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.”
Anvan nou abòde chapit twa liv Danyèl la, n ap konsidere kèk senbòl pwofetik ki ta ka pèmèt nou konprann chapit la pi nèt. Sentespri a sèvi ak Danyèl, Ananya, Mishaèl ak Azarya pou reprezante senbòl pwofetik presi, selon kontèks kote yo parèt. Nan chapit premye a, yo prezante yo kòm kat moun diy, san okenn distenksyon ant yo, jouk nan fen chapit la, kote yo idantifye Danyèl kòm moun ki te resevwa don pou “konprann tout vizyon ak rèv.”
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.
Kanta pou kat timoun sa yo, Bondye te ba yo konesans ak ladrès nan tout etid ak sajès; epi Danyèl te gen konpreyansyon nan tout vizyon ak rèv. Danyèl 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.”
Nan chapit youn, kòm yon senbòl “kat,” yo reprezante pèp Bondye a nan dènye jou yo atravè tout monn nan. “Kat” se yon senbòl ki reprezante dimansyon mondyal, epi tout pwofèt yo ap pale de dènye jou yo. Kat vanyan yo nan chapit youn nan reprezante pèp Bondye a nan dènye jou yo, epi nan vèsè disèt, yo fè pou premye fwa yon distenksyon ant Danyèl ak twa vanyan yo, sa ki reprezante senbòl yon “konbinezon twa-ak-youn.”
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.
Senbòl yon “konbinezon twa-ak-youn” jwenn repete anpil fwa nan Pawòl enspire a. Li reprezante plizyè verite, selon kontèks la. Li reprezante istwa twa mesaj zanj yo ki te kòmanse nan “tan lafen an” an 1798, epi ki fini nan fèmti tan gras la. Tout twa mesaj yo te reprezante nan mouvman premye zanj la, epi mouvman sa a swiv pa katriyèm zanj la nan Revelasyon dizwityèm, konsa yon konbinezon twa-ak-youn.
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.
Nan sèten kontèks, sa ka reprezante mouvman premye mesaj zanj lan nan istwa Milerit la ak chif en an, an konbinezon ak mouvman twazyèm mesaj zanj lan ak chif twa a. Konsa, “konbinezon twa-ak-en an” ka reprezante tou kòm “konbinezon en-ak-twa a”. “Konbinezon senbolik twa-en an” fonksyone kòm yon senbòl swa lè en an vini anvan twa a, oswa lè twa a vini anvan en an. Nan fou Nebikadneza a, nan chapit twa liv Danyèl la, nou wè dabò twa mesye diy yo, epi apre sa yon katriyèm ki te sanble ak Pitit Bondye a.
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.
Epi twa mesye sa yo, Chadrak, Mechak ak Abèdnego, tonbe mare nan mitan gwo fou dife k ap boule a. Lè sa a, wa Nebikadneza te sezi anpil; li leve prese, li pale, li di konseye li yo: Èske se pa twa mesye mare nou te jete nan mitan dife a? Yo reponn, yo di wa a: Se vre, wa. Li reponn, li di: Gade, mwen wè kat mesye lage, k ap mache nan mitan dife a, epi yo pa blese ditou; e fòm katriyèm nan sanble ak Pitit Bondye a. Danyèl 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.
Pa gen dout, gen yon rezon parfe diven, ansanm ak yon reyalite istorik egzak, ki ta fè nou konnen poukisa Danyèl pa t reprezante nan sèvis adorasyon estati an lò a nan chapit twa a; men youn nan rezon pwofetik yo se ke si Danyèl te prezan, li t ap detwi senbòl pwofetik konbinezon twa-ak-youn nan gwo fou dife a. Avèk Jedeyon, se te Jedeyon ak twa gwoup pa l yo, chak avèk san (100) moun. Kris te souvan avèk twa disip.
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.
Sis jou apre sa, Jezi pran Pyè, Jak, ak Jan, frè li a, epi li mennen yo apa sou yon gwo mòn byen wo. Epi li te transfòme devan yo: figi li te klere tankou solèy la, e rad li te blan tankou limyè a. Matye 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.
