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# The Book of Daniel - Number Eighteen

Phau Ntawv Daniyees - Zauv Kaum Yim

The Hour

Lub Sijhawm

Author

Jeff Pippenger

Published

December 13, 2023

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Inspiration is clear that chapter three of Daniel, represents the Sunday law in the United States. In Isaiah chapter twenty-three, the whore of Tyre, who commits fornication with the kings of the earth, is the whore of Revelation that commits fornication with the kings of the earth. In Revelation seventeen, that whore has Babylon the Great written on her forehead.

Kev tshoov siab qhia meej tias tshooj peb ntawm Daniel sawv cev rau txoj cai Hnub Caiv hauv Tebchaws Meskas. Hauv Yaxayas tshooj nees nkaum peb, tus niam ntiav ntawm Tyre, uas ua nkauj ua nraug nrog cov vajntxwv hauv ntiajteb no, yog tus niam ntiav hauv Tshwm Sim uas ua nkauj ua nraug nrog cov vajntxwv hauv ntiajteb no. Hauv Tshwm Sim tshooj kaum xya, tus niam ntiav ntawd muaj lo lus Babylon Tus Loj sau rau ntawm nws lub hauv pliaj.

> And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. Revelation 17:4, 5.

> Tus poj niam ntawd hnav tsoos tsho xim ntshav thiab liab vog, thiab raug dai kom zoo nkauj nrog kub thiab pob zeb muaj nqis thiab hlaws, nws tuav ib lub khob kub nyob hauv nws txhais tes uas puv npo tej yam qias vuab tsuab thiab tej kev qias neeg ntawm nws txoj kev deev luag poj luag txiv; Thiab saum nws lub hauv pliaj muaj ib lub npe sau tias, KEV ZAIS NTXHOV, NPAABILOO TUS LOJ, TUS NIAM NTAWM COV POJ NIAM DEEV LUAG TXIV THIAB TEJ YAM QIAS VUAB TSUAB NTAWM LUB NTIAJ TEB. Tshwmsim 17:4, 5.

Before 1950, English dictionaries correctly identified the woman represented in these two verses, as the Roman Catholic church. The whole world knew after the Dark Ages of Catholic persecutions that were accomplished from 538 through 1798; that the Roman church was the whore who commits fornication with the kings of the earth. The Declaration of Independence was designed as a rejection of the rule of Catholicism and also the rule of the earthly kings that had formed unholy relationships with the whore. Isaiah chapter twenty-three, identifies that the whore would be forgotten. You would never find the definition of the whore of Revelation seventeen as the Catholic church in any modern search engines, for God’s Word never fails, and God’s Word states that she would be forgotten.

Ua ntej xyoo 1950, cov phau ntawv txhais lus Askiv tau qhia kom raug tias tus pojniam uas raug sawv cev hauv ob nqe no yog lub koom txoos Roman Catholic. Tom qab tiam Tsaus Ntuj ntawm kev tsim txom los ntawm Catholic uas tau ua tiav txij xyoo 538 mus txog 1798, tag nrho lub ntiajteb yeej paub tias lub koom txoos Roman yog tus niam ntiav uas ua kev nkauj kev nraug nrog cov vajntxwv hauv ntiajteb. Daim Ntawv Tshaj Tawm Kev Ywj Pheej tau raug npaj los ua ib qho kev tsis lees txais txoj kev kav ntawm Catholicism thiab kuj yog txoj kev kav ntawm cov vajntxwv hauv ntiajteb uas tau tsim tej kev sib raug zoo tsis dawb huv nrog tus niam ntiav ntawd. Yaxayas tshooj nees nkaum peb qhia meej tias tus niam ntiav ntawd yuav raug hnov qab lawm. Koj yuav tsis pom ib zaug li qhov kev txhais ntawm tus niam ntiav hauv Tshwmsim kaum xya tias yog lub koom txoos Catholic nyob hauv ib qho cav tshawb nrhiav niaj hnub no li, vim Vajtswv Txojlus yeej tsis poob qab li, thiab Vajtswv Txojlus hais tias nws yuav raug hnov qab lawm.

> And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. And her merchandise and her hire shall be holiness to the Lord: it shall not be treasured nor laid up; for her merchandise shall be for them that dwell before the Lord, to eat sufficiently, and for durable clothing. Isaiah 23:15–18.

