Article

# The Book of Daniel - Number Sixteen

Phau Ntawv Daniyee - Zauv Kaum Rau

Symbols

Cov Cim Qhia

Author

Jeff Pippenger

Published

December 11, 2023

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Before we address chapter three of Daniel, we will consider some prophetic symbolism that might allow us to more fully understand the chapter. Daniel, Hananiah, Mishael and Azariah are employed by the Holy Spirit to represent specific prophetic symbols, based upon the context where they are employed. In chapter one, they are represented as four worthies, with no distinction, until the end of the chapter, where Daniel is identified as having the gift of “understanding in all visions and dreams.”

Ua ntej peb yuav los hais txog tshooj peb ntawm Daniyee, peb yuav xub xav txog qee yam cim piv txwv yav tom ntej uas tej zaum yuav pab kom peb nkag siab tshooj ntawd kom puv npo dua. Daniyee, Hananiya, Misha‑ees thiab Axaliya raug tus Vaj Ntsuj Plig Dawb Huv siv los sawv cev rau cov cim yav tom ntej tshwj xeeb, raws li lub ntsiab lus nyob hauv qhov chaw uas lawv raug siv. Hauv tshooj ib, lawv raug sawv cev ua plaub tug neeg tsim txiaj, tsis muaj kev cais txawv li, mus txog rau thaum kawg ntawm tshooj ntawd, uas Daniyee raug txheeb tawm tias muaj lub txiaj ntsim “to taub txhua yam yog toog pom thiab npau suav.”

> As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Daniel 1:17.

> Hos cov me nyuam plaub no, Vajtswv tau pub rau lawv kev txawj ntse thiab kev kawm txawj ntse hauv txhua yam kev kawm thiab kev txawj ntse; thiab Daniyees muaj kev to taub txog txhua yam yog toog pom thiab npau suav. Daniyees 1:17.

In chapter one, as a symbol of ‘four’ they represent God’s people in the last days throughout the world. ‘Four’ is a symbol that represents worldwide, and all the prophets are speaking of the last days. The four worthies in chapter one represent God’s people of the last days, and in verse seventeen a distinction is first made between Daniel and the three worthies that represents the symbol of a “three-and-one combination.”

Hauv zaj ib, raws li ib lub cim ntawm “plaub,” lawv sawv cev rau Vajtswv haiv neeg hauv hnub kawg thoob plaws ntiajteb. “Plaub” yog ib lub cim uas sawv cev rau thoob ntiajteb, thiab txhua tus yaj saub puavleej tab tom hais txog hnub kawg. Plaub tug neeg tsim txiaj hauv zaj ib sawv cev rau Vajtswv haiv neeg ntawm hnub kawg, thiab hauv nqe kaum xya thiaj xub muaj ib qho kev sib cais ua kom pom tseeb ntawm Daniyee thiab peb tug neeg tsim txiaj ntawd, uas sawv cev rau lub cim ntawm ib “kev sib xyaw ua ke ntawm peb-thiab-ib.”

The symbol of a “three-and-one combination” is found repeatedly within the inspired word. It represents several truths, depending upon the context. It represents the history of the three angels’ messages that began at the “time of the end” in 1798, and that end at the close of probation. All three messages were represented in the movement of the first angel, and that movement is followed by the fourth angel of Revelation eighteen, thus a three-and-one combination.

Lub cim ntawm ib qho “kev sib koom ua ke peb-thiab-ib” raug pom rov qab tshwm ntau zaus nyob hauv Vajtswv Txojlus uas raug tshoov siab. Nws sawv cev rau ntau yam tseeb, raws li lub ntsiab lus nyob ib puag ncig. Nws sawv cev rau keeb kwm ntawm peb tug tim tswv tej lus tshaj tawm uas tau pib thaum “lub sijhawm kawg” xyoo 1798, thiab uas xaus rau thaum lub sijhawm sim siab kaw. Tag nrho peb lo lus tshaj tawm ntawd raug sawv cev nyob hauv kev txav ntawm thawj tug tim tswv, thiab tom qab txoj kev txav ntawd yog tus tim tswv plaub ntawm Tshwm Sim kaum yim, yog li ntawd thiaj yog ib qho kev sib koom ua ke peb-thiab-ib.

In certain contexts, it can represent the movement of the first angel’s message of Millerite history with the number one, in combination with the movement of the third angel’s message with the number three. Thus, the “three-and-one combination” may also be represented as the “one-and-three combination”. The symbolic “three-one combination” works as a symbol by either the one—preceding the three, or the three—preceding the one. In Nebuchadnezzar’s furnace, in chapter three of Daniel, we first see the three worthies, and then a fourth like unto the Son of God.

