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.”
Sebelum kita membahas pasal tiga kitab Daniel, kita akan mempertimbangkan beberapa simbolisme kenabian yang mungkin memungkinkan kita memahami pasal itu dengan lebih sepenuhnya. Daniel, Hananya, Misael, dan Azarya digunakan oleh Roh Kudus untuk mewakili lambang-lambang kenabian tertentu, berdasarkan konteks tempat mereka digunakan. Dalam pasal satu, mereka digambarkan sebagai empat orang yang utama, tanpa pembedaan, sampai pada akhir pasal itu, ketika Daniel diidentifikasi sebagai memiliki karunia “memahami segala penglihatan dan mimpi.”
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.
Bana ba bane, Modimo o ne a ba naya kitso le bokgoni mo thutong yotlhe le mo botlhaleng jotlhe; mme Daniele ene o ne a na le tlhaloganyo mo diponatshegelong tsotlhe le mo ditorong tsotlhe. Daniele 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.”
Ka khaolo ea pele, e le tšoantšetso ea ‘nne’ ba emela batho ba Molimo matsatsing a ho qetela lefatšeng lohle. ‘Nne’ ke tšoantšetso e emelang bophara ba lefatše lohle, ’me baprofeta bohle ba bua ka matsatsi a ho qetela. Bahalaleli ba bane ba khaolong ea pele ba emela batho ba Molimo ba matsatsi a ho qetela, ’me temaneng ea leshome le metso e supileng ho etsoa phapang ka lekhetlo la pele pakeng tsa Daniele le bahalaleli ba bararo, e emelang tšoantšetso ea “kopano ea bararo le a le mong.”
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.
Lambang “gabungan tiga-dalam-satu” berulang kali ditemukan dalam firman yang diilhamkan. Lambang itu mewakili beberapa kebenaran, bergantung pada konteksnya. Lambang itu mewakili sejarah pekabaran tiga malaikat yang dimulai pada “waktu akhir” pada tahun 1798, dan yang berakhir pada penutupan masa kasihan. Ketiga pekabaran itu diwakili dalam pergerakan malaikat pertama, dan pergerakan itu diikuti oleh malaikat keempat dalam Wahyu delapan belas; dengan demikian, suatu gabungan tiga-dalam-satu.
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.
Dalam konteks tertentu, ini dapat melambangkan pergerakan pekabaran malaikat pertama dalam sejarah Millerit dengan angka satu, dalam gabungan dengan pergerakan pekabaran malaikat ketiga dengan angka tiga. Dengan demikian, “gabungan tiga-dan-satu” juga dapat dinyatakan sebagai “gabungan satu-dan-tiga”. “Gabungan tiga-satu” yang bersifat simbolis itu berfungsi sebagai suatu lambang baik melalui yang satu—mendahului yang tiga, maupun yang tiga—mendahului yang satu. Dalam perapian Nebukadnezar, dalam pasal tiga kitab Daniel, mula-mula kita melihat ketiga orang yang saleh itu, lalu yang keempat yang serupa dengan Anak Allah.
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.
ฟีรนัสนั้น. แล้วกษัตริย์เนบูคัดเนสซาร์ก็ทรงพิศวงยิ่งนัก จึงทรงลุกขึ้นโดยเร็ว และตรัสแก่ที่ปรึกษาทั้งหลายของพระองค์ว่า “พวกเราไม่ได้โยนชายสามคนที่ถูกมัดไว้เข้าไปในท่ามกลางไฟดอกหรือ?” เขาทั้งหลายทูลตอบกษัตริย์ว่า “จริง พระเจ้าข้า” พระองค์จึงตรัสตอบว่า “ดูเถิด เราเห็นชายสี่คนไม่ได้ถูกมัด เดินอยู่ท่ามกลางไฟ และพวกเขามิได้รับอันตรายเลย และรูปร่างของคนที่สี่นั้นเหมือนพระบุตรของพระเจ้า” ดาเนียล 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.
