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.”
Ngaphambi kokuba sijonge kwisahluko sesithathu sikaDaniyeli, siya kuqwalasela umfuziselo othile wesiprofeto onokusivumela ukuba sisiqonde ngakumbi eso sahluko. UDaniyeli, uHananiya, uMishaeli noAzariya basetyenziswa nguMoya oyiNgcwele ukumela imifuziselo ethile yesiprofeto, ngokusekelwe kumxholo abasetyenziswa kuwo. Kwisahluko sokuqala, bamelwe njengamadoda amane afanelekayo, kungekho mahluko phakathi kwawo, kude kube sekupheleni kwesahluko, apho uDaniyeli achongwa njengonobabalo lwesiphiwo “sokuqonda kuyo yonke imibono namaphupha.”
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.
Ke aba bantwana bane, uThixo wabanika ulwazi nobuchule kuzo zonke iintlobo zokufunda nobulumko; yaye uDaniyeli wayenokuqonda kuyo yonke imibono namaphupha. Daniyeli 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.”
Kwisahluko sokuqala, njengomfuziselo ka-“ne”, bamele abantu bakaThixo ngemihla yokugqibela ehlabathini lonke. U-“ne” ngumfuziselo obonisa umhlaba wonke, yaye bonke abaprofeti bathetha ngemihla yokugqibela. Amaqhawe amane akwisiqendu sokuqala amele abantu bakaThixo bemihla yokugqibela, yaye kwindima yeshumi elinesixhenxe kuqala kwenziwa umahluko phakathi kukaDaniyeli nala maqhawe mathathu, nto leyo emele umfuziselo “wendibaniselwano yesithathu nenye.”
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.
Umfuziselo “wendibaniselwano yaba bathathu nomnye” ufunyanwa ngokuphindaphindiweyo ngaphakathi kwelizwi eliphefumlelweyo. Umele iinyaniso eziliqela, ngokuxhomekeka kumxholo. Umele imbali yezigidimi zeengelosi ezintathu ezaqala “ngexesha lesiphelo” ngowe-1798, nezifikelela esiphelweni xa kuvalwa ixesha lobabalo. Zontathu ezo zigidimi zazimelwe kwintshukumo yengelosi yokuqala, yaye loo ntshukumo ilandelwa yingelosi yesine yeSityhilelo ishumi elinesibhozo, ngaloo ndlela kubakho indibaniselwano yaba bathathu nomnye.
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.
Kwiimeko ezithile, inokumela intshukumo yomyalezo wengelosi yokuqala kwimbali yamaMillerite ngenani elinye, idityaniswe nentshukumo yomyalezo wengelosi yesithathu ngenani lesithathu. Ngaloo ndlela, “umdibaniso wesithathu nenye” unokumelwa kwakhona “njengomdibaniso wenye nesithathu”. “Umdibaniso ongumqondiso wesithathu-enye” usebenza njengomqondiso nokuba inye iza kuqala—ilandelwe sisithathu, okanye isithathu siza kuqala—silandelwe yinye. Ezikweni likaNebhukadenetsare, kwisahluko sesithathu sikaDaniyeli, kuqala sibona amadoda amathathu afaneleyo, size emva koko sibone owesine onjengoNyana kaThixo.
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.
Yaye la madoda mathathu, uShadraki, noMeshaki, noAbhednego, awa ebotshelelwe phakathi kweziko lomlilo ovuthayo. Waza ukumkani uNebhukadenetsare wothuka, waphakama ngokukhawuleza, wathetha, wathi kubacebisi bakhe, Asibaphosanga na amadoda amathathu ebotshelelwe phakathi komlilo? Baphendula bathi kukumkani, Kuyinyaniso, kumkani. Waphendula wathi, Yabonani, ndibona amadoda amane ekhululekile, ehamba phakathi komlilo, yaye akukho kwenzakala kubo; kwaye ukumila kowesine kunjengoNyana kaThixo. Daniyeli 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.
