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.”
Alohan’ny handinihantsika ny toko fahatelo ao amin’ny Daniela, dia hodinihintsika aloha ny tandindona ara-paminaniana sasany izay mety hahafahantsika mahatakatra bebe kokoa io toko io. Daniela sy Hanania ary Misaela ary Azaria dia ampiasain’ny Fanahy Masina hanehoana tandindona ara-paminaniana manokana, araka ny tontolon-kevitra izay ampiasana azy ireo. Ao amin’ny toko voalohany, dia aseho ho olona mendrika efatra izy ireo, tsy misy fanavahana, mandra-pahatongan’ny faran’ny toko, izay amaritana an’i Daniela ho manana ny fanomezam-pahasoavana amin’ny “fahatakarana ny fahitana sy ny nofy rehetra.”
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.
Ary ireo zaza efatra ireo dia nomen’Andriamanitra fahalalana sy fahaizana tamin’ny fianarana rehetra ary fahendrena; ary Daniela dia nanana fahatakarana tamin’ny fahitana sy nofy rehetra. Daniela 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.”
Ao amin’ny toko voalohany, amin’ny maha-mariky ny “efatra” azy, izy ireo dia maneho ny vahoakan’Andriamanitra amin’ny andro farany manerana izao tontolo izao. Ny “efatra” dia marika maneho ny eran-tany manontolo, ary ny mpaminany rehetra dia miresaka ny amin’ny andro farany. Ireo olom-banona efatra ao amin’ny toko voalohany dia maneho ny vahoakan’Andriamanitra amin’ny andro farany, ary ao amin’ny andininy faha-fitopolo ambin’ny folo dia voalohany no anaovana fanavahana eo amin’i Daniela sy ireo olom-banona telo, izay maneho ny mariky ny “fitambaran’ny telo sy iray.”
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.
Ny tandindon’ny “fitambaran-javatra telo sy iray” dia hita miverimberina ao anatin’ny Teny voatohina. Mampiseho fahamarinana maro izy io, arakaraka ny teny manodidina azy. Izy io dia maneho ny tantaran’ny hafatry ny anjely telo izay nanomboka tamin’ny “fotoanan’ny farany” tamin’ny taona 1798, ary mifarana amin’ny famaranana ny fotoam-pahasoavana. Ireo hafatra telo rehetra ireo dia naseho tao amin’ny hetsiky ny anjely voalohany, ary io hetsika io dia arahin’ny anjely fahefatra ao amin’ny Apokalypsy valo ambin’ny folo, koa izany dia fitambaran-javatra telo sy iray.
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.
Amin’ny toe-javatra sasany, izany dia afaka maneho ny fihetsehan’ny hafatry ny anjely voalohany ao amin’ny tantara Millerita amin’ny isa iray, ampiarahana amin’ny fihetsehan’ny hafatry ny anjely fahatelo amin’ny isa telo. Koa noho izany, ny “fitambaran’ny telo sy iray” dia azo aseho koa ho ny “fitambaran’ny iray sy telo”. Ny “fitambaran’ny telo-iray” ara-tandindona dia miasa ho tandindona na amin’ny iray—mialoha ny telo, na amin’ny telo—mialoha ny iray. Ao amin’ny lafaoron’i Nebokadnezara, ao amin’ny toko fahatelon’i Daniela, dia hitantsika aloha ireo lehilahy mendrika telo, ary avy eo ny fahefatra iray tahaka ny Zanak’Andriamanitra.
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.
Ary nianjera voafatotra teo afovoan’ny lafaoro mirehitra afo ireo lehilahy telo ireo, dia Sadraka sy Mesaka ary Abednego. Dia talanjona Nebokadnezara mpanjaka ka nitsangana faingana, dia niteny ka nanao tamin’ny mpanolo-tsainy hoe: Tsy efa lehilahy telo va no natsipintsika voafatotra tao afovoan’ny afo? Dia namaly ireo ka nanao tamin’ny mpanjaka hoe: Marina izany, ry mpanjaka ô. Dia namaly izy ka nanao hoe: Indro, hitako fa misy lehilahy efatra tsy mifatotra, mandehandeha eo afovoan’ny afo, nefa tsy misy maninona azy; ary ny endrik’ilay fahefatra dia tahaka ny Zanak’Andriamanitra. Daniela 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.
