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# The Book of Daniel - Number One-Hundred and Seventy-Four

Phau Ntawv Daniyee - Ib Puas Xya Caug Plaub

Prophetic Insights and Divine Revelations: Understanding Daniel’s Vision and Its Last-Day Implications

Kev Pom Pom Uas Yaj Saub Tau Txais thiab Tej Kev Tshwm Sim Los Ntawm Vajtswv: Kev To Taub Daniyee Lub Zeem Muag thiab Nws Tej Kev Cuam Tshuam Rau Hnub Kawg

Author

Jeff Pippenger

Published

April 4, 2024

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As we address the third proxy war, represented in verses thirteen through fifteen, we will remind ourselves of what has led up to these verses. In chapter ten, Daniel receives his final vision, and in doing so he is identified as understanding both the internal and external prophetic visions. The Hebrew word “dabar,” meaning “word” is translated as “thing.” In chapter nine, when Gabriel came to make Daniel understand the vision of the twenty-three hundred days, the Hebrew word “dabar” was translated as “matter.”

Thaum peb hais txog tsov rog sawv cev thib peb, uas raug sawv cev nyob rau hauv nqe kaum peb mus txog kaum tsib, peb yuav rov nco peb tus kheej txog yam uas tau coj los txog rau cov nqe no. Hauv tshooj kaum, Daniyees txais nws lub zeem muag kawg, thiab hauv qhov ntawd nws raug qhia tias yog tus to taub ob qho tib si tej zeem muag cev lus faj lem sab hauv thiab sab nraud. Lo lus Henplais “dabar,” uas txhais tias “lus,” raug txhais ua “yam.” Hauv tshooj cuaj, thaum Kalelais los ua kom Daniyees to taub txog lub zeem muag ntawm ob txhiab peb puas hnub, lo lus Henplais “dabar” raug txhais ua “tej xwm txheej.”

> 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.

> Yog lawm, thaum kuv tseem tab tom hais lus thov Vajtswv, tus txivneej Khas Npis-ee uas kuv tau pom hauv yog toog thaum chiv thawj ntawd, raug txib kom ya nrawm nroos los kov kuv rau lub sijhawm ua kev fij hlawv yav tsaus ntuj. Thiab nws qhia rau kuv, thiab hais lus nrog kuv, thiab hais tias, Au Daniyee, nim no kuv twb tawm los kom pub kev txawj ntse thiab kev nkag siab rau koj lawm. Thaum pib ntawm koj tej lus thov, lo lus txib twb tawm los lawm, thiab kuv tuaj los qhia rau koj; vim koj yog tus uas raug hlub heev kawg li: yog li ntawd cia li to taub zaj no, thiab xav txog yog toog ntawd. Daniyee 9:21–23.

When Gabriel told Daniel to “understand the matter, and consider the vision,” the Hebrew word “biyn” was translated as both “understand” and also as “consider.” The word means to mentally separate. Gabriel informed Daniel to make a mental separation between the “dabar” translated as “matter” and the “mareh“, translated as “vision”. In order to understand the interpretation that Gabriel was providing to Daniel concerning the prophecy of twenty-three hundred years, Daniel was to recognize the distinction between the prophetic vision represented as the “matter” and the prophetic “mareh” vision. The “matter”, which is the “dabar,” meaning word, represents the external line of prophecy and the “mareh” vision represents the internal line of prophecy.

Thaum Nka-ees-las hais rau Daniyees kom “nkag siab txog lo lus no, thiab xav txog yog toog pom ntawd,” lo lus Henplais “biyn” tau muab txhais ua ob yam tib si, yog “nkag siab” thiab kuj yog “xav txog” thiab. Lo lus no txhais tias cais tawm hauv siab ntsws. Nka-ees-las qhia rau Daniyees kom nws cais tawm hauv kev xav nruab nrab ntawm “dabar” uas tau txhais tias “lo lus” thiab “mareh” uas tau txhais tias “yog toog pom.” Kom thiaj nkag siab tau txog txoj kev txhais uas Nka-ees-las tab tom muab rau Daniyees hais txog txoj lus faj lem ntawm ob txhiab peb puas xyoo, Daniyees yuav tsum lees paub qhov sib txawv nruab nrab ntawm yog toog pom qhia txoj lus faj lem uas sawv cev ua “lo lus” thiab yog toog pom faj lem “mareh.” “Lo lus,” uas yog “dabar,” txhais tias lus, sawv cev rau txoj kab sab nraud ntawm txoj lus faj lem; hos yog toog pom “mareh” sawv cev rau txoj kab sab hauv ntawm txoj lus faj lem.

In Daniel chapter ten, the first truth that is revealed to the student of prophecy is that Daniel represents God’s people in the last days who understand both the internal and external lines of prophecy.

Hauv Daniyee tshooj kaum, thawj qhov tseeb uas raug nthuav tawm rau tus kawm txog tej yaj saub tej lus qhia yog tias Daniyee sawv cev rau Vajtswv haiv neeg nyob rau hnub kawg uas to taub ob txoj kab ntawm tej lus faj lem, sab hauv thiab sab nraud.

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

> Hauv xyoo peb ntawm Khaulas uas yog vajntxwv kav Pawxia, ib lo lus tau raug tshwm rau Daniyees, uas hu ua Npeletesaxas; thiab lo lus ntawd yog tseeb, tiamsis lub sijhawm uas tau teem tseg ntawd ntev heev; thiab nws thiaj to taub lo lus ntawd, thiab muaj kev nkag siab txog zaj yog toog pom. Daniel 10:1.

The “thing,” is the Hebrew word “dabar,” and the “vision,” is the “mareh” vision. As a prophet, Daniel represents God’s last day people, whose perfect fulfillment is the one hundred and forty-four thousand. The third year of Cyrus places Daniel in the reform line that began at the time of the end in 1989. In “those days,” representing the history of 1989 to the soon coming Sunday law in the United States, Daniel was mourning for three weeks. In the reform line of the one hundred and forty-four thousand, the period of mourning is marking the three and a half days that the two witnesses of Revelation chapter eleven, are dead in the street. The street of that great city of Sodom and Egypt, where also our Lord was crucified, is also Ezekiel’s valley of dead dry bones.

