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# The Book of Daniel - Number Sixteen

Akwụkwọ Daniel - Nọmba Iri na Isii

Symbols

Akara Nsọpụrụ

Author

Jeff Pippenger

Published

December 11, 2023

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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.”

Tupu anyị agaa n’isi nke atọ nke Daniel, anyị ga-atụle ụfọdụ ihe nnọchianya amụma nke pụrụ ime ka anyị ghọta isi ahụ nke ọma karị. Mmụọ Nsọ na-eji Daniel, Hananiah, Mishael na Azariah nọchite anya ihe nnọchianya amụma ụfọdụ kpọmkwem, dabere n’ọnọdụ ebe a na-eji ha arụ ọrụ. N’isi nke mbụ, a na-anọchi ha anya dịka ndị ezi omume anọ, na-enweghị ihe dị iche n’etiti ha, ruo na njedebe nke isi ahụ, ebe a kọwara Daniel dịka onye nwere onyinye nke “ịghọta n’ihe ọhụụ niile na nrọ niile.”

> 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.

> Banyere ụmụaka anọ a, Chineke nyere ha ihe ọmụma na nkà n’ịmụ ihe niile na amamihe niile: Daniel nwekwara nghọta n’ọhụụ niile na nrọ niile. 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.”

N’isi nke mbụ, dị ka ihe nnọchianya nke “anọ” ha na-anọchi anya ndị nke Chineke n’ụbọchị ikpeazụ n’ụwa nile. “Anọ” bụ ihe nnọchianya nke na-anọchi anya ịdị n’ụwa nile, ndị amụma niile na-ekwu kwa banyere ụbọchị ikpeazụ. Ndị nsọ anọ ahụ dị n’isi nke mbụ na-anọchi anya ndị nke Chineke nke ụbọchị ikpeazụ, ma n’amaokwu nke iri na asaa, e bu ụzọ mee ọdịiche n’etiti Daniel na ndị nsọ atọ ahụ, nke na-anọchi anya ihe nnọchianya nke “njikọ atọ-na-otu.”

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.

A na-ahụ ugboro ugboro n’Okwu nke sitere n’ike mmụọ nsọ akara nke “njikọ atọ-na-otu.” Ọ na-anọchi anya ọtụtụ eziokwu, dabere n’ihe gbara ya gburugburu. Ọ na-anọchi anya akụkọ ihe mere eme nke ozi ndị mmụọ ozi atọ ahụ, nke malitere n’oge “njedebe” n’afọ 1798, ma na-akwụsị na mmechi nke oge amara. E gosipụtara ozi atọ ahụ dum n’ime mmegharị nke mmụọ ozi mbụ ahụ, mmegharị ahụkwa sochiri ya bụ nke mmụọ ozi nke anọ nke Mkpughe iri na asatọ; ya mere, njikọ atọ-na-otu.

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.

N’ọnọdụ ụfọdụ, ọ pụrụ ịnọchite anya ije nke ozi mmụọ-ozi mbụ nke akụkọ ihe mere eme Millerite site n’ọnụọgụ otu, jikọtara ya na ije nke ozi mmụọ-ozi nke atọ site n’ọnụọgụ atọ. Ya mere, a pụkwara ịnọchite anya “njikọ nke atọ-na-otu” dịka “njikọ nke otu-na-atọ”. “Njikọ ihe nnọchianya nke atọ-otu” na-arụ ọrụ dịka ihe nnọchianya ma ọ bụrụ na otu ebute atọ ụzọ, ma ọ bụ ma ọ bụrụ na atọ ebute otu ụzọ. N’ọkụ-ọku Nebukadneza, n’isi nke atọ nke Daniel, anyị na-ahụ mbụ ndị dike atọ ahụ, mgbe ahụkwa nke anọ nke yiri Ọkpara Chineke.

> 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.

