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.”
Saméméh urang ngabahas pasal katilu tina Daniel, urang baris mertimbangkeun heula sababaraha perlambang nubuat anu bisa ngamungkinkeun urang ngartos éta pasal kalayan leuwih jembar. Daniel, Hananiah, Mishael, jeung Azariah dipaké ku Roh Suci pikeun ngawakilan perlambang-perlambang nubuat anu tangtu, dumasar kana kontéks tempat maranéhna dipaké. Dina pasal kahiji, maranéhna digambarkeun minangka opat jalma mulya, tanpa aya bédana, nepi ka ahir éta pasal, nalika Daniel dipikawanoh miboga karunia “ngarti kana sagala titingalian jeung impian.”
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.
Ngeunaan kaopat murangkalih ieu, Allah maparin ka maranéhna pangaweruh jeung kaparigelan dina sagala élmu pangajaran jeung hikmat; ari Daniel mah dipaparin pangarti dina sagala titingalian jeung impian. 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.”
Dina bab kahiji, salaku lambang “opat” maranéhna ngawakilan umat Allah dina poé-poé panungtungan di sakuliah dunya. “Opat” téh hiji lambang anu ngawakilan lingkup sadunya, sarta sakabéh nabi keur nyarita ngeunaan poé-poé panungtungan. Opat jalma mulya dina bab kahiji ngawakilan umat Allah dina poé-poé panungtungan, sarta dina ayat tujuh welas pikeun kahiji kalina dijieun bédana antara Daniel jeung tilu jalma mulya éta, anu ngagambarkeun lambang tina hiji “gabungan tilu-jeung-hiji.”
The symbol of a “three-and-one combination” is found repeatedly within the inspired word. It represents several truths, depending upon the context. It represents the history of the three angels’ messages that began at the “time of the end” in 1798, and that end at the close of probation. All three messages were represented in the movement of the first angel, and that movement is followed by the fourth angel of Revelation eighteen, thus a three-and-one combination.
Lambang “gabungan tilu-jeung-hiji” kapanggih sababaraha kali dina Firman anu diilhamkeun. Éta ngawakilan sababaraha bebeneran, gumantung kana kontéksna. Éta ngawakilan sajarah talatah tilu malaikat anu dimimitian dina “waktos ahir” taun 1798, sarta anu réngsé dina panutupan mangsa kurnia. Katilu talatah éta diwakilan dina gerakan malaikat kahiji, sarta gerakan éta diteruskeun ku malaikat kaopat dina Wahyu dalapan welas, ku kituna jadi hiji gabungan tilu-jeung-hiji.
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.
Dina kontéks nu tangtu, éta bisa ngawakilan gerakan amanat malaikat kahiji dina sajarah Millerite ku angka hiji, dina paduan jeung gerakan amanat malaikat katilu ku angka tilu. Ku kituna, “gabungan tilu-jeung-hiji” ogé bisa diwakilan minangka “gabungan hiji-jeung-tilu”. “Gabungan tilu-hiji” anu simbolis jalan minangka hiji lambang boh ku hiji—miheulaan tilu, atawa ku tilu—miheulaan hiji. Dina tungku seuneu Nebukadnesar, dina pasal tilu kitab Daniel, urang mimiti ningali tilu jalma mulya éta, tuluy anu kaopat anu sarupa jeung Putra Allah.
And these three men, Shadrach, Meshach, and Abednego, fell down bound into the midst of the burning fiery furnace. Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. Daniel 3:23–25.
Sarta eta tilu gizon horiek, Sadrach, Mesach eta Abednego, loturik erori ziren suzko labe sutsuaren erdira. Orduan Nabukodonosor erregea txunditurik gelditu zen, eta presaka jaiki, hitz egin, eta bere aholkulariei esan zien: Ez ote genituen hiru gizon loturik bota suaren erdira? Haiek ihardetsi, eta erregeari esan zioten: Egia da, errege jauna. Hark ihardetsi, eta esan zuen: Hara, nik lau gizon askaturik ikusten ditut, suaren erdian dabiltzala, eta ez dute kalterik; eta laugarrenaren itxura Jainkoaren Semearen antzekoa da. 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.
