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# The Book of Daniel - Number Twenty-Seven

Phau Ntawv Daniel - Zaj Nees Nkaum Xya

Another Secret Dream

Lwm Npau Suav Zais Lwm Zaug

Author

Jeff Pippenger

Published

December 22, 2023

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Nebuchadnezzar’s second dream marks the “time of the end,” when two classes of worshippers are called to come and investigate the “increase of knowledge” that was unsealed in 1798. Daniel is then also identified as Belteshazzar, thus identifying him as God’s covenant people, for a change of name prophetically marks a covenant relation. Nebuchadnezzar acknowledged that Daniel had the presence of the Holy Spirit, and based upon his past experience with Daniel, he thought that “no secret” would trouble Daniel, but the secret of this dream did trouble Daniel.

Nebukhanexas txoj kev npau suav zaum ob cim rau “lub sijhawm kawg,” thaum ob chav neeg pe hawm raug hu kom los thiab tshuaj xyuas qhov “kev paub nce ntxiv” uas raug qhib tawm hauv xyoo 1798. Tom qab ntawd Daniel kuj raug hu ua Belteshazzar, yog li ntawd qhia tias nws yog Vajtswv haiv neeg nyob hauv txoj kev cog lus, rau qhov kev hloov npe hauv txoj lus faj lem yog ib lub cim qhia txog kev sib raug zoo hauv txoj kev cog lus. Nebukhanexas lees paub tias Daniel muaj tus Vaj Ntsuj Plig Dawb Huv lub xub ntiag, thiab raws li nws tej kev paub yav dhau los nrog Daniel, nws xav tias “tsis muaj ib qho zais cia” twg yuav ua rau Daniel nyuaj siab, tiam sis qhov zais cia ntawm txoj kev npau suav no yeej ua rau Daniel ntxhov siab.

> O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof. Thus were the visions of mine head in my bed; I saw, and behold, a tree in the midst of the earth, and the height thereof was great. The tree grew, and was strong, and the height thereof reached unto heaven, and the sight thereof to the end of all the earth: The leaves thereof were fair, and the fruit thereof much, and in it was meat for all: the beasts of the field had shadow under it, and the fowls of the heaven dwelt in the boughs thereof, and all flesh was fed of it. I saw in the visions of my head upon my bed, and, behold, a watcher and an holy one came down from heaven; He cried aloud, and said thus, Hew down the tree, and cut off his branches, shake off his leaves, and scatter his fruit: let the beasts get away from under it, and the fowls from his branches: Nevertheless leave the stump of his roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts in the grass of the earth: Let his heart be changed from man’s, and let a beast’s heart be given unto him: and let seven times pass over him. This matter is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men. This dream I king Nebuchadnezzar have seen. Now thou, O Belteshazzar, declare the interpretation thereof, forasmuch as all the wise men of my kingdom are not able to make known unto me the interpretation: but thou art able; for the spirit of the holy gods is in thee. 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 4:9–19.