Ka tlhawafetse gore go na le lebaka le le feletseng la bomodimo, le ntlha e e nepagetseng ya hisetori, tse di ka re itsiseng gore ke eng fa Daniele a sa ka a emelwa mo tirelong ya kobamelo ya setshwantsho sa gouta ya kgaolo ya boraro; mme lebaka lengwe la boporofeti ke gore fa Daniele a ka bo a ne a le teng, o ka bo a sentse sesupo sa boporofeti sa kopano ya ba bararo-le-bongwe mo leubeng la molelo. Ka Gideone, e ne e le Gideone le setlhopha sa gagwe se le sengwe sa banna ba lekgolo, ga mmogo le ditlhopha tse dingwe tse tharo tsa banna ba lekgolo. Keresete gantsi o ne a na le barutwa ba bararo.
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.
Selepas enam hari, Yesus membawa Petrus, Yakobus, dan Yohanes, saudaranya, lalu membawa mereka naik ke sebuah gunung yang tinggi, terasing dari yang lain. Lalu Ia dimuliakan rupa-Nya di hadapan mereka; wajah-Nya bercahaya seperti matahari, dan pakaian-Nya putih seperti terang. Matius 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.
Urang-thum, aram thum-ang; mahni chu symbol hmun khat vek a ni, an ziahte zawng zawngin ni hnuhnungte hun atanga thil hrilhlâwk pakhat emaw an entîr vek a, ni hnuhnungte chu rorêlna ni an ni. Rorêlna ni chu kum 1798-ah a lo tan a, chu hunah chuan October 22, 1844-ah investigative judgment a lo hman tan dawn tih thu puan a ni. Rorêlna ni chu Sunday law lo thleng thuai atanga mihringte probation a lo khâr tan hma chuan a la kal zêl a; Pathian executive judgments-te an lo tan a, an lo pun chho zêl a, probation a famkim taka a khâr hnuah chuan plagues hnuhnung sari a lo thleng ta ang. Nebuchadnezzar mei furnis-ah khân, mi fel pathumte, hnûah Krista’n a lo rawn zawmte kha ensign an entîr a ni. Golden image hlan lâi khân, hnam zawng zawng Nebuchadnezzar lalram siamtu zawng zawng chu an awm vek a ni.
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.
Dan ia akan mengangkat suatu panji bagi bangsa-bangsa dari jauh, dan akan bersiul kepada mereka dari ujung bumi; dan lihatlah, mereka akan datang dengan segera, dengan sangat cepat. Yesaya 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.
Bohlano bja nywaga ye masomešupa bja bothopša bja Daniele ke seka se sengwe sa bohlokwa seo se swanetšego go lemogwa, gomme se hwetšwa gantši ka Lentšung le le buduletšwego. Jehoiakime go fihla go Korese go emela nywaga ya kgonthe ye masomešupa ya bothopša bja Daniele. Ka go Dikronika tša Bobedi, nywaga ye masomešupa e emela lebaka leo naga e bego e tla khutša ka lona gomme ya thabela disabatha tša yona. Ka go Jesaya 23, nywaga ye masomešupa e emela histori ya United States go tloga ka 1798 go fihla molaong wa Sontaga, gomme ka go dira bjalo, gape e emela dihistori tše di bapelanago tša lenaka la Rephabliki le lenaka la Boprotestanta bja therešo. Kgaetšedi White o nyalanya nywaga ye masomešupa le nywaga ye sekete-makholo a mabedi le masome a tshela ya Mabaka a Leswiswi a bopapa.
“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.
“Namon taing hrammi chu mi bo tlan damna atana Pathianin a ruahman chu a famkim taka hruai chhunzawm thei tura zalênna nei a ni. Kum zabi tam tak chhûng khân Pathian mite chu an zalênnaah tihhriam an tuar a. Chanchin ṭha thianghlim taka hrilh chu khap a ni a, mihringte thupêkte thu awih lo ngamte chungah hremna khirh berte chu a tlâng a. Chu vang chuan, Lalpa hnam ṭhatna huan ropui chu a tam zawk hmunah chêng lo va, hnathawh lohvin a awm ta a. Mipuite chu Pathian thu ênna laka hruai bo an ni a. Dik lohna leh rinna dik lo takte thimna chuan sakhua tak hre thiamna chu nuai bo hlauhawm takin a vai a. Lei chunga Pathian kohhran chu, tihduhdahna nghet tak chhunzawm reng hun rei tak chhûng khân, Babulona sal tânna hun lai khân Babulonaa sal tânin an awm ang bawkin, sal tânnaah a awm ve reng a ni.” 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.
