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.”
Avant d’aborder le chapitre trois de Daniel, nous examinerons un certain symbolisme prophétique qui pourrait nous permettre de comprendre plus pleinement ce chapitre. Daniel, Hanania, Mishaël et Azaria sont employés par le Saint-Esprit pour représenter des symboles prophétiques spécifiques, selon le contexte dans lequel ils sont employés. Au chapitre un, ils sont présentés comme quatre hommes dignes, sans distinction, jusqu’à la fin du chapitre, où Daniel est identifié comme ayant le don de « comprendre toutes les visions et tous les songes ».
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.
Quant à ces quatre enfants, Dieu leur donna de la science et de l’intelligence dans toutes les lettres et dans toute la sagesse; et Daniel avait l’intelligence de toutes les visions et de tous les songes. 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.”
Chapitre un, en tant que symbole du « quatre », ils représentent le peuple de Dieu dans les derniers jours à travers le monde. Le « quatre » est un symbole qui représente l’échelle mondiale, et tous les prophètes parlent des derniers jours. Les quatre dignitaires du chapitre un représentent le peuple de Dieu des derniers jours, et au verset dix-sept, une distinction est faite pour la première fois entre Daniel et les trois dignitaires, ce qui représente le symbole d’une « combinaison de trois et un ».
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.
بھگوانی کلام میں “تین اور ایک کے امتزاج” کی علامت بار بار پائی جاتی ہے۔ سیاق کے مطابق یہ کئی حقائق کی نمائندگی کرتی ہے۔ یہ اُن تین فرشتوں کے پیغامات کی تاریخ کی نمائندگی کرتی ہے جو 1798 میں “وقتِ آخر” پر شروع ہوئے اور مہلتِ آزمائش کے اختتام پر ختم ہوتے ہیں۔ تینوں پیغامات پہلے فرشتے کی تحریک میں ممثل تھے، اور اُس تحریک کے بعد مکاشفہ اٹھارہ کا چوتھا فرشتہ آتا ہے؛ یوں یہ تین اور ایک کا امتزاج ہے۔
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.
Dans certains contextes, cela peut représenter le mouvement du message du premier ange de l’histoire millérite par le nombre un, en combinaison avec le mouvement du message du troisième ange par le nombre trois. Ainsi, la « combinaison de trois et un » peut aussi être représentée comme la « combinaison de un et trois ». La « combinaison symbolique de trois-un » fonctionne comme un symbole soit par le un — précédant le trois, soit par le trois — précédant le un. Dans la fournaise de Nebucadnetsar, au chapitre trois de Daniel, nous voyons d’abord les trois dignitaires, puis un quatrième semblable au Fils de Dieu.
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.
Ug katong tulo ka mga lalaki, si Shadrach, Meshach, ug Abednego, nangatagak nga binugkos ngadto sa taliwala sa nagdilaab nga hudno nga kalayo. Unya si Nabucodonosor nga hari nahibulong pag-ayo, ug mitindog sa pagdali, ug misulti, ug miingon sa iyang mga magtatambag, Wala ba kita maghulog ug tulo ka mga lalaki nga binugkos ngadto sa taliwala sa kalayo? Sila mitubag ug miingon sa hari, Tinuod, O hari. Siya mitubag ug miingon, Ania karon, ako nakakita ug upat ka mga lalaki nga gawasnon, nga nagalakaw sa taliwala sa kalayo, ug sila walay kadaot; ug ang dagway sa ikaupat sama sa Anak sa Dios. Daniel 3:23–25.
There is no doubt a perfectly divine reason, and an accurate historical fact, that would inform us why Daniel was not represented in the golden image worship service of chapter three, but one prophetic reason is that if Daniel would have been in attendance, he would have destroyed the prophetic symbolism of the three-and-one combination in the fiery furnace. With Gideon, it was Gideon and his three bands of one hundred men. Christ was often with three disciples.
Bila shaka kuna sababu ya kimungu iliyo kamilifu, na ukweli sahihi wa kihistoria, ambayo ingetujulisha kwa nini Danieli hakuwakilishwa katika ibada ya kuisujudia sanamu ya dhahabu ya sura ya tatu; lakini sababu moja ya kinabii ni kwamba kama Danieli angekuwapo, angeharibu ishara ya kinabii ya muungano wa watatu-na-mmoja katika tanuru ya moto. Kwa Gideoni, ilikuwa Gideoni na vikosi vyake vitatu vya watu mia moja mia moja. Kristo mara nyingi alikuwa pamoja na wanafunzi watatu.
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.
