thawj.” Tiamsis Mikhael tsis yog ib tug thawj xwb; nws yog tus thawj tim tswv.
Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 7.
Tiamsis Mikha-ee tus thawj tim tswv, thaum nrog dab ntxwg nyoog sib cav txog Mauxe lub cev, tsis tau twv hais ib lo lus liam thuam rau nws, tiam sis hais tias, Cia tus Tswv cem koj. Yudas 7.
All three touches are therefore angelic touches, and the three times Daniel experiences the “mareh,” vision it is angelic. The third time Daniel is touched it is to be strengthened, for previously, at the second touch he lost his strength.
Yog li ntawd, tag nrho peb zaug kov no yog kev kov los ntawm cov timtswv, thiab peb zaug uas Daniyees ntsib “mareh,” yog yog toog pom uas yog timtswv. Zaum peb uas Daniyees raug kov yog kom nws tau txais kev txhawb zog, rau qhov yav tas los, thaum zaug ob raug kov nws tau poob nws lub zog.
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. Daniel 10:18–20.
Tom qab ntawd muaj ib tug uas zoo li tus yam ntxwv ntawm ib tug neeg rov qab los kov kuv, thiab nws txhawb kuv kom muaj zog, thiab hais tias, Au tus neeg uas raug hlub heev, txhob ntshai: kev thaj yeeb yuav rau koj; cia li muaj zog, muaj tseeb, cia li muaj zog. Thiab thaum nws tau hais rau kuv lawm, kuv thiaj muaj zog tuaj, thiab hais tias, Cia kuv tus tswv hais; rau qhov koj tau txhawb kuv kom muaj zog. Ces nws hais tias, Koj puas paub vim li cas kuv tuaj cuag koj? thiab nim no kuv yuav rov qab mus tawm tsam tus thawj ntawm Persia: thiab thaum kuv tawm mus lawm, saib seb, tus thawj ntawm Grecia yuav los. Daniel 10:18–20.
Gabriel reminds Daniel that he had “come to make” Daniel “understand what shall befall thy people in the latter days,” when he asked Daniel if he “knowest thou wherefore I come unto thee?” In agreement with what he had taught Daniel of the latter days, Gabriel then states that he would then “return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come.” He then begins the prophetic narrative of chapter eleven, that describes what befalls the one hundred and forty-four thousand in the latter days. That prophetic narrative is placed in the context of the battle with “the prince of Persia” and “the prince of Grecia”.
Kabliyoo nco ntsoov rau Daniyee tias nws tau “los qhia kom” Daniyee “to taub yam uas yuav tshwm sim rau koj haiv neeg nyob rau hnub kawg,” thaum nws nug Daniyee tias nws puas “paub tias yog vim li cas kuv thiaj los cuag koj?” Raws li qhov uas nws twb qhia Daniyee txog hnub kawg lawm, Kabliyoo thiaj hais ntxiv tias nws yuav “rov qab mus tawm tsam tus thawj ntawm Persia; thiab thaum kuv tawm mus lawm, saib seb, tus thawj ntawm Grecia yuav los.” Ces nws pib zaj lus faj lem hauv tshooj kaum ib, uas piav txog yam uas yuav tshwm sim rau ib puas plaub caug plaub txhiab leej nyob rau hnub kawg. Zaj lus faj lem ntawd raug muab tso rau hauv lub ntsiab lus ntawm kev sib ntaus nrog “tus thawj ntawm Persia” thiab “tus thawj ntawm Grecia”.
The actual history between Cyrus the Great and Alexander the Great was over two hundred years. But in the great earthquake of Revelation chapter eleven, the final movements are rapid ones, and as soon as the sixth kingdom is conquered by the counterfeit king of the north, the seventh kingdom, the ten kings, represented by Greece, immediately agree to give their kingdom unto the beast.
Keeb kwm tiag tiag nyob nruab nrab ntawm Cyrus tus Loj thiab Alexander tus Loj kav ntev tshaj ob puas xyoo. Tiam sis nyob rau hauv av qeeg loj ntawm Tshwmsim tshooj kaum ib, cov kev txav kawg yog kev txav ceev nrooj, thiab sai li sai tau thaum lub nceeg vaj thib rau raug tus vaj ntxwv cuav ntawm sab qaum teb kov yeej lawm, lub nceeg vaj thib xya, yog kaum tus vaj ntxwv, uas tim Nkij Teb Chaws sawv cev rau, tam sim ntawd pom zoo muab lawv lub nceeg vaj rau tus tsiaj qus.
At one level the “mareh” vision is employed seven times in Daniel chapter ten. We have considered four of those seven times, and identified that the first reference is Daniel identifying that before the third year of Cyrus Daniel understood the vision. In the next three references the three touches at each vision identify the experience of Daniel as he awakens from the mourning of the twenty-one days. His awakening of revival is structured upon the three-step process of the everlasting gospel, and the three steps are represented by angel’s, though step number two is Michael the archangel, who is He who raised Moses out of death, and translated him into heaven.
Nyob rau ib theem, “mareh” yog siv xya zaus hauv Daniel tshooj kaum. Peb tau xav txog plaub zaug ntawm xya zaug ntawd, thiab tau txheeb qhia tias thawj qhov kev hais ntawd yog Daniel qhia tias ua ntej xyoo peb ntawm Cyrus, Daniel twb nkag siab txog lub zeem muag lawm. Hauv peb qhov kev hais tom ntej no, peb zaug kov hauv txhua lub zeem muag qhia txog Daniel txoj kev paub thaum nws tsim dheev los ntawm kev quaj ntsuag ntawm nees nkaum ib hnub. Nws txoj kev tsim dheev rov muaj sia tshiab raug teeb tsa saum txoj txheej txheem peb-kauj ruam ntawm txoj moo zoo uas nyob mus ib txhis, thiab peb kauj ruam ntawd raug sawv cev los ntawm cov tim tswv, txawm yog kauj ruam thib ob yog Michael tus thawj tim tswv, uas yog Tus uas tsa Mauxes tawm hauv txoj kev tuag, thiab thauj nws mus saum ntuj.