Sebaik sahaja difahami bahawa sebagai suatu lambang tujuh puluh tahun itu juga mewakili seribu dua ratus enam puluh tahun Zaman Kegelapan, maka gambaran tentang “tiga setengah tahun”, atau “empat puluh dua bulan”, atau “satu masa, dua masa dan setengah masa” yang secara simbolik mewakili Zaman Kegelapan, memperluas makna dan penerapan bagi tujuh puluh tahun yang simbolik itu.
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.”
Dalam kitab Daniel, tujuh puluh tahun dikenali sebagai tempoh dari pemberian kuasa kepada perkhabaran pertama hingga kepada penghakiman. Tempoh itu wujud dalam setiap gerakan pembaharuan suci, dan dengan demikian, tujuh puluh tahun mewakili garis-garis kebenaran yang lain yang tidak menekankan unsur masa, tetapi membicarakan tujuan tempoh itu. Sebagai contoh, tempoh tujuh puluh tahun digambarkan oleh Maleakhi sebagai tempoh ketika utusan perjanjian itu mentahirkan anak-anak Lewi. Sister White mengaitkan penyucian orang Lewi dalam Maleakhi dengan dua kali penyucian bait suci oleh Kristus. Tempoh yang sama itu ialah tempoh masa pemeteraian bagi seratus empat puluh empat ribu orang. Ia juga merupakan tempoh ketika hujan akhir dicurahkan secara beransur-ansur. Tempoh yang sama itu juga merupakan masa ujian bagi patung binatang itu, yang membawa kepada tanda binatang itu. Tempoh itu juga merupakan “hari persiapan” nubuatan, yang membawa kepada undang-undang Ahad, yang juga merupakan “hari Sabat”. Tempoh itu mengandungi masa-masa penyerakan dan masa-masa pengumpulan, yang kedua-duanya merupakan unsur-unsur dalam “tujuh masa.”
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.