> Au Beltesaxaj, tus thawj ntawm cov txawj ua yees siv, vim kuv paub tias tus ntsuj plig ntawm cov vajtswv dawb huv nyob hauv koj, thiab tsis muaj ib yam zais cia ua rau koj ntxhov siab li, cia li qhia rau kuv txog tej yog toog ntawm kuv txoj kev npau suav uas kuv tau pom, thiab nws lub ntsiab lus. Nov yog tej yog toog uas nyob hauv kuv lub taub hau thaum kuv pw saum kuv lub txaj; kuv pom, thiab saib seb, muaj ib tsob ntoo nyob hauv nruab nrab ntiajteb, thiab nws qhov siab loj heev. Tsob ntoo ntawd hlob tuaj thiab muaj zog, thiab nws qhov siab ncav mus txog saum ntuj, thiab pom tau mus txog qhov kawg ntawm tag nrho lub ntiajteb: nws cov nplooj zoo nkauj, thiab nws cov txiv muaj ntau, thiab hauv nws muaj zaub mov rau sawvdaws: tej tsiaj qus hauv teb tau muaj duab ntxoo nyob hauv qab nws, thiab tej noog saum ntuj tau nyob hauv nws cov ceg, thiab txhua yam muaj sia tau txais mov ntawm nws. Kuv pom hauv tej yog toog hauv kuv lub taub hau thaum kuv pw saum kuv lub txaj, thiab saib seb, ib tug saib xyuas thiab ib tug dawb huv nqes saum ntuj los; nws qw nrov nrov thiab hais li no tias, Cia li ntov tsob ntoo ntawd, thiab txiav nws tej ceg, tsuj kom nws tej nplooj poob, thiab muab nws tej txiv tawg khiav mus: cia tej tsiaj txav mus deb ntawm hauv qab nws, thiab tej noog tawm ntawm nws tej ceg mus: Txawm li ntawd los, cia li tseg tus qia nrog nws cov cag rau hauv av, txawm yog muab ib txoj saw hlau thiab tooj dag khi rau hauv cov nyom mos hauv teb; thiab cia kom nws ntub nrog lwg saum ntuj, thiab cia nws feem nrog tej tsiaj nyob hauv cov nyom hauv ntiajteb: Cia nws lub siab hloov ntawm neeg lub mus, thiab cia muab tsiaj lub siab rau nws: thiab cia xya ntu sijhawm hla dhau nws mus. Zaj no yog los ntawm txoj cai txiav txim ntawm cov neeg saib xyuas, thiab txoj kev thov ntawd yog raws li cov dawb huv lo lus: kom cov neeg muaj sia thiaj paub tias Tus Siab Tshaj Plaws kav nyob hauv neeg lub tebchaws, thiab pub nws rau tus uas nws xav pub rau, thiab tsa tus neeg qis tshaj plaws los kav nws. Nov yog txoj kev npau suav uas kuv, vajntxwv Nenpukhanexa, tau pom. Nimno koj, Au Beltesaxaj, cia li tshaj tawm nws lub ntsiab lus, vim tag nrho cov neeg txawj ntse hauv kuv lub tebchaws tsis muaj peevxwm qhia lub ntsiab lus ntawd rau kuv paub: tiamsis koj muaj peevxwm; vim tus ntsuj plig ntawm cov vajtswv dawb huv nyob hauv koj. Ces Daniyees, uas nws lub npe hu ua Beltesaxaj, ntshai kawg li ib pliag, thiab nws tej kev xav ua rau nws ntxhov siab. Vajntxwv hais lus thiab hais tias, Beltesaxaj, tsis txhob cia txoj kev npau suav, lossis nws lub ntsiab lus, ua rau koj ntxhov siab. Beltesaxaj teb thiab hais tias, Kuv tus tswv, thov kom txoj kev npau suav ntawd poob rau cov uas ntxub koj, thiab nws lub ntsiab lus poob rau koj cov yeeb ncuab. Daniyees 4:9–19.

Daniel is “troubled” with the dream and interpretation, for he can understand how Nebuchadnezzar might be offended by the interpretation, but once Nebuchadnezzar encourages him to speak, Daniel provides Nebuchadnezzar with a warning of judgment to come. The warning of judgment to come, is symbolic of the warning of the first angel that arrived at the time of the end, in 1798.

Daniyee “ntxhov siab” vim yog txoj kev npau suav thiab nws txhais, rau qhov nws to taub tau tias Nebukhanexas tej zaum yuav chim siab rau txoj kev txhais ntawd, tiam sis thaum Nebukhanexas txhawb nws kom hais, Daniyee thiaj muab ib lo lus ceeb toom rau Nebukhanexas txog txoj kev txiav txim uas yuav los txog. Lo lus ceeb toom txog txoj kev txiav txim uas yuav los txog ntawd yog ib lub cim sawv cev rau lo lus ceeb toom ntawm tus tim tswv thawj zaug uas tau tuaj txog thaum lub sij hawm kawg, xyoo 1798.

> 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 Belteshazxas, nyob ntsiag to thiab poob siab ib ntus ntev li ib teev, thiab nws tej kev xav ua rau nws ntxhov siab. Vajntxwv hais thiab tias, Belteshazxas, tsis txhob cia zaj npau suav no, lossis nws lub ntsiab lus txhais, ua rau koj ntxhov siab. Belteshazxas teb thiab hais tias, Kuv tus tswv, thov kom zaj npau suav no yog rau cov uas ntxub koj, thiab nws lub ntsiab lus txhais yog rau koj cov yeeb ncuab. Daniyee 4:19.