> Thiab nyob rau hnub ntawd, lub nroog The-os yuav raug hnov qab xya caum xyoo, raws li hnub nyoog ntawm ib tug vajntxwv: tom qab xaus xya caum xyoo lawm, The-os yuav hu nkauj ib yam li ib tug niam ntiav. Cia li muab ib lub nkauj ncas, mus ncig lub nroog, koj tus niam ntiav uas neeg tau hnov qab lawm; ntaus suab kom qab zib, hu nkauj ntau zaj, xwv kom luag nco txog koj. Thiab yuav muaj li no tom qab xaus xya caum xyoo, tias tus Tswv yuav tuaj xyuas The-os, thiab nws yuav rov mus cuag nws tej nqi zog, thiab yuav ua nkauj ua nraug nrog txhua lub tebchaws hauv ntiajteb saum npoo av. Thiab nws tej khoom lag luam thiab nws tej nqi zog yuav yog kev dawb huv rau tus Tswv: yuav tsis muab khaws cia lossis tseg cia; rau qhov nws tej khoom lag luam yuav yog rau cov uas nyob ntawm tus Tswv xub ntiag, kom noj txaus, thiab kom muaj tsoos tsho ruaj khov. Yaxayas 23:15–18.

God’s Word never fails, and since 1798, the whore has been forgotten, but in the last days she will be remembered. She is remembered when God’s seventh-day Sabbath is attacked, and it is the one commandment of the Ten Commandments, that was always to be remembered. She is remembered when she takes her harp, travels around the city and makes sweet melodies and many songs. She sings her songs at the end of seventy years, that are the days of one king. A king, according to Daniel chapter two, is a kingdom.

Vajtswv Txojlus yeej tsis txawj poob qab, thiab txij li xyoo 1798 los, tus niam ntiav twb raug hnov qab lawm, tiam sis nyob rau hnub kawg nws yuav raug nco txog dua. Nws raug nco txog thaum Vajtswv hnub Xanpataus hnub xya raug tawm tsam, thiab ntawd yog tib lo lus txib ntawm Kaum Lo Lus Txib uas yeej ib txwm yuav tsum raug nco ntsoov. Nws raug nco txog thaum nws nqa nws rab nkauj, mus ncig thoob lub nroog thiab ua suab paj nruag qab zib thiab ntau zaj nkauj. Nws hu nws tej nkauj thaum kawg ntawm xya caum xyoo, uas yog hnub nyoog ntawm ib tug vajntxwv. Ib tug vajntxwv, raws li Daniyee tshooj ob, yog ib lub tebchaws.

> And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. Daniel 2:38.

> Thiab nyob qhov twg los xij uas cov menyuam neeg nyob, tej tsiaj qus tom teb thiab tej noog saum ntuj nws twb muab rau hauv koj txhais tes lawm, thiab nws twb tsa koj ua tus kav lawv txhua tus. Koj yog lub taub hau kub no. Daniel 2:38.

A “head,” or a “king” are both symbols of a kingdom. The kingdom that is represented by the “days of one king,” is the United States. The United States began its prophetic rule as the earth beast when the deadly wound was delivered to the whore of Babylon in 1798. It continues as the sixth kingdom of Bible prophecy until the Sunday law. The literal kingdom of Bible prophecy that actually ruled for seventy years was Babylon.

Ib “taub hau,” lossis ib “vajntxwv,” ob leeg puav leej yog cov cim sawv cev rau ib lub nceeg vaj. Lub nceeg vaj uas raug sawv cev los ntawm “cov hnub ntawm ib tug vajntxwv,” yog Tebchaws Meskas. Tebchaws Meskas tau pib nws txoj kev kav raws li lus faj lem ua tus tsiaj nyaum hauv ntiajteb thaum qhov txhab tuag tau raug rau tus niam ntiav Npanpiloo xyoo 1798. Nws tseem nyob txuas ntxiv ua lub nceeg vaj thib rau ntawm Vajlugkub tej lus faj lem mus txog rau txoj cai Hnub Caiv. Lub nceeg vaj tiag tiag hauv Vajlugkub tej lus faj lem uas tau kav tiag tiag tau xya caum xyoo yog Npanpiloo.

> Behold, I will send and take all the families of the north, saith the Lord, and Nebuchadnezzar the king of Babylon, my servant, and will bring them against this land, and against the inhabitants thereof, and against all these nations round about, and will utterly destroy them, and make them an astonishment, and an hissing, and perpetual desolations. Moreover I will take from them the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the sound of the millstones, and the light of the candle. And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:9–12.

