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.”
Manaraq Danielpa kimsay kaq capitulonta rimasunchikpaq, wakin profétiko simbólokunata qhawarisunchik, chaykunam yanapawasunchik capitulota aswan hunt’asqata entiendenanchikpaq. Daniel, Hananías, Misael, hinaspa Azaríasqa Santo Espíritumanta llamk’achisqa kanku, mayqin profétiko símbolokunata rikuchinankupaq, maypi hinaspa imayna contexto-pi llamk’achisqa kasqankuman hina. Ñawpaq kaq capitulopiqa, tawa allin runakuna hina rikuchisqa kanku, mana mayqinninmanta t’aqasqa, chay capitulop tukukuyninkama, maypichus Daniel sut’inchasqa kachkan “llapa rikuykunapi hinaspa musquykunapi entiendenakuy” qosqayoq kasqanwan.
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.
Kay tawa chusku waynakunapaqqa, Diosqa paykunaman yachayta hinaspa atiyta qorqan llapa yachaypiwan yuyaykuna piwanpas; Danieltaq llapa rikch’ayninkunapi hinaspa musquykunapipas entiendeniyoq karqan. Daniel 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.”
Huk kaq ñiqi capitulopi, ‘tawa’ nisqapa unanchaaynin hina, paykunaqa tukuy pachapi qhipa p’unchaykunapi Diospa llaqtanta rikuchinku. ‘Tawa’ nisqaqa huk unanchaaymi, mayqinchus tukuy pachata qhawachin, hinaspapas llapa profetakunaqa qhipa p’unchaykunamanta rimashanku. Kaq ñiqi capitulopi chay tawa allin runakunaqa qhipa p’unchaykunapi Diospa llaqtanta rikuchinku, chanta chunka qanchisniyuq versículopi ñawpaqta huk sapa t’aqay ruwasqa kachkan Danielwan chay kimsa allin runakunawan ukhupi, mayqinchus “kimsa-hukwan tinkisqa huñuy” nisqa unanchata rikuchin.
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.
“Kimsa-kaq hukwan hukllachasqa” nisqa unanchasqaqa kuti-kutita tarikun Diospa saminchakusqa siminpi. Chayqa achka cheqaqkunatan rikuchin, ima contexto kasqanman hina. Chayqa rikuchin kinsa angelkunapa willakuyninkunapa historianta, chaykunaqa qallarin “tukukuypa pacha” nisqapi 1798 watapi, hinaspataq tukukun gracia pacha wisq’akusqanpi. Llapa kinsa willakuykunaqa rikuchisqa karqan ñawpaq angelpa kuyukuyninpi, chay kuyukuynintataq qatiqnin Apocalipsis chunka pusaqniyuqpi tawa kaq angelmi; chay hinaqa, kimsa-kaq hukwan hukllachasqa.
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.
Wakin kunayman chiqankunapi, huk yupaywanmi rikuchinman Millerita pacha ñawpaq angelpa willakuyninpa kuyuriyninta, kimsa yupaywan kuskachasqa kachkan kinsa kaq angelpa willakuyninpa kuyuriyninwan. Chhaynapiqa, “kimsa-huk kuskachasqa” nisqapas “huk-kimsa kuskachasqa” nisqahinallataqmi rikuchisqa kayta atin. Simbólicoq “kimsa-huk kuskachasqa” nisqaqa símbolo hinam llamk’an, ichaqa huk kaq kimsa kaqman ñawpaqchasqa kaptinpas, otaq kimsa kaq huk kaqman ñawpaqchasqa kaptinpas. Nabucodonosorpa hornonpin, Danielpa kimsa kaq capitulonpi, ñawpaqtaqa qhawanchik kimsa allin runakunata, chaymantataq tawa kaqta, Diospa Churinman rikch’akuqta.
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.
