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.”

Jaike hag̃ua Daniel mbohapyha kapítulo rehe, jahechamíta peteĩvaʼerã profétika simbología ikatúva ñanepytyvõ ñantende hag̃ua hendaitépe pe kapítulo. Daniel, Hananías, Misael ha Azarías ojepuru Espíritu Santo rupive hag̃ua ohechauka hag̃ua símbolorã profétika espesífiko, pe contexto ojeipuruhápe heʼiháicha. Peteĩha kapítulope, ojehechauka chupekuéra irundy kuimbaʼe hekoporãva ramo, ndaipóri hag̃ua mbaʼeveichagua joavy ijapytepekuéra, pe kapítulo pahápe peve, upépe Daniel ojekuaa hag̃ua oguerekoha pe don “oikũmby hag̃ua opaichagua visión ha sueño.”

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.

Ha ko’ã irundy mitã rehe, Tupã ome’ẽ chupekuéra arandu ha katupyry opaite mbo’epy ha arandúpe; ha Daniel oguereko kuaapy opaite visión ha kérape. 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.”

Peteĩha kapítulope, “irundy” símbolo ramo haʼekuéra ohechauka Tupã tavayguakuérape umi ára pahápe opaite mundo tuichakue javeve. “Irundy” haʼe peteĩ símbolo ohechaukáva opaite mundo rehegua, ha opaite proféta kuéra oñeʼẽ umi ára paháre. Umi irundy kuimbaʼe hekojojáva peteĩha kapítulope ohechauka Tupã tavayguakuérape umi ára pahagua rehegua, ha versíkulo diecisiete-pe oñemyesakã hag̃ua peteĩ joavy Daniel ha umi mbohapy kuimbaʼe hekojojáva apytépe, upéva ohechaukáva peteĩ símbolo “mbohapy-ha-peteĩ joaju” rehegua.

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.

Pe símbolo peteĩ “mbohapy-ha-peteĩ joaju” rehegua ojejuhu jey jey ñe'ẽ inspirádo ryepýpe. Upéva orrepresenta heta añetegua, odependeháicha pe contexto rehe. Orrepresenta umi mbohapy ánhel marandu rembiasakue oñepyrũva’ekue pe “paha ára”pe ary 1798-pe, ha opáva pe gracia ára ñemboty aja. Opaite umi mbohapy marandu ojehechauka va’ekue pe peteĩha ánhel movimiento-pe, ha upéi upe movimiento omoirũ pe irundyha ánhel Apocalipsis dieciocho-gua; upéicha rupi, peteĩ mbohapy-ha-peteĩ joaju.

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.

Oĩ porãme, ikatu ohechauka pe ñemyasãi ñe'ẽ marandu ángel peteĩha guare tembiasakue Millerita rehegua papapy peteĩ rupive, oñembojoajúvo pe ñemyasãi ñe'ẽ marandu ángel mbohapyha guare ndive papapy mbohapy rupive. Upéicha rupi, pe “mbohapy-ha-peteĩ joaju” ikatu avei ojehechauka ramo “peteĩ-ha-mbohapy joaju”. Pe “mbohapy-peteĩ joaju” simbólico omba'apo símbolo ramo, taha'e pe peteĩ—oñemotenondévo pe mbohapy rehe, térã pe mbohapy—oñemotenondévo pe peteĩ rehe. Nabucodonosor tatakuápe, Daniel capítulo mbohapyme, ñepyrũrã jahecha umi mbohapy kuimba'e hekojoja vaekue, ha upéi peteĩ irundyha ojoguáva Tupã Ra'yme.

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.

Ha umi mbohapy kuimba'e, Sadrac, Mesac ha Abed-nego, ho'a oñeñapytĩmbyréva pe tatápe hendy asýva mbytépe. Upéi mburuvicha guasu Nabucodonosor oñemondýi eterei, ha opu'ã pya'e, ha oñe'ẽ ha he'i hembiguái arandu kuérape: Ndajajapói piko ñamboty hag̃ua tatápe mbytépe mbohapy kuimba'e oñeñapytĩmbyréva? Ha'e kuéra ombohovái ha he'i mburuvicha guasúpe: Añete, mburuvicha guasu. Ha'e ombohovái ha he'i: Péina ápe ahecha irundy kuimba'e ojeora hag̃uáicha, oguatáva tata mbytépe, ha ndaipóri mba'eve ivaíva ojehúva chupekuéra; ha pe irundyha ra'anga ojogua Tupã Ra'ýpe. 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.