> Saib seb, kuv yuav txib hu thiab coj txhua tsev neeg ntawm sab qaum teb tuaj, tus Tswv hais li no, thiab Nebukhanexaj tus vajntxwv Npanpiloo, kuv tus tub qhe, thiab kuv yuav coj lawv los tawm tsam lub tebchaws no, thiab tawm tsam nws cov neeg nyob, thiab tawm tsam txhua haiv neeg no uas nyob ib ncig, thiab kuv yuav rhuav tshem lawv kom tu noob tas nrho, thiab ua kom lawv dhau los ua yam txaus ntshai kawg, thiab ua yam rau luag xuav thuam, thiab ua kev puam tsuaj nyob mus ib txhis. Dua li ntawd, kuv yuav muab lub suab luag ntxhi, thiab lub suab zoo siab, lub suab nraug vauv, thiab lub suab nkauj nyab, lub suab zeb zom mov, thiab lub teeb tswm ciab tshem tawm ntawm lawv mus. Thiab tag nrho lub tebchaws no yuav dhau los ua kev puam tsuaj thiab yam txaus ntshai kawg; thiab cov haiv neeg no yuav ua haujlwm rau tus vajntxwv Npanpiloo xya caum xyoo. Thiab yuav muaj li no tias, thaum xya caum xyoo tiav lawm, kuv yuav rau txim rau tus vajntxwv Npanpiloo, thiab rau haiv neeg ntawd, tus Tswv hais li no, vim lawv tej kev txhaum, thiab rau lub tebchaws Kaledi, thiab kuv yuav ua kom nws dhau los ua kev puam tsuaj nyob mus ib txhis. Yelemis 25:9–12.

Literal Babylon ruled for seventy years, typifying the kingdom in the last days which will reign for seventy symbolic years. Nebuchadnezzar, the king of Babylon, attacked Judah three times. The first attack was against Jehoiakim, and the seventy years of Jeremiah’s prophecy then began. It ended with the death of Belshazzar, when God punished “the king of Babylon,” as he had punished king Jehoiakim in the beginning of the seventy years. The prophetic kingdom that is represented as “days of one king” (one kingdom) as “seventy years” was Babylon, and the kingdom of Bible prophecy that rules for the seventy symbolic years during the time when the whore of Tyre is forgotten, is the earth beast of Revelation thirteen. The transition from the fifth to sixth kingdom of Bible prophecy in 1798, is part of the truth that John is illustrating in Revelation chapter thirteen.

Npanpiloo Npanpiloo tiag tiag tau kav kav xya caum xyoo, ua yam piv txwv txog lub nceeg vaj nyob rau hnub kawg uas yuav kav tau xya caum xyoo ua cim. Nebukhanexas, tus vajntxwv Npanpiloo, tau tuaj tua Yudas peb zaug. Zaug thawj yog tawm tsam Yehauyakis, thiab xya caum xyoo ntawm Yelemis tej lus faj lem thiaj pib thaum ntawd. Nws xaus rau thaum Belxasas tuag, thaum Vajtswv rau txim rau “tus vajntxwv Npanpiloo,” ib yam li Nws tau rau txim rau vajntxwv Yehauyakis thaum chiv keeb ntawm xya caum xyoo ntawd. Lub nceeg vaj uas nyob hauv lus faj lem, uas raug sawv cev ua “hnub ntawm ib tug vajntxwv” (ib lub nceeg vaj) raws li “xya caum xyoo,” yog Npanpiloo; thiab lub nceeg vaj hauv phau Vajlugkub tej lus faj lem uas kav rau xya caum xyoo ua cim ntawd thaum lub sijhawm uas tus pojniam luag nkauj ntawm Tha-i raug tsis nco qab lawm, yog tus tsiaj nyaum hauv ntiajteb hauv Tshwm Sim tshooj kaum peb. Kev hloov ntawm lub nceeg vaj thib tsib mus rau lub thib rau hauv Vajlugkub tej lus faj lem nyob rau xyoo 1798, yog ib feem ntawm qhov tseeb uas Yauhas tab tom piav qhia hauv Tshwm Sim tshooj kaum peb.

> And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. . . . And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:1, 11.

> Thiab kuv sawv saum tej xuab zeb ntawm hiav txwv, thiab kuv pom ib tug tsiaj nyaum sawv tawm hauv hiav txwv los, muaj xya lub taub hau thiab kaum tug kub, thiab saum nws tej kub muaj kaum lub mom vaj ntxwv, thiab saum nws tej taub hau muaj lub npe ntawm kev thuam Vajtswv.... Thiab kuv pom dua ib tug tsiaj nyaum ntxiv tab tom sawv tawm hauv lub ntiajteb los; thiab nws muaj ob tug kub zoo li ib tug yaj, thiab nws hais lus zoo li ib tug zaj. Tshwm Sim 13:1, 11.

The seashore which John stood upon in Revelation chapter thirteen, represents 1798.

Ntug hiav txwv uas Yauhas sawv saum ntawd hauv Tshwm Sim tshooj kaum peb sawv cev rau xyoo 1798.

> “At the time when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, is represented by a beast with lamblike horns. The beasts preceding it had risen from the sea; but this came up out of the earth, representing the peaceful rise of the nation which it symbolized—the United States.” Signs of the Times, February 8, 1910.

