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# The Book of Daniel - Number One

Phau Ntawv Daniyee - Zaj Ib

The Ulai and Hiddekel

Tus Dej Ulai thiab Hiddekel

Author

Jeff Pippenger

Published

November 21, 2023

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> “Ministers and people declared that the prophecies of Daniel and the Revelation were incomprehensible mysteries. But Christ directed his disciples to the words of the prophet Daniel concerning events to take place in their time, and said, ‘Whoso readeth, let him understand.’ Matthew 24:15. And the assertion that the Revelation is a mystery, not to be understood, is contradicted by the very title of the book: ‘The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass. . . . Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein; for the time is at hand.’ Revelation 1:1–3.

> “Cov xibhwb thiab cov neeg tau tshaj tawm tias tej lus faj lem hauv Daniel thiab Tshwm Sim yog tej yam tob tob uas tsis muaj leejtwg to taub tau. Tiam sis Khetos tau qhia nws cov thwjtim kom tig mus rau tej lus ntawm tus yaj saub Daniel hais txog tej xwm txheej uas yuav tshwm sim hauv lawv tiam, thiab Nws hais tias, ‘Tus uas nyeem, cia nws to taub.’ Mathai 24:15. Thiab lo lus hais tias Phau Tshwm Sim yog ib qho tsis meej tsis to taub, tsis yog rau kom to taub, raug tsis lees los ntawm lub npe ntawm phau ntawv ntawd nws tus kheej: ‘Yexus Khetos Tshwm Sim, uas Vajtswv tau pub rau nws, kom qhia rau nws cov tub qhe paub txog tej yam uas yuav tsum tshwm sim sai sai no.... Foom koob hmoov rau tus uas nyeem, thiab rau cov uas hnov tej lus faj lem no, thiab khaws tej yam uas tau sau tseg hauv ntawd; rau qhov lub sijhawm twb nyob ze lawm.’ Tshwm Sim 1:1–3.”

> “Says the prophet: ‘Blessed is he that readeth’—there are those who will not read; the blessing is not for them. ‘And they that hear’—there are some, also, who refuse to hear anything concerning the prophecies; the blessing is not for this class. ‘And keep those things which are written therein’—many refuse to heed the warnings and instructions contained in the Revelation. None of these can claim the blessing promised. All who ridicule the subjects of the prophecy, and mock at the symbols here solemnly given, all who refuse to reform their lives, and prepare for the coming of the Son of man, will be unblest.

> “Tus yaj saub hais tias: ‘Foom koob hmoov rau tus uas nyeem’—muaj cov uas yuav tsis nyeem; txoj koob hmoov ntawd tsis yog rau lawv. ‘Thiab rau cov uas mloog’—kuj muaj ib txhia uas tsis kam mloog ib yam dab tsi hais txog tej lus faj lem; txoj koob hmoov ntawd tsis yog rau pawg no. ‘Thiab ceev faj khaws tej yam uas tau sau tseg nyob hauv ntawd’—muaj coob leej tsis kam mloog cov lus ceeb toom thiab cov lus qhia uas muaj nyob hauv Phau Tshwm Sim. Tsis muaj leej twg hauv cov no yuav muaj cai lees tias tau txais txoj koob hmoov uas tau cog lus tseg. Txhua tus uas thuam tej ntsiab lus ntawm zaj lus faj lem, thiab luag ntxhi rau tej cim uas tau raug muab qhia tawm ntawm no nrog kev hnyav dawb ceev, txhua tus uas tsis kam kho lawv txoj sia, thiab npaj rau kev los txog ntawm Neeg Leej Tub, yuav tsis tau koob hmoov.”

> “In view of the testimony of Inspiration, how dare men teach that the Revelation is a mystery, beyond the reach of human understanding? It is a mystery revealed, a book opened. The study of the Revelation directs the mind to the prophecies of Daniel, and both present most important instruction, given of God to men, concerning events to take place at the close of this world’s history.” The Great Controversy, 340.

> “Thaum saib raws li zaj lus tim khawv ntawm Kev Tshoov Siab, ua li cas neeg thiaj muaj cuab kav qhia tias Phau Tshwm Sim yog ib yam tsis meej, nyob dhau qhov uas tib neeg lub siab yuav to taub tau? Nws yog ib yam tsis meej uas twb raug nthuav tawm lawm, yog ib phau ntawv uas qhib lawm. Kev kawm txog Phau Tshwm Sim coj lub siab mus rau cov lus faj lem hauv Daniyee, thiab ob phau no tib si nthuav tawm tej lus qhuab qhia tseem ceeb tshaj plaws, uas Vajtswv tau pub rau tib neeg, hais txog tej xwm txheej uas yuav muaj tshwm sim thaum kawg ntawm keeb kwm ntiaj teb no.” The Great Controversy, 340.

The “study of the Revelation directs the mind to the prophecies of Daniel.” Some persons only see prophecy within the book of Daniel. But Daniel presents two lines of truth and the truth that represent his prophecies are the last six chapters of his book. The first six chapters present illustrated prophecy, that, by and large, are still unrecognized. Before we consider the first six chapters of Daniel, we will explain why there is actually only two prophecies represented in the last six chapters of Daniel. Sister White points out the two prophecies by referring to the two great rivers of Shinar. When we accept the symbolism she sets forth we find the key to see two, and only two prophecies in the last six chapters of Daniel.

