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.”
Utuu boqonnaa sadaffaa Daaniʼel ilaaluutti seennuu keenya dura, mallattoolee raajii tokko tokko kanneen nu dandeessisan akka boqonnaa sana caalaatti guutummaatti hubannu ni ilaalla. Daaniʼel, Hanaaniyaa, Mishaʼeel fi Azaariyaan akka haala isaanii keessatti itti fayyadaman irratti hundaaʼuun mallattoolee raajii addaa bakka buʼuuf Hafuura Qulqulluudhaan itti fayyadaman. Boqonnaa jalqabaa keessatti, hanga xumura boqonnaa sanaatti garaagarummaan tokko malee akka namoota guguddoo afuritti bakka buʼaniiru; achitti immoo Daaniʼel kennaa “mulʼata hundumaa fi abjuu hunda hubachuu” qabu akka taʼe adda baafamee ibsameera.
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.
Ijoollee afran kanaaf immoo Waaqayyo beekumsaa fi dandeettii barumsa hundumaa fi ogummaa hunduma keessatti isaaniif kenne; Daaniʼelis mulʼata hundumaa fi abjuu hunduma keessatti hubannaa qaba ture. Daaniʼel 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.”
Boqonnaa tokko keessatti, akka mallattoo “afuritti” isaan guutummaa biyya lafaa keessatti saba Waaqayyoo kan guyyoota dhumaa ni bakka bu’u. “Afur” mallattoo addunyaa guutuu agarsiisudha, raajonni hundinuus waaʼee guyyoota dhumaa dubbachaa jiru. Boqonnaa tokko keessatti namoonni ulfina qaban afran sun saba Waaqayyoo kan guyyoota dhumaa ni bakka bu’u; lakkoofsa kudha torbaffaa keessattis garaagarummaan yeroo jalqabaatiif Daaniʼelii fi namoota ulfina qaban sadan gidduutti godhama; kunis mallattoo “walitti makama sadii-fi-tokkoo” bakka bu’a.
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.
Mallattoo “sadii-fi-tokko” jedhamu Dubbi Hafuuraatiin geggeeffamte keessatti irra deddeebi’amee ni mul’ata. Inni akka haala dubbichaa irratti hundaa’een dhugaa hedduu bakka bu’a. Inni seenaa ergaa ergamoota sadii kan “yeroo dhumaatti” bara 1798tti jalqabe, kan yeroo balballi araaraa cufamutti xumuramu bakka bu’a. Ergaawwan sadanuu sochii ergamaa isa jalqabaatiin bakka buufamanii turan; sochiin sunis ergamaa afraffaa Mul’ata boqonnaa kudha saddeet keessatti ibsameen ni hordofama; kanaafuu mallattoo sadii-fi-tokko ta’a.
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.
Haala tokko tokko keessatti, inni lakkoofsa tokkoon sochii ergaa ergamaa isa jalqabaa seenaa Millerite, akkasumas lakkoofsa sadiin walitti dhufeenya sochii ergaa ergamaa isa sadaffaa agarsiisuu danda’a. Kanaafuu, “walitti-makamuun sadii-fi-tokko” jedhu akka “walitti-makamuun tokko-fi-sadii” tti illee bakka buufamuu danda’a. “Walitti-makamuun sadii-tokko” mallattoo fakkeenyaa ta’ee ni hojjeta; kunis tokkoon—sadii dura bu’uun yookaan sadiin—tokko dura bu’uun ta’uu danda’a. Boqonnaa sadii kan Daani’el keessatti ibidda Nebukadnezaar keessatti, jalqaba namoota gurguddoo sadan ni argina; sana booddee immoo isa afraffaan Ilma Waaqayyoo fakkaatu ni mul’ata.
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.