Chay kinsa qhari, Sadrac, Mesac, Abed-nego, watasqa urmaykurqanku nina rawray horno ukhupi. Chaymanta rey Nabucodonosor mancharisqa rikch’arispa utqaylla hatarirqan, nispa, rimarispa tapurqan consejeronkunata: ¿Manachu kinsa qharikunata watasqata wishch’urqanchik ninapa chawpinman? Paykuna kutichirqanku, nispanku reyman: Arí, rey. Pay kutichispa nirqan: Qhawariy, tawa qharikunatan rikuni cacharichisqa, purishaqta ninapa chawpinpi, mana ima nanayniyoq; tawa kaqpa rikch’aynintaq Diospa Churin hina kashan. Daniel 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.
Mana iskayrayku mana iskayrayasqa kachkan, huk hunt’asqa divino razónpas, hinallataq huk chiqap histórico hecho pas, chaymanta yachachinawanchik imarayku Daniel mana rikuchisqa karqa qori ídolo yupaychana serviciopi kimsa kaq capítulope; ichaqa huk razón proféticoqa kaymi: Daniel chaypi kaptinqa, nina rawray hornopi kimsa-yuq hukwan t’inkisqa combinaciónpa profético simbolismonta chinkachinman karqan. Gedeonwanqa, Gedeonmi karqa huk pachak runayuq kimsa tropankunawan. Cristopas achka kutipi kimsa disipulonkunawan kuska karqa.
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.
Qanchis p’unchaykunamanta qhipamanmi Jesusqa Pedrota, Santiagota, Juan wawqinta ima pusarqan, sapallankupaq hatun urquman wicharichispa. Chaypim payqa ñawpaqenkupi tukusqa rikurirqan; uyankutaq intim hina k’anchariq, p’achantaq k’anchay hina yuraq karqan. Mateo 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.
Huk-kimsa huk, icha quimsa huk; chayqa kikin unanchallam, paykunallataq qhipa p’unchaykunapa huk willakuy-unkuyta ricuchkanku, qhipa p’unchaykunaqa taripay p’unchaykunam. Taripay p’unchaykunaqa 1798 watapi qallarikurqan, tapukuy taripayqa 1844 wata, octubre killapa 22 p’unchayninpi qallarinanpaq nisqa willakuymiwan. Hinaspapas taripay p’unchaykunaqa qatiyanraqmi runapa probacionnin wichq’ayta qallarinankama, utqay hamuq domingo kamachiypi, Diospa ejecutiva taripayninkuna qallarispa, sapa kuti aswan kallpachakuspa wiñayman purin probacion tukuy hinantinpi wichq’akunan-kama, hinaspa qanchis qhipa muchuykunapas pasanan-kama. Nabucodonosorpa hornonwanqa, kimsa allin qharikuna, qhepaman Cristowan huñusqakuna, estandarteta rikuchinku. Qori lantipa dedicacionninpiqa, llapa nacionkuna Nabucodonosorpa imperionta ruwaypi kaqkunaqa chaypi kasqanku.
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.
Payqa karumanta nacionkunapaq huk unanchata hoqarinqa, hallp’a tukukuyninmanta paykunata waqyaspa; qhawariychis, utqaylla, sinchi usqhaywan hamunqaku. Isaías 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.
Qanchis chunka watakuna Danielpa prisionpi kasqanqa huk wakin ancha allin reqsinapaq unanchasqa kachkan, chaymi kutin-kutin tarikun Diosmanta saminchasqa simipi. Jehoiakimmanta Cirokamaqa Danielpa prisionpi kasqan cheqaq qanchis chunka watakunatan rikuchin. Iskay kaq Crónicas libropiqa, qanchis chunka watakunaqa chay hallp’a samarinanpaq, sabadonkuna kusisqa disfrutananpaq pacha kasqantan rikuchin. Isaías iskay chunka kinsayuqpiqa, qanchis chunka watakunaqa 1798 watamanta domingo ley kama Estados Unidospa historiantan rikuchin; chayta ruwaspanmi, chay hinallataq republicanismopa wakranpa, ch’uyapuni protestantismopa wakranpa parallel historiankunatapas rikuchin. Panay Whiteqa qanchis chunka watakunata papal tutayay p’unchaykunapa waranqa iskay pachak soqta chunka watankunawan tupachin.