> “Thaum txog lub sijhawm uas Papacy, raug txeeb nws lub hwj chim lawm, raug yuam kom tseg txoj kev tsim txom, Yauhas tau pom ib lub hwj chim tshiab sawv los ncha tus zaj lub suab, thiab txuas ntxiv tib txoj haujlwm lim hiam thiab thuam Vajtswv. Lub hwj chim no, uas yog lub kawg uas yuav ua rog tawm tsam pawg ntseeg thiab Vajtswv txoj kevcai, raug sawv cev los ntawm ib tug tsiaj qus uas muaj tshuab raj zoo li menyuam yaj. Cov tsiaj qus uas tuaj ua ntej nws tau sawv los hauv hiav txwv; tiam sis tus no sawv los hauv av, qhia txog txoj kev sawv los uas nyob kaj siab lug ntawm lub tebchaws uas nws ua cim rau—Tebchaws Meskas.” Signs of the Times, February 8, 1910.

The beast from the sea was divided by the sand of the sea from the beast of the earth. The fifth kingdom of Bible prophecy in 1798 (the seashore), represented past history, and the sixth kingdom was future history. The Millerites did not see this truth. William Miller was given insight into the dragon power of paganism and its relationship with the following kingdom represented as the beast of Catholicism. Revelation thirteen, opens up the story of the false prophet, that is the third of the three powers which lead the world to Armageddon. The story begins on the seashore of 1798.

Tsiaj nyaum los ntawm hiav txwv raug faib tawm ntawm cov xuab zeb ntawm hiav txwv kom txawv ntawm tsiaj nyaum ntawm lub ntiajteb. Lub nceeg vaj thib tsib hauv kev faj lem hauv Phau Vajlugkub hauv xyoo 1798 (ntug hiav txwv) sawv cev rau keeb kwm yav dhau los, hos lub nceeg vaj thib rau yog keeb kwm yav tom ntej. Cov Millerites tsis pom qhov tseeb no. William Miller tau txais kev pom tob txog lub hwj chim zaj ntawm kev pe mlom thiab nws txoj kev sib raug zoo nrog lub nceeg vaj tom qab ntawd uas raug sawv cev ua tsiaj nyaum ntawm Kevcai Kas Tos Liv. Qhia Tshwm tshooj kaum peb qhib tawm zaj keeb kwm ntawm tus yaj saub cuav, uas yog lub hwj chim thib peb hauv peb lub hwj chim uas coj lub ntiajteb mus rau Amakhedoos. Zaj keeb kwm pib ntawm ntug hiav txwv xyoo 1798.

The United States begins its history with the symbolism of the lamb, but ends its history speaking as a dragon. The history of the symbolic seventy years of the reign of the earth beast is represented in one verse, in chapter thirteen of Revelation, for the verse identifies both the beginning and ending of the earth beast in the same sentence.

Tebchaws Meskas pib nws zaj keeb kwm nrog lub cim ntawm tus menyuam yaj, tiam sis xaus nws zaj keeb kwm los ntawm kev hais lus zoo li ib tug zaj. Zaj keeb kwm ntawm xya caum xyoo uas yog lub cim txog txoj kev kav ntawm tus tsiaj qus hauv ntiajteb raug sawv cev nyob hauv ib nqe xwb, hauv tshooj kaum peb ntawm Phau Ntawv Qhia Tshwm, rau qhov nqe ntawd qhia ob qho tib si txog qhov pib thiab qhov xaus ntawm tus tsiaj qus hauv ntiajteb nyob hauv tib kab lus.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.

> Thiab kuv pom dua ib tug tsiaj qus txawv txav sawv tawm hauv lub ntiajteb los; thiab nws muaj ob tug kub zoo li ib tug menyuam yaj, thiab nws hais lus zoo li ib tug zaj. Tshwmsim 13:11.

When the United States speaks as a dragon, it passes the Sunday law. Before it accomplishes the enforcement of Sunday worship the apostate churches of Protestantism will come together and take political control of the apostate government, as they form the image of the beast. When inspiration identifies (and it does so repeatedly), that Nebuchadnezzar’s dedication service of the golden image represents the Sunday law, it is marking the end of the seventy symbolic years of the earth beast. Daniel chapters one through three, represent the three angels’ messages of Revelation chapter fourteen. The third angel becomes a living truth at the Sunday law.

