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# The Book of Daniel - Number Sixteen

Kitaabka Daanyeel - Lix iyo Toban

Symbols

Astaamooyin

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.”

Ka hor intaanan ka hadlin cutubka saddexaad ee Daanyeel, waxaannu tixgelin doonnaa calaamado nebiyadeed qaarkood oo laga yaabo inay noo oggolaadaan inaan si buuxda u sii fahamno cutubka. Daanyeel, Xanaanyaah, Miisha’eeel iyo Casaryaah waxaa Ruuxa Quduuska ah u adeegsadaa inay matalaan calaamado nebiyadeed oo gaar ah, taas oo ku salaysan macnaha guud ee lagu adeegsaday. Cutubka kowaad, waxaa loo soo bandhigay sidii afar mudane oo sharaf leh, iyada oo aan wax kala sooc ah la samayn, ilaa dhammaadka cutubka, halkaas oo Daanyeel lagu aqoonsaday inuu leeyahay hibada “fahamka riyooyinka iyo waxyiyada oo dhan.”

> 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.

> Afartan carruurtaasna, Ilaah wuxuu siiyey aqoon iyo xirfad xagga cilmiga iyo xigmadda oo dhan; Daanyeelna wuxuu lahaa garasho ku saabsan riyooyinka iyo muujinta oo dhan. Daanyeel 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.”

Cutubka kowaad, iyagoo calaamad u ah “afar,” waxay matalaan dadka Ilaah ee maalmaha ugu dambeeya dunida oo dhan. “Afar” waa calaamad u taagan dunida oo dhan, nebiyaduna dhammaantood waxay ka hadlayaan maalmaha ugu dambeeya. Afarta mudane ee ku jira cutubka kowaad waxay matalaan dadka Ilaah ee maalmaha ugu dambeeya, aayadda toddoba iyo tobnaadna waxaa markii ugu horraysay lagu kala soocayaa Daanyeel iyo saddexda mudane, taas oo matalaysa calaamadda “isku-darka saddex iyo hal.”

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.

Astaanta “isku-dar saddex-iyo-mid ah” ayaa si soo noqnoqota looga helaa Erayga waxyiga ku dhiirrigeliyey. Waxay matashaa xaqiiqooyin dhowr ah, iyadoo ku xiran macnaha. Waxay matashaa taariikhda farriimaha saddexda malaa’igood ee billowday “wakhtiga dhammaadka” sannadkii 1798, oo ku dhammaada xidhitaanka wakhtiga nimcada. Saddexdaas farriimoodba waxaa lagu matalay dhaqdhaqaaqii malaa’igta kowaad, waxaana dhaqdhaqaaqaas ku xigta malaa’igta afraad ee Muujintii siddeed iyo tobnaad; sidaas darteedna waa isku-dar saddex-iyo-mid ah.

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.

Xaalado gaar ah qaarkood, waxay u taagnaan kartaa dhaqdhaqaaqa farriintii malaa’igta kowaad ee taariikhda Millerite-ka oo leh tirada kow, iyada oo lagu lammaaniyey dhaqdhaqaaqa farriintii malaa’igta saddexaad oo leh tirada saddex. Sidaas darteed, “isku-darka saddex-iyo-kow” waxa kale oo loo muujin karaa “isku-darka kow-iyo-saddex”. Isku-darka astaaneed ee “saddex-kow” wuxuu u shaqeeyaa calaamad ahaan, ha ahaato in kowgu ka horreeyo saddexda, ama saddexdu ka horreyso kowga. Foornada Nebukadnesar, cutubka saddexaad ee Daanyeel, marka hore waxaynu ku aragnaa saddexdii mudane, dabadeedna mid afraad oo u eg Wiilka Ilaah.

> 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.