Daniel was “astonied for one hour.” The “hour” is one of five times that the word “hour,” occurs in the book of Daniel, and it is found nowhere else in the Old Testament. Here it represents the period of time that Daniel, representing the “wise” that understand the increase of knowledge, prepare to give the warning of the first angel, which announces the opening of the investigative judgment on October 22, 1844. Daniel’s interpretation of the dream includes, not only the announcement of a coming judgment, but also a call for Nebuchadnezzar to cease from sin, representing the everlasting gospel of the first angel. The “hour” would be prophetically located at the time of the end, in 1798, when the first angel arrived into history. The first angel arrived into history in 1798, at the conclusion of the “seven times” of God’s vengeance brought against the northern kingdom, beginning in 723 BC.

Daniyee “xav tag ib teev.” Lo lus “teev” yog ib lo ntawm tsib zaug uas lo lus “teev” tshwm nyob hauv phau Daniyee, thiab nws tsis pom nyob lwm qhov twg hauv Phau Qub li. Ntawm no nws sawv cev rau lub sijhawm uas Daniyee, uas sawv cev rau cov “neeg txawj ntse” uas to taub txog kev nce ntxiv ntawm kev paub, npaj siab tshaj tawm txoj lus ceeb toom ntawm tus tim tswv thawj, uas tshaj tawm txog kev qhib ntawm txoj kev txiav txim tshawb xyuas rau hnub tim 22 Lub Kaum Hli, 1844. Daniyee txoj kev txhais tus npau suav no suav nrog tsis yog tsuas yog kev tshaj tawm txog ib txoj kev txiav txim uas tab tom yuav los xwb, tiam sis tseem muaj ib txoj kev hu kom Nebukhanexas tso kev txhaum tseg, uas sawv cev rau txoj moo zoo nyob mus ib txhis ntawm tus tim tswv thawj. Lo lus “teev” no yuav raug muab tso rau hauv txoj kev yaj saub raws li nyob rau lub sijhawm kawg, xyoo 1798, thaum tus tim tswv thawj nkag los rau hauv keeb kwm. Tus tim tswv thawj nkag los rau hauv keeb kwm xyoo 1798, thaum xaus ntawm “xya lub sij hawm” ntawm Vajtswv txoj kev chim pauj uas coj los rau saum lub nceeg vaj sab qaum teb, pib xyoo 723 BC.

> For these be the days of vengeance, that all things which are written may be fulfilled. But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:22–24.

> Vim hais tias cov no yog hnub ntawm kev pauj txim, kom txhua yam uas twb raug sau cia lawm thiaj li yuav tiav. Tiamsis txojkev txom nyem yuav poob rau cov uas cev xeeb tub, thiab rau cov uas pub mis rau menyuam, nyob rau cov hnub ntawd! Rau qhov yuav muaj kev ntxhov siab loj heev hauv lub tebchaws, thiab txojkev chim yuav los rau saum haivneeg no. Thiab lawv yuav raug ntaj hniav tua, thiab yuav raug coj mus ua neeg raug txhom nyob hauv txhua haiv neeg; thiab Yeluxalees yuav raug lwm haiv neeg tsuj ntais, mus txog thaum tej sijhawm ntawm lwm haiv neeg ntawd tiav hlo. Luka 21:22–24.

Nebuchadnezzar was to live with the heart of a beast for the period of God’s vengeance, that was brought upon the northern kingdom of Israel, for Nebuchadnezzar was the king of the north. Luke identifies that same period as “times” (“times of the Gentiles”), in the plural, when he marks the ending point of the trampling down of Jerusalem.

Nebukhanexas yuav tsum nyob nrog lub siab ntawm ib tug tsiaj rau lub sijhawm ntawm Vajtswv txoj kev pauj, uas raug coj los rau saum tebchaws qaum teb ntawm cov Yixayee, rau qhov Nebukhanexas yog vajntxwv ntawm sab qaum teb. Lukas txheeb tib lub sijhawm ntawd tias yog “sijhawm” (“cov sijhawm ntawm lwm haiv neeg”), hauv txoj kev ntau npaug, thaum nws taw qhia txog qhov kawg ntawm kev tsuj nqes rau Yeluxalees.

> And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

> Thiab lawv yuav ntog rau ntawm ntug rab ntaj, thiab yuav raug coj mus ua neeg raug txhom nyob rau hauv txhua haiv neeg; thiab Yeluxalees yuav raug cov Lwm Haiv Neeg tsuj hneev taw, mus txog thaum lub sijhawm ntawm cov Lwm Haiv Neeg yuav tiav lawm. Lukas 21:24.

In the book of Revelation, the times of the Gentiles trampling down the sanctuary and host was simply identified as twelve hundred and sixty years, for it was simply emphasizing the period of papal persecution.

