Article

# The Book of Daniel - Number Sixteen

Kitab Daniel - Nomer Nembelas

Symbols

Lambang-lambang

Author

Jeff Pippenger

Published

December 11, 2023

Formats

PDF
Word

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.”

Sadurungé kita ngrembug bab telu saka kitab Daniel, kita bakal nimbang sawatara pralambang kenabian sing bisa maringi kita pangerten sing luwih pepak ngenani bab iki. Daniel, Hananya, Misael, lan Azarya dipigunakaké déning Sang Roh Suci kanggo makili pralambang-pralambang kenabian tartamtu, adhedhasar konteks ing ngendi wong-wong mau dipigunakaké. Ing bab siji, wong-wong mau katuduhaké minangka papat wong pinilih, tanpa pamecahan apa-apa, nganti tekan pungkasaning bab iku, nalika Daniel diidentifikasi minangka wong sing nduwèni peparing “pangerten ing sakèhé wahyu lan impen.”

> 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.

> Babagan patang bocah iki, Gusti Allah maringi wong-wong mau kawruh lan kaprigelan ing sakehing pasinaon lan kawicaksanan; lan Daniel nduweni pangerten bab sakehing wahyu lan pangimpi. 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.”

Ing pasal kapisan, minangka sawijining lambang saka ‘papat’, dheweke makili umaté Allah ing dina-dina wekasan ing saindenging jagad. ‘Papat’ iku sawijining lambang kang nggambarake jagad kabèh, lan para nabi kabèh padha ngandika bab dina-dina wekasan. Papat wong mursid ing pasal kapisan makili umaté Allah ing dina-dina wekasan, lan ing ayat pitulas, kanggo kapisanan, ana pamecahan cetha antarané Daniel lan telung wong mursid mau, kang makili lambang saka “gabungan telu lan siji.”

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 sawijining “gabungan telu lan siji” kapanggih bola-bali ing sajroning Sabda kang kasukmanaké. Lambang iku nglambangaké sawetara kabeneran, gumantung marang konteksé. Lambang iku nglambangaké sajarah pawarta saka telung malaekat sing diwiwiti ing “wektu wekasan” ing taun 1798, lan sing mungkasi ing panutupaning mangsa sih-rahmat. Katelu pawarta iku wis kawakili ing gerakan malaekat kapisan, lan gerakan iku diterusaké déning malaekat kaping papat saka Wahyu wolulas, mangkono iku sawijining gabungan telu lan siji.

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.

Ing konteks tartamtu, prakara iki bisa makili gerakan piwulang malaekat kapisan saka sajarah Millerite kanthi angka siji, sajroning gegandhèngan karo gerakan piwulang malaekat katelu kanthi angka telu. Mangkono, “gabungan telu lan siji” uga bisa dipratélakaké minangka “gabungan siji lan telu”. “Gabungan telu-siji” sing simbolis iku tumindak minangka sawijining lambang, manawa angka siji ndhisiki angka telu, utawa angka telu ndhisiki angka siji. Ing pawon geni Nebukadnezar, ing Daniel pasal telu, kita luwih dhisik nyumurupi wong telu kang pantes iku, banjur ana kang kaping papat kang kados Putraning 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.

> Lan wong telu iki, yaiku Shadrach, Meshach, lan Abednego, padha tiba kanthi kaiket ana ing tengahing pawon murub kang panas banget. Banjur Raja Nebukadnezar kagèt banget, banjur enggal jumeneng lan ngandika marang para panasehaté, “Apa dudu telung wong kang kita uncalaké kanthi kaiket ana ing tengahing geni?” Wong-wong mau mangsuli lan matur marang Sang Prabu, “Leres, dhuh Sang Prabu.” Panjenengané banjur ngandika, “Lah, aku weruh wong papat ora kaiket, padha mlaku-mlaku ana ing tengahing geni, lan padha ora nandhang cilaka; lan rupané kang kaping papat iku kaya Putraning Allah.” 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.

Ora ana sangsi manawa ana sawijining alesan ilahi kang sampurna, lan sawijining kasunyatan sajarah kang cetha, kang maringi pamanggih marang kita apa sababé Daniel ora kawewakili ing upacara pangibadah reca emas ing pasal telu; nanging salah siji alesan profetiké yaiku manawa Daniel rawuh ana ing kono, mesthi dhèwèké bakal ngrusak pralambang profetik saka gabungan telu lan siji ing pawon geni murub. Karo Gideon, iku Gideon lan telung pasukané, saben-saben satus wong. Kristus asring bebarengan karo telung 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.