Hauv ib txhia ntsiab lus, nws tuaj yeem sawv cev rau txoj kev txav ntawm tus timtswv xub thawj txoj lus hauv keeb kwm Millerite nrog tus lej ib, ua ke nrog txoj kev txav ntawm tus timtswv thib peb txoj lus nrog tus lej peb. Yog li ntawd, “kev sib koom ua peb-thiab-ib” kuj tseem yuav raug sawv cev ua “kev sib koom ua ib-thiab-peb”. Qhov piv txwv cim ntawm “kev sib koom peb-ib” ua haujlwm raws li ib lub cim los ntawm ib—ua ntej peb, lossis peb—ua ntej ib. Hauv Nebuchadnezzar lub cub hluav taws, hauv Daniyee tshooj peb, peb xub pom peb tug neeg tsimtxiaj, ces mam pom tus thib plaub zoo ib yam li Vajtswv Leej Tub.

> And these three men, Shadrach, Meshach, and Abednego, fell down bound into the midst of the burning fiery furnace. Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. Daniel 3:23–25.

> Thiab peb tug txiv neej no, yog Shadrach, Meshach, thiab Abednego, thiaj poob khi lug rau hauv nruab nrab ntawm lub cub hluav taws kub lug. Ces Vajntxwv Nebuchadnezzar txawm ceeb tas nrho, thiab sawv tsees nrawm nroos, nws hais rau nws cov kws sablaj tias, “Peb tsis tau muab peb tug txiv neej khi pov rau hauv nruab nrab ntawm hluav taws lov?” Lawv teb thiab hais rau vajntxwv tias, “Yog tiag, au vajntxwv.” Nws teb thiab hais tias, “Saib seb, kuv pom plaub tug txiv neej dim plaws, taug kev hauv nruab nrab ntawm hluav taws, thiab lawv tsis raug mob ib qho li; hos tus plaub ntawd tus yam ntxwv zoo ib yam li Leej Tub ntawm Vajtswv.” Daniel 3:23–25.

There is no doubt a perfectly divine reason, and an accurate historical fact, that would inform us why Daniel was not represented in the golden image worship service of chapter three, but one prophetic reason is that if Daniel would have been in attendance, he would have destroyed the prophetic symbolism of the three-and-one combination in the fiery furnace. With Gideon, it was Gideon and his three bands of one hundred men. Christ was often with three disciples.

Tsis muaj ib qho kev ua xyem xyav li tias muaj ib qho laj thawj uas yog los saum ntuj los kiag, thiab yog ib qho tseeb raws keeb kwm tiag, uas yuav qhia rau peb tias vim li cas Daniel thiaj tsis tau raug sawv cev nyob hauv qhov kev pe hawm tus mlom kub hauv tshooj peb; tiam sis ib qho laj thawj yav tom ntej yog tias yog Daniel tau tuaj koom, nws yuav tau rhuav tshem lub cim yaj saub ntawm kev sib koom ua peb-thiab-ib nyob hauv lub cub hluav taws. Hauv Gideon zaj, yog Gideon nrog nws peb pab neeg, txhua pab muaj ib puas leej txiv neej. Khetos feem ntau nyob nrog peb tug thwjtim.

> And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. Matthew 17:1, 2.

> Thiab rau tom qab rau hnub, Yexus coj Petus, Yakaunpaus, thiab Yauhas uas yog nws tus kwv, thiab coj lawv nce mus rau saum ib lub roob siab uas nyob ib leeg; ces nws raug hloov cev nyob ntawm lawv xub ntiag: thiab nws lub ntsej muag ci ntsa iab ib yam li lub hnub, thiab nws tej ris tsho dawb paug ib yam li qhov kaj. Mathais 17:1, 2.

One-and-three, or three-and-one; it is the same symbol, for they are all representing some prophetic element of the last days, and the last days are the days of judgment. The days of judgment began in 1798, with the pronouncement that the investigative judgment would commence on October 22, 1844 And the days of judgment continue until human probation begins to close at the soon-coming Sunday law, as God’s executive judgments begin and progressively escalate until probation completely closes and the seven last plagues take place. With Nebuchadnezzar’s furnace, the three worthies, that were afterwards joined by Christ, represent the ensign. At the dedication of the golden image all of the nations that made up Nebuchadnezzar’s empire were in attendance.

Ib-thiab-peb, los yog peb-thiab-ib; yog tib lub cim nkaus xwb, rau qhov lawv sawv cev tag nrho rau ib qho tseem ceeb yaj saub hais txog hnub kawg, thiab hnub kawg yog hnub txiav txim. Hnub txiav txim pib xyoo 1798, nrog rau lo lus tshaj tawm tias txoj kev txiav txim tshawb nrhiav yuav pib rau lub Kaum Hli 22, 1844. Thiab hnub txiav txim tseem txuas mus txog thaum kev sim siab ntawm tibneeg pib kaw rau thaum txoj cai Sunday uas yuav los sai, thaum Vajtswv tej kev txiav txim ua tiav pib los thiab nce ntxiv zuj zus mus txog thaum kev sim siab kaw kiag li thiab xya yam xwm txheej phem kawg tshwm sim. Nrog Npanpiloo tus vajntxwv Nebuchadnezzar lub cub hluav taws, peb tug neeg tsim txiaj, uas tom qab ntawd Khetos tau los koom nrog lawv, sawv cev rau tus chij. Thaum ua kevcai fij tsa tus mlom kub ntawd, txhua haiv neeg uas tsim Nebuchadnezzar lub tebchaws loj puavleej tuaj koom.

