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.”
Tisati tabvira taenda kuchitsauko chechitatu chaDanieri, tichatanga tatarisa zvimwe zviratidzo zvouporofita zvingatibvumira kunzwisisa chitsauko ichi zvakazara zvikuru. Danieri, Hanania, Mishaeri naAzaria vanoshandiswa noMweya Mutsvene kumirira zviratidzo zvouporofita zvakatarwa, zvichienderana nemamiriro avanoshandiswamo. Muchitsauko chokutanga, vanomiririrwa sevakuru vana vakakodzera, pasina kupatsanurwa pakati pavo, kusvikira kumagumo echitsauko, apo Danieri anozivikanwa seane chipo “chokunzwisisa pazviono zvose nezviroto.”
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.
Kana vari vana vana ava, Mwari akavapa ruzivo noungwaru muzvidzidzo zvose nouchenjeri hwose; uye Dhanieri akanga ane kunzwisisa muzviratidzo zvose nezviroto. Dhanieri 1:17.
In chapter one, as a symbol of ‘four’ they represent God’s people in the last days throughout the world. ‘Four’ is a symbol that represents worldwide, and all the prophets are speaking of the last days. The four worthies in chapter one represent God’s people of the last days, and in verse seventeen a distinction is first made between Daniel and the three worthies that represents the symbol of a “three-and-one combination.”
Mu ndime ya mbere, nk’ikimenyetso cya “bane” bahagarariye ubwoko bw’Imana bwo mu minsi y’imperuka ku isi yose. “Bane” ni ikimenyetso gihagarariye isi yose, kandi abahanuzi bose bavuga ibyerekeye iminsi y’imperuka. Abo banyacyubahiro bane bo mu ndime ya mbere bahagarariye ubwoko bw’Imana bwo mu minsi y’imperuka, kandi mu murongo wa cumi na karindwi ni ho bwa mbere hakorwa itandukaniro hagati ya Daniyeli n’abo banyacyubahiro batatu, bikagaragaza ikimenyetso cy’“ihuriro rya batatu n’umwe.”
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.
Chiratidzo che“kubatanidzwa kwevatatu neumwe” chinowanikwa kazhinji muShoko rakafemerwa. Chinomirira zvokwadi dzinoverengeka, zvichienderana nemamiriro enyaya. Chinofananidzira nhoroondo yemharidzo dzevatumwa vatatu dzakatanga pa“nguva yokuguma” muna 1798, uye dzinopera pakuvharwa kwenguva yenyasha. Mharidzo dzose nhatu dzakafananidzirwa mukufamba kwomutumwa wokutanga, uye kufamba ikoko kunoteverwa nomutumwa wechina waZvakazarurwa chitsauko 18; saizvozvo, kubatanidzwa kwevatatu neumwe.
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.
M’zinthu zina, zingaimele kuyenda kwa uthenga wa mngelo woyamba wa mbiri ya Achimileraiti ndi nambala imodzi, kuphatikizana ndi kuyenda kwa uthenga wa mngelo wachitatu ndi nambala itatu. Chotero, “kuphatikizana kwa zitatu ndi chimodzi” kungaimidwenso monga “kuphatikizana kwa chimodzi ndi zitatu”. “Kuphatikizana kwa chizindikiro kwa zitatu ndi chimodzi” kumagwira ntchito monga chizindikiro mwa njira iliyonse, kaya chimodzi—chikutsogolera zitatu, kapena zitatu—zikutsogolera chimodzi. M’ng’anjo ya Nebukadinezara, m’chaputala chachitatu cha Danieli, choyamba tiona anthu atatu oyenerawo, ndipo kenako wachinayi wofanana ndi Mwana wa Mulungu.
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.
Uye ava varume vatatu, Shadhraki, Meshaki, naAbhedhinego, vakawira pasi vakasungwa pakati pevira remoto waipfuta kwazvo. Ipapo mambo Nebhukadhinezari akashamiswa kwazvo, akasimuka nokukurumidza, akataura akati kuvakuru vake vezano: Hatina kukanda varume vatatu vakasungwa pakati pomoto here? Vakapindura vakati kuna mambo, Zvirokwazvo, imi mambo. Iye akapindura akati, Tarirai, ndinoona varume vana vakasununguka, vachifamba-famba pakati pomoto, uye havana chavakuvadzwa nacho; uye chimiro chomunhu wechina chakafanana noMwanakomana waMwari. Danieri 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.