> Ndị ikom atọ a, Shedrak, Mishak, na Abednego, dara n’ala, e kekọkwara ha agbụ, n’etiti ọkụ ahụ na-enwu enwu. Mgbe ahụ eze Nebukadneza tụrụ nnọọ n’anya, biliekwa ngwa ngwa, kwuo okwu, sị ndị ndụmọdụ ya, Ọ̀ bụghị ndị ikom atọ ka anyị tụbara, e kekọkwara ha agbụ, n’etiti ọkụ ahụ? Ha zara, sị eze, Nke ahụ bụ eziokwu, eze. Ọ zara, sị, Lee, ahụrụ m ndị ikom anọ ka ha tọhapụrụ, na-ejegharị n’etiti ọkụ ahụ, ọ dịghịkwa mmerụ ọbụla metụrụ ha; ọdịdị nke onye nke anọ ahụ dịkwa ka Ọkpara Chineke. 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.

O doro anya na e nwere ezi ihe kpatara ya nke zuru oke n’aka Chineke, nakwa eziokwu akụkọ ihe mere eme ziri ezi, nke ga-eme ka anyị mata ihe mere e ji ghara igosi Daniel n’ọrụ ife onyinyo ọlaedo ahụ n’isi nke atọ; ma otu ihe kpatara ya n’amụma bụ na, ọ bụrụ na Daniel nọrịrị ebe ahụ, ọ ga-ebibi ihe nnọchianya amụma nke ngwakọta atọ-na-otu ahụ n’ọkụ ọkụ ahụ. N’ihe banyere Gideon, ọ bụ Gideon na ndị agha ya atọ, nke ọ bụla nwere otu narị mmadụ. Kraịst na-anọkarị na ndị na-eso ụzọ Ya atọ.

> 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.

> Mgbe ụbọchị isii gasịrị, Jizọs kpọọrọ Pita na Jemis na Jọn, nwanne ya, duru ha gaa n’elu ugwu dị elu, n’ebe naanị ha nọ, A gbanwere ọdịdị ya n’ihu ha: ihu ya wee na-enwu dịka anyanwụ, uwe ya wee dị ọcha dịka ìhè. Matiu 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.

Otu-na-atọ, ma ọ bụ atọ-na-otu; ọ bụ otu ihe nnọchianya ahụ, n’ihi na ha niile na-anọchi anya otu akụkụ amụma nke ụbọchị ikpeazụ, ma ụbọchị ikpeazụ ahụ bụ ụbọchị ikpe. Ụbọchị ikpe bidoro n’afọ 1798, site n’ịkpọsa na ikpe nyocha ga-amalite n’October 22, 1844. Ụbọchị ikpe ahụ na-aga n’ihu ruo mgbe oge e nyere mmadụ maka nchegharị malitere imechi na iwu Ụka nke Sọnde nke na-abịa ngwa ngwa, dịka ikpe mmezu nke Chineke na-amalite ma na-abawanye n’usoro ruo mgbe oge amara mechiri kpamkpam ma ihe otiti asaa ikpeazụ emee. N’ihe gbasara ọkụ-ọkụ Nebukadneza, ndị ikom atọ ahụ kwesịrị nsọpụrụ, ndị Kraịst sonyesịrị ha n’azụ, na-anọchi anya ọkọlọtọ. N’oge nsọfe nke oyiyi ọlaedo ahụ, mba niile ndị mejupụtara alaeze Nebukadneza nọ na ya.

> 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.

> Ọ ga-ebulikwa ọkọlọtọ nye mba dị iche iche site n’ebe dị anya, ọ ga-afụrụkwa ha opi site na nsọtụ ụwa; ma, lezienụ anya, ha ga-abịa ọsọ ọsọ ngwa ngwa. Aịzaya 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.