Teu aya mamang yén aya alesan ilahi anu sampurna, sarta kanyataan sajarah anu cermat, nu ngajelaskeun ka urang naha Daniel henteu kagambarkeun dina ibadah ka arca emas dina pasal katilu; nanging salah sahiji alesan nubuatanana nya éta yén lamun Daniel hadir dinya, anjeunna bakal ngaruksak perlambangan nubuatan ngeunaan gabungan tilu-jeung-hiji dina tungku seuneu. Dina perkara Gideon, éta téh Gideon jeung tilu pasukanana, masing-masing saratus urang. Kristus remen aya babarengan jeung tilu murid.
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.
Sarta sanggeus genep poe, Isa nyandak Petrus, Yakobus, jeung Yohanes dulurna, tuluy mawa maranéhna naék ka hiji gunung anu luhur, nyorangan. Di dinya Anjeunna robah rupa di hareupeun maranéhna; beungeut-Na hérang siga panonpoé, jeung papakéan-Na bodas siga cahaya. Mateus 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.
Hiji-jeung-tilu, atawa tilu-jeung-hiji; éta lambang anu sarua, sabab maranéhna sadayana ngagambarkeun sawatara unsur nubuat ngeunaan poé-poé panungtungan, jeung poé-poé panungtungan téh nyaéta poé-poé pangadilan. Poé-poé pangadilan dimimitian dina taun 1798, ku pangucapan yén pangadilan panalungtikan baris dimimitian dina 22 Oktober 1844. Jeung poé-poé pangadilan terus lumangsung nepi ka mangsa kasempetan manusa pikeun tobat mimiti nutup dina hukum Minggu anu geura datang, nalika hukuman-hukuman éksékutip Allah mimiti lumangsung sarta laun-laun beuki ngaronjat nepi ka kasempetan éta nutup sapinuhna sarta tujuh bala panungtungan kajadian. Dina tungku seuneu Nebukadnesar, tilu jalma satia, anu saterusna dihijikeun ku Kristus, ngagambarkeun panji. Dina pangbakalan arca emas éta, sakabéh bangsa anu ngawangun kakaisaran Nebukadnesar hadir.
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.
Jeung Mantenna bakal ngadegkeun hiji panji ka bangsa-bangsa ti kajauhan, sarta bakal ngahiuk ka maranéhna ti tungtung bumi; jeung, tenjo, maranéhna baris datang kalayan gancang, kalawan tumaninah. Yesaya 5:26.
The seventy years of Daniel’s captivity is another essential symbol to recognize and it is found repeatedly in the inspired word. Jehoiakim to Cyrus represents the actual seventy years of Daniel’s captivity. In second Chronicles the seventy years represent the period that the land would rest and enjoy its sabbaths. In Isaiah twenty-three the seventy years represent the history of the United States from 1798, until the Sunday law, and in doing so, they also represent the parallel histories of the horn of Republicanism and the horn of true Protestantism. Sister White aligns the seventy years with the twelve-hundred-and-sixty years of the papal Dark Ages.
Tujuh puluh taun pangbuangan Daniel téh mangrupa lambang penting séjén anu kudu dipikawanoh, sarta éta kapanggih sababaraha kali dina Firman anu diilhamkeun. Ti Yoyakim nepi ka Koresy ngagambarkeun tujuh puluh taun anu sabenerna tina pangbuangan Daniel. Dina 2 Tawarikh, tujuh puluh taun ngagambarkeun mangsa tanah éta bakal reureuh sarta ngararasakeun poé-poé Sabatna. Dina Yesaya 23, tujuh puluh taun ngagambarkeun sajarah Amérika Sarikat ti 1798 nepi ka hukum Minggu, sarta ku kituna ogé ngagambarkeun sajarah anu sajajar tina tanduk Republikanisme jeung tanduk Protestanisme sajati. Sadérék White nyaluyukeun tujuh puluh taun jeung sarébu dua ratus genep puluh taun mangsa Poék Abad Kapapaan.
“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.