Lo lus “yam ntawd,” yog lo lus Henplais “dabar,” hos “lub zeem muag,” yog lub zeem muag “mareh.” Ua ib tug yaj saub, Daniyees sawv cev rau Vajtswv haiv neeg nyob rau hnub kawg, uas nws txoj kev ua tiav zoo meej yog ib puas plaub caug plaub txhiab leej. Xyoo peb ntawm Xailas muab Daniyees tso rau hauv txoj kab kho dua tshiab uas tau pib thaum lub sijhawm kawg hauv xyoo 1989. Nyob rau “cov hnub ntawd,” uas sawv cev rau keeb kwm txij xyoo 1989 mus txog txoj cai Hnub Caiv uas yuav los sai sai hauv Tebchaws Meskas, Daniyees tau quaj ntsuag peb lub limtiam. Hauv txoj kab kho dua tshiab ntawm ib puas plaub caug plaub txhiab leej, lub sijhawm quaj ntsuag ntawd tab tom cim peb hnub ib nrab uas ob tug timkhawv hauv Tshwmsim tshooj kaum ib, pw tuag rau hauv txojkev. Txojkev ntawm lub nroog loj ntawd ntawm Xaudoo thiab Iyi tebchaws, qhov chaw uas peb tus Tswv kuj raug ntsia saum ntoo khaublig, kuj yog Exekees lub hav ntawm cov pob txha qhuav uas tuag lawm.

In chapter ten, Daniel is transformed into the image of Christ, and touched three times in advance of Gabriel interpreting the vision which Daniel saw. The vision produced a separation of two classes of worshippers. The everlasting gospel always produces two classes of worshippers. Daniel represented the class of worshippers represented as the one hundred and forty-four thousand, in contrast with the class that fled in fear from the vision.

Nyob rau tshooj kaum, Daniyees raug hloov kom zoo ib yam li tus duab ntawm Khetos, thiab raug kov peb zaug ua ntej Gabriyees txhais lub zeem muag uas Daniyees tau pom. Lub zeem muag ntawd ua rau muaj kev cais tawm ntawm ob pawg neeg pe hawm. Txoj moo zoo uas nyob mus ib txhis yeej ib txwm ua rau muaj ob pawg neeg pe hawm. Daniyees sawv cev rau pawg neeg pe hawm uas raug sawv cev tias yog ib puas plaub caug plaub txhiab leej, txawv ntawm pawg uas khiav dim mus vim ntshai lub zeem muag ntawd.

Prior to chapter ten Gabriel came three times to Daniel to interpret a vision. He interpreted the visions of chapters seven and eight, which illustrated the kingdoms of Bible prophecy in both their political manifestation (chapter seven), and their religious manifestation (chapter eight). Then in chapter nine Gabriel interpreted the twenty-three-hundred-year prophecy. Gabriel arrives in chapter ten to finish the interpretation that was left incomplete in chapter nine, and to provide Daniel with the interpretation of the vision which produced the two classes of worshippers. Gabriel first provides Daniel with a general overview of the vision in verse fourteen.

Ua ntej tshooj kaum, Gabriel tau los cuag Daniyees peb zaug los txhais ib zaj yog toog pom. Nws tau txhais cov yog toog pom hauv tshooj xya thiab tshooj yim, uas tau qhia txog tej tebchaws hauv Vajlugkub txoj kev cev Vajtswv lus yav tom ntej, ob qho tib si hauv lawv txoj kev tshwm sim sab nom tswv (tshooj xya), thiab hauv lawv txoj kev tshwm sim sab kev ntseeg (tshooj yim). Tom qab ntawd hauv tshooj cuaj Gabriel tau txhais txoj lus cev Vajtswv lus yav tom ntej txog ob txhiab peb puas xyoo. Gabriel los txog hauv tshooj kaum kom ua kom tiav qhov kev txhais uas tau tso cia tsis tau puv hauv tshooj cuaj, thiab los muab rau Daniyees txoj kev txhais ntawm zaj yog toog pom uas ua rau muaj ob pab neeg pe hawm. Gabriel xub muab ib daim duab dav dav ntawm zaj yog toog pom ntawd rau Daniyees hauv nqe kaum plaub.

> 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 10:14.

> Tam sim no tuaj ua kom koj to taub txog yam uas yuav tshwm sim rau koj haiv neeg nyob rau hnub kawg; rau qhov lub zeem muag no tseem hais txog ntau hnub tom ntej. Daniel 10:14.

The vision of Christ, which produced two classes of worshippers, represents what shall befall God’s people in the last days. The interpretation of chapters seven and eight was an interpretation of the history represented by the rise and fall of the kingdoms of Bible prophecy, as illustrated by beasts of prey and sanctuary animals respectively. The interpretation of chapter nine, was a detailed breakdown of the different prophetic periods represented within the prophecy of twenty-three hundred years. Somehow the vision of the glorified Christ in chapter ten represented what shall befall God’s people in the last days. Before Gabriel begins with the detailed outline of history, which is the interpretation of the vision of the glorified Christ, he reminds Daniel that he has already told Daniel what the interpretation represents.

Zaj yog kev ua yog toog pom txog Khetos, uas tsim tau ob pawg neeg pe hawm, sawv cev rau yam uas yuav los raug Vajtswv haiv neeg hauv hnub kawg. Kev txhais ntawm tshooj xya thiab tshooj yim yog kev txhais txog keeb kwm uas sawv cev los ntawm kev sawv thiab kev poob ntawm tej tebchaws hauv Vajlugkub tej lus faj lem, raws li tau piav qhia los ntawm tej tsiaj qus tua noj thiab tej tsiaj ntawm lub tuam tsev dawb huv raws li lawv nyias hom. Kev txhais ntawm tshooj cuaj yog ib qho kev faib tawg ntxaws ntxaws ntawm ntau lub sij hawm faj lem uas sawv cev nyob hauv zaj lus faj lem ntawm ob txhiab peb puas xyoo. Ib yam li ntawd, zaj yog toog pom txog Khetos uas raug tsa nto muaj hwjchim ci ntsa iab hauv tshooj kaum sawv cev rau yam uas yuav los raug Vajtswv haiv neeg hauv hnub kawg. Ua ntej Gabriel pib nrog daim qauv keeb kwm uas ntxaws, uas yog kev txhais ntawm zaj yog toog pom txog Khetos uas raug tsa nto muaj hwjchim ci ntsa iab, nws rov nco Daniel tias nws twb tau qhia Daniel lawm tias txoj kev txhais ntawd sawv cev rau dabtsi.