ਆਮ ਤੌਰ ’ਤੇ ਦਾਨੀਏਲ ਦੀ ਪੁਸਤਕ ਵਿੱਚ ਯਹੋਇਆਕੀਮ ਪਹਿਲੇ ਸੰਦੇਸ਼ ਦੇ ਸਮਰਥਨ ਦਾ ਇੱਕ ਪ੍ਰਤੀਕ ਹੈ। ਉਸ ਤੋਂ ਬਾਅਦ ਆਉਣ ਵਾਲੇ ਦੋ ਰਾਜਿਆਂ ਦੇ ਸਬੰਧ ਵਿੱਚ, ਉਹ ਸਿਰਫ਼ ਤਿੰਨ ਦੂਤਾਂ ਵਿੱਚੋਂ ਪਹਿਲਾ ਹੈ, ਜੋ ਨਿਆਂ ਤੱਕ ਲੈ ਜਾਂਦੇ ਹਨ ਅਤੇ ਨਿਆਂ ’ਤੇ ਹੀ ਸਮਾਪਤ ਹੁੰਦੇ ਹਨ। ਕੁਰਸ ਇੱਕ ਪ੍ਰਤੀਕ ਹੈ ਜੋ ਕੇਵਲ ਐਤਵਾਰ ਦੇ ਕਾਨੂੰਨ ਦਾ ਹੀ ਨਹੀਂ, ਸਗੋਂ ਉਹ ਛੁਟਕਾਰੇ ਦਾ ਇੱਕ “ਚਿੰਨ੍ਹ” ਵੀ ਹੈ। ਦਾਨੀਏਲ ਤਿੰਨ-ਅਤੇ-ਇੱਕ ਦੇ ਸੰਯੋਗ ਦਾ ਇੱਕ ਅੰਗ ਹੈ, ਅਤੇ ਪਰਮੇਸ਼ੁਰ ਦੇ ਲੋਕਾਂ ਦੀ ਚੌਗੁਣੀ ਵਿਸ਼ਵਵਿਆਪੀ ਪ੍ਰਤੀਨਿਧਤਾ ਦਾ ਵੀ ਇੱਕ ਭਾਗ ਹੈ। ਦਾਨੀਏਲ ਇਲਿਆਹ ਸੰਦੇਸ਼ਵਾਹਕ ਦਾ ਵੀ ਇੱਕ ਪ੍ਰਤੀਕ ਹੈ ਅਤੇ ਉਹ ਪ੍ਰਕਾਸ਼ ਦੀ ਪੁਸਤਕ ਵਿੱਚ ਯੂਹੰਨਾ ਦਾ ਵੀ ਰੂਪਕ ਹੈ। ਉਹ ਉਨ੍ਹਾਂ ਦਾ ਵੀ ਇੱਕ ਪ੍ਰਤੀਕ ਹੈ ਜੋ ਪਰਮੇਸ਼ੁਰ ਦੀ ਮੁਹਰ ਪ੍ਰਾਪਤ ਕਰਦੇ ਹਨ। “ਦਾਨੀਏਲ” ਨਾਮ ਦਾ ਅਰਥ ਹੈ “ਪਰਮੇਸ਼ੁਰ ਦਾ ਨਿਆਈ”, ਜਾਂ “ਨਿਆਂ ਦਾ ਪਰਮੇਸ਼ੁਰ”; ਇਸ ਲਈ ਉਹ ਨਿਆਂ ਦਾ, ਅਤੇ ਨਾਲ ਹੀ ਲਾਓਦੀਕੀਆ ਦਾ ਵੀ ਇੱਕ ਪ੍ਰਤੀਕ ਹੈ, ਕਿਉਂਕਿ ਲਾਓਦੀਕੀਆ ਦਾ ਅਰਥ ਹੈ “ਇੱਕ ਨਿਆਇਤ ਲੋਕ” ਜਾਂ “ਨਿਆਂ ਹੇਠ ਲੋਕ”। ਲਾਓਦੀਕੀਆ ਦਾ ਨਿਆਂ ਅੰਤਤਹ ਉਨ੍ਹਾਂ ਵੱਲੋਂ ਉਸ ਗਿਆਨ ਦੇ ਅਸਵੀਕਾਰ ’ਤੇ ਆਧਾਰਿਤ ਹੈ ਜੋ ਦਾਨੀਏਲ ਦੀ ਪੁਸਤਕ ਵਿੱਚ ਅਨਮੋਹਰ ਕੀਤਾ ਗਿਆ ਹੈ।
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.
Neebukadneesar waa calaamad u ah geeska Jamhuuriga iyo kan Protestant-ka runta ah ee Maraykanka, sidoo kalena waa calaamad u ah Maraykanka tan iyo bilowgiisa ilaa dhammaadkiisa. Markaan gaarno cutubyada afraad iyo shanaad ee Daanyeel, waxaannu ogaan doonnaa in Neebukadneesar uu matalo “wakhtiga dhammaadka” ee 1798, halka Belshaasar uu matalo sharciga Axadda. Neebukadneesar wuxuu, dhammaadka “toddoba wakhti” oo ciqaab ah, noqday taliye u eg wan oo soo noqday, laakiin wiilkiisu ugu dambayntii wuxuu ku hadlaa sida masduulaagii, wax yar ka hor halaaggiisa.
“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.
“Кутлы Бабыл патшасының соңғы билеушісіне де, алғашқысына тип ретінде болғанындай, Құдайдың Бақылаушысының үкімі келді: ‘Уа, патша, ... саған айтылып тұр: Патшалық сенен кетті’. Даниял 4:31.” Пайғамбарлар мен патшалар, 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.