“Kev kawm txog Phau Tshwm Sim coj lub siab mus rau tej lus faj lem hauv Daniel.” Ib txhia neeg tsuas pom lus faj lem nyob hauv phau Daniel xwb. Tiamsis Daniel nthuav tawm ob kab ntawm qhov tseeb, thiab qhov tseeb uas sawv cev rau nws tej lus faj lem yog rau rau tshooj kawg ntawm nws phau ntawv. Rau thawj rau tshooj nthuav tawm lus faj lem nyob hauv daim duab piv txwv, uas, feem ntau lawm, tseem tsis tau raug lees paub. Ua ntej peb yuav tshuaj xyuas rau thawj rau tshooj ntawm Daniel, peb yuav piav tias vim li cas thiaj muaj tiag tiag tsuas yog ob zaj lus faj lem xwb uas raug sawv cev nyob rau hauv rau rau tshooj kawg ntawm Daniel. Muam White taw qhia ob zaj lus faj lem no los ntawm kev hais txog ob tug dej loj ntawm Shinar. Thaum peb lees txais lub cim txhais uas nws nthuav tawm, peb thiaj nrhiav tau tus yuam sij los pom ob, thiab tsuas yog ob xwb, zaj lus faj lem nyob rau hauv rau rau tshooj kawg ntawm Daniel.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

> “Qhov teeb uas Daniyees tau txais los ntawm Vajtswv tau muab tshwj xeeb rau cov hnub kawg no. Cov yog toog uas nws pom ntawm ntug dej Ulai thiab Hiddekel, uas yog tej dej loj hauv Shinaj, nim no tab tom raug ua tiav, thiab txhua yam xwm txheej uas tau raug cev faj yuav sai sai no los muaj tiav.” Testimonies to Ministers, 112.

The vision of chapter eight was given by the Ulai river.

Lub zeem muag hauv tshooj yim tau raug muab qhia ntawm tus dej Ulai.

> In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Daniel 8:1, 2.

> Hauv xyoo peb ntawm vajntxwv Belshazzar txoj kev kav, muaj ib zaj yog toog tshwm sim rau kuv, yog rau kuv Daniyee, tom qab uas twb tshwm rau kuv thaum chiv thawj. Thiab kuv pom hauv zaj yog toog ntawd; thiab tau muaj tias, thaum kuv pom, kuv nyob hauv Susas ntawm lub tuam tsev vajntxwv, uas nyob hauv lub xeev Elamas; thiab kuv pom hauv zaj yog toog ntawd, thiab kuv nyob ntawm ntug dej Ulai. Daniyee 8:1, 2.

When we took the paragraph from Testimonies to Ministers, where Sister White referenced “the Ulai and Hiddekel” and called them “the great rivers of Shinar” we were dissecting that paragraph from one of the most important commentaries on the study of the books of Daniel and Revelation in Sister White’s writings. In the passage she states, “There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work.”

Thaum peb tau coj nqe lus ntawd tawm hauv Testimonies to Ministers, qhov chaw uas Muam White tau hais txog “tus Ulai thiab Hiddekel” thiab hu lawv ua “cov dej loj ntawm Shinar,” peb tab tom muab nqe lus ntawd cais tawm ntawm ib qho ntawm cov lus piav tseem ceeb tshaj plaws hais txog kev kawm phau Daniel thiab Tshwmsim hauv Muam White cov ntawv sau. Hauv nqe ntawd nws hais tias, “Muaj qhov yuav tsum tau kawm Vajtswv Txojlus kom ze dua qub; tshwj xeeb tshaj yog Daniel thiab Tshwmsim yuav tsum tau txais kev mloog zoo ib yam li tsis tau muaj dua yav dhau los hauv peb tes hauj lwm li keeb kwm.”

If we closely study the first two verses we just cited from Daniel chapter eight they provide two internal witnesses to a fact that is often overlooked. Daniel says “in the third year of” Belshazzar “a vision appeared unto me.” Then he adds, “after that which appeared to me at the first.” This verse can be understood two ways, and either way produces the identical conclusion.

Yog peb ua tib zoo kawm ob nqe thawj uas peb nyuam qhuav hais tawm hauv Daniyees tshooj yim, lawv muab ob lo lus tim khawv sab hauv txog ib qho tseeb uas feem ntau raug tsis quav ntsej. Daniyees hais tias, “hauv xyoo peb ntawm” Belshaxas “ib zaj yog toog pom tshwm sim rau kuv.” Tom qab ntawd nws ntxiv hais tias, “tom qab zaj uas tshwm sim rau kuv thaum xub thawj.” Nqe no yuav to taub tau ob yam, thiab tsis hais to taub txoj twg los xij kuj coj tau mus rau tib qho lus xaus nkaus xwb.

The angel Gabriel was the one that brought prophetic light to Daniel, as he did with all the prophets, for he had replaced Satan as the heavenly light bearer. This means that every prophetic rule that is located in the Scriptures was guided by Gabriel. Whether Daniel understood it or not, in verse one of chapter eight, not only is he identifying an important prophetic observation, but he provides two witnesses of the important prophetic observation in the verse. What Daniel recorded in verse one, is that he had received a vision previous to the vision he received by the Ulai river. The vision by the Ulai river came in Belshazzar’s third year. The vision, before the vision by the Ulai river, came in the first year of Belshazzar.

Tus tim tswv Ka-bis-ees yog tus uas coj txojkev kaj yaj saub los rau Daniyees, ib yam li nws tau ua nrog tag nrho cov yaj saub, rau qhov nws tau hloov Xatas los ua tus nqa txojkev kaj saum ntuj ceeb tsheej. Qhov no txhais tias txhua txoj cai yaj saub uas nyob hauv Vajluskub tau raug Ka-bis-ees coj qhia. Txawm Daniyees puas to taub los tsis to taub, hauv nqe ib ntawm tshooj yim, nws tsis yog tsuas yog tab tom qhia ib qho kev soj ntsuam yaj saub tseem ceeb xwb, tiam sis nws kuj muab ob tug timkhawv rau qhov kev soj ntsuam yaj saub tseem ceeb ntawd hauv nqe ntawd thiab. Yam uas Daniyees tau sau tseg hauv nqe ib yog tias nws tau txais ib zaj yog toog ua ntej zaj yog toog uas nws tau txais ntawm tus dej Ulais. Zaj yog toog ntawm tus dej Ulais tau los txog hauv xyoo peb ntawm Belshazzas. Zaj yog toog uas los ua ntej zaj yog toog ntawm tus dej Ulais tau los txog hauv xyoo ib ntawm Belshazzas.

> In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his head upon his bed: then he wrote the dream, and told the sum of the matters. Daniel 7:1.

> Nyob rau thawj xyoo uas Belshazzar ua vajntxwv ntawm Babylon, Daniyee tau pom ib zaj npau suav thiab tej yog toog pom hauv nws lub taub hau thaum nws nyob saum nws lub txaj; ces nws thiaj sau zaj npau suav ntawd, thiab qhia cov ntsiab lus tseem ceeb ntawm tej xwm ntawd. Daniyee 7:1.