Tsy misy isalasalana fa misy antony masina tanteraka avy amin’Andriamanitra, ary zava-misy ara-tantara marina, izay mampahafantatra antsika ny antony tsy nanehoana an’i Daniela tao amin’ny fanompoam-pivavahana fankalazana ny sary volamena ao amin’ny toko fahatelo; kanefa ny antony iray ara-paminaniana dia izao: raha nanatrika teo Daniela, dia ho nopotehiny ny tandindona ara-paminaniana momba ilay fitambaran’ny telo sy iray tao amin’ny lafaoro mirehitra afo. Tamin’i Gideona, dia i Gideona sy ny antokony telo samy nisy lehilahy zato avy. Matetika Kristy no niaraka tamin’ny mpianatra telo.
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.
Ary rehefa afaka henemana, Jesosy nitondra an’i Petera sy Jakoba ary Jaona rahalahiny ka nampiakatra azy ireo hitokana any an-tendrombohitra avo iray; ary niova tarehy teo anoloany Izy; dia namirapiratra tahaka ny masoandro ny tavany, ary ny fitafiany tonga fotsy tahaka ny mazava. Matio 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.
Iray sy telo, na telo sy iray; dia marika iray ihany izany, fa izy rehetra dia samy maneho singa ara-paminaniana momba ny andro farany, ary ny andro farany dia andron’ny fitsarana. Ny andron’ny fitsarana dia nanomboka tamin’ny 1798, niaraka tamin’ny fanambarana fa hanomboka amin’ny 22 Oktobra 1844 ny fitsarana famotorana. Ary ny andron’ny fitsarana dia mitohy mandra-panomboky ny hikatonan’ny fotoam-pahasoavan’ny olombelona amin’ilay lalàn’ny Alahady ho avy tsy ho ela, raha manomboka ny fitsarana fanatanterahan’Andriamanitra ka miha-mafy tsikelikely mandra-pikatonan’ny fotoam-pahasoavana tanteraka sy hisehoan’ny loza fito farany. Tamin’ny lafaoron’i Nebokadnezara, ireo lehilahy mendrika telo, izay niarahan’i Kristy tatỳ aoriana, dia maneho ny faneva. Tamin’ny fanokanana ny sariolona volamena dia teo avokoa ny firenena rehetra izay namorona ny fanjakan’i Nebokadnezara.
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.
Ary hanandratra faneva ho an’ireo firenena avy any lavitra Izy, ary hisioka hiantso azy avy any amin’ny faran’ny tany; ary, indro, ho avy faingana sy haingana izy. Isaia 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.
Ny fitopolo taona naha-babo an’i Daniela dia tandindona manan-danja iray hafa tsy maintsy fantarina, ary hita miverimberina ao amin’ny Teny voaingam-panahy izany. Jehoiakima ka hatramin’i Kyrosy no maneho ny tena fitopolo taona naha-babo an’i Daniela. Ao amin’ny 2 Tantara, ny fitopolo taona dia maneho ny fe-potoana hialan-tsasatry ny tany sy hankafizany ny Sabatany. Ao amin’ny Isaia 23, ny fitopolo taona dia maneho ny tantaran’i Etazonia hatramin’ny 1798 ka hatramin’ny lalàna Alahady, ary amin’ny fanaovana izany dia maneho koa ny tantara mifanindran-dàlana an’ilay tandroka antsoina hoe Repoblikanisma sy ilay tandroka antsoina hoe tena Protestantisma. Sister White dia mampifanaraka ny fitopolo taona amin’ny enimpolo amby roanjato sy arivo taona tamin’ny Andro Maizin’ny fahefana papa.
“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.
“Anio ny fiangonan’Andriamanitra dia afaka malalaka hanohy hatramin’ny fahatanterahany ny drafitra masina ho famonjena ny taranaka very. Nandritra ny taonjato maro dia niaritra fameperana ny fahafahany ny vahoakan’Andriamanitra. Voarara ny fitoriana ny filazantsara amin’ny fahadiovany, ary ny sazy henjana indrindra dia nampiharina tamin’izay sahy tsy nankatò ny didin’olona. Vokatr’izany, dia saiky navelan-tsirambina tanteraka ny tanimboaloboka lehibe ara-pitondrantena an’ny Tompo. Nesorina tamin’ny olona ny fahazavan’ny tenin’Andriamanitra. Ny haizin’ny fahadisoana sy ny finoanoam-poana dia nandrahona hamono tsy ho hita intsony ny fahalalana ny tena fivavahana. Ny fiangonan’Andriamanitra etỳ an-tany dia tena tokoa tao amin’ny fahababoana nandritra io fotoana lava nisian’ny fanenjehana tsy an-kijanona io, tahaka ny zanak’Isiraely izay natao babo tany Babylona nandritra ny fotoana sesitany.” 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.
