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.”
Nga tetunnaba kwogerako ku ssuula esatu ey'a Daniel, tunaasooka okulowooza ku bifaananyi eby'obunnabbi ebimu ebiyinza okutuyamba okutegeera essuula eno mu bujjuvu. Daniel, Hananiah, Mishael ne Azariah bakozesebwa Omwoyo Omutukuvu okuyimirira ng'ebifaananyi eby'obunnabbi eby'enjawulo, nga kisinziira ku mbeera mwe bakozesebwa. Mu ssuula erisooka, bayimirizibwa ng'abasajja bana ab'ekitiibwa, nga tewali kukyawukana kwonna, okutuusa ku nkomerero y'essuula, we Daniel amanyibwa ng'alina ekirabo eky'okutegeera "ebyolesebwa byonna n'ebirooto byonna."
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.
Eri abaana bano bana, Katonda yabawa obumanyi n’obukugu mu by’okusoma byonna n’amagezi; era Danyeri yalina okutegeera mu ebyolesebwa byonna n’ebirooto. Danyeri 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 ssuula esooka, ng'akabonero aka 'nnya', bakiikirira abantu ba Katonda ab'omu nnaku ez'enkomerero mu nsi yonna. 'Nnya' lubeera akabonero ekiikirira ensi yonna, era bannabbi bonna boogera ku nnaku ez'enkomerero. Abasajja ab'ekitiibwa abanne mu ssuula esooka bakiikirira abantu ba Katonda ab'omu nnaku ez'enkomerero, era mu olunyiriri olw'ekkumi n'omusanvu wateekebwawo enjawulo eyasooka wakati wa Ddaaniyeri n'abo abasatu ab'ekitiibwa, enjawulo eno eraga akabonero ka 'enteekateeka ya basatu n'omu'.
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.
Akabonero k’okuyungibwa kwa ‘bisatu n’ekimu’ kasangibwa emirundi mingi mu Kigambo ekyaluŋŋamizibwa. Kiyimiririra amazima ag’enjawulo, nga kisinziira ku mbeera mwe kiba. Kiyimiririra ebyafaayo by’obubaka bw’abamalayika basatu ebyatandika ku ‘kiseera eky’enkomerero’ mu 1798, era ebiggwaawo ku kuggalwa kw’ebbanga ly’okugezesebwa. Obubaka busatu bwonna byaliyimiriziddwa mu kulangirirwa kw’omalayika asooka, era ekyo kiddirirwa n’omalayika ow’okuna owa Okubikkulirwa 18; ne kityo ne wabaawo okuyungibwa kwa bisatu n’ekimu.
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.
Mu mbeera ezimu, kisobola okukiikirira entambula y’obubaka bw’omumalayika asooka mu byafaayo bya Millerite nga kiyimiririrwa ku namba emu, nga kigattibwa wamu n’entambula y’obubaka bw’omumalayika ow’okusatu nga kiyimiririrwa ku namba ssatu. Kale, “okugatta kwa ssatu-ne-emu” kuyinza okuyimirirwako nga “okugatta kwa emu-ne-ssatu”. Okugatta okw’ekifaananyi kwa “ssatu-ne-emu” kukola ng’akabonero nga oba namba emu esooka, nga eggobererwa namba ssatu; oba namba ssatu esooka, nga eggobererwa namba emu. Mu kyoto kya Nebukadduneeza, mu essuula ey’okusatu eya Danyeri, tusooka okulaba abasajja abasatu abeesigwa, oluvannyuma ne wabaawo ow’okuna ng’afaanana n’Omwana wa Katonda.
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.
Era bano basajja basatu, Sadraki, Mesaki ne Abeduneego, ne bagwa nga basibiddwa mu makkati g’ekinuuna eky’omuliro ogwaka ennyo. Awo Nebukadduneeza kabaka n’ewuunya nnyo, n’asituka mangu, n’ayogera n’agamba ab’amagezi be nti, Tetwasuula basajja basatu nga basibiddwa mu makkati g’omuliro? Ne baddamu ne bagamba kabaka nti, Ddala, ayi kabaka. N’abaddamu n’agamba nti, Laba, ndaba abasajja bana nga tebasibiddwa, batambulira mu makkati g’omuliro, so tebakosebwa; era ow’okuna afaanana ng’Omwana wa Katonda. Danyeri 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.