“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.
“Kunan p’unchaykunapi Diospa iglesianqa libreñam chay chinkasqa runa ayllupa salvasqanpaq divino plan ta hunt’aspa tukuchinankama ñawpaqman apayta. Askha pachak watakunaq unayninpi Diospa llaqtanqa libertadesninkunapi hark’asqa ñak’arirqanku. Evangelio nisqapa willakuynin, ch’uya kayninpi, ama willakunanchikpaqmi mich’asqa karqa, hinallataq runakunaq kamachikuyninkunata mana kasukoqkunamanqa aswan sinchi castigosmi chayasqa karqa. Chayraykum Señorpa hatun moral viñanqa casi llapanpuni mana llamk’asqa saqisqa karqa. Runakunaqa Diospa siminpa k’anchayninmanta qichusqa karqanku. Pantaypa, supersticiónpa tutayayniñataq cheqaq religionmanta yachayninta chinkachiyta yuyarqa. Kay allpapi Diospa iglesianqa, mana samayniyuq qatiykachay unay pacha tukuy kaypi, cheqaqtapuni preso kaypi karqa, imaynatachus Babiloniapi ñak’aq pacha exiliopi Israelpa wawakuna preso hap’isqa karqanku hina.” Profetas y Reyes, 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.
Hukmachasqa kaqtinña, unanchay hina qanchis chunka watakunaqa tutayay pacha watakunapa chunka iskay pachak soqtay chunka watankunatapas rikuchisqanta, chaymanta “kimsa wata kuskan”, utaq “tawa chunka iskay killa”, utaq “pacha, pachakuna, pacha rakisqa” nisqakuna, mayqinchus unanchaypi tutayay pacha watakunata rikuchinku, unanchasqa qanchis chunka watakunapa anlamintunta hinallataq chaypa churakuynintapas mast’arinku.
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.”
Daniel qillqapi, qanchis chunka watakuna reqsisqa kanku ñawpaq willakuy kallpachasqa kasqanmantapacha taripanakama chayana pacha hina. Chay pacha llapa qullana askhawan allinchay kuyuykunapi kashan; chay hina ruwaspataq, qanchis chunka watakuna huk cheqaq kaymanta chiqan-kunatapas rikuchin, mana pachapa imayna kasqanta aswanta resaltaspaqa, ichaqa chay pachapa imamanta kasqanta rimarin. Rikch’ariyninpaq hina, qanchis chunka watakunapa pachan Malakías sutiyuq profetawan rikuchisqa kashan, maypichus rimay apaqnin pactopa Levípa churinkunata ch’uyanchan. Hermana Whiteqa Malakíaspa Leví runakunata ch’uyanchasqanta Cristoq iskay kuti templota ch’uyanchasqanwan tinkuchirqan. Chay kikin pachataq pachanmi huk pachak tawa chunka tawa waranqa runakunapa sellasqa kay pacha. Hinallataq chay pachanmi qhepa para aswan-aswan pampaman uraykuchisqa kashan. Chay kikin pachataq animalpa llanthunmanta pruebay pacha hinallataq kashan, chaymi animalpa unanchanman pusaykun. Chay pachaqa profetapa “wakichiy p’unchay” nisqanpas kashan, mayqanmi Domingo kamachiyman pushan, chayqa “Sábado p’unchay” nisqanpas kikinmi. Chay pachapi ch’iqichiy pachakunapas, huñuy pachakunapas kanku; iskayninkuqa “qanchis kutikuna” nisqapa ima kasqankunamanta kanku.
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.