“Kiwari gareja Allah bébas pikeun neruskeun nepi ka réngséna rarancang ilahi pikeun kasalametan hiji bangsa anu leungit. Salila mangabad-abad umat Allah ngalaman pangwatesan kana kabébasanana. Pangwawaran Injil dina kasucianana dilarang, sarta hukuman anu pangbeuratna ditibankeun ka jalma-jalma anu wani henteu nurut kana parentah-parentah manusa. Balukarna, kebon anggur moral anu agung milik Gusti ampir sakabéhna henteu digarap. Jalma-jalma dipiceun tina cahaya pangandika Allah. Poékna kasasaran jeung tahayul ngancam mupus pangaweruh ngeunaan agama anu sajati. Gareja Allah di bumi saéstuna aya dina kaayaan panawanan salila mangsa panjang panganiayaan anu teu weléh-weléhan ieu, sakumaha anak-anak Israil ditawan di Babul dina mangsa pembuangan.” 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.
Sakali geus kaharti yén salaku hiji lambang, tujuh puluh taun éta ogé ngawakilan sarébu dua ratus genep puluh taun Jaman Poék, mangka gambaran ngeunaan “tilu satengah taun”, atawa “opat puluh dua bulan”, atawa “mangsa, mangsa, jeung satengah mangsa” anu sacara simbolis ngawakilan Jaman Poék, ngalegaan harti jeung panerapan tina tujuh puluh taun anu simbolis.
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.”
Dina kitab Daniel, tujuh puluh taun téh diidentipikasikeun minangka mangsa ti saprak pangwasa kana pesen anu kahiji nepi ka pangadilan. Mangsa éta aya dina unggal gerakan réformasi anu suci, sarta ku kituna, tujuh puluh taun ngawakilan garis-garis bebeneran séjén anu henteu nekenkeun unsur waktu, tapi nyangkem kana tujuan tina éta mangsa. Upamana, mangsa tujuh puluh taun téh digambarkeun ku Malakhi minangka mangsa nalika utusan perjangjian ngamurnikeun putra-putra Léwi. Sadérék White ngahubungkeun pamurnian urang Léwi dina Malakhi jeung dua kali Kristus ngabersihan Bait Allah. Mangsa anu sarua éta téh mangsa waktu pamaséhan saratus opat puluh opat rébu. Éta ogé mangsa nalika hujan panungtungan dicurahkeun saeutik-saeutik sacara terus maju. Mangsa anu sarua ogé mangrupa waktu pangiuji tina gambar sato galak, anu ngarah kana tanda sato galak. Mangsa éta ogé mangrupa “poé persiapan” nubuat, anu ngarah kana hukum Minggu, anu ogé mangrupa “poé Sabat”. Dina éta mangsa aya waktu paburencay, jeung waktu pangumpulan, anu duanana mangrupa unsur-unsur tina “tujuh waktu.”
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.
Dina kitab Daniel, Yoyakim téh lambang tina dipaparin kakawasaanana pesen anu kahiji. Dina patalina jeung dua raja anu nuturkeun anjeunna, anjeunna saukur malaikat anu kahiji tina tilu malaikat anu mingpin ka, sarta réngsé dina, pangadilan. Kores téh lambang lain wungkul hukum Minggu, tapi anjeunna ogé hiji “tanda” tina pangluputan. Daniel téh hiji unsur tina gabungan tilu-jeung-hiji, sarta ogé bagian tina gambaran opat-rangkep sakuliah dunya ngeunaan umat Allah. Daniel ogé lambang utusan Élias, sarta anjeunna ogé ngagambarkeun Yohanes dina kitab Wahyu. Anjeunna ogé lambang jalma-jalma anu narima meterai Allah. Ngaran “Daniel” hartina “hakimna Allah”, atawa “Allahna pangadilan”, ku kituna anjeunna jadi lambang pangadilan, sarta ogé lambang Laodikia, sabab Laodikia hartina “hiji umat anu diadili” atawa “hiji umat anu aya dina kaayaan pangadilan”. Pangadilan ka Laodikia ahirna dumasar kana panolakan maranéhna kana pangaweruh anu dibuka segelna dina kitab Daniel.
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.