The other three times the word “vision” is located in chapter ten, is not the “mareh,” it is the “marah.” “Marah” is the feminine of “mareh.” It means a vision, and causatively a “mirror” or “looking-glass”. The key to its definition is that it is “causative.” It is the vision of “the appearance”, but it is different in its gender, thus identifying a different prophetic message. As its definition the “mirror” implies that those who see the vision, see some type of reflection. This is the element of the word that is “causative.” The definition of a causative word in the context of “marah,” is profound.
Peb zaug ntxiv uas lo lus “vision” nyob hauv tshooj kaum, tsis yog “mareh,” tiam sis yog “marah.” “Marah” yog hom poj niam ntawm “mareh.” Nws txhais tias yog ib lub zeem muag, thiab raws li nws lub ntsiab ua rau muaj tshwm sim, yog ib “daim iav” lossis “iav saib.” Tus yuam sij rau nws lub ntsiab txhais yog tias nws yog “causative.” Nws yog lub zeem muag ntawm “the appearance,” tab sis nws txawv ntawm nws hom poj niam los txiv neej, yog li ntawd thiaj qhia txog ib txoj xov yaj saub uas txawv. Raws li nws lub ntsiab txhais, lo lus “mirror” qhia tias cov uas pom lub zeem muag ntawd pom ib yam kev xav rov qab. Nov yog ntu ntawm lo lus uas yog “causative.” Lub ntsiab txhais ntawm ib lo lus causative hauv cov ntsiab lus ntawm “marah,” yog tob kawg.
The term “causative” relates to the concept of causation or the action of causing something to happen. In linguistics, specifically in verb morphology, the causative form is a grammatical construction that indicates that the subject of a verb is causing another person or thing to perform the action described by the verb. For example, in English, the verb “to read” becomes causative when we say “to make someone read.” Here, the subject is causing another person to perform the action of reading.
Lo lus “causative” yog hais txog lub ntsiab ntawm kev ua kom muaj ib yam tshwm sim lossis txoj kev ua uas ua rau ib yam tshwm sim. Hauv kev kawm lus, tshwj xeeb hauv txheej txheem hloov cev ntawm tus verb, daim qauv causative yog ib yam kev txhim kho raws qauv lus uas qhia tias tus subject ntawm ib tug verb yog tab tom ua rau lwm tus neeg lossis lwm yam khoom ua txoj hauj lwm uas tus verb ntawd piav txog. Piv txwv li, hauv lus Askiv, tus verb “to read” hloov mus ua causative thaum peb hais tias “to make someone read.” Ntawm no, tus subject yog ua rau lwm tus neeg ua txoj hauj lwm nyeem ntawv.
The causative form indicates that the subject is responsible for bringing about the action described by the verb. “Causative” refers to the manner in which an action or event is caused to occur. The three times Daniel uses the Hebrew word “marah,” the vision that is looked upon causes the beholder to be changed into the image he is beholding.
Daim causative qhia tias tus ntsiab lus yog tus muaj lub luag hauj lwm ua kom qhov kev ua uas lo lus ua qhia ntawd tshwm sim. “Causative” yog hais txog yam ntxwv uas ib qho kev ua los sis ib qho xwm txheej raug ua kom tshwm sim. Peb zaug uas Daniyee siv lo lus Henplais “marah,” lub zeem muag uas raug ntsia ntawd ua rau tus uas ntsia raug hloov mus ua yam duab uas nws tab tom ntsia.
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 (mareh) 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 (marah): for the men that were with me saw not the vision (marah); but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision (marah), and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. 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. Daniel 10:4–9.
Thiab nyob rau hnub nees nkaum plaub ntawm thawj lub hlis, thaum kuv nyob ntawm ntug tus dej loj, uas yog Hiddekel; ces kuv tsa kuv lub qhov muag ntsia, thiab saib, saib seb, muaj ib tug txiv neej hnav ntaub linen, nws lub duav muab txoj siv ua los ntawm kub zoo ntawm Uphaz qhwv cia: Nws lub cev kuj zoo li pob zeb beryl, thiab nws lub ntsej muag zoo li qhov tshwm sim (mareh) ntawm xob laim, thiab nws ob lub qhov muag zoo li tej teeb hluav taws, thiab nws ob txhais npab thiab ob txhais taw zoo li tooj dag ci huv si, thiab lub suab ntawm nws tej lus zoo li lub suab ntawm ib co neeg coob. Thiab kuv, Daniel, tib leeg thiaj pom zaj yog toog pom ntawd (marah): rau qhov cov txiv neej uas nrog kuv nyob tsis pom zaj yog toog pom ntawd (marah); tiam sis ib qho kev tshee hnyo loj poob rau saum lawv, ua rau lawv khiav mus nkaum lawv tus kheej. Yog li ntawd kuv thiaj tshuav ib leeg xwb, thiab pom zaj yog toog pom loj no (marah), thiab tsis tshuav ib qho zog nyob hauv kuv li lawm: rau qhov kuv lub meej mom raug hloov hauv kuv mus ua kev puas tsuaj, thiab kuv tsis khaws tau ib qho zog li. Los kuv tseem hnov lub suab ntawm nws tej lus: thiab thaum kuv hnov lub suab ntawm nws tej lus, ces kuv poob rau hauv txoj kev tsaug zog tob ntsej muag rau hauv av, thiab kuv lub ntsej muag tig rau hauv av. Daniel 10:4–9.