Daniel qillqapi p’anqapi, Joacimqa ñawpaq willakuypa kallpachakusqanmanta rikch’ayninmi. Paymanta qhepanpi hamuq iskay reykunawan tupachispaqa, payqa allinlla kinsa angelkunamanta ñawpaqninmi, hinaspa chaykunaqa juicioyman pusanku, chaypitaq tukunku. Ciroqa domingo leyllamanta rikch’ayninchu, aswanpas payqa qespichisqamanta “señal” nisqapasmi. Danielqa kinsa-huknin yupaychay huñunapi huk imapasmi, hinaspa Diospa llaqtanpa tawa-muyu llapan pachapi rikuchikuyninmanta huk partipasmi. Danielqa Elias willaq mensajerop rikch’ayninpasmi, hinaspa Apocalipsis p’anqapipas Juanta rikch’achin. Payqa Diospa sellonta chaskiqkunap rikch’ayninpasmi. “Daniel” sutiqa “Diospa jueznin” utaq “juiciopa Diosnin” niytam munan; chayrayku payqa juiciomanta rikch’ayninmi, hinaspa Laodiceamanta rikch’ayninpasmi, imaraykuchus Laodiceaqa “juzgasqa llaqta” utaq “juiciopi kachkan llaqta” niytam munan. Laodiceapa juicioqa tukukuypiqa Daniel p’anqapi kicharisqa yachayta mana chaskisqankumantam sayarin.
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.
Nabucodonosorqa kaynin Estados Unidos nacionpa republikanu waqranpa hinallataq cheqaq protestante waqranpa rikch’ayninmi, chaymantapas payqa Estados Unidos nacionta qallariyninmanta tukukuyninkama rikch’achin. Daniel pusaq tawa kaq, pichqa kaq kapitukunaman chayananchikpi, tarisunchikmi Nabucodonosorqa 1798 watapi “tukuypa pacha”ta rikch’achisqanta, Belsasarñataq domingo leyta rikch’achisqanta. Nabucodonosorqa “qanchis kutikama” muchuy puchukayninpi, huk cordero-hina tikrasqa kamachiqman tukurqan; ichaqa churinqa chinkachisqa kayninmanta ñawpaqta dragón-hina rimarispa tukukun.
“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.
“Babiloniapa qhipa kamachiqninman, imaynachus rikch’ayninpi ñawpaq kaqman chayamurqa, chay hinallataq hamurqa Diospa Qhawaqninpa sentencian: ‘Qhapaq rey,... qammanmi niyki; qampa kamachikuyniykiqa qechusqanñam kachkan’” Daniel 4:31. Profetas y Reyes, 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.
Danielpa ñawpaq kaq kapítulonqa rikuchin Millerita kuyuypa historianta 11 de agosto, 1840 p’unchawmanta 22 de octubre, 1844 p’unchawkama. Hinallataqmi rikuchin 11 de septiembre, 2001 p’unchawmanta domingo ley kama. Hinallataqmi rikuchin kimsa angelkunapa willakuyninkunamanta ñawpaq kaqta, chaykunaqa hinallataqmi huk iskay kaq proféticu símbolota rikuchin Estados Unidospa historiammanta 1798 watamanta domingo ley kama.
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.
Ichapas Daniel qillqap ñawpaq kaq capitulonpa aswan ancha umuhinapa rikch’ayninqa kaymi kanman: chayqa ñawpaqta rimarisqa kaqmi proféticopi qillqasqa libropi, mayqan libroqa Danielpa qillqanwan Apocalipsispa qillqanwan kuskachasqa kasqanmantam. Chayqa huk profecía yachaqpaq kimsa profético pruebakunamanta ñawpaq kaqmi, allinta atipayta yachanampaq. Chaymi “mikhusqa” kanan, qhepaman hamuq pruebakunata pasananpaq.
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.