Thaum Tebchaws Meskas hais lus zoo li ib tug zaj, nws tshaj tawm txoj cai Hnub Sunday. Ua ntej nws yuav ua tiav qhov kev yuam kom pe hawm Hnub Sunday, cov koom txoos thim kev ntseeg ntawm Protestantism yuav los sib koom ua ke thiab txeeb kev tswj fwm nom tswv ntawm tsoom fwv thim kev ntseeg, thaum lawv tsim tus yam ntxwv ntawm tus tsiaj qus. Thaum txoj kev tshoov siab qhia meej (thiab nws ua li ntawd ntau zaus) tias Nebuchadnezzar qhov kev fij tseg tus pej thuam kub sawv cev rau txoj cai Hnub Sunday, ces nws tab tom cim qhov kawg ntawm xya caum lub xyoos piv txwv ntawm tus tsiaj qus hauv ntiajteb. Daniyees tshooj ib txog tshooj peb sawv cev rau peb tug tim tswv tej lus ntawm Tshwmsim tshooj kaum plaub. Tus tim tswv thib peb los ua ib qho tseeb muaj sia nyob ntawm txoj cai Hnub Sunday.

Prophetically, chapters one through three in the book of Daniel, represent the seventy symbolic years of the earth beast of Revelation thirteen. The dietary test represented in chapter one, and the symbolism of Jehoiakim, identify that chapter one, prophetically begins at the empowerment of the first angel, either on August 11, 1840, or on September 11, 2001, in the history of the third angel.

Hauv txojkev cev Vajtswv lus yav tom ntej, tshooj ib txog tshooj peb hauv phau Daniel sawv cev rau xya caum xyoo cim ntawm tus tsiaj qus hauv ntiajteb raws li Qhia Tshwm tshooj kaum peb. Kev sim ntawm zaub mov uas sawv cev nyob hauv tshooj ib, thiab lub cim ntsiab ntawm Jehoiakim, qhia meej tias tshooj ib, hauv txojkev cev Vajtswv lus yav tom ntej, pib thaum lub zog raug muab rau tus timtswv thawj, txawm yog hnub tim 11 lub Yim Hli, 1840, los yog hnub tim 11 lub Cuaj Hli, 2001, hauv keeb kwm ntawm tus timtswv thib peb.

Babylon is the nation that ruled for seventy years, and those years, represents the history of the United States. Babylon’s seventy years did not conclude until well after Nebuchadnezzar’s dedication of the golden image, but prophetically the seventy symbolic years that Isaiah employs in chapter twenty-three, ends in chapter three of Daniel. When Nebuchadnezzar’s orchestra plays the music for the dedication ceremony, the mark of the beast is enforced, and at that time the whore of Tyre and of Babylon begins to sing her songs to the kings of the earth, while apostate Israel bows and dances.

Npas Npiloo yog lub tebchaws uas kav tau xya caum xyoo, thiab cov xyoo ntawd sawv cev rau keeb kwm ntawm Tebchaws Meskas. Xya caum xyoo ntawm Npas Npiloo tsis tau xaus txog thaum ntev tom qab Nebukhanexas tsa rau kev fij tseg tus mlom kub, tiam sis raws li tej lus faj lem xya caum lub xyoo cim uas Yaxayas siv nyob rau hauv tshooj nees nkaum peb, xaus rau hauv Daniyees tshooj peb. Thaum Nebukhanexas cov suab paj nruag ua yeeb yaj kiab pib ntaus rau kab ke fij tseg, ces lub cim ntawm tus tsiaj qus raug yuam kom coj, thiab lub sijhawm ntawd tus poj niam deev luag poj luag txiv ntawm Taus thiab ntawm Npas Npiloo pib hu nws tej nkauj rau cov vaj ntxwv hauv ntiajteb no, thaum cov Yixayee uas poob kev ntseeg txhos caug thiab seev cev.

> Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits: he set it up in the plain of Dura, in the province of Babylon. Then Nebuchadnezzar the king sent to gather together the princes, the governors, and the captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up. Then the princes, the governors, and captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, were gathered together unto the dedication of the image that Nebuchadnezzar the king had set up; and they stood before the image that Nebuchadnezzar had set up. Then an herald cried aloud, To you it is commanded, O people, nations, and languages, That at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of musick, ye fall down and worship the golden image that Nebuchadnezzar the king hath set up: And whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace. Therefore at that time, when all the people heard the sound of the cornet, flute, harp, sackbut, psaltery, and all kinds of musick, all the people, the nations, and the languages, fell down and worshipped the golden image that Nebuchadnezzar the king had set up. Daniel 3:1–7.