Ndaipóri oĩ hag̃ua peteĩ razón perfectamente divina, ha peteĩ hecho histórico exacto, omoñesakãva ñandéve mba’érepa Daniel ndojehechaukái capítulo mbohapy pe ta’ãnga óro guigua ñemomba’e guasúpe; hákatu peteĩ razón profética ha’e va’erã Daniel oĩrire upépe, ombyaitéta hague pe simbolismo profético pe mbohapy ha peteĩ joaju rehegua pe tatakuápe. Gedeón ndive, ha’e va’ekue Gedeón ha imbohapy aty peteĩteĩ cien kuimba’e rehegua. Cristo heta jey oĩ va’ekue mbohapy temimbo’e ndive.

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.

Ha seis rire Jesús ogueraha Pedro, Santiago ha Juan, iñermáno, ha ombokuéra yvyty yvate peteĩme, ha’eño. Ha oñemoambue hesakã porã hag̃ua henondépekuéra; hova overa kuarahýicha, ha ijao morotĩ tesapérõguáicha. Mateo 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.

Peteĩ-ha mbohapy, térã mbohapy-ha peteĩ; upéva hína pe símbolo peteĩchante, opaite umíva ogueraha hag̃ua peteĩ elemento profético ára pahápeguáva rehegua, ha ára paha hína juicio ára. Pe juicio ára oñepyrũ vaekue ary 1798-pe, pe ñe’ẽmondo reheve pe juicio investigativo oñepyrũtaha 22 jasypa ary 1844-pe. Ha pe juicio ára osegi peve pe yvypóra prueba oñepyrũ hag̃ua oñemboty pe léi domingo hi’aguĩvape, Tupã juicio ejecutivo oñepyrũvo ha oñembotuichave ohóvo mbeguekatúpe pe prueba oñemboty hag̃uáichaite, ha umi siete plaga paha oiko. Nabucodonosor tatakuápe, umi mbohapy hekojojáva, upéi Cristo oñembojoajúva’ekue hendivekuéra, orrepresenta pe estandarte. Pe ta’anga órova ñemomarangatúpe, opaite umi tetã oĩva Nabucodonosor mburuvicha guasu poguýpe oĩ kuri upépe.

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.

Haʼe omopuʼãta peteĩ techaukaha mombyrygua tetãnguéra-pe g̃uarã, ha ohenóita chupekuéra yvy apyra guive; ha péina ápe, outa hikuái pyaʼe ha kyreʼỹme. Isaías 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.

Daniel ñembyasy poguypegua setenta ary ha’e ambue techaukaha iñimportantetereíva va’erã jaikuaa hag̃ua, ha ojuhu jevy jevy hag̃ua Ñandejára Ñe’ẽ inspiración rehegua ryepýpe. Jehoiakim guive Ciro peve ohechauka Daniel ñembyasy poguypegua añetegua setenta ary. Mokõiha Crónicas-pe umi setenta ary ohechauka pe ára pukukue yvy opytu’útava ha ovy’átava isábado-kuérape. Isaías mokoĩpa mbohapy-pe umi setenta ary ohechauka Tetã peteĩ reko Amérika rembiasakue ary 1798 guive, pe léi domingo peve, ha upéicha ojapóvo, ohechauka avei umi tembiasakue joja hatĩ Republicanismo rehegua ha pe hatĩ Protestantismo añeteguáva rehegua. Hermana White ombojoaju umi setenta ary umi mil doscientos sesenta ary Edad Oscura papal reheguándi.

“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.

“Ko ára tupã remimbyaty oĩ sãso hag̃uáicha omoguahẽ hag̃ua hu’ãme pe Tupã rape yvypóra oñehundíva ñepysyrõrã. Heta sa’arykuéra aja Tupã tavayguakuéra ohasa iñemosãso ñembyaty. Pe marandu porã ñe’ẽmyasãi ipotĩháicha oñembotove, ha umi oñemoĩ hag̃uáicha kuimba’e rembiapoukapy rehe oñemoĩ hi’ári umi mboykeha hasyvéva. Upéicha rupi, Ñandejára kogaty guasu tekoporã rehegua opyta hag̃uáicha haimeteite opaite mba’épe oñeñangareko’ỹre. Tavayguakuéra oñemomombyry Tupã ñe’ẽ resakãgui. Jejavy ha ñemomba’eguasu rei pytũmby omongyhyje hag̃uáicha ombogue hag̃ua pe añetegua religión jeikuaa. Tupã remimbyaty ko yvy ape ári oĩkuri añetehápe ñembyatyhápe ko pukukue ñembyahýi’ỹ persecution aja, Israel ra’ykuéra oñembotyháicha Babilóniape pe jejegueraha mombyry aja.” Profetas y Reyes, 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.