> Sawisé nem dina, Gusti Yésus nimbali Pétrus, Yakobus, lan Yohanes seduluré, banjur nuntun wong-wong mau munggah menyang sawijining gunung kang dhuwur, kapisah saka wong akèh. Ana ing ngarepé wong-wong mau Panjenengané malih rupa; rainé sumorot kaya srengéngé, lan sandhangané putih kaya pepadhang. Matius 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.

Siji-lan-telu, utawa telu-lan-siji; iku pralambang sing padha, awit kabèh mau makili sawenèh unsur kenabian ing dina-dina wekasan, lan dina-dina wekasan iku yaiku dina-dina pangadilan. Dina-dina pangadilan wiwit ing taun 1798, lumantar pawarta manawa pangadilan panyelidikan bakal diwiwiti ing tanggal 22 Oktober 1844. Lan dina-dina pangadilan iku terus lumaku nganti mangsa pencobaning manungsa wiwit katutup nalika angger-angger Minggu sing bakal enggal rawuh, nalika paukuman eksekutifing Allah wiwit kaleksanan lan saya mundhak kanthi bertahap nganti pencobaan katutup sakabèhé lan pitu pageblug pungkasan kalakon. Ing pawon geni Nebukadnezar, telung wong pantes, kang sawisé iku kagandhèng déning Kristus, makili panji. Ing wektu pentahbisan reca emas iku, kabèh bangsa sing dadi pérangan saka karajan Nebukadnezar padha rawuh.

> 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.

> Lan Panjenengane bakal ngedegaké sawijining panji tumrap bangsa-bangsa saka adoh, lan bakal sesambat marang wong-wong mau saka pucuking bumi; lan lah, wong-wong mau bakal teka kanthi rikat, enggal banget. 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.

Pitung puluh taun panawané Dhanièl iku minangka pralambang wigati liyané sing kudu dimangertèni, lan iku kapanggih bola-bali ana ing Sabda kang kaparingaké déning ilham. Wiwit Yehoyakim nganti Koresy makili pitung puluh taun panawané Dhanièl sing sajati. Ing Babad II, pitung puluh taun iku makili mangsa nalika tanah bakal leren lan ngrasakaké dina-dina Sabbaté. Ing Yesaya 23, pitung puluh taun iku makili sajarahing Amérika Sarékat wiwit taun 1798 nganti tekan undhang-undhang Minggu, lan kanthi mangkono, iku uga makili sajarah-sajarah sing sajajar saka sungu Republikanisme lan sungu Protestantisme sejati. Sister White nyalarasaké pitung puluh taun iku karo sèwu rong atus suwidak taun jaman peteng kepausan.

> “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.

> “Ing dina iki pasamuwané Gusti Allah bébas nerusaké nganti rampung rancangan ilahi tumrap kaslametané umat manungsa kang kesasar. Sajroning pirang-pirang abad, umaté Gusti Allah nandhang kawewatesan tumrap kabébasané. Pamartalan Injil sajroning kasucèné dilarang, lan paukuman kang paling abot katibakaké marang wong-wong kang wani mbangkang marang dhawuh-dhawuhing manungsa. Minangka akibaté, kebon anggur moralé Gusti kang agung meh kabèh ora kegarap. Umat padha kaampas saka pepadhanging pangandikané Gusti Allah. Pepetenging kasalahan lan takhayul ngancam arep mbusek kawruh bab agama kang sejati. Pasamuwané Gusti Allah ana ing bumi satemené ana ing panjajahan sajroning mangsa dawa panganiaya kang tanpa kendhat iki, kaya déné para anak Israèl kang dicekel dadi tawanan ing Babil sajroning 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.

Sakwise dipunmangertosi bilih pitung dasawarsa menika ugi minangka pralambang saking sèwu kalih atus sawidak taun jaman Peteng, mila gambaran bab “telung taun satengah”, utawi “patangdasa kalih wulan”, utawi “mangsa, mangsa, lan pamisahaning mangsa” ingkang kanthi pralambang nggambaraken jaman Peteng, ngrembakaaken teges lan panganggènipun pitung dasawarsa pralambang punika.

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.”