> And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly. Isaiah 5:26.

> Thiab Nws yuav tsa ib lub chij rau tej tebchaws uas nyob deb, thiab yuav hu nrov rau lawv ntawm qhov kawg ntawm lub ntiajteb; thiab saib seb, lawv yuav tuaj sai kawg. Yaxayas 5:26.

The seventy years of Daniel’s captivity is another essential symbol to recognize and it is found repeatedly in the inspired word. Jehoiakim to Cyrus represents the actual seventy years of Daniel’s captivity. In second Chronicles the seventy years represent the period that the land would rest and enjoy its sabbaths. In Isaiah twenty-three the seventy years represent the history of the United States from 1798, until the Sunday law, and in doing so, they also represent the parallel histories of the horn of Republicanism and the horn of true Protestantism. Sister White aligns the seventy years with the twelve-hundred-and-sixty years of the papal Dark Ages.

Xya caum xyoo ntawm Daniyees txoj kev poob cev qhev yog ib lub cim tseem ceeb ntxiv uas yuav tsum paub, thiab nws rov tshwm muaj ntau zaus nyob hauv Vajtswv txoj lus uas raug tshoov siab. Jehoiakim mus txog Cyrus sawv cev rau xya caum xyoo tiag tiag ntawm Daniyees txoj kev poob cev qhev. Hauv ob Chronicles, xya caum xyoo sawv cev rau lub sijhawm uas thaj av yuav tau so thiab txaus siab rau nws tej xabaj. Hauv Yaxayas nees nkaum peb, xya caum xyoo sawv cev rau keeb kwm ntawm Tebchaws Meskas txij xyoo 1798 mus txog rau txoj cai Hnub Caiv, thiab hauv qhov ntawd lawv kuj sawv cev rau tej keeb kwm uas sib txig ntawm lub kub ntawm Republicanism thiab lub kub ntawm Protestantism tseeb. Muam White muab xya caum xyoo los txuas raws li ib yam nrog ib txhiab ob puas rau caum xyoo ntawm papacy lub Caij Nyoog Tsaus Ntuj.

> “Today the church of God is free to carry forward to completion the divine plan for the salvation of a lost race. For many centuries God’s people suffered a restriction of their liberties. The preaching of the gospel in its purity was prohibited, and the severest of penalties were visited upon those who dared disobey the mandates of men. As a consequence, the Lord’s great moral vineyard was almost wholly unoccupied. The people were deprived of the light of God’s word. The darkness of error and superstition threatened to blot out a knowledge of true religion. God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> “Niaj hnub no pawg ntseeg ntawm Vajtswv muaj kev ywj pheej los nqa mus kom tiav txoj hau kev saum ntuj ceeb tsheej rau txoj kev cawm dim ntawm ib haiv neeg uas poob lawm. Tau ntau pua xyoo los lawm, Vajtswv haiv neeg tau raug txwv lawv tej kev ywj pheej. Kev tshaj tawm txoj moo zoo hauv nws txoj kev dawb huv raug txwv tsis pub ua, thiab cov kev rau txim hnyav tshaj plaws raug muab los rau saum cov uas twv tsis mloog lus rau tej lus txib ntawm neeg. Vim li ntawd, tus Tswv lub vaj txiv hmab uas yog loj thiab muaj nqes nyob rau hauv txoj kev ncaj ncees yuav luag tsis muaj neeg ua haujlwm kiag li. Cov neeg raug txeeb tawm ntawm qhov kaj ntawm Vajtswv Txojlus. Qhov tsaus ntuj ntawm kev yuam kev thiab kev ntseeg dab qhuas cuav hem yuav lwv kom ploj mus txoj kev paub txog txoj kev ntseeg tseeb. Vajtswv pawg ntseeg nyob hauv ntiajteb no yeej raug kaw ua qhev tiag tiag nyob rau lub sijhawm ntev no ntawm kev tsim txom uas tsis muaj kev khuv leej ib yam li cov neeg Ixayees raug kaw ua qhev hauv Npanpiloo thaum lub sijhawm raug ntiab mus nyob txawv tebchaws.” Prophets and Kings, 714.

Once it is understood that as a symbol the seventy years also represent the twelve-hundred-and-sixty years of the Dark Ages, then the illustration of the “three and a half years”, or “forty-two months”, or “times, times and dividing of time” that symbolically represent the Dark Ages, expand the meaning and application of the symbolic seventy years.

Thaum twb to taub lawm tias xya caum xyoo ntawd, raws li ib lub cim, kuj sawv cev rau ib txhiab ob puas rau caum xyoo ntawm Tsaus Ntuj Nruab Nrab, ces daim duab piv txwv ntawm “peb xyoos thiab ib nrab”, lossis “plaub caug ob hlis”, lossis “ib lub sij hawm, ob lub sij hawm, thiab ib nrab sij hawm” uas sawv cev raws li lub cim rau Tsaus Ntuj Nruab Nrab, nthuav dav lub ntsiab thiab kev siv ntawm xya caum xyoo uas yog lub cim ntawd.