At the end of the twenty-one days of mourning, which in the last days align with the three and a half days the two witnesses are dead in the street, Daniel was suddenly caused to see the appearance of Christ, and His appearance is “as the appearance (mareh) of lightning.” That event, at the end of the three and a half days of Revelation chapter eleven, produces a separation, for “the men that were with” Daniel were caused to “[see] not the vision (marah); but a great quaking fell upon them, so that they fled to hide themselves. Therefore” Daniel “was left alone,” but “the men that were with me [were caused to see] not the vision (marah); but a great quaking fell upon them, so that they fled to hide themselves”.
Thaum kawg ntawm nees nkaum ib hnub ntawm kev quaj ntsuag, uas nyob rau hauv hnub kawg sib haum nrog peb hnub thiab ib nrab uas ob tug tim khawv tuag pw hauv txoj kev, Daniyee tau raug ua kom pom Khetos qhov tshwm sim tam sim ntawd, thiab Nws qhov tshwm sim yog “zoo li qhov tshwm sim (mareh) ntawm xob laim.” Qhov xwm txheej ntawd, thaum kawg ntawm peb hnub thiab ib nrab hauv Tshwmsim tshooj kaum ib, ua rau muaj kev cais tawm, rau qhov “cov txiv neej uas nrog” Daniyee nyob tau raug ua kom “[pom] tsis tau lub zeem muag (marah); tiam sis ib qho kev co loj tau poob rau saum lawv, kom lawv khiav mus zais lawv tus kheej. Yog li ntawd” Daniyee “thiaj raug tseg cia nyob ib leeg,” tab sis “cov txiv neej uas nrog kuv nyob [tau raug ua kom pom] tsis tau lub zeem muag (marah); tiam sis ib qho kev co loj tau poob rau saum lawv, kom lawv khiav mus zais lawv tus kheej.”
The vision that Daniel saw while he was alone was the feminine, causative vision that transformed Daniel into the image of the vision. The transformation was accomplished by Daniel’s human strength being removed, and his comeliness being turned into corruption.
Lub zeem muag uas Daniyees tau pom thaum nws nyob ib leeg yog lub zeem muag uas yog pojniam thiab muaj hwjchim ua rau muaj txiaj ntsig, uas hloov Daniyees kom zoo ib yam li daim duab ntawm lub zeem muag ntawd. Txoj kev hloov ntawd tau ua tiav los ntawm qhov uas Daniyees lub zog tibneeg raug muab tshem mus, thiab nws txoj kev zoo nraug raug hloov mus ua kev lwj liam.
“The very flesh in which the soul tabernacles and through which it works is the Lord’s. We have no right to neglect any part of the living machinery. Every portion of the living organism is the Lord’s. The knowledge of our own physical organism should teach us that every member is to do God’s service, as an instrument of righteousness.
“Tus cev nqaij daim tawv uas tus ntsuj plig tab tom nyob hauv thiab uas nws ua hauj lwm los ntawm ntawd yog tus Tswv li. Peb tsis muaj cai tsis quav ntsej ib feem twg ntawm lub tshuab muaj sia no. Txhua feem ntawm lub cev muaj sia no yog tus Tswv li. Kev paub txog peb tus kheej lub cev muaj sia yuav tsum qhia peb tias txhua tus cev qhuab, yuav tsum ua Vajtswv tes dej num, ua ib yam cuab yeej ntawm txoj kev ncaj ncees.
“None but God can subdue the pride of man’s heart. We cannot save ourselves. We cannot regenerate ourselves. In the heavenly courts there will be no song sung, To me that loved myself, and washed myself, redeemed myself, unto me be glory and honor, blessing and praise. But this is the keynote of the song that is sung by many here in this world. They do not know what it means to be meek and lowly in heart; and they do not mean to know this, if they can avoid it. The whole gospel is comprised in learning of Christ, His meekness and lowliness.
“Tsis muaj leejtwg tsuas yog Vajtswv xwb thiaj yuav kov yeej tau txoj kev khav theeb hauv neeg lub siab. Peb cawm tsis tau peb tus kheej. Peb yug dua tshiab tsis tau peb tus kheej. Hauv cov tsev hais plaub saum ntuj ceeb tsheej yuav tsis muaj ib zaj nkauj hu hais tias, Rau kuv tus uas hlub kuv tus kheej, thiab ntxuav kuv tus kheej, txhiv kuv tus kheej, rau kuv yog lub yeeb koob thiab lub meej mom, txoj koob hmoov thiab txoj kev qhuas. Tiamsis qhov no yog tus ntsiab suab ntawm zaj nkauj uas muaj coob leej hu nyob ntawm no hauv lub ntiajteb no. Lawv tsis paub tias lub siab mos siab muag thiab lub siab txo hwjchim txhais li cas; thiab lawv tsis xav paub qhov no, yog lawv tseem muaj kev zam tau. Txoj moo zoo tag nrho muaj nyob hauv kev kawm ntawm Khetos, Nws txoj kev mos siab muag thiab txoj kev txo hwjchim.”
“What is justification by faith? It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself.” Testimonies to Ministers, 456.
“Kev raug ncaj ncees los ntawm txoj kev ntseeg yog dab tsi? Nws yog txoj hauj lwm ntawm Vajtswv hauv kev txo tib neeg lub meej mom pov tseg rau hauv plua tshauv, thiab ua rau tib neeg yam uas tsis nyob hauv nws lub hwj chim ua tau rau nws tus kheej.” Testimonies to Ministers, 456.
The experience of justification by faith is the work of God in laying the glory of man in the dust. The vision the men that were with Daniel were caused to flee from was the “causative” feminine vision of Christ’s appearance, and immediately after Daniel’s self-righteousness was laid in the dust, the three angelic touches were applied that ultimately empowered Daniel to carry the message.