> Oo nimankan saddexda ah, oo kala ah Shadrak, Meeshak, iyo Cabdinego, iyagoo xidhan ayay ku dhex dhaceen foornada dabka kulul. Markaasaa Boqor Nebukadnesar aad ula yaabay, oo degdeg u kacay, wuuna hadlay oo ku yidhi la-taliyayaashiisii, Miyeynan ahayn inaynu saddex nin ku dhex tuurnay dabka iyagoo xidhan? Way u jawaabeen oo boqorkii ku yidhaahdeen, Waa run, boqorow. Isaguna wuu jawaabay oo yidhi, Bal eega, waxaan arkaa afar nin oo furfuran, oo dabka dhex socda, oo waxyeello ma gaadhin; kan afraadna muuqaalkiisu wuxuu la mid yahay Wiilka Ilaah. Daanyeel 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.

Shaki kuma jiro sabab Rabbaani ah oo kaamil ah, iyo xaqiiqo taariikheed oo sax ah, oo ina ogeysiin lahayd sababta Daanyeel aanu uga muuqan adeegga cibaadada ee sanamka dahabka ah ee cutubka saddexaad, laakiin sabab nebiyadeed oo ka mid ah ayaa ah in haddii Daanyeel goob-joog ahaan lahaa, uu baabi’in lahaa astaanta nebiyadeed ee isu-geynta saddex-iyo-kowga ah ee foornada dabka kulul. Xagga Gidcoonna, waxay ahayd Gidcoon iyo saddexdiisii kooxood ee min boqol nin ah. Masiixuna marar badan wuxuu la jiray saddex xer ah.

> 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.

> Lix maalmood dabadeed Ciise wuxuu watay Butros, Yacquub, iyo Yooxanaa oo ah walaalkiis, wuxuuna keligood ula baxay buur dheer. Oo hortooda ayuu ku beddelmay, wejigiisuna wuxuu u ifay sida qorraxda, dharkiisuna wuxuu u caddaaday sida nuurka. Matayos 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.

Hal-iyo-saddex, ama saddex-iyo-hal; waa isla astaantaas, waayo dhammaantood waxay metelayaan qodob nebiyadeed oo ka mid ah maalmaha ugu dambeeya, maalmaha ugu dambeeyana waa maalmaha xukunka. Maalmaha xukunka waxay bilaabmeen sannadkii 1798, iyadoo lagu dhawaaqay in xukunka baaritaanka ahi uu bilaabmi doono Oktoobar 22, 1844. Maalmaha xukunkuna way sii socdaan ilaa muddada nimcada aadanuhu ay bilowdo inay xidhmato marka sharciga Axadda ee dhowaan imanaya uu yimaado, iyadoo xukunnada fulinta ee Ilaah ay bilaabmaan oo ay si isa soo taraysa u sii xoogaystaan ilaa nimcadu gebi ahaanba xidhmato oo toddobada belaayo ee ugu dambaysa ay dhacaan. Marka la eego foornadii Nebukhadnesar, saddexdii mudane ee qiimaha badnaa, kuwaas oo dabadeed Masiixu ku soo biiray, waxay metelaan calanka. Markii la quduusiyey sanamka dahabka ah, dhammaan quruumihii ka koobnaa boqortooyadii Nebukhadnesar way joogeen.

> 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.

> Oo wuxuu quruumaha meel fog uga taagi doonaa calamad, oo wuxuu uga yeedhi doonaa cidhifka dhulka; oo bal eeg, si dhaqso leh oo degdeg ah ayay u iman doonaan. Ishacyaah 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.