Ing kitab Daniel, pitung puluh taun diidentifikasi minangka mangsa wiwit saka panguwataning warta kapisan nganti tekan pangadilan. Mangsa iku ana ing saben gerakan reformasi suci, lan kanthi mangkono, pitung puluh taun makili garis-garis kayekten liyane kang ora nekanake unsur wektu, nanging ngrembug tujuan saka mangsa kasebut. Minangka tuladha, mangsa pitung puluh taun diwakili déning Maleakhi minangka mangsa nalika utusaning prejanjian nyucekake para putraning Lewi. Sedherek White nggandhengake panyucekan para wong Lewi ing Maleakhi karo rong panyucekan Bait Allah déning Kristus. Mangsa sing padha iku uga minangka mangsa panyegelan satus patang puluh papat ewu. Uga iku mangsa nalika udan pungkasan dipour metu kanthi tumata maju. Mangsa sing padha iku uga minangka wektu panggodhahan tumrap patunging kéwan galak, kang nuntun marang tandhaning kéwan galak. Mangsa iku uga minangka “dina prepadhan” profetik, kang nuntun marang angger-angger Minggu, kang uga minangka “dina Sabat”. Mangsa iku ngemot wektu-wektu panyebaran lan wektu-wektu pangumpulan, kang loro-loroné minangka unsur-unsur saka “pitung wektu.”

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.

Ing kitab Daniel, Yoyakim minangka pralambang panguwosing pesen kang kapisan. Ing sesambungané karo raja loro kang ndhèrèk sawisé dhèwèké, dhèwèké iku mung malaékat kapisan saka telung malaékat kang nuntun marang pangadilan lan mungkasi ana ing pangadilan. Koresy iku pralambang ora mung ukum Minggu, nanging uga sawijining “tandha” saka pangluwaran. Daniel iku sawijining unsur saka gabungan telu-lan-siji, lan uga dadi pérangan saka gambaran papat tikel ing saindenging jagad tumrap umaté Gusti Allah. Daniel uga minangka pralambang utusan Élia, lan uga nglambangaké Yokanan ing kitab Wahyu. Dhèwèké uga minangka pralambang wong-wong kang nampa meteréné Gusti Allah. Jeneng “Daniel” tegesé “hakimé Gusti Allah”, utawa “Gusti Allahé pangadilan”, mulané dhèwèké dadi pralambang pangadilan, lan uga pralambang Laodikia, awit Laodikia tegesé “bangsa kang diadili” utawa “bangsa kang ana ing sangisoré pangadilan”. Pangadilan marang Laodikia ing pungkasané dhedhasar marang panampiké wong-wong mau marang kawruh kang dibukak segelé ana ing 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.

Nebukadnezar punika satunggaling pralambang saking sungu Républikan lan Protestan sejati ing Amérika Sarékat, lan piyambakipun ugi satunggaling pralambang tumrap Amérika Sarékat wiwit saking wiwitanipun ngantos pungkasanipun. Nalika kita dumugi Daniel pasal sekawan lan gangsal, kita badhé manggihaken bilih Nebukadnezar nggambaraken “wektu pungkasan” ing taun 1798, lan Belsyazar nggambaraken hukum Minggu. Nebukadnezar, ing pungkasaning “pitung mangsa” paukuman, dados satunggaling panguwasa kados cempé ingkang sampun kinonversi, nanging putranipun pungkasanipun ngendika kados naga, sakderengipun karusakanipun.

> “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.

> “Maring pangwasa Babil sing pungkasan, kaya dene kanthi pralambang marang pangwasa sing kapisan, wis tumeka paukuman saka Sang Panjaga ilahi: ‘Dhuh ratu, ... marang panjenengan pangandika iki kaprasetyakaké; karajan iku wus kapundhut saka panjenengan.’ 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 siji nggambarake sajarahing gerakan Millerite wiwit tanggal 11 Agustus 1840 nganti tekan 22 Oktober 1844. Iku uga nggambarake periode saka 11 September 2001 nganti tekan ukum Minggu. Iku uga nggambarake pesen malaékat kang kapisan saka telung pesen para malaékat, kang uga nggambarake pralambang kenabian kapindho tumrap sajarahing Amérika Sarékat wiwit taun 1798 nganti tekan ukum 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.

Mbokmenawa gambaran kang paling wigati saka Daniel pasal siji yaiku menawa iku prakara pisanan kang kasebut ing kitab kenabian kang kaprabon saka Kitab Daniel lan Kitab Wahyu bebarengan. Iku minangka kang kapisan saka telung pacoban kenabian kang kudu dikuwasani déning muriding ramalan. Iku kang kudu “dipangan” supaya bisa ngliwati pacoban-pacoban sabanjuré.

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.