> 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 10:20.

> Nws nws thiaj hais tias, Koj puas paub tias vim li cas kuv thiaj tuaj cuag koj? Thiab nim no kuv yuav rov qab mus tawm tsam tus thawj ntawm Persia; thiab thaum kuv tawm mus lawm, saib maj, tus thawj ntawm Grecia yuav los. Daniel 10:20.

Gabriel reminds Daniel that he had told Daniel in verse fourteen, that he had come to make Daniel understand what shall befall God’s people in the last days, and he expected Daniel to place the following presentation of prophetic history in that context. Daniel had been seeking a specific understanding from the first day in which he began to mourn.

Gabriel rov qab nco Daniel tias nws twb tau hais rau Daniel hauv nqe kaum plaub lawm, tias nws tau los ua kom Daniel to taub yam uas yuav tshwm sim rau Vajtswv haiv neeg nyob rau hnub kawg, thiab nws cia siab tias Daniel yuav muab zaj lus nthuav txog keeb kwm cev Vajtswv lus nram qab no tso rau hauv lub ntsiab ntawd. Daniel tau nrhiav ib qho kev to taub tshwj xeeb txij thawj hnub uas nws pib quaj ntsuag.

> 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. Daniel 10:12, 13.

> Ces nws hais rau kuv tias, Tsis txhob ntshai, Daniyee; rau qhov txij hnub thawj uas koj tau muab koj lub siab los nkag siab, thiab txo koj tus kheej rau ntawm koj tus Vajtswv xub ntiag, koj tej lus thov twb tau hnov lawm, thiab kuv tuaj vim yog koj tej lus. Tiamsis tus thawj ntawm lub nceeg vaj Pawxia tau tawm tsam kuv tau nees nkaum ib hnub; tab sis saib seb, Mikha-ee, ib tug ntawm cov thawj loj, tau tuaj pab kuv; thiab kuv tseem nyob ntawd nrog cov vajntxwv ntawm Pawxia. Daniel 10:12, 13.

After Daniel’s three weeks of mourning, he saw the vision of Christ, that prophetically aligned with the vision of Christ that John in Patmos had witnessed.

Tom qab Daniyee tau quaj ntsuag peb lub lim tiam, nws tau pom zaj yog toog txog Khetos, uas hauv txoj kev yaj saub sib haum nrog zaj yog toog txog Khetos uas Yauhas nyob hauv Patmos tau pom.

> “No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.

> “Tsis muaj tus twg qis dua Leej Tub ntawm Vajtswv thiaj tau tshwm sim rau Daniyees. Lo lus piav no zoo ib yam li lo uas Yauhas tau muab thaum Khetos raug tshwm rau nws saum lub kob Patmos. Peb tus Tswv nim no los nrog ib tug tubtxib saum ntuj ntxiv tuaj qhia Daniyees txog yam uas yuav tshwm sim nyob rau hnub kawg. Qhov kev paub no raug muab pub rau Daniyees thiab raug sau cia los ntawm kev tshoov siab rau peb, cov uas lub qab ntuj kawg twb los txog rau peb lawm.

> “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 ntsiab tseeb loj uas tus Txhiv Dim ntawm lub ntiajteb tau nthuav tawm ntawd yog rau cov uas nrhiav qhov tseeb ib yam li nrhiav tej nyiaj txiag uas muab zais. Daniyees yog ib tug txwj laus lawm. Nws lub neej tau dhau mus nyob nruab nrab ntawm tej kev ntxias nyiam ntawm ib lub vaj loog ntawm cov neeg pe hawm lwm haiv vajtswv, nws lub siab thiab lub tswv yim raug tej haujlwm ntawm ib lub tebchaws loj ua rau hnyav; tiam sis nws tig ntawm txhua yam ntawd mus txo nws tus ntsujplig rau ntawm Vajtswv xub ntiag, thiab nrhiav kom paub txog tej hom phiaj ntawm tus Siab Tshaj Plaws. Thiab raws li lus teb rau nws tej lus thov khwv, qhov kaj ntawm tej vaj loog saum ntuj tau raug xa los pub rau cov uas yuav nyob rau hnub kawg. Yog li ntawd, peb yimhuab yuav tsum nrhiav Vajtswv nrog txoj kev kub siab npaum li cas, kom nws qhib peb txoj kev nkag siab kom to taub cov ntsiab tseeb uas tau coj los rau peb ntawm Saum Ntuj Ceeb Tsheej.”

> “‘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…. And there remained no strength in me; for my comeliness was turned in me into corruption, and I retained no strength.’ Such will be the experience of every one who is truly sanctified. 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.’