Afọ iri asaa nke ndọta n’agha Daniel bụ ihe nnọchianya ọzọ dị mkpa a ga-amata, a na-ahụkwa ya ugboro ugboro n’Okwu nsọ nke sitere n’ike mmụọ nsọ. Jehoiakim ruo n’oge Saịrọs na-anọchi anya afọ iri asaa n’eziokwu nke ndọta n’agha Daniel. N’Akwụkwọ Ihe E Mere nke Abụọ, afọ iri asaa ahụ na-anọchi anya oge ala ahụ ga-ezu ike ma nwee ọṅụ n’ụbọchị izu-ike ya dị iche iche. N’Aịzaya iri abụọ na atọ, afọ iri asaa ahụ na-anọchi anya akụkọ ihe mere eme nke United States site n’afọ 1798 ruo n’iwu Sunday, ma n’ime ime nke a, ha na-anọchikwa anya akụkọ ihe mere eme ndị yiri ibe ha nke mpi Republicanism na mpi ezi Protestantism. Sister White na-ejikọta afọ iri asaa ahụ na afọ otu puku narị abụọ na iri isii nke Ọchịchịrị papal nke Middle Ages.

> “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.

> “Taa, nzukọ Chineke nweere onwe ya ibuga n’ihu ruo n’ịmezu atụmatụ dị nsọ nke Chineke maka nzọpụta nke agbụrụ furu efu. Ruo ọtụtụ narị afọ, ndị Chineke tara ahụhụ n’okpuru mgbochi nke nnwere onwe ha. E machibidoro ikwusa oziọma ahụ n’ịdị ọcha ya, a na-etinyekwa ntaramahụhụ kacha njọ n’ahụ ndị niile gbalịrị ịjụ isi n’iwu ụmụ mmadụ. N’ihi nke a, nnukwu ubi-vain nke omume ọma nke Onyenwe anyị fọrọ nke nta ka ọ bụrụ na a hapụrụ ya kpamkpam n’enweghị onye na-arụ ọrụ n’ime ya. A napụrụ ndị mmadụ ìhè nke okwu Chineke. Ọchịchịrị nke njehie na nkwenkwe ụgha yiri ka ọ ga-ehichapụ ihe ọmụma banyere ezi okpukpe. Nzukọ Chineke nọ n’ụwa n’ezie nọ n’agha mkpọrọ n’oge ogologo a nke mkpagbu na-adịghị akwụsị akwụsị, dịka ụmụ Izrel nọ n’agha mkpọrọ na Babilọn n’oge mbula ahụ.” 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.

Ozugbo a ghọtara na dịka akara, afọ iri asaa ahụ na-anọchikwakwa anya afọ otu puku na narị abụọ na iri isii nke Oge Ọchịchịrị, mgbe ahụ ihe osise nke “afọ atọ na ọkara”, ma ọ bụ “ọnwa iri anọ na abụọ”, ma ọ bụ “oge, oge dị iche iche na nkewa nke oge” nke n’ụzọ ihe nnọchianya na-anọchi anya Oge Ọchịchịrị, na-agbasawanye ihe ọ pụtara na itinye ya n’ọrụ nke afọ iri asaa ahụ nke ihe nnọchianya.

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.”

N’akwụkwọ Daniel, a na-akọwa afọ iri asaa ahụ dịka oge sitere n’inye ozi mbụ ike ruo n’ikpe. Oge ahụ dị n’ime mmegharị mgbanwe nsọ niile, ma n’ime ime otú a, afọ iri asaa ahụ na-anọchitekwa anya ahịrịokwu eziokwu ndị ọzọ nke na-adịghị emesi ihe oge ike, kama ha na-ekwu maka nzube nke oge ahụ. Dịka ọmụmaatụ, Malaki na-anọchite anya oge afọ iri asaa ahụ dịka oge mgbe ozi nke ọgbụgba ndụ na-asachapụ ụmụ Levi. Sister White jikọtara ihicha ụmụ Levi nke Malaki na mkpochapụ ụlọ nsọ abụọ nke Kraịst. Oge ahụ kwa bụ oge nke akara nke narị puku na puku iri anọ na anọ. Ọ bụkwa oge mgbe a na-awụsa mmiri ozuzo ikpeazụ n’ụzọ na-aga n’ihu. Oge ahụ kwa bụkwa oge ule nke onyinyo anụ ọhịa ahụ, nke na-eduga n’akara anụ ọhịa ahụ. Oge ahụ kwa bụ “ụbọchị nkwadebe” amụma ahụ, nke na-eduga n’iwu Sọnde, nke bụkwa “ụbọchị nke Sabbath”. Oge ahụ nwere oge ịchụsasị, na oge ịnakọta, nke abụọ ha bụ akụkụ nke “oge asaa.”