Namoonni sadan kunis, Shaadaraak, Meeshaakii fi Abednegoo hidhamanii gara gidduu iddoo ibidda bobaʼaaatti kufan. Ergasii mootichi Nebukadnezaar dinqisiifamee ariitiidhaan kaʼee, dubbatee gorsitoota isaatiin, “Nuyi namoota sadii hidhamanii gara gidduu ibiddaa keessatti hin darbannee ree?” jedhe. Isaanis mootichaaf deebisanii, “Dhuguma, yaa mootii,” jedhan. Innis deebisee, “Kunoo, ani namoota afur hiikamanii, gidduu ibiddaa keessa deddeebiʼaa jiran nan arga; miidhaanis isaan irra hin jiru; bifa inni afraffaa immoo Ilma Waaqayyoo fakkaata,” jedhe. Daaniʼel 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.
Daaniʼel fakkii warqee boqonnaa sadaffaa keessatti waaqeffatamu sana irratti akka hin mulʼanne nu beeksisuuf, shakkii tokko malee, sababni guutummaatti waaqayyoo irraa taʼe fi dhugaan seenaa sirriin ni jira; garuu sababni raajii tokko immoo, utuu Daaniʼel achi argamee jiraatee, mallattoo raajii walitti dhufeenya sadii-fi-tokko sana iddoo ibidda bobaʼaa keessatti balleesseera ture. Gidʼoon wajjin, Gidʼoonii fi gareewwan isaa sadii, tokkoon tokkoon isaanii namoota dhibba tokko of keessaa qaban, turan. Kiristoosis yeroo baayʼee bartoota sadii wajjin ture.
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.
Guyyaa jaʼa booddee Yesus Pheexirosin, Yaaqoobin, Yohaannis obboleessa isaa wajjin fudhatee, kophaa isaanii gara tulluu ol dheeraa tokkootti isaan geesse. Fuula isaanii durattis bifa isaa in geeddarame; fuulli isaas akka aduutti ife, uffanni isaas akka ifaatti addeessa taʼe. Maatewos 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.
Tokkoo-fi-sadii, yookaan sadii-fi-tokkoo; kun mallattoo walfakkaataadha, isaan hundinuu guyyoota dhumaa keessatti qaama raajii tokko tokko bakka bu’u; guyyoonni dhumaas guyyoota murtiiti. Guyyoonni murtii bara 1798 keessatti jalqaban; yeroo sanatti murtiin qorannoo Onkoloolessa 22, 1844 jalqabu akka ta’u labsame. Guyyoonni murtiis seera Dilbataa yeroo dhiyootti dhufu keessatti yeroo qorannaan namaa cufamuu jalqabutti itti fufu; akkuma murtiin raawwachiisummaa Waaqayyoo jalqabee suuta suuta dabalaa deemuudhaan qorannaan guutummaatti cufamutti fi dha’ichoonni torban dhumaa raawwatamanitti ga’u. Iddoo ibidda Nebukadnezaar keessatti, namoonni sadan amanamoon, kanneen boodarra Kiristoosiin itti dabalaman, alaabaa bakka bu’u. Yeroo bifa warqee sanaa eebbifamu, saboonni mootummaa Nebukadnezaar ijaaranii turan hundinuu achi argamu turan.
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.
Inni saba keessaa fagootti sabootaaf mallattoo ol ol kaasa; innis handaara lafaa irraa isaaniif whishee godha; kunoo, isaan saffisaan ariitiidhaan ni dhufu. Isaayyaas 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.
Waggootni torban Daniel keessa turuu waggoota torbaatamni mallattoo murteessaa biraa beekamuu qabu keessaa tokko dha; innis dubbii hafuuraan kenname keessatti irra deddeebiʼamee argama. Yeroo Yehooyaqiim irraa jalqabee hamma Qiirositti jiru waggoota torbaatama dhugaa torban Daniel keessa turuu isaa bakka buʼa. Seenaa Baraa Lammaffaa keessatti waggoonni torbaatamni sun yeroo biyyattiin boqottee Sanbata ishee itti gammadditu bakka buʼu. Isaayaas boqonnaa digdamii sadii keessatti waggoonni torbaatamni seenaa Ameerikaa Gamtoomanii bara 1798 irraa jalqabee hamma seera Dilbataatti jiru bakka buʼu; akkasumas kana gochuudhaan seenaalee wal cinaa deeman gaanfa Republicanismii fi gaanfa Protestantismii dhugaa bakka buʼu. Obboleettii White waggoota torbaataman sana waggoota kuma tokkoo fi dhibba lamaa fi jahaatama Bara Dukkanaa Papacy wajjin walqabsiisti.