In the book of Daniel, the seventy years are identified as the period from the empowerment of the first message until the judgment. That period exists in every sacred reform movement, and in so doing, the seventy years represent other lines of truth that are not emphasizing the element of time, but address the purpose of the period. For example, the period of seventy years is represented by Malachi as the period when the messenger of the covenant purifies the sons of Levi. Sister White associated Malachi’s cleansing of the Levites with Christ’s two temple cleansings. That same period is the period of the sealing time of the one hundred and forty-four thousand. It is also the period when the latter rain is progressively poured out. The same period is also the testing time of the image of the beast, which leads to the mark of the beast. The period is also the prophetic “day of preparation”, that leads to the Sunday law, which is also the “day of the Sabbath”. The period contains scattering times, and gathering times, which are both elements of the “seven times.”

Hauv phau ntawv Daniyees, xya caum xyoo raug qhia tias yog lub sijhawm txij thaum thawj zaj xov raug pub hwjchim mus txog rau hnub txiav txim. Lub sijhawm ntawd muaj nyob hauv txhua txoj kev txav ntawm kev kho dua tshiab uas dawb huv, thiab vim li ntawd, xya caum xyoo sawv cev rau lwm txoj kab ntawm qhov tseeb uas tsis yog hais kom hnyav txog lub ntsiab ntawm lub sijhawm, tiam sis hais txog lub hom phiaj ntawm lub sijhawm ntawd. Piv txwv li, lub sijhawm xya caum xyoo raug Malakhi sawv cev tias yog lub sijhawm uas tus tubtxib ntawm lo lus cog tseg ntxuav Levis cov tub. Muam White tau txuas Malakhi txoj kev ntxuav cov Levis nrog Khetos ob zaug kev ntxuav lub tuam tsev. Tib lub sijhawm ntawd yog lub sijhawm ntawm kev muab foob rau ib puas plaub caug plaub txhiab leej. Nws kuj yog lub sijhawm uas nag lig raug nchuav tawm zuj zus. Tib lub sijhawm ntawd kuj yog lub sijhawm sim ntawm tus tsiaj qus daim duab, uas coj mus rau tus cim ntawm tus tsiaj qus. Lub sijhawm ntawd kuj yog hnub yaj saub “hnub npaj,” uas coj mus rau txoj cai Hnub Caiv, uas kuj yog “hnub Xanpataus.” Lub sijhawm ntawd muaj cov caij nyoog tawg khiav, thiab cov caij nyoog sib sau ua ke, uas ob leeg puav leej yog tej ntsiab ntawm “xya lub sijhawm.”

In the book of Daniel, Jehoiakim is a symbol of the empowerment of the first message. In relation to the two kings which follow him, he is simply the first of three angels that lead to, and end, at judgment. Cyrus is a symbol of not only the Sunday law, but he is also a “sign” of deliverance. Daniel is an element of the three-and-one combination, and also part of the fourfold worldwide representation of God’s people. Daniel is also a symbol of the Elijah messenger and he also typifies John in the book of Revelation. He is also a symbol of those that receive the seal of God. The name “Daniel” means “the judge of God”, or “the God of judgment”, so he is therefore a symbol of judgment, and also of Laodicea, for Laodicea means “a people judged” or “a people under judgment”. The judgment of Laodicea is ultimately premised upon their rejection of the knowledge that is unsealed in the book of Daniel.

Hauv phau ntawv Daniel, Jehoiakim yog ib lub cim ntawm kev muab hwj chim rau thawj zaj lus. Nyob rau hauv kev sib raug zoo nrog ob tug vaj ntxwv uas los tom qab nws, nws tsuas yog thawj tug ntawm peb tug tim tswv uas coj mus rau, thiab xaus rau ntawm, txoj kev txiav txim. Cyrus yog ib lub cim tsis yog rau txoj cai Sunday xwb, tiam sis nws kuj yog ib “lub cim” ntawm kev dim thiab. Daniel yog ib feem hauv txoj kev sib txuas ua peb-thiab-ib, thiab kuj yog ib feem ntawm plaub-theem kev sawv cev thoob qab ntuj ntawm Vajtswv haiv neeg. Daniel kuj yog ib lub cim ntawm tus tub txib Eliyas, thiab nws kuj ua qauv qhia txog Yauhas hauv phau ntawv Qhia Tshwm. Nws kuj yog ib lub cim ntawm cov uas txais Vajtswv lub foob. Lub npe “Daniel” txhais tias “Vajtswv tus kws txiav txim”, los yog “Vajtswv ntawm txoj kev txiav txim”, yog li ntawd nws thiaj yog ib lub cim ntawm txoj kev txiav txim, thiab kuj yog ib lub cim ntawm Laodicea thiab, vim Laodicea txhais tias “ib haiv neeg uas raug txiav txim lawm” los yog “ib haiv neeg nyob hauv txoj kev txiav txim”. Laodicea txoj kev txiav txim thaum kawg raug tsa los saum lawv txoj kev tsis lees txais txoj kev paub uas raug qhib lub foob tawm hauv phau ntawv Daniel.