Tewali kubuusabuusa nti waliwo ensonga ya Katonda entuufu ddala, era n’ensonga entuufu mu byafaayo eyanditutegeezezza lwaki Danyeri teyaliwo mu kusinza ekifaananyi kya zzaabu mu mutwe ogw’okusatu; naye ensonga emu ey’obunnabbi ye nti singa Danyeri abaddewo, abadde asambya akabonero k’obunnabbi ak’omugatte gwa basatu n’omu mu ettanula ly’omuliro. Eri Gidiyoni, kyali Gidiyoni n’ebitundu bisatu by’abasajja kikumi buli kimu. Kristo emirundi mingi yali awamu n’abayigirizwa basatu.
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.
Awo oluvannyuma lw’ennaku mukaaga Yesu n’atwala Peetero, Yakobo, ne Yokaana muganda wa Yakobo, n’abatwala ku lusozi oluwanvu nga bali bokka bokka; n’akyusibwa mu maaso gaabwe; obuso bwe ne bwaaka ng’enjuba, n’engoye ze zaali njeru ng’ekitangaala. Matayo 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.
Emu n’essatu, oba essatu n’emu; kye kabonero ke kimu, kubanga byombi bikiimira ekintu ekya bunnabbi eky’ennaku ez’enkomerero, ate nnaku ez’enkomerero ze nnaku z’omusango. Ennaku z’omusango zatandika mu 1798, era ne wabaawo okulangirira nti omusango ogw’okunoonyereza gunaatandika ku lunaku lwa 22 ogwa Okitobba, 1844. Era ennaku z’omusango zigenda mu maaso okutuusa ebbanga ery’okugezebwa kw’abantu lwe litandika okuggalwa ku kiseera ky’etteeka lya Sande erijja mangu, nga emisango gya Katonda egy’okutuukiriza gitandika era ne gyeyongera mu bukambwe okutuusa ebbanga eryo lwe liggala ddala, ne bibeerawo ebikolimo omusanvu eby’enkomerero. Ku essuunyizo lya Nebukadduneeza, abasajja abasatu ab’ekitiibwa, abaayongerwako Kristo oluvannyuma, bakiimira ebbendera. Mu kutongoza ekifaananyi ekya zaabu, amawanga gonna agakola obwakabaka bwa Nebukadduneeza gaaliwo.
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.
Era alissa waggulu akabonero eri amawanga ag’ewala, era alibakubira effiri okuva ku nkomerero y’ensi; laba, banaajja mangu nnyo. 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.
Emyaka ensanvu egy’obuddu bwa Danyeri kye kabonero kirala eky’amaanyi eketaagisa okumanyibwa, era giboneka emirundi mingi mu Kigambo ekiyisibwamu Omwoyo Omutukuvu. Okuva ku Jehoiakim okutuuka eri Cyrus kulaga ddala emyaka ensanvu egy’obuddu bwa Danyeri. Mu 2 Ebyafaayo emyaka ensanvu gitegeeza ekiseera ensi lwe yawummula n’okusiima Ssabbiiti zaayo. Mu Isaaya 23 emyaka ensanvu giyimirira ebyafaayo bya United States okuva mu 1798 okutuuka ku tteeka erya Ssande, era mu ngeri eyo giyimirira n’ebyafaayo ebifanagana eby’ennyanga ya Republicanism n’ennyanga ya Protestantism ey’amazima. Mukyala White agatta wamu emyaka ensanvu n’emyaaka 1,260 egy’ekiseera eky’ekizikiza eky’obupapa.
“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.
Leero Ekkanisa ya Katonda eri mu ddembe okutambuza n’okutuukiriza enteekateeka ya Katonda ey’okununula ekika ky’abantu ekyabuze. Mu bbanga ery’ebikumi bingi by’emyaka, abantu ba Katonda baanyigirizibwa eddembe lyabwe. Okubuulira Enjiri mu bulongoofu bwayo kwaziyizibwa, era ebibonerezo ebikambwe ennyo byateekebwako abo abaayongera amaanyi ne bagaana okugondera ebiragiro by’abantu. Kyava kiva, ennimiro ennene ey’emizabbibu ey’Omukama ey’eby’omwoyo yasaliramu nga kumpi ddala yonna tewaliko bakozi. Abantu baaggyibwako omusana ogw’Ekigambo kya Katonda. Ekizikiza ky’ensobi n’ensikirize kyali kiteeka mu katya okusangula okumanya eddiini entuufu. Ekkanisa ya Katonda ku nsi yali mu buddu ddala mu bbanga lino eddene ery’okutulugunyizibwa okutakkoma, nga bwe baali abaana ba Isirayiri mu buddu e Babulooni mu bbanga ly’obuwalanguse. 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.