Hauv hauv phau Ntawv Qhia Tshwm, lub sijhawm uas lwm haiv neeg tsuj lub chaw dawb huv thiab cov pab pawg raug tsuas yog qhia tseg yooj yim tias yog ib txhiab ob puas rau caum xyoo, rau qhov nws tsuas yog hais kom pom tseeb txog lub caij nyoog ntawm kev tsim txom ntawm lub hwj chim papal xwb.

> But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.

> Tiamsis lub tshav puam uas nyob sab nraud lub tuam tsev cia tseg, tsis txhob ntsuas nws; rau qhov twb muab rau cov Lwm Haiv Neeg lawm: thiab lawv yuav tsuj lub nroog dawb huv rau hauv qab ko taw tau plaub caug ob hlis. Thiab Kuv yuav pub hwjchim rau Kuv ob tug timkhawv, thiab nkawd yuav hais lus cev Vajtswv lus tau ib txhiab ob puas rau caum hnub, hnav khaub ncaws ntxhib. Qhia Tshwm 11:2, 3.

The warning message given by Daniel to Nebuchadnezzar, represents the warning of judgment to come. The arrival of that warning message is symbolically located in 1798, which is when the first angel arrived to warn of the approaching investigative judgment. The predicted judgment upon Nebuchadnezzar occurred in the second use of the word “hour” in chapter four.

Zaj lus ceeb toom uas Daniyees tau muab rau Nenpukhanexas, sawv cev rau zaj lus ceeb toom txog txoj kev txiav txim uas yuav los txog. Kev tuaj txog ntawm zaj lus ceeb toom ntawd raug muab tso tseg ua cim piv txwv rau xyoo 1798, uas yog thaum thawj tus tim tswv tuaj txog los ceeb toom txog txoj kev txiav txim tshuaj xyuas uas tab tom los ze. Txoj kev txiav txim uas tau raug hais tseg rau Nenpukhanexas tau tshwm sim nyob rau hauv kev siv lo lus “teev” zaum ob hauv tshooj plaub.

> All this came upon the king Nebuchadnezzar. At the end of twelve months he walked in the palace of the kingdom of Babylon. The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty? While the word was in the king’s mouth, there fell a voice from heaven, saying, O king Nebuchadnezzar, to thee it is spoken; The kingdom is departed from thee. And they shall drive thee from men, and thy dwelling shall be with the beasts of the field: they shall make thee to eat grass as oxen, and seven times shall pass over thee, until thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will. 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 4:28–33.

> Txhua tej no tau los rau saum vajntxwv Nebukhanexa. Thaum kawg kaum ob lub hlis, nws taug kev nyob hauv lub vaj loog ntawm lub tebchaws Npanpiloo. Vajntxwv hais tias, Puas yog qhov no tsis yog Npanpiloo loj kawg no, uas kuv tau tsa ua vaj tsev rau lub tebchaws no los ntawm lub hwjchim ntawm kuv lub zog, thiab rau lub meej mom ntawm kuv lub hwjchim ci ntsa iab? Thaum lo lus tseem nyob hauv vajntxwv lub qhov ncauj, ib lub suab poob saum ntuj los, hais tias, Au vajntxwv Nebukhanexa, lo lus no raug hais rau koj lawm; lub tebchaws twb raug rho tawm ntawm koj lawm. Thiab lawv yuav ntiab koj tawm ntawm cov neeg mus, thiab koj qhov chaw nyob yuav nrog cov tsiaj qus tom teb: lawv yuav ua kom koj noj nyom ib yam li nyuj, thiab xya ntu sijhawm yuav hla dhau saum koj mus, mus txog thaum koj paub tias Tus Uas Nyob Siab Tshaj Plaws kav hauv neeg tej tebchaws, thiab pub rau tus uas nws xav pub. Tib lub sijhawm ntawd xwb lo lus ntawd thiaj tiav rau saum Nebukhanexa: thiab nws raug ntiab tawm ntawm cov neeg mus, thiab noj nyom ib yam li nyuj, thiab nws lub cev ntub los ntawm lwg saum ntuj, mus txog thaum nws cov plaub hau ntev hlob zoo li dav dawb hau tej plaub, thiab nws cov rau tes zoo li noog tej kaus ncauj. Daniel 4:28–33.

The judgment that had been predicted came in the very “hour” that Nebuchadnezzar lifted up his heart to pride. The investigative judgment that had been predicted, came when the “hour” of God’s investigative judgment commenced.