Qallari qillqakunapi, kay qillqasqakunapi ñawpaqta huk kutimanta aswanñaqa nisqaña hina, Hermana Whiteqa Cristoq historiampi kinsa pataman rakinakusqa pruebayuq ruwayninta huk párrafopi reqsichin, chaymanta qhipa párrafopitaq Milleritakunaq historiampi kinsa pataman rakinakusqa pruebayuq ruwaynintapas reqsichin. Payqa reqsichinmi Cristoq tiemponpi Juanpa willakuyninta mana chaskiqkunaqa Jesuspa yachachikuyninkunamanta mana allinchasqa kayta atirqankuchu. Qhipa párrafoqa rikuyta munayuq runaman saqinmi Milleritakunapa ñawpaq pruebanqa William Miller kasqanta, paytaqa Hermana White Juan Bautistawan Elíaswan iskayninmanta tipificasqa kasqanta reqsichin. Chay iskay testigokuna ñawpaq pruebayuqmanta Danielpa ñawpaq kapituluqa Elíaspa willakuynin kasqanta sayachin. Sichus ñawpaq kapituluqa mana chaskisqa kanman chayqa, iskayniyuq kimsayuq kapitulukunamantaqa ima allinpas manam kanmanchu.
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.
Jesusqa iskay kaq angelpas Juan Bautista-ta, ñawpaq kaq angelta ima, sapaq historiankunapi qatiqkuna karqanku. Jesusmanta qhepanpi cruzpa juicio karqa, chaymanta kinsa kaq angel chayamurqa maskhay juicio qallarisqanpi. Discipulokunapa cruzpi llaquykusqanku rikuchin hatun llaquykuyta octubre 22, 1844 p’unchawpi. Danielpa ñawpaq capítuloqa Eliasm, Juan Bautistawan William Millerwan rikuchisqa hina; ichaqa manam iskay kaqta kinsa kaq capitulokunamanta t’aqasqa kanmanchu. Chay kimsa capitulokuna huñusqa kaspa wiñay Evangelio kanku, mayqenpas sapa kuti kinsa patakama profético pruebapa willakuyninmi, iskay clase adoradorkunata paqarichispa chaymanta t’aqanakunata. Chayrayku, chay kimsa capitulokuna t’aqasqa kanman chayqa, huk Evangelioñam kanman.
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.
Ichaqa ñuqayku, utaq hanaq pacha llaqtamanta huk angelpas, qankunaman huk evangelio willakuyman chay qankunaman willasqaykumanta hukñata, chayqa maldisqas kachun. Ñawpaqta nisqaykuhinam, kunanpas yapamanta nini: pipas qankunaman huk evangelio willakuyman chay chaskisqaykikmanta hukñata, chayqa maldisqas kachun. Gálatas 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.
Danielpa ñiqin kapítulonqa ñanichin pactopa kachaqnin usqhaylla templonman hamunanpaq, hinallataq chunlla pampapi waqyaspa qapariq simitapas rikuchin. Chay chunlla pampaqa rikuchisqa kashan ch’iqichisqa pacha hina, maypichus santuarioqa hoste wan kuska sarusqa, chakiman churakusqa kashan. Danielpa ñiqin kapítulonpiqa, Danielqa chunlla pampapi kashan, ch’iqichisqa hinaspa esclavochasqa. Ñiqin kapítulopa willakuyninqa ñanichin iskay ñiqin kapítulopa willakuyninpaq, maypichus Cristoqa Levípa churinkunata chuyanchan hinaspa paykunawan pactoman yaykun. Levípa churinkunaqa reqsichisqa kanku Diospa akllasqa llaqtanpa unanchaqninta hina, paykunaqa Moiseswan kuska cheqaq sonqowan sayarirqanku Aaronpa qori sananpa sasachakuyninpi, hinaspa Danielpa kimsa ñiqin kapítulonpas qori sananpa sasachakuyninmi.
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.