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.

N’akwụkwọ Daniel, Jehoiakim bụ ihe nnọchianya nke inye ozi mbụ ike. N’ihe metụtara ndị eze abụọ na-eso ya, ọ bụ nanị mmụọ ozi mbụ n’ime ndị mmụọ ozi atọ ahụ nke na-eduga n’ikpé, ma na-akwụsịkwa n’ikpé. Saịrọs bụ ihe nnọchianya ọ bụghị naanị nke iwu Sunday, kama ọ bụkwa “ihe ịrịba ama” nke nnapụta. Daniel bụ otu akụkụ nke njikọta nke atọ-na-otu, bụrụkwa akụkụ nke nnọchiteanya anọ zuru ụwa ọnụ nke ndị Chineke. Daniel bụkwa ihe nnọchianya nke onyeozi Elaịja, ọ na-anọchikwa Jọn n’akwụkwọ Mkpughe. Ọ bụkwa ihe nnọchianya nke ndị ahụ na-anata akara nke Chineke. Aha “Daniel” pụtara “onyeikpe Chineke”, ma ọ bụ “Chineke nke ikpé”, ya mere ọ bụ ihe nnọchianya nke ikpé, bụrụkwa ihe nnọchianya nke Laodisia, n’ihi na Laodisia pụtara “otu ndị a kpebiri ikpe” ma ọ bụ “otu ndị nọ n’okpuru ikpé”. Ikpé nke Laodisia n’ikpeazụ dabeere n’ịjụ ha jụrụ ihe ọmụma ahụ e meghere n’akwụkwọ 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.

Nebukadneza bụ akara nke ma mpi Republican ma ezi mpi Protestant nke United States, ọ bụkwa akara nke United States site ná mmalite ya ruo ná njedebe ya. Mgbe anyị rutere n’isi nke anọ na nke ise nke Daniel, anyị ga-achọpụta na Nebukadneza na-anọchi anya “oge ọgwụgwụ” na 1798, ma Belshaza na-anọchi anya iwu Sunday. Nebukadneza ghọrọ, n’ọgwụgwụ nke “oge asaa” nke ntaramahụhụ, onye ọchịchị a tọghatara nke yiri nwa-atụrụ, ma nwa ya nwoke mechara kwuo okwu dịka dragọn, tupu mbibi ya.

> “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.

> “Nye onye-isi ikpeazụ nke Babilọn, dịka n’onyinyo amụma nye onye-isi mbụ ya, ka mkpebi nke Onye Nche nke eluigwe bịakwutere: ‘Eze, ... a gwala gị ya; alaeze ahụ esiwo n’aka gị pụọ.’ 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.

Daniẹl isi nke mbụ na-anọchi anya akụkọ ihe mere eme nke ngagharị Millerite site n’ụbọchị Ọgọst 11, 1840 ruo n’ụbọchị Ọktoba 22, 1844. Ọ na-anọchikwa anya site n’ụbọchị Septemba 11, 2001 ruo n’iwu Sọnde. Ọ na-anọchikwa anya ozi mbụ nke ndị mmụọ ozi atọ ahụ, nke na-anọchikwa anya akara amụma nke abụọ nke akụkọ ihe mere eme nke United States site n’afọ 1798 ruo n’iwu Sọnde.

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.

Ikekwe ihe nnọchianya kacha mkpa nke Daniel isi nke mbụ bụ na ọ bụ ihe mbụ a kpọrọ aha n’akwụkwọ amụma ahụ nke mejupụtara Akwụkwọ Daniel na Akwụkwọ Mkpughe ọnụ. Ọ bụ nke mbụ n’ime ule amụma atọ nke onye na-amụ amụma ga-enwerịrị nkà n’ime ya. Ọ bụ ihe a ga-“eri” iji gafee ule ndị na-esote.

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.

