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# The Book of Daniel - Number Six

Phau Ntawv Daniyee - Zauv Rau

Jehoiakim

Yehauyakhi-as

Author

Jeff Pippenger

Published

December 1, 2023

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The books of Daniel and Revelation are the same book, in the same sense that the Bible is one book, consisting of the Old Testament and the New Testament.

Phau ntawv Daniyees thiab Qhia Tshwm yog tib phau ntawv, raws li tib lub ntsiab uas Phau Vajlugkub yog ib phau ntawv xwb, uas muaj Phau Qub thiab Phau Tshiab ua ke.

> “The history of the life, death, and resurrection of Jesus, as that of the Son of God, cannot be fully demonstrated without the evidence contained in the Old Testament. Christ is revealed in the Old Testament as clearly as in the New. The one testifies of a Saviour to come, while the other testifies of a Saviour that has come in the manner predicted by the prophets. In order to appreciate the plan of redemption, the Scripture of the Old Testament must be thoroughly understood. It is the glorified light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Jesus are a proof of his divinity; but the strongest proofs that he is the world’s Redeemer are found in the prophecies of the Old Testament compared with the history of the New. Jesus said to the Jews ‘Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me.’ At that time there was no other scripture in existence save that of the Old Testament; so the injunction of the Saviour is plain.” Spirit of Prophecy, volume 3, 211.

> “Keeb kwm txog txoj sia, txoj kev tuag, thiab txoj kev sawv hauv qhov tuag rov los ntawm Yexus, raws li yog Vajtswv Leej Tub, tsis tuaj yeem muab pov thawj kom tiav yam tsis muaj tej pov thawj uas muaj nyob hauv Phau Qub. Khetos raug tshwm sim nyob hauv Phau Qub kom meej ib yam li nyob hauv Phau Tshiab. Ib feem ua tim khawv txog tus Cawmseej uas yuav los, hos ib feem kia ua tim khawv txog tus Cawmseej uas twb los lawm raws li cov yaj saub tau xub hais tseg. Yuav kom to taub thiab qhuas tus txheej txheem ntawm txoj kev txhiv dim, yuav tsum nkag siab Phau Qub kom tob thiab meej. Yog qhov kaj uas tau txais koob meej los ntawm yav dhau los ntawm cov lus faj lem ntawd thiaj ua kom Khetos txoj sia thiab tej lus qhuab qhia hauv Phau Tshiab tawm los nrog qhov meej thiab kev zoo nkauj. Yexus tej txuj ci tseem ceeb yog ib qho pov thawj txog nws txoj kev yog Vajtswv; tiam sis cov pov thawj uas muaj zog tshaj plaws tias nws yog tus Txhiv Dim ntawm lub ntiaj teb no yog pom nyob hauv cov lus faj lem ntawm Phau Qub thaum muab piv nrog keeb kwm hauv Phau Tshiab. Yexus tau hais rau cov Yudais tias, ‘Nej cia li tshawb nrhiav Vajlugkub; rau qhov hauv ntawd nej xav tias nej muaj txoj sia nyob mus ib txhis, thiab cov ntawd yog yam ua tim khawv txog kuv.’ Lub sijhawm ntawd tsis tau muaj lwm phau Vajlugkub twg li tsuas yog Phau Qub xwb; yog li ntawd tus Cawmseej txoj lus txib no kuj meej kawg.” Spirit of Prophecy, volume 3, 211.

The strongest evidence of who and what Christ is, is when the prophecies of the Old Testament are compared with the fulfillment of those prophecies in the history of the New Testament. So too, with the relationship of the books of Daniel and Revelation.

Qhov pov thawj muaj zog tshaj plaws txog tias Khetos yog leej twg thiab yog dabtsi, yog thaum muab tej lus faj lem hauv Phau Qub piv nrog qhov ua tiav ntawm tej lus faj lem ntawd hauv keeb kwm ntawm Phau Tshiab. Ib yam li ntawd thiab, nrog rau kev sib raug zoo ntawm phau Daniyees thiab Qhia Tshwm.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation.” Acts of the Apostles, 585.

> “Hauv hauv phau Tshwm Sim no, txhua phau ntawv hauv Vajlugkub los sib ntsib thiab xaus rau ntawd. Ntawm no yog qhov ua kom tiav ntawm phau ntawv Daniyees. Ib phau yog ib zaj lus faj lem; lwm phau yog ib qho kev tshwm sim.” Tes Hauj Lwm ntawm Cov Thwj Tim, 585.

The word “complement” means to bring to perfection. The fulfillment of the prophecies of the Old Testament were “the strongest” “proof” of Christ’s “divinity.” The strongest evidence of the divinity of the prophecies in the book of Daniel, are the fulfillment of those prophecies as represented in the book of Revelation. The prophecies in Daniel are continued in the book of Revelation, and they are brought to perfection in the last days, when the Revelation of Jesus Christ is unsealed.

Lo lus “ua kom tiav” txhais hais tias coj mus rau qhov zoo tiav nploojsiab. Kev ua tiav ntawm tej lus faj lem hauv Phau Qub yog “cov pov thawj” “muaj zog tshaj plaws” txog Khetos qhov “yog Vajtswv.” Cov pov thawj uas muaj zog tshaj plaws txog qhov yog los saum ntuj ntawm tej lus faj lem hauv phau Daniyee yog kev ua tiav ntawm tej lus faj lem ntawd raws li tau sawv cev cia hauv phau Qhia Tshwm. Tej lus faj lem hauv Daniyee txuas mus ntxiv hauv phau Qhia Tshwm, thiab lawv raug coj mus rau qhov zoo tiav nploojsiab nyob rau hnub kawg, thaum Yexus Khetos qhov Kev Qhia Tshwm raug muab qhib tawm lawm.