Nebuchadnezzar is a symbol of both the Republican and true Protestant horn of the United States, and he is also a symbol of the United States from its beginning to its end. When we arrive at Daniel chapters four and five, we will find that Nebuchadnezzar represents “the time of the end” in 1798, and Belshazzar represents the Sunday law. Nebuchadnezzar became, at the end of “seven times” of punishment, a converted lamb-like ruler, but his son ends up speaking as a dragon, just before his destruction.

Nebuchadnezzar yog ib lub cim sawv cev rau ob qho tib si lub kub Republican thiab lub kub Protestant tseeb ntawm Tebchaws Meskas, thiab nws kuj yog ib lub cim sawv cev rau Tebchaws Meskas txij thaum nws pib mus txog thaum nws kawg. Thaum peb los txog rau Daniyee tshooj plaub thiab tsib, peb yuav pom tias Nebuchadnezzar sawv cev rau “lub sijhawm kawg” xyoo 1798, hos Belshazzar sawv cev rau txoj cai Hnub Caiv. Thaum kawg ntawm “xya lub sijhawm” ntawm kev rau txim, Nebuchadnezzar tau dhau los ua ib tug kav zoo li menyuam yaj uas hloov siab los ntseeg lawm, tab sis nws tus tub xaus rau qhov hais lus zoo li ib tug zaj, ua ntej nws raug kev puas tsuaj.

> “To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, . . . to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.

> “Rau tus kav kawg ntawm Npanpiloo, ib yam li hauv daim duab ntxoov ntxoo rau tus thawj kav thawj zaug ntawm nws, tau los txog lo lus txiav txim ntawm tus Saib Xyuas saum ntuj tias: ‘Au vajntxwv,... lo lus no raug hais rau koj; lub nceeg vaj tau raug muab tshem tawm ntawm koj lawm.’ Daniel 4:31.” Cov Yaj Saub thiab Vajntxwv, 533.

Daniel chapter one represents the history of the Millerite movement from August 11, 1840 through to October, 22, 1844. It also represents September 11, 2001 through to the Sunday law. It also represents the first of the three angels’ messages that also represent a second prophetic symbol of the history of the United States from 1798 through to the Sunday law.

Daniyee tshooj ib sawv cev rau keeb kwm ntawm pab txav Millerite txij lub Yim Hli 11, 1840 mus txog lub Kaum Hli 22, 1844. Nws kuj sawv cev rau lub Cuaj Hli 11, 2001 mus txog txoj cai Sunday. Nws kuj sawv cev rau thawj tug ntawm peb tus tim tswv tej lus uas kuj sawv cev rau ib lub cim yaj saub thib ob ntawm keeb kwm ntawm Tebchaws Meskas txij xyoo 1798 mus txog txoj cai Sunday.

Perhaps the most important representation of Daniel chapter one, is that it is the first thing mentioned in the prophetic book that is made up of the book of Daniel and the book of Revelation together. It is the first of three prophetic tests for a student of prophecy to master. It is what must be “eaten” in order to pass the following tests.

Tej zaum qhov sawv cev uas tseem ceeb tshaj plaws ntawm Daniyees tshooj ib, yog tias nws yog thawj yam uas raug hais txog hauv phau ntawv cev Vajtswv lus uas muaj los ntawm phau Daniyees thiab phau Qhia Tshwm ua ke. Nws yog thawj ntawm peb qhov kev sim cev Vajtswv lus uas ib tug kawm txog cev Vajtswv lus yuav tsum txawj kom meej. Nws yog yam uas yuav tsum raug “noj” kom thiaj hla dhau tau cov kev sim tom ntej.

In Early Writings, as already cited more than once in these articles, Sister White identifies the three-step testing process of Christ’s history in a paragraph, and then in the next paragraph she identifies the three-step testing process of Millerite history. She identifies that those in the time of Christ who rejected the message of John, could not be benefitted by the teachings of Jesus. The next paragraph allows one who wishes to see, that the first test for the Millerites was William Miller, who Sister White identifies was typified by both John the Baptist and Elijah. Those two witnesses of the first test establish that Daniel chapter one is the Elijah message. If chapter one is rejected, there cannot be any benefit from chapters two and three.

Hauv Cov Ntawv Thaum Ntxov, raws li twb tau hais tseg ntau dua ib zaug hauv cov tshooj no, Muam White qhia txog peb-theem txheej txheem kev sim ntawm Khetos keeb kwm hauv ib nqe lus, thiab tom qab ntawd hauv nqe lus tom ntej nws qhia txog peb-theem txheej txheem kev sim ntawm keeb kwm Millerite. Nws qhia tias cov neeg nyob rau lub sijhawm Khetos uas tsis lees txais Yauhas zaj lus, tsis muaj peev xwm txais txiaj ntsig los ntawm Yexus tej lus qhia. Nqe lus tom ntej pub rau tus uas xav pom kom pom tau tias, thawj qhov kev sim rau cov Millerites yog William Miller, tus uas Muam White qhia tias raug ua qauv los ntawm ob leeg Yauhas tus Uas Muab Neeg Ua Kev Cai Raus Dej thiab Eliyas. Ob tug tim khawv ntawd ntawm thawj qhov kev sim tsa kom ruaj tias Daniyee tshooj ib yog Eliyas zaj lus. Yog tias tshooj ib raug tsis lees txais, ces yuav tsis muaj peev xwm tau txiaj ntsig dab tsi los ntawm tshooj ob thiab peb.