Qhov kev paub ntawm kev raug ncaj ncees los ntawm txoj kev ntseeg yog Vajtswv txoj hauj lwm hauv kev txo tibneeg lub yeeb koob kom poob rau hauv hmoov av. Zaj yog toog uas ua rau cov txivneej uas nrog Daniyee khiav mus ntawd yog zaj yog toog pojniam “ua rau tshwm sim” txog Khetos txoj kev tshwm sim, thiab tam sim ntawd tom qab Daniyee txoj kev ncaj ncees ntawm nws tus kheej raug txo kom poob rau hauv hmoov av lawm, peb zaug kov ntawm cov timtswv thiaj raug siv los, uas thaum kawg txhawb kom Daniyee muaj peev xwm nqa tau txoj xov ntawd.
In 1888, the mighty angel descended with the message of justification by faith, as presented by Elders Jones and Waggoner. That very same angel again descended on September 11, 2001, with the very same message of justification by faith. That marked the beginning of the sealing of the one hundred and forty-four thousand. At the ending of the sealing of the one hundred and forty-four thousand, the message at the beginning is repeated, for Jesus always illustrates the end of a thing, with the beginning of a thing.
Xyoo 1888, tus tim tswv uas muaj hwjchim nqes los nrog txoj xov ntawm kev raug suav ncaj ncees los ntawm txoj kev ntseeg, raws li Cov Txwj Laus Jones thiab Waggoner tau nthuav tawm. Tib tug tim tswv ntawd qub rov nqes los dua rau hnub tim 11 lub Cuaj Hlis, 2001, nrog tib txoj xov qub ntawd hais txog kev raug suav ncaj ncees los ntawm txoj kev ntseeg. Qhov ntawd tau cim tseg tias yog qhov pib ntawm kev muab lub foob rau ib puas plaub caug plaub txhiab leej. Thaum txog qhov xaus ntawm kev muab lub foob rau ib puas plaub caug plaub txhiab leej, txoj xov uas nyob thaum pib rov raug hais dua, rau qhov Yexus ib txwm siv qhov pib ntawm ib yam los ua qauv qhia txog qhov kawg ntawm yam ntawd.
On August 11, 1840 that very same angel descended and began the three-steps that were accomplished from 1840 to 1844. Those three steps began with the empowerment of the first angel on August 11, 1840, the arrival of the second angel on April 19, 1844, and the arrival of the third angel on October 22, 1844. That history prefigured the descent of the first of three angels on September 11, 2001, which was followed by the second angel at the disappointment of July 18, 2020, and that concludes with the arrival of the third angel at the soon coming Sunday law.
Hnub Yim Hli 11, 1840, tib tug tim tswv ntawd nqes los thiab pib peb theem uas tau ua tiav txij xyoo 1840 mus txog 1844. Peb theem ntawd pib nrog kev txhawb zog rau thawj tug tim tswv rau Hnub Yim Hli 11, 1840, kev tuaj txog ntawm tus tim tswv thib ob rau Hnub Plaub Hlis 19, 1844, thiab kev tuaj txog ntawm tus tim tswv thib peb rau Hnub Kaum Hli 22, 1844. Keeb kwm ntawd yog ib qho piv txwv yav tom ntej txog kev nqes los ntawm thawj tug ntawm peb tug tim tswv rau Hnub Cuaj Hli 11, 2001, uas tom qab ntawd muaj tus tim tswv thib ob thaum lub sij hawm kev chim siab rau Hnub Xya Hli 18, 2020, thiab qhov ntawd xaus nrog kev tuaj txog ntawm tus tim tswv thib peb rau txoj cai Hnub Caiv uas yuav los sai sai no.
At the end of that history, when Michael descends to resurrect Moses and Elijah after the three and a half days of death in the streets, as represented in Revelation chapter eleven, and as also represented by Daniel’s twenty-one days of mourning, Christ again descends. He first presents the vision of His glory, the vision which lays the glory of man in the dust, and produces a separation. Once Daniel is in the dust, and after Daniel has become changed by beholding the “causative” feminine vision, he is touched by Gabriel the first time, and placed upon his trembling feet.
Thaum kawg ntawm zaj keeb kwm ntawd, thaum Mikhayee nqes los tsa Mauxes thiab Eliyas sawv hauv qhov tuag rov qab los tom qab peb hnub thiab ib nrab uas tuag nyob rau hauv txoj kev, raws li tau sawv cev nyob hauv Tshwmsim tshooj kaum ib, thiab raws li kuj tau sawv cev los ntawm Daniyee tej nees nkaum ib hnub quaj ntsuag, Khetos rov nqes los dua. Ua ntej tshaj, Nws nthuav tawm lub zeem muag ntawm Nws lub yeeb koob, lub zeem muag uas txo neeg lub yeeb koob poob mus rau hauv plua tshauv, thiab ua rau muaj kev sib cais. Thaum Daniyee nyob hauv plua tshauv lawm, thiab tom qab Daniyee tau hloov los ntawm kev ntsia lub zeem muag poj niam “ua kom muaj,” nws raug Nkaslias kov thawj zaug, thiab raug tsa sawv rau saum nws ob txhais ko taw uas tshee hnyo.
Then Michael the archangel descends to “resurrect Moses” and touches Daniel the second time, leaving him powerless for being overwhelmed with the reality that he was actually speaking to his Lord. Then Gabriel comes and touches him the third time, and strengthens him for the work of being the ensign in the soon-coming Sunday law. The three touches are symbols of the three angels of Revelation fourteen, though they occur in a single day.
Tom qab ntawd Mikha-ee tus thawj tubtxib saum ntuj nqes los “tsa Mauxes sawv hauv qhov tuag rov qab los” thiab kov Daniyee zaum ob, ua rau nws tsis muaj zog li, vim nws raug qhov tseeb ntawd nyab xeeb kawg uas nws yeej tab tom hais lus nrog nws tus Tswv tiag tiag. Ces Khebriees los kov nws zaum peb, thiab txhawb kom nws muaj zog rau tes haujlwm uas yog ua tus chij rau hauv txoj cai hnub Sunday uas tab tom yuav los sai. Peb zaug kov ntawd yog cov cim sawv cev rau peb tug timtswv saum ntuj hauv Tshwm Sim kaum plaub, txawm yog tej no tshwm sim nyob hauv ib hnub xwb.