N’ime *Early Writings*, dị ka e kwuputalarị ugboro karịrị otu n’ime isiokwu ndị a, Nwannaanyị White na-akọwapụta usoro ọnwụnwa nke nzọụkwụ atọ nke akụkọ ihe mere eme nke Kraịst n’otu paragraf, ma n’ime paragraf na-esote ya ọ na-akọwapụtakwa usoro ọnwụnwa nke nzọụkwụ atọ nke akụkọ ihe mere eme nke ndị Millerait. Ọ na-egosi na ndị nọ n’oge Kraịst bụ́ ndị jụrụ ozi Jọn, apụghị irite uru n’ozizi Jizọs. Paragraf na-esote ya na-eme ka onye chọrọ ịhụ ya hụ, na ọnwụnwa mbụ nye ndị Millerait bụ William Miller, onye Nwannaanyị White kwuru na e ji ma Jọn Baptist ma Ịlaịja bụrụ onyinyo ya. Ndị àmà abụọ ahụ nke ọnwụnwa mbụ na-egosi n’ezie na Daniel isi nke mbụ bụ ozi Ịlaịja. Ọ bụrụ na a jụ isi nke mbụ, ọ gaghị ekwe omume inweta uru ọ bụla site n’isi nke abụọ na nke atọ.

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.

Jizọs na mmụọ ozi nke abụọ sochiri Jọn Baptist na mmụọ ozi nke mbụ n’akụkọ ihe mere eme ha dị iche iche. Mgbe Jizọs gasịrị, ikpe nke obe soro, ma mmụọ ozi nke atọ bịara mgbe ikpe nnyocha malitere. Nkụda mmụọ nke ndị na-eso ụzọ n’oge obe ahụ na-anọchi anya oke nkụda mmụọ nke Ọktoba 22, 1844. Daniel isi nke mbụ bụ Ịlaịja, dịka e si nọchite ya n’ime Jọn Baptist na William Miller, ma a pụghị ikewapụ ya na isi nke abụọ na nke atọ. N’otu ha, isi ndị ahụ bụ oziọma ebighị ebi, nke na-abụ mgbe niile ozi nnwale amụma nke nzọụkwụ atọ, nke na-emepụta ma mesịa kewaa ụdị abụọ nke ndị na-efe ofufe. Ya mere, ọ bụrụ na a ga-ekewa isi atọ ahụ, ọ ga-abụ oziọma ọzọ.

> 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.

> Ma ọ bụrụgodị na anyị, maọbụ mmụọ ozi sitere n’eluigwe, ekwusaa unu oziọma ọzọ karịa nke anyị kwusara unu, ka a bụrụ ya onye a bụrụ ọnụ. Dịka anyị kwuru na mbụ, otú a ka m na-ekwukwa ọzọ ugbu a, Ọ bụrụ na onye ọ bụla ekwusaa unu oziọma ọzọ karịa nke unu natara, ka a bụrụ ya onye a bụrụ ọnụ. Ndị Galeshia 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 isi nke mbụ na-akwadebe ụzọ ka onye ozi nke ọgbụgba ndụ ahụ bịakwute ụlọ nsọ Ya na mberede, ọ na-anọchikwa anya olu nke na-eti mkpu n’ọzara. A na-anọchi anya ọzara dịka oge nke ịchụsasị, ebe a na-azọ ụkwụ n’ebe nsọ ahụ na ụsụụ ndị agha. N’isi nke mbụ nke Daniel, Daniel nọ n’ọzara, a chụsasịkwara ya, mee ya ohu. Ozi nke isi nke mbụ na-akwadebe ụzọ maka ozi nke isi nke abụọ, ebe Kraịst na-eme ka ụmụ Levi dị ọcha ma soro ha banye n’ọgbụgba ndụ. A na-amata ụmụ Levi dịka akara nke ndị Chineke họpụtara, n’ihi na ha guzoro n’ikwesị ntụkwasị obi n’akụkụ Moses n’oge nsogbu nke oyiyi ọlaedo nke Aaron, isi nke atọ nke Daniel bụkwa nsogbu nke oyiyi ọlaedo ahụ.

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.

