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.”
Nambo twatandika kusakula kitabo kya butatu kya Daniele, tutelekesheko okulowooza ku bubonero obumu obw’obunnabbi obuyinza okutuyamba okutegeera ekitabo ekyo mu bujjuvu obusingawo. Daniele, Kananiya, Misayeri ne Azaliya bakozesebwa Omwoyo Omutukuvu okukiikirira obubonero obw’enjawulo obw’obunnabbi, ng’okusinziira ku mbeera mwe bakozesebwa. Mu kitabo ekisooka, bakiikirirwa ng’abasa b’enjawulo bana, awatali kwawula wakati waabwe, okutuusa ku nkomerero y’ekitabo, Daniele lwe yategeezebwa ng’alina ekirabo eky’“okutegeera okwolesebwa kwonna n’ebirooto.”
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.
Aba bana bane, Mungu akawapa maarifa na ustadi katika elimu yote na hekima; naye Danieli alikuwa na ufahamu katika maono yote na ndoto. Danieli 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.”
Mu kapitul ya ntete, lokola elembo ya “minei,” bazali komonisa bato ya Nzambe na mikolo ya nsuka na mokili mobimba. “Minei” ezali elembo oyo emonisaka mokili mobimba, mpe baprofeta nyonso bazali koloba mpo na mikolo ya nsuka. Bato minei ya lokumu na kapitul ya ntete bazali komonisa bato ya Nzambe ya mikolo ya nsuka, mpe na molongo ya zomi na nsambo bokeseni esalemi mpo na mbala ya liboso kati na Daniele mpe bato misato ya lokumu, oyo emonisaka elembo ya “lisangani ya misato-na-moko.”
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.
“Batatu-pe-mosi” kimanyinu kena kumonanaka mbala na mbala na kati ya Liloba lya kupemama. Kena kumonisa solo mingi, bilandana na ntoto ya malembe. Kena kumonisa disolo ya bansangu ya baanzelu batatu, yina bandaka na “ntangu ya nsuka” na mvula 1798, mpe yina kesukaka na nsuka ya ntangu ya probasio. Nsangu nyonso tatu vandaka kumonisama na kati ya mouvement ya anzelu ya ntete, mpe mouvement yango kelandama na anzelu ya iya ya Emoniseli 18; yo yina, kimvuka ya batatu-pe-mosi.
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.
Mibainə məŋgəiŋ xaa, a naaŋ Millerite history-də tə̀ŋ first angel’s message ji pə̀ɨsə̀ŋ-sà wùxùmù aa number one, mɨ̀ naaŋ movement ji third angel’s message aa number three nì kàaŋ-kàaŋ mɨ̀ pə̀ɨsə̀ŋ-sà wùxùmù aa represent kàaŋ-kàaŋ. A kàaŋ, “three-and-one combination” aa mɨ̀ “one-and-three combination” ji kù represent kàaŋ-kàaŋ. Symbolic “three-one combination” aa symbol ji tɔ̀ŋ kàaŋ, one aa three ji mbele yaŋ pìsə̀, mɨ̀ three aa one ji mbele yaŋ pìsə̀. Nebuchadnezzar aa furnace-də, Daniel aa chapter three-də, tì first see the three worthies, mɨ̀ aa pìsə̀ fourth yìiŋ the Son of God kàaŋ.
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.
Na ava valumea ū tangata, ko Sataraka, ko Mesaka, mo Apeteniko, ne tō hifo, kua saisai, ki loto i te ogaumu afi vela malosi. Kae ne poi te tupu ko Nepukanesa, kae tu fakavave aka, kae faipati, kae fai atu ki ana fesoasoani, “E lē se toko tolu ea tagata ne tatou lī atu, kua saisai, ki loto i te afi?” Kae tali atu latou, kae fai atu ki te tupu, “E tonu, te tupu e.” Kae tali atu a ia, kae fai mai, “Kiloke, e iloa ne au a tagata e toko fā, kua se saisai, e sasale i loto i te afi, kae e seai se logo‵mae i a latou; kae ko te foliga o te tokotasi lona fā e pelā mo te Tama a te Atua.” Tanielu 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.