Qhov kev txiav txim uas twb raug cev lus faj lem ua ntej lawm, tau los txog hauv tib lub “sijhawm” uas Nebuchadnezzar tsa nws lub siab rau kev khav theeb. Qhov kev txiav txim tshawb xyuas uas twb raug cev lus faj lem ua ntej lawm, tau los txog thaum “sijhawm” ntawm Vajtswv txoj kev txiav txim tshawb xyuas pib.

The “hour” of God’s judgment on October 22, 1844, had produced two classes of worshippers, represented as the “wise” and the “wicked” in Daniel chapter twelve, and who were also represented as “wise” or “foolish” in the parable of the ten virgins, and who were also represented as those who were justified by faith in Habakkuk chapter two, who were contrasted with those that manifested the same character as had Nebuchadnezzar in the “hour” his judgment came.

“teev” ntawm Vajtswv txoj kev txiav txim rau lub Kaum Hli 22, 1844, tau tsim tawm ob pawg neeg pe hawm, uas raug sawv cev ua cov “txawj ntse” thiab cov “phem” hauv Daniyee tshooj kaum ob, thiab uas kuj raug sawv cev ua “txawj ntse” los sis “ruam” hauv zaj lus piv txwv txog kaum tus nkauj xwb, thiab uas kuj raug sawv cev ua cov uas raug ncaj ncees los ntawm txoj kev ntseeg hauv Hanpakuk tshooj ob, uas raug muab piv txwv tawm tsam cov uas tau nthuav tawm tib yam cwj pwm li Nebukhanexas muaj nyob hauv “teev” uas nws txoj kev txiav txim tau los txog.

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

> Saib seb, nws tus ntsuj plig uas khav theeb tsis ncaj nyob hauv nws li; tiam sis tus ncaj ncees yuav ciaj sia los ntawm nws txoj kev ntseeg. Habakkuk 2:4.

The two classes in each of the three lines were manifested when the “hour” of his judgment arrived on October 22, 1844, which is what Nebuchadnezzar’s “hour” of judgment represents. 1798 was the conclusion of the “first” indignation of “seven times,” when the papacy ceased to prosper, for she was delivered a deadly wound.

Ob chav pawg nyob hauv txhua kab ntawm peb kab tau tshwm sim tawm los thaum “teev” ntawm nws txoj kev txiav txim los txog rau lub Kaum Hli 22, 1844, uas yog yam uas Nebuchadnezzar tus “teev” ntawm txoj kev txiav txim sawv cev. Xyoo 1798 yog qhov xaus ntawm thawj txoj kev npau taws ntawm “xya zaug,” thaum papacy tsis vam meej ntxiv lawm, vim nws tau raug ib qho kev raug mob tuag taus.

> And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.

> Thiab vajntxwv yuav ua raws li nws lub siab nyiam; thiab nws yuav tsa nws tus kheej siab, thiab ua kom nws tus kheej loj dua txhua tus vajtswv, thiab yuav hais tej lus txawv kawg tawm tsam Vajtswv ntawm txhua tus vajtswv, thiab nws yuav vam meej mus txog thaum txoj kev npau taws tiav lawm: rau qhov yam uas twb raug txiav txim cia lawm yuav tsum ua kom tiav. Daniyee 11:36.

1844, was the end of the “last” indignation:

Xyoo 1844, yog qhov kawg ntawm qhov “kev chim” kawg:

> And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:19.

> Thiab nws hais tias, Saib seb, kuv yuav ua rau koj paub yam uas yuav muaj nyob rau thaum kawg ntawm txoj kev chim siab ntawd; rau qhov thaum lub sijhawm uas twb teem tseg lawm, qhov kawg yuav los txog. Daniyees 8:19.

The first use of the word “hour,” in Daniel chapter four, represents 1798; which was the end of the “first” of God’s indignation of “seven times” against the northern kingdom of Israel; the arrival of the first angel’s message at the time of the end; and the end of Nebuchadnezzar’s “seven times” at the “end of the days.”

Qhov kev siv thawj zaug ntawm lo lus “teev,” nyob hauv Daniyee tshooj plaub, sawv cev rau xyoo 1798; uas yog qhov kawg ntawm qhov “thawj” ntawm Vajtswv txoj kev chim uas kav “xya sij hawm” tawm tsam lub nceeg vaj sab qaum teb ntawm Ixayees; kev los txog ntawm thawj tus tim tswv txoj xov thaum lub sij hawm kawg; thiab qhov kawg ntawm Nebukhadnesas “xya sij hawm” ntawm “qhov kawg ntawm tej hnub.”