“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.
“Harʼa Waaqayyoo harʼa sanyii badaa tokkoof fayyina fiduuf karoora waaqayyoo gara xumuraatti geessuuf bilisa taateetti. Jaarraa hedduuf sabni Waaqayyoo daangeffama bilisummaa isaanii jala turan. Lallabni wangeelaa qulqullina isaatiin dhowwame ture; warra ajaja namootaa kabajuuf didan irrattis adabbiin hamaan hundarra cimaa raawwatama ture. Kanaafis, iddoo wayinii safuu guddaa Gooftaa jechuunis lafti hojii isaa baayʼee guddaan jechuun ni dandaʼama jechuun guutummaatti hojii malee hafe. Sabni ifa dubbii Waaqayyoo irraa dhorkame. Dukkanni dogoggoraa fi amantii sobaa beekumsa amantii dhugaa balleessuuf jechuun ni dandaʼama jechuun sodaachisaa ture. Bara dheeraa ariʼatama gara jabeessa kana keessatti, akkuma ilmaan Israaʼel yeroo boojiʼamuu isaanii keessa Baabilon keessatti boojiʼamanii turan sana, harʼi Waaqayyoo lafa irra jirtus dhugumaan boojiʼamte turte.” 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.
Erga yeroo torbaatamni mallattoo akka taʼetti waggoota kuma tokkoo fi dhibba lamaa fi jahaatama Bara Dukkanaa illee kan bakka buʼan taʼuun hubatame, fakkeenyi “waggoota sadii fi walakkaa”, yookaan “jiʼoota afurtamii lama”, yookaan “yeroo, yeroo fi hirmaannaa yeroo” jedhaman, kan mallattoo ahaan Bara Dukkanaa bakka buʼan, hiika fi hojii irra oolmaa waggoota torbaatamii mallattoo taʼan balʼisu.
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.”
Kitaaba Daaniʼel keessatti waggoonni torbatamni ergaa jalqabaa humna argate irraa kaasee hamma murtiitti jiru akka yeroo sanaatti ibsamu. Yeroon sun sochii haaromsa qulqulluu hunda keessatti ni jira; akkasumas, taʼuu isaatiin, waggoonni torbatamni sarara dhugaa biroo yeroo irratti xiyyeeffannoo kennan miti, garuu kaayyoo yeroo sanaa kan ibsan taʼu. Fakkeenyaaf, yeroo waggoota torbatamaa jechuun ergaa kakuu taʼe ilmaan Leewwii qulqulleessuuf Malaaʼikiin bakka buufameera. Obboleettii White qulqulleessuu Leewwota Malaaʼikii wajjin qulqulleessuu mana qulqullummaa Kristos lamaan walqabsiifte. Yeroon isuma sanaa yeroo chaappaa namoota dhibba tokkoo fi afurtamii afur kumaatti kaaʼamuudha. Akkasumas yeroo roobni boodaa tartiibaan dhangalaʼuudha. Yeroon isuma sanaa immoo yeroo qorama fakkii bineensichaa, kan mallattoo bineensichaatti geessu, taʼa. Yeroon sunis “guyyaa qophii” raajii taʼeedha; kunis seera Dilbataatti geessa, innis akkasuma “guyyaa Sanbataa” dha. Yeroon sun yeroo bittinnaaʼinaa fi yeroo walitti qabamaa of keessaa qaba; isaan lachanuu qaamolee “yeroo torbaa” ti.
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.
