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# The Book of Daniel - Number Thirty-Four

Phau Ntawv Daniyee - Zaj Peb Caug Plaub

The Unveiling of Daniel: A Prophetic Journey through Earth’s History and God’s Judgments

Kev Qhib Tshwm Sim ntawm Daniyee: Ib Txoj Kev Taug Lus Qhia Yaj Saub Hla Dhau Keeb Kwm Ntiajteb thiab Vajtswv Tej Kev Txiav Txim

Author

Jeff Pippenger

Published

December 29, 2023

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The first six chapters of the book of Daniel represent the history of the earth beast of Revelation thirteen. The United States (the earth beast), began as the sixth kingdom of Bible prophecy in 1798, when the papacy (the sea beast of Revelation thirteen) received a prophetic deadly wound, and ended its reign as the fifth kingdom of Bible prophecy.

Rau thawj tshooj ntawm phau Daniel sawv cev rau keeb kwm ntawm tus tsiaj txhu hauv av hauv Tshwmsim kaum peb. Tebchaws Meskas (tus tsiaj txhu hauv av), tau pib ua lub nceeg vaj thib rau ntawm Vajlugkub tej lus faj lem xyoo 1798, thaum txoj cai papacy (tus tsiaj txhu hauv hiav txwv hauv Tshwmsim kaum peb) tau txais ib qho kev raug mob tuag raws li lus faj lem, thiab xaus nws txoj kev kav raws li lub nceeg vaj thib tsib ntawm Vajlugkub tej lus faj lem.

The history of the earth beast is the history of the warning of the approach of God’s judgments. In the beginning of the history of the earth beast, God’s investigative judgment began, and at the ending of the earth beast God’s executive judgment begins. The warning of the approach of God’s investigative judgment, at the beginning, was represented by the first angel’s message of Revelation chapter fourteen, which arrived at the “time of the end” in 1798. The warning of the approach of God’s executive judgment, at the ending is represented as the three angels’ messages of Revelation chapter fourteen, which arrived at the “time of the end” in 1989.

Keeb kwm ntawm tus tsiaj qus hauv ntiajteb yog keeb kwm ntawm txoj lus ceeb toom txog kev los ze ntawm Vajtswv tej kev txiav txim. Thaum pib ntawm keeb kwm ntawm tus tsiaj qus hauv ntiajteb, Vajtswv txoj kev txiav txim xyuas ua ntej tau pib, thiab thaum kawg ntawm tus tsiaj qus hauv ntiajteb Vajtswv txoj kev txiav txim rau txim tiav hlo pib. Txoj lus ceeb toom txog kev los ze ntawm Vajtswv txoj kev txiav txim xyuas ua ntej, thaum pib ntawd, tau raug sawv cev los ntawm thawj tus timtswv txoj xov hauv Tshwmsim tshooj kaum plaub, uas tau los txog rau “lub sijhawm kawg” xyoo 1798. Txoj lus ceeb toom txog kev los ze ntawm Vajtswv txoj kev txiav txim rau txim tiav hlo, thaum kawg ntawd, raug sawv cev ua peb tus timtswv tej xov hauv Tshwmsim tshooj kaum plaub, uas tau los txog rau “lub sijhawm kawg” xyoo 1989.

At every “time of the end” a part of the book of Daniel is unsealed. In the beginning history of the earth beast, in 1798, chapters seven, eight and nine of Daniel were unsealed. Those chapters are represented as the vision of the Ulai River. At the ending history of the earth beast, in 1989, chapters ten, eleven and twelve of Daniel were unsealed. Those chapters are represented as the vision of the Hiddekel River. Whenever the book of Daniel is unsealed, there is a three-step testing process brought upon the generation that is then living.

Nyob rau txhua “lub sijhawm kawg” ib feem ntawm phau Daniyee raug qhib lub cim. Thaum pib ntawm keeb kwm ntawm tus tsiaj qus hauv ntiajteb, xyoo 1798, tshooj xya, yim, thiab cuaj ntawm Daniyee raug qhib lub cim. Cov tshooj ntawd raug sawv cev tias yog zaj yog toog ntawm tus Dej Ulai. Thaum xaus ntawm keeb kwm ntawm tus tsiaj qus hauv ntiajteb, xyoo 1989, tshooj kaum, kaum ib, thiab kaum ob ntawm Daniyee raug qhib lub cim. Cov tshooj ntawd raug sawv cev tias yog zaj yog toog ntawm tus Dej Hiddekel. Txhua zaus uas phau Daniyee raug qhib lub cim, muaj ib txoj kev sim siab peb-theem raug coj los rau saum tiam neeg uas tab tom muaj sia nyob thaum ntawd.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Thiab nws txawm hais tias, Koj cia li mus koj txoj kev, Daniyee: rau qhov tej lus no raug kaw cia thiab muab ntim foob tseg mus txog rau lub sijhawm kawg. Coob leej yuav raug ntxuav kom huv, thiab ua kom dawb huv, thiab raug sim; tiamsis cov neeg phem yuav ua phem ntxiv mus: thiab tsis muaj ib tug ntawm cov neeg phem yuav to taub; tiamsis cov neeg txawj ntse yuav to taub. Daniyee 12:9, 10.

The three-step testing process is based upon the structure of the Hebrew word that is translated as “truth,” which was created by combining the first, thirteenth and last letters of the Hebrew alphabet. The Hebrew word represents and possesses God’s creative power. All prophetic truth is structured upon that word, as is the three-step testing process in Daniel chapter twelve. The word represents not only God’s creative power, but also Jesus Christ, who is the Truth, and who is also the First and Last, as represented by the first and last letters of the Hebrew alphabet.

Txoj kev sim peb-theem no yog tsim raws li tus qauv ntawm lo lus Henplais uas txhais ua “qhov tseeb,” lo lus uas raug tsim los ntawm kev txuas ua ke thawj tsab ntawv, tsab ntawv thib kaum peb, thiab tsab ntawv kawg ntawm niam ntawv Henplais. Lo lus Henplais ntawd sawv cev rau thiab muaj Vajtswv lub hwjchim tsim txhua yam. Txhua qhov tseeb yav tom ntej raug tsa raws lo lus ntawd, ib yam li txoj kev sim peb-theem hauv Daniyee tshooj kaum ob. Lo lus ntawd tsis yog tsuas sawv cev rau Vajtswv lub hwjchim tsim xwb, tiam sis tseem sawv cev rau Yexus Khetos, tus uas yog Qhov Tseeb, thiab tus uas kuj yog Tus Pib thiab Tus Kawg, raws li thawj tsab ntawv thiab tsab ntawv kawg ntawm niam ntawv Henplais sawv cev.

The beginning history of the earth beast, when the warning of the approach of the investigative judgment arrived at the time of the end in 1798, is represented by the first angel of Revelation fourteen. The first angel’s message of Revelation chapter fourteen possesses each of the three steps, which are the truth, and that represent the three-step testing process which confronted the generation when the first angel arrived in 1798.

Keeb kwm thaum pib ntawm tus tsiaj qus hauv ntiajteb, thaum kev ceeb toom txog kev los ze ntawm kev txiav txim tshuaj xyuas tuaj txog rau lub sijhawm kawg xyoo 1798, raug sawv cev los ntawm tus timtswv thawj hauv Tshwmsim kaum plaub. Txoj xov ntawm tus timtswv thawj hauv Tshwmsim tshooj kaum plaub muaj txhua yam ntawm peb theem, uas yog qhov tseeb, thiab uas sawv cev rau txoj kev sim siab peb-theem uas tau ntsib tiam neeg ntawd thaum tus timtswv thawj tuaj txog xyoo 1798.