Jesus and the second angel followed John the Baptist and the first angel in their respective histories. After Jesus was the judgment of the cross, and the third angel arrived when the investigative judgment commenced. The disappointment of the disciples at the cross typifies the great disappointment of October 22, 1844. Daniel chapter one is Elijah, as represented by John the Baptist and William Miller, but it cannot be separated from chapters two and three. Together those chapters are the everlasting gospel, which is always a three-step prophetic testing message that produces and then separates two classes of worshipers. Therefore, if those three chapters were to be separated it would be another gospel.

Yexus thiab tus tim tswv thib ob tau los raws Yauhas Tus Muab Neeg Ua Kevcai Raus Dej thiab tus tim tswv thawj hauv lawv tej keeb kwm raws li nyias feem. Tom qab Yexus yog txoj kev txiav txim ntawm tus ntoo khaub lig, thiab tus tim tswv thib peb tau los txog thaum txoj kev txiav txim tshawb nrhiav pib. Kev poob siab ntawm cov thwjtim ntawm tus ntoo khaub lig yog ib qho qauv ua ntej qhia txog txoj kev poob siab loj ntawm Lub Kaum Hli 22, 1844. Daniyee tshooj ib yog Eliyas, raws li tau sawv cev los ntawm Yauhas Tus Muab Neeg Ua Kevcai Raus Dej thiab William Miller, tiam sis nws cais tsis tau ntawm tshooj ob thiab tshooj peb. Thaum muab tej tshooj ntawd los ua ke, lawv yog txoj moo zoo uas nyob mus ib txhis, uas ib txwm yog ib zaj lus ceeb toom sim ntsuas raws li yaj saub muaj peb theem, uas tsim tawm thiab mam li cais ob pab neeg pe hawm. Yog li ntawd, yog muab peb tshooj ntawd cais tawm lawm, ces yuav yog ib txoj moo zoo txawv lawm.

> But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed. Galatians 1:8, 9.

> Tiamsis yog peb, lossis ib tug tim tswv saum ntuj ceeb tsheej, tshaj tawm ib txoj moo zoo twg rau nej uas txawv ntawm txoj uas peb twb tshaj tawm rau nej lawm, cia tus ntawd raug foom phem. Raws li peb twb tau hais ua ntej lawm, tam sim no kuv rov hais dua tias, Yog leejtwg tshaj tawm ib txoj moo zoo twg rau nej uas txawv ntawm txoj uas nej twb tau txais lawm, cia tus ntawd raug foom phem. Kalatias 1:8, 9.

Daniel chapter one prepares the way for the messenger of the covenant to suddenly come to his temple, and it also represents the voice that is crying in the wilderness. The wilderness is represented as a period of scattering, where the sanctuary and the host are being trodden under foot. In Daniel chapter one, Daniel is in the wilderness, scattered and enslaved. The message of chapter one, prepares the way for the message of chapter two, where Christ purifies and enters into covenant with the sons of Levi. The sons of Levi are identified as the symbol of God’s chosen people, for they stood faithfully with Moses in the crisis of Aaron’s golden image, and chapter three of Daniel is also the crisis of the golden image.

Daniyees tshooj ib npaj txoj hau kev rau tus tub txib ntawm txoj kev khi lus kom los txog nws lub tuam tsev tam sid, thiab nws kuj sawv cev rau lub suab uas quaj hauv tebchaws moj sab qhua. Tebchaws moj sab qhua raug sawv cev ua ib lub sijhawm ntawm kev tawg khiav mus nyob ntau qhov, uas lub chaw dawb huv thiab pab tub rog raug tsuj hniav taw. Hauv Daniyees tshooj ib, Daniyees nyob hauv tebchaws moj sab qhua, tawg khiav mus nyob deb thiab raug qhev. Zaj lus ntawm tshooj ib npaj txoj hau kev rau zaj lus ntawm tshooj ob, uas Khetos ntxuav kom dawb huv thiab nkag mus rau hauv txoj kev khi lus nrog cov tub ntawm Levi. Cov tub ntawm Levi raug txheeb paub tias yog lub cim ntawm Vajtswv haiv neeg uas nws tau xaiv, vim lawv tau sawv ruaj nreb ncaj ncees nrog Mauxes hauv lub sijhawm kub ntxhov hais txog Aloos tus mlom kub, thiab Daniyees tshooj peb kuj yog lub sijhawm kub ntxhov ntawm tus mlom kub.

Shadrach, Meshach and Abednego are like the Levites that have been purified in advance of the “image of the beast” test of the golden idol. At the ceremony Nebuchadnezzar provides the orchestra, the whore of Tyre sings the songs, and apostate spiritual Israel bows down and then dances naked to the music around the golden idol.