In verse one of chapter eight, Daniel is identifying that he also had a vision in the first year of Belshazzar, because he says, “after that which appeared to me at the first.” Did the Ulai vision appear after the vision of Belshazzar’s first year, or did the vision appear after the first of the two parallel visions? Either answer is correct. The vision of the Ulai river is the same vision as the vision of chapter seven. Gabriel is employing the prophetic principle of “repeat and enlarge,” and simultaneously the rule that upon the testimony of two establishes a thing. Both visions address the kingdoms of Bible prophecy.

Nyob hauv nqe ib ntawm tshooj yim, Daniyee tab tom qhia tias nws kuj tau txais ib zaj yog toog pom hauv thawj xyoo ntawm Belshazzar, vim nws hais tias, “tom qab qhov uas tau tshwm rau kuv thaum xub thawj.” Puas yog zaj yog toog pom ntawm Ulai tau tshwm tom qab zaj yog toog pom ntawm thawj xyoo ntawm Belshazzar, los yog puas yog zaj yog toog pom ntawd tau tshwm tom qab thawj zaug ntawm ob zaj yog toog pom uas sib luag? Ob lo lus teb puav leej raug. Zaj yog toog pom ntawm tus dej Ulai yog tib zaj yog toog pom li zaj yog toog pom hauv tshooj xya. Nkaslees tab tom siv txoj hauv paus ntsiab lus cev Vajtswv lus tias “rov hais dua thiab nthuav kom dav,” thiab tib lub sijhawm kuj siv txoj cai tias raws li ob tug tim khawv txoj lus lees paub, ib yam thiaj raug tsim tsa kom ruaj. Ob zaj yog toog pom no puav leej hais txog tej tebchaws hauv cev Vajtswv lus faj lem hauv Phau Vajlugkub.

The vision of chapter seven, portrays those kingdoms as beasts of prey, thus emphasizing and presenting them in the setting of their civil power. The vision of chapter eight, portrays those same kingdoms with symbols from God’s sanctuary service, though each of the symbols of the sanctuary service are purposely corrupted, in order to represent a counterfeit worship. Daniel eight, portrays the same kingdoms as the vision of chapter seven, but it places the kingdoms in their religious setting.

Zaj yog kev ua yog toog hauv tshooj xya, piav txog cov nceeg vaj ntawd ua tsiaj qus tua tsiaj, yog li thiaj hais kom meej thiab nthuav qhia lawv nyob rau hauv lub ntsiab ntawm lawv lub hwj chim xeev. Zaj yog toog hauv tshooj yim, piav txog tib cov nceeg vaj ntawd nrog cov cim los ntawm Vajtswv txoj hauj lwm teev hawm hauv lub chaw dawb huv, txawm li ntawd los txhua lub cim ntawm txoj hauj lwm teev hawm hauv lub chaw dawb huv raug txhob txwm ua kom qias thiab hloov kom yuam kev, kom sawv cev rau ib txoj kev pe hawm cuav. Daniyee tshooj yim piav txog tib cov nceeg vaj raws li zaj yog toog hauv tshooj xya, tiam sis nws tso cov nceeg vaj ntawd rau hauv lawv lub ntsiab kev cai dab qhuas.

The Ulai vision of Daniel chapter eight repeats and enlarges the vision of chapter seven. Chapter seven identifies the civil aspect of the kingdoms of Bible prophecy, and chapter eight identifies the religious aspect of the kingdoms of Bible prophecy. When this is recognized, it can then be understood that chapters seven and eight are the same vision. Chapter nine is where Gabriel comes to give the explanation of the element of time in the vision of chapter eight. Therefore, the vision of the Ulai represents chapters seven, eight and nine of the book of Daniel. The river Hiddekel is then introduced in chapter ten.

Kev yog toog pom ntawm Ulai hauv Daniyees tshooj yim rov hais dua thiab nthuav ntxiv txog toog pom hauv tshooj xya. Tshooj xya qhia txog sab pej xeem-kev tswj hwm ntawm cov nceeg vaj hauv Vajlugkub txojkev cev Vajtswv lus faj lem, hos tshooj yim qhia txog sab kev ntseeg ntawm cov nceeg vaj hauv Vajlugkub txojkev cev Vajtswv lus faj lem. Thaum paub li no lawm, ces thiaj nkag siab tau tias tshooj xya thiab tshooj yim yog tib qho toog pom nkaus xwb. Tshooj cuaj yog qhov chaw uas Kheebliyee los muab kev piav qhia txog lub ntsiab ntawm lub sijhawm nyob hauv toog pom ntawm tshooj yim. Yog li ntawd, toog pom ntawm Ulai sawv cev rau tshooj xya, yim, thiab cuaj hauv phau Daniyees. Ces tus dej Hiddekel thiaj raug qhia los hauv tshooj kaum.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:1–4.

> Nyob rau hauv xyoo thib peb uas Khaulas ua vajntxwv kav Persia, ib lo lus raug tshwm sim rau Daniyee, tus uas hu ua Npeleyasaxas; thiab lo lus ntawd yog qhov tseeb, tiamsis lub sijhawm uas teem tseg ntawd ntev; thiab nws nkag siab lo lus ntawd, thiab muaj kev to taub txog zaj yog toog. Nyob rau hauv cov hnub ntawd kuv, Daniyee, quaj ntsuag tau peb lub limtiam puv npo. Kuv tsis tau noj mov qab zib, tsis muaj nqaij lossis cawv nkag rau hauv kuv lub qhov ncauj li, thiab kuv tsis tau pleev roj rau kuv tus kheej hlo li, mus txog thaum peb lub limtiam puv npo tiav. Thiab nyob rau hnub nees nkaum plaub ntawm thawj lub hlis, thaum kuv nyob ntawm ntug tus dej loj, uas yog Hiddekel. Daniyee 10:1–4.