> And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. Revelation 14:6, 7.

> Thiab kuv pom dua ib tug timtswv ya saum nruab ntug, tuav txoj moo zoo uas nyob mus ib txhis los tshaj tawm rau cov uas nyob saum lub ntiajteb no, thiab rau txhua haiv neeg, txhua xeem, txhua yam lus, thiab txhua pawg neeg; nws hais nrov nrov tias, Nej cia li ntshai Vajtswv, thiab muab koob meej rau nws; rau qhov twb txog sijhawm uas nws txiav txim lawm: thiab nej cia li pe hawm tus uas tsim lub ntuj, lub ntiajteb, hiavtxwv, thiab tej qhov dej txhawv. Qhia Tshwm 14:6, 7.

The ending history of the earth beast, when the warning of the approach of the executive judgment arrived at the time of the end in 1989 is represented by the three angels of Revelation chapter fourteen. The three angels of Revelation fourteen represent the three steps, that are the truth, and the three angels represent the three-step testing process which confronted the generation living when the third angel arrived in 1989.

Keeb kwm kawg nkaus ntawm tus tsiaj qus hauv ntiajteb, thaum txoj kev ceeb toom txog kev los ze ntawm txoj kev txiav txim uas yuav raug coj los siv tau los txog rau lub sijhawm kawg xyoo 1989, raug sawv cev los ntawm peb tug timtswv hauv Tshwm Sim tshooj kaum plaub. Peb tug timtswv hauv Tshwm Sim 14 sawv cev rau peb theem, uas yog qhov tseeb, thiab peb tug timtswv kuj sawv cev rau txoj kev sim siab peb-theem uas tau ntsib tiam neeg uas ciaj sia nyob thaum tus timtswv thib peb tuaj txog xyoo 1989.

> And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:6–12.

> Thiab kuv pom dua ib tug tim tswv ya nyob nruab nrab ntuj, nws tuav txoj moo zoo uas nyob mus ib txhis, kom tshaj tawm rau cov uas nyob hauv ntiajteb, thiab rau txhua haiv neeg, txhua xeem, txhua yam lus, thiab txhua pab neeg, hais nrov nrov tias, Nej cia li ntshai Vajtswv, thiab muab yeeb koob rau nws; rau qhov lub sijhawm uas nws txiav txim twb los txog lawm; thiab nej pe hawm tus uas tsim lub ntuj, thiab lub ntiajteb, thiab dej hiavtxwv, thiab cov qhov dej. Ces muaj dua ib tug tim tswv raws qab tuaj, hais tias, Npanpiloo poob lawm, poob lawm, lub nroog loj ntawd, vim nws tau ua kom txhua haiv neeg haus cawv txiv hmab ntawm txoj kev npau taws ntawm nws txoj kev ua nkauj ua nraug. Thiab tus tim tswv peb raws lawv qab tuaj, hais nrov nrov tias, Yog leejtwg pe hawm tus tsiaj qus thiab nws tus mlom, thiab txais nws lub cim rau ntawm nws lub hauv pliaj, lossis rau ntawm nws txhais tes, tus ntawd yuav haus cawv txiv hmab ntawm Vajtswv txoj kev npau taws thiab, uas raug nchuav tawm tsis muaj dabtsi sib tov rau hauv khob ntawm nws txoj kev chim siab; thiab nws yuav raug tsim txom nrog hluav taws thiab leej faj nyob ntawm cov tim tswv dawb huv xubntiag, thiab nyob ntawm tus Menyuam Yaj xubntiag: Thiab pa taws ntawm lawv txoj kev tsim txom nce mus ib txhis ib txhis; thiab lawv tsis muaj kev so nruab hnub lossis hmo ntuj, yog cov uas pe hawm tus tsiaj qus thiab nws tus mlom, thiab tus twg los xij uas txais lub cim ntawm nws lub npe. Ntawm no yog cov neeg dawb huv txoj kev ua siab ntev: ntawm no yog cov uas ceev Vajtswv tej lus txib, thiab txoj kev ntseeg ntawm Yexus. Tshwmsim 14:6–12.

The book of Daniel is structured upon the three angels’ messages. That structure is both the three steps of the Hebrew word for “truth”, and the corresponding three-step testing process, but the testing process unfolds upon the historical line of the earth beast of Revelation chapter thirteen (the United States), and also the historical line of the earth beast’s two horns (Republicanism and Protestantism). The history of the United States, beginning in 1798 and continuing until the soon-coming Sunday law, is the same period of history in which the Seventh-day Adventist church exists. The book of Daniel therefore also includes the structure that portrays the history of Adventism, beginning in 1798 and continuing until the soon-coming Sunday law. In doing so, the book of Daniel identifies the same prophetic histories represented in the book of Revelation, and in so doing it provides the first witness that brings to perfection the message of the second witness. The perfection of the two books is accomplished with the same prophetic phenomenon that existed in the relationship of the Old Testament and the New Testament.

Phau ntawv Daniyee raug teeb tsa raws li peb tus tim tswv tej xov. Qhov kev teeb tsa ntawd yog tib si peb theem ntawm lo lus Henplais uas txhais tias “qhov tseeb,” thiab kuj yog txoj kev sim siab uas sib haum raws li peb theem; tiam sis txoj kev sim siab ntawd nthuav tawm raws kab keeb kwm ntawm tus tsiaj qus hauv ntiajteb ntawm Tshwm Sim tshooj kaum peb (Tebchaws Meskas), thiab kuj raws kab keeb kwm ntawm ob tug kub ntawm tus tsiaj qus hauv ntiajteb ntawd (Republicanism thiab Protestantism). Keeb kwm ntawm Tebchaws Meskas, pib txij xyoo 1798 thiab txuas ntxiv mus txog rau txoj cai Hnub Caiv uas yuav los sai sai no, yog tib lub sijhawm keeb kwm uas pawg ntseeg Seventh-day Adventist nyob muaj. Yog li ntawd, phau ntawv Daniyee kuj muaj txoj kev teeb tsa uas piav txog keeb kwm ntawm Adventism, pib txij xyoo 1798 thiab txuas ntxiv mus txog rau txoj cai Hnub Caiv uas yuav los sai sai no. Hauv qhov no, phau ntawv Daniyee txheeb qhia tib yam tej keeb kwm yaj saub uas sawv cev hauv phau ntawv Tshwm Sim, thiab hauv qhov ua li ntawd nws muab thawj tus tim khawv uas coj cov lus ntawm tus tim khawv thib ob mus rau qhov zoo tiav. Kev ua kom ob phau ntawv no tiav zoo raug ua tiav los ntawm tib yam xwm txheej yaj saub uas twb muaj nyob hauv kev sib raug zoo ntawm Phau Qub thiab Phau Tshiab.