Bwe kitegeerekebwa nti, nga kabonero, emyaka nsanvu era giyimirira emyaka 1,260 egy’ebbanga ery’ekizikiza, olwo ebifaananyi bya 'emyaka esatu n’ekitundu', oba 'emiyezi amakumi ana mu bbiri', oba 'ebbanga, ebibanga n’okugabanyibwa kw’ebbanga', ebiraga mu ngeri ey’akabonero ebbanga ery’ekizikiza, bigaziya amakulu n’enkozesa y’emyaka nsanvu egy’akabonero.
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 kitabo kya Danyeri, emyaka nsanvu gitegeezebwa ng’ekiseera okuva nga obubaka obwasooka bufunye amaanyi okutuuka ku kusalirwa omusango. Ekiseera ekyo kiboneka mu buli kutereeza okutukuvu kwonna; era bwe kityo, emyaka nsanvu giyimirira emirala egy’amazima egitasimbayo nnyo ekintu ky’ebiseera, naye ng’egyanjulira kigendererwa ky’ekiseera. Okugeza, ekiseera ky’emyaka nsanvu kiragibwa Malaki ng’ekiseera omubaka w’endagaano lw’atukuza abaana ba Leevi. Sister White yagattanga okutukuza kw’Abaleevi kwa Malaki n’okutukuza kwa Kristo okw’omu yeekaalu emirundi ebiri. Ekiseera kye kimu kye kiseera eky’okutekwako akabonero ku 144,000. Kye kimu era ekiseera enkuba ey’oluvannyuma mwe etonsebwa nga n’eyongerayo. Era ekiseera kye kimu kye kiseera eky’okugezebwa kw’ekifaananyi ky’ensolo, ekireeta akabonero k’ensolo. Ekiseera kino era kye “lunaku lw’okuteekateeka” olw’obunnabbi, ekireetera etteeka erya Sande, era ekimanyiddwa nga “olunaku lwa Ssabbiiti.” Ekiseera kino kirimu ebiseera by’okusaasaana n’ebiseera by’okuŋŋaanyizibwa, ebyombi nga bikoma wansi w’eby’obunnabbi ebya “emirundi 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.
Mu kitabo kya Danyeri, Yekoyakimu ye kifaananyi ky’okunywezebwa kw’obubaka obwasooka. Mu kwogera ku bassekabaka ababiri abamugoberera, ye k’omusooka ku bamalayika basatu abakuliriza okutuuka ku musango, era ne baggwerera eyo. Cyrus ye kifaananyi si ky’etteeka lya Ssande kyokka, naye era “akabonero” ak’okununulibwa. Danyeri kimu ku bitundu by’omugatte ogwa “ssatu n’omu”, era era kimu ku bitundu by’okwolesa okw’emirundi ennya okwa abantu ba Katonda mu nsi yonna. Danyeri era ye kifaananyi ky’omubaka wa Eriya, era era afaananyiriza Yokaana mu kitabo ky’Okubikkulirwa. Era ye kifaananyi ky’abo abakiweebwa ekiwandiiso kya Katonda. Erinnya “Danyeri” litegeeza “omusamuzi wa Katonda”, oba “Katonda w’okusala omusango”; kale n’olwekyo ye kifaananyi ky’okusala omusango, era era kifaananyi kya Laodikeya, kubanga “Laodikeya” litegeeza “abantu abasaliddwa omusango” oba “abantu abali wansi w’okusala omusango”. Okusalirwa omusango kwa Laodikeya, ku nkomerero, kuzimbiddwa ku kugaana kwabwe obumanyi obuggibwako akasiba mu kitabo kya Danyeri.
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.