Hapana shaka kwamba kuna sababu kamilifu ya kimungu, na ukweli sahihi wa kihistoria, unaotufahamisha kwa nini Danieli hakuwakilishwa katika ibada ya kuisujudia sanamu ya dhahabu ya sura ya tatu; lakini sababu moja ya kiunabii ni kwamba kama Danieli angalikuwapo, angaliharibu ishara ya kiunabii ya muungano wa watatu-na-mmoja ndani ya tanuru ya moto. Kwa Gideoni, ilikuwa Gideoni pamoja na vikosi vyake vitatu vya watu mia moja mia moja. Kristo mara nyingi alikuwa pamoja na wanafunzi watatu.
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.
Zvino shure kwamazuva matanhatu, Jesu akatora Petro, Jakobho, naJohani munun’una wake, akavaendesa vari voga pagomo refu. Akashandurwa chimiro pamberi pavo; chiso chake chikapenya sezuva, nenguvo dzake dzikachena sechiedza. 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.
Chimwe nechitatu, kana zvitatu nechimwe; chiratidzo chimwe chete, nokuti zvose izvi zvinomirira chimwe chinhu chechiporofita chemazuva okupedzisira, uye mazuva okupedzisira ndiwo mazuva okutonga. Mazuva okutonga akatanga muna 1798, nechiziviso chokuti kutonga kwekuongorora kwaizotanga pana 22 Gumiguru, 1844. Uye mazuva okutonga anoenderera mberi kusvikira nguva yomuedzo womunhu yatanga kuvharika pamutemo weSvondo uri kuuya nokukurumidza, apo kutonga kwaMwari kwokupedzisa kunotanga uye kunoramba kuchiwedzera zvishoma nezvishoma kusvikira nguva yomuedzo yavharika zvachose uye matambudziko manomwe okupedzisira aitika. Pachoto chaNebhukadhinezari, varume vatatu vakatendeka, vakazobatanidzwa naKristu pashure, vanomirira mureza. Pakutsaurirwa kwechifananidzo chendarama, ndudzi dzose dzaiumba umambo hwaNebhukadhinezari dzakanga dziripo.
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.
A ta tlakusa mhandara eka matikweni lama nga ekule, a va lombeleka hi ku ba mpfumawulo ku suka emakumu ka misava; kutani, waswivo, va ta ta hi ku hatlisa swinene. Esaya 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.
Miaka sabini ya utumwa wa Danieli ni ishara nyingine ya msingi inayopaswa kutambuliwa, nayo hupatikana mara kwa mara katika Neno lililovuviwa. Kutoka kwa Yehoyakimu hadi kwa Koreshi kunawakilisha miaka halisi sabini ya utumwa wa Danieli. Katika Mambo ya Nyakati ya Pili, miaka hiyo sabini huwakilisha kipindi ambacho nchi ingepumzika na kufurahia sabato zake. Katika Isaya 23, miaka hiyo sabini huwakilisha historia ya Marekani tangu 1798 hadi sheria ya Jumapili, na kwa kufanya hivyo, pia huwakilisha historia sambamba za pembe ya Urepublican na pembe ya Uprotestanti wa kweli. Dada White huihusisha miaka hiyo sabini na ile miaka elfu moja mia mbili sitini ya Enzi za Giza za upapa.
“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.
“අද දෙවියන්වහන්සේගේ සභාවට විනාශයට පත් වූ මනුෂ්ය වංශයක ගැළවීම සඳහා වූ දේවීය සැලැස්ම සම්පූර්ණත්වයට ගෙන යාමට නිදහස ඇත. සියවස් ගණනාවක් පුරා දෙවියන්වහන්සේගේ ජනතාව තමන්ගේ නිදහස් අයිතිවාසිකම් සීමා කරනු ලැබූහ. ශුභාරංචිය එහි ශුද්ධත්වයෙන් ප්රකාශ කිරීම තහනම් කරනු ලැබූ අතර, මනුෂ්යයන්ගේ නියෝගවලට අකීකරු වීමට ධෛර්ය කළ අය මත ඉතා දරුණු දඬුවම් පමුණුවනු ලැබීය. එහි ප්රතිඵලයක් වශයෙන්, ස්වාමීන්වහන්සේගේ මහත් නෛතික මිදිවත්ත සම්පූර්ණයෙන්ම වාසය නොකළ එකක් වශයෙන් තිබිණ. ජනතාව දෙවියන්වහන්සේගේ වචනයේ ආලෝකයෙන් වංචිත කරනු ලැබූහ. වරද හා අන්ධශ්රද්ධාවේ අඳුර සැබෑ ආගම පිළිබඳ දැනුම මකා දැමීමට තර්ජනය කළේය. අනුකම්පා නොදත් පීඩාකාරීත්වයේ මේ දිගු කාලය තුළ පොළොවේ දෙවියන්වහන්සේගේ සභාව, වසංගත කාලයේ බබිලෝනියේ වහල්කමේ තබාගෙන සිටි ඉශ්රායෙල් දරුවන් මෙන්ම, සැබවින්ම වහල්කමේ සිටියාය.” 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.
