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.”
ད་ནི་དཱ་ནེལ་གྱི་ལེའུ་གསུམ་པ་ལ་གཏམ་བཤད་མ་བྱས་གོང་། ལེའུ་དེ་ལ་ཡང་དག་པར་གོ་བ་དེ་བས་ཆེར་འགྱུར་བར་བྱེད་སྲིད་པའི་ལུང་སྟོན་གྱི་བརྡ་མཚོན་འགའ་ཞིག་ལ་ང་ཚོས་བསམ་ཞིབ་བྱེད་ཀྱི་ཡིན། དཱ་ནེལ་དང་། ཧ་ནན་ཡ། མི་ཤ་ཨེལ། ཨ་ཟར་ཡ་བཅས་ནི། ཁོང་ཚོ་བཀོལ་སའི་སྐབས་ཀྱི་གནས་སྟངས་ལ་གཞི་བཞག་ནས། ཟབ་སྦྱོང་བཀའ་དམ་པས་ལུང་སྟོན་གྱི་དམིགས་བསལ་བརྡ་མཚོན་རེ་རེར་མཚོན་པར་བཀོལ་བ་ཡིན། ལེའུ་དང་པོའི་ནང་། ཁོང་ཚོ་ནི་ཁྱད་པར་མེད་པར་རིན་ཐང་ཅན་བཞི་ཞེས་མཚོན་པ་ཡིན་ལ། ལེའུའི་མཇུག་ཏུ་དཱ་ནེལ་ལ་“ཞལ་སྣང་དང་རྨི་ལམ་ཐམས་ཅད་ལ་གོ་བ་ཡོད་པའི” འཇོན་ཐང་ཡོད་པར་ངོས་འཛིན་བྱས་པའི་བར་དུའོ།
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.
Mengenai keempat anak ini, Allah memberi mereka pengetahuan dan kepandaian dalam segala ilmu dan hikmat; dan Daniel mempunyai pengertian dalam segala penglihatan dan mimpi. Daniel 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.”
ਬਾਬ ਪਹਿਲੇ ਵਿੱਚ, ‘ਚਾਰ’ ਦੇ ਪ੍ਰਤੀਕ ਵਜੋਂ ਉਹ ਸੰਸਾਰ ਭਰ ਵਿੱਚ ਆਖ਼ਰੀ ਦਿਨਾਂ ਵਿੱਚ ਪਰਮੇਸ਼ੁਰ ਦੇ ਲੋਕਾਂ ਦੀ ਨੁਮਾਇੰਦਗੀ ਕਰਦੇ ਹਨ। ‘ਚਾਰ’ ਇੱਕ ਐਸਾ ਪ੍ਰਤੀਕ ਹੈ ਜੋ ਵਿਸ਼ਵ-ਵਿਆਪੀ ਅਰਥ ਪ੍ਰਗਟ ਕਰਦਾ ਹੈ, ਅਤੇ ਸਭ ਭਵਿੱਖਦ੍ਰਿਸ਼ਟਾ ਆਖ਼ਰੀ ਦਿਨਾਂ ਦੀ ਹੀ ਗੱਲ ਕਰ ਰਹੇ ਹਨ। ਬਾਬ ਪਹਿਲੇ ਦੇ ਉਹ ਚਾਰ ਯੋਗ ਪੁਰਖ ਆਖ਼ਰੀ ਦਿਨਾਂ ਦੇ ਪਰਮੇਸ਼ੁਰ ਦੇ ਲੋਕਾਂ ਦੀ ਨੁਮਾਇੰਦਗੀ ਕਰਦੇ ਹਨ, ਅਤੇ ਆਇਤ ਸਤਾਰਾਂ ਵਿੱਚ ਪਹਿਲੀ ਵਾਰ ਦਾਨੀਏਲ ਅਤੇ ਉਹਨਾਂ ਤਿੰਨ ਯੋਗ ਪੁਰਖਾਂ ਵਿਚਕਾਰ ਇੱਕ ਭੇਦ ਕੀਤਾ ਜਾਂਦਾ ਹੈ, ਜੋ “ਤਿੰਨ ਅਤੇ ਇੱਕ ਦੇ ਸੰਯੋਗ” ਦੇ ਪ੍ਰਤੀਕ ਦੀ ਨੁਮਾਇੰਦਗੀ ਕਰਦਾ ਹੈ।
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.