> “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 ntawm Vajtswv Leej Tub, tsis muaj peev xwm muab pov thawj kom tiav yam tsis muaj cov pov thawj uas muaj nyob hauv Phau Qub. Khetos raug tshwm tawm hauv Phau Qub meej npaum li hauv Phau Tshiab. Ib phau ua tim khawv txog tus Cawm Seej uas yuav los, hos ib phau ua tim khawv txog tus Cawm Seej uas twb los lawm raws li yam uas cov yaj saub tau xub hais tseg. Yuav kom txaus siab rau txoj kev npaj cawm dim, yuav tsum to taub Phau Vajlugkub ntawm Phau Qub kom tob thiab kom meej. Nws yog qhov kaj uas muaj hwjchim ci ntsa iab los ntawm yav dhau los ntawm tej lus faj lem uas ua kom txoj sia ntawm Khetos thiab tej lus qhuab qhia ntawm Phau Tshiab tshwm los nrog kev meej thiab kev zoo nkauj. Tej txuj ci tseem ceeb ntawm Yexus yog pov thawj txog nws txoj kev yog Vajtswv; tiam sis cov pov thawj uas muaj zog tshaj plaws tias nws yog tus Cawm Dim ntawm lub ntiajteb no raug pom nyob hauv tej lus faj lem ntawm Phau Qub thaum muab piv nrog keeb kwm ntawm Phau Tshiab. Yexus hais rau cov Yudais tias, ‘Tshawb nrhiav Vajlugkub; rau qhov hauv ntawd nej xav tias nej muaj txoj sia nyob mus ib txhis, thiab cov ntawd yog yam uas ua tim khawv txog kuv.’ Lub sijhawm ntawd tsis tau muaj lwm phau Vajlugkub li tsuas yog Phau Qub xwb; yog li ntawd lo lus txib ntawm tus Cawm Seej no yog meej nthuav.” Spirit of Prophecy, volume 3, 211.

The “history of the life, death, and resurrection of Jesus,” summarizes Christ’s work for mankind, and witnesses unto the three steps, and those three steps are the “truth.” The Hebrew word “truth,” represents Jesus, who is the first and last, the beginning and ending and the Alpha and Omega, and the word itself consist of the first and last letters representing the same thing, for as Alpha and Omega, Jesus illustrates the end of a thing, with the beginning of a thing. Christ’s life, death and resurrection are truth, for among other things they are represented by three steps, and the first and last step are both “life,” for “life” and “resurrection” are both “life.” The middle letter in the Hebrew word is the thirteenth letter of the alphabet, and thirteen is a symbol of rebellion, and Christ’s death was brought about by the rebellion of Satan and the sons of Adam, who joined in his rebellion.

“Keeb kwm ntawm txoj sia, kev tuag, thiab kev sawv rov los ntawm Yexus,” yog ib qho lus xaus txog Khetos txoj hauj lwm rau noob neej, thiab ua tim khawv txog peb qib, thiab peb qib ntawd yog “qhov tseeb.” Lo lus Henplais uas txhais tias “qhov tseeb,” sawv cev rau Yexus, tus uas yog thawj thiab tus kawg, tus pib thiab tus xaus, thiab Alpha thiab Omega, thiab lo lus ntawd nws tus kheej muaj tus ntawv thawj thiab tus ntawv kawg uas sawv cev rau tib yam ntawd; rau qhov, raws li Alpha thiab Omega, Yexus qhia txog qhov kawg ntawm ib yam, nrog rau qhov pib ntawm ib yam. Khetos txoj sia, kev tuag, thiab kev sawv rov los yog qhov tseeb, vim hais tias, nrog rau lwm yam, lawv raug sawv cev los ntawm peb qib, thiab thawj qib thiab qib kawg puav leej yog “txoj sia,” rau qhov “txoj sia” thiab “kev sawv rov los” puav leej yog “txoj sia.” Tus ntawv nruab nrab hauv lo lus Henplais ntawd yog tus ntawv thib kaum peb hauv tus niam ntawv, thiab kaum peb yog ib lub cim ntawm kev ntxeev siab, thiab Khetos txoj kev tuag tau los txog vim yog kev ntxeev siab ntawm Xatas thiab cov tub ntawm Adas, uas tau koom nrog nws hauv nws txoj kev ntxeev siab.

The understanding of the Revelation of Jesus Christ in the book of Revelation is unsealed just before the close of human probation, and a primary element of the truth unsealed at that time is that Christ is the “truth,” the Alpha and Omega, who places his signature as the Alpha and Omega upon the truths that He has ordained to exist in His Word. When Sister White wrote, “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,” she is confirming, for those who will see, that the message of the three angels in Revelation chapter fourteen (which are also structured upon the same three steps, as “life, death and resurrection”), “cannot be fully demonstrated without the evidence contained” in the book of Daniel.

Kev nkag siab txog Kev Qhia Tshwm ntawm Yexus Khetos hauv phau Ntawv Qhia Tshwm raug qhib lub foob meej tseeb justo ua ntej lub caij nyoog sim siab ntawm tib neeg kaw xaus, thiab ib qho tseem ceeb thawj ntawm qhov tseeb uas raug qhib lub foob nyob rau lub sijhawm ntawd yog tias Khetos yog “qhov tseeb,” tus Alpha thiab Omega, tus uas tso nws txoj kev kos npe ua Alpha thiab Omega rau saum cov qhov tseeb uas Nws tau tsa kom muaj nyob hauv Nws Txojlus. Thaum Muam White tau sau tias, “Keeb kwm ntawm txoj sia, kev tuag, thiab kev sawv hauv qhov tuag rov los ntawm Yexus, raws li uas yog ntawm Vajtswv Leej Tub, tsis tuaj yeem raug qhia pov thawj kom puv npo yam tsis muaj cov pov thawj uas muaj nyob hauv Phau Qub. Khetos raug qhia tshwm hauv Phau Qub meej tseeb ib yam li hauv Phau Tshiab,” nws tab tom lees paub, rau cov uas yuav pom, tias zaj lus ntawm peb tug timtswv ceeb toom hauv Qhia Tshwm tshooj kaum plaub (uas kuj raug teeb tsa raws li tib yam peb theem, uas yog “txoj sia, kev tuag thiab kev sawv rov los”), “tsis tuaj yeem raug qhia pov thawj kom puv npo yam tsis muaj cov pov thawj uas muaj nyob hauv” phau Daniyees.

She is also identifying that the book of Daniel testifies of a Babylon “to come”, while the book of Revelation testifies of a Babylon that “has come” in the manner predicted by the book of Daniel. Further, the application identifies that “in order to appreciate” the book of Revelation, the book of Daniel “must be thoroughly understood”, for “it is the glorified light” from the book of Daniel “that brings out the life of Christ and the teachings” of the book of Revelation “with clearness and beauty.”

Nws kuj tseem tab tom taw qhia tias phau ntawv Daniel ua tim khawv txog ib lub Npanpiloo uas “yuav los”, hos phau ntawv Tshwm Sim ua tim khawv txog ib lub Npanpiloo uas “tau los lawm” raws li txoj kev uas phau ntawv Daniel tau twv tseg. Tsis tas li ntawd xwb, daim ntawv thov ntawd kuj qhia tias “yuav kom txaus siab rau” phau ntawv Tshwm Sim, phau ntawv Daniel “yuav tsum raug to taub kom tob thiab meej”, rau qhov “yog txoj kev kaj uas raug tsa kom muaj yeeb koob” los ntawm phau ntawv Daniel “uas ua kom txoj sia ntawm Khetos thiab tej lus qhuab qhia” hauv phau ntawv Tshwm Sim “tawm los nrog kev meej thiab kev zoo nkauj.”

Her words can also be understood to identify that “the miracles of Jesus” represented in the book of Revelation are “a proof of his divinity; but the strongest proofs that he is the world’s Redeemer are found” when the prophecies of the book of Daniel are “compared with the history” of the book of Revelation. Further it can be recognized that when “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,’” that for spiritual Jews today, the book of Daniel is what testifies of the Revelation of Jesus Christ, and that revelation which is unsealed just before the close of probation is where eternal life is found.