Toddobaatanka sannadood ee maxaabiisnimadii Daanyeel waa astaan kale oo lagama maarmaan ah in la garto, waxaana si isdaba-joog ah looga helaa Erayga la waxyooday. Yehooyaaqiim ilaa Kuuros waxay ka dhigan yihiin toddobaatanka sannadood ee dhabta ah ee maxaabiisnimadii Daanyeel. Kitaabka Taariikhdii Labaad, toddobaatanka sannadood waxay ka dhigan yihiin muddadii ay dhulku nasan lahaa oo ku raaxaysan lahaa sabtiyadiisa. Ishacyaah 23, toddobaatanka sannadood waxay ka dhigan yihiin taariikhda Maraykanka laga bilaabo 1798 ilaa sharciga Axadda, iyagoo sidaas samaynayana waxay sidoo kale ka dhigan yihiin taariikhaha isbarbar socda ee geeska Jamhuuriyadnimada iyo geeska Protestantism-ka runta ah. Walaashii White waxay toddobaatanka sannadood la waafajisaa kun laba boqol iyo lixdanka sannadood ee qarniyadii Mugdiga ee baabanimada.

> “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.

> “Maanta kiniisadda Ilaah waa u xor inay sii waddo ilaa dhammaadka qorshaha rabbaaniga ah ee badbaadinta jinsi lumay. Qarniyo badan dadka Ilaah waxay ku dhibtoodeen xaddidnaanta xorriyadahooda. Wacdinta injiilka ee daahirnimadiisa lagu gudbinayo waa la mamnuucay, waxaana lagu soo rogay ciqaabtii ugu daran kuwii ku dhiirrada inay ku caasiyoobaan amarrada dadka. Sidaas darteed, beertii akhlaaqda ee weynayd oo Rabbiga lahayd waxay ku dhowaatay inay gebi ahaanba cidlo ahaato. Dadkii waxaa laga qaaday iftiinkii Erayga Ilaah. Mugdiga qaladka iyo khuraafaadku wuxuu hanjabay inuu tirtiro aqoonta diinta runta ah. Kiniisadda Ilaah ee dhulka joogtay waxay si dhab ah ugu jirtay maxaabiisnimo intii lagu jiray muddadan dheer ee cadaadiska aan naxariista lahayn, sida carruurtii Israa’iil ee maxaabiista loogu haystay Baabuloon intii lagu jiray wakhtigii masaafurinta.” 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.

Marka la garto in toddobaatanka sannadood ay astaan ahaan sidoo kale u metelaan kun iyo laba boqol iyo lixdanka sannadood ee Qarniyadii Mugdiga, markaas sawirka “saddex iyo badh sannadood”, ama “afar iyo afartan iyo laba bilood”, ama “waqtiyo, waqtiyo iyo kala-badh waqti” oo astaan ahaan u metela Qarniyadii Mugdiga, wuxuu ballaadhiyaa macnaha iyo ku-dhaqanka toddobaatanka sannadood ee astaanta ah.

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.”

Buugga Daanyeel dhexdiisa, toddobaatanka sannadood waxaa lagu aqoonsaday inay yihiin muddada ka bilaabata xoojinta farriintii kowaad ilaa xukunka. Muddadaas waxay ka jirtaa dhaqdhaqaaq kasta oo quduus ah oo dib-u-habayn ah, sidaas darteedna toddobaatanka sannadood waxay matalaan khadad kale oo run ah oo aan xoogga saarin curiyaha wakhtiga, balse ka hadlaya ujeeddada muddadaas. Tusaale ahaan, muddada toddobaatanka sannadood waxaa Malaakii ku metelay muddada uu rasuulka axdigu daahirinayo wiilasha Laawi. Sister White waxay daahirinta reer Laawi ee Malaakii la xiriirisay labadii daahirin ee Masiixu macbudka daahiriyey. Isla muddadaas ayaa ah muddada wakhtiga shaabadaynta ee boqol iyo afartan iyo afarta kun. Waxa kale oo ay tahay muddada roobka dambena si tartiib-tartiib ah loogu shubayo. Isla muddadaas sidoo kale waa wakhtiga imtixaanka ee sawirka bahalka, kaas oo horseeda calaamadda bahalka. Muddadu sidoo kale waa “maalinta diyaarinta” ee nebiyadeed, taas oo horseedda sharciga Axadda, taas oo sidoo kale ah “maalinta Sabtida.” Muddadu waxay ka kooban tahay wakhtiyo kala firdhin ah, iyo wakhtiyo isu-ururin ah, kuwaas oo labaduba ah xubno ka mid ah “toddobada wakhti.”