The experience of the first angel includes the appearance of Christ as lightning, the “causative” vision that separates, and the first touch that raises Daniel out of the dust of his human glory. The first angel possesses all three steps included in the first, for it represents the first message. It is not an accident that the first touch is recorded in verses NINE to ELEVEN.
Qhov kev paub ntawm tus timtswv thawj muaj nrog rau kev tshwm sim ntawm Khetos zoo li xob laim, txoj kev ua yog toog pom “causative” uas cais tawm, thiab thawj zaug kov uas tsa Daniyees tawm hauv cov plua tshauv ntawm nws lub yeeb koob tibneeg. Tus timtswv thawj muaj tag nrho peb theem uas muaj nyob hauv thawj zaug, rau qhov nws sawv cev rau thawj zaj lus. Tsis yog ib qho xwm txheej yuam kev uas thawj zaug kov raug sau tseg hauv nqe CUAG txog NKAUS IB.
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. Daniel 10:9–11.
Txawm li ntawd los, kuv tau hnov lub suab ntawm nws cov lus; thiab thaum kuv hnov lub suab ntawm nws cov lus, ces kuv poob rau hauv ib tug pw tsaug zog tob kawg nkaus, ntsej muag ntxeev rau hauv av. Thiab saib seb, ib txhais tes 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 cov lus uas kuv hais rau koj, thiab sawv ntsug ncaj: rau qhov tam sim no kuv raug txib los cuag koj. Thiab thaum nws tau hais lo lus no rau kuv lawm, kuv sawv ntsug tshee hnyo. Daniel 10:9–11.
The experience of the second touch, which was administered by Christ Himself, changes Daniel from being unable to speak, to being able to speak with his Lord. In the second touch, Daniel has no breath, so he is here represented at the point of Ezekiel’s first message in chapter thirty-seven.
Kev ntsib ntawm qhov kev kov zaum ob, uas yog Khetos Tus Kheej tau kov rau nws, hloov Daniyees ntawm qhov uas nws hais tsis taus lus mus rau qhov uas nws muaj peev xwm hais lus nrog nws tus Tswv. Hauv qhov kev kov zaum ob, Daniyees tsis muaj pa, yog li ntawd ntawm no nws raug sawv cev nyob rau ntawm lub ntsiab chaw ntawm Exekees thawj zaj xov hauv tshooj peb caug xya.
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 zoo li ntawd rau kuv lawm, kuv txo kuv ntsej muag rau hauv av, thiab kuv hais tsis tau ib lo lus. Thiab saib maj, muaj ib tug zoo li tus yam ntxwv ntawm cov tub neeg los 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 kuv, vim yog yog toog pom ntawd, kuv tej kev txom nyem tig los poob rau saum kuv, thiab kuv tsis muaj zog seem li lawm. Rau qhov tus qhev ntawm tus Tswv no yuav hais lus nrog tus Tswv no tau li cas? rau qhov hais txog kuv mas, tam sim ntawd twb tsis muaj zog seem hauv kuv lawm, thiab tsis tshuav pa nyob hauv kuv li. Daniel 10:15–17.
In the second message of Ezekiel, a message from the four winds is to be breathed upon the bones, that they might live and stand up as a mighty army. The empowerment of that army is represented by the third touch.
Hauv zaj lus thib ob ntawm Exekees, ib zaj lus los ntawm plaub txoj cua yuav tsum raug tshuab rau saum cov pob txha, kom lawv thiaj muaj sia thiab sawv tau los ua ib pab tub rog loj muaj hwjchim. Kev txais hwjchim ntawm pab tub rog ntawd raug sawv cev los ntawm qhov kov zaum peb.
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. Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. Daniel 10:18–11:2.
Tom qab ntawd ib tug uas zoo li tus yam ntxwv ntawm ib tug neeg txawm los kov kuv dua, thiab nws txhawb kuv zog. Nws hais tias, Au tus neeg uas raug hlub heev, txhob ntshai li: kev thaj yeeb nyob nrog koj; cia li muaj zog, muaj tseeb tiag, cia li muaj zog. Thiab thaum nws tau hais rau kuv lawm, kuv thiaj muaj zog tuaj, thiab hais tias, Cia kuv tus tswv hais; rau qhov koj twb txhawb kuv zog lawm. Ces nws hais tias, Koj puas paub vim li cas kuv tuaj cuag koj? Thiab nim no kuv yuav rov qab mus tawm tsam tus thawj ntawm Persia; thiab thaum kuv tawm mus lawm, saib seb, tus thawj ntawm Grecia yuav los. Tiamsis kuv yuav qhia rau koj yam uas tau sau tseg rau hauv phau vaj lug kub ntawm qhov tseeb; thiab tsis muaj leej twg sawv nrog kuv hauv tej yam no, tsuas yog Michael uas yog nej tus thawj xwb. Thiab kuv kuj tau sawv los txhawb thiab ua kom nws muaj zog hauv thawj xyoo ntawm Darius tus Mede, yog kuv ntag. Thiab nim no kuv yuav qhia qhov tseeb rau koj. Saib seb, tseem yuav muaj peb tug vajntxwv sawv hauv Persia ntxiv; thiab tus plaub yuav nplua nuj dua lawv sawvdaws heev; thiab los ntawm nws lub hwjchim uas los ntawm nws tej nyiaj txiag, nws yuav txhawb sawvdaws kom tawm tsam lub tebchaws ntawm Grecia. Daniel 10:18–11:2.
The message that brings the two witnesses to life in Ezekiel chapter thirty-seven is the message of Islam of the third woe, but line upon line, the message that Gabriel identifies in the illustration of Michael raising Moses up and taking him up into heaven as an ensign, is the message of the final president of the United States. It is the message of the sixth president (the Republican horn) who was slain in 2020, as had been the true Protestant horn. In Daniel’s narrative the resurrection from the days of mourning for the true Protestant horn, led into the identification of the resurrection of the Republican horn.