Ojeikuaávo pe setenta ary, símbolo ramo, avei ohechauka pe mil doscientos sesenta ary pytũmby Ára rehegua, upéicharõ pe ta’anga “mbohapy ary ha mbyte”, térã “cuarenta y dos jasy”, térã “tiempo, tiempos ha mbyte tiempo”, símbolo ramo ohechaukáva pytũmby Ára, ombotuichave pe he’iseha ha pe jeporu pe setenta ary simbólico rehegua.

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.”

Daniel kuatiañe’ẽme, umi setenta áño ojehechauka pe período ramo oúva pe marandu peteĩha oñemombaretégui pe huísio peve. Upéva oĩ opaite movimiento marangatúpe oñemyatyrõ hag̃uápe, ha upéicha rupi, umi setenta áño orrepresenta ambue líneas de verdad ndoguerohorýiva pe elemento tiempo rehe, ha katu ombohovái pe período rembipota. Techapyrãramo, pe período de setenta años Malakías ohechauka ramo pe período pe mensajero del pacto omopotĩhápe Leví ra’ykuérape. Hermana White ombojoaju Malakías omopotĩva umi levita-kuérape Cristo omopotĩva’ekue mokõi jey pe témplo rehe. Upéi peve, upe período voi hína pe tiempo de sellamiento umi cien cuarenta y cuatro mil rehegua. Avei hína upe período okýi hag̃uáicha mbeguekatúpe pe lluvia tardía. Upe mismo período avei hína pe tiempo de prueba pe imagen de la bestia rehegua, ogueraháva pe marca de la bestia peve. Pe período avei hína pe “ára de preparación” profético, ogueraháva pe ley dominical peve, ha upéva avei hína pe “ára del sábado”. Pe período oguereko tiempos de dispersión, ha tiempos de reunión, mokõivéva ha’éva elementos umi “siete tiempos” rehegua.

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.

Pe lívro de Daniel, Joacim ha’e peteĩ símbolo pe ñemombarete rehegua pe marandu peteĩha rehe. Mokõi mburuvicha guasu oúva hapykuéri rehegua, ha’e mante pe peteĩha umi mbohapy ánhelgui ogueraháva, ha opa hag̃ua, juiciope. Ciro ha’e peteĩ símbolo ndaha’éi añónte pe léi dominical rehegua, ha avei ha’e peteĩ “techaukaha” pe jepe’a rehegua. Daniel ha’e peteĩ elemento pe mbohapy-ha-peteĩ joaju rehegua, ha avei peteĩ parte pe irundyháicha representación mundial rehegua Ñandejára retãyguakuéra rehe. Daniel avei ha’e peteĩ símbolo pe mensahéro Elías rehegua, ha avei ohechauka Juanpe Apocalipsis lívrope. Ha’e avei peteĩ símbolo umi ohupytýva Ñandejára sellorã. Téra “Daniel” he’ise “Ñandejára juez”, térã “Ñandejára juicio rehegua”; upévare ha’e peteĩ símbolo juicio rehegua, ha avei Laodicea rehegua; Laodicea niko he’ise “tetãygua ojejuzgáva” térã “tetãygua oĩva juicio guýpe”. Pe juicio oúva Laodicea ári ipahápe oñemopyenda hikuái omboyke haguére pe arandu oñembojurujáva Daniel lívrope.

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.

Nabucodonosor ha’e peteĩ símbolo mokõivéva rehegua: umi akãratĩ republicano ha protestánte añetegua Estados Unidos-pegua, ha avei ha’e peteĩ símbolo Estados Unidos rehegua iñepyrũmby guive ipahápe peve. Jahupyty vove Daniel aranduka 4 ha 5-pe, jajuhúta Nabucodonosor ohechaukaha “aravo paha” ary 1798-pe, ha Belsasar ohechauka pe léi domingo rehegua. Nabucodonosor oiko, “siete tiempos” ñembojovake paha rupi, peteĩ mburuvicha oñekonvertíva ovecha-icha, ha katu ita’ýra opáma oñe’ẽ hag̃ua dragón-icha, mboyve voi hag̃ua oñehundi.