Shadrach, Meshach thiab Abednego zoo ib yam li cov Levis uas twb raug ntxuav kom dawb huv ua ntej rau txoj kev sim ntawm “tus tsiaj qus daim duab” uas yog tus mlom kub. Nyob rau hauv txoj kab ke ntawd Nebuchadnezzar npaj pawg nkauj ntaus suab paj nruag, tus niam ntiav ntawm Tyre hu cov nkauj, thiab cov Ixayees sab ntsuj plig uas tau thim kev ntseeg txhos caug pe hawm, ces seev cev liab qab raws suab paj nruag nyob ib ncig ntawm tus mlom kub.

The books of Daniel and Revelation are the same book, and Christ as the Alpha and Omega is now unsealing the book that represents the Revelation of Jesus Christ. The very first truth that He places in that book is the three angels’ messages. The first three chapters of Daniel, are the three angels’ messages. The truths connected to those three angels’ messages in Revelation chapter fourteen, are brought to perfection when it is recognized that they were first mentioned in the first three chapters of Daniel. In Revelation fourteen they are identified as the everlasting gospel, and they are flying in the heavens, thus identifying the message that is presented to the entire world in the last days. In Daniel’s first three chapters, the experience of the men and women that carry that message to the world is illustrated. Revelation fourteen is the external line of truth, representing with symbols, the message of the three angels. The everlasting gospel, and the message of each of the three angels, is brought to perfection by the internal line of truth represented in Daniel’s first three chapters.

Phau ntawv Daniel thiab Qhia Tshwm yog tib phau ntawv, thiab Khetos uas yog tus Alpha thiab Omega tam sim no tab tom qhib cov cim foob ntawm phau ntawv uas sawv cev rau Kev Qhia Tshwm ntawm Yexus Khetos. Qhov tseeb thawj zaug kiag li uas Nws muab tso rau hauv phau ntawv ntawd yog peb tug tim tswv tej lus. Peb tshooj thawj ntawm Daniel yog peb tug tim tswv tej lus. Cov tseeb uas txuas nrog peb tug tim tswv tej lus ntawd hauv Qhia Tshwm tshooj kaum plaub, raug coj mus txog qhov zoo tiav thaum pom tau tias lawv twb raug hais xub thawj lawm hauv peb tshooj thawj ntawm Daniel. Hauv Qhia Tshwm tshooj kaum plaub lawv raug txheeb tias yog txoj moo zoo nyob mus ib txhis, thiab lawv tab tom ya saum nruab ntug ceeb tsheej, yog li ntawd thiaj qhia meej txog txoj lus uas raug nthuav tawm rau tag nrho lub ntiaj teb hauv hnub kawg. Hauv peb tshooj thawj ntawm Daniel, kev paub dhau los ntawm cov txivneej thiab cov pojniam uas nqa txoj lus ntawd mus rau lub ntiaj teb raug muab ua piv txwv qhia. Qhia Tshwm tshooj kaum plaub yog kab tseeb sab nraud, sawv cev los ntawm tej cim piv txwv, rau peb tug tim tswv txoj lus. Txoj moo zoo nyob mus ib txhis, thiab txoj lus ntawm txhua tus hauv peb tug tim tswv, raug coj mus txog qhov zoo tiav los ntawm kab tseeb sab hauv uas raug sawv cev nyob hauv peb tshooj thawj ntawm Daniel.

The first three chapters represent many wonderful truths, and one of those truths is that the three messages are a three-step testing process consisting of a dietary test, followed by a visual test, that is followed by a litmus test. There are, no doubt, other ways to label those three tests, but those labels can easily be seen in chapter one, and they can again be seen in chapters one through three. The three chapters must be recognized together as one symbol.

Peb thawj peb tshooj sawv cev rau ntau yam tseeb uas zoo kawg nkaus, thiab ib qho ntawm cov tseeb ntawd yog tias peb txoj xov ntawd yog ib txoj txheej txheem sim peb theem uas muaj ib qho kev sim txog kev noj haus, tom qab ntawd yog ib qho kev sim txog yam pom ntawm qhov muag, thiab tom qab ntawd yog ib qho kev sim litmus. Tsis muaj qhov ua xyem xyav tias tseem muaj lwm txoj kev hu rau peb qho kev sim ntawd, los xij, cov npe ntawd pom tau meej hauv tshooj ib, thiab rov pom tau dua hauv tshooj ib mus txog tshooj peb. Peb tshooj ntawd yuav tsum raug lees paub ua ke tias yog ib lub cim nkaus xwb.

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

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

It does not matter if there was only one day, or one week, or twenty years between the actual history of chapters two and three, they are symbolically illustrating the progressive testing of three tests. Nebuchadnezzar was dazzled and amazed that God, through the prophet Daniel could know his dream, and provide such a sound interpretation of the dream that it could only be understood as truth. Yet in chapter three, Nebuchadnezzar failed the second test of chapter two, for he determined to place his own prideful human desire above the wonderful manifestation of the power of God, which identified the divine meaning of the secret dream.