Seyisisi yi siviwa leswaku tanihi xikombiso malembe ya makume-nkaye na khume ma tlhela ma yimela malembe ya gidi ni makhume-mbirhi-ntlhanu na makume-nharhu ya Tinguva ta Munyama, kutani xifaniso xa “malembe manharhu ni hafu”, kumbe “tin’hweti ta makume mune-mbirhi”, kumbe “nkarhi, minkarhi ni ku avana ka nkarhi” lexi hi ndlela ya vuyimeri xi yimelaka Tinguva ta Munyama, xi andzisa nhlamuselo ni ku tirhisiwa ka xikombiso xa malembe ya makume-nkaye na khume.
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.”
Mubhuku raDanieri, makore makumi manomwe anozivikanwa senguva inotangira pakusimbiswa kweshoko rokutanga kusvikira pakutongwa. Nguva iyoyo iripo mukufamba kwose kwetsvene kwokugadziridzwa, uye nokudaro, makore makumi manomwe anomirira mimwe mitsara yezvokwadi isiri kusimbisa chinhu chenguva, asi inobata chinangwa chenguva yacho. Somuenzaniso, nguva yemakore makumi manomwe inomiririrwa naMaraki senguva apo nhume yesungano inonatsa vanakomana vaRevhi. Sister White akabatanidza kunatswa kwaMaraki kwavaRevhi nokunatswa kuviri kwetembere kwakaitwa naKristu. Nguva iyoyo imwe chete ndiyo nguva yokuiswa chisimbiso kwezana namakumi mana nezvina zvuru. Uyewo ndiyo nguva apo mvura yokupedzisira inodururwa zvishoma nezvishoma. Nguva imwe cheteyo zvakare ndiyo nguva yokuedzwa yemufananidzo wechikara, inotungamirira kuchiratidzo chechikara. Nguva yacho zvakare ndiyo “zuva rokugadzirira” rechiporofita, rinotungamirira kumutemo weSvondo, iro zvakare riri “zuva reSabata”. Nguva yacho ine nguva dzokuparadzira, nenguva dzokuunganidza, izvo zviri zvose zviri zvinhu zve“nguva nomwe.”
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.
Mubhuku raDanieri, Jehoyakimu chiratidzo chokupiwa simba kweshoko rokutanga. Pahukama namadzimambo maviri anomutevera, iye anongova ngirozi yokutanga pakati pamatatu anotungamirira kukutongwa uye anoperera pakutongwa. Koreshi chiratidzo chisiri chemutemo weSvondo bedzi, asiwo “chiratidzo” chorununuro. Danieri inhengo yomubatanidzwa wezvitatu nechimwe, uyewo chikamu chemufananidzo wemativi mana epasi rose wavanhu vaMwari. Danieriwo chiratidzo chomutumwa waEria, uye anomirirawo Johani mubhuku raZvakazarurwa. Iyewo chiratidzo chaavo vanogamuchira chisimbiso chaMwari. Zita rokuti “Danieri” rinoreva kuti “mutongi waMwari”, kana kuti “Mwari wokutongwa”; naizvozvo iye chiratidzo chokutongwa, uyewo cheRaodhikia, nokuti Raodhikia rinoreva kuti “vanhu vakatongwa” kana kuti “vanhu vari pasi pokutongwa”. Kutongwa kweRaodhikia kunozoguma kwakavakirwa pakuramba kwavo zivo inosunungurwa chisimbiso mubhuku raDanieri.
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.