> Vajntxwv uas yog vajntxwv tau ua ib tug pej thuam kub, nws siab rau caug rau nkhaus, thiab nws dav rau nkhaus; nws tsa nws rau saum tiaj nrag Dura, hauv lub xeev Npanpiloo. Ces vajntxwv Nenpugajnexale tau xa lus mus sau cov thawjcoj, cov nom tswv xeev, thiab cov thawj tub rog, cov txiav txim plaub, cov tuav nyiaj txiag, cov kws pab tswv yim, cov thawj saib xyuas, thiab txhua tus kav cov xeev, kom tuaj koom kev fij tseg tus pej thuam uas vajntxwv Nenpugajnexale tau tsa. Ces cov thawjcoj, cov nom tswv xeev, thiab cov thawj tub rog, cov txiav txim plaub, cov tuav nyiaj txiag, cov kws pab tswv yim, cov thawj saib xyuas, thiab txhua tus kav cov xeev, tau sib sau ua ke tuaj rau kev fij tseg tus pej thuam uas vajntxwv Nenpugajnexale tau tsa; thiab lawv sawv ntawm xub ntiag tus pej thuam uas Nenpugajnexale tau tsa. Ces ib tug tub tshaj xov quaj nrov nrov hais tias, Nej cov pejxeem, txhua haiv neeg, thiab txhua yam lus, nej raug txib li no, tias thaum twg nej hnov suab raj, raj nplaim, nkauj nraum, yaj, psalteri, nkauj dulcimer, thiab txhua yam suab paj nruag, nej yuav tsum txhos caug pe hawm tus pej thuam kub uas vajntxwv Nenpugajnexale tau tsa; thiab tus uas tsis txhos caug pe hawm yuav raug muab pov rau hauv nruab nrab ntawm lub cub hluav taws kub cig tam sid ntawd. Yog li ntawd, thaum ntawd, thaum txhua tus pejxeem hnov suab raj, raj nplaim, nkauj nraum, yaj, psalteri, thiab txhua yam suab paj nruag, ces txhua tus pejxeem, txhua haiv neeg, thiab txhua yam lus, txhos caug pe hawm tus pej thuam kub uas vajntxwv Nenpugajnexale tau tsa. Daniyees 3:1–7.

At that “time,” or in that same “hour,” which is the Sunday law in the United States, anyone who refuses to worship the golden image will “be cast into the midst of a burning fiery furnace.” The only book in the Old Testament that contains the word translated as “hour,” is the book of Daniel. The word “hour” in chapter three, represents the arrival of the mark of the beast. The word “hour” also represents the message of the first angel in chapter four, for it there symbolizes the warning to Nebuchadnezzar of the coming “hour” of God’s judgment.

Thaum lub “sij hawm” ntawd, los yog nyob rau tib “teev” ntawd, uas yog txoj cai hnub Sunday nyob hauv Tebchaws Meskas, tus twg uas tsis kam pe hawm tus mlom kub yuav “raug muab ntiab pov rau hauv nruab nrab ntawm lub cub hluav taws cig kub nyhiab.” Phau ntawv tib leeg hauv Phau Qub uas muaj lo lus txhais ua “teev,” yog phau Daniel. Lo lus “teev” hauv tshooj peb sawv cev rau kev los txog ntawm lub cim ntawm tsiaj qus. Lo lus “teev” kuj sawv cev rau txoj xov ntawm tus timtswv thawj hauv tshooj plaub thiab, rau qhov nyob ntawd nws yog lub cim qhia txog lus ceeb toom rau Nebuchadnezzar hais txog “teev” uas Vajtswv txoj kev txiav txim yuav los txog.

> Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:19.

> Ces Daniyee, uas nws lub npe hu ua Belteshazzar, txawm ceeb thiab poob siab nyob ib teev, thiab nws tej kev xav ua rau nws ntxhov siab. Vajntxwv hais tias, Belteshazzar, tsis txhob cia txojkev npau suav no, lossis kev txhais nws, ua rau koj ntxhov siab. Belteshazzar teb thiab hais tias, Kuv tus tswv, thov kom txojkev npau suav no poob rau cov uas ntxub koj, thiab kev txhais nws poob rau koj cov yeeb ncuab. Daniel 4:19.

Daniel presented the warning to Nebuchadnezzar of his coming hour of God’s judgment, that Nebuchadnezzar later rejected. The “hour” in chapter four, when used again in the chapter, then represents the “hour” that the judgment arrived. In Millerite history the first “hour” in chapter four, would represent the arrival of the first angel in 1798. That message was fulfilled when the investigative judgment began on October 22, 1844. The “hour” in chapter four, is first a symbol of a message of coming judgment and then it is employed as the symbol that the judgment has arrived. The first use of the word “hour” represents 1798, and the arrival of the first angel, and the second use represents October 22, 1844, and the arrival of the third angel.