Txoj lus uas coj ob tug tim khawv ntawd rov los ciaj sia hauv Exekees tshooj peb caug xya yog txoj lus ntawm Islam ntawm txoj kev txom nyem thib peb, tiam sis kab raws kab, txoj lus uas Gabriel qhia kom paub nyob hauv daim duab piv txwv uas Michael tsa Mauxes sawv rov los thiab coj nws nce mus rau saum ntuj ceeb tsheej ua ib tug chij, yog txoj lus ntawm tus thawj tswj hwm kawg ntawm Tebchaws Meskas. Nws yog txoj lus ntawm tus thawj tswj hwm thib rau (lub kub Republican) uas raug tua tuag xyoo 2020, ib yam li lub kub Protestant tseeb tau raug tua lawm. Hauv Daniel zaj lus piav qhia, txoj kev sawv rov los tawm hauv hnub ntawm kev quaj ntsuag rau lub kub Protestant tseeb, tau coj mus rau hauv kev txheeb kom paub txog txoj kev sawv rov los ntawm lub kub Republican.
Seven times in Daniel chapter ten, the word “vision” or “appearance” is employed. Those seven references are identified by the same Hebrew word, with the exception that three of those times the word is in the feminine tense and the other four it is in the masculine tense. Seven being the number of perfection, and the three-four combination that equals seven is a primary characteristic of the book of Revelation where the last three of the seven churches, and the last three of the seven seals, and the last three of the seven trumpets are specifically distinguished from the first four.
Xyaus phau hauv Daniyees tshooj kaum, lo lus “zeem muag” lossis “kev tshwm sim” raug siv xya zaus. Xya qhov kev hais txog ntawd raug cim tseg los ntawm tib lo lus Henplais, tsuas yog tias peb zaug ntawm cov ntawd lo lus nyob hauv hom pojniam, hos plaub zaug ntxiv nws nyob hauv hom txivneej. Vim xya yog tus lej ntawm kev zoo tag nrho, thiab kev sib txuas peb-plaub uas ua tau xya yog ib qho cim tseem ceeb ntawm phau Tshwmsim, qhov chaw uas peb lub kawg ntawm xya pawg ntseeg, thiab peb daim kawg ntawm xya lub cim, thiab peb lub kawg ntawm xya lub raj nrov raug cais tshwjxeeb tawm ntawm thawj plaub.
The books of Daniel and Revelation are the same book, and in this sense Daniel and John are the same last day symbol. The vision of Christ in chapter ten, is the vision of Christ in Revelation chapter one.
Phau ntawv Daniel thiab Qhia Tshwm yog tib phau ntawv, thiab hauv qhov kev nkag siab no Daniel thiab Yauhas yog tib lub cim ntawm hnub kawg. Zaj yog toog pom txog Khetos hauv tshooj kaum, yog tib zaj yog toog pom txog Khetos hauv Qhia Tshwm tshooj ib.
In Revelation chapter one, John hears a voice behind him and turns to see the one who is speaking.
Hauv Tshwm Sim tshooj ib, Yauhas hnov ib lub suab nyob tom qab nws, thiab nws tig mus saib tus uas tab tom hais lus.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:10, 11.
Kuv nyob hauv tus Ntsuj Plig rau hnub ntawm tus Tswv, thiab kuv hnov ib lub suab nrov loj nyob tom qab kuv, zoo li suab raj nplaim, hais tias, Kuv yog Alpha thiab Omega, tus thawj thiab tus kawg: thiab, Yam uas koj pom, cia li sau rau hauv ib phau ntawv, thiab xa mus rau xya pawg ntseeg uas nyob hauv Asia; mus rau Ephesus, thiab rau Smyrna, thiab rau Pergamos, thiab rau Thyatira, thiab rau Sardis, thiab rau Philadelphia, thiab rau Laodicea. Tshwmsim 1:10, 11.
Whether it is the three touches in Daniel chapter ten, or the same vision in chapter one of Revelation, or the two messages of Ezekiel in chapter thirty-seven, or Isaiah being touched with a live coal from off the altar, the experience is identifying the empowering of the final warning message, and that message begins at the resurrection of the two witnesses in July of 2023. Daniel, John, Ezekiel and Isaiah all represent a messenger that hears the “voice” from the “old paths” behind him, which asks, “whom shall I send?” When that messenger responds, “here am I, send me,” he is strengthened and raises his voice, as one who is crying in the wilderness. “He that hath an ear, let him hear what the Spirit saith unto the churches.”
Txawm yog peb zaug kov hauv Daniel tshooj kaum, los yog tib lub zeem muag ntawd hauv tshooj ib ntawm Phau Ntawv Qhia Tshwm, los yog ob zaj lus ntawm Exekees hauv tshooj peb caug xya, los yog Yaxayas raug kov nrog ib thooj ncaig hluav taws ciaj uas muab ntawm lub thaj txi ntuj los, qhov kev paub ntawd yog qhia kom paub txog kev txhawb zog rau zaj lus ceeb toom kawg, thiab zaj lus ntawd pib thaum ob tug tim khawv sawv hauv qhov tuag rov los thaum Lub Xya Hli xyoo 2023. Daniel, Yauhas, Exekees, thiab Yaxayas txhua tus sawv cev rau ib tug tub xa xov uas hnov “lub suab” ntawm “txoj kev qub” tom qab nws, uas nug hais tias, “kuv yuav txib leej twg mus?” Thaum tus tub xa xov ntawd teb tias, “kuv nyob ntawm no, txib kuv mus,” nws thiaj raug txhawb kom muaj zog thiab tsa nws lub suab, ib yam li tus uas quaj qw hauv tebchaws moj sab qhua. “Tus uas muaj pob ntseg, cia nws mloog tej uas tus Ntsuj Plig hais rau cov koom txoos.”