Raha vao takatra fa, amin’ny maha-tandindona azy, ny fitopolo taona dia maneho koa ny arivo amby roanjato sy enim-polo taona tamin’ny Andro Maizina, dia ny fanoharana ny “telo taona sy tapany”, na “volana roa amby efapolo”, na “andro, andro ary fizaràn’ny andro” izay maneho an’ohatra ny Andro Maizina, dia manitatra ny hevitra sy ny fampiharana ny fitopolo taona tandindona.
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.”
Ao amin’ny bokin’i Daniela, ny fitopolo taona dia faritana ho vanim-potoana manomboka amin’ny fanomezam-pahefana ny hafatra voalohany ka hatramin’ny fitsarana. Io vanim-potoana io dia hita ao amin’ny hetsika fanavaozana masina rehetra, ary amin’izany, ny fitopolo taona dia misolo tsipika hafa amin’ny fahamarinana izay tsy manasongadina ny singan’ny fotoana, fa miresaka ny tanjon’ilay vanim-potoana. Ohatra, ny vanim-potoanan’ny fitopolo taona dia asehon’i Malakia ho ilay fotoana anadiovan’ny iraky ny fanekena ny zanak’i Levy. Nampifandraisin-dRtoa White ny fanadiovan’i Malakia ny Levita amin’ny fanadiovana indroa ny tempoly nataon’i Kristy. Io vanim-potoana io ihany koa no vanim-potoanan’ny fotoan’ny famehezana ny iray hetsy sy efatra alina sy efatra arivo. Io koa no vanim-potoana anidinan’ny ranonorana fara andro tsikelikely. Io vanim-potoana io ihany koa no fotoam-pitsapana momba ny sarin’ny bibidia, izay mitarika ho amin’ny mariky ny bibidia. Io vanim-potoana io koa no “andron’ny fiomanana” ara-paminaniana, izay mitondra ho amin’ny lalàna alahady, izay koa no “andron’ny Sabata”. Ao anatin’io vanim-potoana io no misy ireo fotoanan’ny fanaparitahana sy ireo fotoanan’ny fanangonana, izay samy singan’ny “impito” avokoa.
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.
Ao amin’ny bokin’i Daniela, Joiakima dia tandindon’ny fanomezana hery ny hafatra voalohany. Mifandraika amin’ireo mpanjaka roa manaraka azy, izy dia tsotra izao ilay voalohany amin’ireo anjely telo izay mitarika ho amin’ny fitsarana, ary mifarana amin’izany. Kyrosy dia tandindon’ny lalàn’ny Alahady ihany tsy akory, fa izy koa dia “famantarana” ny fanafahana. Daniela dia singa iray ao amin’ny firafitry ny telo-sy-iray, ary anisan’ny fanehoana maneran-tany efatra sosona ny vahoakan’Andriamanitra koa. Daniela dia tandindon’ny iraka Elia ihany koa, ary izy koa dia maneho an’i Jaona ao amin’ny bokin’ny Apokalypsy. Izy koa dia tandindon’ireo izay mandray ny tombokasen’Andriamanitra. Ny anarana hoe “Daniela” dia midika hoe “ny mpitsaran’Andriamanitra”, na “Andriamanitry ny fitsarana”, koa izany no maha-tandindon’ny fitsarana azy, ary koa an’i Laodikia, fa Laodikia dia midika hoe “vahoaka voatsara” na “vahoaka eo ambanin’ny fitsarana”. Ny fitsaran’i Laodikia dia miorina amin’ny farany amin’ny fandavany ny fahalalana izay voaseho ao amin’ny bokin’i Daniela.
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.
I Nebokadnezara dia tandindon’ny tandroka Repoblikana sy Protestanta marina an’i Etazonia, ary tandindon’i Etazonia koa izy hatramin’ny fiandohany ka hatramin’ny fiafarany. Rehefa tonga eo amin’ny Daniela toko fahaefatra sy fahadimy isika, dia ho hitantsika fa Nebokadnezara dia maneho “ny andro farany” tamin’ny 1798, ary Belsazara dia maneho ny lalàn’ny Alahady. Nebokadnezara dia tonga, tamin’ny faran’ny “fotoana fito” nisian’ny famaizana, ho mpanapaka niova fo sady tahaka ny zanak’ondry, nefa ny zanany kosa dia miafara amin’ny fitenenana tahaka ny dragona, fotoana fohy mialoha ny fandringanana azy.