Kitaaba Daaniʼel keessatti Yehooyaaqiim humneeffamuu ergaa isa jalqabaatiin fakkeenya taʼa. Mootota lamaan isa boodaan dhufan wajjin walqabatee, inni salphaatti ergamoota sadan keessaa isa jalqabaa, kan murtiitti geessu fi achumaan xumuramu, taʼa. Qiiros seera Dilbataa qofa miti kan ittiin fakkeeffamu, garuu inni “mallattoo” fayyinaatis taʼa. Daaniʼel qaama walitti makama sadii-fi-tokko taʼe keessaa tokko dha; akkasumas bakka buʼummaa addunyaa maraa afran keessaa saba Waaqayyoo kan agarsiisu keessaa tokko dha. Daaniʼel akkasumas ergamaa Eliyaas kan fakkeessu dha; akkasumas macaafa Mulʼata keessatti Yohaannis kan agarsiisu taʼa. Inni dabalataan warra chaappaa Waaqayyoo fudhatanis fakkeenya taʼa. Maqaan “Daaniʼel” jedhu “abbaa murtii Waaqayyoo” yookaan “Waaqayyo kan murtii” jechuudha; kanaafuu inni fakkeenya murtiiti, akkasumas Laaʼodiiqeeyaa ti; jechuunis Laaʼodiiqeeyaan “saba irratti murtiin darbe” yookaan “saba murtii jala jiru” jechuudha. Murtichi Laaʼodiiqeeyaa dhuma irratti beekumsa kitaaba Daaniʼel keessatti hiikame sana diduu isaanii irratti hundaaʼa.
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.
Nebukadnezaariin mallatni mootummaa Yunaayitid Isteetis keessaa gaanfa Ripablikaanaas ta’e gaanfa Pirootestaantii dhugaatiin lamaanuu argisiisa; akkasumas inni jalqabaa isaa irraa hamma dhuma isaatti Yunaayitid Isteetis ofii isaatiifis mallattoo dha. Yommuu gara boqonnaawwan afraffaa fi shanaffaa Daani’el geenyu, Nebukadnezaar “yeroo dhumaa” bara 1798 ni bakka bu’a; Belshaazaar immoo seera Dilbataa ni bakka bu’a. Nebukadnezaar dhuma “yeroo torbaa” adabbii sanatti bulchaa akka hoolaa ta’e, jijjiirame tokko ta’e; garuu ilmi isaa immoo, akkuma baduu isaa dura, akka jawwee dubbachuutti xumurama.
“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.
“Mootii isa dhumaa Baabilonitti, akkuma fakkeenyaatti isa jalqabaatti dhufeetti, murtiin Eegduu waaqayyoo dhufee ture: ‘Yaa mooticha, ... sitti dubbatameera; mootummaa sun sirraa deemeera.’ Daani'el 4:31.” Raajotaa fi Mootota, 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.
Daanyeel boqonnaa tokko seenaa sochii Miileri irraa eegalee Hagayya 11, 1840 hamma Onkoloolessa 22, 1844 tti agarsiisa. Akkasumas Fulbaana 11, 2001 irraa eegalee hamma seera Dilbataa tti ni agarsiisa. Akkasumas ergaa maleekota sadan keessaa isa jalqabaa ni agarsiisa; kunis mallattoo raajii lammaffaa seenaa Ameerikaa Tokkummaa qabdu bara 1798 irraa eegalee hamma seera Dilbataa tti agarsiisuudha.
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.
Tarii ibsii isa caalaa barbaachisaa taʼe keessaa inni tokko, boqonnaan jalqabaa kitaaba Daani’el bakka bu’uudha; inni waan jalqaba irratti keessatti dubbatame dha, kitaaba raajii isa kitaaba Daani’elii fi kitaaba Mul’ata Yohannis walitti qabame irraa ijaarame keessatti. Kun qorumsota raajii sadii keessaa isa jalqabaa barataan raajii to’achuu qabu dha. Inni qorumsota itti aanan darbuu danda’uuf “nyaatamuu” qabu dha.