Akukho ntandabuzo ukuba kukho isizathu esifezekileyo esingokobuthixo, kwanenyani echanileyo yembali, esinokusazisa ukuba kutheni uDaniyeli engamelwanga kwinkonzo yokunqula umfanekiso wegolide yesahluko sesithathu, kodwa esinye isizathu sesiprofeto sesokuba, ukuba uDaniyeli wayekhona apho, ngewayetshitshisile umqondiso wesiprofeto wodibaniso lwabathathu nomnye kwiziko lomlilo. KuGidiyon, kwakunguGidiyon namabutho akhe amathathu amadoda alikhulu. UKristu wayedla ngokuba nabafundi abathathu.
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.
Kwathi, emveni kweentsuku ezintandathu, uYesu wamthabatha uPetros, noYakobi, noYohane umninawa wakhe, wabanyusela entabeni ephakamileyo bebodwa. Waza wenziwa kumila kumbi phambi kwabo; ubuso bakhe bakhazimla njengelanga, neengubo zakhe zamhlophe njengokukhanya. Mateyu 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.
Inye-kunesithathu, okanye zithathu-kunye-nye; ngumqondiso omnye, kuba zonke zimele into ethile yesiprofeto yemihla yokugqibela, yaye imihla yokugqibela yimihla yomgwebo. Imihla yomgwebo yaqala ngowe-1798, ngesaziso sokuba umgwebo wophando wawuya kuqala ngomhla wama-22 Oktobha 1844. Yaye imihla yomgwebo iyaqhubeka de ukulinga komntu kuqalise ukuvaleka kumthetho weCawa osondelayo, njengoko imigwebo kaThixo yokuphumeza iqala yaye inyuka ngokulandelelana de ukuvalwa kokulinga kugqitywe ngokupheleleyo kuze kubekho izibetho ezisixhenxe zokugqibela. Ngesithando somlilo sikaNebhukadenetsare, amadoda amathathu afanelekileyo, awathi kamva adityaniswa nguKristu, amele umqondiso. Ekumiseleni umfanekiso wegolide, zonke iintlanga ezaziyinxalenye yobukumkani bukaNebhukadenetsare zazikho.
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.
Yaye uya kuphakamisela iintlanga umqondiso evela kude, aze azibize ngokutswina esuka esiphelweni sehlabathi; yaye, yabona, ziya kuza ngesantya, ngokukhawuleza. Isaya 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.
Iminyaka engamashumi asixhenxe yokuthinjwa kukaDaniyeli ngomnye umqondiso obalulekileyo ekufuneka uqatshelwe, yaye ifumaneka ngokuphindaphindiweyo eLizwini eliphefumlelweyo. UYehoyakim ukuya kuKoreshi umele iminyaka yokwenene engamashumi asixhenxe yokuthinjwa kukaDaniyeli. KweyesiBini yeziKronike iminyaka engamashumi asixhenxe imele ixesha elo ilizwe liya kuphumla ngalo lize lonwabele iisabatha zalo. KuIsaya 23 iminyaka engamashumi asixhenxe imele imbali yeUnited States ukususela ngowe-1798, kude kube ngumthetho weCawa, yaye ngokwenjenjalo ikwamele neembali ezihambelanayo zophondo lweRiphabhlikani nobophondo bobuProtestanti bokwenyaniso. UDade White ulungelelanisa iminyaka engamashumi asixhenxe neminyaka eliwaka elinamakhulu amabini anamashumi amathandathu yobumnyama beXesha lamaPapa.
“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.
“Namhlanje ibandla likaThixo likhululekile ukuqhubela phambili lize lizalise ngokupheleleyo icebo lobuthixo losindiso loluntu olulahlekileyo. Kangangeenkulungwane ezininzi abantu bakaThixo babebandezeleka phantsi kokuthintelwa kwenkululeko yabo. Ukushunyayelwa kweendaba ezilungileyo kubunyulu bazo kwakwalelwe, yaye ezona zohlwayo zinzima zazisiwa phezu kwabo babenesibindi sokungawathobeli ammiselo abantu. Ngenxa yoko, isidiliya esikhulu sokuziphatha seNkosi saphantse sashiyelelwa singalinywanga ngokupheleleyo. Abantu babethinjwa kukukhanyiselwa lilizwi likaThixo. Ubumnyama bempazamo nenkolelo-zithethe babusongela ukucima ulwazi lwenkolo eyinyaniso. Ibandla likaThixo emhlabeni lalikuthinjweni ngenene ngeli xesha lide lentshutshiso engenalusini, njengokuba ngokwenyaniso abantwana bakaSirayeli babethinjiwe eBhabheli ngexesha lokuthinjwa.” 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.