“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.
“Ho an’ilay mpanapaka farany tao Babylona, tahaka ny tamin’ny endrika nialoha ho an’ilay voalohany, dia tonga ny didim-pitsaran’ilay Mpiambina avy amin’Andriamanitra hoe: ‘Ry mpanjaka ô, … aminao no ilazana izany; efa nesorina taminao ny fanjakana.’ Daniela 4:31.” Mpaminany sy Mpanjaka, 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.
Ny toko voalohany ao amin’ny Daniela dia maneho ny tantaran’ny hetsika Millerita nanomboka tamin’ny 11 Aogositra 1840 ka hatramin’ny 22 Oktobra 1844. Maneho koa ny vanim-potoana manomboka amin’ny 11 Septambra 2001 ka hatramin’ny lalàna Alahady izany. Ary koa, maneho ny hafatry ny anjely voalohany amin’ireo hafatry ny anjely telo izy, izay maneho koa tandindona ara-paminaniana faharoa momba ny tantaran’i Etazonia nanomboka tamin’ny 1798 ka hatramin’ny lalàna Alahady.
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.
Angamba ny fanehoana lehibe indrindra ao amin’ny Daniela toko voalohany dia izao: io no zavatra voalohany resahina ao amin’ilay boky ara-paminaniana izay foronin’ny bokin’i Daniela sy ny bokin’ny Apokalypsy miaraka. Izy no voalohany amin’ireo fitsapana ara-paminaniana telo izay tsy maintsy hafehin’ny mpianatry ny faminaniana. Izany no tsy maintsy “hanina” mba hahafahana mandresy amin’ireo fitsapana manaraka.
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.
Ao amin’ny Early Writings, araka izay efa notanisaina mihoatra ny indray mandeha ato amin’ireto lahatsoratra ireto, dia asongadin-dRahavavy White ao anatin’ny fehintsoratra iray ny fizotry ny fitsapana misy dingana telo teo amin’ny tantaran’i Kristy, ary avy eo, ao amin’ny fehintsoratra manaraka, dia asongadiny ny fizotry ny fitsapana misy dingana telo teo amin’ny tantaran’ny Millerita. Asehony fa ireo izay tamin’ny andron’i Kristy no nandà ny hafatr’i Jaona dia tsy afaka nahazo soa avy tamin’ny fampianaran’i Jesosy. Ny fehintsoratra manaraka dia mamela izay maniry hahita hahafantatra fa i William Miller no fitsapana voalohany ho an’ny Millerita, izay ambaran-dRahavavy White fa notandindonin’ny fanoharana tamin’i Jaona Mpanao-batisa sy Elia. Ireo vavolombelona roa ireo amin’ilay fitsapana voalohany dia manamafy fa ny Daniela toko voalohany no hafatr’i Elia. Raha lavina ny toko voalohany, dia tsy misy tombontsoa azo raisina avy amin’ny toko faharoa sy fahatelo.
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.
Jesosy sy ilay anjely faharoa dia nanaraka an’i Jaona Mpanao-batisa sy ilay anjely voalohany tao amin’ny tantarany avy. Taorian’i Jesosy dia tonga ny fitsarana teo amin’ny hazo fijaliana, ary ilay anjely fahatelo dia tonga rehefa nanomboka ny fitsarana famotorana. Ny fahadisoam-panantenan’ny mpianatra teo amin’ny hazo fijaliana dia tandindon’ny fahadisoam-panantenana lehibe tamin’ny 22 Oktobra 1844. Ny toko voalohan’i Daniela dia Elia, araka ny asehon’i Jaona Mpanao-batisa sy William Miller, nefa tsy azo sarahina amin’ny toko faharoa sy fahatelo izany. Ireo toko ireo miaraka no filazantsara mandrakizay, izay mandrakariva dia hafatry ny fizahan-toetra ara-paminaniana misy dingana telo, ka miteraka sy avy eo mampisaraka antokon’olona roa mpivavaka. Koa raha sarahina ireo toko telo ireo, dia filazantsara hafa izany.
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.
Fa na izahay aza, na anjely avy any an-danitra, no mitory filazantsara hafa aminareo ankoatra izay efa notorinay taminareo, aoka ho voaozona izy. Araka izay efa nolazainay teo aloha, dia lazaiko indray ankehitriny hoe: Raha misy olona mitory filazantsara hafa aminareo ankoatra izay efa noraisinareo, aoka ho voaozona izy. Galatiana 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.