> “‘Thiab kuv, Daniel, tib leeg xwb thiaj pom zaj yog toog ntawd; rau qhov cov txivneej uas nrog kuv nyob tsis pom zaj yog toog ntawd; tiam sis ib qho kev tshee hnyo loj heev poob saum lawv, ua rau lawv khiav mus nkaum lawv tus kheej…. Thiab tsis tshuav ib qho zog nyob hauv kuv lawm; rau qhov kuv txoj kev zoo nkauj nyob hauv kuv twb hloov mus ua kev qias thiab kev puas tsuaj, thiab kuv tsis khaws tau ib qho zog li.’ Qhov no yuav yog txoj kev paub ntawm txhua tus uas raug dawb huv tiag tiag. Thaum lawv pom meej dua txog qhov loj kawg nkaus, lub hwjchim ci ntsa iab, thiab qhov zoo tag nrho ntawm Khetos, lawv yuav pom tseeb dua lawv tus kheej txoj kev qaug zog thiab tsis zoo tag nrho. Lawv yuav tsis muaj lub siab xav lees tias lawv muaj tus cwj pwm tsis muaj txhaum; yam uas tau tshwm rau lawv tus kheej tias yog ncaj ncees thiab zoo nkauj lawm, thaum muab piv rau Khetos txoj kev dawb huv thiab hwjchim ci ntsa iab, yuav zoo li tsuas yog yam tsis tsim nyog thiab yuav ploj puas xwb. Thaum twg tibneeg raug cais deb ntawm Vajtswv, thaum lawv muaj kev pom txog Khetos tsis meej pem heev, thaum ntawd lawv thiaj hais tias, ‘Kuv tsis muaj txhaum; kuv raug dawb huv lawm.’”

> “Gabriel then appeared to the prophet, and thus addressed him; ‘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.’

> “Tom qab ntawd Khebari‑ees thiaj tshwm los rau tus yaj saub, thiab hais rau nws li no tias; ‘Au Daniyees, tus neeg uas tau raug hlub heev, cia li to taub tej lus uas kuv hais rau koj, thiab sawv ntsug ncaj; rau qhov nim no kuv raug txib los cuag koj. Thiab thaum nws tau hais lo lus ntawd rau kuv lawm, kuv thiaj sawv ntsug tshee hnyo. Ces nws hais rau kuv tias, Tsis txhob ntshai, Daniyees; rau qhov txij hnub thawj uas koj tau mob siab nrhiav kev to taub, thiab txo koj tus kheej rau ntawm koj tus Vajtswv xub ntiag, koj tej lus twb raug hnov lawm, thiab kuv tau los vim yog koj tej lus.’”

> “What great honor was shown to Daniel by the Majesty of Heaven! He comforts his trembling servant, and assures him that his prayer was heard in Heaven, and that 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.

> “Muaj ib lub meejmom loj npaum li cas uas tau muab rau Daniyees los ntawm Tus Huab Tais Ntuj Ceebtsheej! Nws nplig Nws tus tub qhe uas tab tom tshee hnyo, thiab lees paub rau nws tias nws zaj lus thov twb tau hnov nyob saum ntuj lawm, thiab tias raws li lo lus thov kub siab ntawd, tus timtswv Khexaliyas tau raug xa mus kov yeej lub siab ntawm tus vajntxwv Peesxias. Tus vajntxwv ntawd tau tawm tsam cov kev chwv ntawm Vajtswv tus Ntsuj Plig nyob rau hauv peb lub limtiam thaum Daniyees yoo mov thiab thov Vajtswv, tiam sis Tus Tub Vaj Ntxwv ntawm ntuj ceebtsheej, tus thawj timtswv, Mikha-ee, tau raug xa mus tig lub siab ntawm tus vajntxwv tawv ncauj ntawd kom ua ib qho kev txiav txim meej tseeb los teb Daniyees zaj lus 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.’ 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.’ By his divine power he strengthened this man of integrity and of faith, to hear the message sent to him from God.

> “‘Thiab thaum nws tau hais tej lus ntawd rau kuv lawm, kuv tsa kuv lub ntsej muag rau hauv av, thiab kuv los ua neeg ntsiag to tsis hais lus li. Thiab saib seb, ib tug uas zoo ib yam li tus yam ntxwv ntawm cov tub ntawm neeg tau kov kuv daim di ncauj…. Thiab hais tias, Au tus neeg uas raug hlub heev, txhob ntshai: kev thaj yeeb rau koj; cia li muaj zog, muaj tseeb tiag, cia li muaj zog. Thiab thaum nws tau hais rau kuv lawm, kuv thiaj tau txais zog, thiab hais tias, Cia kuv tus tswv hais; rau qhov koj tau ntxiv dag zog rau kuv lawm.’ Vajtswv txoj kev hwjchim ci ntsa iab uas raug qhia tawm rau Daniel loj heev npaum li ntawd uas nws tsis muaj peevxwm nyiaj taus qhov uas pom ntawd. Ces tus tubtxib saum ntuj txawm npog qhov ci ntsa iab ntawm nws lub xub ntiag thiab tshwm sim rau tus yajsaub zoo li ‘ib tug uas zoo ib yam li tus yam ntxwv ntawm cov tub ntawm neeg.’ Los ntawm nws lub hwjchim saum ntuj los, nws txhawb tus txiv neej uas ncaj ncees thiab muaj kev ntseeg no kom muaj zog txaus hnov cov 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.” Review and Herald, February 8, 1881.

> “Daniyees yog ib tug tub qhe rau Siab Tshaj Plaws uas mob siab rau. Nws lub neej ntev tau puv npo nrog tej hauj lwm muaj meej mom ntawm kev ua dej num rau nws tus Tswv. Nws txoj kev dawb huv ntawm tus cwj pwm, thiab nws txoj kev ncaj ncees ruaj khov uas tsis txawj yuj yees, tsuas muaj nws txoj kev txo hwj chim hauv siab thiab nws txoj kev tawg siab lees txim rau ntawm Vajtswv thiaj phim tau. Peb rov hais dua tias, Daniyees lub neej yog ib daim duab piv txwv uas raug tshoov siab txog kev dawb huv tiag tiag.” Review and Herald, February 8, 1881.

Daniel’s experience in chapter ten, represents God’s people in the last days, who as Daniel and John, understand the Revelation of Jesus Christ. The key to placing Daniel into the prophetic history where his experience is located is based upon the fact that he was in mourning, and that Michael was sent at the conclusion of the twenty-one days. In the first verse, Daniel records that he had understanding of both the internal and external visions of prophecy. Prior to the twenty-one days Daniel had an incomplete understanding of the two visions, but with the interpretation of Gabriel, Daniel fully grasps the “thing” and the “vision” as different revelations.