Xa sele kuqondakele ukuba, njengomfuziselo, iminyaka engamashumi asixhenxe ikwamele neminyaka eliwaka elinamakhulu mabini anamashumi amathandathu yaMaphakathi Obumnyama, ngoko umzekeliso “weminyaka emithathu enesiqingatha”, okanye “iinyanga ezingamashumi amane anesibini”, okanye “ixesha, namaxesha, nesiqingatha sexesha” ezimele ngokomfuziselo aMaphakathi Obumnyama, uyayandisa intsingiselo nokusetyenziswa kweminyaka engamashumi asixhenxe engumfuziselo.
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.”
Encwadini kaDaniyeli, iminyaka engamashumi asixhenxe ichongwa njengexesha elisusela ekunikweni amandla komyalezo wokuqala kude kuse emgwebeni. Elo xesha likho kuyo yonke intshukumo engcwele yohlaziyo, yaye ngokwenjenjalo, iminyaka engamashumi asixhenxe imele neminye imigca yenyaniso engagxininisi umba wexesha, koko ijolise kwinjongo yelo xesha. Ngokomzekelo, ixesha leminyaka engamashumi asixhenxe limelwe nguMalaki njengexesha apho umthunywa womnqophiso ehlambulula oonyana bakaLevi. USister White wadibanisa ukuhlanjululwa kwabaLevi kukaMalaki nokuhlanjululwa kweetempile ezimbini kukaKristu. Elo xesha linye likwalixesha lokutywinwa kwamakhulu alikhulu anamashumi amane anesine amawaka. Likwangexesha apho imvula yasemva ithululwa ngokuqhubekayo. Elo xesha linye likwalixesha lokuvavanywa komfanekiso werhamncwa, olukhokelela kuphawu lwerhamncwa. Elo xesha likwangulo “mhla wokulungiselela” ongokwesiprofeto, okhokelela kumthetho weCawa, okwanguwo kananjalo “umhla weSabatha”. Elo xesha liqulethe amaxesha okusasazwa, namaxesha okuqokelelwa, omabini ayinxalenye “yamaxesha asixhenxe.”
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.
Encwadini kaDaniyeli, uYehoyakim ngumfuziselo wokuxhotyiswa kwesigidimi sokuqala. Ngokunxulumene nookumkani ababini abamlandelayo, ungowokuqala nje kwiingelosi ezintathu ezikhokelela emgwebeni, zize ziphelele kuwo. UKoreshi ngumfuziselo kungengomthetho weCawa kuphela, koko ukwangumqondiso wokuhlangulwa. UDaniyeli lilungu lodibaniso lwesithathu-kunye-nesinye, yaye ukwayinxalenye yomfuziselo onezintlu ezine wehlabathi liphela wabantu bakaThixo. UDaniyeli ukwanguye umfuziselo womthunywa kaEliya, yaye ukwamele noYohane encwadini yesiTyhilelo. Ukwangumfuziselo wabo bafumana itywina likaThixo. Igama elithi “Daniyeli” lithetha ukuthi “umgwebi kaThixo”, okanye “uThixo womgwebo”, ngoko ke ngoko ungumfuziselo womgwebo, kwanoweLawodike, kuba iLawodike ithetha “abantu abagwetyiweyo” okanye “abantu abaphantsi komgwebo”. Umgwebo weLawodike ekugqibeleni usekelwe ekwalweni kwabo ulwazi olutyhiliweyo encwadini kaDaniyeli.
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.