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.

Kitaabka Daanyeel, Yehooyaaqiim wuxuu astaan u yahay awood-siinta farriintii kowaad. Marka loo eego labada boqor ee isaga ka dambeeya, isagu si fudud waa kan ugu horreeya saddexda malaa’igood ee horseeda xukunka oo ku dhammaada xukunka. Kuuros waa astaan aan ku koobnayn oo keliya sharciga Axadda, balse sidoo kale waa “calaamad” badbaadin. Daanyeel waa qayb ka mid ah isu-geynta saddex-iyo-kow, sidoo kalena waa qayb ka mid ah matalaadda afargeeska ah ee dunida oo dhan ee dadka Ilaah. Daanyeel sidoo kale waa astaan rasuulkii Eliiyaah, wuxuuna kaloo tusaale u yahay Yooxanaa ee ku jira kitaabka Muujintii. Isagu sidoo kale waa astaan kuwa qaata shaabadda Ilaah. Magaca “Daanyeel” wuxuu ka dhigan yahay “garsooraha Ilaah”, ama “Ilaaha xukunka”, sidaas darteedna isagu waa astaan xukun, iyo sidoo kale La’odikiya, waayo La’odikiya waxay ka dhigan tahay “dad la xukumay” ama “dad xukun ku jira”. Xukunka La’odikiya ugu dambayntii wuxuu ku salaysan yahay diidmadooda aqoonta laga furay shaabbaddeeda ee ku jirta kitaabka Daanyeel.

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.

Nebukadnesar waa astaan u ah geeska Jamhuuriga ah iyo geeska Protestant-ka runta ah ee Maraykanka, wuxuuna kaloo astaan u yahay Maraykanka laga bilaabo bilowgiisa ilaa dhammaadkiisa. Marka aynu nimaadno Daanyeel cutubyada afar iyo shan, waxaynu ogaan doonnaa in Nebukadnesar uu matalo “wakhtiga dhammaadka” sannadkii 1798, halka Belshaasar uu matalo sharciga Axadda. Nebukadnesar wuxuu noqday, dhammaadka “toddoba wakhti” oo ciqaab ah, taliye u eg wan oo soo noqday, laakiin wiilkiisu ugu dambayntii wuxuu ku hadlaa sida masduulaagii, wax yar ka hor halliggiisa.

> “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.

> “Boqorkii ugu dambeeyey ee Baabuloon, sida astaan ahaan ugu timid kii ugu horreeyey, waxaa u yimid xukunkii Ilaah ee Ilaaliyaha ahaa: ‘Boqorow, ... adiga ayaa lagula hadlayaa; Boqortooyadii waa lagaa qaaday.’ 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.

Daani’eel cutubkiisa koowaad wuxuu matalaa taariikhda dhaqdhaqaaqii Millerite laga bilaabo Agoosto 11, 1840 ilaa Oktoobar 22, 1844. Waxa kale oo uu matalaa Sebtembar 11, 2001 ilaa xeerka Axadda. Waxa kale oo uu matalaa farriinta kowaad ee saddexda malaa’igood, taas oo iyaduna ah astaan nebiyadeed labaad oo taariikhda Maraykanka ka bilaabmaysa 1798 ilaa xeerka Axadda.

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.

Waxaa laga yaabaa in sawirka ugu muhiimsan ee Daanyeel cutubka koowaad yahay in uu yahay waxii ugu horreeyay ee lagu xuso buugga nebiyadeed ee ka kooban Buugga Daanyeel iyo Buugga Muujintii oo wadajir ah. Waa kii ugu horreeyay ee saddex imtixaan oo nebiyadeed oo ardayga wax sii sheegidda ay tahay inuu si buuxda u barto. Waa waxa ay tahay in “la cuno” si looga gudbo imtixaannada xiga.