The vision of the Hiddekel river introduces the prophetic history of the king of the north. It begins with the breakup of Alexander the Great’s kingdom, identifies the ebb and flow of the following history where ultimately the only two antagonists left from the disintegration of Alexander the Great’s former kingdom is a literal southern king versus a literal northern king. Ultimately it arrives at the history of the papacy, who then becomes the spiritual king of the north, who at the end of chapter eleven, comes to his end, Michael stands up and human probation closes. The simple overview is that the Ulai river vision is the internal vision of God’s sanctuary and host, and the Hiddekel river is the external vision of the enemy of God and His people during the same history. It is employing the same principle that is found in Revelation’s seven churches and seven seals.

Zaj lus pom ntawm tus dej Hiddekel nthuav qhia keeb kwm yaj saub txog tus vajntxwv sab qaum teb. Nws pib nrog kev tawg ua tej feem ntawm tebchaws uas Alexander tus Loj tau kav, qhia txog kev txo thiab kev sawv ntawm keeb kwm tom qab ntawd uas thaum kawg tsuas tshuav ob tug yeeb ncuab sib tawm tsam los ntawm kev tawg tas ntawm yav tas los lub nceeg vaj ntawm Alexander tus Loj xwb, yog ib tug vajntxwv sab qab teb tiag tawm tsam ib tug vajntxwv sab qaum teb tiag. Thaum kawg nws mus txog keeb kwm ntawm papacy, uas tom qab ntawd los ua tus vajntxwv sab qaum teb ntawm sab ntsuj plig; thaum xaus ntawm tshooj kaum ib, nws los txog rau nws qhov kawg, Michael sawv los, thiab lub sijhawm sim neej rau tibneeg raug kaw. Qhov kev saib dav yooj yim yog tias zaj lus pom ntawm tus dej Ulai yog zaj lus pom sab hauv txog Vajtswv lub tuam tsev dawb huv thiab nws pab tub rog, hos tus dej Hiddekel yog zaj lus pom sab nraud txog Vajtswv tus yeeb ncuab thiab Nws haivneeg nyob hauv tib lub keeb kwm ntawd. Qhov no tab tom siv tib lub hauv paus ntsiab lus uas pom muaj nyob hauv xya pawg ntseeg thiab xya lub foob ntawm Phau Ntawv Qhia Tshwm.

> “Many ministers make no effort to explain Revelation. They call it an unprofitable book to study. They regard it as a sealed book, because it contains the record of figures and symbols. But the very name that has been given it, ‘Revelation,’ is a denial of this supposition. Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 8, 413.

> “Muaj coob tug xibhwb tsis mob siab hlo piav Phau Tshwm Sim. Lawv hu nws tias yog ib phau ntawv uas kawm tsis muaj txiaj ntsig. Lawv saib nws zoo li yog ib phau ntawv raug muab kaw, vim nws muaj cov ntaub ntawv hais txog tej yam piv txwv thiab tej cim. Tiamsis lub npe nws tus kheej uas twb raug muab rau nws lawm, ‘Tshwm Sim,’ yeej tsis lees qhov kev xav ntawd. Phau Tshwm Sim yog ib phau ntawv raug muab kaw, tabsis nws kuj yog ib phau ntawv uas raug qhib thiab. Nws sau tseg txog tej xwm txheej txaus ntshai kawg uas yuav tshwm sim rau hnub kawg ntawm zaj keeb kwm ntiajteb no. Tej lus qhuab qhia hauv phau ntawv no yog meej tseeb, tsis yog yam tsaus ntuj nti thiab tsis txawj to taub. Nyob hauv no kuj tau coj tib txoj kab lus faj lem los hais ntxiv ib yam li hauv Daniyee. Qee zaj lus faj lem Vajtswv tau rov hais dua, yog li ntawd thiaj qhia tias yuav tsum muab qhov tseem ceeb rau lawv. Tus Tswv tsis rov hais tej yam uas tsis muaj qhov tseem ceeb loj.” Manuscript Releases, volume 8, 413.

The same internal and external history that is represented in the book of Daniel is taken up in the book of Revelation. Aside from the prophetic light that is produced from these two visions, there is also a confirmation of the methodology of biblical interpretation that was adopted by William Miller, and thereafter by Future for America. Correctly considered, the book of Daniel, as well as the book of Revelation, are absolute gold mines for confirmation of the principles of prophetic interpretation that the Bible identifies within itself.

Tib yam keeb kwm sab hauv thiab sab nraud uas raug sawv cev nyob hauv phau ntawv Daniel, kuj raug coj los nthuav tawm ntxiv nyob hauv phau ntawv Qhia Tshwm. Dhau ntawm qhov kaj yaj saub uas tawm los ntawm ob zaj vwm no lawm, kuj tseem muaj kev lees paub txog txoj kev txhais Vajlugkub uas William Miller tau txais yuav, thiab tom qab ntawd Future for America tau txais yuav thiab. Thaum raug xav kom raug, phau ntawv Daniel, ib yam li phau ntawv Qhia Tshwm, yog tej qhov txhab kub muaj nqis kawg rau kev lees paub txog tej txheej txheem ntawm kev txhais yaj saub uas Vajlugkub qhia tseg nyob hauv nws tus kheej.

The Ulai being the internal theme and the Hiddekel being the external, also represent the two prophecies that were to be unsealed at the “time of the end.” The Ulai was unsealed at the “time of the end” in 1798, and the Hiddekel was unsealed at the “time of the end” in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.

Tus Ulai uas yog lub ntsiab lus sab hauv thiab tus Hiddekel uas yog sab nraud, kuj sawv cev rau ob zaj lus faj lem uas yuav tsum raug qhib tawm thaum “lub sij hawm kawg.” Tus Ulai raug qhib tawm thaum “lub sij hawm kawg” xyoo 1798, hos tus Hiddekel raug qhib tawm thaum “lub sij hawm kawg” xyoo 1989, thaum raws li tau piav qhia hauv Daniel tshooj kaum ib, nqe plaub caug, cov teb chaws uas sawv cev rau yav tas los Soviet Union raug papacy thiab Tebchaws Meskas cheb pov tseg.