Yaj saub uas Daniyee tau ntsib nyob rau hauv tshooj kaum sawv cev rau Vajtswv haiv neeg nyob rau hnub kawg, uas ib yam li Daniyee thiab Yauhas, to taub txog Kev Qhia Tshwm ntawm Yexus Khetos. Tus yuam sij los muab Daniyee tso rau hauv keeb kwm yaj saub uas nws qhov kev ntsib ntawd nyob yog raws li qhov tseeb tias nws nyob hauv kev quaj ntsuag, thiab tias Mikha‑ee tau raug xa los thaum xaus ntawm nees nkaum ib hnub. Hauv nqe ib, Daniyee sau tseg tias nws muaj kev nkag siab txog ob qho tib si yog kev ua yog toog hauv yaj saub sab hauv thiab sab nraud. Ua ntej nees nkaum ib hnub ntawd, Daniyee tseem muaj kev nkag siab uas tsis tiav txog ob lub zeem muag, tiam sis nrog Kebleees qhov kev txhais, Daniyee thiaj li to taub tag nrho “yam ntawd” thiab “lub zeem muag” tias yog ob yam kev tshwm sim txawv.

> “As the time approached for the close of the seventy years’ captivity, Daniel’s mind became greatly exercised upon the prophecies of Jeremiah. He saw that the time was at hand when God would give his chosen people another trial; and with fasting, humiliation, and prayer, he importuned the God of Heaven in behalf of Israel, in these words: ‘O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments’; we have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments; neither have we hearkened unto thy servants the prophets, which spake in thy name to our kings, our princes, and our fathers, and to all the people of the land.’

> “Thaum lub sij hawm uas xya caum xyoo ntawm txoj kev ua cev qhev tab tom los txog rau qhov xaus, Daniyee lub siab raug ntxhov heev rau tej lus faj lem ntawm Yelemis. Nws pom tias lub sij hawm twb los ze lawm thaum Vajtswv yuav pub nws haiv neeg uas nws tau xaiv muaj dua ib zaug kev sim siab; thiab nrog kev yoo mov, kev txo hwj chim, thiab kev thov Vajtswv, nws tau thov khawv khwv rau tus Vajtswv saum ntuj ceeb tsheej sawv cev rau Ixayees, hauv cov lus no: ‘Au tus Tswv, tus Vajtswv loj thiab txaus ntshai, uas tuav rawv txoj kev cog lus thiab txoj kev hlub tshua rau cov uas hlub nws, thiab rau cov uas ceev nws tej lus txib’; peb tau ua txhaum lawm, thiab tau ua phem tsis ncaj, thiab tau ua phem qias, thiab tau ntxeev siab, txawm yog los ntawm kev tig ncaim ntawm koj tej lus qhuab qhia thiab ntawm koj tej kev txiav txim; peb kuj tsis tau mloog koj cov tub txib yog cov yaj saub, uas tau hais los ntawm koj lub npe rau peb cov vaj ntxwv, peb cov thawj, thiab peb cov yawg koob, thiab rau txhua tus pej xeem hauv thaj av.”

> “Notice these words. Daniel does not proclaim his own fidelity before the Lord. Instead of claiming to be pure and holy, he identifies himself with the really sinful of Israel. The wisdom which God imparted to him was as far superior to the wisdom of the wise men of the world as the light of the sun shining in the heavens at noonday is brighter than the feeblest star. Yet ponder the prayer from the lips of this man so highly favored of Heaven. With deep humiliation, with tears, and with rending of heart, he pleads for himself and for his people. He lays his soul open before God, confessing his own vileness, and acknowledging the Lord’s greatness and majesty.

> “Cia li saib cov lus no. Daniyee tsis tshaj tawm nws tus kheej txoj kev ncaj ncees ntawm tus Tswv xub ntiag. Tsis yog tias nws lees tias nws tus kheej yog tus dawb huv thiab tus dawb ceev; tiam sis nws suav nws tus kheej nrog cov neeg txhaum tiag tiag hauv cov Yixayee. Txoj kev txawj ntse uas Vajtswv pub rau nws ntawd siab dua npaum li cas tshaj li txoj kev txawj ntse ntawm cov neeg txawj ntse hauv ntiaj teb no, ib yam li qhov kaj ntawm lub hnub ci ntsa iab saum ntuj thaum nruab hnub ci zog dua lub hnub qub uas qaug zog tshaj plaws. Los cia li xav txog txoj kev thov Vajtswv uas tawm hauv daim di ncauj ntawm tus txiv neej no, tus uas Ntuj Ceebtsheej tau pub txiaj ntsim ntau heev. Nrog txoj kev txo hwj chim tob kawg, nrog kua muag, thiab nrog lub siab tawg ntho, nws thov sawv cev rau nws tus kheej thiab rau nws haiv neeg. Nws qheb nws tus ntsuj plig hlo rau ntawm Vajtswv xub ntiag, lees nws tus kheej txoj kev qias vuab tsuab, thiab lees paub tus Tswv txoj kev loj kawg nkaus thiab hwjchim ci ntsa iab.”

> “What earnestness and fervor characterize his supplications! He is coming nearer and nearer to God. The hand of faith is reached upward to grasp the never-failing promises of the Most High. His soul is wrestling in agony. And he has the evidence that his prayer is heard. He feels that victory is his. If we as a people would pray as Daniel prayed, and wrestle as he wrestled, humbling our souls before God, we should realize as marked answers to our petitions as were granted to Daniel. Hear how he presses his case at the court of Heaven:

> “Cas nws tej lus thov raug cim los ntawm kev kub siab thiab kev mob siab npaum li cas! Nws tab tom los ze zog thiab ze zog rau Vajtswv. Tes ntawm txoj kev ntseeg raug tsa siab mus txhawm rau tuav rawv tej lus cog tseg uas tsis txawj poob qis ntawm Tus Siab Tshaj Plaws. Nws tus ntsuj plig tab tom sib tawm tsam hauv txoj kev txom nyem hnyav. Thiab nws muaj qhov pov thawj tias nws tej lus thov raug hnov lawm. Nws hnov tias txoj kev yeej yog nws li. Yog peb uas yog ib haiv neeg yuav thov Vajtswv ib yam li Daniyees tau thov, thiab sib tawm tsam ib yam li nws tau sib tawm tsam, txo peb tus ntsuj plig rau hauv Vajtswv lub xub ntiag, peb yuav pom cov lus teb tshwj xeeb rau peb tej lus thov ib yam li cov uas tau pub rau Daniyees. Mloog seb nws hais nws rooj plaub rau hauv lub tsev hais plaub saum Ntuj Ceeb Tsheej li cas:”

> “‘O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name; for we do not present our supplications before thee for our righteousnesses, but for thy great mercies. O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God; for thy city and thy people are called by thy name. And whilst I was speaking and praying, and confessing my sin and the sin of my people, … 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.’