Nebukadnésar téh lambang boh tanduk Républikan boh tanduk Protestan sajati ti Amérika Sarikat, sarta anjeunna ogé mangrupa lambang Amérika Sarikat ti awalna nepi ka tungtungna. Nalika urang nepi ka Daniel pasal opat jeung lima, urang bakal manggihan yén Nebukadnésar ngawakilan “mangsa ahir” dina taun 1798, sarta Bélsasar ngawakilan hukum Minggu. Nebukadnésar, dina ahir “tujuh mangsa” hukuman, jadi hiji panguasa nu kawas anak domba anu geus tobat, tapi putrana tungtungna nyarita kawas naga, pas saméméh karuksakanana.
“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.
“Ka pamingpin pangahirna Babul, sakumaha dina perlambang ka nu kahijina, geus sumping putusan ti Nu Jaga ilahi: ‘Nun raja, ... ka anjeun ieu dipidangkeun; Karajaan geus dicabut ti anjeun.’ Daniel 4:31.” Prophets and Kings, 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.
Daniel pasal hiji ngagambarkeun sajarah gerakan Millerite ti 11 Agustus 1840 nepi ka 22 Oktober 1844. Éta ogé ngagambarkeun 11 Séptémber 2001 nepi ka hukum Minggu. Éta ogé ngagambarkeun anu kahiji tina tilu amanat malaikat, anu ogé ngagambarkeun lambang nubuat anu kadua tina sajarah Amérika Sarikat ti 1798 nepi ka hukum Minggu.
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.
Sigana gambaran anu pangpentingna tina pasal kahiji kitab Daniel nyaéta yén éta mangrupa hal anu kahiji disebatkeun dina kitab nubuat anu diwangun ku kitab Daniel jeung kitab Wahyu babarengan. Éta téh anu kahiji tina tilu ujian nubuat anu kudu dipibanda ku saurang murid nubuat. Éta téh anu kudu “didahar” sangkan bisa ngalangkungan ujian-ujian saterusna.
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.
Dina Tulisan-Tulisan Mimiti, sakumaha geus dicutat leuwih ti sakali dina artikel-artikel ieu, Sadérék White ngaidéntifikasi prosés ujian tilu-léngkah dina sajarah Kristus dina hiji paragraf, tuluy dina paragraf saterusna anjeunna ngaidéntifikasi prosés ujian tilu-léngkah dina sajarah Millerit. Anjeunna ngajéntrékeun yén jalma-jalma dina jaman Kristus anu nampik talatah Yohanes, moal bisa nampa mangpaat tina pangajaran-pangajaran Yesus. Paragraf saterusna ngamungkinkeun saha baé anu daék ningali, yén ujian kahiji pikeun kaum Millerit nyaéta William Miller, anu ku Sadérék White diidéntifikasi minangka anu dilambangkeun ku duanana Yohanes Jurubaptis jeung Élia. Dua saksi tina ujian kahiji éta netepkeun yén Daniel pasal hiji téh talatah Élia. Lamun pasal hiji ditampik, moal aya mangpaat naon-naon tina pasal dua jeung tilu.
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.
Isa jeung malaikat kadua nuturkeun Yohanes Pambaptis jeung malaikat kahiji dina sajarah maranéhna masing-masing. Sanggeus Isa aya pangadilan salib, sarta malaikat katilu sumping nalika pangadilan panalungtikan dimimitian. Kuciwa para murid dina waktu salib ngagambarkeun kuciwa gedé tanggal 22 Oktober 1844. Daniel pasal hiji téh Élia, sakumaha diwakilan ku Yohanes Pambaptis jeung William Miller, tapi éta teu bisa dipisahkeun tina pasal dua jeung tilu. Bareng, pasal-pasal éta téh injil langgeng, anu salawasna mangrupa talatah pangujian nubuat tilu léngkah anu ngahasilkeun tuluy misahkeun dua golongan anu nyembah. Ku sabab éta, lamun tilu pasal éta dipisahkeun, éta bakal jadi injil anu séjén.
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.