Youn-ak-twa, oswa twa-ak-youn; se menm senbòl la, paske yo tout ap reprezante kèk eleman pwofetik nan dènye jou yo, e dènye jou yo se jou jijman yo. Jou jijman yo te kòmanse an 1798, avèk pwononsyasyon ke jijman ankèt la t ap kòmanse 22 oktòb 1844. E jou jijman yo kontinye jiskaske tan gras limanite a kòmanse fèmen nan lwa dimanch ki pral vini byento a, pandan jijman egzekitif Bondye yo kòmanse epi ogmante pwogresivman jiskaske tan gras la fèmen nèt epi sèt dènye kalamite yo rive. Avèk fou dife Nebikadneza a, twa moun diy yo, ki apre sa Kris la te vin rejwenn, reprezante drapo a. Nan dedikasyon estati an lò a, tout nasyon ki te fòme anpi Nebikadneza a te prezan.
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.
Epi l ap leve yon drapo pou nasyon ki lwen yo, epi l ap sifle pou yo soti nan bout tè a; epi gade, y ap vini avèk vitès, byen vit. Ezayi 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.
Swasanntan dizan kaptivite a, se enn lot sinbol esansiel ki bizin rekonet, e li trouv li an repete dan Parol enspire. Depi Zeoyakim ziska Siris reprezant swasanntan reel kaptivite Daniel. Dan Deziem Liv Kronik, swasanntan-la reprezant peryod kot pei-la ti pou repoze e profit so bann saba. Dan Izai 23, swasanntan-la reprezant listwar Leta-Zini depi 1798 ziska lalwa Dimans, e an fer sa, zot osi reprezant bann listwar paralel korn Repiblikanizm ek korn vre Protestantis. Ser White alinn swasanntan-la avek mil-de-san-swasant an bann teneb Medyez Papat-la.
“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.
“Jodi a legliz Bondye a lib pou mennen plan diven an rive nèt pou delivrans yon ras ki pèdi. Pandan anpil syèk, pèp Bondye a te soufri anba restriksyon sou libète yo. Predikasyon levanjil la nan pite li te entèdi, e yo te enpoze pinisyon ki pi sevè sou moun ki te oze dezobeyi lòd lèzòm. Kòm konsekans, gran jaden rezen moral Senyè a te prèske rete nèt san moun pou travay ladan l. Pèp la te prive de limyè pawòl Bondye a. Fènwa erè ak sipèstisyon te menase efase konesans vrè relijyon an. Legliz Bondye a sou tè a te tout bon vre an kaptivite pandan long peryòd pèsekisyon san relach sa a, menm jan ak pitit Izrayèl yo ki te kenbe an kaptivite nan Babilòn pandan tan ekzil la.” 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.
Yon fwa yo konprann ke, kòm yon senbòl, swasanndis ane yo reprezante tou mil desan swasant ane Mwayennaj Fènwa yo, lè sa a ilistrasyon “twa ane edmi” yo, oswa “karant-de mwa” yo, oswa “yon tan, de tan ak mwatye yon tan” yo, ki senbolikman reprezante Mwayennaj Fènwa yo, elaji sans ak aplikasyon swasanndis ane senbolik yo.
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.”
Nan liv Danyèl la, swasanndis ane yo idantifye kòm peryòd ki soti depi lè premye mesaj la resevwa pouvwa jiska jijman an. Peryòd sa a egziste nan chak mouvman refòm sakre, e konsa, swasanndis ane yo reprezante lòt liy verite ki pa mete anfaz sou eleman tan an, men ki adrese bi peryòd la. Pa egzanp, peryòd swasanndis ane a reprezante pa Malachi kòm peryòd kote mesaje alyans lan pirifye pitit gason Levi yo. Sè White te asosye pirifikasyon Levit yo nan Malachi a ak de netwayaj tanp Kris la. Menm peryòd sa a se peryòd tan sele a pou san karannkat mil yo. Li se tou peryòd kote dènye lapli a ap vide pwogresivman. Menm peryòd sa a se tou tan eprèv imaj bèt la, ki mennen nan mak bèt la. Peryòd la se tou “jou preparasyon” pwofetik la, ki mennen nan lwa dimanch la, ki se tou “jou Saba a”. Peryòd la gen tan gaye, ak tan rasanble, ki toude se eleman nan “sèt fwa” yo.