“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.

“Babilóniape mburuvicha paha gotyo, ha’eicha avei ta’ãnga ramo iñepyrũvape, oguahẽ pe ñe’ẽmondo pe Ñangarekohára divíno-gui: ‘Nde, mburuvicha,... ndéve oñeñe’ẽ; pe reino ojepe’a ndehegui.’ Daniel 4:31.” Profetas y Reyes, 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 peteĩha kapítulo ohechauka pe movimiento Millerita rembiasakue 11 jasypoapy 1840 guive 22 jasypa 1844 peve. Avei ohechauka 11 jasyporundy 2001 guive pe léi arapokõindy peve. Avei ohechauka pe peteĩha umi mbohapy ánhel marandu apytégui, upéva avei ohechaukáva mokõiha símbolo profético Estados Unidos rembiasakue rehegua 1798 guive pe léi arapokõindy peve.

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.

Ikatu hag̃uáicha pe representación iñimportantevéva Daniel capítulo peteĩgui ha’e pe mba’e peteĩha oñemombe’úva pe aranduka proféticape, oñemoheñóiva Daniel aranduka ha Apocalipsis aranduka oñondivegui. Ha’e pe peteĩha umi mbohapy prueba proféticagui peteĩ temimbo’e profesíape oñeha’ãvape ombojehechakuaa hag̃ua. Ha’e pe mba’e tekotevẽva “oje’u” hag̃ua ikatu hag̃uáicha ohasa umi prueba oúvape.

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.

Jehaipyrépe, koʼã artíkulope ojepuru haguéicha yma heta jey, Hermana White ohechauka peteĩ párrafope Cristo rembiasápe oĩva pe mbohapy etapápe pe jehechaukaha térã jehovasaʼỹha rape, ha upéi pe párrafo oúva rire ohechauka pe mbohapy etapápe pe jehechaukaha Millerita rembiasápe. Haʼe ohechauka umi oikovaʼekuépe Cristo ára guive omboykéva Juan marandu, ndaikatuiha oipytyvõ chupekuéra Jesús mboʼepykuéra. Pe párrafo oúva upéi oheja ojehecha hag̃ua, umi ohechaséva, pe peteĩha jehechaukaha Millerita-kuérape guarã hague William Miller, ha Hermana White heʼi hese haʼe hague peteĩ taʼãnga ojehechaukáva mokõivéva Juan Bautista ha Elías rupive. Koʼã mokõi testígo pe peteĩha jehechaukahágui omopyenda Daniel peteĩha kapítulo haʼeha pe marandu Elías rehegua. Oñemboykéramo pe peteĩha kapítulo, ndaikatúi oĩ mbaʼeveichagua jehupyty porã mokõiha ha mbohapyha kapítulogui.

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.

Jesús ha pe mokõiha ángel oho Juan el Bautísta ha pe peteĩha ángel rapykuéri, peteĩteĩva hembiasakue teépe. Jesús rire oiko kurusu juicio, ha mbohapyha ángel og̃uahẽ pe juicio investigativo oñepyrũrõ guare. Pe temimbo’ekuéra ñembyasy pe kurusúpe oikóva ohechauka pe ñembyasy guasu ára 22 jasypa 1844-peguáva. Daniel arandukápe, peteĩha kapítulo ha’e Elías, ojehechaukaháicha Juan el Bautista ha William Miller rupive; hákatu ndaikatúi oñemboja’o kapítulo mokõiha ha mbohapyhágui. Oñondivepa umi kapítulo ha’e pe marandu porã opa’ỹva, ha upéva akóinte ha’e peteĩ marandu profético mbohapy jeku’e rehegua, omboheñóiva ha upéi omboykéva mokõi aty ñemomba’eguarã. Upévare, umi mbohapy kapítulo oñemboja’óramo, upéva ha’éta ambue marandu porã.

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.

Ha mba'éicharõ ore, térã peteĩ ánhel yvágagui, tome’ẽ peẽme ambue evangelio ndaha’éiva upe romombeʼúva peẽme, toiko maldíto. Péicha heʼi haguéicha rojehecha yma, upéicha aʼe’ẽ jey koʼág̃a: oiméramo avave tome’ẽ peẽme ambue evangelio ndaha’éiva upe pehupytýva, toiko maldíto. Gálatas 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.