UNebhukadenetsare ungumqondiso wazo zombini uphondo lweRiphabhlikhi nolweProtestanti yokwenyaniso lwase-United States, yaye ukwangumqondiso wase-United States ukususela ekuqaleni kwalo kuse ekupheleni kwalo. Xa sifika kuDaniyeli izahluko ezine nezintlanu, siya kufumanisa ukuba uNebhukadenetsare umele “ixesha lesiphelo” ngo-1798, yaye uBheleshatsare umele umthetho weCawa. UNebhukadenetsare waba, ekupheleni “kwamaxesha asixhenxe” esohlwayo, ngumlawuli ofana nemvana oguqukileyo, kodwa unyana wakhe uphetha ngokuthetha njengenamba, kanye ngaphambi kokutshatyalaliswa kwakhe.
“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.
“Kumlawuli wokugqibela waseBhabheli, njengoko ngokomfuziselo kwakunjalo kowokuqala walo, kwafika isigwebo soMlindi ongcwele sikaThixo esithi: ‘Kumkani, ... kuthiwa kuwe; ubukumkani bumkile kuwe.’ Daniyeli 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.
Isahluko sokuqala sikaDaniyeli simela imbali yombutho wamaMillerite ukusukela ngowe-11 Agasti 1840 kuse kude kube ngowe-22 Oktobha 1844. Sikwamele ukususela ngowe-11 Septemba 2001 kuse kude kube ngumthetho weCawa. Kanti sikwamele nowokuqala wemiyalezo yeengelosi ezintathu, ekwangumqondiso wesibini wesiprofeto wembali ye-United States ukusukela ngowe-1798 kuse kude kube ngumthetho weCawa.
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.
Mhlawumbi owona mfanekiselo ubalulekileyo wesahluko sokuqala sikaDaniyeli kukuba yeyona nto yokuqala ekhankanyiweyo encwadini yesiprofeto eyakhiwe yincwadi kaDaniyeli nencwadi yeSityhilelo kunye. Yeyokuqala kwiimvavanyo zesiprofeto ezintathu ekufuneka umfundi wesiprofeto azoyise. Yile nto imele “ityiwe” ukuze kuphunyezwe iimvavanyo ezilandelayo.
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.
Kwi-Early Writings, njengoko sele kucatyuliwe ngaphezu kwesihlandlo esinye kula manqaku, uDade White uchaza inkqubo yovavanyo enamanyathelo amathathu kwimbali kaKristu kumhlathi omnye, aze emva koko kumhlathi olandelayo achaze inkqubo yovavanyo enamanyathelo amathathu kwimbali yamaMillerite. Uchaza ukuba abo ngexesha likaKristu abawukhabayo umyalezo kaYohane, babengenakuzuza kwiimfundiso zikaYesu. Umhlathi olandelayo uvumela lowo unqwenela ukubona, ukuba uvavanyo lokuqala lwamaMillerite lwalunguWilliam Miller, lowo uDade White amchaza njengofuziselwe bobabini nguYohane umBhaptizi noEliya. Abo mangqina mabini ovavanyo lokuqala amisa ukuba uDaniel isahluko sokuqala ngumyalezo kaEliya. Ukuba isahluko sokuqala siyakhatywa, akunakubakho ncedo kwizahluko zesibini nezesithathu.
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.
UYesu nengelosi yesibini balandela uYohane uMbhaptizi nengelosi yokuqala kwiimbali zabo ngokwahlukeneyo. Emva kukaYesu kwalandela umgwebo womnqamlezo, yaye ingelosi yesithathu yafika xa kwaqalisa umgwebo wokuphonononga. Ukudana kwabafundi emnqamlezweni kufanekisa ukudana okukhulu kwango-Oktobha 22, 1844. UDaniyeli isahluko sokuqala nguEliya, njengoko emelwe nguYohane uMbhaptizi noWilliam Miller, kodwa asinakwahlulwa kwizahluko zesibini nezesithathu. Xa zidibene, ezo zahluko ziyivangeli engunaphakade, ehlala isisigidimi sovavanyo lwesiprofeto esinamanyathelo amathathu esivelisa size ke sahlule iindidi ezimbini zabanquli. Ngoko ke, ukuba ezo zahluko zithathu bezinokwahlulwa, oko bekungaba lelinye ivangeli.
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.