“ஓர் மூன்றும்-ஒன்றும் சேர்ந்த இணைவு” என்ற குறியீடு ஊக்கமளிக்கப்பட்ட வார்த்தையில் மறுமறுபடியும் காணப்படுகிறது. சூழ்நிலைக்கேற்ப அது பல சத்தியங்களை பிரதிநிதித்துவப்படுத்துகிறது. அது 1798 ஆம் ஆண்டில் “முடிவுக் காலத்தில்” ஆரம்பித்து, அருள்காலம் முடிவடையும் போது நிறைவுறும் மூன்று தூதர்களின் செய்திகளின் வரலாற்றை பிரதிநிதித்துவப்படுத்துகிறது. மூன்று செய்திகளும் முதலாவது தூதனின் இயக்கத்தில் பிரதிநிதித்துவப்படுத்தப்பட்டன; அந்த இயக்கத்தைத் தொடர்ந்து வெளிப்படுத்தின விசேஷம் பதினெட்டாம் அதிகாரத்தின் நான்காவது தூதன் வருகிறது; ஆகையால் அது ஒரு மூன்றும்-ஒன்றும் சேர்ந்த இணைவு ஆகும்.
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.
Ina ayosariren inton dadduma a konteks, mabalin a itakderna ti panaggunay ti mensahe ti umuna nga anghel iti pakasaritaan dagiti Millerita babaen iti numero maysa, a naisang-at iti panaggunay ti mensahe ti maikatlo nga anghel babaen iti numero tallo. Gapuna, ti “kombinasyon ti tallo ken maysa” mabalin met a maiparang kas ti “kombinasyon ti maysa ken tallo”. Ti simboliko a “kombinasyon ti tallo-maysa” agtartrabaho a kas maysa a simbolo babaen man iti maysa—a dumteng nga umuna ngem ti tallo, wenno ti tallo—a dumteng nga umuna ngem ti maysa. Iti kalan ni Nebukadnesar, iti kapitulo tallo ti Daniel, umuna a makitatayo dagiti tallo a natakneng a lallaki, ket kalpasanna ti maikapat a kasla Anak ti Dios.
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.
මන්ද, මේ මිනිසුන් තුන්දෙනා වන ෂද්රක්, මේෂක් සහ අබේද්නෙගෝ, බැඳ දමා දහනයවෙන ගිනි උණු බඳුනේ මැදට වැටුණෝය. එවිට නෙබුකද්නෙශර් රජ අතිශයින් විස්මයට පත්ව, ඉක්මනින් නැගී සිට, කථා කොට, තම උපදේශකයන්ට මෙසේ කීවේය: “අපි ගින්නෙහි මැදට බැඳ දමා දැමුවේ මිනිසුන් තුන්දෙනෙක් නොවේද?” ඔව්හු උත්තර දී රජුට මෙසේ කීවෝය: “එසේය, මහරජාණනි.” ඔහු උත්තර දී මෙසේ කීවේය: “බලව, මම ගින්නෙහි මැද නිදහස්ව ඇවිදිමින් සිටින මිනිසුන් සතරදෙනෙකු දකිමි; ඔවුන්ට කිසි අනර්ථයක් නැත; සිව්වැනියාගේ ස්වරූපය දෙවියන්වහන්සේගේ පුත්රයාට සමානය.” දානියෙල් 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.
Шүбәсіз, Даниялдың үшінші тараудағы алтын мүсінге табыну рәсімінде көрсетілмеуінің кемелдей құдайлық бір себебі де, дәл тарихи бір дерегі де бар; бірақ пайғамбарлық себептердің бірі мынау: егер Даниял сол жерде болғанда, отты пештегі үш пен бірдің қосындысына тән пайғамбарлық рәмізді бұзған болар еді. Гедеонға келсек, бұл — Гедеон және оның жүз адамнан тұратын үш тобы болатын. Мәсіх жиі үш шәкіртімен бірге болатын.
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.
शहन रोजन पाछल येशू पीतर, याकूब, आर ताकर भाई यूहन्ना के अपन संग लइके अलग एक ऊँच परबत पर चढ़लथिन। आर हुनकर सामने उ रूपान्तरित हो गेलथिन; आर हुनकर मुँह सूरज जइसन चमकल, आर हुनकर वस्त्र उजियार जइसन सफेद हो गेल। मत्ती 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.
Үч-бир, же бир-үч; бул бир эле символ, анткени алардын баары акыркы күндөрдүн кандайдыр бир пайгамбарлык элементин билдирет, ал эми акыркы күндөр — бул сот күндөрү. Сот күндөрү 1798-жылы, тергөөчү сот 1844-жылдын 22-октябрында башталары жөнүндөгү жарыя менен башталган. Жана сот күндөрү жакында келе турган Жекшемби мыйзамында адамдык сыноо мөөнөтү жабыла баштаганга чейин уланат, анткени Кудайдын аткаруучу өкүмдөрү башталып, сыноо мөөнөтү толугу менен жабылганга жана акыркы жети алаамат келгенге чейин бара-бара күчөйт. Небухаданасардын меши жөнүндө айтканда, кийинчерээк Машаяк кошулган үч татыктуу киши туу белгини билдирет. Алтын бурканды арналуу аземинде Небухаданасардын империясын түзгөн бардык элдер катышкан.
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.