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.

Qoraalladii Hore, sida mar hore in ka badan hal mar loogu soo xigtay maqaalladan, Walaasha White waxay hal sadar ku aqoonsanaysaa habka imtixaanka ee saddexda tallaabo leh ee taariikhda Masiixa, ka dibna sadarka xiga waxay ku aqoonsanaysaa habka imtixaanka ee saddexda tallaabo leh ee taariikhda Millerite‑ka. Waxay caddaynaysaa in kuwii wakhtigii Masiixa diiday farriintii Yooxanaa aanay wax faa’iido ah ka heli karin waxbaristii Ciise. Sadarka xiga wuxuu u saamaxayaa kii doonaya inuu arko in imtixaankii ugu horreeyey ee Millerite‑ku uu ahaa William Miller, kaas oo Walaasha White ay tilmaamayso in lagu matalay labadaba Yooxanaa Baabtiisaha iyo Eliiyaah. Labadaas markhaati ee imtixaanka ugu horreeya waxay caddeeyaan in Daniel cutubka koowaad uu yahay farriinta Eliiyaah. Haddii cutubka koowaad la diido, wax faa’iido ah lagama heli karo cutubyada labaad iyo saddexaad.

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.

Ciise iyo malaa’igtii labaad waxay taariikhahooda ku xigeen Yooxanaa Baabtiisaha iyo malaa’igtii kowaad. Ciise dabadiis waxaa yimid xukunkii iskutallaabta, malaa’igtii saddexaadna waxay timid markii xukunkii baaritaanka ahi bilaabmay. Niyad-jabkii xertii ee iskutallaabta wuxuu astaan u yahay niyad-jabkii weynaa ee Oktoobar 22, 1844. Daanyeel cutubka kowaad waa Eliyaas, sida uu u metelay Yooxanaa Baabtiisaha iyo William Miller, hase ahaatee lagama sooci karo cutubyada labaad iyo saddexaad. Wadajir ahaan cutubyadaasu waa injiilka weligiis ah, kaas oo had iyo jeer ah farriin imtixaan nebiyadeed oo saddex-tallaabo ah, taas oo soo saarta dabadeedna kala saarta laba dabaqadood oo caabudayaal ah. Sidaas darteed, haddii saddexdaas cutub la kala sooco, waxay noqonaysaa injiil kale.

> 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.

> Laakiin in kastoo annaga, ama malaa’ig samada ka timid, uu idiin wacdiyo injiil kale oo ka duwan kii aannu idiin wacdinay, ha inkaarnaado. Sidii aannu hore u nidhi, sidaas ayaan haddana mar kale u leeyahay, Haddii nin idiin wacdiyo injiil kale oo ka duwan kii aad heshay, ha inkaarnaado. Galatiya 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.

Daaniyeel cutubkiisa kowaad wuxuu jidka u sii diyaariyaa in Rasuulka axdigu si kedis ah ugu yimaado macbudkiisa, wuxuuna kaloo u taagan yahay codka ka qaylinaya cidlada. Cidladu waxaa lagu muujiyey inay tahay xilli kala firdhin ah, oo meesha quduuska ah iyo ciidankaba cagaha lagu tumanayo. Daaniyeel cutubka kowaad, Daaniyeel wuxuu ku jiraa cidlada, isagoo kala firidhsan oo addoonsan. Farriinta cutubka kowaad waxay jidka u sii diyaarinaysaa farriinta cutubka labaad, halkaas oo Masiixu ku daahirinayo oo axdi kula gelayo wiilasha Laawi. Wiilasha Laawi waxaa loo aqoonsaday inay yihiin astaanta dadka Ilaah doortay, waayo si daacad ah bay Muuse ula garab istaageen qalalaasihii sanamkii dahabka ahaa ee Haaruun, cutubka saddexaad ee Daaniyeelna sidoo kale waa qalalaasaha sanamka dahabka ah.