Kodwa nokuba sithi, okanye isithunywa esivela ezulwini, sishumayele kuni nayiphi na enye ivangeli ngaphandle kwale siyishumayele kuni, makabe ngoqalekisiweyo. Njengoko satshoyo ngaphambili, ndiyatsho kwakhona ngoku ndithi, Ukuba nabani na eshumayela kuni nayiphi na enye ivangeli ngaphandle kwale nayamkelayo, makabe ngoqalekisiweyo. Galati 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.
UDaniyeli isahluko sokuqala ulungiselela indlela ukuze umthunywa womnqophiso afike ngesiquphe etempileni yakhe, yaye ukwamele nelizwi elikhwaza entlango. Intlango imelwe njengexesha lokuchithachitheka, apho ingcwele nomkhosi kunyathelwa phantsi kweenyawo. KwiDaniyeli isahluko sokuqala, uDaniyeli usentlango, echithachithiwe yaye esebukhobokeni. Isigidimi sesahluko sokuqala silungiselela indlela yesigidimi sesahluko sesibini, apho uKristu esulungekisa aze angene emnqophisweni noonyana bakaLevi. Oonyana bakaLevi bachongiwe njengophawu lwabantu abanyuliweyo bakaThixo, kuba bema ngokuthembeka noMoses embandezelweni womfanekiso wegolide ka-Aron, yaye isahluko sesithathu sikaDaniyeli naso sisembandezelweni womfanekiso wegolide.
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.
UShadireki, uMeshaki noAbhednego banjengabaLevi abahlanjululwe kwangaphambili phambi kovavanyo “lomfanekiselo werhamncwa” womfanekiso oqingqiweyo wegolide. Kulo msitho uNebhukadenetsare ubonelela ngeqela lomculo, ihenyukazi laseTire licula iingoma, yaye uSirayeli wasemoyeni owexukileyo uqubuda phantsi aze ke adanise ehamba ze ukuya kumculo ejikeleze umfanekiso oqingqiweyo wegolide.
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.
Iincwadi zikaDaniyeli neSityhilelo ziyincwadi enye, yaye uKristu, njengoAlfa no-Omega, ngoku uyityhila incwadi emele iSityhilelo sikaYesu Kristu. Inyaniso yokuqala kanye ayibeka kuloo ncwadi yimiyalezo yeengelosi ezintathu. Izahluko ezintathu zokuqala zikaDaniyeli ziyimiyalezo yeengelosi ezintathu. Iinyaniso ezinxulumene naloo miyalezo yeengelosi ezintathu kwiSityhilelo isahluko seshumi elinesine, ziziswa ekugqibeleleni xa kuqondwa ukuba zaqala ukukhankanywa kwizahluko ezintathu zokuqala zikaDaniyeli. KwiSityhilelo seshumi elinesine zichazwa njengevangeli elingunaphakade, yaye zibhabha emazulwini, ngaloo ndlela zichonga umyalezo oziswa kulo lonke ihlabathi ngemihla yokugqibela. Kwizahluko ezintathu zokuqala zikaDaniyeli, kuboniswa amava amadoda nabafazi abathwala loo myalezo bawuse ehlabathini. ISityhilelo seshumi elinesine ngumgca wangaphandle wenyaniso, omela, ngeempawu, umyalezo weengelosi ezintathu. IVangeli elingunaphakade, nomyalezo wengelosi nganye kwezo zintathu, ziziswa ekugqibeleleni ngumgca wangaphakathi wenyaniso omelwe kwizahluko ezintathu zokuqala zikaDaniyeli.
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.
Izahluko ezintathu zokuqala zimela iinyaniso ezininzi ezimangalisayo, yaye enye yezo nyaniso kukuba ezo zigidimi zithathu ziyinkqubo yovavanyo enamanqanaba amathathu, equka uvavanyo lokutya, olulandelwa luvavanyo lokubona, oluthi ke lulandelwe luvavanyo lwe-litmus. Akungabazeki ukuba zikho nezinye iindlela zokuzibiza ezo mvavanyo zintathu, kodwa ezo lebheli zinokubonwa ngokulula kwisahluko sokuqala, yaye zinokuphinda zibonwe kwizahluko zokuqala ukuya kwezithathu. Ezo zahluko zintathu mazamkelwe zizonke njengophawu olunye.
“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.