Daniel peteĩha kapítulo ombosako’i pe tape pe ñemoherakuãha pe ñe’ẽme’ẽ rehegua ou hag̃ua pya’e itupãópe, ha avei ohechauka pe ñe’ẽ osapukáiva desiértope. Pe desiérto ojehechauka peteĩ sarambi arange ramo, upépe pe tupaópe ha pe ehérsitope oñememby ha oñemongu’e yvýre. Daniel peteĩha kapítulópe, Daniel oĩ desiértope, isarambi ha tembiguáiramo. Pe marandu peteĩha kapítulopegua ombosako’i pe tape pe marandu mokõiha kapítulopegua hag̃ua, upépe Cristo omopotĩ ha oike ñe’ẽme’ẽme Leví ra’ykuéra ndive. Leví ra’ykuéra ojehechauka Tupã tavayguakuéra ojeporavopyréva símbolo ramo, pórke ha’ekuéra opyta hag̃ua jerovia hag̃uáicha Moisés ykére Aarón ta’anga óro rehegua apytépe; ha Daniel mbohapyha kapítulo avei ha’e pe apañuãi ta’anga óro rehegua.

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.

Sadrac, Mesac ha Abed-nego ha’e ojogua umi levíta oñemopotĩmava ñepyrũrã pe prueba “mymba ñarõ ra’ãnga” rehegua, pe ta’ãnga óroguigua rehe. Pe aty guasúpe Nabucodonosor ome’ẽ pe orkésta, pe kuña rekovéva Tiropegua opurahei umi purahéi, ha Israel espiritual apóstata oñesũ upe ta’ãnga óroguigua renondépe ha upéi ojeroky opívo rei pe músika ndive ijerére.

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.

Daniel ha Apocalipsis kuéra peteĩ kuatiañe’ẽnte, ha Cristo, pe Alfa ha Omega ramo, koʼág̃a oipeʼa hína pe kuatiañe’ẽ ohechaukáva Jesucristo Revelación. Pe añetegua peteĩhaite omoĩva upépe haʼe hína umi mbohapy ánhel marandu. Daniel mbohapy kapítulo peteĩha guive mbohapyha peve, haʼe umi mbohapy ánhel marandu. Umi añetegua ojoajúva umi mbohapy ánhel marandúre Apocalipsis kapítulo catorce-pe, oguahẽ iporãmbaitépe ojehechakuaávo oñemombeʼu hague raẽ Daniel mbohapy kapítulo peteĩha guive mbohapyha peve. Apocalipsis catorce-pe oñembohéra chupekuéra pe marandu porã opa ára guarã, ha oveve hikuái yvága mbytépe, upéicha rupi ojehechauka pe marandu oñemoguahẽva opaite yvy ape ári ára pahápe. Daniel mbohapy kapítulo peteĩha guive mbohapyha peve, oñemohaʼanga kuimbaʼe ha kuña kuéra rekoveasa ogueraháva upe marandu yvy tuichakue javeve. Apocalipsis catorce haʼe pe añetegua rape okáguio, ohechaukáva taʼãngachuʼi rupive umi mbohapy ánhel marandu. Pe marandu porã opa ára guarã, ha peteĩteĩ umi mbohapy ánhel marandu, oguahẽ iporãmbaitépe pe añetegua rape hyepypegua rupive, ojehechaukáva Daniel mbohapy kapítulo peteĩha guive mbohapyha peve.

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.

Umi mbohapy ñepyrũgua ohechauka heta añetegua porãite, ha peteĩva umi añetegua apytégui ha’e umi mbohapy marandu ha’eha peteĩ proceso de prueba mbohapy jepytasópe ojejapóva, peteĩ prueba tembi’u rehegua reheve ñepyrũrã, upéi peteĩ prueba jehecha rehegua, ha upéi peteĩ prueba litmus rehegua. Katuete, ikatu oĩ ambue tape oñembohérava hag̃ua umi mbohapy prueba, hákatu umi téra ikatu hesakã porã ojehechávo capítulo peteĩme, ha upéicha avei ikatu ojehecha jey capítulos peteĩ guive mbohapy peve. Umi mbohapy capítulo tekotevẽ oñemomorã oñondive peteĩ símbolo añoite ramo.

“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.