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 iyo Abednego waxay la mid yihiin reer Laawi oo hore loo daahiriyey ka hor imtixaanka “sanamka bahalka” ee sanamka dahabka ah. Xafladdaas Nebukadnesar wuxuu diyaariyaa muusigtii iyo qalabkii orkestrada, dhilladii Turosna waxay qaaddaa heesaha, Israa’iilkii ruuxiga ahaa ee riddoobayna way sujuudaan dabadeedna iyagoo qaawan ayay muusigga ugu ciyaaraan hareeraha sanamka dahabka ah.

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.

Buugaagta Daanyeel iyo Muujintii waa isku buug, Masiixuna isagoo ah Alfa iyo Oomega hadda wuxuu furayaa buugga matalaya Muujintii Ciise Masiix. Runta ugu horraysa ee uu buuggaas gelinayo waa farriimaha saddexda malaa’igood. Saddexda cutub ee ugu horreeya ee Daanyeel waa farriimaha saddexda malaa’igood. Runta ku xidhan farriimahaas saddexda malaa’igood ee Muujintii cutubka afar iyo tobnaad ku qoran waxay gaadhaan dhammaystir marka la garto in markii ugu horraysay lagu sheegay saddexda cutub ee ugu horreeya ee Daanyeel. Muujintii afar iyo tobnaad waxaa lagu aqoonsaday inay yihiin injiilka weligiis ah, waxayna ku duulayaan samooyinka, sidaas darteedna waxay muujinayaan farriinta loo soo bandhigayo dunida oo dhan maalmaha ugu dambeeya. Saddexda cutub ee ugu horreeya ee Daanyeel, waayo-aragnimada ragga iyo dumarka farriintaas dunida u sida ayaa lagu sawiray. Muujintii afar iyo tobnaad waa xariiqda dibadda ee runta, iyadoo calaamado ku matalaysa farriinta saddexda malaa’igood. Injiilka weligiis ah iyo farriinta mid kasta oo ka mid ah saddexda malaa’igood waxaa loo keenaa dhammaystir xariiqda gudaha ee runta oo lagu matalay saddexda cutub ee ugu horreeya ee Daanyeel.

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.

Saddexda cutub ee ugu horreeya waxay metelaan runno yaab badan, mid ka mid ah runnahaasna waa in saddexda farriimood ay yihiin hab imtixaan oo saddex-tallaabo ah, oo ka kooban imtixaan cunto ah, kaas oo uu xigo imtixaan muuqaal ah, ka dibna uu xigo imtixaan litmus ah. Shaki la’aan, waxaa jiri kara habab kale oo saddexdaas imtixaan loogu magac-bixiyo, hase yeeshee magacyadaas si fudud ayaa loogu arki karaa cutubka koowaad, mar kalena waxaa lagu arki karaa cutubyada koowaad ilaa saddexaad. Saddexdaas cutub waa in wadajir loogu aqoonsadaa inay yihiin hal astaan.

> “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.

> “Farriimaha kowaad iyo kan labaad waxaa la bixiyey sannadihii 1843 iyo 1844, imminkana waxaynu ku jirnaa ku dhawaaqidda farriinta saddexaad; laakiin dhammaan saddexdaas farriimood weli waa in la sii naadiyaa. Hadda sida ay weligeedba muhiim u ahayd oo kale ayay lama huraan u tahay in loo celceliyo kuwa runta doonaya. Qalin iyo codba waa inaynu ku dhawaaqnaa baaqa, annagoo muujinayna sida ay u kala horreeyaan, iyo ku dabaqnaanta waxsii sheegyada ina soo gaadhsiinaya farriinta malaa’igta saddexaad. Ta saddexaad ma jiri karto la’aanta tan kowaad iyo tan labaad. Farriimahan waa inaynu dunida ku gaadhsiinnaa qoraallo daabacan iyo khudbado, annagoo xariiqda taariikhda waxsii sheegyada ku muujinayna waxyaalihii jiray iyo waxyaalaha jiri doona.” Selected Messages, buugga 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.