“Imiyalezo yokuqala neyesibini yanikwa ngo-1843 nango-1844, yaye ngoku siphantsi kokuvakaliswa kowesithathu; kodwa yomithathu le miyalezo isamele ivakaliswe. Kusafuneka kanye ngoku njengangaphambili ukuba iphinde iphindwe kwabo bafuna inyaniso. Ngosiba nangelizwi sifanele ukuvakalisa esi sibhengezo, sibonakalisa ulandelelwano lwayo, nokusetyenziswa kweziprofeto ezisizisa kumyalezo wengelosi yesithathu. Owesithathu akanakubakho ngaphandle kowokuqala nowesibini. Le miyalezo kufuneka siyinike ihlabathi ngeencwadi ezipapashiweyo, ngeentetho, sibonakalisa kumgca wembali yeziprofeto izinto ebezikho nezinto eziza kubakho.” Selected Messages, incwadi 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.
Akunamsebenzi nokuba kwakukho usuku olunye kuphela, okanye iveki enye, okanye amashumi amabini eminyaka phakathi kwembali yokwenyani yezahluko zesibini nezesithathu; ngokomfuziselo zibonakalisa ukuvavanywa okuqhubekayo kwezilingo ezithathu. UNebhukadenetsare wamangaliswa waza wabhexeshwa kukubona ukuba uThixo, ngomprofeti uDaniyeli, wayenokuyazi iphupha lakhe, kwanokunika ukutyhilwa kwalo okuqinisekileyo kangangokuba kwakunokuqondwa kuphela njengenyaniso. Ukanti kwisahluko sesithathu, uNebhukadenetsare wasilela kuvavanyo lwesibini lwesahluko sesibini, kuba wazimisela ukubeka owakhe umnqweno wobuntu ogcwele ikratshi ngaphezu kokubonakaliswa okumangalisayo kwamandla kaThixo, awachaza intsingiselo engcwele yelo phupha lifihlakeleyo.
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.
Ngokumisa umfanekiso wegolide kwisahluko sesithathu, wasilela kuvavanyo lwesithathu—olunguvavanyo lokwahlula. UShadraki, uMeshaki noAbhednego baluphumelela uvavanyo lokwahlula. UNebhukadenetsare wamkela uphawu lwerhamncwa, baza abo bathathu bahloniphekileyo bamkela itywina likaThixo. Izahluko ezintathu zokuqala zikaDaniyeli zimele ziqondwe kumxholo weengelosi ezintathu zesiTyhilelo seshumi elinesine. Nokuba ezo zahluko zintathu zilula kangakanani na, kuba zicace gca kangangokuba ziqhele ukusetyenziswa njengamabali abantwana abangamaKristu, eneneni zimela, mhlawumbi, ezona zahluko zintathu zinzulu kakhulu eLizwini likaThixo.
We will continue with Daniel chapter three in the next article.
Siza kuqhubeka ngoDaniyeli isahluko sesithathu kwinqaku elilandelayo.
“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.
“Ubuzukisi nokucinezela okubonakala kwindlela eyalandelwa ngukumkani wobuhedeni, uNebhukadenetsare, kuyabonakala ngoku yaye kuya kuqhubeka kubonakaliswa ngemihla yethu. Imbali iya kuziphinda. Kule mihla uvavanyo luya kuba kumbandela wokugcinwa kweSabatha. Izulu liphela libona abantu benyathela umthetho kaYehova, besenza isikhumbuzo sikaThixo, umqondiso ophakathi kwakhe nabantu bakhe abagcina imithetho yakhe, into engenanto, into efanelwe kukudelwa, ngoxa kusenyuselwa isabatha ekhuphisana nayo, njengoko kwakwenyuselwe umfanekiso omkhulu wegolide ethafeni laseDura. Abantu abathi bangamaKristu baya kubiza ihlabathi ukuba ligcine le sabatha yobuxoki abayenzileyo. Bonke abo bangavumiyo baya kubekwa phantsi kwemithetho ecinezelayo. Le yimfihlakalo yobugwenxa, iyelenqe lamagunya kaSathana, eliphunyezwa ngumntu wesono.” The Youth’s Instructor, Julayi 12, 1904.