The second use of the word “hour,” in Daniel chapter four, represents 1844; which was the end of the “last” indignation of “seven times,” against the southern kingdom of Judah. It was also the arrival of the investigative judgment, and Nebuchadnezzar’s personal judgment.

Kev siv lo lus “teev” zaum ob, hauv Daniyee tshooj plaub, sawv cev rau xyoo 1844; uas yog qhov kawg ntawm qhov “kawg” ntawm txoj kev npau taws ntawm “xya lub sijhawm,” tawm tsam lub tebchaws yav qab teb uas yog Yudas. Nws kuj yog kev los txog ntawm txoj kev txiav txim tshuaj xyuas, thiab Nexukhanexas txoj kev txiav txim rau nws tus kheej.

Chapter one identifies the history of the three-step testing process, and marks the empowerment of the first angel’s message on August 11, 1840. Chapter four represents the arrival of the first angel’s message at the time of the end in 1798, and is to be laid over chapter one. Chapter four emphasizes the message of the first angel and its warning of approaching judgment, and marks October 22, 1844, and the arrival of the third angel’s message.

Tshooj ib qhia txog keeb kwm ntawm txoj kev sim peb-theem, thiab cim txog kev muaj hwj chim ntawm tus tim tswv thawj tus lus nyob rau hnub tim 11 Lub Yim Hli, 1840. Tshooj plaub sawv cev rau kev tuaj txog ntawm tus tim tswv thawj tus lus thaum lub sij hawm kawg xyoo 1798, thiab yuav tsum muab los txheej saum tshooj ib. Tshooj plaub hais ntxiv txog tus tim tswv thawj tus lus thiab nws txoj kev ceeb toom txog txoj kev txiav txim uas tab tom los ze, thiab cim txog hnub tim 22 Lub Kaum Hli, 1844, thiab kev tuaj txog ntawm tus tim tswv peb tus lus.

Together they represent the beginning of not only Adventism, but also of the United States. Chapters one through three also address the history at the end of Adventism, and the end of the United States. Chapter five, and the testimony of Belshazzar also aligns with those first three chapters.

Ua ke lawv sawv cev rau qhov pib tsis yog ntawm Kev Ntseeg Adventist xwb, tiam sis kuj yog ntawm Tebchaws Meskas thiab. Tshooj ib txog peb kuj hais txog keeb kwm thaum kawg ntawm Kev Ntseeg Adventist, thiab kawg ntawm Tebchaws Meskas. Tshooj tsib, thiab zaj lus tim khawv ntawm Belshazzar, kuj phim raws nraim nrog peb tshooj thawj ntawd thiab.

Chapter one, aligned with chapter four, represent the movement of the first angel, and the history when the book of Daniel was unsealed at the time of the end in 1798. The message that was then unsealed is symbolized with the vision of the Ulai River, that represents the increase of knowledge contained within chapters seven, eight and nine of Daniel.

Tshooj ib, uas sib haum nrog tshooj plaub, sawv cev rau txoj kev txav mus los ntawm tus tim tswv thawj, thiab rau keeb kwm thaum phau ntawv Daniyee raug qhib lub cim thaum lub sijhawm kawg hauv xyoo 1798. Txoj xov uas tau raug qhib lub cim thaum ntawd raug piv txwv nrog lub zeem muag ntawm tus dej Ulai, uas sawv cev rau kev paub uas muaj ntau ntxiv nyob hauv Daniyee tshooj xya, yim, thiab cuaj.

> 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.

> Nyob rau xyoo peb ntawm Vajntxwv Belshazzar txoj kev kav, ib zaj yog toog tau tshwm rau kuv, yog rau kuv Daniyee, tom qab qhov uas tau tshwm rau kuv thaum xub thawj. Thiab kuv pom hauv ib zaj yog toog; thiab tau muaj tias, thaum kuv pom, kuv nyob hauv Xusas hauv lub tsev fuabtais, uas nyob hauv lub xeev Elam; thiab kuv pom hauv ib zaj yog toog, thiab kuv nyob ntawm tus dej Ulai. Daniyee 8:1, 2.