Nebuchadnezzar ye kabonero ka empembe zombi z’Amerika, eya Republican n’eya Protestanti w’amazima ddala, era kabonero wa Amerika okuva ku ntandikwa yaayo okutuuka ku nkomerero yaayo. Bw’etuuka mu kitabo kya Daniel essuula 4 n’essuula 5, tunaalaba nti Nebuchadnezzar ayimirira "ekiseera ky’enkomerero" mu 1798, ate Belshazzar ayimirira etteeka lya Ssande. Nebuchadnezzar, ku nkomerero y’ "emirundi musanvu" egy’okubonerezebwa, yafuuka omufuga omukyusiddwa, afaanana ng’owana w’endiga, naye omwana we ayogera ng’ejjoka mu maaso gatono nga tannazikirizibwa.
“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.
“Eri kabaka ow’enkomerero owa Babulooni—nga mu kifaananyi bwe kyatuuka ku yasooka—kyatuuka ekiragiro eky’Omukuumi Omutukuvu: ‘Ai kabaka,... gy’oli kigambiddwa; Obwakabaka buvudde ku ggwe.’ 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.
Essuula esooka ya Danyeri ekyimirira ebyafaayo by’ekibiina ky’Abamillerite okuva nga August 11, 1840 okutuuka nga October 22, 1844. Era ekyimirira n’ebbanga okuva nga September 11, 2001 okutuuka ku tteeka erya Ssande. Era ekyimirira obubaka olusooka mu bubaka obusatu bw’Abamalayika; era obubaka obusatu obwo nabwo buyimirira akabonero k’obunnabbi ak’okubiri akulaga ebyafaayo bya United States okuva mu 1798 okutuuka ku tteeka erya 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.
Oboolyawo ekisinga obukulu ku Danyeri essuula esooka kwe nti kye kintu ekyasooka okwogerwako mu kitabo eky’obunnabbi ekigattibwa wamu okuva mu bitabo bya Danyeri n’Okubikkulirwa. Kye kisooka ku bigezo bisatu eby’obunnabbi, bye omuyizi w’obunnabbi alina okutegeera era n’okubifuga. Kye kyetaagisa “okulya” okulyoka oyite mu bigezo ebigoberera.
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.
Mu kitabo Early Writings, nga bwe kyayogeddwako emirundi egisukka ku gumu mu bino ebyawandiikiddwa, Sister White alaga enkola y’okukemebwa mu mitendera esatu mu byafaayo bya Kristo mu kitundu ky’ekiwandiiko kimu, ate mu kitundu ekiddako n’alaga enkola y’okukemebwa mu mitendera esatu mu byafaayo by’Abawagizi ba Miller. Alaga nti abo abali mu biro bya Kristo abaagaana obubaka bwa Yokaana, tebaayinza kuganyulwa ku njigiriza za Yesu. Ekitundu ekiddako kiraga eri oyo ayagala okulaba nti okukemebwa okusooka kw’Abawagizi ba Miller kwali William Miller, gwe Sister White alaga nti yakiikirirwa Yokaana Omubatiza ne Eriya. Abajulirwa babiri abo b’okukemebwa okusooka balaga nti Essuula esooka ey’ekitabo kya Danyeri ye obubaka bwa Eriya. Essuula esooka bwe egannibwa, tewabaawo kiganyulo kyonna mu ssuula ey’okubiri n’ey’okusatu.
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 n’omalayika ow’okubiri baagoberera Yokaana Omubatiza n’omalayika ow’okusooka mu byafaayo byabwe eby’enjawulo. Oluvannyuma lwa Yesu, ne wabaawo okusalirwa omusango ku musalaba, era omalayika ow’okusatu yatuuka bwe kyatandika okusalirwa omusango okunoonyereza. Obwennyamivu bw’abayigirizwa ku musalaba bufaananyiriza Obwennyamivu Obukulu olw’olunaku lwa 22 Ogw’ekkumi, 1844. Ekitundu ekisooka ekya Danyeri kye Eriya, nga akiikirirwa Yokaana Omubatiza ne William Miller, naye tekiyinza okwawulibwa okuva mu bitundu eby’okubiri n’eby’okusatu. Awamu, ebitundu ebyo bye Enjiri ey’olubeerera, nga mu kiseera kyonna eba obubaka bw’obunnabbi obw’okukebera mu bitundu bisatu obutondawo era ne bwawula ebika bibiri by’abasinza. Noolwekyo, singa ebitundu ebyo bisatu byawulibwa, kyandiba Enjiri endala.
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.