We will continue this study in our next article.
Peb yuav txuas ntxiv txoj kev kawm no hauv peb tsab xov xwm tom ntej.
“Upon the occasion just described, the angel Gabriel imparted to Daniel all the instruction which he was then able to receive. A few years afterward, however, the prophet desired to learn more of subjects not yet fully explained, and again set himself to seek light and wisdom from God. ‘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…. 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’ (Daniel 10:2–6).
“Nyob rau lub sijhawm uas nyuam qhuav piav los ntawd, tus timtswv Gabriel tau qhia txhua txoj kev qhia rau Daniel uas thaum ntawd nws tseem muaj peev xwm txais tau. Txawm li cas los xij, ob peb xyoos tom qab ntawd, tus cev Vajtswv lus xav kawm kom tob dua txog tej yam uas tseem tsis tau piav meej tag nrho, thiab nws rov qab muab nws tus kheej rau kev nrhiav qhov kaj thiab txoj kev txawj ntse ntawm Vajtswv. ‘Hauv cov hnub ntawd kuv Daniel tau quaj ntsuag peb lub limtiam puv npo. Kuv tsis tau noj mov qab ntxiag, thiab nqaij lossis cawv txiv hmab tsis tau los rau hauv kuv lub qhov ncauj li, thiab kuv kuj tsis tau pleev roj rau kuv tus kheej kiag li…. Ces kuv tsa 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 ntawm hluav taws xob, thiab nws ob lub qhov muag zoo li tej lub teeb hluav taws, thiab nws ob txhais npab thiab ob txhais taw muaj xim zoo li tooj dag txhuam ci, thiab lub suab ntawm nws tej lus zoo li lub suab ntawm ib pab neeg coob’ (Daniel 10:2–6).”
“This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. No less a personage than the Son of God appeared to Daniel. Our Lord comes with another heavenly messenger to teach Daniel what would take place in the latter days.
“Cov lus piav no zoo ib yam li qhov uas Yauhas tau hais tseg thaum Khetos raug nthuav tawm rau nws saum kob Patmos. Tsis muaj ib tug tseem ceeb dua li Leej Tub ntawm Vajtswv uas tau tshwm sim rau Daniyees. Peb tus Tswv los nrog ib tug tub txib saum ntuj ntxiv los qhia Daniyees txog yam uas yuav tshwm sim nyob rau hnub kawg.
“The great truths revealed by the world’s Redeemer are for those who search for truth as for hid treasures. Daniel was an aged man. His life had been passed amid the fascinations of a heathen court, his mind cumbered with the affairs of a great empire. Yet he turns aside from all these to afflict his soul before God, and seek a knowledge of the purposes of the Most High. And in response to his supplications, light from the heavenly courts was communicated for those who should live in the latter days. With what earnestness, then, should we seek God, that He may open our understanding to comprehend the truths brought to us from heaven.
“Cov lus tseeb loj kawg nkaus uas tus Cawmseej ntawm lub ntiajteb tau tshwm qhia tawm, yog rau cov uas nrhiav qhov tseeb ib yam li nrhiav tej nyiaj tej kub uas zais cia. Daniyees yog ib tug txivneej laus lawm. Nws lub neej tau dhau mus nyob nruab nrab ntawm tej kev ntxias siab hauv ib lub vajntxwv cours ntawm haiv neeg tsis ntseeg Vajtswv, nws lub siab thiab lub tswvyim raug tej haujlwm ntawm ib lub tebchaws loj hnyav nyuab puv npo. Tiamsis nws tig ntawm txhua yam no mus, kom txo nws tus ntsuj plig rau ntawm Vajtswv xub ntiag, thiab nrhiav kom paub txog tej homphiaj ntawm tus Siab Tshaj Plaws. Thiab raws li lus teb rau nws tej lus thov thov khawv, qhov kaj los ntawm tej cours saum ntuj ceebtsheej tau raug xa tawm los rau cov uas yuav ciaj sia nyob rau hnub kawg. Yog li ntawd, peb tsimnyog nrhiav Vajtswv nrog txoj kev kub siab npaum li cas, kom Nws qhib peb txojkev to taub kom nkag siab tau tej lus tseeb uas tau coj los rau peb ntawm saum ntuj los.”
“‘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…. And there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength’ (verses 7, 8). All who are truly sanctified will have a similar experience. The clearer their views of the greatness, glory, and perfection of Christ, the more vividly will they see their own weakness and imperfection. They will have no disposition to claim a sinless character; that which has appeared right and comely in themselves will, in contrast with Christ’s purity and glory, appear only as unworthy and corruptible. It is when men are separated from God, when they have very indistinct views of Christ, that they say, ‘I am sinless; I am sanctified.’
“‘Kuv, Daniyees, ib leeg thiaj pom zaj yog toog ntawd; rau cov txivneej uas nrog kuv ua ke tsis pom zaj yog toog ntawd li; tiam sis ib qho kev tshee hnyo loj heev poob los rau saum lawv, ua rau lawv khiav mus zais lawv tus kheej…. Thiab tsis tshuav ib qho zog hauv kuv li: rau qhov kuv txoj kev zoo nkauj hauv kuv twb hloov mus ua kev puas tsuaj, thiab kuv tsis khaws tau ib qho zog li’ (nqe 7, 8). Txhua tus uas raug ua kom dawb huv tiag tiag yuav muaj ib yam kev paub zoo ib yam li no. Qhov uas lawv pom meej dua txog qhov loj kawg nkaus, lub hwjchim ci ntsa iab, thiab kev zoo tag nrho ntawm Khetos, ces lawv yuav pom lawv tus kheej txoj kev qaug zog thiab kev tsis zoo tag nrho hajyam meej dua. Lawv yuav tsis muaj lub siab xav lees tias lawv tus cwj pwm tsis muaj txhaum; yam uas yav tas los zoo li yog yam ncaj thiab zoo nkauj hauv lawv tus kheej, thaum muab piv rau Khetos txoj kev dawb huv thiab hwjchim ci ntsa iab, yuav pom tias tsuas yog yam tsis tsim nyog thiab yam txawj puas tsuaj xwb. Thaum tibneeg raug cais tawm ntawm Vajtswv, thaum lawv pom Khetos tsis meej thiab tsis tshab, ces lawv thiaj hais tias, ‘Kuv tsis muaj txhaum; kuv raug ua kom dawb huv lawm.’”