“Pe peteĩha ha mokõiha marandu oñeme’ẽkuri ary 1843 ha 1844-pe, ha ko’ág̃a ñande jahasa hína mbohapyha marandu ñemombe’u guýpe; ha katu umi mbohapy marandu gueteri oñemombe’u va’erã. Tekotevẽiterei ko’ág̃a avei, yma guaréichaite, oñembojevy hag̃ua umi marandu umi ohékavape pe añetegua. Hai ha ñe’ẽ rupive ñamyasãi va’erã pe ñemombe’u, jahechaukávo iñemohenda, ha umi profesía ojeporúva oguerúva ñandéve mbohapyha ánhel marandúpe. Ndaikatúi oĩ mbohapyha pe peteĩha ha mokõiha’ỹre. Ko’ã marandu ñame’ẽ va’erã ko yvy ape ári oikóvape marandu kuatia rupive, ñe’ẽmondópe, jahechaukávo profesía rembiasakue rape rupi umi mba’e oikova’ekue ha umi mba’e oikótava.” 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.

Ndaipóri mba’eve térã oĩramo kuri peteĩnte ára, térã peteĩ semana, térã mokõi pa ary umi tembiasakue añetéva apytépe capítulo mokõiha ha mbohapyha; simbólikamente ha’e hikuái omohechauka hag̃ua mbeguekatúpe ojejapoha mbohapy ñehesa’ỹijo ñemoañete. Nabucodonosor oñesẽmbáite ha ojehecharamoiterei va’ekue Tupã, maranduhára Daniel rupive, ikatu hague oikuaa iñekevẽ, ha ome’ẽ hag̃ua peteĩ ñemyesakã hendaitépe guasu upéva rehe, ikatu hag̃uánte ojeikuaa añeteguáramo. Upéicharõ jepe, capítulo mbohapyhápe Nabucodonosor ndohasa porãi pe mokõiha ñehesa’ỹijo capítulo mokõihagui, mba’érepa ha’e odesidi omoĩ hag̃ua ijeheguigua rembipota yvypóra ñemomba’eguasúpe ári pe porãiterei jehechauka Tupã pokatu rehegua ári, upéva ohechauka va’ekue pe he’iséva Tupãgui pe iñekevẽ kañymby.

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.

Omoñepyrũvo pe ta’anga óro rehe capítulo mbohapyhápe, ha’e ndohasái pe mbohapyha—pruéva decisíva. Sadrac, Mesac ha Abednego ohasa pe pruéva decisíva. Nabucodonosor ohupyty pe mymba rapykuere rechaukaha, ha umi mbohapy kuimba’e porã ohupyty Tupã sellokue. Daniel ñe’ẽryru peteĩha guive mbohapyha peve oikuaava’erã Apocalipsis irundyha kapítulope umi mbohapy ánhel ñe’ẽmondo ryepýpe. Jepe umi mbohapy capítulo ningo hasy’ỹ hag̃uáicha, ha hesakãiterei hag̃uáicha ojepuru hag̃uáicha jepi tembiasáramo mitãnguéra cristiano rehegua, añetehápe ohechauka, ikatuhína, umi mbohapy capítulo ipypukuvéva Tupã Ñe’ẽme.

We will continue with Daniel chapter three in the next article.

Ñambojoaju vove pe artículo oúvape Daniel kapítulo mbohapy rehe.

“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.

“Pe ñemomba’eguasu rei ha ñembopojopy ojehecháva upe tape oikohápe mburuvicha pagano, Nabucodonosor, ojehechauka hína ha osegíta ojehechauka ñane ára jave. Tembiasakue ojeyevýta. Ko árape pe prueba oĩta sábado ñongatupy rehe. Arapy yvagagua oma’ẽ yvypórare opyrũva Jehová léi ári, ojapóva mba’eve’ỹramo Tupã mandu’arã, pe techaukaha oĩva hendive ha tavayguakuéra hembiapoukapy rendúva ndive, ha ojapóva chugui mba’e ojehecharamovéva’ỹva, mba’e oñembohory hag̃uáicha, peteĩ sábado ambue hag̃ua oñemopu’ã yvate, ojoguaháicha pe ta’anga tuicha óroguigua oñemopu’ãva Dura ñúme. Kuimba’e ha kuña he’íva ijehe cristianoha ohenóita yvórape oñangareko hag̃ua ko sábado japu rehe ha’ekuéra ojapóva. Opavave omboykóva upéva oñemoĩta léi pohýi guýpe. Kóva hína pe tembiapokue ñemigua tekoañámegua, umi tembiporu satanás rehegua oñembosako’íva, ha oñemboguapýva tembiapópe pe kuimba’e angaipa rehegua rupive.” The Youth’s Instructor, July 12, 1904.