Naye newankana ffe, oba malayika ava mu ggulu, bw’ababuulira enjiri endala eri mmwe etali eyo gye twababuulira, akolimirwe. Nga bwe twayogera dda, kati mbiddamu nti, omuntu yenna bw’ababuulira enjiri endala eri mmwe etali eyo gye mwayaniriza, akolimirwe. Abagalatiya 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.
Essuula esooka eya Danyeri etegeka ekkubo eri omubaka w’endagaano okujja mangu mu yeekaalu ye, era kiyimirira eddoboozi erikaaba mu ddungu. Eddungu liragibwa ng’ekiseera ky’okusaasaanyizibwa, we ewatukuvu n’eggye birinyirizibwa wansi w’ebigere. Mu Danyeri essuula esooka, Danyeri ali mu ddungu, asaasaanyiziddwa era afuuliddwa omuddu. Obubaka bw’essuula esooka butegeka ekkubo eri obubaka bw’essuula ey’okubiri, mwe Kristo atukuza era ayingira mu ndagaano n’abaana ba Lewi. Abaana ba Lewi bamanyiddwa ng’akabonero k’abantu ba Katonda abalondeddwa, kubanga baayimirira mu bwesigwa awamu ne Musa mu kusoomoozebwa kw’ekifaananyi kya zaabu kya Alooni, era essuula eyasatu eya Danyeri nayo ye kusoomoozebwa kw’ekifaananyi kya 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.
Sadraki, Mesaki ne Abeduneego balinga Abaleevi abatukuziddwa mu kusooka nga tannaba kubeerawo “okukemebwa kw’ekifaananyi ky’ensolo” okw’ekifaananyi kya zaabu. Ku mukolo Nebukadduneeza ateekateeka ekibina ky’abayimbi, malaaya wa Ttuulo ayimba ennyimba, ate Isirayiri ow’Omwoyo omujeemu bavunnamira ne bazina bwereere ku muziki nga bazungulira ekifaananyi ekya zaabu.
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.
Ekitabo kya Danyeri n'ekya Okubikkulirwa kye kimu, era Kristo nga Alfa ne Omega kati asumulula ekitabo ekiraga Okubikkulirwa kwa Yesu Kristo. Ensonga ey'amazima esooka ddala gy'atadde mu kitabo ekyo ye nti obubaka bw'abamalayika abasatu. Essuula essatu ezasooka ez'a Danyeri ze z'obubaka bw'abamalayika abasatu. Amazima agakwata ku bubaka obwo bw'abamalayika abasatu mu ssuula kkumi nnya ey'Okubikkulirwa gatuusibwa mu butuukirivu bwe kimanyiddwa nti gakyasooka okwogerwako mu ssuula essatu ezasooka ez'a Danyeri. Mu ssuula kkumi nnya ey'Okubikkulirwa, galabikibwa ng'Enjiri ey'Obutaggwaawo, era galabikibwa nga gaguluka mu ggulu, ne kyeraga nti obubaka obwo bwe buweerezebwa eri ensi yonna mu nnaku ez'enkomerero. Mu ssuula essatu ezasooka ez'a Danyeri, kulabirwamu ebyo bye bayitamu abasajja n'abakazi abatwala obubaka obwo eri ensi. Okubikkulirwa essuula kkumi nnya lwe lunyiriri olw'ebweru lw'amazima, olulaga mu bifaananyi n'obubonero, obubaka bw'abamalayika abasatu. Enjiri ey'Obutaggwaawo, n'obubaka bwa buli omu ku bamalayika abasatu, bituusibwa mu butuukirivu olw'olunyiriri olw'omunda lw'amazima olulabirirwa mu ssuula essatu ezasooka ez'a Danyeri.
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.
Ensuula essatu ezisooka ziyimirira amazima mangi amalungi ennyo, era ku mazima ago mulimu ekimu ekigamba nti obubaka busatu bubeera enkola y’okugezesa ey’ebitundu bisatu, ng’erimu: ekigezo ky’emmere, ne kigobererwa ekigezo ky’okulaba, oluvannyuma ne kuddako ekigezo kya litmasi. Tewali kubuusabuusa nti waliwo engeri endala ez’okutuuma ebigezo ebyo ebisatu, naye amannya ago galabika mangu mu ssuula esooka, era galabika nate mu ensuula okuva ku esooka okutuuka ku essatu. Ensuula essatu zirina okutegeerwa wamu nga akabonero kamu.
“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.