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> “Phau Ntawv Qhia Tshwm yog ib phau ntawv uas raug kaw cia, tiam sis nws kuj yog ib phau ntawv uas raug qhib thiab. Nws sau tseg txog tej xwm txheej uas txaus xav tsis thoob uas yuav tshwm sim nyob rau hauv hnub kawg ntawm keeb kwm lub ntiaj teb no. Tej lus qhuab qhia hauv phau ntawv no yog tseeb meej, tsis yog yam zais ntsiab lus uas tsis txawj to taub. Hauv phau ntawv no, tib txoj kab lus faj lem uas muaj nyob hauv Daniyees kuj raug muab coj los hais ntxiv thiab. Muaj qee lo lus faj lem uas Vajtswv tau rov hais dua, yog li qhia tias yuav tsum muab qhov tseem ceeb rau cov ntawd. Tus Tswv tsis rov hais tej yam uas tsis muaj qhov tseem ceeb loj.” Manuscript Releases, volume 9, 8.

> In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. Daniel 1:1.

> Xyoo peb ntawm Jehoiakim tus vajntxwv Yudas txoj kev kav tebchaws, Nebukhadnesas tus vajntxwv Npanpiloo tau tuaj rau hauv Yeluxalees thiab vij nws lub nroog. Daniel 1:1.

The first verse of the book of Daniel has a wealth of prophetic information when rightly considered. We will begin our consideration with Jehoiakim.

Nqe thawj ntawm phau ntawv Daniyee muaj ntau yam lus faj lem nplua mias heev yog hais tias muab los xav txog kom raug. Peb yuav pib peb qhov kev xav txog nrog Yehauyakhees.

Jehoiakim was the first of the last three kings of Judah. As such, he represents the first angel’s message. His son Jehoiachin, who was also known as Jeconiah or Coniah, represented the second angel’s message. Jehoiachin was followed by Zedekiah, the last of the three final kings of Judah. Zedekiah represents the third angel’s message. There are several prophetic witnesses that uphold that Jehoiakim is a symbol of the first angel’s message. It is important to understand these proofs, for it identifies that the first verse of chapter one of Daniel is identifying the first angel’s message, and that fact is an anchor that allows the first chapter to be understood as the first angel’s message of Revelation fourteen. We will begin in second Chronicles.

Yehauyakhi‑ees yog thawj tus ntawm peb tug vajntxwv kawg ntawm Yudas. Vim li ntawd, nws sawv cev rau tus timtswv thawj zaug txoj xov. Nws tus tub Yehauyakhin, uas kuj raug hu ua Yekhoneyas lossis Khoneyas, sawv cev rau tus timtswv thib ob txoj xov. Tom qab Yehauyakhin yog Xedekiyas, tus kawg ntawm peb tug vajntxwv kawg ntawm Yudas. Xedekiyas sawv cev rau tus timtswv thib peb txoj xov. Muaj ntau tus timkhawv yajsaub uas txhawb tias Yehauyakhi‑ees yog ib lub cim ntawm tus timtswv thawj zaug txoj xov. Nws yog ib qho tseem ceeb kom to taub tej pov thawj no, rau qhov nws qhia meej tias nqe thawj ntawm tshooj ib ntawm Daniyees tab tom qhia txog tus timtswv thawj zaug txoj xov, thiab qhov tseeb ntawd yog ib lub thauj tog rau nkoj uas ua rau tshooj ib raug to taub tias yog tus timtswv thawj zaug txoj xov ntawm Tshwmsim tshooj kaum plaub. Peb yuav pib hauv Xwmtxheej Vajntxwv thib ob.

> And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. 2 Chronicles 36:20, 21.

> Thiab cov uas dim ntawm rab ntaj nws coj mus rau Npanpiloo; thiab lawv ua qhev rau nws thiab rau nws cov tub mus txog thaum lub tebchaws Pawxia kav: kom thiaj ua tiav lo lus ntawm tus Tswv uas hais los ntawm Yelemis lub qhov ncauj, mus txog thaum lub tebchaws tau txais nws tej xabaj; rau qhov ntev npaum li nws pw tseg ua suab puam nws thiaj khaws xabaj, kom ua tiav xya caum xyoo. 2 Vaj Keeb Kwm 36:20, 21.

The captivity in Babylon for seventy years was so the land could enjoy the sabbaths that had not been fulfilled in agreement with Leviticus twenty-five. Seventy years of sabbaths amounts to four hundred and ninety years, that ancient Israel had disregarded the direction of Leviticus twenty-five. Four hundred and ninety years of rebellion preceded seventy years of captivity. At the ending of the four hundred and ninety years, three kings would be placed into subjection by Nebuchadnezzar.

Kev raug ntiab mus nyob rau hauv Npanpiloo tau xya caum xyoo ntawd yog kom thaj av tau txaus siab rau cov hnub Xanpataus uas tsis tau ua tiav raws li Leviticus nees nkaum tsib. Xya caum xyoo ntawm cov hnub Xanpataus suav tau yog plaub puas cuaj caum xyoo, uas cov Yixayee thaum ub tau tsis quav ntsej txoj lus qhia hauv Leviticus nees nkaum tsib. Plaub puas cuaj caum xyoo ntawm kev ntxeev siab tau ua ntej xya caum xyoo ntawm kev raug ntiab mus nyob qhev. Thaum kawg ntawm plaub puas cuaj caum xyoo ntawd, peb tug vajntxwv yuav raug coj los nyob rau hauv Nebuchadnezzar txoj kev tswj hwm.