ხოლო ექვსი დღის შემდეგ იესო წაიყვანა პეტრე, იაკობი და იოანე, მისი ძმა, და აიყვანა ისინი მაღალ მთაზე განმარტოებით; და გარდაისახა მათ წინაშე: და მისი სახე გაბრწყინდა, ვითარცა მზე, და მისი სამოსელი გახდა თეთრი, ვითარცა ნათელი. მათე 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.
Jedno-a-tri, ili tri-u-jednom; to je isti simbol, jer svi oni predstavljaju neki proročki element posljednjih dana, a posljednji dani su dani suda. Dani suda započeli su 1798. godine, s objavom da će istražni sud otpočeti 22. listopada 1844. I dani suda traju sve dok se ljudsko vrijeme milosti ne počne zatvarati pri uskoro nadolazećem zakonu o nedjelji, dok Božji izvršni sudovi započinju i postupno se pojačavaju sve dok se vrijeme milosti potpuno ne zatvori i dok ne nastupi sedam posljednjih zala. Kod Nabukodonozorove peći, trojica dostojnika, kojima se poslije pridružio Krist, predstavljaju stijeg. Na posvećenju zlatnoga lika bili su nazočni svi narodi koji su sačinjavali Nabukodonozorovo kraljevstvo.
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.
Et il élèvera une bannière pour les nations lointaines, et il leur sifflera de l’extrémité de la terre ; et voici, elles viendront avec promptitude, rapidement. Ésaïe 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.
Aos setenta anos do cativeiro de Daniel constitui outro símbolo essencial a ser reconhecido, e ele se encontra repetidamente na palavra inspirada. De Jeoaquim até Ciro representa os setenta anos literais do cativeiro de Daniel. Em 2 Crônicas, os setenta anos representam o período em que a terra repousaria e desfrutaria os seus sábados. Em Isaías 23, os setenta anos representam a história dos Estados Unidos desde 1798 até à lei dominical e, ao fazê-lo, representam também as histórias paralelas do chifre do Republicanismo e do chifre do verdadeiro Protestantismo. A irmã White alinha os setenta anos com os mil duzentos e sessenta anos da Idade das Trevas papal.
“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.
“আজ ঈশ্বরের মণ্ডলী হারানো মানবজাতির পরিত্রাণের জন্য ঈশ্বরীয় পরিকল্পনাকে পূর্ণতার দিকে অগ্রসর করে সম্পন্ন করতে স্বাধীন। বহু শতাব্দী ধরে ঈশ্বরের লোকেরা তাদের স্বাধীনতার উপর বিধিনিষেধ ভোগ করেছে। সুসমাচারকে তার বিশুদ্ধতায় প্রচার করা নিষিদ্ধ ছিল, এবং যারা মানুষের আদেশ অমান্য করার সাহস করত, তাদের উপর অতি কঠোর দণ্ড আরোপ করা হতো। এর ফলস্বরূপ, প্রভুর মহান নৈতিক দ্রাক্ষাক্ষেত্র প্রায় সম্পূর্ণরূপে অনাবাদী পড়ে ছিল। লোকেরা ঈশ্বরের বাক্যের আলো থেকে বঞ্চিত হয়েছিল। ভ্রান্তি ও কুসংস্কারের অন্ধকার সত্য ধর্মের জ্ঞানকে প্রায় লুপ্ত করে দিতে উদ্যত হয়েছিল। পৃথিবীতে ঈশ্বরের মণ্ডলী এই দীর্ঘ নির্মম নির্যাতনের সময়ে প্রকৃতপক্ষেই বন্দিত্বে ছিল, যেমন নির্বাসনের সময়ে ইস্রায়েলের সন্তানরা বাবিলে বন্দী ছিল।” 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.
Dès qu’il est compris qu’en tant que symbole les soixante-dix ans représentent aussi les mille deux cent soixante ans du Moyen Âge ténébreux, alors l’illustration des « trois ans et demi », ou des « quarante-deux mois », ou des « un temps, des temps et la moitié d’un temps », qui représentent symboliquement le Moyen Âge ténébreux, élargit la signification et l’application des soixante-dix ans symboliques.
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.”