اَور وہ دُور سے قوموں کے لیے ایک عَلَم بُلند کرے گا، اور زمین کے انتہا سے اُن کو سِسکار کر بُلائے گا؛ اور دیکھو، وہ جلدی اور تیزی سے آ جائیں گے۔ یسعیاہ 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.
دەنیالی قەیدییەکەی حەفتا ساڵە، نیشانەیەکی گرنگی ترە کە پێویستە بناسرێت، و لە وشەی ئەلهامدراودا بەردەوام دووبارە دەبێتەوە. لە یەهۆیاقیمەوە تا کورش، نوێنەرایەتی حەفتا ساڵە ڕاستەقینەکانی قەیدییەکەی دەنیال دەکات. لە دووەم پەراڵیپۆمەنا، ئەو حەفتا ساڵە ماوەیە نوێنەرایەتی ئەو ماوەیە دەکات کە زەوی پشووی دەکات و شاد دەبێت بە شەممەکانی خۆی. لە ئیشایا ٢٣دا، ئەو حەفتا ساڵە مێژووی ویلایەتە یەکگرتووەکانی ئەمریکا نوێنەرایەتی دەکات لە 1798ەوە هەتا یاسای یەکشەممە، و بە ئەنجامگەیاندنی ئەوەش، مێژووە هاوتاکانی قورنی کۆمارییەت و قورنی پرۆتستانتییە ڕاستەقینەکەش نوێنەرایەتی دەکەن. خوشک وایت ئەو حەفتا ساڵە لەگەڵ هەزار و دویست و شەست ساڵی تاریکاییەکانی سەردەمی پاپاییدا هاوتاکراو دەکات.
“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.
«آج خدا کا کلیسیا ایک گمراہ نسل کی نجات کے لیے الٰہی منصوبے کو تکمیل تک پہنچانے کے لیے آزاد ہے۔ بہت سی صدیوں تک خدا کے لوگ اپنی آزادیوں کی پابندیوں کا شکار رہے۔ انجیل کی اس کی خالص صورت میں منادی ممنوع تھی، اور اُن لوگوں پر نہایت سخت سزائیں نافذ کی جاتی تھیں جو انسانوں کے احکام کی نافرمانی کرنے کی جرأت کرتے تھے۔ نتیجتاً، خداوند کا عظیم اخلاقی تاکستان تقریباً بالکل ہی غیر آباد رہا۔ لوگوں کو خدا کے کلام کی روشنی سے محروم رکھا گیا۔ گمراہی اور توہم پرستی کی تاریکی سچے مذہب کے علم کو مٹا دینے کی دھمکی دے رہی تھی۔ زمین پر خدا کا کلیسیا اس طویل عرصۂ بے امان ایذارسانی کے دوران حقیقتاً اسی طرح اسیری میں تھا جس طرح اسیری کے زمانے میں بنی اسرائیل بابل میں قید رکھے گئے تھے۔» 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.
Aike sarigimi gaxagite, simboloimi gaxagix̌a mia-dahulugea shekaru saba’in ma zhi ishirin da ɗaya da sittin na zamanan Duhu, sa’annan misalin “shekaru uku da rabi”, ko “watanni arba’in da biyu”, ko “lokuta, lokuta da rabin lokaci” waɗanda a alama suke wakiltar zamanan Duhu, suna faɗaɗa ma’ana da aikace-aikacen shekaru saba’in na alama.
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.”
Daniyel kitabında, yetmiş yıl, birinci mesajın yetkilendirilmesinden yargıya kadar olan dönem olarak tanımlanır. Bu dönem her kutsal reform hareketinde mevcuttur; ve bu suretle, yetmiş yıl, zaman unsurunu vurgulamayan, fakat dönemin amacını ele alan başka hakikat çizgilerini temsil eder. Örneğin, yetmiş yıllık dönem, Malaki tarafından, ahdin habercisinin Levi oğullarını arındırdığı dönem olarak tasvir edilir. Sister White, Malaki’nin Levililer’in arındırılmasıyla Mesih’in tapınağı iki kez temizlemesini ilişkilendirmiştir. Aynı dönem, yüz kırk dört binin mühürlenme zamanının dönemidir. Aynı zamanda, son yağmurun aşamalı olarak döküldüğü dönemdir. Aynı dönem ayrıca, canavarın suretinin deneme zamanıdır; bu da canavarın damgasına götürür. Bu dönem ayrıca, Pazar yasasına götüren ve aynı zamanda “Sebt günü” olan peygamberlikteki “hazırlık günü”dür. Bu dönem, “yedi vakit”in her ikisi de unsurları olan dağılma zamanlarını ve toplanma zamanlarını içerir.
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.