Chapters one through three, aligned with chapter five; represent the movement of the third angel, and the history when the book of Daniel was unsealed in 1989. The message that was unsealed then is symbolized with the vision of the Hiddekel River, that represents the increase of knowledge contained within chapters ten, eleven and twelve.

Cov tshooj ib mus txog peb, sib haum nrog tshooj tsib; sawv cev rau txoj kev txav ntawm tus timtswv thib peb, thiab rau keeb kwm thaum phau ntawv Daniyees raug qhib foob rau xyoo 1989. Txoj xov uas raug qhib foob thaum ntawd raug cim los ntawm qhov yog toog txog tus dej Hiddekel, uas sawv cev rau kev paub nce ntxiv uas muaj nyob hauv tshooj kaum, kaum ib, thiab kaum ob.

> 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 10:4.

> Thiab nyob rau hnub nees nkaum plaub ntawm thawj lub hli, thaum kuv nyob ntawm ib sab tus dej loj, uas hu ua Hiddekel. Daniel 10:4.

We will continue our consideration of the line of Nebuchadnezzar and Belshazzar in the next article.

Peb yuav txuas ntxiv peb qhov kev xav txog txoj kab keeb kwm ntawm Nebuchadnezzar thiab Belshazzar hauv zaj ntawv tom ntej no.

> “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. We may have less to say in some lines, in regard to the Roman power and the papacy, but we should call attention to what the prophets and the apostles have written under the inspiration of the Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy, and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and the Lord God of heaven and His law are to be exalted.

> “Yuav tsum muaj kev kawm Vajtswv Txojlus kom tob thiab ze dua qub. Tshwj xeeb tshaj plaws, yuav tsum muab kev mloog rau Daniyee thiab Phau Ntawv Qhia Tshwm yam uas tsis tau muaj dua li hauv keeb kwm ntawm peb tes haujlwm. Tej zaum peb yuav hais tsawg dua hauv qee yam kab, hais txog lub hwjchim Loos thiab txoj papacy, tiamsis peb yuav tsum hu kom sawvdaws tig los mloog yam uas cov yaj saub thiab cov tubtxib tau sau tseg raws li Vajtswv tus Ntsuj Plig tshoov siab. Vaj Ntsuj Plig Dawb Huv tau tsa txhua yam kom muaj nws daim duab zoo li no, tsis hais hauv kev muab tej lus faj lem, thiab hauv tej xwm txheej uas raug piav tseg, kom qhia tias tus neeg ua haujlwm tibneeg yuav tsum raug khaws cia kom ploj ntawm qhov muag, zais rau hauv Khetos, thiab tus Tswv Vajtswv saum ntuj ceeb tsheej thiab Nws txoj kevcai yuav tsum raug tsa kom siab.”

> “Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust. God alone is represented as great. In the vision of the prophet He is seen casting down one mighty ruler and setting up another. He is revealed as the monarch of the universe, about to set up His everlasting kingdom—the Ancient of days, the living God, the Source of all wisdom, the Ruler of the present, the Revealer of the future. Read and understand how poor, how frail, how short-lived, how erring, how guilty, is man in lifting up his soul unto vanity.

> “Nyeem phau ntawv Daniyee. Hu rov qab, ib kauj ruam zuj zus, txog keeb kwm ntawm tej tebchaws uas raug sawv cev nyob ntawd. Saib cov thawjcoj hauv xeev, cov rooj sablaj, cov tub rog muaj hwjchim, thiab pom tias Vajtswv ua haujlwm li cas los txo tibneeg txoj kev khav theeb kom poob qis, thiab ua kom tibneeg lub koob meej poob mus rau hauv plua tshauv. Tsuas yog Vajtswv ib leeg xwb thiaj raug sawv cev tias yog tus loj kawg nkaus. Hauv tus yaj saub zaj yog toog pom Nws raug pom tias tabtom muab ib tug thawjcoj muaj hwjchim txo nqis thiab tsa ib tug dua tshiab sawv los. Nws raug qhia tawm tias yog tus Vajntxwv kav tag nrho qab ntuj khwb, tabtom tsa Nws lub nceeg vaj uas nyob mus ib txhis—Tus Laus Hnub Nyoog Kawg, tus Vajtswv uas muaj sia, lub Chaw Keeb ntawm txhua txoj kev txawj ntse, Tus Kav lub sij hawm tam sim no, Tus Qhia tawm yam uas yuav los rau yav tom ntej. Nyeem thiab nkag siab tias tibneeg txom nyem npaum li cas, qaug zog npaum li cas, nyob tsis ntev npaum li cas, yuam kev npaum li cas, thiab muaj txhaum npaum li cas, thaum nws tsa nws tus plig mus rau yam tsis muaj nqes.”