Daniels bok identifierar de sjuttio åren som perioden från den första budskapets bemyndigande till domen. Den perioden förekommer i varje helig reformrörelse, och därigenom representerar de sjuttio åren andra sanningens linjer som inte betonar tidselementet, utan behandlar periodens syfte. Exempelvis framställs perioden om sjuttio år av Malaki som den tid då förbundets budbärare renar Levis söner. Syster White förknippade Malakis rening av leviterna med Kristi två tempelreningar. Samma period är tiden för de etthundrafyrtiofyra tusendes besegling. Den är också den tid då det sena regnet successivt utgjuts. Samma period är även prövningstiden för vilddjurets bild, vilken leder till vilddjurets märke. Perioden är också den profetiska ”beredelsedagen”, som leder till söndagslagen, vilken också är ”sabbatens dag”. Perioden inrymmer skingringstider och samlingstider, vilka båda är delar av de ”sju tiderna”.
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.
No livro de Daniel, Jeoaquim é um símbolo do fortalecimento da primeira mensagem. Em relação aos dois reis que o seguem, ele é simplesmente o primeiro de três anjos que conduzem ao juízo e nele terminam. Ciro é um símbolo não apenas da lei dominical, mas também é um “sinal” de livramento. Daniel é um elemento da combinação de três e um, e também parte da representação quádrupla e mundial do povo de Deus. Daniel é também um símbolo do mensageiro Elias, e igualmente tipifica João no livro do Apocalipse. Ele é também um símbolo daqueles que recebem o selo de Deus. O nome “Daniel” significa “o juiz de Deus”, ou “o Deus do juízo”; portanto, ele é um símbolo de juízo, e também de Laodiceia, pois Laodiceia significa “um povo julgado” ou “um povo sob juízo”. O juízo de Laodiceia está, em última instância, fundamentado em sua rejeição do conhecimento que é desselado no livro de Daniel.
Nebuchadnezzar is a symbol of both the Republican and true Protestant horn of the United States, and he is also a symbol of the United States from its beginning to its end. When we arrive at Daniel chapters four and five, we will find that Nebuchadnezzar represents “the time of the end” in 1798, and Belshazzar represents the Sunday law. Nebuchadnezzar became, at the end of “seven times” of punishment, a converted lamb-like ruler, but his son ends up speaking as a dragon, just before his destruction.
Nebukadnezar az Amerikai Egyesült Államoknak mind a republikánus, mind pedig a valóban protestáns szarvának jelképe, és egyben az Egyesült Államok jelképe is annak kezdetétől egészen a végéig. Amikor Dániel könyvének negyedik és ötödik fejezetéhez érkezünk, azt fogjuk látni, hogy Nebukadnezar az 1798-ban bekövetkező „vég idejét” jelképezi, Baltazár pedig a vasárnaptörvényt jelképezi. Nebukadnezar a fenyítés „hét idejének” végén megtért, bárányhoz hasonló uralkodóvá lett, fia azonban közvetlenül pusztulása előtt végül úgy szól, mint a sárkány.
“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.
«Подобно как и первому царю Вавилона, к его последнему правителю как к прообразу пришёл приговор Божественного Стража: “О царь,... тебе говорится: царство отошло от тебя”. Даниил 4:31». Пророки и цари, 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.
Daniel chapitre un représente l’histoire du mouvement millérite du 11 août 1840 jusqu’au 22 octobre 1844. Il représente aussi la période allant du 11 septembre 2001 jusqu’à la loi du dimanche. Il représente également le premier des messages des trois anges, lesquels constituent aussi un second symbole prophétique de l’histoire des États-Unis de 1798 jusqu’à la loi du dimanche.
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.
Peut-être la représentation la plus importante du premier chapitre de Daniel est-elle qu’il constitue la première chose mentionnée dans le livre prophétique formé ensemble par le livre de Daniel et le livre de l’Apocalypse. C’est le premier de trois tests prophétiques qu’un étudiant de la prophétie doit maîtriser. C’est ce qui doit être « mangé » afin de réussir les épreuves qui suivent.
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.
Na *Early Writings*, tan nga naipahayag na hin sobra usa ka higayon hini nga mga artikulo, ginpapakilala ni Sister White an tulo-ka-lakáng nga proseso han pagtilaw ha kasaysayan ni Cristo ha usa nga parapo, ngan dida ha nasunod nga parapo iya liwat ginpapakilala an tulo-ka-lakáng nga proseso han pagtilaw ha kasaysayan han mga Millerite. Iya ginpapakilala nga adton ha panahon ni Cristo nga nagdumiri han mensahe ni Juan, diri makakabenepisyo tikang ha mga katutdoan ni Jesus. An nasunod nga parapo nagtutugot hadton naruruyag makakita, nga an siyahan nga pagsulay para han mga Millerite amo hi William Miller, nga ginpapakilala ni Sister White nga ginpatipohan hadton duha—ni Juan nga Parabaptis ngan ni Elias. Inin duha nga mga saksi han siyahan nga pagsulay nagpapatukod nga an Daniel kapitulo uno amo an mensahe ni Elias. Kon an kapitulo uno igindiri, waray mahimo nga bisan ano nga kaopayan tikang ha mga kapitulo dos ngan tres.