在但以理书中，约雅敬乃是第一道信息得着赋权的象征。就其后相继而来的两位王而言，他不过是三位天使中的第一位；这三位天使导向审判，并终于审判。古列不仅是星期日法令的象征，他也是拯救的“兆头”。但以理是“三与一”组合中的一个要素，同时也是上帝子民在全球四重代表中的一部分。但以理也是以利亚使者的象征，并且在启示录中也预表约翰。他也是那些领受上帝印记之人的象征。“但以理”一名的意思是“上帝的审判者”，或“审判之上帝”，因此他乃是审判的象征，也象征老底嘉；因为“老底嘉”意为“受审判的民”，或“处于审判之下的民”。老底嘉所受的审判，归根究底，是建立在他们拒绝那在但以理书中被开启之知识这一基础之上的。
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.
ნაბუქოდონოსორი არის შეერთებული შტატების როგორც რესპუბლიკური, ისე ჭეშმარიტად პროტესტანტული რქის სიმბოლო, და იგი აგრეთვე არის შეერთებული შტატების სიმბოლო მისი დასაბამიდან მის დასასრულამდე. როდესაც მივალთ დანიელის წიგნის მეოთხე და მეხუთე თავებთან, დავინახავთ, რომ ნაბუქოდონოსორი წარმოადგენს „დასასრულის ჟამს“ 1798 წელს, ხოლო ბელშაცარი წარმოადგენს კვირა დღის კანონს. ნაბუქოდონოსორი, „შვიდი დროის“ სასჯელის დასასრულს, მოქცეულ, კრავის მსგავს მმართველად იქცა, მაგრამ მისი ძე, თავისი დაღუპვის წინ, გველეშაპივით მეტყველებს.
“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.
«Բաբելոնի վերջին տիրակալին, ինչպես խորհրդանշական կերպով՝ նրա առաջինին, հասել էր աստվածային Հսկողի դատավճիռը. “Ո՛վ թագավոր, ... քեզ է ասված. Թագավորությունը հեռացել է քեզնից”։ Դանիել 4:31»։ Մարգարեներ և թագավորներ, 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.
ᎤᏂᏙᎯᏯᏛ ᏓᏂᏰᎵ ᎢᏳᏍᏗ ᎠᏍᎦᏯ ᎠᏎ ᎤᏩᏒᎯ ᎤᏓᏅᏛ ᎾᎿ ᎪᎯ ᎠᎵᏍᎪᎸ 11, 1840 ᏅᏓᎬᏩᎵᏍᎪᎸ ᎤᎵᏍᏆᏗᏍᎬ ᎠᎴ ᎠᎦᏂ 22, 1844 ᎢᎪᯢᏍᏗ. ᎠᎴ ᎾᏍᏉ ᏌᏉᏂ 11, 2001 ᏅᏓᎬᏩᎵᏍᎪᎸ ᎤᎵᏍᏆᏗᏍᎬ ᎤᎾᏓᏡᎬ ᏓᏅᏁᎸ ᎤᎵᏍᏗ ᎤᏍᏆᎸ ᏗᎨᏥᏁᎸ. ᎠᎴ ᎾᏍᏉ ᎢᎬᏱᏱ ᏦᎢ ᎤᏂᏲᎯᎯ ᎤᏂᏍᎦᏅᏛ ᎤᏂᏁᎶᏗ ᎤᏂᏃᎮᎸ ᎠᎾᏉ ᏔᎵᏁ ᎤᏙᎴᎰᒢ ᎤᏬᏢᏒ ᎦᏓᎭ ᎠᎺᏰᎵᎧ 1798 ᏅᏓᎬᏩᎵᏍᎪᎸ ᎤᎵᏍᏆᏗᏍᎬ ᎤᎾᏓᏡᎬ ᏓᏅᏁᎸ ᎤᎵᏍᏗ ᎤᏍᏆᎸ ᏗᎨᏥᏁᎸ.
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.
Aboho a yɛda no adi a ɛho hia sen biara wɔ Daniel ti baako mu ne sɛ, ɛno ne ade a edi kan a wɔka ho asɛm wɔ nkɔmhyɛ nhoma no mu a ɛwɔ Daniel nhoma ne Adiyisɛm nhoma no bom mu. Ɛno ne nkɔmhyɛ sɔhwɛ abiɛsa no mu nea edi kan a ɛsɛ sɛ nkɔmhyɛ suani hu yiye. Ɛno ne nea ɛsɛ sɛ “wodi” na ama woatumi atwa sɔhwɛ ahorow a edi hɔ no mu.
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.