Daniyees tau nthuav txoj kev ceeb toom rau Nenpukhanexas txog nws lub sij hawm uas Vajtswv txoj kev txiav txim yuav los txog, uas tom qab ntawd Nenpukhanexas tau tsis lees txais. Lo lus “sij hawm” hauv tshooj plaub, thaum rov siv dua hauv tib tshooj ntawd, ces sawv cev rau lub “sij hawm” uas txoj kev txiav txim tau los txog lawm. Hauv keeb kwm Millerite, thawj lo lus “sij hawm” hauv tshooj plaub yuav sawv cev rau thawj tus tim tswv tuaj txog hauv xyoo 1798. Zaj lus ntawd tau ua tiav thaum txoj kev txiav txim tshuaj xyuas tau pib rau hnub Kaum Hli 22, 1844. Lo lus “sij hawm” hauv tshooj plaub, thaum xub thawj yog ib lub cim ntawm ib zaj lus hais txog txoj kev txiav txim uas yuav los txog, thiab tom qab ntawd nws raug siv ua lub cim tias txoj kev txiav txim tau los txog lawm. Kev siv thawj zaug ntawm lo lus “sij hawm” sawv cev rau xyoo 1798, thiab rau thawj tus tim tswv tuaj txog, hos kev siv zaum ob sawv cev rau hnub Kaum Hli 22, 1844, thiab rau tus tim tswv thib peb tuaj txog.

> The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ feathers, and his nails like birds’ claws. Daniel 4:33.

> Tib xuaj moos ntawd xwb, tej uas tau hais tseg kuj tau muaj tiav rau saum Nebuchadnezzar lawm; thiab nws raug ntiab tawm ntawm tibneeg mus, thiab nws noj nyom ib yam li nyuj, thiab nws lub cev ntub nchos vim lwg saum ntuj, mus txog thaum nws cov plaub hau hlob zoo li dav dawb hau tej plaub, thiab nws cov rau tes zoo li noog tej rau. Daniel 4:33.

The “hour” in chapter four is therefore a symbol of both 1798 and 1844, which are the ending points for the two curses of “seven times,” against the northern (beginning in 723 BC) and southern (beginning in 677 BC) kingdoms of Israel. Those two curses, representing twenty-five hundred and twenty years of scattering and slavery, represent the execution of God’s first and last indignation against His apostate people. They both started with God’s judgment, and their respective endings represent the warning message of God’s approaching investigative judgment, or the arrival of the investigative judgment. Both of the judgments represented by the ending of the two judgments of “seven times” are represented by the word “hour,” in Daniel chapter four.

Yog li ntawd, lo lus “teev” hauv tshooj plaub yog ib lub cim sawv cev rau ob xyoos 1798 thiab 1844, uas yog cov ntsiab kawg rau ob txoj kev foom “xya sij hawm,” tawm tsam lub nceeg vaj qaum teb (pib xyoo 723 BC) thiab lub nceeg vaj qab teb (pib xyoo 677 BC) ntawm cov Ixayees. Ob txoj kev foom ntawd, uas sawv cev rau ob txhiab tsib puas nees nkaum xyoo ntawm kev tawg khiav mus nyob thoob plaws thiab kev qhev, sawv cev rau kev ua tiav ntawm Vajtswv thawj zaug thiab zaum kawg txoj kev chim tawm tsam Nws haiv neeg uas tau tig nraub qaum. Nkawd ob leeg pib nrog Vajtswv txoj kev txiav txim, thiab lawv cov sijhawm xaus nyias sawv cev rau zaj lus ceeb toom txog Vajtswv txoj kev txiav txim tshuaj xyuas uas tab tom los ze, los yog kev los txog ntawm txoj kev txiav txim tshuaj xyuas. Ob txoj kev txiav txim uas raug sawv cev los ntawm qhov xaus ntawm ob txoj kev txiav txim ntawm “xya sij hawm” no raug sawv cev los ntawm lo lus “teev,” hauv Daniyee tshooj plaub.

In Millerite history the “hour” represents the beginning of the movement at the time of the end in 1798, when the first angel arrived, and the second “hour” in chapter four represents the end of the movement, when the third angel arrived on October 22, 1844. The Millerite movement of the first angel is repeated in the movement of the third angel, so the two usages of “hour” in chapter four, also mark the time of the end in 1989, and also the soon-coming Sunday law. The Millerite movement of the first angel announced the opening of the investigative judgment, and the movement of the third angel announces the opening of God’s executive judgment, which is progressive, beginning at the Sunday law, and continuing and escalating until the Second Coming of Christ.

