An Opening

The first chapter opens with an embedded description of the finite field GF(8) in the text.

-- Click To Expand/Collapse Bible Verses -- Dan ch1:v1-21
Dan 1:1 In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it.
Dan 1:2 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.
Dan 1:3 And the king spoke unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king's seed, and of the princes;
Dan 1:4 Children in whom was no blemish, but well favored, and skillful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king 's palace, and whom they might teach the learning and the tongue of the Chaldeans.
Dan 1:5 And the king appointed them a daily provision of the king's meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king.
Dan 1:6 Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah:
Dan 1:7 Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abed -nego.
Dan 1:8 But Daniel purposed in his heart that he would not defile himself with the portion of the king's meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself.
Dan 1:9 Now God had brought Daniel into favor and tender love with the prince of the eunuchs.
Dan 1:10 And the prince of the eunuchs said unto Daniel, I fear my lord the king, who hath appointed your meat and your drink: for why should he see your faces worse liking than the children which are of your sort? then shall ye make me endanger my head to the king.
Dan 1:11 Then said Daniel to Melzar, whom the prince of the eunuchs had set over Daniel, Hananiah, Mishael, and Azariah,
Dan 1:12 Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink.
Dan 1:13 Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king's meat: and as thou seest, deal with thy servants.
Dan 1:14 So he consented to them in this matter, and proved them ten days.
Dan 1:15 And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king's meat.
Dan 1:16 Thus Melzar took away the portion of their meat, and the wine that they should drink; and gave them pulse.
Dan 1:17 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.
Dan 1:18 Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar.
Dan 1:19 And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king.
Dan 1:20 And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm.
Dan 1:21 And Daniel continued even unto the first year of king Cyrus.

Firstly we note that there is a three cycle from the King (K) to the prince of the eunuchs (E) to the steward Melzar (M) set over Daniel (d) and his three companions, Shadrach (s) Meshach (m) and Abednego (a).

After three years (read automorphisms under frobenius) or cycles of the octal in seven elements, the four youths are to be brought before the king to stand before Him. There is a cycle that corresponds to the static subgroup as to whom the four youths are under authority.

Then, we may consider the three years to be the three elements of the Galois group of GF(8) , Daniel corresponds to the unity element and then the three other youths to the "bow". So we may make the congruence;


Also We note that this is somewhat inverted: The left hand octal is in view here as opposed to the right, so the static triple we can write corresponding to unity with the right handed octal (on the left ) and the left hand (on the right)

(s,m,a) = d = (K,E,M)

And we can construct seven cycles appropriately; (of which there are 12) and these C7 groups are over six possible solutions for the underlying octal.

Now, Daniel takes the place of unity, the fixed unchanging position in refusing the portion of the King's meat in preference to pulse, and he and his three friends ask for the steward Melzar to be patient with them whilst they are fed for ten days, which results in their appearance being ten times better. We have a direct analogy to the patience of God in His election by predestination of the elect. In revelation we are given the thousand year reign with Christ (A factor of patience multiplied by a thousand) that corresponds to an increase of 1000 in the number of the elect, from 144 (= 6*24) to 144,000.

The prince of the eunuchs fears for his standing before the king, and is put at risk, whereas Melzar is willing to attempt a ten day test: The prince is fearful over their appearance before the king after the three years is over - whereas Melzar is willing. (Melzar is set over the four youths as steward.) The prince is cold, the steward lukewarm and the youth Daniel hot. This is done in the absence of the King, as an allusion to the bride in the absence of the bridegroom Christ, in whose absence we are also fasting and mourning as Christ stated we would.

That the steward only is lukewarm rather than the prince shows the division between Christ and those whom would call themselves His ministers. For since Christ is unwilling for us to be disobedient, (cold towards us disobeying His Father) He is willing for us to be nourished - as seen by the uptake of the pulse and water after the ten day test. It is the heat (hot) of Daniel tested under the lukewarm stewardship of those whom would be ministers (as the steward) for the King that shows the quality of Daniel's appearance before the King, and not the works of the steward, whom can be likened to the lukewarm nature of the unjust and failing steward in Jesus' parable.

We see Christ in view as the patient God cold to sin but glad for any "hot" in us in a lukewarm world.

Now, we don't consider it possible for Daniel et al to be fed on pulse for 1000 days as if it were for a simple test; but a factor of ten shows that the excellency of the hope of glory we have in Christ is in view, that the Lord's patience is proved like for like for fatness. (good health and nutrition) In this example of the youths, it is also the result that in the reign with Christ we are nourished in His Spirit. We, also greater in number by the same factor as the Lord's patience is worked in us, the same "proving of us" is in view. The word sown is 1000 times more fruitful, as the appearance of the youths is ten times better.

In giving the youths only water and pulse, the youths holding to Daniel's fixed stance that they should not be defiled (perhaps with pork?) the same youths separate themselves from the other youths not listed as sanctified in the Lord as compared to the collective only. We see the other youths not listed are "hurting the oil" in ignoring the fixed position and sending it to {}, the empty set.

The four youths are blessed in wisdom and understanding: we see God truly gives them the "words to speak" to interpret visions and dreams, by blessing like for like with the giving of the appropriate fixed position as unity (the restrainer) in the octal that precludes the dialectic reasoning of the logical system formed by "hurting the oil or wine." The marvels of understanding given them by God justify them before the King over all their peers. (C.f. justification before God by faith in election, which is in view by the worth of patience, albeit in the left hand only in the passage.)

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