At the end of the seventy years of captivity, the Lord raised up Cyrus, who was the first of the three kings that would decree that Israel could return and rebuild Jerusalem. Artaxerxes was the third of those three kings and he made the third decree in 457 BC. The third decree began the twenty-three hundred years of Daniel chapter eight, and verse fourteen. In 1798, the first end of the indignation ended, the book of Daniel was unsealed and the first of the three angels arrived. The third angel arrived on October 22, 1844.

Thaum xaus rau xya caum xyoo ntawm txoj kev poob cev qhev, tus Tswv tau tsa Cyrus sawv los, tus uas yog thawj tug ntawm peb tug vajntxwv uas yuav tshaj tawm txoj cai tias cov Yixalayees yuav rov qab tau los thiab txhim kho Yeluxalees dua. Artaxerxes yog tus thib peb ntawm peb tug vajntxwv ntawd, thiab nws tau tshaj tawm txoj cai thib peb ntawd hauv xyoo 457 BC. Txoj cai tshaj tawm thib peb ntawd tau pib ob txhiab peb puas xyoo hauv Daniyee tshooj yim, nqe kaum plaub. Xyoo 1798, thawj qhov kawg ntawm txoj kev npau taws tau xaus lawm, phau Daniyee tau raug qhib lub cim foob, thiab thawj tug ntawm peb tug timtswv ceeb toom tau los txog. Tus timtswv ceeb toom thib peb tau los txog rau hnub Kaum Hli 22, 1844.

The three last kings of Judah were all confronted by Nebuchadnezzar, and at Jehoiakim’s captivity, the seventy years began. It continued until Babylon was destroyed, and the general (Cyrus) that had destroyed Babylon, and who shortly thereafter became the king, passed the first of three decrees. The third decree began the prophecy of the evenings and mornings that ended with the arrival of the third of three angels. Christ always identifies the end with the beginning.

Peb tus vajntxwv kawg ntawm Yudas txhua tus tau ntsib Nebukhanexas, thiab thaum Yehauyakhi lub sij hawm raug coj mus poob cev qhev, xya caum xyoo ntawd tau pib. Nws kav mus txog thaum Npanpiloo raug rhuav tshem, thiab tus thawj tub rog (Khaulus) uas tau rhuav tshem Npanpiloo, thiab tsis ntev tom qab ntawd los ua vajntxwv, tau tshaj tawm thawj daim cai ntawm peb daim cai. Daim cai thib peb tau pib tej lus faj lem txog tej tsaus ntuj thiab tej sawv ntxov uas tau xaus nrog kev los txog ntawm tus tim tswv thib peb ntawm peb tug tim tswv. Khetos ib txwm txuas qhov kawg nrog qhov pib.

The beginning of the seventy years took place with Nebuchadnezzar’s first attack against Jerusalem. The ending of the seventy years was marked by the destruction of Babylon. The final and complete destruction of Jerusalem was brought upon the third of three kings who had all been attacked by Nebuchadnezzar. The destruction of Jerusalem was progressive. The last three kings represent one prophetic symbol, in the sense that they all had been attacked by Nebuchadnezzar. They typified the three decrees that were all one symbol, as were the three angels at the end of the twenty-three hundred days.

Qhov pib ntawm xya caum xyoo tau tshwm sim thaum Nebukhadnesas thawj zaug tuaj tua Yeluxalees. Qhov kawg ntawm xya caum xyoo ntawd raug cim tseg los ntawm kev puas tsuaj ntawm Npanpiloo. Qhov kev puas tsuaj kawg thiab tiav tag nrho ntawm Yeluxalees tau los rau saum tus vajntxwv thib peb ntawm peb tug vajntxwv uas Nebukhadnesas tau tuaj tua tas nrho. Kev puas tsuaj ntawm Yeluxalees yog ib qho uas nce zuj zus mus. Peb tug vajntxwv kawg no sawv cev ua ib lub cim yav tom ntej xwb, hauv qhov kev txiav txim tias lawv txhua tus tau raug Nebukhadnesas tuaj tua. Lawv yog tus qauv ntawm peb daim cai tshaj tawm uas yog tib lub cim nkaus xwb, ib yam li peb tug timtswv saum ntuj thaum kawg ntawm ob txhiab peb puas hnub.

> “In the seventh chapter of Ezra the decree is found. Verses 12-26. In its completest form it was issued by Artaxerxes, king of Persia, 457 BC. But in Ezra 6:14 the house of the Lord at Jerusalem is said to have been built ‘according to the commandment [‘decree,’ margin] of Cyrus, and Darius, and Artaxerxes king of Persia.’ These three kings, in originating, reaffirming, and completing the decree, brought it to the perfection required by the prophecy to mark the beginning of the 2300 years. Taking 457 BC, the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled.” The Great Controversy, 326.