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.
យេស៊ូ និងទេវតាទីពីរ បានមកតាមក្រោយ យ៉ូហានបាទីស្ទ និងទេវតាទីមួយ ក្នុងប្រវត្តិសាស្ត្រដែលសមស្របរបស់ពួកគេ។ បន្ទាប់ពីយេស៊ូ គឺជាការជំនុំជម្រះនៃឈើឆ្កាង ហើយទេវតាទីបីបានមកដល់ នៅពេលការជំនុំជម្រះស៊ើបអង្កេតបានចាប់ផ្តើម។ ការខកចិត្តរបស់ពួកសិស្សនៅឈើឆ្កាង គឺជារូបតំណាងជាមុននៃការខកចិត្តដ៏ធំ នៅថ្ងៃទី 22 ខែតុលា ឆ្នាំ 1844។ ដានីយ៉ែល ជំពូកទីមួយ គឺអេលីយ៉ា ដូចដែលបានតំណាងដោយ យ៉ូហានបាទីស្ទ និង William Miller ប៉ុន្តែវាមិនអាចត្រូវបានបំបែកចេញពីជំពូកទីពីរ និងទីបីបានទេ។ ជាមួយគ្នា ជំពូកទាំងនោះគឺជាដំណឹងល្អអស់កល្បជានិច្ច ដែលតែងតែជាសារសាកល្បងព្យាករណ៍បីជំហាន ដែលបង្កើត ហើយបន្ទាប់មកបំបែកអ្នកថ្វាយបង្គំពីរប្រភេទ។ ដូច្នេះ ប្រសិនបើជំពូកទាំងបីនោះត្រូវបានបំបែកចេញពីគ្នា នោះវានឹងក្លាយជាដំណឹងល្អមួយផ្សេងទៀត។
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.
Lakini ijapokuwa sisi, au malaika atokaye mbinguni, awahubirie injili nyingine kuliko ile tuliyowahubiria, na alaaniwe. Kama tulivyokwisha kusema hapo kwanza, ndivyo nisemavyo sasa tena: Mtu awaye yote akiwa hubiri kwenu injili nyingine kuliko hiyo mliyoipokea, na alaaniwe. Wagalatia 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.
Le chapitre premier de Daniel prépare la voie afin que le messager de l’alliance vienne soudain à son temple, et il représente également la voix de celui qui crie dans le désert. Le désert est représenté comme une période de dispersion, durant laquelle le sanctuaire et l’armée sont foulés aux pieds. Dans le chapitre premier de Daniel, Daniel est dans le désert, dispersé et asservi. Le message du chapitre premier prépare la voie au message du chapitre deux, où Christ purifie les fils de Lévi et entre en alliance avec eux. Les fils de Lévi sont identifiés comme le symbole du peuple choisi de Dieu, car ils se tinrent fidèlement aux côtés de Moïse lors de la crise de l’image d’or d’Aaron, et le chapitre trois de Daniel est également la crise de l’image d’or.
Shadrach, Meshach and Abednego are like the Levites that have been purified in advance of the “image of the beast” test of the golden idol. At the ceremony Nebuchadnezzar provides the orchestra, the whore of Tyre sings the songs, and apostate spiritual Israel bows down and then dances naked to the music around the golden idol.
Shadrach, Meshach und Abednego sind wie die Leviten, die im Voraus für die Prüfung des „Bildes des Tieres“ am goldenen Götzenbild gereinigt worden sind. Bei der Zeremonie stellt Nebukadnezar das Orchester, die Hure von Tyrus singt die Lieder, und das abgefallene geistliche Israel beugt sich nieder und tanzt dann nackt zur Musik um das goldene Götzenbild herum.
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.
Les livres de Daniel et de l’Apocalypse sont un seul et même livre, et le Christ, en tant que l’Alpha et l’Oméga, descelle maintenant le livre qui représente la Révélation de Jésus-Christ. La toute première vérité qu’Il place dans ce livre est le message des trois anges. Les trois premiers chapitres de Daniel constituent le message des trois anges. Les vérités liées à ce message des trois anges, dans le chapitre quatorze de l’Apocalypse, sont portées à la perfection lorsqu’il est reconnu qu’elles ont été mentionnées pour la première fois dans les trois premiers chapitres de Daniel. Dans Apocalypse quatorze, elles sont identifiées comme l’Évangile éternel, et elles volent au milieu du ciel, identifiant ainsi le message présenté au monde entier dans les derniers jours. Dans les trois premiers chapitres de Daniel, l’expérience des hommes et des femmes qui portent ce message au monde est illustrée. Apocalypse quatorze constitue la ligne externe de vérité, représentant, au moyen de symboles, le message des trois anges. L’Évangile éternel, et le message de chacun des trois anges, sont portés à la perfection par la ligne interne de vérité représentée dans les trois premiers chapitres de Daniel.