Боби якуми китоби Дониёл таърихи ҳаракати миллериро аз 11 августи соли 1840 то 22 октябри соли 1844 ифода мекунад. Он ҳамчунин давраи аз 11 сентябри соли 2001 то қонуни якшанберо ифода мекунад. Он ҳамчунин паёми якуми се фариштаро ифода мекунад, ки худ низ рамзи нубувватии дуввуми таърихи Иёлоти Муттаҳида аз соли 1798 то қонуни якшанбе мебошад.
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.
Mungkin gambaran yang paling penting daripada Daniel pasal satu ialah bahawa itulah perkara pertama yang disebut dalam kitab nubuatan yang terbentuk daripada kitab Daniel dan kitab Wahyu bersama-sama. Itulah yang pertama daripada tiga ujian nubuatan yang mesti dikuasai oleh seorang pelajar nubuatan. Itulah yang mesti “dimakan” untuk lulus ujian-ujian yang berikutnya.
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.
Dalam Early Writings, sebagaimana telah dikutip lebih dari sekali dalam artikel-artikel ini, Sister White mengenal pasti proses ujian tiga langkah dalam sejarah Kristus dalam satu perenggan, dan kemudian dalam perenggan berikutnya beliau mengenal pasti proses ujian tiga langkah dalam sejarah Millerite. Beliau mengenal pasti bahawa mereka pada zaman Kristus yang menolak pekhabaran Yohanes tidak dapat menerima manfaat daripada ajaran-ajaran Yesus. Perenggan berikutnya membolehkan sesiapa yang mahu melihat, bahawa ujian pertama bagi golongan Millerite ialah William Miller, yang oleh Sister White dikenal pasti sebagai ditipifikasikan oleh kedua-dua Yohanes Pembaptis dan Elia. Kedua-dua saksi bagi ujian pertama itu menegakkan bahawa Daniel fasal satu ialah pekhabaran Elia. Jika fasal satu ditolak, maka tidak mungkin ada sebarang manfaat daripada fasal dua dan tiga.
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 kulikuwa na hukumu ya msalaba, na malaika wa tatu aliwasili wakati hukumu ya upelelezi ilipoanza. Kukatishwa tamaa kwa wanafunzi pale msalabani ni mfano wa kukatishwa tamaa kukuu la Oktoba 22, 1844. Danieli sura ya kwanza ni Eliya, kama anavyowakilishwa na Yohana Mbatizaji na William Miller, lakini haiwezi kutenganishwa na sura ya pili na ya tatu. Kwa pamoja sura hizo ni injili ya milele, ambayo daima ni ujumbe wa kinabii wa hatua tatu wa kuwapima watu, unaozalisha kisha kuwatenganisha madaraja mawili ya waabudu. Kwa hiyo, kama sura hizo tatu zingetenganishwa, hiyo 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.
Tetapi sekalipun kami, atau seorang malaikat dari sorga, memberitakan kepadamu suatu Injil yang lain daripada yang telah kami beritakan kepadamu, terkutuklah dia. Seperti yang telah kami katakan dahulu, demikian pula kukatakan sekarang sekali lagi, jikalau ada seorang yang memberitakan kepadamu suatu Injil yang lain daripada yang telah kamu terima, terkutuklah dia. Galatia 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.
Danial cha 1 i tihthlaktu beramin thuthlung tirhkoh chu a biak inah hmanthla lo va lo kal tûr atân kawng a siam a, chu bâkah ramhnuai ah au tûr aw chu a entîr bawk. Ramhnuai chu theh darhna hun anga entîr a ni a, chûng hunah chuan hmun thianghlim leh host chu ke hnuaiah chên a ni. Danial cha 1-ah chuan, Danial chu ramhnuai ah a awm a, a theh darh a, bâwih niin a awm. Cha 1 thuchah chuan cha 2 thuchah atân kawng a siam a; chutah chuan Krista’n Levi fapa te a tihthianghlim a, an hnênah thuthlungin a lût. Levi fapa te hi Pathian mite thlan bik entîrna an ni tih hriat a ni; Aarona rangkachak lem buaina hunah Mosia hnênah rinawm takin an ding avângin. Danial cha 3 pawh rangkachak lem buaina a ni bawk.