Nws cov lus kuj yuav raug to taub tau tias yog qhia meej tias “tej txuj ci tseem ceeb ntawm Yexus” uas sawv cev nyob hauv phau Ntawv Qhia Tshwm yog “ib qho pov thawj txog Nws txoj kev yog Vajtswv; tiam sis cov pov thawj uas muaj hwj chim tshaj plaws tias Nws yog tus Txhiv Dim ntawm lub ntiajteb raug nrhiav tau” thaum tej yaj saub tej lus hauv phau Daniyee raug “muab piv nrog keeb kwm” ntawm phau Ntawv Qhia Tshwm. Tsis tas li ntawd, kuj yuav raug lees paub tau tias thaum “Yexus hais rau cov Yudais tias, ‘Nej cia li tshawb nrhiav Vajluskub; vim hauv ntawd nej xav tias nej muaj txoj sia nyob mus ib txhis, thiab tej ntawd yog tej uas ua tim khawv txog kuv,’” ces rau cov Yudais sab ntsuj plig niaj hnub no, phau Daniyee yog yam uas ua tim khawv txog Yexus Khetos txoj Kev Qhia Tshwm, thiab txoj kev qhia tshwm ntawd uas raug qhib foob tsis ntev ua ntej lub sijhawm hlub tshua xaus yog qhov chaw uas txoj sia nyob mus ib txhis raug nrhiav tau.

The book of Daniel sets forth the prophetic truths that are brought to perfection in the book of Revelation. It is structured upon the three steps that are represented by the Hebrew word for “truth”, and therefore the book itself represents a test for the generation when these facts are unsealed and revealed. Jesus Himself, as the Alpha and Omega, is directly emphasized in the very first words and chapter of the book of Revelation. These articles have also shown that Daniel chapter one possesses the same prophetic structure and characteristics of the first angel’s message of Revelation chapter fourteen.

Phau ntawv Daniyees nthuav tawm tej yam tseeb uas yog kev cev Vajtswv lus, uas raug coj mus txog qhov puv npo hauv phau ntawv Qhia Tshwm. Nws raug teeb tsa raws li peb kauj ruam uas sawv cev los ntawm lo lus Henplais txhais tias “qhov tseeb,” thiab vim li ntawd phau ntawv nws tus kheej thiaj sawv cev ua ib qho kev sim siab rau tiam neeg thaum tej ntaub ntawv no raug qhib lub cim thiab raug nthuav tawm. Yexus Nws Tus Kheej, raws li Alfa thiab Omega, raug hais meej ncaj qha hauv thawj cov lus thiab thawj tshooj ntawm phau ntawv Qhia Tshwm. Cov ntawv no kuj tau qhia thiab tias Daniyees tshooj ib muaj tib yam qauv thiab yam ntxwv uas yog kev cev Vajtswv lus ib yam li thawj tus tim tswv txoj xov hauv Qhia Tshwm tshooj kaum plaub.

The first angel’s message and Daniel chapter one, both identify the three-step testing process that is the signature of Alpha and Omega. The chapter begins with literal Babylon conquering literal Judah, and the book leads to the last battle between Babylon and Judah represented in the last six verses of Daniel chapter eleven. In those verses spiritual Babylon is conquered by spiritual Judah, just as Michael stands up and human probation closes. Those verses represent the end of the prophetic history of the war between Babylon and Judah. In those verses, the healing of the deadly wound is illustrated.

Txoj lus ceeb toom ntawm tus timtswv thawj thiab Daniyee tshooj ib, nkawd ob leeg qhia txog txoj kev sim siab peb theem uas yog lub cim qhia tshwj xeeb ntawm Alpha thiab Omega. Tshooj ntawd pib nrog Npanpiloo tiag tiag kov yeej Yudas tiag tiag, thiab phau ntawv ntawd coj mus txog rau txoj kev sib ntaus kawg ntawm Npanpiloo thiab Yudas uas raug sawv cev nyob hauv rau nqe kawg ntawm Daniyee tshooj kaum ib. Hauv cov nqe ntawd Npanpiloo sab ntsuj plig raug Yudas sab ntsuj plig kov yeej, ib yam li Mi-kha-ee sawv tsees thiab lub sijhawm sim siab rau tibneeg raug kaw. Cov nqe ntawd sawv cev rau qhov kawg ntawm keeb kwm yaj saub hais txog tsov rog ntawm Npanpiloo thiab Yudas. Hauv cov nqe ntawd, kev kho kom zoo ntawm lub qhov txhab tuag taus raug muab ua piv txwv pom tseeb.

The verses that describe the healing of the deadly wound begins with verse forty of Daniel eleven, which begins with the words, “And at the time of the end.” The “time of the end” in the verse represents 1798, when the papacy was delivered its deadly wound. The verses then tell the story of how the deadly wound is healed, as the papacy conquers, first its enemy, the king of the south (the Soviet Union), second its ally, the glorious land (the United States), and third its victim, Egypt (the United Nations). In verse forty-five the papacy (the king of the north), comes to its end, with none to help. The story of the healing of the deadly wound of the papacy in the verses begins with the fall of the papacy in 1798, and it ends with the final rise and fall of the papacy. The verses between the opening of the passage and the closing of the passage identify the rebellion in the middle.

Nqe vajlugkub uas piav txog kev kho kom zoo ntawm lub qhov txhab tuag taus pib ntawm Daniel kaum ib nqe plaub caug, uas pib nrog cov lus tias, “Thiab thaum lub sij hawm kawg.” “Lub sij hawm kawg” hauv nqe ntawd sawv cev rau xyoo 1798, thaum lub hwj chim txiv plig Loos raug muab nws lub qhov txhab tuag taus. Tom qab ntawd cov nqe ntawd qhia zaj keeb kwm txog yam uas lub qhov txhab tuag taus raug kho kom zoo li cas, raws li lub hwj chim txiv plig Loos kov yeej, ua ntej nws tus yeeb ncuab, tus vajntxwv ntawm sab qab teb (Lub Soviet Union), thib ob nws tus phooj ywg koom tes, lub tebchaws muaj hwjchim ci ntsa iab (Tebchaws Meskas), thiab thib peb nws tus neeg raug tsim txom, Iyiv (Lub Koom Haum Tebchaws Ntiajteb). Hauv nqe plaub caug tsib lub hwj chim txiv plig Loos (tus vajntxwv ntawm sab qaum teb) los txog rau nws qhov kawg, tsis muaj leejtwg pab nws. Zaj keeb kwm txog kev kho kom zoo ntawm lub qhov txhab tuag taus ntawm lub hwj chim txiv plig Loos hauv cov nqe no pib nrog kev poob ntawm lub hwj chim txiv plig Loos xyoo 1798, thiab xaus nrog kev sawv rov los zaum kawg thiab kev poob zaum kawg ntawm lub hwj chim txiv plig Loos. Cov nqe uas nyob nruab nrab ntawm qhov qhib ntawm nqe lus ntawd thiab qhov kaw ntawm nqe lus ntawd qhia txog kev ntxeev siab uas nyob hauv nruab nrab.

The Hebrew word for “truth” was created by the first letter, the thirteenth letter and the last letter of the Hebrew alphabet being combined. Thirteen is a number that symbolizes rebellion, and the history between the first and the last. In the final passage of prophecy in the book of Daniel, the same warfare that is represented in the very first verses of the book is represented. Those verses introduce chapter one, where we find the three-step testing process that is the truth. Then in the final passage we find the same three steps as it begins with the first fall of the papacy and ends with the last fall of the papacy, and couched in the middle is the rebellion of the last days.