> “Hauv tshooj xya ntawm Ezra muaj txoj kevcai ntawd pom nyob. Nqe 12-26. Nyob hauv nws daim qauv uas tiav tshaj plaws, nws raug tshaj tawm los ntawm Artaxerxes, vajntxwv ntawm Persia, xyoo 457 BC. Tiamsis nyob hauv Ezra 6:14 tau hais tias lub tsev ntawm tus Tswv hauv Yeluxalees raug tsim tsa ‘raws li lo lus txib [“decree,” ntug-nplooj] ntawm Cyrus, thiab Darius, thiab Artaxerxes vajntxwv ntawm Persia.’ Peb tug vajntxwv no, hauv kev pib tsa, kev rov lees paub, thiab kev ua kom tiav txoj kevcai ntawd, tau coj nws mus txog qhov puv npo uas lus faj lem yuav tsum kom muaj thiaj cim tau qhov pib ntawm 2300 xyoo. Thaum muab xyoo 457 BC, yog lub sij hawm uas txoj kevcai ntawd raug ua kom tiav, ua hnub tim ntawm lo lus txib, ces txhua qhov kev teev tseg ntawm lus faj lem hais txog xya caum lub limtiam tau pom meej tias twb raug ua tiav lawm.” The Great Controversy, 326.

Sister White identifies that the three decrees were necessary for the perfection of the prophecy. She defines their relation to each other, and in so doing, identifies the grammatical characteristics of the Hebrew word “truth.” She says the first decree originated, the second decree reaffirmed, and the third decree completed “every specification of the prophecy concerning the seventy weeks.” The Hebrew word “truth” is created by the combination of the first, thirteenth and last letters of the Hebrew alphabet. The first decree originated, the second reaffirmed and the last decree completed the prophecy. The three decrees contain the signature of Alpha and Omega, and they were fulfilled at the end of the seventy-year prophecy of the captivity in Babylon, even though the third decree arrived well after the seventy years ended. The three decrees were progressive, and though they were three decrees, they were still one prophetic symbol.

Muam White qhia meej tias peb lo lus txib ntawd yog yam tsim nyog rau txoj kev ua kom qhov lus faj lem ntawd tiav raws nraim. Nws piav qhia lawv txoj kev sib raug zoo rau ib leeg, thiab thaum ua li ntawd, nws kuj taw qhia txog cov yam ntxwv kev sau qauv ntawm lo lus Henplais “truth.” Nws hais tias lo lus txib thawj yog tus pib, lo lus txib thib ob yog tus rov lees paub dua, thiab lo lus txib thib peb yog tus ua kom “txhua yam kev qhia tshwj xeeb ntawm cov lus faj lem hais txog xya caum lub limtiam” tiav. Lo lus Henplais “truth” raug tsim los ntawm kev sib txuas ua ke ntawm thawj tsab ntawv, tsab ntawv kaum peb, thiab tsab ntawv kawg hauv niam ntawv Henplais. Lo lus txib thawj yog tus pib, lo lus txib thib ob yog tus rov lees paub dua, thiab lo lus txib kawg yog tus ua kom cov lus faj lem tiav. Peb lo lus txib ntawd nqa lub cim kos npe ntawm Alpha thiab Omega, thiab lawv tau raug ua tiav thaum kawg ntawm zaj lus faj lem xya caum xyoo hais txog kev poob cev qhev hauv Npanpiloo, txawm hais tias lo lus txib thib peb los txog ntev tom qab xya caum xyoo twb xaus lawm. Peb lo lus txib ntawd yog kev nce zuj zus mus, thiab txawm yog lawv muaj peb lo lus txib, los lawv tseem yog ib lub cim yaj saub xwb.

The first angel arrived in 1798, the second angel arrived in the spring of 1844, and the third angel arrived on October 22, 1844. Those three angels are one prophetic symbol, representing the everlasting gospel of Revelation chapter fourteen.

Tus timtswv xub thawj tuaj txog xyoo 1798, tus timtswv thib ob tuaj txog rau lub caij nplooj ntoos hlav xyoo 1844, thiab tus timtswv thib peb tuaj txog rau hnub tim 22 lub Kaum Hli, 1844. Peb tug timtswv ntawd yog ib lub cim qhia yav tom ntej, sawv cev rau txoj moo zoo nyob mus ib txhis hauv Tshwm Sim tshooj kaum plaub.

> “The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.

> “Thawj lus thawj thiab lus thib ob tau raug muab tshaj tawm nyob rau xyoo 1843 thiab 1844, thiab nim no peb tab tom nyob hauv qab txoj kev tshaj tawm ntawm lus thib peb; tiam sis tag nrho peb lo lus tseem yuav tsum raug tshaj tawm ntxiv mus. Nim no los tseem ceeb ib yam nkaus li yav tas los txhua lub sijhawm uas yuav tsum rov hais dua lawv rau cov uas tab tom nrhiav qhov tseeb. Los ntawm cwj mem thiab suab lus peb yuav tsum ua kom txoj kev tshaj tawm nrov ncha, qhia lawv txoj kev txiav txim raws li qib, thiab kev siv ntawm tej lus faj lem uas coj peb los txog rau txoj lus ntawm tus tim tswv thib peb. Yuav tsis muaj lus thib peb tau yog tsis muaj lus thawj thiab lus thib ob. Cov lus no peb yuav tsum muab rau ntiajteb no hauv tej ntaub ntawv luam tawm, hauv tej lus qhuab qhia, qhia raws kab keeb kwm ntawm tej lus faj lem txog tej yam uas twb muaj lawm thiab tej yam uas tseem yuav muaj tom ntej no.” Selected Messages, phau 2, 104, 105.

The last three kings of Judah were one symbol, for they were all brought into various degrees of subjection by the king of Babylon. The last three kings of Judah, the three decrees and the three angels, though distinctly three are also represented as one prophetic symbol.