Ny toko voalohan’i Daniela dia manomana ny lalana ho an’ilay iraky ny fanekena mba ho tonga tampoka ao amin’ny tempoliny, ary izy koa dia maneho ilay feo miantso mafy any an-efitra. Ny efitra dia aseho ho vanim-potoanan’ny fampielezana, izay anitsakitsahana ny fitoerana masina sy ny tafika. Ao amin’ny toko voalohan’i Daniela, Daniela dia any an-efitra, voaparitaka sady andevozin’ny hafa. Ny hafatry ny toko voalohany dia manomana ny lalana ho an’ny hafatry ny toko faharoa, izay anadiovan’i Kristy sy idirany fanekena amin’ny zanak’i Levy. Ny zanak’i Levy dia faritana ho tandindon’ny vahoaka voafidin’Andriamanitra, satria nijanona tamim-pahatokiana teo anilan’i Mosesy izy ireo tamin’ny fotoan-tsarotra nateraky ny sariolona volamenan’i Arona, ary ny toko fahatelo amin’i Daniela koa dia ny fotoan-tsarotry ny sariolona volamena.
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.
I Shadrach, Meshach ary Abednego dia tahaka ireo Levita izay efa nodiovina mialoha ho amin’ilay fizahan-toetra momba ny “sarin’ny bibidia” amin’ilay sampy volamena. Tamin’ny lanonana dia i Nebokadnezara no nanome ny orkesitra, ilay vehivavy janga avy any Tyro no nihira ny hira, ary i Israely ara-panahy nihemotra tamin’ny finoana dia niankohoka ary avy eo nandihy mitanjaka manodidina ilay sampy volamena araka ny feon-kira.
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.
Ny bokin’i Daniela sy ny Apokalypsy dia boky iray ihany, ary Kristy amin’ny maha-Alfa sy Omega Azy dia manaisotra ny tombo-kasen’ilay boky izay maneho ny Fanambaran’i Jesosy Kristy ankehitriny. Ny fahamarinana voalohany indrindra apetrany ao amin’izany boky izany dia ny hafatry ny anjely telo. Ny toko telo voalohany ao amin’i Daniela dia ny hafatry ny anjely telo. Ny fahamarinana mifandray amin’ireo hafatry ny anjely telo ao amin’ny Apokalypsy toko faha-efatra ambin’ny folo dia tonga amin’ny fahatanterahany rehefa ekena fa tao amin’ny toko telo voalohany ao amin’i Daniela no nanononana azy voalohany. Ao amin’ny Apokalypsy faha-efatra ambin’ny folo dia antsoina hoe filazantsara mandrakizay izy ireo, ary manidina eny amin’ny lanitra izy ireo, ka izany no manondro ilay hafatra aseho amin’izao tontolo izao manontolo amin’ny andro farany. Ao amin’ny toko telo voalohany ao amin’i Daniela, dia aseho an-tsary ny fanandraman’ny lehilahy sy ny vehivavy izay mitondra izany hafatra izany ho an’izao tontolo izao. Ny Apokalypsy faha-efatra ambin’ny folo no tsipiky ny fahamarinana ivelany, izay maneho amin’ny alalan’ny tandindona ny hafatry ny anjely telo. Ny filazantsara mandrakizay, sy ny hafatry ny anjely tsirairay avy amin’izy telo, dia tonga amin’ny fahatanterahany amin’ny alalan’ny tsipiky ny fahamarinana anatiny izay aseho ao amin’ny toko telo voalohany ao amin’i Daniela.
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.
Ny toko telo voalohany dia maneho fahamarinana mahatalanjona maro, ary anankiray amin’izany fahamarinana izany ny hoe ireo hafatra telo dia fizahan-toetra misy dingana telo, ahitana fizahan-toetra momba ny sakafo, arahina fizahan-toetra hita maso, izay arahin’ny fizahan-toetra litmôsy. Tsy isalasalana fa misy fomba hafa ihany koa hilazana anarana ireo fizahan-toetra telo ireo, nefa ireo anarana ireo dia mora hita ao amin’ny toko voalohany, ary hita indray koa ao amin’ny toko voalohany ka hatramin’ny fahatelo. Tsy maintsy ekena miaraka ireo toko telo ireo ho tandindona iray.
“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.