Lo lus Henplais rau “qhov tseeb” raug tsim los ntawm kev muab tus thawj tsab ntawv, tus tsab ntawv thib kaum peb, thiab tus tsab ntawv kawg ntawm tus niam ntawv Henplais los ua ke. Kaum peb yog ib tug lej uas sawv cev rau kev ntxeev siab, thiab rau keeb kwm uas nyob nruab nrab ntawm tus thawj thiab tus kawg. Hauv nqe lus faj lem kawg hauv phau Daniel, tib txoj kev ua rog uas raug sawv cev nyob hauv cov nqe thawj thawj ntawm phau ntawv kuj raug sawv cev thiab. Cov nqe ntawd qhib tshooj ib, qhov chaw uas peb pom txoj txheej txheem sim peb-kauj ruam uas yog qhov tseeb. Tom qab ntawd, hauv nqe lus kawg, peb pom tib peb kauj ruam ntawd thiab, raws li nws pib nrog kev poob thawj zaug ntawm lub hwj chim txiv plig thiab xaus nrog kev poob zaum kawg ntawm lub hwj chim txiv plig, hos nyob nruab nrab yog kev ntxeev siab ntawm cov hnub kawg.

Within those final six verses of Daniel chapter eleven, is a second witness to the truth, for the first geographical power the papacy needed to overthrow (the king of the south) is a symbol of the dragon power, as is the last of the three geographical powers (Egypt). The three-step conquering that is necessary for the deadly wound to be healed, begins with the king of the south that is a symbol of the dragon power of atheism, and the last of the three powers, represented by Egypt, is the primary biblical symbol of the atheism associated with the dragon. In fact, the word translated as “south” in verse forty of the passage is “negeb,” which is sometimes translated as Egypt. The three obstacles have the signature of truth, for the first obstacle is the last obstacle. The power in the middle is the glorious land (the United States). The United States is where the rebellion of the Sunday law is brought about, and the symbol of the United States when it began was thirteen colonies.

Nyob rau hauv rau nqe kawg ntawd ntawm Daniyees tshooj kaum ib, muaj ib tug tim khawv thib ob rau qhov tseeb, rau qhov thawj lub hwjchim thaj chaw uas lub papacy yuav tsum kov yeej (vajntxwv sab qab teb) yog ib lub cim ntawm lub hwjchim zaj, ib yam li lub hwjchim thaj chaw kawg ntawm peb lub ntawd (Ejiptus). Qhov kev kov yeej peb-theem uas tsim nyog kom lub qhov txhab tuag taus raug kho zoo, pib nrog vajntxwv sab qab teb uas yog ib lub cim ntawm lub hwjchim zaj ntawm kev tsis ntseeg Vajtswv, thiab lub hwjchim kawg ntawm peb lub ntawd, uas sawv cev los ntawm Ejiptus, yog thawj lub cim hauv phau Vajlugkub ntawm kev tsis ntseeg Vajtswv uas muaj feem nrog zaj. Qhov tseeb tiag, lo lus uas raug txhais ua “sab qab teb” hauv nqe plaub caug ntawm zaj lus no yog “negeb,” uas qee zaus raug txhais ua Ejiptus. Peb qhov kev khuam siab no muaj lub cim qhia ntawm qhov tseeb, rau qhov thawj qhov kev khuam siab yog qhov kev khuam siab kawg. Lub hwjchim nyob nruab nrab yog lub tebchaws muaj yeeb koob (Tebchaws Meskas). Tebchaws Meskas yog qhov chaw uas kev ntxeev siab ntawm txoj cai Hnub Caiv raug coj los ua kom muaj, thiab lub cim ntawm Tebchaws Meskas thaum nws pib yog kaum peb lub xeev qub.

The signature of Alpha and Omega pervades the book of Daniel, and provides the witness that, when brought together with the book of Revelation, establishes the divinity of Jesus Christ. In terms of Daniel chapter twelve, and the three-step testing process that occurs in the generation when the book is unsealed; to reject the revelation of the structure of the book of Daniel, is to be among those that are identified as the wicked. In terms of Revelation chapter fourteen, to reject the revelation of the structure of the book of Daniel, is to be among those that are identified as worshipping the beast and his image.

Kos Npe ntawm Alpha thiab Omega nphau tas hauv phau ntawv Daniel, thiab muab zaj lus tim khawv uas, thaum muab los ua ke nrog phau ntawv Qhia Tshwm, tsim kom ruaj khov txog Vajtswv-txojkev ntawm Yexus Khetos. Raws li Daniel tshooj kaum ob, thiab tus txheej txheem sim peb-theem uas tshwm sim nyob rau tiam neeg uas phau ntawv raug qhib lub cim; kev tsis lees txais qhov kev tshwm sim ntawm tus qauv ntawm phau ntawv Daniel, yog kom nyob hauv cov uas raug txheeb tias yog cov neeg phem. Raws li Qhia Tshwm tshooj kaum plaub, kev tsis lees txais qhov kev tshwm sim ntawm tus qauv ntawm phau ntawv Daniel, yog kom nyob hauv cov uas raug txheeb tias pe hawm tus tsiaj qus thiab nws tus mlom.

The book of Revelation identifies that just before probation closes the Revelation of Jesus Christ is unsealed, and the Revelation of Jesus Christ includes the unsealing of the structure of the book of Daniel.

Phau ntawv Qhia Tshwm qhia meej tias tam sim ua ntej lub sijhawm sim siab kaw lawm, Yexus Khetos txoj Kev Qhia Tshwm raug qhib foob, thiab Yexus Khetos txoj Kev Qhia Tshwm ntawd kuj nrog rau kev qhib foob ntawm tus qauv txheej txheem ntawm phau ntawv Daniyees.

> “Honored by men with the responsibilities of state and with the secrets of kingdoms bearing universal sway, Daniel was honored by God as His ambassador, and was given many revelations of the mysteries of ages to come. His wonderful prophecies, as recorded by him in chapters 7 to 12 of the book bearing his name, were not fully understood even by the prophet himself; but before his life labors closed, he was given the blessed assurance that ‘at the end of the days’—in the closing period of this world’s history—he would again be permitted to stand in his lot and place. It was not given him to understand all that God had revealed of the divine purpose. ‘Shut up the words, and seal the book,’ he was directed concerning his prophetic writings; these were to be sealed ‘even to the time of the end.’ ‘Go thy way, Daniel,’ the angel once more directed the faithful messenger of Jehovah; ‘for the words are closed up and sealed till the time of the end…. Go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’ Daniel 12:4, 9, 13.

> “Daniyee tau raug tibneeg qhuas vim tej hauj lwm ris txiaj ntsim ntawm lub xeev thiab vim tej kev zais ntawm tej nceeg vaj uas kav dav thoob qab ntuj, thiab Vajtswv kuj qhuas nws ua Nws tus sawv cev, thiab tau pub ntau yam kev tshwm sim rau nws txog tej kev zais uas yog ntawm tej tiam uas yuav los. Nws tej lus faj lem uas zoo kawg, raws li nws tau sau cia hauv tshooj 7 mus txog 12 ntawm phau ntawv uas hu raws nws lub npe, tsis tau to taub meej tag nrho txawm yog los ntawm tus yaj saub nws tus kheej; tiam sis ua ntej nws txoj hauj lwm hauv lub neej xaus, nws tau txais txoj kev paub tseeb uas tau koob hmoov tias ‘thaum kawg ntawm tej hnub’—hauv lub caij xaus ntawm keeb kwm lub ntiaj teb no—nws yuav rov raug pub kom sawv dua hauv nws feem thiab nws qhov chaw. Nws tsis tau raug pub kom to taub txhua yam uas Vajtswv tau tshwm qhia txog lub hom phiaj saum ntuj ceeb tsheej. Nws raug txib hais tias, ‘Kaw tej lus no, thiab muab phau ntawv lo ntsaws ruaj,’ hais txog nws tej ntawv sau faj lem; tej no yuav tsum raug lo ntsaws ruaj ‘mus txog rau lub sij hawm kawg.’ Tus tim tswv rov hais dua rau tus tub txib ncaj ncees ntawm Yehauvas tias, ‘Mus koj txoj kev, Daniyee; rau qhov tej lus no raug kaw cia thiab lo ntsaws ruaj mus txog rau lub sij hawm kawg…. Tab sis koj, cia li mus koj txoj kev mus txog thaum kawg los txog: rau qhov koj yuav so, thiab yuav sawv hauv koj feem thaum kawg ntawm tej hnub.’ Daniyee 12:4, 9, 13.”