Tsis muaj qhov txawv txawm yog tias tsuas muaj ib hnub xwb, los yog ib lim tiam, los yog nees nkaum xyoo nyob nruab nrab ntawm keeb kwm tseeb ntawm tshooj ob thiab tshooj peb, vim lawv tab tom ua piv txwv cim qhia txog kev sim xyuas uas nce zuj zus ntawm peb qhov kev sim. Nebuchadnezzar raug ua kom ci ntsa iab thiab xav tsis thoob tias Vajtswv, los ntawm tus yaj saub Daniel, thiaj paub tau nws zaj npau suav, thiab muab tau ib txoj kev txhais zaj npau suav uas muaj tseeb thiab ruaj khov kawg nkaus, uas tsuas yog yuav to taub tau tias yog qhov tseeb xwb. Txawm li cas los xij, hauv tshooj peb, Nebuchadnezzar poob rau qhov kev sim thib ob ntawm tshooj ob, rau qhov nws txiav txim siab muab nws tus kheej txoj kev ntshaw khav theeb uas yog neeg lub cev tso saum toj dua qhov kev tshwm sim zoo kawg nkaus ntawm Vajtswv lub hwj chim, uas tau qhia kom paub txog lub ntsiab lus saum ntuj los ntawm zaj npau suav zais ntawd.

In erecting the golden image in chapter three, he failed the third—litmus test. Shadrach, Meshach and Abednego passed the litmus test. Nebuchadnezzar received the mark of the beast and the three worthies received the seal of God. The first three chapters of Daniel, must be understood in the context of the three angels of Revelation fourteen. As simple as the three chapters are, for they are so clear that they are commonly used as stories for Christian children, they actually represent, perhaps, the most profound three chapters in God’s Word.

Hauv zaj kub mlom sawv hauv tshooj peb, nws tau swb qhov kev sim thib peb. Shadrach, Meshach thiab Abednego tau dhau qhov kev sim ntawd. Nebuchadnezzar tau txais lub cim ntawm tus tsiaj nyaum, hos peb tug neeg tsim txiaj ntawd tau txais lub foob ntawm Vajtswv. Peb tshooj thawj ntawm Daniel yuav tsum raug to taub nyob hauv lub ntsiab lus ntawm peb tug tim tswv hauv Tshwmsim tshooj kaum plaub. Txawm peb tshooj no yooj yim npaum li cas los xij, vim lawv meej heev uas luag nquag siv lawv ua dab neeg rau cov me nyuam Khixatia, los lawv yeej sawv cev, tej zaum, rau peb tshooj uas tob tshaj plaws hauv Vajtswv Txojlus.

We will continue with Daniel chapter three in the next article.

Peb yuav txuas ntxiv nrog Daniel tshooj peb hauv zaj lus tom ntej.

> “The vainglory and oppression seen in the course pursued by the heathen king, Nebuchadnezzar, is being and will continue to be manifested in our day. History will repeat itself. In this age the test will be on the point of Sabbath observance. The heavenly universe behold men trampling upon the law of Jehovah, making the memorial of God, the sign between him and his commandment-keeping people, a thing of naught, something to be despised, while a rival sabbath is exalted as was the great golden image in the plain of Dura. Men claiming to be Christians will call upon the world to observe this spurious sabbath that they have made. All who refuse will be placed under oppressive laws. This is the mystery of iniquity, the devising of satanic agencies, carried into effect by the man of sin.” The Youth’s Instructor, July 12, 1904.

> “Kev khav theeb thiab kev tsim txom uas pom nyob hauv txoj kev coj uas vajntxwv lwm haiv neeg, Nebuchadnezzar, tau taug, tam sim no tab tom raug nthuav tawm thiab yuav txuas ntxiv raug nthuav tawm nyob hauv peb tiam no. Keeb kwm yuav rov ua dua. Hauv tiam no, qhov kev sim yuav nyob rau ntawm qhov teeb meem ntawm kev coj Hnub Xanpataus. Lub qab ntuj saum ntuj ceeb tsheej tab tom ntsia tibneeg uas tsuj hniav rau Yehauvas txoj kevcai, ua rau Vajtswv lub cim nco txog, uas yog lub cim nruab nrab ntawm Nws thiab Nws haivneeg uas ceev Nws tej lus txib, dhau los ua yam tsis muaj nqis, yam tsim nyog raug saib tsis taus, thaum tib lub sijhawm ib hnub xanpataus cuav raug tsa kom siab ib yam li tus pej thuam kub loj nyob hauv tiaj nrag Dura. Cov neeg uas lees tias lawv yog Khetos cov thwjtim yuav hu kom lub ntiajteb hwm hnub xanpataus cuav no uas lawv tau tsim. Txhua tus uas tsis kam yuav raug muab tso rau hauv qab tej kevcai tsim txom. Qhov no yog qhov tsis paub tob ntawm kev ua phem, yog kev npaj tsim los ntawm Xatas tej cuab yeej, coj los ua kom tiav los ntawm tus neeg ntawm kev txhaum.” The Youth’s Instructor, July 12, 1904.

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