The first three chapters represent many wonderful truths, and one of those truths is that the three messages are a three-step testing process consisting of a dietary test, followed by a visual test, that is followed by a litmus test. There are, no doubt, other ways to label those three tests, but those labels can easily be seen in chapter one, and they can again be seen in chapters one through three. The three chapters must be recognized together as one symbol.
Chapit yòn rive twa yo reprezante anpil verite mèvèye, e youn nan verite sa yo se ke twa mesaj yo fòme yon pwosesis èsè nan twa etap, ki konpoze de yon èsè alimantè, apre sa yon èsè vizyèl, epi answit yon èsè desizif. Pa gen dout, genyen lòt fason pou bay twa èsè sa yo non, men etikèt sa yo fasil pou wè nan chapit premye a, epi yo ka wè yo ankò nan chapit yòn rive twa. Twa chapit sa yo dwe rekonèt ansanm kòm yon sèl senbòl.
“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.
”Il primo e il secondo messaggio furono dati nel 1843 e nel 1844, e noi siamo ora sotto la proclamazione del terzo; ma tutti e tre i messaggi devono ancora essere proclamati. È ora essenziale, come lo è sempre stato, che essi siano ripetuti a coloro che cercano la verità. Con la penna e con la voce dobbiamo far risuonare la proclamazione, mostrando il loro ordine e l’applicazione delle profezie che ci conducono al messaggio del terzo angelo. Non può esservi un terzo senza il primo e il secondo. Questi messaggi dobbiamo darli al mondo mediante pubblicazioni e discorsi, mostrando, nel corso della storia profetica, le cose che sono state e le cose che saranno.” Selected Messages, libro 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.
Ma ha importanza se fra la storia effettiva dei capitoli due e tre vi sia stato un solo giorno, o una settimana, o vent’anni: essi illustrano simbolicamente la progressione di tre prove. Nebucadnezzar fu abbagliato e meravigliato dal fatto che Dio, per mezzo del profeta Daniele, potesse conoscere il suo sogno e fornirne un’interpretazione così solida che non poteva essere compresa se non come verità. Eppure, nel capitolo tre, Nebucadnezzar fallì la seconda prova del capitolo due, poiché decise di porre il proprio orgoglioso desiderio umano al di sopra della meravigliosa manifestazione della potenza di Dio, la quale identificava il significato divino del sogno segreto.
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.
Alors qu’il érigeait la statue d’or au chapitre trois, il échoua au troisième critère décisif. Shadrac, Méshac et Abed-Nego, eux, réussirent cette épreuve décisive. Nebucadnetsar reçut la marque de la bête, et les trois dignitaires reçurent le sceau de Dieu. Les trois premiers chapitres de Daniel doivent être compris dans le contexte des trois anges d’Apocalypse quatorze. Si simples que soient ces trois chapitres, car ils sont si clairs qu’on les emploie couramment comme récits pour les enfants chrétiens, ils représentent en réalité, peut-être, les trois chapitres les plus profonds de la Parole de Dieu.
We will continue with Daniel chapter three in the next article.
Tutaendelea na Danieli sura ya tatu katika makala inayofuata.
“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.
«Вероятната слава и потисничеството, проявени в начина на действие на езическия цар Навуходоносор, се проявяват и ще продължат да се проявяват и в наши дни. Историята ще се повтори. В тази епоха изпитът ще бъде по въпроса за спазването на съботата. Небесната вселена вижда как хората тъпчат закона на Йехова, превръщайки Божия паметник, знака между Него и Неговия народ, който пази Неговите заповеди, в нещо нищожно, в нещо, достойно за презрение, докато една съперничеща събота се възвеличава, както беше възвеличен големият златен образ в полето Дура. Хора, които претендират, че са християни, ще призоват света да спазва тази фалшива събота, която сами са създали. Всички, които откажат, ще бъдат поставени под потиснически закони. Това е тайната на беззаконието, замисълът на сатанински сили, приведен в действие чрез човека на греха.» The Youth’s Instructor, July 12, 1904.