> “‘Au kuv tus Vajtswv, thov tsa koj pob ntseg los mloog; qhib koj ob lub qhov muag thiab saib peb tej kev puam tsuaj, thiab lub nroog uas hu raws li koj lub npe; rau qhov peb tsis muab peb tej lus thov txo hwjchim los rau ntawm koj vim peb tej kev ncaj ncees, tiam sis vim koj txoj kev hlub tshua uas loj kawg. Au tus Tswv, thov mloog; Au tus Tswv, thov zam txim; Au tus Tswv, thov ua tib zoo mloog thiab ua; txhob ncua, vim koj tus kheej lub npe, Au kuv tus Vajtswv; rau qhov koj lub nroog thiab koj haiv neeg raug hu raws li koj lub npe. Thiab thaum kuv tseem tab tom hais lus thiab thov Vajtswv, thiab lees kuv tej kev txhaum thiab kuv haiv neeg tej kev txhaum, … txawm yog tus txiv neej Gabriyee, tus uas thaum chiv thawj kuv tau pom hauv yog toog, uas raug ua kom ya ceev nrooj, tau kov kuv thaum txog lub sijhawm ntawm txoj kev fij hmo ntuj.’”

> “As Daniel’s prayer is going forth, the angel Gabriel comes sweeping down from the heavenly courts, to tell him that his petitions are heard and answered. This mighty angel has been commissioned to give him skill and understanding,—to open before him the mysteries of future ages. Thus, while earnestly seeking to know and understand the truth, Daniel was brought into communion with Heaven’s delegated messenger.

> “Thaum Daniyee txoj kev thov Vajtswv tab tom nce mus, tus timtswv Kha-ees Npili-ees txawm ya nqes los ntawm tej vaj tse hais plaub saum ntuj, los qhia rau nws tias nws tej lus thov twb tau hnov thiab twb tau teb lawm. Tus timtswv muaj hwjchim loj no twb raug txib los pub kev txawj thiab kev nkag siab rau nws,—kom nthuav tawm rau ntawm nws tej qhov tob tob zais cia ntawm cov tiam tom ntej. Yog li ntawd, thaum nws tab tom rau siab nrhiav kom paub thiab kom nkag siab qhov tseeb, Daniyee thiaj raug coj los nyob hauv kev sib txuas lus nrog tus neeg xa xov uas Saum Ntuj tau tsa los.”

> “The man of God was praying, not for a flight of happy feeling, but for a knowledge of the divine will. And he desired this knowledge, not merely for himself, but for his people. His great burden was for Israel, who were not, in the strictest sense, keeping the law of God. He acknowledges that all their misfortunes have come upon them in consequence of their transgressions of that holy law. He says, ‘We have sinned, we have done wickedly…. Because for our sins and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are about us.’ They had lost their peculiar, holy character as God’s chosen people. ‘Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate.’ Daniel’s heart turns with intense longing to the desolate sanctuary of God. He knows that its prosperity can be restored only as Israel shall repent of their transgressions of God’s law, and become humble, and faithful, and obedient.

> “Tug neeg ntawm Vajtswv tab tom thov Vajtswv, tsis yog rau ib qho kev ya davhlau ntawm txoj kev kaj siab lug ntawm kev xav, tiam sis rau kev paub txog Vajtswv txoj kev xav. Thiab nws ntshaw qhov kev paub no, tsis yog rau nws tus kheej xwb, tab sis rau nws haiv neeg thiab. Nws lub nra hnyav loj yog rau cov Ixayees, uas tsis yog, raws li qhov txhais nruj tshaj plaws, tab tom khaws Vajtswv txoj kevcai. Nws lees paub tias tag nrho lawv tej kev txom nyem tau los raug rau lawv vim yog lawv tej kev ua txhaum txoj kevcai dawb huv ntawd. Nws hais tias, ‘Peb tau ua txhaum, peb tau ua phem…. Vim yog peb tej kev txhaum thiab vim yog peb yawg koob tej kev ua phem, Yeluxalees thiab koj haiv neeg thiaj tau los ua ib qho kev thuam rau txhua tus uas nyob ib ncig ntawm peb.’ Lawv twb poob lawv tus yam ntxwv tshwj xeeb, dawb huv, uas yog Vajtswv haiv neeg uas raug xaiv lawm. ‘Yog li nim no, Au peb tus Vajtswv, thov mloog koj tus tub qhe txoj kev thov, thiab nws tej lus thov khawv, thiab thov kom koj lub ntsej muag ci tuaj rau saum koj lub chaw dawb huv uas tau puam tsuaj lawm.’ Daniyees lub siab tig mus rau Vajtswv lub chaw dawb huv uas puam tsuaj lawm nrog kev ntshaw heev kawg. Nws paub tias nws txoj kev vam meej yuav raug kho rov qab tau tsuas yog thaum cov Ixayees yuav hloov siab lees txim ntawm lawv tej kev ua txhaum Vajtswv txoj kevcai, thiab los ua neeg txo hwj chim, ncaj ncees, thiab mloog lus.”

> “In answer to his petition, Daniel received not only the light and truth which he and his people most needed, but a view of the great events of the future, even to the advent of the world’s Redeemer. Those who claim to be sanctified, while they have no desire to search the Scriptures, or to wrestle with God in prayer for a clearer understanding of Bible truth, know not what true sanctification is.