Sanajan kami, atawa malaikat ti sawarga, ngawawarkeun ka maraneh Injil anu béda ti anu geus kami piwawarkeun ka maraneh, sing jadi anjeunna kakenaan kutuk. Sakumaha geus ku kami diucapkeun ti heula, kitu deui ayeuna ku sim kuring diucapkeun deui: Lamun aya saha baé ngawawarkeun ka maraneh Injil anu béda ti anu geus ku maraneh ditampi, sing jadi anjeunna kakenaan kutuk. Galata 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.
Daniel pasal hiji nyadiakeun jalan pikeun utusan perjangjian sangkan ngadadak sumping ka Bait-Na, sarta éta ogé ngawakilan sora anu ngajerit di padang gurun. Padang gurun digambarkeun minangka hiji mangsa paburencay, nalika tempat suci jeung pasukan keur diinjak-injak. Dina Daniel pasal hiji, Daniel aya di padang gurun, keur dipaburencay jeung diperbudak. Amanat dina pasal hiji nyadiakeun jalan pikeun amanat dina pasal dua, dimana Kristus nyucikeun sarta asup kana perjangjian jeung putra-putra Lewi. Putra-putra Lewi diidéntifikasi minangka lambang umat pilihan Allah, sabab maranéhna nangtung satia babarengan jeung Musa dina krisis patung emas Harun, sarta pasal tilu tina Daniel ogé mangrupa krisis patung emas.
Shadrach, Meshach and Abednego are like the Levites that have been purified in advance of the “image of the beast” test of the golden idol. At the ceremony Nebuchadnezzar provides the orchestra, the whore of Tyre sings the songs, and apostate spiritual Israel bows down and then dances naked to the music around the golden idol.
Shadrach, Meshach, jeung Abednego téh ibarat urang Lewi anu geus disucikeun ti heula saméméh ujian “patung sato galak” dina patung emas. Dina upacara éta Nebukadnesar nyadiakeun orkestra, palacur Tirus ngalagukeun lagu-lagu, sarta Israil rohani nu murtad sujud tuluy nari bari taranjang nuturkeun musik ngurilingan patung emas éta.
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.
Kitab Daniel jeung Wahyu téh hiji kitab anu sarua, sarta Kristus salaku Alfa jeung Omega ayeuna keur muka segel kitab anu ngagambarkeun Wahyu Yesus Kristus. Kaleresan anu pangheulana pisan ku Anjeunna disimpen dina éta kitab nyaéta talatah tilu malaikat. Tilu pasal kahiji dina Daniel téh mangrupa talatah tilu malaikat. Kaleresan-kaleresan anu patali jeung talatah tilu malaikat dina Wahyu pasal opat welas, dihontal kana kasampurnaan nalika dipikawanoh yén éta téh mimitina geus disebatkeun dina tilu pasal kahiji Daniel. Dina Wahyu opat welas éta diidentifikasi minangka injil anu langgeng, sarta éta keur ngapung di langit, ku kituna nandakeun talatah anu ditepikeun ka sakuliah dunya dina poé-poé panungtungan. Dina tilu pasal kahiji Daniel, pangalaman lalaki jeung awéwé anu mawa éta talatah ka dunya digambarkeun. Wahyu opat welas nyaéta garis bebeneran lahiriah, anu ngawakilan ku perlambang, talatah tilu malaikat. Injil anu langgeng, jeung talatah unggal tina tilu malaikat éta, dihontal kana kasampurnaan ku garis bebeneran batiniah anu diwakilan dina tilu pasal kahiji Daniel.
The first three chapters represent many wonderful truths, and one of those truths is that the three messages are a three-step testing process consisting of a dietary test, followed by a visual test, that is followed by a litmus test. There are, no doubt, other ways to label those three tests, but those labels can easily be seen in chapter one, and they can again be seen in chapters one through three. The three chapters must be recognized together as one symbol.
Tilu bab kahiji ngagambarkeun loba pisan bebeneran anu endah, sarta salah sahiji bebeneran éta nyaéta yén tilu amanat téh mangrupa hiji prosés pangujian tilu léngkah anu diwangun ku ujian ngeunaan kadaharan, tuluy dituturkeun ku ujian paningal, anu satuluyna dituturkeun ku ujian lakmus. Tangtu waé aya cara-cara séjén pikeun méré sebutan kana éta tilu ujian, tapi éta sebutan bisa katingali kalawan écés dina bab kahiji, sarta bisa katingali deui dina bab hiji nepi ka tilu. Tilu bab éta kudu dipikawanoh babarengan minangka hiji lambang.