Early Writings ग्रन्थमा, यी लेखहरूमा पहिले नै एकभन्दा बढीपटक उद्धृत गरिएझैँ, सिस्टर ह्वाइटले एउटा अनुच्छेदमा ख्रीष्टको इतिहासको तीन-चरणीय परीक्षा-प्रक्रियालाई पहिचान गर्नुहुन्छ, र त्यसपछिको अनुच्छेदमा मिलराइट इतिहासको तीन-चरणीय परीक्षा-प्रक्रियालाई पहिचान गर्नुहुन्छ। उहाँले देखाउनुहुन्छ कि ख्रीष्टको समयमा यूहन्नाको सन्देश अस्वीकार गर्नेहरू येशूका शिक्षाबाट लाभान्वित हुन सक्दैनथे। त्यसपछिको अनुच्छेदले, हेर्न चाहने व्यक्तिका लागि, यो स्पष्ट पार्दछ कि मिलराइटहरूका लागि पहिलो परीक्षा विलियम मिलर थिए, जसलाई सिस्टर ह्वाइटले बप्तिस्मा दिने यूहन्ना र एलियाह दुवैद्वारा पूर्वछायित भएको भनेर पहिचान गर्नुहुन्छ। पहिलो परीक्षाका ती दुई साक्षीहरूले दानिएल अध्याय एक नै एलियाहको सन्देश हो भन्ने कुरा स्थापित गर्छन्। यदि अध्याय एक अस्वीकार गरिन्छ भने, अध्याय दुई र तीनबाट कुनै लाभ हुन सक्दैन।
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.
ܝܫܘܥ ܘܡܠܐܟܐ ܕܬܪܝܢ ܐܙܠܘ ܒܬܪ ܝܘܚܢܢ ܡܥܡܕܢܐ ܘܡܠܐܟܐ ܩܕܡܝܐ ܒܬܫܥܝ̈ܬܗܘܢ ܕܝܠܗܘܢ. ܒܬܪ ܝܫܘܥ ܐܝܬ ܗܘܐ ܕܝܢܐ ܕܙܩܝܦܐ، ܘܡܠܐܟܐ ܕܬܠܬܐ ܡܛܐ ܟܕ ܫܪܝ ܕܝܢܐ ܕܒܨܬܐ. ܐܟܙܒܘܬܗܘܢ ܕܬܠܡܝ̈ܕܐ ܒܙܩܝܦܐ ܡܛܒܥܐ ܠܐܟܙܒܘܬܐ ܪܒܬܐ ܕܝܘܡ 22 ܒܬܫܪܝܢ ܐܚܪܝ 1844. ܕܢܝܐܝܠ ܡܐܡܪܐ ܩܕܡܝܐ ܗܘ ܐܠܝܐ، ܐܝܟ ܕܡܬܝܨܦ ܒܝܘܚܢܢ ܡܥܡܕܢܐ ܘܒܘܝܠܝܡ ܡܝܠܪ، ܐܠܐ ܠܐ ܡܨܐ ܕܢܬܦܪܫ ܡܢ ܡܐܡܪ̈ܐ ܕܬܪܝܢ ܘܕܬܠܬܐ. ܐܟܚܕܐ ܗܢܘܢ ܡܐܡܪ̈ܐ ܐܝܬܝܗܘܢ ܐܘܢܓܠܝܘܢ ܕܠܥܠܡ، ܕܗܘ ܒܟܠܙܒܢ ܐܝܬܘܗܝ ܡܣܒܪܢܘܬܐ ܢܒܝܘܬܢܝܬܐ ܕܬܠܬ ܫܠܒ̈ܐ ܠܒܘܚܪܢܐ، ܕܡܘܠܕܐ ܘܗܝܕܝܢ ܦܪܫܐ ܬܪܬܝܢ ܣܘܓ̈ܐ ܕܣܓܕ̈ܐ. ܡܛܠ ܗܢܐ، ܐܠܘ ܗܠܝܢ ܬܠܬܐ ܡܐܡܪ̈ܐ ܢܬܦܪܫܘܢ، ܗܘܐ ܗܘ ܐܘܢܓܠܝܘܢ ܐܚܪܢܐ.
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.
Amma nu woy, anaa soro mu ɔbɔfo bi ka asɛmpa foforo bi kyerɛ mo, a ɛnyɛ deɛ yɛaka akyerɛ mo no, ma ɔnnue nnome ase. Sɛdeɛ yɛaka dada no, saa ara na mereka bio seesei yi, sɛ obi ka asɛmpa foforo bi kyerɛ mo, a ɛnyɛ deɛ moagye ato mu no, ma ɔnnue nnome ase. Galatifo 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.
Даниял ын биринчи бап Келишимниң әлчисиниң өз ибадәтханисиға туюқсиз келишигә йол тәйярлайду, шундақла у чөлдә нида қиливатқан авазниму ипадиләйду. Чөл тарқитилип кетиш дәври сүпитидә көрситилгән болуп, бу дәврдә муқәддәс җай вә қошун аяқ астида чеқиливатиду. Даниялниң биринчи бабида, Даниял чөлдә, тарқитилған вә қул қилинған һаләттә туриду. Биринчи бапниң хәвири иккинчи бапниң хәвиригә йол тәйярлайду; у йәрдә Мәсиһ Ләви оғуллирини паклап, улар билән келишим ичигә кириду. Ләви оғуллири Худаниң таллиған хәлқиниң символи сүпитидә тонулған, чүнки улар Һарунниң алтун тәсвири кризисида Муса билән садиқ турған; Даниялниң үчинчи бабы болса алтун тәсвир кризисиниң өзидур.