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.
Nan liv Danyèl la, Jojakim se yon senbòl otorizasyon premye mesaj la. An rapò ak de wa ki vin apre li yo, li se senpleman premye nan twa zanj ki mennen nan jijman epi ki fini ladan li. Siris se yon senbòl non sèlman lwa dimanch lan, men li se tou yon “siy” delivrans. Danyèl se yon eleman nan konbinezon twa-ak-yon an, epi tou li fè pati reprezantasyon katfwa mondyal pèp Bondye a. Danyèl se tou yon senbòl mesaje Eli a, epi li tipifye Jan tou nan liv Revelasyon an. Li se tou yon senbòl moun ki resevwa sele Bondye a. Non “Danyèl” vle di “jij Bondye a”, oswa “Bondye jijman an”; konsa, li se yon senbòl jijman, epi tou yon senbòl Laodise, paske Laodise vle di “yon pèp yo jije” oswa “yon pèp anba jijman”. Jijman Laodise a, finalman, chita sou rejè yo fè konesans ki dezsele nan liv Danyèl la.
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.
Nebikadneza se yon senbòl ni kòn Repibliken an ni kòn vrè Pwotestan Etazini an, epi li se tou yon senbòl Etazini depi nan kòmansman li jouk nan fen li. Lè nou rive nan chapit kat ak senk liv Danyèl la, nou pral wè ke Nebikadneza reprezante “tan lafen an” an 1798, epi Belchaza reprezante lwa dimanch lan. Nan fen “sèt tan” pinisyon an, Nebikadneza te vin tounen yon chèf ki tankou yon ti mouton, yon chèf ki te konvèti; men pitit gason li a fini pa pale tankou yon dragon, tousuit anvan destriksyon li.
“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.
«Au dernier souverain de Babylone, comme en figure à son premier, était parvenue la sentence du Veilleur divin : “Ô roi, ... on t’annonce ceci : le royaume t’est ôté.” Daniel 4:31.» Prophets and Kings, 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.
Chapit premye liv Dànyèl la reprezante istwa mouvman Millerit la depi 11 out 1840 rive jouk 22 oktòb 1844. Li reprezante tou peryòd ki soti 11 septanm 2001 rive jouk lwa dimanch lan. Li reprezante tou premye mesaj twa zanj yo, ki reprezante tou yon dezyèm senbòl pwofetik sou istwa Etazini depi 1798 rive jouk lwa dimanch lan.
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.
Petèt reprezantasyon ki pi enpòtan nan premye chapit Danyèl la se lefèt ke se premye bagay yo mansyone nan liv pwofetik ki fòme ak liv Danyèl la ansanm ak liv Revelasyon an. Se premye nan twa eprèv pwofetik yon etidyan pwofesi dwe metrize. Se sa ki dwe “manje” pou li kapab pase eprèv ki vin apre yo.
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.
Nan Early Writings, jan sa deja site plis pase yon fwa nan atik sa yo, Sè White idantifye pwosesis eprèv an twa etap nan istwa Kris la nan yon paragraf, epi apre sa, nan paragraf ki vin apre a, li idantifye pwosesis eprèv an twa etap nan istwa Mileris la. Li montre ke moun ki, nan tan Kris la, te rejte mesaj Jan an, pa t kapab resevwa okenn byenfè nan ansèyman Jezi yo. Paragraf ki vin apre a pèmèt moun ki vle wè a konprann ke premye eprèv pou Mileris yo se te William Miller, moun Sè White idantifye kòm yon tip ki te reprezante ni Jan Batis ni Eli. De temwen sa yo nan premye eprèv la etabli ke Danyèl chapit youn se mesaj Eli a. Si chapit youn rejte, pa ka genyen okenn byenfè ki soti nan chapit de ak twa.