Kapachila kakwesu, kuli chuma cha Bulesa chakwoloka nechiwama sana, pamo ne cishinka ca kale ca bwino, ico cingatutebesha ico Daniel tabulwikepo mu mulimo wa kupepa icimpashanya ca golide mu cipande ca butatu; lelo umulandu umo uwa buprofeti wakuti, nga Daniel ali pa kulipo, nga alononshishe icimanyikwilo ca buprofeti ica kulunduluka kwa butatu-na-umo mu cikono ca mulilo. Kuli Gideon, cali ni Gideon ne fibumba fyakwe fitatu ifya bantu umwanda umo. Kristu lyonse lyonse ali ne basambi batatu.
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.
Na baada ya siku sita Yesu akawatwaa Petro, Yakobo, na Yohana ndugu yake, akawapandisha juu mlimani mrefu faraghani, akageuka sura mbele yao; na uso wake ukang’aa kama jua, na mavazi yake yakawa meupe kama nuru. Mathayo 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.
Kimoja-na-tatu, au tatu-na-moja; ni ishara ileile, kwa maana vyote vinawakilisha sehemu fulani ya unabii wa siku za mwisho, na siku za mwisho ni siku za hukumu. Siku za hukumu zilianza mwaka wa 1798, pamoja na tangazo kwamba hukumu ya uchunguzi ingeanza Oktoba 22, 1844. Nazo siku za hukumu huendelea hadi muda wa rehema wa wanadamu uanze kufungwa katika sheria ya Jumapili inayokuja upesi, huku hukumu za utekelezaji za Mungu zikianza na kuongezeka hatua kwa hatua mpaka muda wa rehema ufunge kabisa na mapigo saba ya mwisho yatokee. Katika tanuru ya Nebukadneza, wale watu watatu hodari, ambao baadaye waliunganishwa na Kristo, wanawakilisha bendera. Katika kuwekwa wakfu kwa sanamu ya dhahabu, mataifa yote yaliyounda ufalme wa Nebukadneza yalikuwapo.
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.
Bwe akatunganaki ensaini ku mahanga agali hare, kandi alibaswiha okuhika kuruga aha mpero y’ensi: kandi, reeba, balija n’obwangu bwangu. Isaaya 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.
Daniyêl’in esaretinin yetmiş yılı, fark edilmesi gereken bir başka temel simgedir ve esinlenmiş Söz’de tekrar tekrar bulunur. Yehoyakim’den Kiros’a kadar olan dönem, Daniyêl’in esaretinin gerçek yetmiş yılını temsil eder. İkinci Tarihler’de yetmiş yıl, ülkenin dinlenip Şabatlarını yaşayacağı dönemi temsil eder. Yeşaya yirmi üçte yetmiş yıl, 1798’den Pazar yasasına kadar Birleşik Devletler’in tarihini temsil eder; bunu yaparken aynı zamanda Cumhuriyetçiliğin boynuzunun ve gerçek Protestanlığın boynuzunun paralel tarihlerını da temsil eder. Kız Kardeş White, yetmiş yılı papalığın Karanlık Çağları olan bin iki yüz altmış yılla uyumlu kılar.
“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.
“Umunsi wa none itorero ry’Imana rifise umwidegemvyo wo gushitsa burundu umugambi w’Imana wo gukiza uruvyaro rwazimiye. Mu binjana vyinshi, abantu b’Imana baracumukiwe mu mwidegemvyo wabo. Ubutumwa bwiza uko buri mu butungane bwabwo bwarabujijwe kwamamazwa, kandi ibihano bikomeye cane vyashikirizwa abubahuka kutumvira amabwirizwa y’abantu. Kubera ivyo, uruzabibu runini rw’Umwami rw’imigenzo n’inyifato myiza rwasangwa hafi ya rwose rutarimwemwo. Abantu baranyazwe umuco w’ijambo ry’Imana. Umwiza w’inyigisho z’ikinyoma n’imiziririzo warateranye kugira ngo uzimanganye ubumenyi bw’idini ry’ukuri. Itorero ry’Imana ryo kw’isi, muri ico kiringo kirekire c’uguhamwa kutagira akagongwe, ryari mu bunyagano vy’ukuri nk’uko abana ba Isirayeli bari banyagiwe i Babuloni mu gihe c’ubunyagano.” Abavugishwa n’Abami, 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.
Heke tê were fam kirin ku heftê sal wek sembolek jî hezar û dused û şêst salên Serdema Tarî temsîl dikin, wê hingê nimûneya “sê sal û nîv”, an “çil û du meh”, an “dem, dem û parçekirina demê” ya ku bi awayekî sembolîk Serdema Tarî temsîl dike, wate û sepandina heftê salên sembolîk fireh dike.