Shadrak, Mishak na Abednego dị ka ndị Livai ndị e sachapụworo ma doo ha nsọ tupu ule “onyinyo nke anụ ọhịa” nke arụsị ọla-edo ahụ. N’emume ahụ, Nebukadneza na-eweta ìgwè ndị na-akpọ ngwá egwu, akwụna Taịa na-abụ abụ ndị ahụ, ma Izrel ime mmụọ nke dapụrụ n’ezi okwukwe na-ehulata ala, emesịa gbaa ọtọ na-agba egwú n’ụda egwu ahụ gburugburu arụsị ọla-edo ahụ.

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.

Akwụkwọ Daniel na Mkpughe bụ otu akwụkwọ ahụ, ma Kraịst dịka Alfa na Omega ugbu a na-emepe akara nke akwụkwọ ahụ nke na-anọchi anya Mkpughe nke Jizọs Kraịst. Eziokwu mbụ nnọọ nke Ọ na-etinye n’ime akwụkwọ ahụ bụ ozi ndị mmụọ ozi atọ ahụ. Isi atọ mbụ nke Daniel bụ ozi ndị mmụọ ozi atọ ahụ. Eziokwu ndị jikọtara na ozi ndị mmụọ ozi atọ ahụ n’isi nke iri na anọ nke Mkpughe na-eru izu-okè mgbe a matara na e buru ụzọ kpọọ ha aha n’isi atọ mbụ nke Daniel. N’ime Mkpughe iri na anọ, a kọwara ha dịka ozi-ọma ebighị ebi, ma ha na-efe n’eluigwe, si otú a na-akọwapụta ozi a na-ewetara ụwa dum n’ụbọchị ikpeazụ. N’ime isi atọ mbụ nke Daniel, a na-egosi ahụmahụ ndị ikom na ndị inyom na-eburu ozi ahụ gaa ụwa. Mkpughe iri na anọ bụ ahịrị eziokwu nke n’èzí, nke na-anọchite anya, site n’ihe atụ, ozi ndị mmụọ ozi atọ ahụ. Ozi-ọma ebighị ebi, na ozi nke ọ bụla n’ime ndị mmụọ ozi atọ ahụ, na-eru izu-okè site n’ahịrị eziokwu nke dị n’ime, nke a na-anọchi anya n’isi atọ mbụ nke 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.

Isi nke mbụ atọ na-anọchi anya ọtụtụ eziokwu dị ebube, ma otu n’ime eziokwu ndị ahụ bụ na ozi atọ ahụ bụ usoro ule nke nzọụkwụ atọ, nke mejupụtara ule nke nri, nke ule nke anya na-esochi, nke ule litmus na-esokwa. Obi abụọ adịghị ya na e nwere ụzọ ndị ọzọ a pụrụ isi kpọọ ule atọ ahụ, ma a pụrụ ịhụ aha ndị ahụ n’isi nke mbụ n’ụzọ dị mfe, a pụkwara ịhụkwa ha ọzọ n’isi nke mbụ ruo nke atọ. A ghaghị ịmata isi atọ ndị ahụ ọnụ dịka otu akara.

> “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.

> “E nyere ozi mbụ na nke abụọ n’afọ 1843 na 1844, ma anyị nọ ugbu a n’okpuru nkwusa nke ozi nke atọ; ma ozi atọ ahụ niile ka a ka ga-ekwusa. Ọ dịkwa mkpa ugbu a dịka o siri dị n’oge ọ bụla gara aga na a ga-emegharị ha nye ndị na-achọ eziokwu. Site n’akpụkpọede na n’okwu ọnụ ka anyị ga-eme ka nkwusa ahụ daa ụda, na-egosi usoro ha, na etu amụma ndị na-eduga anyị n’ozi mmụọ ozi nke atọ si metụta. O nweghị ike ịdị ozi nke atọ ma ọ bụrụ na nke mbụ na nke abụọ adịghị. Ozi ndị a ka anyị ga-enye ụwa n’akwụkwọ mbipụta na n’okwuchukwu, na-egosi n’usoro akụkọ amụma ihe ndị meworo eme na ihe ndị ga-eme.” Selected Messages, book 2, 104, 105.