“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.
“Pesen kahiji jeung kadua dipaparin dina taun 1843 jeung 1844, sarta ayeuna urang aya dina handapeun pangumuman pesen katilu; tapi katilu pesen éta kénéh kudu diproklamasikeun. Ayeuna ogé sarua pentingna saperti saméméhna, yén éta pesen-pesen kudu diulang deui ka jalma-jalma anu keur neangan bebeneran. Ku kalam jeung sora urang kudu ngagelarkeun pangumuman éta, némbongkeun runtuyanana, jeung panerapan nubuatan-nubuatan anu mawa urang ka pesen malaikat katilu. Moal aya anu katilu lamun teu aya anu kahiji jeung kadua. Pesen-pesen ieu kudu urang pasihkeun ka dunya ngaliwatan tulisan-tulisan terbitan jeung khutbah-khutbah, bari némbongkeun dina runtuyan sajarah nubuatan hal-hal anu geus kajadian jeung hal-hal anu bakal kajadian.” Selected Messages, buku 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.
Teu jadi soal naha antara sajarah sabenerna dina pasal dua jeung tilu téh ngan aya hiji poé, atawa saminggu, atawa dua puluh taun; éta sacara simbolis ngagambarkeun pangujian anu maju tina tilu tés. Nebukadnesar kagum jeung kacida héranna yén Allah, ngaliwatan nabi Daniel, sanggup nyaho impianana sarta méré tafsiran kana éta impian anu kacida merenahna, nepi ka éta téh ngan bisa kaharti minangka bebeneran. Sanajan kitu, dina pasal tilu, Nebukadnesar gagal dina tés kadua tina pasal dua, sabab anjeunna mutuskeun nempatkeun kahayang manusa anu pinuh ku kasombongan dirina sorangan di luhur pamanifestasian anu ajaib tina kakawasaan Allah, anu nandeskeun harti ilahi tina impian rusiah éta.
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.
Dina ngadegkeun arca emas dina pasal katilu, anjeunna gagal dina ujian katilu—ujian lakmus. Sadrakh, Mesakh, jeung Abednego lulus dina ujian lakmus éta. Nebukadnesar narima tanda sato galak, ari tilu jalma utama éta narima segel Allah. Tilu pasal kahiji dina kitab Daniel kudu dipikaharti dina kontéks tilu malaikat dina Wahyu opat welas. Sanajan tilu pasal éta kacida basajana, nepi ka écés pisan sahingga ilaharna dipaké minangka carita keur barudak Kristen, sabenerna éta pasal-pasal téh ngawakilan, meureun, tilu pasal anu pangjerona dina Pangandika Allah.
We will continue with Daniel chapter three in the next article.
Urang baris neruskeun kana pasal katilu Kitab Daniel dina tulisan salajengna.
“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.
“Kaagungan kosong jeung panindesan anu katingali dina laku lampah raja kapir, Nebukadnezar, keur dimanifestasikeun sarta baris terus dimanifestasikeun dina jaman urang. Sajarah bakal ngulang deui dirina. Dina jaman ieu ujian bakal nanceb dina perkara pangreksaan Sabat. Sakumna jagat sawarga nenjo manusa nginjak-injak hukum Yéhuwa, ngajadikeun pangéling-ngéling Allah, tanda antara Anjeunna jeung umat-Na anu nurut kana parentah-parentah-Na, jadi perkara anu taya hartina, hal anu pantes dihina, sedengkeun hiji sabat tandingan ditinggikeun sakumaha gambar emas anu gedé di dataran Dura. Jalma-jalma anu ngakukeun dirina urang Kristen bakal nyaur ka dunya supaya miara sabat palsu ieu anu ku maranéhna dijieun. Sakur anu nampik bakal ditempatkeun dina handapeun hukum-hukum anu neken. Ieu téh misteri kajahatan, rarancang agénsi-agénsi satanis, anu dilaksanakeun ku jalma dosa.” The Youth’s Instructor, July 12, 1904.