Peb tus vajntxwv kawg ntawm Yudas yog ib lub cim nkaus xwb, rau qhov lawv txhua tus raug tus vajntxwv Npanpiloo coj los rau hauv ntau theem ntawm kev nyob hauv qab tswj hwm. Peb tus vajntxwv kawg ntawm Yudas, peb txoj cai tshaj tawm, thiab peb tug timtswv, txawm hais tias sib txawv ua peb, los kuj raug sawv cev ua ib lub cim cev Vajtswv lus xwb.

The last three kings are part of the prophetic setting of the beginning of the prophecy of seventy years of captivity, and as such they become part of the beginning that illustrates the end of the seventy years of captivity. The captivity began with the progressive subjection of three kings, ending with the destruction of the kingdom and its capital city. The end of the prophecy marks the destruction of the nation and capital of Babylon, which marks the arrival of the three progressive decrees. The beginning of the twenty-three-hundred-year prophecy is marked by three progressive decrees, and it illustrates the ending of the twenty-three hundred year prophecy, which consists of three progressive messages.

Peb caug vajntxwv kawg yog ib feem ntawm qhov txheej txheem cev Vajtswv lus ntawm qhov pib ntawm lo lus cev Vajtswv lus hais txog xya caum xyoo ntawm txoj kev poob cev qhev, thiab vim li ntawd lawv thiaj los ua ib feem ntawm qhov pib uas ua piv txwv txog qhov kawg ntawm xya caum xyoo ntawm txoj kev poob cev qhev. Txoj kev poob cev qhev tau pib nrog kev muab peb tug vajntxwv los nyob hauv qab kav maj mam zuj zus, xaus rau qhov kev rhuav tshem lub nceeg vaj thiab nws lub nroog peev. Qhov kawg ntawm lo lus cev Vajtswv lus ntawd cim txog kev rhuav tshem lub tebchaws thiab lub nroog peev ntawm Npanpiloo, uas yog qhov cim txog kev los txog ntawm peb txoj cai tshaj tawm uas maj mam tshwm los zuj zus. Qhov pib ntawm lo lus cev Vajtswv lus ob txhiab peb puas xyoo raug cim tseg los ntawm peb txoj cai tshaj tawm uas maj mam tshwm los zuj zus, thiab nws ua piv txwv txog qhov kawg ntawm lo lus cev Vajtswv lus ob txhiab peb puas xyoo, uas muaj peb txoj lus tshaj tawm uas maj mam tshwm los zuj zus.

The three angels, and their respective three messages, had been typified by three kings and their three progressive decrees. The three kings that proclaimed their respective three decrees had been typified by three progressive kings, who had each presented their messages of rebellion against Nebuchadnezzar. Three messages of rebellion, typified three decrees, that in turn typified three messages. One begins the prophecy of seventy years, that in turn ends with the beginning of the twenty-three-hundred-year prophecy, that ends at the arrival of the third angel in 1844. The seventy years that the land was to enjoy its Sabbath cannot be separated from October 22, 1844.

Peb tug tim tswv, thiab lawv peb txoj xov ib leeg nyias, twb raug ua tus qauv yav tom ntej los ntawm peb tug vajntxwv thiab lawv peb daim ntawv tshaj tawm uas nce mus zuj zus. Peb tug vajntxwv uas tshaj tawm lawv nyias peb daim ntawv tshaj tawm ntawd twb raug ua tus qauv yav tom ntej los ntawm peb tug vajntxwv uas nce mus zuj zus, cov uas nyias tau nthuav lawv tej xov ntawm kev ntxeev siab tawm tsam Nebuchadnezzar. Peb txoj xov ntawm kev ntxeev siab, ua tus qauv yav tom ntej rau peb daim ntawv tshaj tawm, uas tom qab ntawd rov ua tus qauv yav tom ntej rau peb txoj xov. Ib qho pib zaj lus faj lem txog xya caum xyoo, uas tom qab ntawd xaus nrog qhov pib ntawm zaj lus faj lem ob txhiab peb puas xyoo, uas xaus rau thaum tus tim tswv thib peb tuaj txog xyoo 1844. Xya caum xyoo uas thaj av yuav tau txaus siab rau nws Hnub Xanpataus ntawd tsis tuaj yeem cais tawm ntawm Lub Kaum Hli 22, 1844.

Jehoiakim represents Cyrus’ first decree and also the first angel’s message of Revelation chapter fourteen. Beyond this, the three witnesses of the last three Judean kings, the three decrees and the three angel’s messages, provide precise information of the symbol of Jehoiakim, for the prophetic history of the three angels has been very carefully marked by inspiration. All three messages have a historical arrival and thereafter a historical empowerment.

Yehauyakhi-as sawv cev rau thawj txoj cai tshaj tawm ntawm Khaulas thiab kuj yog thawj tus timtswv txoj xov hauv Tshwmsim tshooj kaum plaub. Dua li ntawd, peb tug timkhawv ntawm peb tug vaj ntxwv Yudas kawg, peb txoj cai tshaj tawm, thiab peb tus timtswv txoj xov, muab cov lus qhia meej thiab raug txog lub cim ntawm Yehauyakhi-as, rau qhov keeb kwm yaj saub ntawm peb tus timtswv no tau raug kev tshoov siab cim tseg nrog kev ceev faj heev. Tag nrho peb txoj xov no muaj ib qho kev tuaj txog hauv keeb kwm, thiab tom qab ntawd muaj ib qho kev txhawb zog hauv keeb kwm.

The first angel arrived in 1798, and was empowered on August 11, 1840, with the confirmation of the day for a year principle.