It does not matter if there was only one day, or one week, or twenty years between the actual history of chapters two and three, they are symbolically illustrating the progressive testing of three tests. Nebuchadnezzar was dazzled and amazed that God, through the prophet Daniel could know his dream, and provide such a sound interpretation of the dream that it could only be understood as truth. Yet in chapter three, Nebuchadnezzar failed the second test of chapter two, for he determined to place his own prideful human desire above the wonderful manifestation of the power of God, which identified the divine meaning of the secret dream.

Ọ baghị uru ma ọ bụrụ na e nwere naanị otu ụbọchị, ma ọ bụ otu izu, ma ọ bụ afọ iri abụọ n’etiti akụkọ ihe mere eme n’eziokwu nke isi nke abụọ na nke atọ; n’ihe nnọchianya ha na-egosi n’usoro na-aga n’ihu ule nke ule atọ ahụ. Nebukadneza jupụtara n’ịhụnanya na ijuanya na Chineke, site n’aka onye-amụma Daniel, pụrụ ịma nrọ ya, ma nye nkọwa siri ike nke ukwuu banyere nrọ ahụ nke na a pụrụ ịghọta ya naanị dịka eziokwu. Ma n’isi nke atọ, Nebukadneza dara n’ule nke abụọ nke isi nke abụọ, n’ihi na o kpebiri idobe ọchịchọ mmadụ nke mpako nke ya n’elu ngosipụta dị ebube nke ike Chineke, nke kọwara ihe ọ pụtara n’aka Chineke banyere nrọ nzuzo ahụ.

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.

N’iwuli ihe oyiyi ọlaedo ahụ n’isi nke atọ, ọ dara ule nke atọ—ule nkwenye. Shedrak, Mishak na Abednego meriri ule nkwenye ahụ. Nebukadneza natara akara nke anụ ọhịa ahụ, ebe ndị ikom atọ ahụ a na-asọpụrụ natara akara-azụ nke Chineke. A ghaghị ịghọta isi atọ mbụ nke Daniel n’usoro ihe gbasara ndị mmụọ ozi atọ nke Mkpughe iri na anọ. N’agbanyeghị etu isi atọ ahụ si dị mfe, n’ihi na ha doro anya nke ukwuu nke na a na-ejikarị ha dịka akụkọ maka ụmụaka Ndị Kraịst, n’eziokwu ha na-anọchi anya, ma eleghị anya, isi atọ kachasị miri emi n’Okwu Chineke.

We will continue with Daniel chapter three in the next article.

Anyị ga-aga n’ihu na Daniel isi nke atọ n’isiokwu na-esonụ.

> “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.

> “A na-ahụ mpako efu na mmegbu n’ụzọ eze ndị mba ọzọ, bụ Nebukadneza, siri jee, ma a na-egosi ya ugbu a, a ga-anọgidekwa na-egosi ya n’oge anyị. Akụkọ ihe mere eme ga-emeghachi onwe ya. N’oge a, ule ahụ ga-adabere n’isiokwu idobe Ụbọchị Izu Ike. Eluigwe na ụwa nke eluigwe na-ekiri mmadụ ka ha na-azọpịa iwu Jehova, na-eme ka ihe ncheta Chineke, ihe ịrịba ama dị n’etiti Ya na ndị Ya na-edebe iwu Ya, bụrụ ihe efu, ihe kwesiri ilelị, ebe a na-ebuli sabbath ọzọ elu dịka e buliri nnukwu oyiyi ọlaedo ahụ n’ala dị larịị nke Dura. Ndị na-azọrọ na ha bụ Ndị Kraịst ga-akpọku ụwa ka o debe sabbath ụgha a nke ha mere. A ga-etinye ndị niile jụrụ ime nke a n’okpuru iwu mmegbu. Nke a bụ ihe omimi nke ajọ omume, atụmatụ nke ndị nnọchi anya Setan chepụtara, nke nwoke nke mmehie na-eme ka ọ bụrụ ihe a na-arụpụta n’eziokwu.” The Youth’s Instructor, July 12, 1904.

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