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.
Shadrach, Meshach, dan Abednego adalah seperti orang Lewi yang telah disucikan terlebih dahulu menjelang ujian “imej binatang itu” berupa berhala emas. Dalam upacara itu Nebukadnezar menyediakan orkestra, pelacur Tirus menyanyikan lagu-lagu, dan Israel rohani yang murtad sujud menyembah lalu menari telanjang mengikut alunan muzik di sekeliling berhala emas itu.
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.
Buku Daniel dan Wahyu ialah kitab yang sama, dan Kristus sebagai Alfa dan Omega kini sedang membuka meterai kitab yang melambangkan Wahyu Yesus Kristus. Kebenaran yang paling pertama yang Dia letakkan dalam kitab itu ialah perkhabaran tiga malaikat. Tiga fasal pertama Daniel ialah perkhabaran tiga malaikat itu. Kebenaran-kebenaran yang berkaitan dengan perkhabaran tiga malaikat dalam Wahyu fasal empat belas dibawa kepada kesempurnaan apabila diakui bahawa semuanya itu mula-mula disebut dalam tiga fasal pertama Daniel. Dalam Wahyu empat belas, semuanya itu dikenal pasti sebagai Injil yang kekal, dan perkhabaran itu terbang di tengah langit, dengan demikian menandakan mesej yang disampaikan kepada seluruh dunia pada akhir zaman. Dalam tiga fasal pertama Daniel, pengalaman lelaki dan perempuan yang membawa mesej itu kepada dunia digambarkan. Wahyu empat belas ialah garis kebenaran yang luaran, yang mewakili melalui lambang-lambang, perkhabaran tiga malaikat. Injil yang kekal, dan mesej setiap seorang daripada tiga malaikat itu, dibawa kepada kesempurnaan oleh garis kebenaran yang dalaman yang diwakili dalam tiga fasal pertama Daniel.
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.
Baaholo ba pele ba bararo ba emela dinnete tše dintši tše di makatšago, gomme ye nngwe ya dinnete tšeo ke gore melaetša ye meraro ke tshepedišo ya teko ya magato a mararo yeo e akaretšago teko ya dijo, ye e latelwago ke teko ya pono, yeo e latelwago ke teko ya litmus. Ga go pelaelo gore go na le ditsela tše dingwe tša go reela diteko tše tharo tšeo maina, eupša maina ao a ka bonwa gabonolo go kgaolo ya pele, gomme a ka bonwa gape go dikgaolo tša pele go fihla go tše tharo. Dikgaolo tše tharo di swanetše go lemogwa mmogo bjalo ka seswantšho se tee.
“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.
“Natna a ne ni hnihna thuchahte hi 1843 leh 1844-ah pek a ni a, tûnah hian pathumna thuchah puan chhuah hnuaiah kan awm mek e; nimahsela, thuchah pathumte zawng zawng hi la puan chhuah tûr a ni reng. Thutak zawng tute hnêna an sawi nawn leh hi tûnah pawh hma lama a pawimawh ang bawkin a pawimawh. Lehkha leh aw-in kan puan chhuahna chu kan ring tûr a ni a, an indawt dân leh pathumna vântirhkoh thuchah hnêna min hruai thleng zawlneite hman dân chu kan entîr tûr a ni. Pakhatna leh nihna awm lo chuan pathumna a awm thei lo. Hêng thuchahte hi khawvêl hnêna kan pe tûr a ni a, chhap chhuahte leh thuhriltu sawipuite hmangin, hrilhlâwkna chanchin kal zêla thil lo thleng tawhte leh thil la lo thleng tûrte chu kan lantîr tûr a ni.” 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.