Ing Early Writings, kaya wis kapetik luwih saka sapisan ing artikel-artikel iki, Sister White ngenali proses pangujian telung tataran ing sajarah Kristus sajroning siji paragraf, banjur ing paragraf sabanjuré dheweke ngenali proses pangujian telung tataran ing sajarah Millerite. Dheweke nerangake yèn wong-wong ing jaman Kristus sing nampik pekabarané Yohanes, ora bisa nampa paédah saka piwulangé Gusti Yésus. Paragraf sabanjuré maringi kalodhangan marang sapa waé sing gelem ndeleng, yèn ujian kapisan tumrap kaum Millerite yaiku William Miller, sing déning Sister White diandharaké minangka pralambang saka loro-loroné, yaiku Yohanes Pembaptis lan Élia. Loro seksi saka ujian kapisan mau netepaké yèn Daniel pasal siji iku pekabaran Élia. Menawa pasal siji ditampik, ora bakal ana paédah apa-apa saka pasal loro lan telu.

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.

Gusti Yesus lan malaekat kang kapindho ngetutaké Yokanan Pambaptis lan malaekat kang kapisan ing sajarahé dhéwé-dhéwé. Sawisé Gusti Yesus, ana paukuman ing salib, lan malaekat kang katelu rawuh nalika paukuman panaliten wiwit katindakaké. Kuciwane para murid ing salib iku nglambangaké Kuciwa Agung tanggal 22 Oktober 1844. Daniel pasal siji iku Élia, kaya dene kaawakaké déning Yokanan Pambaptis lan William Miller, nanging ora bisa dipisahaké saka pasal loro lan telu. Pasal-pasal mau bebarengan dadi Injil langgeng, kang tansah minangka piweling panggènan nabi kang dumadi saka telung undhak-undhakan, sing ngasilaké lan banjur misahaké rong golongan para nyembah. Mulané, manawa telung pasal iku dipisahaké, iku bakal dadi injil liyané.

> 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.

> Nanging sanadyan aku utawa malaékat saka swarga martakaké Injil liya marang kowé tinimbang Injil kang wis dakwartakaké marang kowé, kenaa wong iku kaipat-ipati. Kaya kang wis tau dakucapaké sadurungé, mangkono saiki dakucapaké manèh: manawa ana wong martakaké Injil liya marang kowé tinimbang Injil kang wis koktampani, kenaa wong iku kaipat-ipati. Galatia 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 bab siji nyawisake dalan tumrap Sang Juru Utusaning prejanjian supaya ndadak rawuh ing padalemané, lan uga nggambarake swara kang padha sesambat ana ing ara-ara samun. Ara-ara samun iku dilambangake minangka mangsa panyebaran, nalika pasucèn lan wadya bala padha diinjak-injak. Ing Daniel bab siji, Daniel ana ing ara-ara samun, kasebar lan dadi batur-tawanan. Pesen ing bab siji nyawisake dalan tumrap pesen ing bab loro, ing ngendi Kristus nucèkake lan lumebu ing prejanjian karo para putrané Lèwi. Para putrané Lèwi kaidentifikasi minangka pralambang umat pilihané Gusti Allah, awit padha ngadeg kanthi setya bebarengan karo Musa ana ing krisis reca emasé Harun, lan Daniel bab telu uga minangka krisis reca 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, lan Abednego kados para Lewi sing wis disucekake sadurunge ngadhepi ujian “gambaring kéwan” saka brahala emas. Ing upacara iku Nebukadnezar nyedhiyakake orkestra, sundel saka Tirus ngidungake lagu-lagune, lan Israel kasukman sing murtad sujud banjur nari wuda manut irama musik ngubengi brahala emas.

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 lan Wahyu iku kitab kang padha, lan Kristus minangka Alfa lan Omega saiki lagi mbikak meterai kitab kang makili Wahyuning Yesus Kristus. Kayekten kang kapisan piyambak sing Panjenengane lebokaké ana ing kitab iku yaiku pekabaran telung malaékat. Telung pasal kang kapisan saka kitab Daniel iku yaiku pekabaran telung malaékat. Kayekten-kayekten kang gegandhèngan karo pekabaran telung malaékat iku ing Wahyu pasal patbelas digawa tumuju kasampurnan nalika diakoni manawa iku kawitan kasebut ana ing telung pasal kang kapisan saka kitab Daniel. Ing Wahyu patbelas, pekabaran iku kasebut minangka Injil langgeng, lan iku mabur ana ing tengahing langit, mangkono nandhakaké pekabaran kang dipratélakaké marang saindenging jagad ing dina-dina wekasan. Ing telung pasal kang kapisan saka kitab Daniel, pengalaman para priya lan para wanita kang nggawa pekabaran iku marang jagad digambaraké. Wahyu patbelas iku garis kayekten lahiriah, kang makili lumantar pralambang, pekabaran telung malaékat. Injil langgeng, lan pekabaran saben malaékat saka telu iku, digawa tumuju kasampurnan déning garis kayekten batiniah kang diwakili ana ing telung pasal kang kapisan saka kitab 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.