Hauv keeb kwm ntawm cov Millerite, lo lus “teev” sawv cev rau qhov pib ntawm txoj kev txav thaum lub sijhawm kawg hauv xyoo 1798, thaum tus timtswv xub thawj tuaj txog; hos “teev” thib ob hauv tshooj plaub sawv cev rau qhov kawg ntawm txoj kev txav ntawd, thaum tus timtswv thib peb tuaj txog thaum Lub Kaum Hli 22, 1844. Txoj kev txav ntawm cov Millerite uas koom nrog tus timtswv xub thawj raug rov ua dua hauv txoj kev txav ntawm tus timtswv thib peb; yog li ntawd, ob qhov kev siv lo lus “teev” hauv tshooj plaub kuj cim lub sijhawm kawg hauv xyoo 1989, thiab kuj cim txoj cai Hnub Caiv uas yuav los sai sai no thiab. Txoj kev txav ntawm cov Millerite uas koom nrog tus timtswv xub thawj tau tshaj tawm txog kev qhib ntawm txoj kev txiav txim tshawb xyuas, thiab txoj kev txav ntawm tus timtswv thib peb tshaj tawm txog kev qhib ntawm Vajtswv txoj kev txiav txim ua tiav, uas yog ib txoj kev txiav txim maj mam nthuav mus, pib ntawm txoj cai Hnub Caiv, thiab txuas ntxiv mus nrog kev loj hlob ntxiv mus txog thaum Yexus Khetos Rov Los zaum Ob.

We will continue our study of Daniel chapter three, and conclude our consideration of the word “hour” in the next article.

Peb yuav txuas ntxiv peb txoj kev kawm txog Daniyee tshooj peb, thiab yuav xaus peb qhov kev txiav txim siab txog lo lus “teev” hauv tsab xov xwm tom ntej.

> Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves. But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles. But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you. And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death. And ye shall be hated of all men for my name’s sake: but he that endureth to the end shall be saved. But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come. The disciple is not above his master, nor the servant above his lord. It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household? Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known. What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops. And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell. Matthew 10:16–28.

> Saib seb, Kuv txib nej mus ib yam li yaj nyob hauv nruab nrab hma: vim li ntawd nej yuav tsum ntse ib yam li nab, thiab tsis muaj kev phem ib yam li nquab. Tiamsis nej yuav tsum ceev faj txog neeg: rau qhov lawv yuav muab nej cob rau tej pawg txiav txim, thiab lawv yuav nplawm nej hauv lawv tej tsev sablaj; thiab nej yuav raug coj mus sawv ntawm tej nom tswv thiab tej vajntxwv vim yog Kuv, ua timkhawv tawm tsam lawv thiab cov Lwm Haiv Neeg. Tiamsis thaum lawv muab nej cob lawm, tsis txhob txhawj txog nej yuav hais li cas lossis yuav hais dabtsi; rau qhov nyob rau lub sijhawm ntawd yuav muab yam uas nej yuav hais rau nej. Rau qhov tsis yog nej tus uas hais, tiamsis yog nej Leej Txiv tus Ntsuj Plig uas hais hauv nej. Thiab kwv tij yuav muab kwv tij cob rau kev tuag, thiab leej txiv yuav muab tus me nyuam; thiab cov me nyuam yuav sawv tawm tsam lawv niam lawv txiv, thiab ua rau lawv raug muab tua pov tseg. Thiab nej yuav raug txhua tus neeg ntxub vim yog Kuv lub npe: tiamsis tus uas ua siab ntev mus txog thaum kawg yuav dim. Tiamsis thaum lawv tsim txom nej hauv lub nroog no, nej cia li khiav mus rau lwm lub: rau qhov tseeb tiag Kuv hais rau nej, nej yuav tsis tau hla tag cov nroog Ixayees, txog thaum Neeg Leej Tub los txog. Tus thwjtim tsis nyob saum nws tus xibfwb, thiab tus qhev tsis nyob saum nws tus tswv. Nws twb txaus rau tus thwjtim kom nws zoo ib yam li nws tus xibfwb, thiab tus qhev ib yam li nws tus tswv. Yog lawv twb hu tus tswv tsev ua Beelzebub lawm, lawv yim yuav hu cov uas nyob hauv nws tsev li ntawd ntau npaum li cas! Vim li ntawd, tsis txhob ntshai lawv: rau qhov tsis muaj ib yam dabtsi uas npog cia, uas yuav tsis raug muab qhib tawm; thiab tsis muaj ib yam zais cia, uas yuav tsis raug paub. Yam uas Kuv hais rau nej hauv qhov tsaus ntuj, nej cia li hais rau qhov kaj; thiab yam uas nej hnov nrov rau hauv pob ntseg, nej cia li tshaj tawm saum tej ru tsev. Thiab tsis txhob ntshai cov uas tua tau lub cev, tiamsis tua tsis tau tus ntsuj plig; tiamsis nej yuav tsum ntshai tus uas muaj peevxwm rhuav tshem tau ob qho tib si, tus ntsuj plig thiab lub cev, hauv ntuj txiag teb tsaus. Mathais 10:16–28.

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