Tus tim thawj tus tubtxib saum ntuj tuaj txog rau xyoo 1798, thiab tau txais hwjchim rau lub Yim Hli 11, 1840, nrog rau kev lees paub txog txojcai uas ib hnub sawv cev rau ib xyoos.

> “In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

> “Nyob rau xyoo 1840 muaj dua ib qho kev ua tiav uas ceeb laj ntawm lus faj lem uas ua rau muaj kev txaus siab thoob plaws. Ob xyoos ua ntej ntawd, Josiah Litch, ib tug ntawm cov xibhwb tseem ceeb uas tshaj tawm txog txoj kev los zaum ob, tau luam tawm ib qho kev piav qhia txog Tshwmsim 9, kwv yees ua ntej txog kev poob ntawm Lub Tebchaws Ottoman. Raws li nws cov kev suav, lub hwjchim no yuav raug muab rhuav tshem... rau hnub tim 11 lub Yim Hli, 1840, thaum lub hwjchim Ottoman hauv Constantinople yuav raug cia siab tias yuav raug lov. Thiab qhov no, kuv ntseeg, yuav pom tias yog li ntawd tiag.”

> “At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

> “Nyob rau lub sij hawm uas tau raug teev tseg ntawd kiag, Qaib Cov Txwv, dhau ntawm nws cov sawv cev ua nom, tau lees txais kev tiv thaiv ntawm cov hwj chim sib koom tes ntawm Tebchaws Europe, thiab yog li ntawd tau muab nws tus kheej tso rau hauv qab kev tswj hwm ntawm cov tebchaws Khixatia. Qhov xwm txheej ntawd tau ua kom tiav raws nraim li lo lus faj lem tau hais tseg. Thaum qhov no raug paub lawm, coob leej coob tus tau ntseeg txog qhov raug tseeb ntawm cov hauv paus ntsiab cai ntawm kev txhais lus faj lem uas Miller thiab nws cov phooj ywg tau txais yuav, thiab ib lub zog txhawb loj kawg tau raug muab rau txoj haujlwm kev los txog. Cov txiv neej muaj kev kawm thiab muaj meej mom tau koom nrog Miller, ob leeg hauv kev tshaj tawm thiab hauv kev luam tawm nws cov kev xav, thiab txij xyoo 1840 mus txog 1844 txoj haujlwm ntawd tau nthuav dav sai heev.” The Great Controversy, 334, 335.

The first angel arrived announcing the opening of the judgment in 1798, but the message was premised on the validity of William Miller’s identification that a day in Bible prophecy represents a year. That principle was confirmed “on the 11th of August, 1840,” and the first message was empowered. With the failure of the prediction of Christ’s return in the biblical year of 1843, which extended into the year 1844, the second angel of Revelation chapter fourteen arrived. With the failure of the prediction in the spring of 1844, the Protestant churches rejected Miller’s rule of a day for a year, and became the daughters of Babylon. That message was thereafter empowered in the summer of 1844, when it was joined by the message of the Midnight Cry. With the fulfillment of the message of the Midnight Cry on October 22, 1844, the third angel arrived with his message.

Tus thawj tus tim tswv tuaj txog tshaj tawm txog kev qhib ntawm txoj kev txiav txim hauv xyoo 1798, tiam sis zaj lus ntawd raug tsa rau saum qhov tseeb ntawm William Miller txoj kev txheeb xyuas tias ib hnub hauv Vajlugkub tej lus faj lem sawv cev rau ib xyoos. Txoj cai ntawd raug lees paub “rau hnub tim 11 lub Yim Hli, 1840,” thiab thawj zaj lus tau txais hwj chim. Thaum txoj kev twv txog Khetos txoj kev rov qab los hauv xyoo Vajlugkub 1843, uas ncua mus txog rau xyoo 1844, poob lawm, tus tim tswv thib ob hauv Tshwmsim tshooj kaum plaub tuaj txog. Thaum txoj kev twv ntawd poob rau lub caij nplooj ntoos hlav xyoo 1844, cov pawg ntseeg Protestant tsis lees txais Miller txoj cai tias ib hnub sawv cev rau ib xyoos, thiab lawv tau los ua Npanpiloo cov ntxhais. Tom qab ntawd zaj lus ntawd tau txais hwj chim rau lub caij ntuj sov xyoo 1844, thaum nws raug koom nrog zaj lus ntawm Kev Quaj Thaum Ib Tag Hmo. Thaum zaj lus ntawm Kev Quaj Thaum Ib Tag Hmo tau ua tiav rau hnub tim 22 lub Kaum Hli, 1844, tus tim tswv thib peb tuaj txog nrog nws zaj lus.

Due to the disobedience of Laodicean Adventism in 1863, God’s people were assigned to repeat the history of ancient Israel’s wandering in the wilderness. The empowerment of the third message would wait until September 11, 2001. Each of the three messages arrive in history and are thereafter empowered.

Vim yog Laodicean Adventism txoj kev tsis mloog lus nyob rau xyoo 1863, Vajtswv haiv neeg thiaj raug tsa kom rov taug keeb kwm qub ntawm cov Yixayee thaum ub uas mus yuam kev nyob hauv tebchaws moj sab qhua. Kev txhawb zog rau zaj xov thib peb yuav tos mus txog rau lub Cuaj Hlis 11, 2001. Txhua zaj ntawm peb zaj xov no los txog hauv keeb kwm ua ntej, thiab tom qab ntawd mam raug txhawb zog.