Telung pasal kang kapisan makili akèh bebener kang nggumunaké, lan salah siji saka bebener iku yaiku yèn telu pesen iku minangka sawijining prosès panggodhokan telung tataran kang dumadi saka panggodhokan babagan pangan, banjur diterusaké déning panggodhokan visual, kang banjur disusul déning panggodhokan litmus. Mesthi waé ana cara-cara liyané kanggo maringi tetenger marang telung panggodhokan iku, nanging tetenger-tetenger mau bisa kanthi cetha katon ana ing pasal siji, lan bisa katon maneh ana ing pasal siji nganti telu. Telung pasal iku kudu diakoni bebarengan minangka sawijining pralambang tunggal.

> “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.

> “Piweling kapisan lan kapindho kaparingaké ing taun 1843 lan 1844, lan saiki kita ana ing sangisoré pangwartosaning piweling katelu; nanging keteluné piweling iku isih kudu diproklamasèkaké. Saiki iki padha wigatiné kaya biyèn yèn piweling-piweling mau kudu diambali marang wong-wong sing lagi ngupaya kayektèn. Kanthi pena lan swara kita kudu nggemakaké pangwartosan iku, nedahaké urut-urutane, lan panrapané ramalan-ramalan sing nuntun kita tumuju marang piwelingé malaékat katelu. Ora ana piweling katelu tanpa piweling kapisan lan kapindho. Piweling-piweling iki kudu kita aturaké marang jagad lumantar terbitan-terbitan lan pawiyatan lisan, kanthi nedahaké ing runtutan sajarah kenabian prakara-prakara kang wis kalakon lan prakara-prakara kang bakal kalakon.” 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.

Ora dadi prakara manawa mung ana sedina, utawa seminggu, utawa rong puluh taun ing antarane sajarah nyata saka pasal loro lan telu; kabeh iku kanthi simbolis nggambarake pengujian sing maju saka telung pacoban. Nebukadnezar kaebrehake lan kagumun banget, manawa Gusti Allah, lumantar nabi Daniel, bisa mangerteni impene, lan maringi panafsiran tumrap impene kanthi mangkono trep lan mantep, nganti mung bisa dimangerteni minangka kayekten. Nanging ing pasal telu, Nebukadnezar gagal ing pacoban kapindho saka pasal loro, amarga dheweke netepake kanggo ngluhurake pepinginan manungsa dhewe sing kebak kasombongan ngungkuli panyandhangan daya kasantosan Gusti Allah sing nggumunake, kang netepake teges ilahi saka impen rahasia iku.

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.

Nalika ngadegaké reca emas ing pasal katelu, dhèwèké gagal ngliwati ujian katelu—ujian litmus. Sadrakh, Mesakh, lan Abednego kasil ngliwati ujian litmus iku. Nebukadnésar nampa tandha kéwan galak, déné telung abdi kang utama iku nampa segelé Gusti Allah. Telung pasal kapisan ing kitab Daniel kudu dimangertèni sajroning konteks telung malaékat ing Wahyu patbelas. Sanadyan telung pasal iku katon prasaja, awit cethané banget nganti lumrahé dienggo dadi crita kanggo bocah-bocah Kristen, satemené pasal-pasal iku, mbokmanawa, mujudaké telung pasal kang paling jero maknané ing Sabdaning Allah.

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

Kita bakal nerusaké Daniel bab telu ing artikel sabanjuré.

> “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.

> “Kamulyan muspra lan panindhesan kang katon ing lakuning raja kapir, Nebukadnésar, iku lagi kababar lan bakal terus kababar ing jaman kita. Sajarah bakal mbaleni awake dhewe. Ing jaman iki ujian bakal dumunung ing prakara ngurmati Sabat. Jagad swarga mirsani manungsa ngidak-idak angger-anggeré Yéhuwah, njalari pepélingé Allah, pratandha antarané Panjenengané lan umat kang netepi dhawuh-dhawuhé, dadi barang kang tanpa ajiné, sawijining prakara kang pantes disepelekaké, déné sawijining sabat tandhingan diunggul-unggulaké kaya déné reca emas gedhé ing tanah rata Dura. Wong-wong kang ngakoni awaké dadi wong Kristen bakal nimbali jagad supaya ngurmati sabat palsu iki kang wis padha digawé déning wong-wong mau. Kabèh wong kang nampik bakal dilebokaké ing sangisoré angger-angger panindhesan. Iki rahasiaing duraka, rancanganing piranti-piranti satanis, kang ditindakaké déning manungsa duraka.” The Youth’s Instructor, July 12, 1904.

Back to Articles