> “As we near the close of this world’s history, the prophecies recorded by Daniel demand our special attention, as they relate to the very time in which we are living. With them should be linked the teachings of the last book of the New Testament Scriptures. Satan has led many to believe that the prophetic portions of the writings of Daniel and of John the revelator cannot be understood. But the promise is plain that special blessing will accompany the study of these prophecies. ‘The wise shall understand’ (verse 10), was spoken of the visions of Daniel that were to be unsealed in the latter days; and of the revelation that Christ gave to His servant John for the guidance of God’s people all through the centuries, the promise is, ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein.’ Revelation 1:3.” Prophets and Kings, 547.

> “Thaum peb tab tom los ze rau qhov kawg ntawm keeb kwm lub ntiajteb no, tej yaj saub uas raug sau tseg los ntawm Daniyees thov kom peb muab kev mloog tshwjxeeb rau, vim tej ntawd hais ncaj qha txog lub sijhawm uas peb tab tom nyob. Nrog rau tej ntawd yuav tsum txuas nrog cov lus qhuab qhia hauv phau ntawv kawg ntawm Vajluskub Tshiab. Xatas tau coj ntau leej los ntseeg tias tej ntu yaj saub hauv tej ntawv sau ntawm Daniyees thiab ntawm Yauhas tus txais kev tshwm sim tsis muaj peev xwm to taub tau. Tiamsis lo lus cog tseg yeej meej tias koob hmoov tshwjxeeb yuav nrog kev kawm txog tej yaj saub no mus. ‘Cov neeg muaj tswvyim yuav to taub’ (nqe 10), yog lo lus hais txog tej zeem muag ntawm Daniyees uas yuav raug qhib lub foob rau hnub kawg; thiab hais txog qhov kev tshwm sim uas Khetos tau muab rau Nws tus tub qhe Yauhas ua kev coj rau Vajtswv haiv neeg thoob plaws txhua tiam, lo lus cog tseg yog tias, ‘Foom koob hmoov rau tus uas nyeem, thiab rau cov uas mloog cov lus ntawm zaj yaj saub no, thiab ceev tej yam uas tau sau tseg rau hauv no.’ Tshwmsim 1:3.” Prophets and Kings, 547.

Speaking in the future tense to her day and age, Sister White stated, “as we near the close of this world’s history”, “‘the wise will understand,” that “the prophecies recorded by Daniel demand our special attention, as they relate to the very time in which we are living.” The “many revelations of the mysteries of ages to come. His wonderful prophecies, as recorded by him in chapters seven to twelve of the book bearing his name,” are “to be unsealed in the latter days.”

Hais txog nws tiam thiab lub sijhawm yav tom ntej, Muam White tau hais tias, “thaum peb tab tom los ze rau qhov kawg ntawm keeb kwm ntiaj teb no”, “‘cov neeg txawj ntse yuav to taub,” tias “cov lus faj lem uas Daniyee tau sau cia yuav tsum tau txais peb txoj kev mloog tshwj xeeb, vim hais tias lawv muaj feem xyuam rau lub sijhawm tiag tiag uas peb tab tom nyob.” Cov “ntau yam kev tshwm sim ntawm tej yam paub tsis meej ntawm ntau tiam uas tseem yuav los. Nws cov lus faj lem uas muaj hwjchim kawg nkaus, raws li nws tau sau cia hauv tshooj xya mus txog tshooj kaum ob ntawm phau ntawv uas ris nws lub npe,” “yuav raug qhib lub cim tseg rau hnub kawg.”

When the book of Daniel is unsealed, it produces a three-step purification process, that tests the generation that is living when the Lion of the tribe of Judah gives the book of Daniel to His people. In Revelation ten, Sister White informs us the angel that descended was “no less a personage than Jesus Christ.” In Revelation ten, the angel had a little book open in His hand, that John was commanded to take and eat. That book was unsealed by the Lion of the tribe of Judah, who is no less a personage than Jesus Christ, so the book John was commanded to eat was the little book of Daniel.

Thaum phau ntawv Daniyees raug qhib lub cim, nws tsim tawm ib txoj txheej txheem ntxuav kom huv muaj peb theem, uas sim cov tiam neeg uas tseem ciaj sia nyob rau lub sijhawm uas tus Tsov Ntxhuav ntawm pawg neeg Yudas muab phau ntawv Daniyees rau Nws haiv neeg. Hauv Tshwmsim tshooj kaum, Muam White qhia rau peb tias tus tim tswv uas nqes los ntawd yog “tsis muaj leej twg tsawg dua Yexus Khetos.” Hauv Tshwmsim tshooj kaum, tus tim tswv tuav ib phau ntawv me qhib lawm nyob hauv Nws txhais tes, uas Yauhas raug txib kom txais thiab noj. Phau ntawv ntawd raug qhib lub cim los ntawm tus Tsov Ntxhuav ntawm pawg neeg Yudas, tus uas yeej tsis yog leej twg tsawg dua Yexus Khetos, yog li ntawd phau ntawv uas Yauhas raug txib kom noj yog phau ntawv me ntawm Daniyees.

> “It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days.

> “Nws yog Tus Tsov Ntxhuav ntawm xeem Yudas uas qhib lub foob ntawm phau ntawv thiab pub rau Yauhas qhov kev tshwm sim txog yam uas yuav muaj nyob rau hauv tej hnub kawg no.

> “Daniel stood in his lot to bear his testimony which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days; but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’ How true this is! Sin is the transgression of the law of God; and those who will not accept the light in regard to the law of God will not understand the proclamation of the first, second, and third angel’s messages. The book of Daniel is unsealed in the revelation to John, and carries us forward to the last scenes of this earth’s history.

> “Daniyee sawv hauv nws feem los ris nws zaj lus tim khawv uas raug muab kaw tseg mus txog rau lub sijhawm kawg, thaum thawj tus tim tswv txoj lus yuav tsum raug tshaj tawm rau peb lub ntiajteb no. Cov teeb meem no muaj nqis tsis kawg hauv cov hnub kawg no; tiam sis thaum ‘coob leej yuav raug ntxuav kom dawb huv, thiab raug ua kom dawb, thiab raug sim,’ ‘cov neeg phem yuav ua phem mus li: thiab tsis muaj ib tug ntawm cov neeg phem yuav to taub li.’ Qhov no yog qhov tseeb npaum li cas! Kev txhaum yog kev hla dhau Vajtswv txoj kevcai; thiab cov uas tsis kam txais qhov kaj txog Vajtswv txoj kevcai yuav tsis to taub txog kev tshaj tawm ntawm thawj, ob, thiab peb tus tim tswv tej lus. Phau ntawv Daniyee raug qhib hauv txoj kev tshwm sim rau Yauhas, thiab coj peb mus tom ntej txog rau cov xwm txheej kawg ntawm keeb kwm lub ntiajteb no.

> “Will our brethren bear in mind that we are living amid the perils of the last days? Read Revelation in connection with Daniel. Teach these things.” Testimonies to Ministers, 115.