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.
Шадрах, Мешах і Авед-Неґо подібні до левитів, очищених напередодні випробування «образом звіра» — золотим ідолом. На тій церемонії Навуходоносор забезпечує оркестр, блудниця Тиру співає пісні, а відступницький духовний Ізраїль вклоняється, а потім нагим танцює під музику довкола золотого ідола.
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.
ᎤᏍᏛ ᏕᎾᏁᎶ ᎠᎴ ᎤᏍᏛ ᎤᏓᎴᎾᎥ ᎠᏎ ᎠᏏᏴᏫ ᎤᏍᏛ ᎨᏒᎢ, ᎠᎴ ᎦᎶᏁᏛ ᎠᎵᏉᎩ ᎠᎴ ᎣᎺᎦ ᎠᏥᏰᎸ ᎡᎳᏗ ᎢᏳᏩᏂᏌᏗ ᎤᎵᏍᏚᎲᎢ Ꮎ ᎤᏍᏛ ᎾᏍᎩ ᎠᎦᏘᏃᎮᎭ ᏥᏌ ᎦᎶᏁᏛ ᎤᏓᎴᎾᎥᎢ. ᎢᎬᏱᏱ ᎤᏓᎵᏓᏍᏗ ᏚᏙᎥ ᎾᎿ ᎤᏍᏛ ᎠᏥᏅᏏᏛᎢ, ᎾᏍᎩ ᏦᎢ ᎠᏂᏃᎯᎯ ᏧᏂᏍᎪᎸᏙᏗ. ᏕᎾᏁᎶ ᎢᎬᏱᏱ ᏦᎢ ᎤᏍᏕᎵᏱ ᎾᏍᎩ ᏦᎢ ᎠᏂᏃᎯᎯ ᏧᏂᏍᎪᎸᏙᏗ ᎨᏒᎢ. Ꮎ ᏚᎾᏓᎴᏅᏛ ᎤᏃᎯᏳᎲ ᎾᏍᎩ ᏦᎢ ᎠᏂᏃᎯᎯ ᏧᏂᏍᎪᎸᏙᏗ ᎤᎬᏩᎳᏗᏙᎯ ᎤᏓᎴᎾᎥ ᎠᏍᎪᎯᏥᏅᎯ ᏅᎦᎵᏍᎪᎯ ᎢᏯᏍᏆᏂᎪᏔᏅ, ᎤᎵᏍᏆᏛᎯ ᎢᏳᎵᏍᏗ ᎦᏙᎴᎰᏍᎬᎢ ᎾᏍᎩ ᎢᎬᏱᏱ ᎠᏥᏁᎢᏍᏔᏅ ᏕᎾᏁᎶ ᎢᎬᏱᏱ ᏦᎢ ᎤᏍᏕᎵᏱ. ᎤᏓᎴᎾᎥ ᎠᏍᎪᎯᏥᏅᎯ ᏅᎦᎵᏍᎪᎯ ᏅᏥ, ᎤᏂᏔᏂᏎᎭ ᎤᏂᎩᏨᏂᏙᎯ ᎣᏍᏛ ᎧᎸᎬ ᏗᏃᎮᎸᎯ, ᎠᎴ ᎤᏂᏃᎯᎭ ᎦᎸᎶᎢ, ᎾᏍᎩ ᎬᏂᎨᏒ ᎤᎬᏩᎳᏗᏍᎬ Ꮎ ᎠᏕᎶᆆᏍᎩ ᏧᏃᎮᏍᎬ ᎡᎶᎯ ᎤᎬᏩᎶᏒ ᎤᎵᏍᏆᎸᎢ. ᏕᎾᏁᎶ ᎢᎬᏱᏱ ᏦᎢ ᎤᏍᏕᎵᏱ, ᎠᏂᏍᎦᏯ ᎠᎴ ᎠᏂᎨᏴ ᎤᏂᎩᏨᏂᏙᎯ Ꮎ ᎠᏕᎶᆆᏍᎩ ᎡᎶᎯ ᏫᏂᏴᏫᏍᏗ, ᎾᏍᎩ ᎤᏂᏍᏆᏂᎪᏛ ᎠᏥᎦᏎᏍᏗᎭ. ᎤᏓᎴᎾᎥ ᎠᏍᎪᎯᏥᏅᎯ ᏅᎦᎵᏍᎪᎯ ᏅᏥ ᎠᏰᎸᎢ ᎢᏗᏜ ᎤᏃᎯᏳᎲ, ᏗᎬᏔᏅ ᏗᎬᏩᎵᏰᎯ ᎤᏁᎬ ᏦᎢ ᎠᏂᏃᎯᎯ ᏧᏂᏍᎪᎸᏙᏗ. ᎤᏂᎩᏨᏂᏙᎯ ᎣᏍᏛ ᎧᎸᎬ ᏗᏃᎮᎸᎯ, ᎠᎴ Ꮎ ᏦᎢ ᎠᏂᏃᎯᎯ ᏥᏓᏳᏓᎴᎩ ᎤᏍᎪᎸᏙᏗ, ᎤᎵᏍᏆᏛᎯ ᎢᏳᎵᏍᏗ ᎠᏫᏒ ᎢᏗᏜ ᎤᏃᎯᏳᎲ ᏕᎾᏁᎶ ᎢᎬᏱᏱ ᏦᎢ ᎤᏍᏕᎵᏱ ᎤᏂᏤᎸᎯ.