Sadrac, Mesac, Abed-negoqa Levita runakuna hina kanku, qori ïdulopa “uywapa rikch’aynin” sutiyuq pruebaman manaraq chayaykuchkaptin ñawpaqmantapuni ch’uyanchasqa. Chay ceremonia piqa Nabucodonosor orquestata qawaqninmi, Tiro llaqta q’añu warmi takikunata taki, hinaspa apostata espiritu Israel k’umuykun qori ïduloman, chaymantataq q’ala llusq’a tusun taki waqaychayninwan muyuriqninpi.
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.
Danielwan Apocalipsiswan p'anqa kikin p'anqallam kanku, hinallataq Cristo, Alpha hinataq Omega kasqanwan, kunanqa Jesús Cristoq revelaciónninta rikuchiq p'anqata kicharispa sellonmanta paskachkan. Chay p'anqapi churakusqan ñawpaq kaq chiqaq yachachiyqa kimsa angelkunaq willakuyninmi. Danielpa ñawpaq kimsa capitulonkunaqa kimsa angelkunaq willakuyninmi. Chay kimsa angelkunaq willakuyninkunawan tinkisqa chiqaq yachachiykuna, Apocalipsis capítulo catorcepi tarikusqankuna, hunt'asqa allin kayman chayanku ima hina Danielpa ñawpaq kimsa capitulonkunapi ñawpaqta rimarisqa kasqankuta reqsispalla. Apocalipsis catorcepi wiñay evangelio sutiyuqmi reqsichisqa kanku, hanaq pachapi phawashaq hina rikuchisqallataqmi; chaywanmi qhipa p'unchaykunapi llapa pachamamapaq willasqa kasqan willakuy reqsichikun. Danielpa ñawpaq kimsa capitulonkunapiqa, chay willakuyta pachamaman apaq qhari warmikunaq kawsayninmi rikuchisqa. Apocalipsis catorceqa hawapi kaq chiqaq yachachiy siq'imi, kimsa angelkunaq willakuyninta unanchakunawan rikuchispa. Wiñay evangelio, hinallataq sapa huk kimsa angelkunaq willakuyninpas, Danielpa ñawpaq kimsa capitulonkunapi rikuchisqa ukhupi kaq chiqaq yachachiy siqiwanmi hunt'asqa allin kayman apan.
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.
Kimsa ñiqin kapitulokunaqa achka musphay allin cheqaqkunata rikuchinku, chay cheqaqkunamanta hukninqa kaymi: kimsa willakuykunaqa kimsa pataypi ruwasqa suyaychay pruibam kasqanta, mikhuna pruibawan qallarispa, chaymanta rikuy pruibawan qatiq, hinallataq litmus nisqa pruibawan tukukuq. Mana iskayrayaychu, chay kimsa pruibakunata sutichaypaq hukniraq ñankunapas kanman; ichaqa chay sutikunaqa facilmanta qhawasqa kan kapitulo hukpi, hinallataq yapamanta qhawasqa kanman kapitulo hukmanta kimsa kama. Chay kimsa kapitulokunaqa huñusqa, huk sapa símbolotahina, reqsikunanmi.
“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.
“Ñawpaq kaq ñawpaq iskay kaq willakuykunapas 1843 watapi hinaspa 1844 watapi qusqa karqan, chaymanta kunanqa kinsa kaqpa willakuynin willakusqañam kachkanchis; ichaqa kimsa willakuykunapasraqmi willakusqa kanan. Kunanpas, imaynachus ñawpaqmanta pacha ancha allin kasqa hina, chayhinallataqmi cheqaq kayta maskhaqkunaman kutichispa willakunankupaq. Qillqawanpas simiwanpasmi chay willakuyta waqyasun, ordenninta rikuchispa, hinaspa chay profeciakunapa mañakuyninta sut’ichaspa, mayqinchus ñawpaqman pusawanchis kinsa kaq angelpa willakuyninman. Mana atikunchu kinsa kaqqa kananqa ñawpaq kaqwan iskay kaqwan mana kachkaptinqa. Kay willakuykunataqa kay pachaman qusun publicacionespi, yachachiy rimaykunapi, profético historiapa sutinchasqa siq’inpi rikuchispa ima kaqkunachus karqanku hinaspa ima kaqkunachus kanqaraq.” 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.