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.
Barreeffama Duraa keessatti, akkuma duraan barruulee kana keessatti yeroo tokkoo ol caqasameetti, Obboleettiin Waayit adeemsa qoramuu sadarkaa sadii kan seenaa Kiristoos keeyyata tokko keessatti adda baasti; itti aansuudhaanis keeyyata itti aanu keessatti adeemsa qoramuu sadarkaa sadii kan seenaa Miilaraayitotaa adda baasti. Isheen namoota yeroo Kiristoos keessatti ergaa Yohaannis didan barsiisa Yesuusiin fayyadamuu akka hin dandeenye adda baasti. Keeyyatni itti aanu nama arguuf fedhii qabuuf, qoramni jalqabaa Miilaraayitotaaf kan ture Wiiliyaam Miiler akka ta’e ni mul’isa; innis, akka Obboleettiin Waayit adda baastetti, Yohaannis Cuuphaa fi Eliyaasiin lamaan isaanii wajjin fakkeeffamee ture. Dhugaa-baatonni lamaan kun kan qorama jalqabaa ta’an Daaniyael boqonnaan tokko ergaa Eliyaas akka ta’e ni hundeessu. Yoo boqonnaan tokko didame, boqonnaawwan lamaa fi sadii irraa faayidaan kamiyyuu jiraachuu hin danda’u.
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.
Yesusii fi ergamaan lammaffaan seenaa isaanii keessatti Yohaannis Cuuphaa fi ergamaa jalqabaa duukaa bu’an. Yesus booda murtiin fannoo ture; murtiin qorannoo yeroo jalqabetti jalqabametti immoo ergamaan sadaffaan dhufe. Abdii kutuun bartootaa yeroo fannoo mudate abdii kutuu guddaa Onkoloolessa 22, 1844 keessaa fakkeenya ta’a. Boqonnaan tokkoo Daani’el keessatti Eliyaas dha; kunis akka Yohaannis Cuuphaa fi William Milleriin bakka buufametti mul’ata; garuu boqonnaawwan lamaa fi sadii irraa adda baafamuu hin danda’u. Boqonnaawwan sun walitti qabamanii wangeela bara baraa dha; innis yeroo hunda ergaa qorumsaa raajii sadarkaa sadii qabu, isa gareewwan waaqeffattootaa lama uumuudhaan achii immoo addaan baasu. Kanaafuu, yoo boqonnaawwan sadan sun addaan baafaman, wangeela kan biraa ta’a.
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.
Garuu nuti yookaan ergamaan waaqaa irraa taʼe tokko illee wangeela kan nu isinitti lallabne sana irraa adda taʼe yoo isinitti lallabe, abaaramaa haa taʼu. Akkuma duraan jenne, amma immoo ani ammas nan jedhu; namni kam iyyuu wangeela isa isin fudhattan irraa adda taʼe yoo isinitti lallabe, abaaramaa haa taʼu. Galaatiyaa 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.
Daani’el boqonnaan tokkoon Ergamaan kakuu isaa mana qulqullummaa isaa keessatti tasa dhufuuf karaa qopheessa; akkasumas sagalee lafa onaa keessatti iyyu ni bakka bu’a. Lafti onaa yeroo bittinnaa’inaa akka ta’etti ni ibsama; yeroo sana keessatti mana qulqullummaa fi loltoonni miilla jalatti dhidhiitamaa jiru. Daani’el boqonnaa tokko keessatti, Daani’el lafa onaa keessa jira; bittinnaa’ee fi garboomfamee jira. Ergaan boqonnaa tokkoo, ergaa boqonnaa lamaaf karaa qopheessa; achitti Kiristoos ilmaan Leewwii qulqulleessee isaanii wajjin kakuu seena. Ilmaan Leewwii mallattoo saba Waaqayyoo filatamanii ta’anii ni beekamu; sababiin isaas, isaan yeroo rakkoo fakkii warqee Aarooniitti Musee wajjin amanamummaadhaan dhaabataniiru; boqonnaan sadii Daani’el immoo rakkoo fakkii warqee sanaa dha.