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.
Os tres primeiros capítulos representan moitas verdades marabillosas, e unha desas verdades é que as tres mensaxes son un proceso probatorio en tres etapas, consistente nunha proba dietética, seguida dunha proba visual, á que segue unha proba decisiva. Sen dúbida, hai outras maneiras de denominar esas tres probas, pero esas denominacións poden verse con facilidade no capítulo un, e poden volver verse nos capítulos un ao tres. Os tres capítulos deben ser recoñecidos conxuntamente como un só símbolo.
“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.
«Савлашта вә иккинчи хәвирләр 1843 вә 1844-жилларда берилгән, вә һазир биз үчинчи хәвирниң җакарлиниши астидамиз; бирақ бу үч хәвирниң һәммиси йәнила җакарлиниши керәк. Һәқиқәтни издәватқанларға уларниң тәкрар елан қилиниши һазирму бурунқидәкла зөрүрдур. Қәләм вә аваз арқилиқ биз бу җакарлинишни яңритишимиз, уларниң тәртивини вә бизни үчинчи пәриштиниң хәвиригә елип келидиған пәйғәмбәрликләрниң қоллинилишини көрситишимиз керәк. Биринчи вә иккинчисиз үчинчи болуши мүмкин әмәс. Бу хәвирләрни биз дунияға нәшриятлар арқилиқ, вәәзләр арқилиқ йәткүзүшимиз, пәйғәмбәрлик тарихиниң йолида болуп өткән ишларни вә техи болидиған ишларни көрситишимиз керәк.» Selected Messages, book 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.
No importa si entre la historia real de los capítulos dos y tres hubo solo un día, o una semana, o veinte años; simbólicamente están ilustrando la prueba progresiva de tres pruebas. Nabucodonosor quedó deslumbrado y asombrado de que Dios, por medio del profeta Daniel, pudiera conocer su sueño y ofrecer una interpretación tan sólida del sueño que solo podía entenderse como verdad. Sin embargo, en el capítulo tres, Nabucodonosor fracasó en la segunda prueba del capítulo dos, pues determinó poner su propio deseo humano orgulloso por encima de la maravillosa manifestación del poder de Dios, la cual identificaba el significado divino del sueño secreto.
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.
Գլուխ երեքում ոսկե պատկերը կանգնեցնելով՝ նա ձախողեց երրորդ՝ լակմուսի փորձությունը։ Սեդրաքը, Միսաքը և Աբեդնագով անցան լակմուսի փորձությունը։ Նաբուգոդոնոսորը ստացավ գազանի նշանը, իսկ այդ երեք արժանավորները ստացան Աստծո կնիքը։ Դանիելի առաջին երեք գլուխները պետք է հասկացվեն Հայտնության տասնչորսերորդ գլխի երեք հրեշտակների համատեքստում։ Թեև այդ երեք գլուխները պարզ են, քանի որ այնքան հստակ են, որ սովորաբար օգտագործվում են որպես պատմություններ քրիստոնյա երեխաների համար, իրականում դրանք ներկայացնում են, թերևս, Աստծո Խոսքի ամենախորիմաստ երեք գլուխները։
We will continue with Daniel chapter three in the next article.
နောက်ဆောင်းပါးတွင် ဒံယေလကျမ်း အခန်းသုံးကို ဆက်လက်တင်ပြမည်။
“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.