When these facts are recognized, it can then also be recognized that the two visions are actually one vision, the same as the prophetic history of the seven churches and the seven seals represent the same prophetic history. The two visions then become the avenue that the Lord used in the past movement of the first angel, and what the Lord will use in the current and future movement of the third angel, to produce a testing process as set forth in Daniel chapter twelve, verses nine and ten.

Thaum tej qhov tseeb no raug lees paub lawm, ces kuj yuav raug lees paub tau thiab tias ob lub zeem muag no tiag tiag yog ib lub zeem muag xwb, ib yam li keeb kwm yaj saub ntawm xya pawg ntseeg thiab xya lub cim foob sawv cev rau tib zaj keeb kwm yaj saub. Ces ob lub zeem muag no dhau los ua txoj kev uas tus Tswv tau siv hauv qhov kev txav yav dhau los ntawm thawj tug tim tswv, thiab yam uas tus Tswv yuav siv hauv qhov kev txav tam sim no thiab yav tom ntej ntawm tus tim tswv thib peb, kom tsim tau ib txoj txheej txheem kev sim raws li tau nthuav tawm nyob hauv Daniel tshooj kaum ob, nqe cuaj thiab kaum.

> 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 hais tias, Koj cia li mus koj kev, Daniyees: rau qhov cov lus no raug kaw cia thiab raug muab khi nrog cim tseg mus txog rau lub sijhawm kawg. Coob leej yuav raug ntxuav kom huv, thiab ua kom dawb huv, thiab raug sim; tiam sis cov neeg phem yuav ua phem ntxiv mus: thiab tsis muaj ib tug ntawm cov neeg phem yuav to taub li; tiam sis cov neeg txawj ntse yuav to taub. Daniyees 12:9, 10.

As an example of the unsealing of the Hiddekel in 1989, consider what inspiration has said.

Ua piv txwv txog kev qhib lub Hiddekel xyoo 1989, cia peb xav txog yam uas txoj kev tshoov siab tau hais.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> “Hauv phau Qhia Tshwm tag nrho tej phau ntawv hauv Vajlugkub los sib ntsib thiab xaus. Ntawm no yog qhov ua tiav puv npo ntawm phau Daniel. Ib phau yog lus faj lem; lwm phau yog kev tshwm sim. Phau ntawv uas raug muab kaw ruaj tsis yog phau Qhia Tshwm, tiam sis yog feem ntawd ntawm tej lus faj lem hauv phau Daniel uas muaj feem rau hnub kawg. Tus timtswv tau txib hais tias, ‘Tiamsis koj, Daniel, cia li kaw tej lus no, thiab muab phau ntawv ntim ruaj tseg mus txog rau lub sijhawm kawg.’ Daniel 12:4.” Acts of the Apostles, 585.

Both the Ulai and Hiddekel relate to the last days, but Adventism has only been willing to acknowledge that 1798 was Daniel’s “time of the end,” when his book was to be unsealed. Yet the portion of the prophecy “relating to the last days” is more accurately the last six verses of Daniel chapter eleven, for those verses conclude with Michael standing up when human probation closes.

Ob leeg Ulai thiab Hiddekel puav leej muaj feem xyuam rau hnub kawg, tiam sis Adventism tsuas kam lees paub xwb tias xyoo 1798 yog Daniyee “lub sij hawm kawg,” thaum nws phau ntawv yuav tsum raug qhib lub foob. Los yog li ntawd, seem ntawm zaj lus faj lem uas “muaj feem xyuam rau hnub kawg” yog qhov raug dua los hais tias yog rau nqe kawg rau hauv Daniyee tshooj kaum ib, rau qhov cov nqe ntawd xaus nrog Mi-ka-ee sawv tsees thaum lub sij hawm kev sim siab rau tib neeg xaus lawm.

The vision of the judgment, as identified in Daniel chapters seven, eight and nine, was sealed up until the “time of the end” in 1798. The light (which the Ulai vision that was unsealed produced) was the announcement of the opening of the investigative judgment, not the close of judgment. The light that was unsealed with the Hiddekel vision, identifies the close of the investigative judgment, and it is also the passage in Daniel that contains “the portion of the prophecy relating to the last days.”

Nqe txog txoj kev txiav txim, raws li tau raug qhia tseg hauv Daniyees tshooj xya, yim, thiab cuaj, tau raug kaw cia kom txog rau “lub sij hawm kawg” xyoo 1798. Qhov kaj (uas yog qhov uas nqe txog Ulai, thaum raug qhib lawm, tau tsim tawm los) yog txoj kev tshaj tawm txog kev qhib ntawm txoj kev txiav txim tshawb nrhiav, tsis yog txoj kev kaw ntawm txoj kev txiav txim. Qhov kaj uas raug qhib nrog nqe txog Hiddekel no, qhia txog txoj kev kaw ntawm txoj kev txiav txim tshawb nrhiav, thiab nws kuj yog nqe hauv Daniyees uas muaj “feem ntawm tej lus faj lem uas cuam tshuam rau hnub kawg.”

The unsealing in 1798 announced the opening of the investigative judgment. The unsealing in 1989 announced the near-approaching close of the investigative judgment. The signature of Alpha and Omega is easily seen in the book of Daniel, but only if you know what it is, and are willing to look for it.

Kev qhib lub foob nyob rau xyoo 1798 tau tshaj tawm txog kev qhib ntawm txoj kev txiav txim tshawb nrhiav. Kev qhib lub foob nyob rau xyoo 1989 tau tshaj tawm txog txoj kev kaw uas tab tom los ze ntawm txoj kev txiav txim tshawb nrhiav. Lub cim kos npe ntawm Alpha thiab Omega pom tau yooj yim hauv phau ntawv Daniel, tiam sis tsuas yog yog koj paub tias nws yog dab tsi, thiab txaus siab nrhiav nws.

When probation closes in Daniel chapter eleven, verse forty-five, the signature of Alpha and Omega is recorded. The beginning of Daniel illustrates exactly where it ends. It begins with a literal war between literal Babylon and literal Israel, and literal Babylon is victorious.