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.
Shaadraak, Meeshaak fi Abednegoo warra Leewwotaa kanneen qormaata “fakkii bineensaa” waaqeffannaa taabota warqee sanaa dura qulqulleeffamanii qophaa’an fakkaatu. Sirna sana keessatti Nebukadnezaar orkeestiraa ni qopheessa, sagaagaltuun Xiiros faarfannaa ni faarfatti, Israa’el hafuuraa gantuu immoo fuula isaa lafa buusee sagada erga godhee booddee muuziqaa sana irratti naannoo taabota warqee sanaatti qullaa isaa ni sirba.
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.
Kitaaboleen Daani’elii fi Mul’ataa kitaaba tokkicha; Kiristoosis akka Alfaa fi Oomeegaatti amma kitaaba Mul’ata Yesuus Kiristoos bakka bu’u sana hiikaa jira. Dhugaan inni dursee kitaaba sana keessa kaa’u ergaa ergamoota sadii ti. Boqonnaawwan sadan jalqabaa Daani’elii ergaa ergamoota sadii dha. Dhugaawwan ergaawwan ergamoota sadii sana wajjin walqabatan kan Mul’ata boqonnaa kudha afur keessatti argaman, yeroo isaan duraan dursee boqonnaawwan sadan jalqabaa Daani’el keessatti ibsaman ta’uun isaanii beekamutti guutummaatti raawwatamu. Mul’ata kudha afur keessatti isaan akka wangeela bara baraatti adda baafamu; akkasumas samii keessatti balali’aa jiru; kanaanis ergaa bara dhumaa keessatti addunyaa guutuutti dhihaatu adda baasu. Boqonnaawwan sadan jalqabaa Daani’el keessatti garuu, muuxannoon dhiiraa fi dubartoota ergaa sana addunyaatti baatan fakkeenyaan agarsiifama. Mul’ata kudha afur sarara alaa kan dhugaa ti; mallattooleedhaanis ergaa ergamoota sadanii bakka bu’a. Wangeelli bara baraa fi ergaan tokkoon tokkoon ergamoota sadan keessaa, sarara keessaa kan dhugaa boqonnaawwan sadan jalqabaa Daani’el keessatti bakka buufameen guutummaatti raawwatama.
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.
Boqonnaan jalqabaa sadii dhugaa ajaa’ibsiisoo hedduu ni bakka bu’u; dhugaawwan keessaa inni tokko immoo ergaawwan sadan adeemsa qormaataa tarkaanfii sadii qabu ta’uu isaanii ti; kunis qormaata nyaataa irraa jalqabee, itti aansuun qormaata ijaa ta’ee, sana boodas qormaata litmus jedhamu hordofa. Qormaatawwan sadan sana maqaa itti kennuun karaa biraa ta’uu akka danda’u shakkii hin qabu; garuu maqaan sun boqonnaa jalqabaa keessatti salphaatti mul’achuu ni danda’a, akkasumas boqonnaawwan tokko irraa hamma sadiitti irra deebi’amee mul’achuu ni danda’a. Boqonnaawwan sadan kun walitti qabamanii akka mallattoo tokkootti beekamuu qabu.
“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.
“Ergaan inni fi lammaffaan bara 1843 fi 1844 keessatti kennamaniiru; ammas immoo nuti labsii ergamaa sadaffaatiin jala jirra; garuu ergaawwan sadan kun hundinuu ammallee labsamuu qabu. Isaan warra dhugaa barbaadanitti irra deebiin labsamuun isaanii yeroo kam iyyuu caalaa amma illee baay’ee barbaachisaadha. Qalamaanis ta’e sagaleedhaanis nuti labsicha dhageessisuu qabna; tartiiba isaanii fi hojii raawwii raajiiwwan nu ergaa ergamaa sadaffaatti geessan agarsiisuu qabna. Tokkoffaafi lammaffaa malee sadaffaan jiraachuu hin danda’u. Ergaawwan kana maxxansa keessatti fi lallaba keessatti addunyaatti kennuu qabna; sarara seenaa raajii keessatti waan ta’e fi waan ta’u agarsiisuudhaan.” 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.