“Gabriel now appeared to the prophet, and thus addressed him: ‘Oh 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’ (verses 11, 12).
“Nkaxalis tej lus tshwm sim rau tus yaj saub, thiab hais rau nws li no tias: ‘Au Daniyees, tus neeg uas hlub tshua heev, cia li nkag siab cov lus uas kuv hais rau koj, thiab sawv ntsug ncaj nraim: rau qhov nim no kuv raug xa tuaj cuag koj. Thiab thaum nws twb hais lo lus no rau kuv lawm, kuv sawv ntsug tshee hnyo. Ces nws hais rau kuv tias, Tsis txhob ntshai, Daniyees: vim txij thawj hnub uas koj muab koj lub siab los nrhiav kev to taub, thiab txo hwj chim rau koj tus kheej rau ntawm koj tus Vajtswv xub ntiag, koj cov lus twb raug hnov lawm, thiab kuv tuaj vim yog koj cov lus’ (nqe 11, 12).”
“What great honor is shown to Daniel by the Majesty of heaven! He comforts His trembling servant and assures him that his prayer has been heard in heaven. In answer to that fervent petition the angel Gabriel was sent to affect the heart of the Persian king. The monarch had resisted the impressions of the Spirit of God during the three weeks while Daniel was fasting and praying, but heaven’s Prince, the Archangel, Michael, was sent to turn the heart of the stubborn king to take some decided action to answer the prayer of Daniel.
“Lub meej mom loj npaum li cas tau raug qhia rau Daniel los ntawm Tus Huab Tais Ntuj Ceeb Tsheej! Nws nplij Nws tus tub qhe uas tab tom tshee hnyo thiab lees tseeb rau nws tias nws tej lus thov twb raug hnov lawm nyob saum ntuj. Yog teb rau txoj kev thov uas kub siab ntawd, tus tim tswv Gabriel raug xa mus kom cuam tshuam tau lub siab ntawm tus vajntxwv Persian. Tus vajntxwv ntawd tau tawm tsam tej kev qhuab ntuas ntawm Vajtswv tus Ntsuj Plig nyob rau lub sijhawm peb lub lis piam uas Daniel tab tom yoo mov thiab thov Vajtswv; tiam sis Tus Tub Vaj Ntxwv saum ntuj ceeb tsheej, tus thawj tim tswv, Michael, raug xa mus kom tig lub siab ntawm tus vajntxwv tawv ncauj ntawd kom nws ua ib qho haujlwm txiav txim meej tseeb los teb Daniel txoj kev thov.”
“‘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…. 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’ (verses 15–19). So great was the divine glory revealed to Daniel that he could not endure the sight. Then the messenger of heaven veiled the brightness of his presence and appeared to the prophet as ‘one like the similitude of the sons of men’ (verse 16). By his divine power he strengthened this man of integrity and of faith, to hear the message sent to him from God.
“‘Thaum thaum nws tau hais tej lus zoo li ntawd rau kuv lawm, kuv tig kuv ntsej muag rau hauv av, thiab kuv hais tsis tau lus. Thiab saib seb, ib tug uas zoo li tus yam ntxwv ntawm neeg tej tub tau kov kuv daim di ncauj…. Thiab hais tias, Au, tus neeg uas raug hlub heev, txhob ntshai li: kev thaj yeeb nrog koj nyob, cia li muaj zog, yeej muaj zog. Thiab thaum nws tau hais rau kuv lawm, kuv tau txais zog, thiab hais tias, Cia kuv tus Tswv hais; rau qhov koj tau txhawb kuv zog lawm’ (nqe 15–19). Lub yeeb koob los saum ntuj uas tau tshwm rau Daniyee loj heev ua rau nws tsis muaj peev xwm tiv taus qhov pom ntawd. Ces tus tub txib saum ntuj tau npog qhov ci ntsa iab ntawm nws lub xub ntiag thiab tshwm rau tus cev Vajtswv lus zoo li ‘ib tug uas zoo li tus yam ntxwv ntawm neeg tej tub’ (nqe 16). Los ntawm nws lub hwj chim los saum ntuj, nws tau txhawb tus txiv neej ncaj ncees thiab muaj kev ntseeg no kom muaj zog txaus mloog tau zaj lus uas Vajtswv xa tuaj rau nws.”
“Daniel was a devoted servant of the Most High. His long life was filled up with noble deeds of service for his Master. His purity of character and unwavering fidelity are equaled only by his humility of heart and his contrition before God. We repeat, The life of Daniel is an inspired illustration of true sanctification.” Sanctified Life, 49–52.
“Daniyees yog ib tug tub qhe siab dawb paug rau tus Siab Tshaj Plaws. Nws lub neej ntev tau puv npo nrog tej hauj lwm zoo kawg nkaus ntawm kev ua hauj lwm pab rau nws tus Tswv. Nws txoj kev dawb huv ntawm tus cwj pwm thiab nws txoj kev ncaj ncees ruaj khov uas tsis txawj hloov tsuas yog muaj qhov sib npaug nrog nws txoj kev txo hwj chim hauv lub siab thiab nws txoj kev tu siab lees txim nyob rau ntawm Vajtswv xub ntiag xwb. Peb rov hais dua tias, Daniyees lub neej yog ib daim duab piv txwv uas Vajtswv tshoov siab txog txoj kev dawb huv tiag.” Sanctified Life, 49–52.