Jehoiakim and Cyrus represent the empowerment of the first angel, not its arrival. Though Jehoiakim was the first of the last three kings of Judah, and though he represents the first angel’s message, the prophetic characteristics that he, and also Cyrus, demonstrate that they are both symbols of the empowerment of the first angel, and not symbols of the arrival of the first angel. The arrival of the first message in the history of Jehoiakim was Manasseh, the first of the last seven kings of Judah.

Jehoiakim thiab Cyrus sawv cev rau kev txhawb kom muaj hwjchim ntawm tus timtswv xub thawj, tsis yog nws txoj kev tuaj txog. Txawm yog Jehoiakim yog thawj tus ntawm peb tug vajntxwv kawg ntawm Yuda, thiab txawm yog nws sawv cev rau tus timtswv xub thawj txoj xov, los cov yam ntxwv yav tom ntej uas nws, thiab Cyrus thiab, qhia tawm ntawd ua pov thawj tias nkawd ob leeg yog cov cim ntawm kev txhawb kom muaj hwjchim rau tus timtswv xub thawj, tsis yog cov cim ntawm tus timtswv xub thawj txoj kev tuaj txog. Tus xov xub thawj txoj kev tuaj txog hauv keeb kwm ntawm Jehoiakim yog Manasseh, thawj tus ntawm xya tug vajntxwv kawg ntawm Yuda.

Seven kings preceded the complete and final destruction of Jerusalem. Those seven kings represent a progressive history, as was the history they typified from 1798 to 1844. The first angel arrived in 1798, and the third arrived on October 22, 1844. The history of 1798 to 1844, is the history of the first and second angels. The history of the third angel began in 1844. When Sister White identifies the symbolism of the seven thunders of Revelation chapter ten, she says the seven thunders represent the history of the first and second angels, but not the third angel.

Xya tus vajntxwv tau los ua ntej Yeluxalees raug rhuav tshem kom tiav thiab kawg nkaus. Xya tus vajntxwv ntawd sawv cev rau ib zaj keeb kwm uas nce mus zuj zus, ib yam li zaj keeb kwm uas lawv tau ua qauv qhia txij xyoo 1798 mus txog 1844. Tus timtswv ceebtsheej thawj zaug tuaj txog rau xyoo 1798, thiab tus thib peb tuaj txog rau hnub Tim 22 Lub Kaum Hli, 1844. Zaj keeb kwm txij 1798 mus txog 1844 yog zaj keeb kwm ntawm tus timtswv ceebtsheej thawj thiab tus thib ob. Zaj keeb kwm ntawm tus timtswv ceebtsheej thib peb tau pib rau xyoo 1844. Thaum Muam White qhia kom meej txog lub cim ntawm xya lub xob quaj hauv Tshwmsim tshooj kaum, nws hais tias xya lub xob quaj sawv cev rau zaj keeb kwm ntawm tus timtswv ceebtsheej thawj thiab tus thib ob, tiam sis tsis yog tus timtswv ceebtsheej thib peb.

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Qhov kaj tshwj xeeb uas tau muab rau Yauhas thiab tau raug nthuav tawm nyob rau hauv xya lub xob quaj yog ib qho kev piav meej txog tej xwm txheej uas yuav muaj los nyob hauv qab thawj tus tim tswv thiab tus tim tswv thib ob tej lus tshaj tawm.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

The history of the seven thunders of Revelation chapter ten, emphasize the history of the empowerment of the first angel on August 11, 1840 through to the great disappointment on October 22, 1844, but it none-the-less, includes the entire history of the first and second angels. The general application of the seven thunders is that it represents 1798 through to October 22, 1844. The history of the arrival of the first angel from 1798 to the great disappointment is the history of the first and second angels, and it is prophetically represented as seven thunders. The seven thunders were also typified by the last seven kings of Judah. The last three of those kings were not only identifying sequential kings, but together they are one symbol made up of a first, middle and last.

Keeb kwm ntawm xya lub xob quaj hauv Tshwm Sim tshooj kaum, hais tshwj xeeb txog keeb kwm ntawm txoj kev txhawb zog rau tus timtswv thawj zaug thaum Lub Yim Hli 11, 1840 mus txog rau txoj kev chim siab loj thaum Lub Kaum Hli 22, 1844, txawm li ntawd los, nws tseem suav nrog tag nrho keeb kwm ntawm tus timtswv thawj thiab tus timtswv ob. Kev siv dav dav ntawm xya lub xob quaj yog tias nws sawv cev rau xyoo 1798 mus txog Lub Kaum Hli 22, 1844. Keeb kwm ntawm kev los txog ntawm tus timtswv thawj txij xyoo 1798 mus txog rau txoj kev chim siab loj yog keeb kwm ntawm tus timtswv thawj thiab tus timtswv ob, thiab hauv lus faj lem nws raug sawv cev ua xya lub xob quaj. Xya lub xob quaj kuj tau raug ua qauv qhia los ntawm xya tus vajntxwv kawg ntawm Yudas. Peb tug vajntxwv kawg ntawm lawv tsis yog tsuas yog qhia txog cov vajntxwv uas ua raws li ib leeg xwb, tiamsis ua ke lawv yog ib lub cim uas muaj thawj, nruab nrab, thiab kawg.

In the history of the three angels, the first message was empowered on August 11, 1840, and both Jehoiakim and Cyrus typified that event.

Hauv zaj keeb kwm ntawm peb tug tim tswv, thawj zaj lus tau txais hwj chim rau hnub tim 11 lub Yim Hli, 1840, thiab ob leeg Jehoiakim thiab Cyrus yog tus yam ntxwv ua piv txwv txog qhov xwm txheej ntawd.