Obubaka obusooka n’obw’okubiri bwaweebwa mu 1843 ne 1844, era kaakano tuli mu kulangirirwa kw’obubaka obw’okusatu; naye obubaka bwonna busatu bukyateekwa okulangirirwa. Kikulu nnyo kaakano, nga bwe kyali edda n’edda, nti biddemu okubuulirwa abo abanoonya amazima. Mu kuwandiika ne mu kwogera tulina okulangirira, nga tulaga ennyiriri yaabyo, n’enkozesa y’obunnabbi etutwala ku bubaka bw’omulayika ow’okusatu. Tewasobola kubaawo obubaka obw’okusatu nga tewali obusooka n’obw’okubiri. Obubaka buno tulina okubuwa ensi mu biwandiiko, mu mboozi n’okubuulira, nga tulaga mu nteekateeka y’ebyafaayo eby’obunnabbi ebintu ebibaddewo n’ebigenda okujja. Obubaka Obulondeddwa, kitabo 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.
Tekyafaayo oba waaliwo lunaku lumu lyokka, oba wiiki emu, oba emyaka amakumi abiri wakati mu byafaayo ddala eby’essuula bbiri n’essuula ssatu; biraga mu kifaananyi okukemebwa okw’eyongera nga kugenda mu maaso kw’ebikemebwa bisatu. Nebukadduneeza yawuniikirira era yewuunya nnyo nti Katonda, okuyita mu nnabbi Danyeri, asobola okumanya ekirooto kye, era n’amuwa okunnyonnyola okw’amaanyi era okutuufu ku kirooto okwasoboka kutegeerekeka nga mazima gokka. Naye mu ssuula essatu, Nebukadduneeza yalemwa mu kikemebwa eky’okubiri ekyogerwako mu ssuula bbiri, kubanga yasalawo okussa waggulu okwegulumiza n’okwegomba okw’obuntu kwe okusinga okweyoleka okw’ewuniisa okw’amaanyi ga Katonda, okwalambulula amakulu aga Katonda ag’ekirooto ekyama.
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.
Mu kusimba ekifananyi ky’azaabu mu ssuula ey’asatu, yaleemererwa okuyita mu kigezo eky’okusatu eky’okukakasa. Shadrach, Meshach ne Abednego baayita mu kigezo eky’okukakasa. Nebukadduneeza yafuna akabonero k’ekisolo, ate abasatu abo abeesigwa baafuna akasiba aka Katonda. Essuula essatu ezisooka mu kitabo kya Danyeri ziteekwa okutegeerwa mu nteekateeka y’abamalayika abasatu ab’Okubikkulirwa essuula ey’ekkumi n’enna. Wadde nga essuula zino essatu zaangu, kubanga zirambulukufu nnyo era zikozesebwa bulijjo ng’ebigero ebigunjula abaana Abakristayo, mu mazima ziyimirira, wenda, ng’essuula essatu ez’amakulu ennyo okusinga mu Kigambo kya Katonda.
We will continue with Daniel chapter three in the next article.
Tujja kweyongera ku Danyeri essuula esatu mu kiwandiiko ekiddako.
“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.
“Okwekulisa n’okunyigiriza ebyalabikira mu ngeri kabaka ompagani Nebukadduneeza gye yakwatamu, kyeyolekera mu biro byaffe era kijja kweyongera okweyoleka. Ebyafaayo bijja kweddaabiriza. Mu biro bino, okukemebwa kujja kuba ku nsonga ey’okukuuma Ssabbiti. Eggye ery’omu ggulu liraba abantu nga banyirira amateeka ga Yakuwa, nga bakafuula akajjukizo ka Katonda, akabonero wakati w’Ye n’abantu be abakuuma ebiragiro bye, ekintu ekitali kya muwendo, eky’okunyooma; ate nga basitula waggulu Ssabbiti endala ey’esimbaganya nayo, nga bwe baasitula waggulu ekifaananyi ekinene eky’azaabu mu lusenyi lwa Dula. Abantu abagamba nti Bakristayo bajja okuyita ensi okukuuma eno Ssabbiti ey’obulimba gye beekoledde. Bonna abagaana bajja kuteekebwa wansi w’amateeka aganyigirizza. Kino kye kyama ky’obutali butuukirivu, enkwe z’ebitongole bya Setaani, ezituukirizibwa omuntu w’ekibi.” Omuyigiriza w’Abavubuka, Julaayi 12, 1904.