Thaum lub sij hawm kev sim siab xaus rau hauv Daniyee tshooj kaum ib, nqe plaub caug tsib, muaj kev sau tseg txog lub cim kos npe ntawm Alpha thiab Omega. Qhov pib ntawm Daniyee qhia meej tseeb txog qhov chaw uas nws xaus. Nws pib nrog ib qho kev ua tsov rog tiag tiag nruab nrab ntawm Npanpiloo tiag tiag thiab Yixayee tiag tiag, thiab Npanpiloo tiag tiag yog tus yeej.

> In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. Daniel 1:1, 2.

> Nyob rau xyoo peb ntawm Jehoiakim, vajntxwv ntawm Yudas txoj kev kav, Nebukhadnesas, vajntxwv ntawm Npanpiloo, tuaj txog Yeluxalees thiab tuaj ncig vij lub nroog ntawd. Thiab tus Tswv tau muab Jehoiakim, vajntxwv ntawm Yudas, rau hauv nws txhais tes, nrog rau ib feem ntawm tej twj siv hauv Vajtswv lub tuam tsev; tej uas nws nqa mus rau hauv tebchaws Shinaj, mus rau hauv lub tsev ntawm nws tus vajtswv; thiab nws coj tej twj siv ntawd mus tso rau hauv lub tsev khaws nyiaj txiag ntawm nws tus vajtswv. Daniyee 1:1, 2.

In Daniel chapter eleven, verse forty-five a spiritual war between spiritual Babylon, symbolized as “the king of the north”, and spiritual Israel, represented by “the glorious holy mountain”, concludes, and spiritual Israel is victorious over spiritual Babylon.

Hauv Daniyee tshooj kaum ib, nqe plaub caug tsib, ib txoj kev ua rog sab ntsuj plig ntawm Npanpiloo sab ntsuj plig, uas raug cim tseg ua “vajntxwv sab qaum teb”, thiab Ixayees sab ntsuj plig, uas raug sawv cev los ntawm “lub roob dawb huv muaj hwjchim ci ntsa iab”, xaus lawm, thiab Ixayees sab ntsuj plig tau kov yeej Npanpiloo sab ntsuj plig.

> And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45; 12:1.

> Thiab nws yuav tsa tej tsev ntaub ntawm nws lub vaj ntxwv nyob nruab nrab ntawm ob lub hiav txwv rau saum lub roob dawb huv uas muaj hwjchim ci ntsa iab; los nws yuav los txog rau nws qhov kawg, thiab yuav tsis muaj leejtwg pab nws. Thiab lub sijhawm ntawd Mi-ka-ee yuav sawv tsees, tus thawj loj uas sawv cev rau cov me nyuam ntawm koj haivneeg; thiab yuav muaj ib lub sijhawm txom nyem, uas tsis tau muaj dua li txij thaum muaj ib haivneeg los txog rau lub sijhawm ntawd: thiab lub sijhawm ntawd koj haivneeg yuav raug cawm dim, txhua tus uas pom muaj npe sau tseg nyob rau hauv phau ntawv. Daniel 11:45; 12:1.

The books of Daniel and Revelation are one book:

Phau ntawv Daniyee thiab Tshwmsim yog ib phau ntawv xwb:

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Phau ntawv Daniyee thiab Tshwmsim yog ib qho nkaus. Ib phau yog lus faj lem, hos ib phau yog kev tshwm sim; ib phau yog phau ntawv raug kaw, hos ib phau yog phau ntawv qhib lawm. Yauhas tau hnov tej yam tsis paub uas xob nroo tau hais tawm, tiamsis nws raug txib kom tsis txhob sau tej ntawd.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

The two books, which are one book, are the masterpiece of the angel Gabriel’s prophetic instruction. I write this knowing full well that what Gabriel delivered to Daniel and John came from Jesus, who received it from the Father. My point is not to lift up Gabriel, but to lift up the profound revelation of the evidences in both books, of how the Alpha and Omega designed prophetic rules of biblical interpretation which were to be represented within the two books, if we are willing to see.

Ob phau ntawv ntawd, uas yog tib phau ntawv xwb, yog qhov haujlwm loj tshaj plaws ntawm tus timtswv Ka-pili-ees txoj kev qhia txog yav tom ntej. Kuv sau li no vim kuv paub meej kawg tias yam Ka-pili-ees tau xa tuaj rau Daniyee thiab Yauhas ntawd los ntawm Yexus, uas tau txais los ntawm Leej Txiv. Kuv lub ntsiab tsis yog los tsa Ka-pili-ees kom siab, tiam sis los tsa qhov kev tshwm sim tob kawg ntawm cov pov thawj nyob hauv ob phau ntawv ntawd, hais txog qhov uas Alpha thiab Omega tau tsim cov cai yaj saub rau kev txhais Vajluskub, uas yuav tsum tau sawv cev nyob hauv ob phau ntawv ntawd, yog peb txaus siab pom.

Let me remind you that, at this point, my purpose and intent is not to present an interpretation of the two prophecies of the Ulai and Hiddekel rivers. My purpose and intent are to deal with the prophecies in the first six chapters of Daniel’s book. I am simply making a case for the fact that the books of Daniel and Revelation are, perhaps, the most profoundly constructed books in the Word of God. They present the prophetic message, while also identifying God’s character, while also identifying the very rules necessary to be employed if a person would know the prophecies, and also know the One who set forth the prophecies.

Cia kuv rov nco ntsoov rau nej tias, nyob rau lub sijhawm no, kuv lub hom phiaj thiab kuv lub siab xav tsis yog los nthuav ib qho kev txhais txog ob zaj lus faj lem ntawm cov dej Ulai thiab Hiddekel. Kuv lub hom phiaj thiab kuv lub siab xav yog los hais txog cov lus faj lem nyob hauv thawj rau tshooj ntawm phau Daniel. Kuv tsuas yog tab tom muab ib qho pov thawj qhia txog qhov tseeb tias phau Daniel thiab Qhia Tshwm yog, tej zaum, cov phau uas raug tsim kho kom tob tshaj plaws nyob hauv Vajtswv Txojlus. Lawv nthuav tawm txoj xov lus faj lem, tib lub sijhawm kuj qhia txog Vajtswv tus cwj pwm, tib lub sijhawm kuj qhia txog tej cai uas yog yam yuav tsum tau siv yog ib tug neeg xav paub cov lus faj lem, thiab kuj xav paub Tus Uas tau tshaj tawm cov lus faj lem ntawd thiab.