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.”
Mu kitabu kya Danieli, emyaka nsanvu gikumi n’ena gyategeezebwa ng’ekiseera okuva ku kuweebwa amaanyi eri obubaka obusooka okutuuka ku musango. Ekiseera ekyo kibaawo mu buli ntambula entukuvu ey’okuddaabiriza, era bwe kityo, emyaka egyo nsanvu gikumi n’ena gikiikirira ennyiriri endala ez’amazima ezitateeka maaso ku kintu eky’obudde, naye ezogerera ku kigendererwa ky’ekiseera ekyo. Ng’ekyokulabirako, ekiseera ky’emyaka nsanvu gikumi n’ena kikiikirirwa Malaki ng’ekiseera omubaka w’endagaano lw’anaaza batabani ba Leevi. Mwannyinaffe White yagatta okunaaza kwa Malaki okw’Abaleevi n’okunaaza kwa Kristo yeekaalu emirundi ebiri. Ekiseera ekyo kyennyini kye kiseera eky’okuteekebwako akabonero eky’abantu obukumi kikumi mu obukumi ana mu enkumi nnya. Era kye kiseera enkuba ey’oluvannyuma lweeyiwa mpolampola. Ekiseera kye kimu era kye kiseera eky’okukemebwa eky’ekifaananyi ky’ensolo, ekireeta akabonero k’ensolo. Ekiseera era kye “lunaku olw’okwetegekera” olw’obunnabbi, oluleeta etteeka lya Ssande, era lwe lumu “lunaku lwa Ssabbiiti.” Ekiseera ekyo kirimu ebiseera eby’okusaasaana, n’ebiseera eby’okukuŋŋaanya, byombi nga bintu bya “ebiseera musanvu.”
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.
Daniɛl kum bɔkɛlɛ la, Jehoiakim ye fɔlɔ ka kibaruw la sɛbɛnna hinɛya taamasiye. A ni masake fila minnu bɛ taa a kɔfɛ la cɛ, a ye danjelaw saba la fɔlɔ ye, minnu bɛ ɲɛsira kɛ ka taa sariyajuguya ma, ani minnu laban bɛ yen de la. Cyrus ye Sunday law dɔrɔn tɛ taamasiye ye; a fana ye “taamasiye” dɔɔnin ye kisiya la. Daniɛl ye saba-ni-kelen jagokɛcogo la jɔlen dɔ ye, ani a fana ka kɛ Ala ka mɔgɔw ka ninnasigilen naaniyɔrɔma taamasiyaliɲɛ dunɲa bɛɛ kan na. Daniɛl fana ye Eli taamasi kɛra kibarudɔla ye, ani a fana bɛ John jigincogo jira Revelation kum bɔkɛlɛ la. A fana ye olu taamasiye ye minnu bɛ Ala ka tampere sɔrɔ. Tɔgɔ “Daniɛl” kɔrɔ ye “Ala ka sariyakuntigi” walima “sariyajuguya ka Ala”; o de kosɛbɛ, a ye sariyajuguya taamasiye ye, ani Laodicea fana, bawo Laodicea kɔrɔ ye “mɔgɔw minnu sariyajugu bɛ kɛ” walima “mɔgɔw minnu bɛ sariyajuguya jukɔrɔ la”. Laodicea ka sariyajuguya laban bɛ sigi fɔlɔ-fɔlɔ kan u ye hakilina min marafili kɛra Daniɛl kum bɔkɛlɛ la, o bali 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.
Nebukadnezara ni kimenyetso cy’amahembe yombi ya Leta Zunze Ubumwe z’Amerika, ari ryo hembe rya Repubulikani n’iry’Abaporotesitanti b’ukuri, kandi ni na we kimenyetso cya Leta Zunze Ubumwe z’Amerika kuva mu ntangiriro yayo kugeza ku iherezo ryayo. Nitugerera kuri Daniyeli igice cya kane n’icya gatanu, tuzasanga Nebukadnezara ahagarariye “igihe cy’imperuka” mu mwaka wa 1798, naho Belushazari agahagararira itegeko ryo ku Cyumweru. Nebukadnezara yahindutse, ku iherezo ry’“ibihe birindwi” by’igihano, umutegetsi umeze nk’umwana w’intama wahindutse uwizera, ariko umuhungu we arangiriza avuga nk’ikiyoka, mbere gato y’irimbuka rye.