We will continue to identify these most important truths in the next article.

Peb yuav txuas ntxiv txheeb xyuas cov tseeb tseem ceeb tshaj no hauv tsab xov xwm tom ntej.

> “Strict integrity should be cherished by every student. Every mind should turn with reverent attention to the revealed word of God. Light and grace will be given to those who thus obey God. They will behold wondrous things out of his law. Great truths that have lain unheeded and unseen since the day of Pentecost, are to shine from God’s word in their native purity. To those who truly love God the Holy Spirit will reveal truths that have faded from the mind, and will also reveal truths that are entirely new. Those who eat the flesh and drink the blood of the Son of God will bring from the books of Daniel and Revelation truth that is inspired by the Holy Spirit. They will start into action forces that cannot be repressed. The lips of children will be opened to proclaim the mysteries that have been hidden from the minds of men. The Lord has chosen the foolish things of this world to confound the wise, and the weak things of the world to confound the mighty.

> “Txhua txoj kev ncaj ncees yuav tsum raug saib muaj nqis los ntawm txhua tus tub ntxhais kawm. Txhua lub siab yuav tsum tig los nrog txoj kev hwm ntshai mloog Vajtswv txoj lus uas tau raug qhia tawm lawm. Qhov kaj thiab txoj kev tshav ntuj yuav raug pub rau cov uas mloog Vajtswv lus li no. Lawv yuav pom tej yam hwjchim kawg uas tawm hauv nws txoj kevcai. Tej qhov tseeb loj uas txij hnub Pentevuskos los twb pw tsis raug quav ntsej thiab tsis raug pom lawm, yuav ci tawm ntawm Vajtswv txoj lus hauv lawv txoj kev dawb huv qub txeeg qub teg. Rau cov uas hlub Vajtswv tiag tiag, Vaj Ntsuj Plig Dawb Huv yuav qhia tej qhov tseeb uas twb ploj zuj zus hauv lub siab lawm, thiab yuav qhia tej qhov tseeb uas tshiab tag nrho thiab. Cov uas noj Leej Tub ntawm Vajtswv cev nqaij daim tawv thiab haus nws cov ntshav yuav rho tawm ntawm phau Daniel thiab Tshwm Sim tej qhov tseeb uas raug Vaj Ntsuj Plig Dawb Huv tshoov siab. Lawv yuav ua kom muaj zog txav mus ua haujlwm uas tsis muaj leejtwg yuav txwv taus. Di ncauj ntawm cov menyuam yaus yuav raug qhib kom tshaj tawm tej kev zais tob uas tau muab zais ntawm neeg lub siab. Tus Tswv tau xaiv tej yam ruam hauv lub ntiajteb no kom ua rau cov neeg txawj ntse poob ntsej muag, thiab tej yam qaug zog hauv lub ntiajteb no kom ua rau cov neeg muaj zog poob ntsej muag.”

> “The Bible should not be brought into our schools to be sandwiched in between infidelity. The Bible must be made the groundwork and subject-matter of education. It is true that we know much more of the word of the living God than we knew in the past, but there is still much more to be learned. It should be used as the word of the living God, and esteemed as first, and last, and best in everything. Then will be seen true spiritual growth. The students will develop healthy religious characters, because they eat the flesh and drink the blood of the Son of God. But unless watched and nurtured, the health of the soul decays. Keep in the channel of light. Study the Bible. Those who serve God faithfully will be blessed. He who permits no faithful work to go unrewarded will crown every act of loyalty and integrity with special tokens of his love and approbation.” Review and Herald, August 17, 1897.

> “Phau Vajlugkub yuav tsum tsis txhob raug coj los rau hauv peb tej tsev kawm ntawv kom muab ntxig rau nruab nrab ntawm kev tsis ntseeg. Phau Vajlugkub yuav tsum raug tsa ua lub hauv paus thiab ua cov ntsiab lus kawm ntawm kev kawm txuj. Tseeb tiag, peb paub txog lo lus ntawm Vajtswv uas muaj sia ntau dua li peb tau paub yav tag los, los tseem tshuav ntau dua uas yuav tsum kawm. Nws yuav tsum raug siv raws li lo lus ntawm Vajtswv uas muaj sia, thiab raug hwm tias yog thawj, yog kawg, thiab yog qhov zoo tshaj plaws hauv txhua yam. Ces thiaj yuav pom txoj kev loj hlob ntawm sab ntsuj plig uas muaj tseeb. Cov tub ntxhais kawm yuav tsim kho tus cwj pwm kev ntseeg uas muaj kev noj qab nyob zoo, vim lawv noj Leej Tub ntawm Vajtswv lub cev nqaij thiab haus nws cov ntshav. Tiam sis yog tsis raug saib xyuas thiab txhawb nqa, ces kev noj qab nyob zoo ntawm tus ntsuj plig yuav qaug zuj zus. Cia li nyob hauv txoj kab ntawm qhov kaj. Kawm Phau Vajlugkub. Cov uas ua Vajtswv tes dej num nrog kev ncaj ncees yuav tau koob hmoov. Tus uas tsis cia ib tes dej num uas ua ncaj ncees mus yam tsis tau nqi zog yuav muab lub mom kub rau txhua txoj kev ua siab ncaj thiab txoj kev ncaj ncees nrog tej cim tshwj xeeb ntawm nws txoj kev hlub thiab nws txoj kev pom zoo.” Review and Herald, August 17, 1897.

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