Nebukadhinezari ni ishusho ya pembe ya Kirepublikani na ya kweli ya Kiprotestanti ya Marekani, na pia ni ishusho ya Marekani tangu mwanzo wake hata mwisho wake. Tutakapofikia Danieli sura ya nne na ya tano, tutaona kwamba Nebukadhinezari anawakilisha “wakati wa mwisho” katika mwaka 1798, na Belshaza anawakilisha sheria ya Jumapili. Mwishoni mwa “nyakati saba” za adhabu, Nebukadhinezari aligeuka kuwa mtawala aliyeongoka, mwenye mfano wa mwana-kondoo, lakini mwanawe hujikuta akinena kama joka, kabla tu ya kuangamizwa kwake.
“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.
“Kumambo wokugcina weBhabhiloni, njengasemfanekisweni kowokuqala walo, kwafika isigwebo soMlindi wobuNkulunkulu: ‘O nkosi, … kukhulunywa kuwe; umbuso ususukile kuwe.’ Daniyeli 4:31.” Abaprofethi naMakhosi, 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.
Danieri chitsauko chekutanga chinomiririra nhoroondo yebato reMillerite kubva muna Nyamavhuvhu 11, 1840 kusvikira kuna Gumiguru 22, 1844. Chinomiririrawo kubva muna Gunyana 11, 2001 kusvikira kumutemo weSvondo. Chinomiririrawo shoko rokutanga rengirozi nhatu, iro rinomiririrawo chiratidzo chechipiri cheuporofita chenhorondo yeUnited States kubva muna 1798 kusvikira kumutemo weSvondo.
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.
Zvichida chimiro chinokosha zvikuru chaDhanieri chitsauko chokutanga ndechokuti ndicho chinhu chokutanga kutaurwa mubhuku rechiporofita rinoumbwa pamwe chete nebhuku raDhanieri nebhuku raZvakazarurwa. Ndicho chokutanga pamiedzo mitatu yechiporofita inofanira kunyatsonzwisiswa nomudzidzi wechiporofita. Ndicho chinofanira “kudyiwa” kuti munhu akunde miedzo inotevera.
In Early Writings, as already cited more than once in these articles, Sister White identifies the three-step testing process of Christ’s history in a paragraph, and then in the next paragraph she identifies the three-step testing process of Millerite history. She identifies that those in the time of Christ who rejected the message of John, could not be benefitted by the teachings of Jesus. The next paragraph allows one who wishes to see, that the first test for the Millerites was William Miller, who Sister White identifies was typified by both John the Baptist and Elijah. Those two witnesses of the first test establish that Daniel chapter one is the Elijah message. If chapter one is rejected, there cannot be any benefit from chapters two and three.
Mu Early Writings, sezvatatotaurwa kare kanopfuura kamwe muzvinyorwa izvi, Hanzvadzi White anotsanangura muitiro wokuedzwa une matanho matatu munhoroondo yaKristu mundima imwe, uyezve mundima inotevera anotsanangura muitiro wokuedzwa une matanho matatu munhoroondo yechiMillerite. Anoratidza kuti avo vaiva panguva yaKristu vakaramba shoko raJohane, vaisagona kubatsirwa nedzidziso dzaJesu. Ndima inotevera inobvumira uyo anoda kuona, kuti muedzo wokutanga wemaMillerite waive William Miller, uyo Hanzvadzi White anoratidza kuti aifananidzirwa navose Johane Mubhabhatidzi naEria. Zvapupu zviviri izvozvo zvomuedzo wokutanga zvinotsinhira kuti Danieri chitsauko chimwe ishoko raEria. Kana chitsauko chimwe chikarambwa, hapagoni kuva nebhenefiti inobva muzvitsauko zviviri nezvitatu.
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 za kila mmoja. Baada ya Yesu kulikuwepo hukumu ya msalaba, na malaika wa tatu alifika wakati hukumu ya uchunguzi ilipoanza. Kukatishwa tamaa kwa wanafunzi pale msalabani ni kielelezo cha kukatishwa tamaa kukuu cha Oktoba 22, 1844. Danieli sura ya kwanza ni Eliya, kama anavyowakilishwa na Yohana Mbatizaji na William Miller, lakini haiwezi kutengwa na sura ya pili na ya tatu. Kwa pamoja sura hizo ndizo injili ya milele, ambayo daima ni ujumbe wa majaribu ya kiunabii wa hatua tatu unaozalisha na kisha kuwatenganisha makundi mawili ya waabuduo. 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.