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.
Jezi ak dezyèm zanj lan te swiv Jan Batis ak premye zanj lan nan istwa pa yo chak. Apre Jezi te vini jijman kwa a, epi twazyèm zanj lan te rive lè jijman ankèt la te kòmanse. Dezapwentman disip yo nan kwa a se yon tip gwo dezapwentman 22 oktòb 1844 la. Daniel chapit youn se Eli, jan Jan Batis ak William Miller reprezante l, men li pa ka separe ak chapit de ak twa yo. Ansanm, chapit sa yo se levanjil etènèl la, ki toujou yon mesaj pwofetik tès an twa etap, ki pwodui epi apre sa separe de kategori adoratè. Se poutèt sa, si twa chapit sa yo ta separe, sa ta yon lòt levanjil.
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.
Menm si nou menm, oswa yon zanj ki soti nan syèl la, ta anonse nou nenpòt lòt levanjil pase sa nou te anonse nou an, se pou li anba madichon. Jan nou te di sa deja, konsa mwen repete l ankò kounye a: si yon moun anonse nou nenpòt lòt levanjil pase sa nou te resevwa a, se pou li anba madichon. Galat 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 chapit premye a prepare chemen an pou mesaje alyans lan vini toudenkou nan tanp li a, epi li reprezante tou vwa k ap rele nan dezè a. Dezè a reprezante kòm yon peryòd dispèsyon, kote sanctuaire a ak lame a ap pilonnen anba pye. Nan Daniel chapit premye a, Daniel nan dezè a, gaye toupatou epi anba esklavaj. Mesaj chapit premye a prepare chemen an pou mesaj chapit dezyèm nan, kote Kris la pirifye epi antre nan alyans ak pitit gason Levi yo. Pitit gason Levi yo idantifye kòm senbòl pèp Bondye chwazi a, paske yo te kanpe fidèlman ak Moyiz nan kriz estati lò Arawon an, epi chapit twa nan Daniel se tou kriz estati lò a.
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.
Chadrak, Mechák ak Abèd-Nego sanble ak Levit yo ki te pirifye davans anvan eprèv “imaj bèt la” devan zidòl an lò a. Nan seremoni an, Nebikadneza bay òkès la, pwostitiye Tir la chante chante yo, epi Izrayèl espirityèl ki vin aposta a bese tèt li epi answit danse toutouni sou mizik la alantou zidòl an lò a.
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.
Liv Danyèl ak Revelasyon se yon sèl menm liv, epi Kris la kòm Alfa ak Omega a kounye a ap retire sele sou liv ki reprezante Revelasyon Jezikri a. Premye verite menm Li mete nan liv sa a se mesaj twa zanj yo. Twa premye chapit Danyèl yo se mesaj twa zanj yo. Verite ki makonnen ak mesaj twa zanj sa yo nan Revelasyon chapit katòz la rive nan pèfeksyon lè yo rekonèt yo te mansyone an premye nan twa premye chapit Danyèl yo. Nan Revelasyon katòz yo idantifye yo kòm levanjil etènèl la, epi yo ap vole nan syèl la; konsa yo idantifye mesaj ki prezante bay tout monn nan nan dènye jou yo. Nan twa premye chapit Danyèl yo, eksperyans gason ak fanm ki pote mesaj sa a bay monn nan ilistre. Revelasyon katòz se liy ekstèn verite a, ki reprezante, pa mwayen senbòl, mesaj twa zanj yo. Levanjil etènèl la, ansanm ak mesaj chak nan twa zanj yo, rive nan pèfeksyon pa liy entèn verite a ki reprezante nan twa premye chapit Danyèl yo.
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.