> “Peb cov kwvtij nkauj muam puas yuav nco ntsoov tias peb tab tom nyob nruab nrab tej kev phom sij ntawm hnub kawg? Nyeem Phau Tshwmsim txuas nrog Daniyees. Qhia tej yam no.” Testimonies to Ministers, 115.

To reject the revelation of the structure of the book of Daniel, that is now being unsealed, is to be among those that are identified as the wicked. The first six chapters of Daniel establish the prophetic structure that represents the prophetic history of Adventism, the earth beast, the seventy symbolic years of Isaiah chapter twenty-three, the two horns of Protestantism and Republicanism, the prophetic history of the first and second angels’ messages, and the history of the three angels’ messages. The last six chapters of Daniel identify the prophetic messages that are unsealed in the beginning and ending of all these previously mentioned histories.

Tsis kam lees txais qhov kev tshwm sim hais txog tus qauv ntawm phau Daniyees, uas tam sim no tab tom raug qhib lub foob, yog nyob hauv cov uas raug txheeb tias yog cov neeg phem. Rau thawj tshooj ntawm Daniyees tsim tsa tus qauv yaj saub uas sawv cev rau keeb kwm yaj saub ntawm Kev Ntseeg Adventism, tus tsiaj qus hauv ntiajteb, xya caum xyoo cim piv hauv Yaxayas tshooj nees nkaum-peb, ob tug kub ntawm Protestantism thiab Republicanism, keeb kwm yaj saub ntawm tus tim tswv thawj thiab tus tim tswv thib ob tej lus tshaj tawm, thiab keeb kwm ntawm peb tug tim tswv tej lus tshaj tawm. Rau rau tshooj kawg ntawm Daniyees qhia kom meej txog tej lus yaj saub uas raug qhib lub foob thaum pib thiab thaum xaus ntawm tag nrho cov keeb kwm uas twb tau hais los no lawm.

Chapter one of Daniel is the history of the movement of the first angel, in the beginning of the history of the earth beast. Chapters one through three is the history of the movement of the third angel, at the ending of the history of the earth beast. Chapter four is to be aligned with chapter one, as the beginning, and chapters five and six, are to be aligned with chapters one through three, as the ending. The increase of knowledge that is represented in chapters seven, eight and nine is to be aligned with chapter one as the beginning history. The increase of knowledge that is represented in chapters ten, eleven and twelve is to be aligned with chapters one through three as the ending history.

Tshooj ib hauv Daniyee yog keeb kwm ntawm kev txav ntawm tus tim tswv thawj, thaum chiv thawj ntawm keeb kwm ntawm tus tsiaj qus hauv ntiaj teb. Tshooj ib txog peb yog keeb kwm ntawm kev txav ntawm tus tim tswv thib peb, thaum xaus ntawm keeb kwm ntawm tus tsiaj qus hauv ntiaj teb. Tshooj plaub yuav tsum raug muab sib phim nrog tshooj ib, ua qhov pib, thiab tshooj tsib thiab rau yuav tsum raug muab sib phim nrog tshooj ib txog peb, ua qhov xaus. Kev paub uas nce ntxiv uas raug sawv cev hauv tshooj xya, yim, thiab cuaj yuav tsum raug muab sib phim nrog tshooj ib ua keeb kwm thaum pib. Kev paub uas nce ntxiv uas raug sawv cev hauv tshooj kaum, kaum ib, thiab kaum ob yuav tsum raug muab sib phim nrog tshooj ib txog peb ua keeb kwm thaum xaus.

Line upon line, this application identifies the beginning history of the earth beast as chapters one, four, seven, eight and nine. The application also identifies the ending history of the earth beast as chapters one through three, chapters five, six and ten through twelve. Thus, the book of Daniel is set forth as both the beginning and the ending of the earth beast.

Ib nqe ib nqe, daim ntawv siv no txheeb qhia txog keeb kwm thaum pib ntawm tus tsiaj qus hauv ntiajteb ua tej tshooj ib, plaub, xya, yim, thiab cuaj. Daim ntawv siv no kuj txheeb qhia txog keeb kwm thaum kawg ntawm tus tsiaj qus hauv ntiajteb ua tej tshooj ib txog peb, tshooj tsib, tshooj rau, thiab tshooj kaum txog kaum ob. Yog li ntawd, phau Daniyees raug muab nthuav tawm los ua ob qho tib si—qhov pib thiab qhov kawg—ntawm tus tsiaj qus hauv ntiajteb.

The beginning of the earth beast can then be identified as Daniel chapter one, for chapter four, is to go over the top of chapter one (line upon line). Chapters seven, eight and nine are also to go over the top of chapter one. Therefore, the beginning of the history of the earth beast is represented by Daniel chapter one.

Ces qhov pib ntawm tus tsiaj qus hauv ntiajteb thiaj li yuav raug txheeb tau tias yog Daniyees tshooj ib, rau qhov tshooj plaub yuav tsum raug muab tso saum tshooj ib (kab raws kab). Tshooj xya, yim, thiab cuaj kuj yuav tsum raug muab tso saum tshooj ib thiab. Yog li ntawd, qhov pib ntawm keeb kwm ntawm tus tsiaj qus hauv ntiajteb yog raug sawv cev los ntawm Daniyees tshooj ib.

So too, with the ending of the earth beast. The ending of the history of the earth beast is represented by chapters one through three, and chapters five, six, ten, eleven and twelve are to go over the top of the first three chapters (line upon line), thus the ending of the history of the earth beast is represented by the first three chapters of Daniel.

Ib yam li ntawd thiab, nrog rau qhov xaus ntawm tus tsiaj qus hauv ntiajteb. Qhov xaus ntawm keeb kwm ntawm tus tsiaj qus hauv ntiajteb raug sawv cev los ntawm tshooj ib mus txog tshooj peb, thiab tshooj tsib, rau, kaum, kaum ib thiab kaum ob yuav tsum mus saum cov peb tshooj thawj (kab raws kab), yog li ntawd qhov xaus ntawm keeb kwm ntawm tus tsiaj qus hauv ntiajteb raug sawv cev los ntawm peb tshooj thawj ntawm Daniel.

Chapter one represents the beginning and then chapters one through three represent the ending, and the structure of one and then three, identifies that the prophetic structure of the book of Daniel, is identical to the prophetic structure of the three angels of Revelation fourteen. There as in Daniel, the first angel represents a separate history, but is also one third of the history of the three angels. Simultaneously, as this recognition identifies and emphasizes the three and one combination, it is also the structure of the Hebrew word truth, which represents not only Christ, and the creative power of God, but also a three-step testing and purification process, that is represented in both Daniel chapter one, and then again in Daniel chapters one through three.

Tshooj ib sawv cev rau qhov pib, thiab tom qab ntawd tshooj ib txog tshooj peb sawv cev rau qhov xaus; thiab tus qauv ntawm ib, ces peb, qhia meej tias tus qauv yaj saub ntawm phau Daniyees zoo ib yam nkaus li tus qauv yaj saub ntawm peb tug tim tswv hauv Tshwmsim tshooj kaum plaub. Nyob ntawd ib yam li hauv Daniyees, tus tim tswv thawj sawv cev rau ib zaj keeb kwm cais tawm, tiamsis nws kuj yog ib feem peb ntawm zaj keeb kwm ntawm peb tug tim tswv thiab. Tib lub sijhawm ntawd, raws li qhov kev lees paub no qhia thiab hais kom pom tseeb txog kev sib txuas ntawm peb thiab ib, nws kuj yog tus qauv ntawm lo lus Henplais uas yog qhov tseeb, uas sawv cev tsis yog rau Khetos xwb, thiab rau Vajtswv lub hwj chim tsim txojsia, tabsis kuj rau ib txoj txheej txheem sim siab thiab lim kom dawb huv muaj peb kauj ruam, uas tau raug sawv cev hauv Daniyees tshooj ib, thiab tom qab ntawd rov muaj dua hauv Daniyees tshooj ib txog tshooj peb.