නමුත් අප හෝ ස්වර්ගයෙන් පැමිණෙන දූතයෙකු හෝ, අප ඔබට ප්රකාශ කළ සුභාරංචියට වෙනස් වූ කිසිම අනෙක් සුභාරංචියක් ඔබට ප්රකාශ කළහොත්, ඔහු ශාපිත වේවා. අප කලින් පැවසූ ලෙස, දැන් නැවතත් මම කියමි: ඔබ පිළිගෙන ඇති සුභාරංචියට වෙනස් වූ කිසිම අනෙක් සුභාරංචියක් යමෙකු ඔබට ප්රකාශ කළහොත්, ඔහු ශාපිත වේවා. ගලාති 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.
Dhanieri chitsauko chokutanga chinogadzirira nzira kuti mutumwa wesungano auye pakarepo kutembere yake, uye chinomiririrawo inzwi riri kudanidzira murenje. Renje rinomiririrwa senguva yokupararira, umo nzvimbo tsvene nehondo zviri kutsikwa-tsikwa netsoka. Muna Dhanieri chitsauko chokutanga, Dhanieri ari murenje, apararira uye ari muuranda. Shoko rechitsauko chokutanga rinogadzirira nzira yeshoko rechitsauko chechipiri, umo Kristu anonatsa uye anopinda musungano navanakomana vaRevhi. Vanakomana vaRevhi vanozivikanwa sechiratidzo chevanhu vaMwari vakasanangurwa, nokuti vakamira vakatendeka pamwe chete naMozisi panguva yedambudziko rechifananidzo chendarama chaAroni, uye chitsauko chechitatu chaDhanieriwo ndiro dambudziko rechifananidzo chendarama.
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.
Šadraki, Meshaki na Abedinego wako kama Walawi ambao wametakaswa mapema kabla ya jaribu la “sanamu ya mnyama” la ile sanamu ya dhahabu. Kwenye sherehe hiyo, Nebukadreza huandaa okestra, kahaba wa Tiro huimba nyimbo, na Israeli wa kiroho aliyeasi huinama kisha hucheza uchi kwa muziki kuizunguka ile sanamu ya dhahabu.
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.
Mabhuku a Danieri na Zvakazarurwa ibhuku rimwe chetero, uye Kristu saArfa naOmega zvino ava kusunungura chisimbiso chebhuku rinomiririra Zvakazarurwa zvaJesu Kristu. Chokwadi chekutanga chaicho chaanoisa mubhuku iro ishoko rengirozi nhatu. Zvitsauko zvitatu zvokutanga zvaDanieri, ndizvo shoko rengirozi nhatu. Zvokwadi dzakabatana neshoko rengirozi nhatu idzodzo muna Zvakazarurwa chitsauko chegumi nechina, dzinosvitswa pakukwana pazvinozivikanwa kuti dzakatanga kutaurwa muzvitsauko zvitatu zvokutanga zvaDanieri. Muna Zvakazarurwa 14 dzinonzi evhangeri isingaperi, uye dziri kubhururuka kumatenga, nokudaro zvichiratidza shoko riri kuunzwa kunyika yose mumazuva okupedzisira. Muzvitsauko zvitatu zvokutanga zvaDanieri, chinoenzanisirwa chiitiko chevarume navakadzi vanotakura shoko iro kuenda kunyika. Zvakazarurwa 14 ndiwo mutsetse wokunze wechokwadi, unomiririra nenzira yezviratidzo, shoko rengirozi nhatu. Evhangeri isingaperi, neshoko rengirozi imwe neimwe pavatatu ava, zvinosvitswa pakukwana nomutsetse womukati wechokwadi unomiririrwa muzvitsauko zvitatu zvokutanga zvaDanieri.
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.
Ibyanditswe bitatu bya mbere bihagarariye ukuri kwinshi gutangaje, kandi kumwe muri uko kuri ni uko ubutumwa butatu ari uburyo bw’ibigeragezo by’intambwe eshatu, bugizwe n’ikigeragezo cy’imirire, gikurikirwa n’ikigeragezo cy’amaso, kandi na cyo kigakurikirwa n’ikigeragezo cya litimasi. Nta gushidikanya ko hari n’ubundi buryo bwo kwita ayo mageragezo uko ari atatu, ariko ayo mazina ashobora kugaragara mu buryo bworoshye mu gice cya mbere, kandi ashobora kongera kugaragara mu bice bya mbere kugeza ku bya gatatu. Ibyo bice bitatu bigomba kumenyekana hamwe nk’ikimenyetso kimwe.