> “The Holy Spirit through Isaiah points us to God, the living God, as the chief object of attention—to God as revealed in Christ. ‘Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace’ [Isaiah 9:6].

> “Tus Vaj Ntsuj Plig Dawb Huv, dhau ntawm Yaxayas, taw qhia peb mus rau Vajtswv, tus Vajtswv uas muaj sia nyob, uas yog lub ntsiab tseem ceeb uas yuav tsum tsom ntsoov rau—mus rau Vajtswv raws li tau tshwm tawm hauv Khetos. ‘Rau peb ib tug me nyuam yug los, rau peb ib tug tub raug muab pub: thiab txoj kev kav teb chaws yuav nyob saum Nws xub pwg: thiab Nws lub npe yuav raug hu ua Txuj Ci Tseem Ceeb, Tus Pab Tswv Yim, Vajtswv Tus Muaj Hwjchim Loj, Leej Txiv Nyob Mus Ib Txhis, Tus Tub Vaj Ntxwv ntawm Kev Kaj Siab’ [Yaxayas 9:6].”

> “The light that Daniel received direct 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 have come to pass.

> “Qhov kaj uas Daniyees tau txais ncaj qha los ntawm Vajtswv ntawd tau raug muab tshwj xeeb rau cov hnub kawg no. Cov yog toog uas nws pom ntawm ntug dej Ulai thiab Hiddekel, cov dej loj hauv Shinaj, nim no tab tom nyob hauv txoj kev ua tiav, thiab txhua yam xwm txheej uas tau raug qhia ua ntej yuav sai no los txog raws nraim li ntawd.

> “Consider the circumstances of the Jewish nation when the prophecies of Daniel were given. The Israelites were in captivity, their temple had been destroyed, their temple service suspended. Their religion had centered in the ceremonies of the sacrificial system. They had made the outward forms all-important, while they had lost the spirit of true worship. Their services were corrupted with the traditions and practices of heathenism, and in the performance of the sacrificial rites they did not look beyond the shadow to the substance. They did not discern Christ, the true offering for the sins of men. The Lord wrought to bring the people into captivity, and to suspend the services in the temple, in order that the outward ceremonies might not become the sum total of their religion. Their principles and practices must be purged from heathenism. The ritual service ceased in order that heart service might be revived. The outward glory was removed that the spiritual might be revealed.” Manuscript Releases, volume 16, 333, 334.

> “Xav txog tej xwm txheej ntawm haiv neeg Yudais thaum tej lus faj lem ntawm Daniyee raug muab los. Cov Yixayee nyob hauv kev poob cev qhev, lawv lub tuam tsev twb raug rhuav tshem lawm, lawv tej kev ua haujlwm hauv lub tuam tsev kuj raug ncua lawm. Lawv txoj kev ntseeg tau tsom rau hauv tej kab ke ntawm txoj kev fij txi. Lawv tau tsa tej qauv sab nraud ua yam tseem ceeb tshaj plaws, thaum lawv twb plam tus ntsuj plig ntawm txoj kev pe hawm tseeb lawm. Lawv tej kev teev hawm raug ua kom qias los ntawm tej kab lig kev cai thiab tej kev coj ntawm kev pe dab pe mlom, thiab hauv kev ua tej kab ke fij txi ntawd lawv tsis ntsia dhau tus duab ntxoov ntxoo mus rau qhov tseeb tiag. Lawv tsis pom Khetos, tus fij txi tseeb rau neeg tej kev txhaum. Tus Tswv tau ua haujlwm kom coj cov neeg mus rau hauv kev poob cev qhev, thiab kom ncua tej kev ua haujlwm hauv lub tuam tsev, xwv kom tej kab ke sab nraud txhob dhau los ua tag nrho cov ntsiab lus ntawm lawv txoj kev ntseeg. Lawv tej ntsiab cai thiab tej kev coj yuav tsum raug ntxuav kom dawb ntawm kev pe dab pe mlom. Txoj kev ua kab ke raug tseg tseg kom txoj kev ua haujlwm ntawm lub siab yuav rov muaj sia. Lub meej mom sab nraud raug tshem tawm kom yam sab ntsuj plig thiaj raug qhia tawm los.” Manuscript Releases, volume 16, 333, 334.

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