Bila tidak penting sama ada hanya terdapat satu hari, atau satu minggu, atau dua puluh tahun antara sejarah sebenar dalam fasal dua dan tiga, kedua-duanya secara simbolik menggambarkan pengujian bertahap bagi tiga ujian. Nebukadnezar telah dipukau dan tercengang bahawa Allah, melalui nabi Daniel, dapat mengetahui mimpinya, serta memberikan tafsiran yang begitu tepat tentang mimpi itu sehingga hal itu hanya dapat difahami sebagai kebenaran. Namun dalam fasal tiga, Nebukadnezar telah gagal dalam ujian kedua dari fasal dua, kerana dia bertekad untuk meletakkan keinginan manusianya yang angkuh di atas pernyataan yang ajaib tentang kuasa Allah, yang menyingkapkan makna ilahi dari mimpi rahsia itu.
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.
Ka chiang in tangmou gol inbung kha ding ah, ama’n athumna—litmus test chu a zo lo. Shadrach, Meshach leh Abednego-te chuan litmus test chu an zo. Nebuchadnezzar chuan sakhuo ngei chhinchhiahna chu a dawng a, mi tha pathumte chuan Pathian seal chu an dawng. Daniel bung hmasa pathumte hi Thupuan bung sawmli leh pali-a vântirhkoh pathumte thu nên inzawm taka hriatthiam tûr a ni. Hêng bung pathumte hi a awlsam hle mai, Kristian naupangte tân chanchin anga hman tlâk khawpa chiang tak an nih avângin, Pathian Thu-a bung pathum thuk ber pawh an nih mai thei a ni.
We will continue with Daniel chapter three in the next article.
Re tla tswela pele ka Daniele kgaolo ya boraro mo setlhogong se se latelang.
“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.
“អំណួតឥតប្រយោជន៍ និងការគាបសង្កត់ដែលបានឃើញនៅក្នុងដំណើរដែលស្តេចជាតិមិនស្គាល់ព្រះ គឺ នេប៊ូក្នេសារ បានប្រព្រឹត្ត កំពុងតែ និងនឹងបន្តត្រូវបានសម្ដែងឲ្យឃើញនៅក្នុងសម័យរបស់យើង។ ប្រវត្តិសាស្ត្រនឹងកើតឡើងម្ដងទៀត។ នៅក្នុងយុគសម័យនេះ ការសាកល្បងនឹងស្ថិតនៅត្រង់ចំណុចនៃការកាន់តាមថ្ងៃសប្ប័ទ។ ចក្រវាឡស្ថានសួគ៌កំពុងមើលមនុស្សទាំងឡាយឃើញថា កំពុងជាន់ឈ្លីលើក្រឹត្យវិន័យរបស់ព្រះយេហូវ៉ា ធ្វើឲ្យអនុស្សាវរីយ៍របស់ព្រះ ដែលជាសញ្ញារវាងទ្រង់ និងប្រជាជនដែលរក្សាបញ្ញត្តិរបស់ទ្រង់ ក្លាយជារឿងឥតតម្លៃ ជារបស់ដែលគួរឲ្យមើលងាយ ខណៈដែលថ្ងៃសប្ប័ទមួយផ្សេងទៀតត្រូវបានលើកតម្កើង ដូចរូបមាសដ៏ធំដែលត្រូវបានលើកឡើងនៅលើវាលទូលាយឌូរ៉ា។ មនុស្សដែលអះអាងថាជាគ្រីស្ទបរិស័ទ នឹងអំពាវនាវដល់ពិភពលោកឲ្យគោរពតាមថ្ងៃសប្ប័ទក្លែងក្លាយនេះ ដែលពួកគេបានបង្កើតឡើង។ អស់អ្នកណាដែលបដិសេធ នឹងត្រូវដាក់ឲ្យស្ថិតក្រោមច្បាប់គាបសង្កត់។ នេះហើយជាអាថ៌កំបាំងនៃអំពើទុច្ចរិត ជាគម្រោងការរបស់ភ្នាក់ងារសាតាំង ដែលត្រូវបានអនុវត្តឲ្យសម្រេចដោយមនុស្សនៃបាប។” The Youth’s Instructor, July 12, 1904.