“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.
“Babuloniar azken agintariari, eta irudiz haren lehenari bezala, jainkozko Zaintzailearen epaia etorri zitzaion: ‘O errege, ... zuri esana zaizu; Erresuma zugandik aldendu da.’ Daniel 4:31.” Profetak eta Erregeak, 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.
Danyeli essuula emu ekiikirira ebyafaayo by’omukolo gw’Abamilleri okuva nga 11 Agusito 1840 okutuuka nga 22 Okitobba 1844. Era ekiikirira okuva nga 11 Ssebutemba 2001 okutuuka ku tteeka lya Ssande. Era ekiikirira obubaka bw’omuggelo ow’olubereberye ku buggelo abasatu, nabwo obukiikirira akabonero ak’okubiri ak’obunnabbi ak’ebyafaayo bya Amerika okuva mu 1798 okutuuka ku tteeka lya Ssande.
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.
Ahadi uwakilishi wa maana zaidi wa Danieli sura ya kwanza ni kwamba ndio jambo la kwanza kutajwa katika kitabu cha unabii kinachoundwa na kitabu cha Danieli na kitabu cha Ufunuo pamoja. Hilo ndilo la kwanza kati ya majaribu matatu ya kinabii ambayo mwanafunzi wa unabii anapaswa kuyamudu. Hicho ndicho kinachopaswa “kuliwa” ili kupita majaribu yanayofuata.
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.
Li vir Writingsên Destpêkê de, wekî ku berê di van gotaran de zêdetir ji carekê hatîye gotin, Xwişka White di paragrafekê de pêvajoya ceribandina sê-gavî ya di dîroka Mesîh de destnîşan dike, û dûv re di paragrafê din de pêvajoya ceribandina sê-gavî ya di dîroka Milleriyan de destnîşan dike. Ew destnîşan dike ku yên ku di dema Mesîh de peyama Yûhenna red kirin, nikaribûn ji hînkirinên Îsa sûd werbigirin. Paragrafa paşîn ji bo kesê ku dixwaze bibîne, diyar dike ku ceribandina yekem ji bo Milleriyan William Miller bû, ku Xwişka White destnîşan dike ku ew hem bi Yûhenna Baptistî û hem jî bi Îlyasê hatibû nimûnekirin. Ew herdu şahidên ceribandina yekem destnîşan dikin ku Daniel beşa yekem peyama Îlyas e. Heke beşa yekem were redkirin, ji beşên duyem û sêyem de tu sûd nikare hebe.
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.
Yesu na malaika wa pili walimfuata Yohana Mbatizaji na malaika wa kwanza katika historia zao husika. Baada ya Yesu kulikuja hukumu ya msalaba, na malaika wa tatu aliwasili wakati hukumu ya uchunguzi ilipoanza. Kukatishwa tamaa kwa wanafunzi pale msalabani ni kielelezo cha kukatishwa tamaa kukuu cha Oktoba 22, 1844. Sura ya kwanza ya Danieli ni Eliya, kama anavyowakilishwa na Yohana Mbatizaji na William Miller, lakini haiwezi kutenganishwa na sura za pili na tatu. Kwa pamoja, sura hizo ni injili ya milele, ambayo daima ni ujumbe wa kinabii wa hatua tatu wa kujaribu unaozalisha na kisha kuwatenganisha aina mbili za waabuduo. Kwa hiyo, kama sura hizo tatu zingetenganishwa, ingekuwa injili nyingine.
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.
Ffe naye ife, oba malayika ava mu ggulu, bw’abuulira gye muli enjiri endala eyawukana ku eyo gye twababuulira, akolimirwe. Nga bwe twasooka okwogera, bwe ntyo bwe njogera nate kaakano nti, Omuntu yenna bw’abuulira gye muli enjiri endala eyawukana ku eyo gye mwakkiriza, akolimirwe. Abaggalatiya 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.