> Hauv kev teb rau nws tej lus thov, Daniel tau txais tsis yog tsuas yog txoj kev kaj thiab qhov tseeb uas nws thiab nws haiv neeg xav tau tshaj plaws xwb, tiam sis tseem tau txais ib qho kev pom txog tej xwm txheej loj ntawm yav tom ntej, txawm mus txog rau lub sijhawm uas Tus Cawm Seej ntawm lub ntiajteb yuav los. Cov uas lees tias lawv twb raug dawb huv lawm, thaum lawv tsis muaj siab xav tshawb nrhiav Vajluskub, los sis tsis kam rau siab ntsoov nrog Vajtswv hauv kev thov ntuj kom tau ib qho kev to taub meej dua txog qhov tseeb hauv Vajluskub, lawv tsis paub tias txoj kev raug dawb huv tiag yog dabtsi.

> “All who believe with the heart the word of God will hunger and thirst for a knowledge of his will. God is the author of truth. He enlightens the darkened understanding, and gives to the human mind power to grasp and comprehend the truths which he has revealed.

> “Txhua tus uas ntseeg Vajtswv txoj lus kawg siab kawg ntsws yuav tshaib plab thiab nqhis dej rau txoj kev paub txog nws lub siab nyiam. Vajtswv yog tus tsim qhov tseeb. Nws ci ntsa iab rau txoj kev to taub uas tau tsaus ntuj lawm, thiab pub rau tibneeg lub siab lub ntsws muaj hwjchim kom tuav tau thiab nkag siab txog tej qhov tseeb uas nws twb tau qhia tawm lawm.

> “Daniel talked with God. Heaven was opened before him. But the high honors granted him were the result of humiliation and earnest seeking. He did not think, as do many at the present day, that it is no matter what we believe, if we are only honest, and love Jesus. True love for Jesus will lead to the most close and earnest inquiry as to what is truth. Christ prayed that his disciples might be sanctified through the truth. He who is too indolent to make anxious, prayerful search for truth, will be left to receive errors which shall prove the ruin of his soul.

> “Daniyee tau nrog Vajtswv tham. Ntuj raug qhib rau ntawm nws xub ntiag. Tiamsis tej koob meej siab uas tau muab pub rau nws yog qhov txiaj ntsig los ntawm kev txo hwj chim thiab kev nrhiav tshawb kom tiag tiag. Nws tsis xav ib yam li coob leej nyob rau tiam no xav, tias yam peb ntseeg ntawd tsis muaj qhov txawv dabtsi, tsuav yog peb ua siab ncaj thiab hlub Yexus xwb. Kev hlub Yexus tiag tiag yuav coj mus rau txoj kev nug tshawb kom ze tshaj plaws thiab kub siab tshaj plaws txog yam uas yog qhov tseeb. Khetos tau thov Vajtswv kom nws cov thwjtim raug dawb huv los ntawm qhov tseeb. Tus uas tub nkeeg dhau lawm tsis kam ua txoj kev nrhiav qhov tseeb nrog kev txhawj xeeb thiab kev thov Vajtswv, yuav raug tso tseg kom txais tej kev yuam kev uas yuav ua pov thawj tias yog kev puam tsuaj rau nws tus ntsuj plig.

> “At the time of Gabriel’s visit, the prophet Daniel was unable to receive further instruction; but a few years afterward, desiring to know more of subjects not yet fully explained, he 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 color to polished brass, and the voice of his words like the voice of a multitude.’

> “Thaum lub sijhawm uas Gabriel tuaj xyuas, tus yaj saub Daniel tsis muaj peev xwm txais tau ntxiv kev qhia; tiam sis ob peb xyoos tom qab ntawd, vim xav paub ntxiv txog tej yam uas tseem tsis tau piav qhia kom meej tag nrho, nws rov qab muab nws tus kheej los nrhiav qhov kaj thiab kev txawj ntse ntawm Vajtswv. ‘Nyob rau cov hnub ntawd kuv Daniel tab tom quaj ntsuag tau peb lub lis piam puv npo. Kuv tsis tau noj mov qab ntxiag li, tsis tau muaj nqaij los sis cawv nkag rau hauv kuv lub qhov ncauj, thiab kuv kuj tsis tau pleev roj rau kuv tus kheej li…. Ces kuv tsa kuv ob lub qhov muag ntsia, thiab saib seb, muaj ib tug txivneej hnav ntaub linen, nws lub duav raug sia nrog kub zoo heev ntawm Uphaz. Nws lub cev kuj zoo li lub beryl, thiab nws lub ntsej muag zoo li qhov pom 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 uas txhuam ci, thiab lub suab ntawm nws cov lus zoo li lub suab ntawm ib co neeg coob coob.’

> “No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.” Review and Herald, February 8, 1881.

> “Tsis muaj ib tug neeg zoo dua li Vajtswv Leej Tub uas tau tshwm sim rau Daniyee. Cov lus piav no zoo ib yam li qhov uas Yauhas tau txais thaum Khetos raug qhia tawm rau nws saum kob Patmos. Nimno peb tus Tswv tuaj nrog ib tug tubtxib saum ntuj ntxiv los qhia Daniyee txog yam uas yuav tshwm sim rau hnub kawg. Txoj kev paub no tau muab rau Daniyee thiab raug sau tseg los ntawm kev tshoov siab rau peb, cov uas lub ntiajteb kawg tau los txog rau saum peb lawm.” Review and Herald, February 8, 1881.

The interpretation that Gabriel, “heaven’s delegated messenger,” was bringing to Daniel was the completion of the interpretation he had begun to provide to Daniel in chapter nine. The methodology of “line upon line,” requires that we align the interpretation and associated circumstances of both chapters nine and ten, together in order to rightly divide the prophetic illustration. It is in this interpretation that the visions of the Ulai and Hiddekel rivers join.