“Ny hafatra voalohany sy faharoa dia nomena tamin’ny taona 1843 sy 1844, ary ankehitriny isika dia eo ambanin’ny fanambaràna ny hafatra fahatelo; nefa mbola tsy maintsy torina ihany ireo hafatra telo rehetra ireo. Ilaina mitovy amin’ny tamin’ny fotoana rehetra teo aloha ihany ankehitriny ny hamerenana izany amin’ireo izay mitady ny fahamarinana. Amin’ny alalan’ny soratra sy ny feo no hanambarantsika izany, amin’ny fanehoana ny filaharany sy ny fampiharana ireo faminaniana izay mitondra antsika ho amin’ny hafatry ny anjely fahatelo. Tsy misy hahazoana ny fahatelo raha tsy eo ny voalohany sy ny faharoa. Ireo hafatra ireo no tsy maintsy omentsika izao tontolo izao amin’ny alalan’ny boky sy gazety ary amin’ny lahateny, amin’ny fanehoana ao amin’ny lalan’ny tantara ara-paminaniana ireo zavatra efa nisy sy ireo zavatra mbola ho avy.” Selected Messages, boky 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.
Tsy zava-dehibe na andro iray monja, na herinandro iray, na roapolo taona aza no elanelan’ny tantara tena nisy ao amin’ny toko faharoa sy fahatelo, fa asehony ara-panoharana ny fizotry ny fitsapana misesy telo. Gaga sy talanjona Nebokadnezara fa Andriamanitra, tamin’ny alalan’i Daniela mpaminany, dia nahalala ny nofiny ka nanome fanazavana marina tokoa ny amin’izany nofy izany, hany ka ny marina ihany no nahazoana azy. Kanefa ao amin’ny toko fahatelo dia tsy nahomby tamin’ny fitsapana faharoa ao amin’ny toko faharoa Nebokadnezara, satria tapa-kevitra ny hanandratra ny faniriany maha-olombelona feno fireharehana ho ambonin’ny fanehoana mahagagan’ny herin’Andriamanitra izy, izay nanambara ny hevitra avy amin’Andriamanitra tao amin’ilay nofy miafina.
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.
Tamin’ny nananganany ilay sariolona volamena ao amin’ny toko fahatelo, dia tsy nahatafita ny fitsapana fahatelo—fitsapana famantarana mazava—izy. Sadrahaka sy Mesaka ary Abednego kosa nahatafita ilay fitsapana famantarana mazava. Nebokadnezara dia nandray ny mariky ny bibidia, ary ireo lehilahy mendrika telo kosa nandray ny fanombohan’Andriamanitra. Ireo toko telo voalohany ao amin’ny Daniela dia tsy maintsy takarina ao anatin’ny tontolon-kevitry ny anjely telo ao amin’ny Apokalypsy toko fahaefatra ambin’ny folo. Na dia tsotra aza ireo toko telo ireo, satria mazava loatra ka matetika ampiasaina ho tantara ho an’ny ankizy Kristiana, dia tena maneho tokoa izy ireo, angamba, ireo toko telo lalina indrindra ao amin’ny Tenin’Andriamanitra.
We will continue with Daniel chapter three in the next article.
Hanohy amin’ny lahatsoratra manaraka isika amin’ny toko fahatelo ao amin’i Daniela.
“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.
“Ny fireharehan-po sy ny fampahoriana hita tamin’ny lalana narahin’ilay mpanjaka jentilisa, Nebokadnezara, dia aseho ankehitriny ary mbola haseho hatrany amin’izao androntsika izao. Hiverina ny tantara. Amin’izao andro izao, ny fitsapana dia hifantoka amin’ny resaka fitandremana ny Sabata. Ny zavaboary rehetra any an-danitra dia mijery ny olona manitsakitsaka ny lalàn’i Jehovah, ka manao ny fahatsiarovana an’Andriamanitra, dia ilay famantarana eo aminy sy ny olony izay mitandrina ny didiny, ho zava-poana, zavatra mendrika hohamavoina, raha asandratra kosa ny sabata sandoka iray, tahaka ilay sarivongana volamena lehibe teny amin’ny lemaka Dora. Ny olona milaza tena ho Kristiana dia hiantso izao tontolo izao hitandrina io sabata sandoka izay noforoniny io. Izay rehetra mandà dia hapetraka eo ambanin’ny lalàna mampahory. Izany no zava-miafina momba ny heloka, dia ny tetika noforonin’ny herin’i Satana, izay tanterahin’ilay lehilahin’ny ota.” The Youth’s Instructor, 12 Jolay 1904.