Danyeli esuula emu etegeka ekkubo eri Omubaka w’endagaano okujja amangu mu yeekaalu ye, era era ekiikirira eddoboozi eryogerera waggulu mu ddungu. Eddungu likiikirirwa ng’ekiseera eky’okusaasaana, awali awatukuvu n’eggye nga bityatiribwako n’ebigere. Mu Danyeli esuula emu, Danyeli ali mu ddungu, ng’asaasaanidde era ng’afugiddwa mu buddu. Obubaka bw’esuula emu butegeka ekkubo eri obubaka bw’esuula ey’okubiri, Kristo mw’alongooseza era n’ayingira mu ndagaano n’abaana ba Leevi. Abaana ba Leevi bategeerekebwa ng’akabonero k’abantu ba Katonda abalonde, kubanga baayimirira mu bwesigwa ne Musa mu buzibu bw’ekifaananyi kya Alooni ekya zaabu, era esuula ey’okusatu eya Danyeli na yo ye buzibu bw’ekifaananyi ekya zaabu.
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.
Şedrak, Meşak û Abednego wekî ew Lewî ne ku beriya ceribandina “wêneyê heywanê” ya buta zêrîn hatine paqijkirin. Di wê merasîmê de Nebûkadnezar orkestrayê amade dike, fahîşeya Sûrê stranên xwe dibêje, û Israela ruhanî ya murted li ber buta zêrîn çox dide û paşê li ser muzîkê tazî dibe û reqis dike.
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.
کتێبەکانی دانیال و ئاشکراکردن هەمان کتێبن، و مەسیح وەک ئەلفا و ئۆمەگا ئێستا ئەو کتێبە دەکاتەوە کە ئاشکراکردنی عیسای مەسیح نمایندگی دەکات. یەکەمین ڕاستییەک کە ئەو لەو کتێبەدا دایدەنێت، پەیامەکانی سێ فریشتەیە. سێ بەشی یەکەمی دانیال، پەیامەکانی سێ فریشتەن. ئەو ڕاستییانەی پەیوەستن بە پەیامەکانی ئەو سێ فریشتەیە لە ئاشکراکردن بەشی چواردەهەمدا، کاتێک بە تەواوی دەگەن کە بناسرێت یەکەمجار لە سێ بەشی یەکەمی دانیالدا باس کراون. لە ئاشکراکردن چواردەهەمدا وەک ئینجیلی هەمیشەیی ناسێنراون، و لە ئاسمانەکاندا دەفڕن، و بەمەش ئەو پەیامە دیاری دەکرێت کە لە ڕۆژانی دواییدا بۆ تەواوی جیهان پێشکەش دەکرێت. لە سێ بەشی یەکەمی دانیالدا، ئەزموونی ئەو پیاوان و ژنانە وێنا دەکرێت کە ئەو پەیامە بۆ جیهان هەڵدەگرن. ئاشکراکردن چواردەهەم هێڵی دەرەکیی ڕاستییە، کە بە هێما پەیامی سێ فریشتەکە نمایندگی دەکات. ئینجیلی هەمیشەیی، و پەیامی هەر یەکێک لەو سێ فریشتەیە، بە هێڵی ناوەکیی ڕاستییەوە دەگەنە تەواوی، کە لە سێ بەشی یەکەمی دانیالدا نمایندگی کراوە.
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.
Chapta tatu za kwanza zinawakilisha kweli nyingi za ajabu, na mojawapo ya kweli hizo ni kwamba jumbe zile tatu ni mchakato wa majaribu wa hatua tatu, unaojumuisha jaribu la chakula, likifuatiwa na jaribu la kuona, nalo likifuatiwa na jaribu la litmusi. Bila shaka, zipo njia nyingine za kuyataja majaribu hayo matatu, lakini majina hayo yanaweza kuonekana kwa urahisi katika chapta ya kwanza, na yanaweza kuonekana tena katika chapta ya kwanza hadi ya tatu. Ni lazima chapta hizo tatu zitambuliwe pamoja kama ishara moja.
“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.
“Ujumbe wa kwanza na wa pili ulitolewa katika miaka ya 1843 na 1844, nasi sasa tuko chini ya utangazaji wa ujumbe wa tatu; lakini jumbe zote tatu bado zinapaswa kutangazwa. Ni muhimu sana sasa kama ilivyowahi kuwa hapo awali kwamba zirudiwe kwa wale wanaoitafuta kweli. Kwa kalamu na kwa sauti tunapaswa kuutangaza ujumbe huo, tukionyesha mpangilio wake, na matumizi ya unabii yanayotufikisha kwenye ujumbe wa malaika wa tatu. Haiwezekani kuwepo kwa wa tatu pasipo wa kwanza na wa pili. Jumbe hizi tunapaswa kuupa ulimwengu katika machapisho na katika hotuba, tukionyesha katika mfuatano wa historia ya kinabii mambo yaliyokuwapo na mambo yatakayokuwapo.” Selected Messages, book 2, 104, 105.