Yoo gidduutti guyyaa tokko qofa, yookaan torban tokko, yookaan waggaa digdama taʼuun isaa dhimma hin qabu; isaan haala fakkeenyaatiin qormaatawwan sadii keessaa qormaatawwan sadii tartiiba isaanii keessatti adeeman ibsaa jiru. Nebukadnezaar akkaataan Waaqayyo raajicha Daaniʼeeliin abjuu isaa beekuu fi hiika abjuu sanaa sirrii fi jabaa akkasii kennuu dandaʼeef akka dhugaa qofaatti hubatamuu dandaʼutti baayʼee boojiʼamee fi dinqisiifate. Haa taʼu malee boqonnaa sadii keessatti, Nebukadnezaar qormaata lammaffaa boqonnaa lammaffaa keessaa kufe; mootummaa hiika waaqayyummaa abjuu iccitii sanaa adda baase humna Waaqayyoo mulʼata dinqisiisaa sanaa olitti fedhii namaa of-tuulummaan guutame isa ofii kaaʼuuf murteesseera.
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.
Boqonnaa warqee keessaa fakkii warqee dhaabuu isaatiin, inni qoricha qorumsaa sadaffaa sana keessatti kufe. Shadraak, Meeshaak, fi Abednegoo qoricha qorumsaa sana keessa darbaniiru. Nebukadnezaar mallattoo bineensichaa fudhate; namoonni qulqulloonni sadii sun immoo chaappaa Waaqayyoo fudhatan. Boqonnaawwan duraa sadii kan Daani’el, ergamoota sadan Mul’ata boqonnaa kudha afurii wajjin walqabsiisanii hubatamuu qabu. Boqonnaawwan sadan sun hammam salphaa fakkaatan iyyuu—iftoomina isaanii irraa kan ka’e yeroo baay’ee akka seenaa ijoollee Kiristaanaatiif itti fayyadaman—dhugumatti garuu isaan, tarii, Dubbii Waaqayyoo keessatti boqonnaawwan sadan hundumaa caalaa gadi fagoofi hiika guddaa qaban keessaa ta’u.
We will continue with Daniel chapter three in the next article.
Mata-duree itti aanu keessatti boqonnaa sadaffaa kitaaba Daaniʼel ni itti fufna.
“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.
“Of tuulummaan fi cunqursaan karaa mootichi ormootaa, Nebukadnezaar, hordofeen mul’ate, bara keenya keessatti mul’achaa jira; ittis fufa. Seenaan of irra deebi’a. Bara kana keessatti qormaanni dhimma Sanbata eeguu irratti ta’a. Waaqayyoofii keessaa samii guutuun namoonni seera Yihowaa miidhagaa miti jechuun ukkaamsaa jiran ni ilaala; yaadannoo Waaqayyoo, mallattoo isa fi uummata isaa ajajawwan isaa eeganiin gidduu jiru, akka waan homaa hin taanee, akka waan tuffatamuu qabuutti ilaalanii, yeroo sanbatni dorgomaa tokko akkuma fakkeenyi guddaan warqee irraa hojjetame diriira Duuraa irratti ol kaafameetti ol ol jedhu. Namoonni of Kiristiyaanota jechuun waamaman sanbata sobaa kana, kan isaan ofii isaanii tolchan, akka addunyaan eegu ni waamu. Warri hunda isaanii kana didan seerota cunqursaa jala ni kaa’amu. Kun iccitii hamminaa ti, karoorfannaa humnoota Seexanaa, nama cubbuu sanaan hojii irra oolfame.” The Youth’s Instructor, July 12, 1904.