Premye twa chapit yo reprezante anpil bèl verite, e youn nan verite sa yo se ke twa mesaj yo se yon pwosesis eprèv an twa etap ki gen ladan l yon eprèv alimantè, apre sa yon eprèv vizyèl, epi apre sa yon eprèv desizif. San dout, gen lòt fason pou bay twa eprèv sa yo non, men etikèt sa yo fasil pou wè nan chapit youn, epi yo ka wè yo ankò nan chapit youn rive chapit 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.
“Premye ak dezyèm mesaj yo te bay an 1843 ak 1844, e kounye a nou anba pwoklamasyon twazyèm nan; men tout twa mesaj yo dwe toujou kontinye pwoklame. Sa esansyèl kounye a menm jan sa te toujou ye, pou yo repete yo bay moun k ap chèche verite a. Pa plim ak pa vwa nou dwe fè pwoklamasyon an sonnen, pandan n ap montre lòd yo, ak aplikasyon pwofesi yo ki mennen nou rive nan mesaj twazyèm zanj lan. Pa ka gen yon twazyèm san premye ak dezyèm nan. Se mesaj sa yo nou dwe bay lemonn nan piblikasyon ak nan diskou, pandan n ap montre nan liy istwa pwofetik la bagay ki te rive yo ak bagay ki gen pou rive yo.” Selected Messages, liv 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.
Sa pa gen okenn enpòtans si te gen sèlman yon sèl jou, oswa yon semèn, oswa ven ane ant istwa reyèl chapit de ak chapit twa yo; senbolikman, y ap ilistre tès pwogresif twa eprèv yo. Nebikadneza te sezi e li te ranpli ak admirasyon dèske Bondye, atravè pwofèt Danyèl la, te kapab konnen rèv li a, epi bay yon entèpretasyon rèv la ki te tèlman solid, li pa t kapab konprann lòt jan pase kòm verite. Men, nan chapit twa, Nebikadneza echwe dezyèm tès chapit de a, paske li te deside mete pwòp dezi ògeye imen li pi wo pase bèl manifestasyon pouvwa Bondye a, ki te idantifye sans diven rèv sekrè a.
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.
Lè l te drese estati an lò a nan chapit twa a, li te echwe twazyèm tès lakmòs la. Chadrak, Mechak ak Abèdnego te pase tès lakmòs la. Nèbikadneza te resevwa mak bèt la, epi twa gason diy yo te resevwa sele Bondye a. Premye twa chapit Danyèl yo dwe konprann nan kontèks twa zanj yo nan Revelasyon katòz. Menm jan twa chapit sa yo senp, paske yo tèlman klè yo souvan sèvi kòm istwa pou timoun kretyen yo, an reyalite yo reprezante petèt twa chapit ki pi pwofon nan Pawòl Bondye a.
We will continue with Daniel chapter three in the next article.
Nou pral kontinye ak Danyèl chapit twa nan atik ki vin apre a.
“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.
“Glwa san sans ak opresyon ki te parèt nan chemen wa payen an, Nebikadneza, t ap swiv la, ap manifeste kounye a nan tan pa nou an e li pral kontinye manifeste. Istwa ap repete tèt li. Nan epòk sa a, eprèv la pral sou kestyon obsèvans Saba a. Linivè selès la ap gade lèzòm k ap pilonnen lwa Jewova a, k ap fè souvni Bondye a, siy ki ant li menm ak pèp li a ki kenbe kòmandman l yo, tounen yon bagay san valè, yon bagay pou yo meprize, pandan y ap leve yon saba rival, menm jan yo te leve gwo estati an lò a nan plenn Doura a. Lèzòm ki fè konnen yo se kretyen pral rele lemonn pou li obsève fo saba sa a yo menm te fè a. Tout moun ki refize ap mete anba lwa opresif. Sa se mistè mechanste a, plan ajan satanik yo, ke nonm peche a mete an aplikasyon.” The Youth’s Instructor, 12 jiyè 1904.