Waxba muhiim ma aha haddii uu jiray hal maalin oo keliya, ama hal toddobaad, ama labaatan sannadood oo u dhexeeyey taariikhda dhabta ah ee cutubyada labaad iyo saddexaad; si astaameed ah ayay u sawirayaan imtixaannada isdaba-joogga ah ee saddex tijaabo. Nebukadnesar wuxuu la yaabay oo la amakaagay in Ilaah, isagoo u maraya nebiga Daanyeel, uu garan karo riyadiisii, isla markaana uu bixin karo fasiraad aad u sugan oo riyada ah, si aan loogu fahmi karin wax kale aan runta ahayn. Hase yeeshee cutubka saddexaad, Nebukadnesar wuu ku dhacay tijaabadii labaad ee cutubka labaad, waayo wuxuu go’aansaday inuu damaciisa kibirka leh ee aadanaha ka hormariyo muujinta yaabka leh ee xoogga Ilaah, taas oo aqoonsatay macnaha rabbaaniga ah ee riyada qarsoon.

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.

Markuu taalladii dahabka ahayd ka taagay cutubka saddexaad, wuxuu ku dhacay tijaabadii saddexaad—imtixaankii kala-soocidda. Shadrak, Meshak, iyo Cabdi Nego waxay ka gudbeen imtixaankii kala-soocidda. Nebukadnesar wuxuu helay calaamadda bahalka, saddexdaas mudanna waxay heleen shaabaddii Ilaah. Saddexda cutub ee ugu horreeya ee Daanyeel waa in lagu fahmaa iyadoo lagu eegayo macnaha saddexda malaa’igood ee Muujintii afar iyo tobnaad. In kasta oo saddexdaas cutub ay u muuqdaan kuwo sahlan, waayo aad bay u cad yihiin oo sida caadiga ah loogu adeegsado sheekooyin carruurta Masiixiyiinta, haddana dhab ahaantii waxay matalaan, laga yaabee, saddexda cutub ee ugu qotada dheer Erayga Ilaah.

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

Waxaannu ku sii wadi doonnaa cutubka saddexaad ee Daanyeel maqaalka xiga.

> “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.

> “Kibirka madhan iyo dulmiga ka muuqday jidkii uu raacay boqorkii quruumaha, Nebukadnesar, ayaa la muujinayay oo weli sii socon doona in lagu muujiyo maalmaheenna. Taariikhdu way iscelin doontaa. Wakhtigan imtixaanku wuxuu ku saarnaan doonaa arrinta dhawridda Sabtida. Caalamka samadu wuxuu daawanayaa dadka oo ku tumanaya sharciga Rabbiga, iyagoo xusuusta Ilaah, calaamadda u dhexaysa isaga iyo dadkiisa amarradiisa xajiya, ka dhigaya wax aan micne lahayn, wax la quudhsado, halka sabti been abuur ah kor loo qaadayo sida sanamkii weynaa ee dahabka ahaa loogu sarraysiiyey bannaankii Duura. Dad sheeganaya inay Masiixiyiin yihiin ayaa dunida ugu yeedhi doona inay dhawraan sabtidan been-abuurka ah ee ay iyagu sameeyeen. Kuwa diida oo dhan waxaa la hoos gelin doonaa sharciyo dulmi badan. Tanu waa qarsoodiga xumaanta, waana hindisaha hay’adaha Shaydaanka, oo uu dhaqan gelinayo ninka dembiga.” The Youth’s Instructor, July 12, 1904.

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