Jesus, who is the truth, is also the First and the Last, and in that regard the history of the movement of the first angel is repeated to the very letter in the history of the three angels, so it is prophetically acceptable to place the first three chapters of Daniel over the top of Daniel chapter one, for the beginning always illustrates the ending. The book of Daniel then becomes the “little book” that is in the angel’s hand, for the “little book” of Daniel can be fully represented in Daniel chapter one.

Yexus, tus uas yog qhov tseeb, kuj yog tus Thawj thiab tus Kawg, thiab hais txog qhov ntawd ces keeb kwm ntawm kev txav mus los ntawm thawj tus tim tswv raug rov ua dua ib yam nkaus nraim hauv keeb kwm ntawm peb tug tim tswv, yog li ntawd raws li kev yaj saub ces tsim nyog muab thawj peb tshooj hauv Daniel los tso saum Daniel tshooj ib, vim qhov pib yeej ib txwm ua tus piv txwv qhia txog qhov xaus. Ces phau ntawv Daniel thiaj los ua “phau ntawv me” uas nyob hauv tus tim tswv txhais tes, vim “phau ntawv me” ntawm Daniel ntawd yuav raug sawv cev tau kom puv npo hauv Daniel tshooj ib.

We will continue our study of the book of Daniel in the next article.

Peb yuav txuas ntxiv peb txoj kev kawm txog phau ntawv Daniel hauv zaj lus tom ntej.

> “Among those sought for by the officers who were preparing to fulfill the provisions of the royal decree, were Daniel and his friends. When told that according to the decree they also must die, ‘with counsel and wisdom’ Daniel inquired of Arioch, the captain of the king’s guard, ‘Why is the decree so hasty from the king?’ Arioch told him the story of the king’s perplexity over his remarkable dream, and of his failure to secure help from those in whom he had hitherto placed fullest confidence. Upon hearing this, Daniel, taking his life in his hands, ventured into the king’s presence and begged that time be granted, that he might petition his God to reveal to him the dream and its interpretation.

> Ntawm cov uas cov tub ceev xwm tab tom nrhiav kom coj mus ua raws li tej kev cai uas nyob hauv vajntxwv txoj lus txib, kuj muaj Daniyee thiab nws cov phoojywg. Thaum raug qhia tias raws li txoj lus txib ntawd lawv kuj yuav tsum tuag thiab, Daniyee thiaj “nrog kev xav thiab kev txawj ntse” nug Ali-auj, tus thawj tub rog zov vajntxwv, tias, “Vim li cas txoj lus txib no thiaj maj nrawm ua luaj ntawm vajntxwv?” Ali-auj thiaj piav zaj xwm txheej rau nws txog vajntxwv txoj kev ntxhov siab vim nws zaj npau suav uas txawv tshaj plaw, thiab txog qhov uas nws nrhiav tsis tau kev pab ntawm cov uas yav tas los nws ib txwm tso siab tshaj plaws. Thaum hnov li ntawd, Daniyee, tso nws txoj sia rau hauv kev phom sij, txawm nkag mus cuag vajntxwv thiab thov kom pub sij hawm rau nws, kom nws thiaj tau thov nws tus Vajtswv kom qhia zaj npau suav ntawd thiab nws lub ntsiab txhais rau nws.

> “To this request the monarch acceded. ‘Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions.’ Together they sought for wisdom from the Source of light and knowledge. Their faith was strong in the consciousness that God had placed them where they were, that they were doing His work and meeting the demands of duty. In times of perplexity and danger they had always turned to Him for guidance and protection, and He had proved an ever-present help. Now with contrition of heart they submitted themselves anew to the Judge of the earth, pleading that He would grant them deliverance in this their time of special need. And they did not plead in vain. The God whom they had honored, now honored them. The Spirit of the Lord rested upon them, and to Daniel, ‘in a night vision,’ was revealed the king’s dream and its meaning.

> “Rau qhov kev thov no tus vajntxwv thiaj pom zoo. ‘Ces Daniyees rov mus rau nws lub tsev, thiab qhia zaj xwm ntawd rau Hananiyas, Misaees, thiab Axaliyas, uas yog nws cov kwv luag nrog nws.’ Lawv koom siab nrhiav kev txawj ntse ntawm Tus Ceg Keeb ntawm qhov kaj thiab ntawm kev paub. Lawv txoj kev ntseeg ruaj khov nyob rau hauv qhov kev nco ntsoov tias Vajtswv tau muab lawv tso rau qhov chaw uas lawv nyob, tias lawv tab tom ua Nws tes haujlwm thiab ua raws li tej kev hu ntawm txoj haujlwm. Thaum muaj sijhawm ntxhov siab thiab kev phom sij lawv yeej ib txwm tig mus cuag Nws kom tau kev coj thiab kev tiv thaiv, thiab Nws yeej tau ua tus pab uas nyob ze yeej ib txwm muaj. Nimno, nrog lub siab tu siab lees txim, lawv rov muab lawv tus kheej cob rau Tus Txiav Txim ntawm lub ntiajteb, thov khawv tias Nws yuav pub kev cawm dim rau lawv hauv lub sijhawm no uas yog lawv qhov kev txom nyem tshwjxeeb. Thiab lawv tsis tau thov yam tsis muaj txiaj ntsig. Tus Vajtswv uas lawv tau hwm, tam sim no kuj hwm lawv. Tus Ntsujplig ntawm tus Tswv nyob saum lawv, thiab rau Daniyees, ‘hauv ib qho yog toog hmo ntuj,’ thiaj tau qhib tawm vajntxwv txoj npau suav thiab nws lub ntsiab lus.”

> “Daniel’s first act was to thank God for the revelation given him. ‘Blessed be the name of God forever and ever,’ he exclaimed; ‘for wisdom and might are His: and He changeth the times and the seasons: He removeth kings, and setteth up kings: He giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: He knoweth what is in the darkness, and the light dwelleth with Him. I thank Thee, and praise Thee, O Thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of Thee: for Thou hast now made known unto us the king’s matter.’” Prophets and Kings, 493, 494.

> “Tes haujlwm thawj zaug ntawm Daniyees yog ua Vajtswv tsaug rau txoj kev tshwm sim uas tau muab rau nws. Nws qw hais tias, ‘Cia Vajtswv lub npe tau koob hmoov mus ib txhis thiab ib txhis li; rau qhov kev txawj ntse thiab lub hwjchim yog Nws tug: thiab Nws hloov lub sij hawm thiab lub caij nyoog: Nws tshem vajntxwv tawm, thiab tsa vajntxwv sawv: Nws pub kev txawj ntse rau cov txawj ntse, thiab pub kev paub rau cov uas paub kev nkag siab: Nws qhia tej yam tob thiab tej yam zais cia tawm los: Nws paub yam uas nyob hauv qhov tsaus ntuj, thiab qhov kaj nyob nrog Nws. Kuv ua Koj tsaug, thiab qhuas Koj, Au Koj uas yog Vajtswv ntawm kuv cov yawg koob, tus uas tau pub kev txawj ntse thiab lub hwjchim rau kuv, thiab nim no tau qhia rau kuv paub yam uas peb tau thov ntawm Koj: rau qhov tam sim no Koj tau qhia qhov teeb meem ntawm vajntxwv rau peb paub lawm.’” Prophets and Kings, 493, 494.

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