Manam ima allinchu, iskay p’unchawlla karqanman, utaq huk semanalla, utaq iskay chunka watakuna, capítulo iskaymanta kimsañiqinman chiqaq historia ukhupi chay hina karqanman; ichaqa yupaychasqa unanchaypi, kimsa pruebaspa wiñaymanta ñawpaqman puriyta rikuchkanku. Nabucodonosorqa lliphipasqa, musphachisqa karqan, Diosqa profeta Daniel nisqawan kuska paypa musquyninta yachaspa, chay musquypa sinchi, allin sut’inchayninta qospan, chaytaqa cheqaq kasqanmantam sut’i hamunman karqan. Ichaqa capítulo kimsapi, Nabucodonosorqa capítulo iskaypa iskay ñiqin pruebanta mana atirqanchu; payqa sonqonpi churarqan runapa hatunchakusqa munayninta Diospa atiyninpa sumaq rikuchikuyninmanta aswan hanaqman, chaymi pakasqa musquypa Diosmanta hamuq ninanta reqsichirqan.
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.
Kimsa kaq ñiqin qillqapi quri rikch’akuqta sayarichisqanwan, payqa kimsakaq—litmus prueba nisqapi pantarqan. Sadrac, Mesac, Abed-nego nisqakunaqa litmus prueba nisqata atiparqanku. Nabucodonosorqa uywa salvajeq unanchanta chaskirqan, chay kimsa allin qharikunañataq Diospa sellonta chaskirqanku. Danielpa ñawpaq kimsa kaq qillqankunaqa, Apocalipsis chunka tawañiqinpi kinsa angelkunamanta willakuyninpa contexto nisqapi entiendisqa kanan tiyan. Chay kimsa qillqakuna ancha sasachaq mana kasqankumanta, ari, chaykunaqa hina sut’i kasqanrayku cristiano wawakunapa willakuykuna hina sapa kuti apaykachakunku, ichaqa cheqaqtapuni, ichapas, Diospa Simpinpi aswan ukhu, aswan hatun yuyayniyuq kimsa qillqakuna kanku.
We will continue with Daniel chapter three in the next article.
Qatiq qelqaypi Danielpa kinsa kaq capitulonta qatiqnin artikulopi qatiqllasaqku.
“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.
“Mana hatunchakuywan ñak’arichiywan riqsisqa imaymanata mana Dios-ta reqsisqa qhapaq rey Nabucodonosor rurashqan puriyninpi, chayqa kunan p’unchaykunapipas rikuchkashanmi, hinallataq rikuchkasaqmi. Willakuykuna kutimunqaku. Kay p’unchaykunapi pruebaqa samana p’unchaw waqaychanamanta kanqa. Hanaq pachapi kaq tukuy kayninkuna qhawanqaku runakuna Jehovápa kamachikuyninta saruchkashqankuta, Diospa yuyarina señalta, paywan kamachikuyninta waqaychaq llaqtanpa chawpinpi kaqta, mana imapaqña kasqanta, despreciasqa kananpaq hina rurashqankuta, chaymanta huk sabbat falso-ta hatarichispa, imaynan Dura pampapi hatun qori lantita oqarichirqanku hina. Cristiano sutinchakuq runakuna kay pacha runakunata waqyanqaku paykuna rurasqan kay llulla samana p’unchawta waqaychanankupaq. Tukuy mana chaskiqkunata ñak’arichi leykunapa uranman churankaq. Kaymi mana allin kaypa pakasqa misterionninqa, Satanaspa yanapaqninkuna kamasqan, huchayoq runa rurasqanwan hunt’achisqa.” The Youth’s Instructor, July 12, 1904.