Qhov kev txhais uas Gabriel, “tus tubtxib uas ntuj ceeb tsheej tau tsa los ua tus xa lus,” tab tom coj los rau Daniel yog qhov ua kom tiav ntawm qhov kev txhais uas nws twb pib muab rau Daniel hauv tshooj cuaj lawm. Txoj kev kawm ntawm “kab dhau kab,” yuav tsum kom peb muab kev txhais thiab tej xwm txheej uas txuas nrog hauv ob tshooj cuaj thiab kaum los sib phim ua ke, xwv thiaj li faib tau daim duab piv txwv yav tom ntej ntawd kom raug. Nyob hauv qhov kev txhais no itself, tej yog toog ntawm cov dej Ulai thiab Hiddekel thiaj los sib koom ua ib.

Daniel had understood from the books of Jeremiah and Moses that the deliverance of God’s people was at hand. In so doing, Daniel represents God’s people of the last days that understand that the final deliverance of God’s people is at hand. Those last-day people will recognize that they have been spiritually scattered, as represented by Daniel who had been scattered into the slavery of the seventy years captivity in Babylon. They will then understand that they, as Daniel, must manifest the response to their scattered condition that agrees with the remedy represented by the “seven times,” of Leviticus chapter twenty-six.

Daniyees tau twb to taub ntawm Yelemis thiab Mauxe tej phau ntawv tias Vajtswv haiv neeg txoj kev cawm dim twb los ze lawm. Nyob hauv qhov no, Daniyees sawv cev rau Vajtswv haiv neeg nyob rau hnub kawg uas to taub tias Vajtswv haiv neeg txoj kev cawm dim kawg nkaus twb los ze lawm. Cov neeg hnub kawg ntawd yuav lees paub tias lawv tau tawg khiav mus nyob rau sab ntsuj plig, raws li Daniyees uas tau tawg khiav mus rau txoj kev ua qhev hauv xya caum xyoo kev poob cev qhev hauv Npanpiloo. Tom qab ntawd lawv yuav to taub tias lawv, ib yam li Daniyees, yuav tsum qhia tawm txoj kev teb rau lawv qhov xwm txheej uas tawg khiav mus ntawd kom phim nrog txoj kev kho uas “xya lub sijhawm” sawv cev, nyob hauv Levis Kevcai tshooj nees nkaum rau.

When the experience of humility represented by Daniel, that is demanded by the remedy set forth in Leviticus twenty-six, is manifested in the last days, God’s last-day people will have been mourning for a specific period of time. That period of time concludes when Michael the archangel descends.

Thaum txoj kev paub los ntawm kev txo hwj chim uas Daniel sawv cev rau, uas yog yam uas txoj kev kho tau muab hais tseg hauv Leviticus nees nkaum-rau yuav tsum muaj, raug tshwm sim rau hauv hnub kawg, Vajtswv haiv neeg nyob rau hnub kawg yuav tau quaj ntsuag los lawm rau ib lub sij hawm tshwj xeeb. Lub sij hawm ntawd xaus thaum Mikha-ee tus thawj tubtxib saum ntuj nqes los.

We will continue this study in the next article.

Peb yuav txuas ntxiv txoj kev kawm no hauv zaj lus tom ntej.

> And ye shall perish among the heathen, and the land of your enemies shall eat you up. And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity: because, even because they despised my judgments, and because their soul abhorred my statutes. And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the Lord their God. But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am the Lord. Leviticus 26:38–45.

> Thiab nej yuav piam sij nyob hauv cov tebchaws txawv tebchaws, thiab thaj av ntawm nej cov yeeb ncuab yuav nqos nej mus. Cov uas tseem tshuav ntawm nej yuav qaug zog zuj zus hauv lawv txoj kev txhaum nyob hauv thaj av ntawm nej cov yeeb ncuab; thiab lawv kuj yuav qaug zog zuj zus ua ke nrog lawv hauv kev txhaum ntawm lawv cov yawg koob thiab txiv koob. Yog lawv lees lawv txoj kev txhaum, thiab txoj kev txhaum ntawm lawv cov yawg koob thiab txiv koob, nrog rau lawv txoj kev ua txhaum uas lawv tau ua txhaum tawm tsam kuv, thiab hais tias lawv kuj tau taug kev tawm tsam kuv; thiab hais tias kuv kuj tau taug kev tawm tsam lawv, thiab tau coj lawv mus rau hauv thaj av ntawm lawv cov yeeb ncuab; yog li ntawd, thaum ntawd lawv lub siab uas tsis ua kevcai txiav qau raug txo hwj chim, thiab lawv txais yuav txoj kev rau txim ntawm lawv txoj kev txhaum: Ces kuv yuav nco txog kuv txoj kev cog lus nrog Yakhauj, thiab kuj yog kuv txoj kev cog lus nrog Ixaj, thiab kuj yog kuv txoj kev cog lus nrog Anplahas kuv yuav nco txog; thiab kuv yuav nco txog thaj av. Thaj av kuj yuav raug lawv tso tseg, thiab yuav tau txaus siab rau nws cov hnub Xanpataus, thaum nws pw nyob puam tsuaj tsis muaj lawv nyob; thiab lawv yuav txais yuav txoj kev rau txim ntawm lawv txoj kev txhaum, vim hais tias, tseeb tiag vim hais tias lawv tau saib tsis taus kuv tej kev txiav txim, thiab vim hais tias lawv tus ntsuj plig tau ntxub kuv tej kab ke. Txawm li ntawd los xij, rau txhua yam ntawd, thaum lawv nyob hauv thaj av ntawm lawv cov yeeb ncuab, kuv yuav tsis ntiab lawv pov tseg, thiab kuv yuav tsis ntxub lawv kom rhuav tshem lawv kom tag nrho, thiab txhawm rau rhuav kuv txoj kev cog lus nrog lawv: vim kuv yog tus Tswv lawv tus Vajtswv. Tiamsis vim lawv, kuv yuav nco txog txoj kev cog lus ntawm lawv cov poj koob yawm txwv, cov uas kuv tau coj tawm hauv tebchaws Iyi los nyob ntawm qhov muag ntawm cov neeg txawv tebchaws, xwv kom kuv yuav ua tau lawv tus Vajtswv: Kuv yog tus Tswv. Leviticus 26:38–45.

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