It does not matter if there was only one day, or one week, or twenty years between the actual history of chapters two and three, they are symbolically illustrating the progressive testing of three tests. Nebuchadnezzar was dazzled and amazed that God, through the prophet Daniel could know his dream, and provide such a sound interpretation of the dream that it could only be understood as truth. Yet in chapter three, Nebuchadnezzar failed the second test of chapter two, for he determined to place his own prideful human desire above the wonderful manifestation of the power of God, which identified the divine meaning of the secret dream.
Eŋe ziku tata nɛ, kɛ sukũm daŋa mɛ, walɛ kɛ sane pʋgʋri pʋʋri nɛ, sɔŋa nɛ paali la kapata nɛ wɔlɔgɔni mɛ nɛ lɛ, ba yelela nɛ ka ba yɛrɛla sɔŋa-ɖaɖaari tɔri a tɛri tɛri la pɔɔrɔ pɔɔrɔ. Nebukadnezaa da yeli ka o sunni da kaŋa yela, ka Wina’am, nabi Daniel yela, n da paam o suŋa la, ka n lebgi o suŋa la paam yɔɔr yelle-sɔŋa zugu nɛ, ka yɔɔr-kãnga n da pʋgɛ ka bɛ nene tɛŋa ka a yɛlɛla si’em nɛ. La, kapata ataanzi la pʋgʋn, Nebukadnezaa da kadi kapata ayi la tɔri ayi la, bala o da yeli ka o na zĩ’ɛ o mĩisugo ne nidiba nɔŋre yelle la Wina’am paŋa la yɔɔr yelle-zã’asgo wondim la zuug, ka wondim-kãnga n da maki suŋa-kʋgri la Wina’am yelle-mɔgri la.
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.
Kaputla ya tatu, mu kutungika kifwani kya zahabu, walipwesha kyabu kyatatu—kyakumonena kyafikilo. Shadraka, Meshaka na Abedinego bapitile kyabu kya kumonena kyafikilo. Nebukadineza wapokelile alama ya nyamandu, kabiji bakatampe batatu bapokelile chitendele kya Lesa. Bifukilo bitanshi bitatu bya Daniele bifwainwa kumvwikwa mu mwingilo wa bamalaika batatu ba Kusokolola ikumi na bina. Nangwa byonkabyo bifukilo bitatu ibyo byoroka, pakuuba byena bitalapo bulongo ne kuya kufika pakuba bisamikiwa bulongo ng’anyi milanguluko ya bana ba Buklisto, mu bulelubele byena byimena, pamo, bifukilo bitatu bya kulumbuluka kukatampe mu Mambo a Lesa.
We will continue with Daniel chapter three in the next article.
Tukwendelea na sura ya tatu ya Danieli 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.
“Bibilia ukat ch’axwañanaka, jaqinakan reyipa paganonkir Nabucodonosor chachajj kunjämtejj sarnaqäna uka saräwipan uñjaskäna ukajja, jichha urunakanjja uñacht’ayaskakiwa, ukatsti ukhamarakiw sarantaskakini. Sarnaqäwiw mayampi phoqasini. Aka pachanjja yant’äwejj sábado uru imañ toqetäniwa. Alajjpachankir taqe ajayunakan utjäwipajja uñjapxiwa jaqinakajj Jehová Diosan leyip takintasipki ukaru, Diosan amtäwiparu, jupampi mandamientonakap phoqher markapampejj chikachasiñ chimpupäkäna ukarusa, jan kunatakisa, jisk’achañataki ukham luratäñaparu; ukampis maynïr sábadojj jach’anchatäniwa, kunjämtï Dura pampan jach’a qorita lurat imagenajj jach’anchatäkäna ukhama. Cristiano sasin sapkas uka jaqinakajj aka oraqeruw jawsapjjani, jupanak pachpan lurapki uka k’ari sábado phoqañapataki. Khitinakatï jani phoqañ munapkani ukanakajja t’aqhesiyañ leyinakampi apnaqasipjjaniwa. Akaw ñanqha lurañan imantat misterio, Supayan yanapirinakapan amuyt’ata, ukat jucha jaqen phoqayata.” The Youth’s Instructor, July 12, 1904.