Another example of the profound nature of the books is Daniel’s presentation of the “seven times” of Leviticus twenty-six. The prophecy of the “seven times” was and is to be the “stumbling stone” for God’s people, both in ancient Israel, in the Millerite movement of the first angel, and also in the current and future movement of the third angel. A “stumbling stone”, by simple definition, is something that you do not see, even though it is clearly there. Therefore, once you recognize the “seven times” in the book of Daniel, you see that it is clearly there, but you also see that it is hidden to those who choose not to see.

Ib qho piv txwv ntxiv txog qhov tob kawg ntawm cov phau ntawv no yog Daniyees txoj kev nthuav tawm txog “xya lub sij hawm” ntawm Levi Tej Kevcai nees nkaum rau. Cov lus faj lem hais txog “xya lub sij hawm” ntawd yeej yog thiab tseem yuav yog “lub pob zeb uas ua rau ntog” rau Vajtswv haiv neeg, ob leeg hauv cov Yixayee thaum ub, hauv Millerite txoj kev txav ntawm tus tim tswv thawj, thiab kuj hauv txoj kev txav tam sim no thiab yav tom ntej ntawm tus tim tswv thib peb. “Lub pob zeb uas ua rau ntog,” raws li lub ntsiab lus yooj yim, yog ib yam uas koj tsis pom, txawm yog tias nws nyob ntawd meej kawg. Vim li ntawd, thaum koj twb lees paub “xya lub sij hawm” hauv phau Daniyees lawm, koj pom tias nws nyob ntawd meej kawg, tiam sis koj kuj pom tias nws raug zais cia rau cov uas xaiv tsis xav pom.

Hiding something while it is in the open grammatically is a profound accomplishment, it’s something that could not be embedded into any human mystery novel. It’s a masterpiece, for it is there, plain to see for any who wish not to stumble, but impossible to see for those who do choose to stumble. It is “hiding in plain sight”, so to speak. It is accomplished by a combination of humanity and Divinity.

Kev zais ib yam dab tsi thaum nws tseem nyob qhib lug raws li qauv lus yeej yog ib qho kev ua tiav uas tob kawg nkaus; nws yog ib yam uas tsis muaj peev xwm muab ntxig tau rau hauv ib zaj dab neeg paub tsis meej uas tib neeg sau. Nws yog ib daim txuj ci loj tshaj, vim nws nyob ntawd, pom tseeb qha rau txhua tus uas tsis xav dawm; tiam sis yeej tsis muaj peev xwm pom tau rau cov uas xaiv dawm. Yog hais raws ib lo lus, nws yog “zais cia nyob rau qhov uas pom tseeb.” Qhov no raug ua tiav los ntawm kev sib koom tes ntawm tib neeg thiab Vajtswv txoj kev muaj hwjchim.

I make that claim, for I wish to remind us at this point, that there is a Catholic teaching within Adventism, at least since the publication of Questions on Doctrine in 1957, and that has also raised its unrighteous head within this present truth movement of Future for America. The idea is that Christ, at the incarnation, did not take the flesh He inherited from Mary. Of course, those who uphold this teaching do not express it that way, but it is none-the-less what they teach. I call it a Catholic teaching, for the premise that Christ’s flesh was as pure as the flesh of Adam before he sinned, is the very satanic logic employed by the Catholic church with their teaching of the so-called “immaculate conception.” And if you are unfamiliar with the pagan teaching of the “immaculate conception,” it teaches that Christ’s flesh was supernaturally made as was Adam’s lower nature was, before he and Eve sinned or, as it is claimed, Christ had Adam’s pre-fallen, sinless nature. It teaches that Mary herself was miraculously given the fleshly unfallen nature of Adam before he sinned, so that she could be a perfect vessel for the Holy Spirit to incarnate the baby Jesus into her perfect flesh.

Kuv hais li ntawd, rau qhov kuv xav nco ntsoov peb rau lub sijhawm no tias, muaj ib txoj kev qhia Khas Tos Liv nyob hauv Adventism, yam tsawg kawg txij thaum Questions on Doctrine raug luam tawm xyoo 1957 los, thiab txoj kev qhia ntawd kuj tau tsa nws lub taub hau uas tsis ncaj ncees nyob hauv qhov present truth movement no ntawm Future for America thiab. Lub tswv yim ntawd yog tias Khetos, thaum kev yug los ua neeg, tsis tau txais lub cev nqaij daim tawv uas Nws txais los ntawm Maivliag. Tseeb tiag, cov uas txhawb txoj kev qhia no tsis hais nws raws li ntawd, los txawm li ntawd los, qhov lawv qhia yeej yog li ntawd xwb. Kuv hu nws ua ib txoj kev qhia Khas Tos Liv, rau qhov lub hauv paus xav tias Khetos lub cev nqaij daim tawv yog dawb huv ib yam li Adas lub cev nqaij daim tawv ua ntej nws ua txhaum, yog tib txoj kev xav uas yog Xatas liag ntag uas pawg ntseeg Khas Tos Liv siv hauv lawv txoj kev qhia hu ua “immaculate conception.” Thiab yog koj tsis tau paub txoj kev qhia pe hawm dab uas hu ua “immaculate conception,” nws qhia tias Khetos lub cev nqaij daim tawv raug tsim los saum ntuj ceeb tsheej tshwj xeeb ib yam li Adas tus yam ntxwv qis dua raug tsim ua ntej nws thiab Evas ua txhaum, los yog, raws li lawv hais, Khetos muaj Adas tus yam ntxwv uas tsis tau poob thiab tsis muaj txhaum. Nws qhia tias Maivliag nws tus kheej tau txais txuj ci tseem ceeb pub ib yam nqaij daim tawv uas yog Adas tus yam ntxwv tsis tau poob ua ntej nws ua txhaum, kom nws thiaj ua tau ib lub hwj uas zoo tag nrho rau tus Vaj Ntsuj Plig Dawb Huv los yug tus me nyuam Yexus los rau hauv nws lub cev nqaij daim tawv uas zoo tag nrho.