“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.
“Uthenga hwekutanga nohwechipiri hwakapiwa muna 1843 na1844, uye zvino tiri pasi pekuziviswa kwehwechitatu; asi uthenga hwose hutatu huchiri kufanira kuziviswa. Zvakangokoshawo zvino sezvazvaingova zvakadaro kare kuti huhwokororwe kuna avo vari kutsvaka chokwadi. Nenyora nenzwi tinofanira kuridza chiziviso ichi, tichiratidza urongwa hwohwacho, nokushandiswa kwezviporofita zvinotisvitsa kuuthenga hwengirozi yechitatu. Hwechitatu hahungavi huripo pasina hwekutanga nohwechipiri. Uthenga uhwu tinofanira kuhupa kunyika muzvinyorwa, mumharidzo, tichiratidza, mumutsara wenhoroondo yechiporofita, zvinhu zvakaitika nezvinhu zvichazovapo.” Selected Messages, bhuku 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.
Hazvina basa kuti pakati penhoroondo chaiyo yezvitsauko zviviri nezvitatu pakanga paine zuva rimwe chete, kana vhiki rimwe chete, kana makore makumi maviri; izvi zviri kuratidza nenzira yokufananidzira kufambira mberi kwekuedzwa kwemiedzo mitatu. Nebhukadhinezari akapenya meso uye akashamiswa kuti Mwari, kubudikidza nomuporofita Danieri, aigona kuziva kurota kwake, uye kupa dudziro yakasimba zvikuru yechiroto chacho zvokuti zvaigona kungonzwisiswa sechokwadi chete. Asi muchitsauko chechitatu, Nebhukadhinezari akakundikana pamuedzo wechipiri wechitsauko chechipiri, nokuti akasarudza kuisa chido chake chomunhu, chakazadzwa nokuzvikudza, pamusoro pokuratidzwa kunoshamisa kwesimba raMwari, iro rakaratidza zvaraireva naMwari muchiroto chakavanzika.
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.
Pakumisa mufananidzo wendarama muchitsauko chechitatu, iye akakundikana pamuedzo wechitatu—litmus test. Shadraki, Meshaki naAbhedhinego vakapasa litmus test. Nebhukadhinezari akagamuchira mucherechedzo wechikara, uye varume vatatu vaya vakakodzera vakagamuchira chisimbiso chaMwari. Zvitsauko zvitatu zvokutanga zvaDanieri zvinofanira kunzwisiswa mumamiriro ezvinhu evatumwa vatatu vaZvakazarurwa gumi neina. Kunyange zvazvo zvitsauko zvitatu izvi zviri nyore, nokuti zvakajeka zvikuru zvokuti zvinowanzoshandiswa senyaya dzevana vechiKristu, muchokwadi zvinomiririra, zvimwe, zvitsauko zvitatu zvakadzama zvikuru muShoko raMwari.
We will continue with Daniel chapter three in the next article.
Tichaenderera mberi na Dhanieri chitsauko chechitatu munyaya inotevera.
“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.
“Ubukuru no gukandamiza byagaragaye mu nzira yakurikiwe n’umwami w’umunyamahanga, Nebukadinezari, birimo biragaragara kandi bizakomeza kugaragara mu gihe cyacu. Amateka azisubiramo. Muri iki gihe ikigeragezo kizaba ku ngingo yo kubahiriza Isabato. Ijuru n’ibiririmo bireba abantu barimo gusiribanga amategeko ya Yehova, bagahindura urwibutso rw’Imana, ikimenyetso kiri hagati ye n’ubwoko bwe bwitondera amategeko ye, ikintu cy’ubusa, ikintu cyo gusuzugurwa, mu gihe isabato y’amarushanwa ishyirwa hejuru nk’uko cya gishushanyo kinini cya zahabu cyashyizwe hejuru mu kibaya cya Dura. Abantu biyita Abakristo bazahamagara ab’isi kubahiriza iyo sabato y’impimbano bihimbiye. Abantu bose bazanga kuyubahiriza bazashyirwa munsi y’amategeko akandamiza. Ibi ni byo bwiru bw’ubugome, umugambi w’ibikoresho bya Satani, ushyirwa mu bikorwa n’umuntu w’icyaha.” The Youth’s Instructor, July 12, 1904.