«Ⲡⲓⲙⲉⲧⲣⲉϥϯⲱⲟⲩ ⲛⲁϥ ⲙⲁⲩⲁⲁϥ ⲛⲉⲙ ⲡⲓϭⲓⲱⲛⲓ ⲉⲧⲟⲩⲛⲁⲩ ⲉⲣⲟϥ ϧⲉⲛ ⲡⲓⲙⲟϣⲓ ⲉⲧⲁ ⲡⲓⲟⲩⲣⲟ ⲛ̀ⲉⲑⲛⲟⲥ, Ⲛⲉⲃⲟⲩⲭⲁⲇⲛⲉⲍⲍⲁⲣ, ϭⲓⲛⲧⲁⲩⲟⲛϩϥ ϧⲉⲛ ⲡⲉⲛϣⲁϩⲛⲓ ⲛⲉⲙ ϥⲛⲁⲉⲣϣⲁⲛⲓ ϣⲁϥⲙⲟⲛⲓ. Ϯⲓⲥⲧⲟⲣⲓⲁ ϯⲛⲁⲕⲟⲧⲥ ⲉⲡⲉⲥⲕⲱⲧ. Ϧⲉⲛ ⲡⲁⲓⲉ̀ⲛⲉϩ ⲡⲓⲡⲓⲣⲁⲥⲙⲟⲥ ⲉϥⲉ̀ϣⲱⲡⲓ ϩⲓⲫⲱⲧ ⲛ̀ϯⲁⲣⲉϩ ⲉ̀ⲡⲓⲥⲁⲃⲃⲁⲧⲟⲛ. Ⲡⲓⲥⲩⲛⲟⲗⲟⲛ ⲛ̀ⲟⲩⲣⲁⲛⲟⲥ ϫⲟⲩϣⲧ ⲉ̀ϩⲁⲛⲣⲱⲙⲓ ⲉⲩϭⲓⲱⲙⲓ ⲉ̀ⲧⲉ ⲡⲓⲛⲟⲙⲟⲥ ⲛ̀ⲓⲉϩⲟⲟⲩⲧ ⲛ̀Ⲓⲉϩⲟⲃⲁ, ⲉⲩⲉⲣ ⲡⲓⲉⲣⲫ̀ⲙⲉⲩⲓ ⲙ̀Ⲫϯ, ⲡⲓⲙⲏⲓⲛⲓ ⲉⲧϣⲟⲡ ⲛⲁϩⲣⲏⲓ ⲛ̀ⲑⲱϥ ⲛⲉⲙ ⲡⲉϥⲗⲁⲟⲥ ⲉⲧⲁⲣⲉϩ ⲉ̀ⲛⲉϥⲉⲛⲧⲟⲗⲏ, ⲛ̀ϩⲁⲛⲑⲱⲛ ϫⲉ ⲙⲟⲛ, ϩⲁⲛⲭⲱⲃ ⲉⲧⲉ ⲥⲉⲣϣⲱϣ ⲉⲣⲟϥ, ⲉⲛⲉⲣⲉ ⲟⲩⲥⲁⲃⲃⲁⲧⲟⲛ ⲛ̀ϫⲁϫⲓ ⲥⲉϭⲓⲥⲓ ⲙ̀ⲙⲟϥ ⲙ̀ⲫⲣⲏϯ ⲉ̀ⲡⲓⲛⲓϣϯ ⲛ̀ϩⲱⲗ ⲛ̀ⲛⲟⲩⲃ ϧⲉⲛ ⲡⲓⲥⲉⲕⲉⲧ ⲛ̀Ⲇⲟⲩⲣⲁ. Ϩⲁⲛⲣⲱⲙⲓ ⲉⲩⲱϣ ⲉ̀ⲣⲱⲟⲩ ϫⲉ ϩⲁⲛⲬⲣⲓⲥⲧⲓⲁⲛⲟⲥ ⲉⲩⲉ̀ⲙⲟⲩϯ ⲉ̀ⲡⲓⲕⲟⲥⲙⲟⲥ ⲧⲏⲣϥ ⲉ̀ⲁⲣⲉϩ ⲉ̀ⲡⲁⲓⲥⲁⲃⲃⲁⲧⲟⲛ ⲛ̀ⲥⲁⲧⲏϩ ⲉ̀ⲧⲁⲩⲑⲁⲙⲓⲟϥ. Ⲟⲩⲟⲛ ⲛⲓⲃⲉⲛ ⲉⲧⲛⲁϫⲓⲛⲕⲱⲧ ⲛ̀ϧⲁⲧⲟⲩ ⲉ̀ⲡⲉϥⲥⲱⲧⲙ ⲉⲩⲉ̀ⲭⲁⲩ ϧⲁ ϩⲁⲛⲛⲟⲙⲟⲥ ⲉⲧϭⲓⲱⲛⲓ. Ⲫⲁⲓ ⲡⲉ ⲡⲓⲙⲩⲥⲧⲏⲣⲓⲟⲛ ⲛ̀ϯⲁⲛⲟⲙⲓⲁ, ⲡⲓⲥⲟϭⲛⲓ ⲛ̀ϩⲁⲛⲁⲅⲉⲛⲥⲓⲁ ⲛ̀ⲥⲁⲧⲁⲛⲁⲥ, ⲉ̀ⲁⲣⲓⲉϥ ⲛ̀ϩⲱⲃ ⲧⲏⲣϥ ϩⲓⲧⲟⲧϥ ⲙ̀ⲡⲓⲣⲱⲙⲓ ⲛ̀ϯⲁⲛⲟⲙⲓⲁ.» The Youth’s Instructor, July 12, 1904.