Of course, those in Adventism that uphold the very same conclusion concerning the flesh of Jesus, do not point to any miracles with Mary, but they do wrest passages of Sister White and the Bible, to teach the very same Catholic concept. Why did I just digress and turn away from the discussion of the book of Daniel? I’ll answer that.

Yog lawm, cov uas nyob hauv Adventism uas txhawb tib qho kev xaus hais txog cev nqaij daim tawv ntawm Yexus, lawv tsis taw tes rau ib yam txuj ci tseem ceeb twg nrog Mab Liab, tiamsis lawv yeej qaug thiab yuam cov nqe lus ntawm Muam White thiab Phau Vajlugkub kom qhia tib lub tswv yim Kas Tos Liv ntawd. Vim li cas kuv thiaj li nyuam qhuav tig mus lwm seem thiab thim deb ntawm kev sib tham txog phau ntawv Daniyee? Kuv yuav teb qhov ntawd.

The miraculous structure and design of Daniel and the Revelation was accomplished by a combination of humanity and Divinity. Jesus is the Word of God, and the Bible is the Word of God. Jesus’ divine and human nature is fully represented in the Bible. The words therein are Divine and contain the creative power to transform hearts and minds. Those words are the very same power that brought all things into existence. But those men who God chose to be His instruments in recording the Bible, were all sinners. The human part of the equation is represented by fallen human beings. The Bible is a combination of human and Divine, and the prophets were sinners, as every child of Adam has been. Christ never sinned in thought, word or deed. But He did take the flesh of Mary after four thousand years of degeneration. If He actually did take the lower fleshly nature of Adam before Adam had sinned, it would demand that every biblical author would have been sinless too.

Tus qauv thiab kev tsim uas muaj hwjchim tseem ceeb kawg nkaus ntawm Daniel thiab Phau Ntawv Qhia Tshwm tau raug ua tiav los ntawm kev sib koom ua ke ntawm tibneeg thiab Vajtswv txoj kev ciaj sia. Yexus yog Vajtswv Txojlus, thiab Phau Vajlugkub yog Vajtswv Txojlus. Yexus txoj xwm txheej ua Vajtswv thiab ua tibneeg raug sawv cev tag nrho hauv Phau Vajlugkub. Cov lus nyob hauv ntawd yog los saum ntuj los thiab muaj lub hwjchim tsim tshiab uas hloov tau lub siab thiab lub tswv yim. Cov lus ntawd yog tib lub hwjchim uas coj txhua yam los rau hauv kev muaj nyob. Tiamsis cov neeg uas Vajtswv tau xaiv los ua Nws cov cuab yeej sau tseg Phau Vajlugkub, lawv txhua tus puav leej yog neeg txhaum. Qhov tibneeg nyob hauv txoj kev sib txuas no raug sawv cev los ntawm cov tibneeg poob rau kev txhaum. Phau Vajlugkub yog kev sib koom ua ke ntawm tibneeg thiab los saum ntuj los, thiab cov yajsaub yog neeg txhaum, ib yam li txhua tus xeeb ntxwv ntawm Adas ib txwm tau ua. Khetos yeej tsis tau txhaum hauv kev xav, hauv lo lus, lossis hauv kev ua. Tiamsis Nws yeej tau txais Mary cev nqaij daim tawv tom qab plaub txhiab xyoo ntawm kev puas zuj zus. Yog tias Nws yeej tau txais Adas cev nqaij daim tawv qes dua ntawd ua ntej Adas tau ua txhaum tiag tiag, ces qhov ntawd yuav yuam kom txhua tus sau phau Vajlugkub yuav tsum yog neeg tsis muaj txhaum thiab.

The “hiding in plain sight” of the “seven times” in the book of Daniel was accomplished, not only by the words that Daniel recorded, but further by the fallen human beings that translated the King James Bible. Fallen human beings twice touched the book of Daniel, and what was accomplished would be impossible for any human being to do without God’s divine providential oversight.

Qhov “zais cia kom pom tseeb rau sawv daws” ntawm “xya lub sij hawm” hauv phau Daniel tau raug ua kom tiav, tsis yog tsuas yog los ntawm cov lus uas Daniel tau sau tseg xwb, tiam sis tseem ntxiv los ntawm cov tib neeg poob rau hauv kev txhaum uas tau txhais phau Vajlugkub King James. Cov tib neeg poob rau hauv kev txhaum tau kov phau Daniel ob zaug, thiab yam uas tau raug ua kom tiav ntawd yuav yog ib yam uas tsis muaj ib tug tib neeg twg yuav ua tau yog tsis muaj Vajtswv txoj kev saib xyuas los ntawm nws txoj kev teem tseg uas yog los saum ntuj.

In our next article we will begin to show how Divinity and humanity hid the “seven times” of Leviticus twenty-six in plain sight in the book of Daniel, for God foreknew, and even designed, that it should be the testing “stumbling stone” for both those in the movement of the first angel, and also for those in the movement of the third angel.

Hauv peb zaj lus tom ntej no peb yuav pib qhia tias Vajtswv tus Cwj Pwm Saum Ntuj thiab tib neeg txoj xwm txheej tau zais “xya lub sij hawm” hauv Leviticus nees nkaum-rau cia rau qhov pom tseeb hauv phau Daniel li cas, rau qhov Vajtswv tau paub ua ntej, thiab txawm tau tsim tseg, kom qhov ntawd yuav yog lub pob zeb sim siab “ua rau ntog” rau ob pab tib si—cov uas nyob hauv txoj kev txav ntawm tus tim tswv thawj, thiab cov uas nyob hauv txoj kev txav ntawm tus tim tswv thib peb.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

> “Qhov kaj uas Daniyees tau txais los ntawm Vajtswv tau raug muab tshwj xeeb rau cov hnub kawg no. Cov yog toog uas nws pom ntawm ntug dej Ulai thiab Hiddekel, uas yog cov dej loj ntawm Shinaj, tam sim no twb tab tom raug ua tiav lawm, thiab txhua yam xwm txheej uas tau raug qhia yav tom ntej yuav los sai sai no.” Testimonies to Ministers, 112.

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