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# The Book of Daniel - Number Sixteen

Kitabu cha Danieli - Nambari ya Kumi na Sita

Symbols

Alama

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.”

Kabla ya kushughulikia sura ya tatu ya Danieli, tutaangalia baadhi ya ishara za kinabii ambazo zinaweza kutuwezesha kuielewa sura hiyo kwa kina zaidi. Danieli, Hanania, Mishaeli na Azaria hutumiwa na Roho Mtakatifu kuwakilisha ishara mahsusi za kinabii, kulingana na muktadha ambamo wanatumika. Katika sura ya kwanza, wanaonyeshwa kama watu wanne wenye heshima, bila utofautisho, hadi mwisho wa sura, ambapo Danieli anatambuliwa kuwa na kipawa cha “kufahamu maono yote na ndoto.”

> 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.

> Kuhusu watoto hawa wanne, Mungu aliwapa maarifa na ujuzi katika masomo yote na hekima; na Danieli alikuwa na uelewa wa maono na ndoto zote. Danieli 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.”

Katika sura ya kwanza, kama ishara ya 'nne', wao wanawakilisha watu wa Mungu katika siku za mwisho ulimwenguni kote. 'Nne' ni ishara inayowakilisha ulimwengu mzima, na manabii wote wanazungumza kuhusu siku za mwisho. Waheshimiwa wanne katika sura ya kwanza wanawakilisha watu wa Mungu wa siku za mwisho, na katika aya ya kumi na saba utofauti unatolewa kwanza kati ya Danieli na wale waheshimiwa watatu, unaowakilisha ishara ya "mchanganyiko wa tatu-na-moja."

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.

Ishara ya 'mchanganyiko wa tatu-na-moja' hupatikana mara kwa mara ndani ya neno lililovuviwa. Inawakilisha kweli kadhaa, kulingana na muktadha. Inawakilisha historia ya ujumbe wa malaika watatu uliyoanza katika 'wakati wa mwisho' mwaka 1798, na unaomalizika mwishoni mwa muda wa rehema. Ujumbe wote watatu uliwakilishwa katika harakati ya malaika wa kwanza, na harakati hiyo inafuatwa na malaika wa nne wa Ufunuo kumi na nane, kwa hivyo mchanganyiko wa tatu-na-moja.

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.

Katika baadhi ya muktadha, inaweza kuwakilisha harakati ya ujumbe wa malaika wa kwanza katika historia ya Wamileraiti, ikiambatana na nambari moja, pamoja na harakati ya ujumbe wa malaika wa tatu, ikiambatana na nambari tatu. Hivyo, "muunganiko wa tatu-na-moja" unaweza pia kuwakilishwa kama "muunganiko wa moja-na-tatu". Muunganiko wa kishara wa "tatu-moja" hufanya kazi kama ishara iwe kwa moja kutangulia tatu, au tatu kutangulia moja. Katika tanuru la Nebukadneza, katika sura ya tatu ya Danieli, kwanza tunaona watatu waaminifu, kisha wa nne aliye kama Mwana wa Mungu.

> 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.

> Na hao wanaume watatu, Shadraka, Meshaki, na Abednego, wakaanguka wakiwa wamefungwa katikati ya tanuru ya moto uwakao sana. Ndipo Mfalme Nebukadreza akastaajabu, akainuka kwa haraka, akanena, akawaambia washauri wake, Je, hatukuwatupa wanaume watatu wakiwa wamefungwa katikati ya moto? Wakamjibu, wakamwambia mfalme, Kweli, ee mfalme. Naye akajibu, akasema, Tazama, naona wanaume wanne wakiwa huru, wakitembea katikati ya moto, wala hawajadhurika; na umbo la yule wa nne ni kama Mwana wa Mungu. Danieli 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.

Hakuna shaka kwamba kuna sababu ya kimungu kabisa, na ukweli sahihi wa kihistoria, unaoweza kutueleza kwa nini Danieli hakuhudhuria ibada ya kuabudu sanamu ya dhahabu katika sura ya tatu, lakini sababu moja ya kinabii ni kwamba iwapo Danieli angekuwepo, angeharibu ishara ya kinabii ya mchanganyiko wa watatu na mmoja katika tanuru la moto. Kwa Gideoni, ilikuwa Gideoni pamoja na vikosi vyake vitatu vya wanaume mia moja kila kimoja. Kristo mara nyingi alikuwa na wanafunzi watatu.

> 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.

> Na baada ya siku sita Yesu akawachukua Petro, Yakobo, na Yohana ndugu yake, akawapandisha juu ya mlima mrefu faraghani, akabadilika sura mbele yao: na uso wake ukang'aa kama jua, na mavazi yake yakawa meupe kama nuru. Mathayo 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.

Moja-na-tatu, au tatu-na-moja; ni alama ile ile, maana zote zinawakilisha kipengele fulani cha kinabii cha siku za mwisho, na siku za mwisho ni siku za hukumu. Siku za hukumu zilianza mwaka 1798, pamoja na tangazo kwamba hukumu ya uchunguzi ingeanza tarehe 22 Oktoba, 1844. Na siku za hukumu zinaendelea hadi mlango wa rehema kwa wanadamu unapoanza kufungwa katika sheria ya Jumapili inayokuja hivi karibuni, huku hukumu za utekelezaji za Mungu zikianza na kuongezeka hatua kwa hatua hadi mlango wa rehema ufunge kabisa na mapigo saba ya mwisho yatokee. Katika tanuru la Nebukadneza, waaminifu watatu, ambao baadaye Kristo aliwajiunga nao, wanawakilisha bendera. Wakati wa kutia wakfu sanamu ya dhahabu, mataifa yote yaliyounda ufalme wa Nebukadneza yalihudhuria.

> 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.

> Naye atawainulia bendera mataifa walioko mbali, na atawapigia mluzi kutoka mwisho wa dunia; na tazama, watakuja kwa haraka sana. Isaya 5:26.

The seventy years of Daniel’s captivity is another essential symbol to recognize and it is found repeatedly in the inspired word. Jehoiakim to Cyrus represents the actual seventy years of Daniel’s captivity. In second Chronicles the seventy years represent the period that the land would rest and enjoy its sabbaths. In Isaiah twenty-three the seventy years represent the history of the United States from 1798, until the Sunday law, and in doing so, they also represent the parallel histories of the horn of Republicanism and the horn of true Protestantism. Sister White aligns the seventy years with the twelve-hundred-and-sixty years of the papal Dark Ages.

Miaka sabini ya utumwa wa Danieli ni ishara nyingine muhimu ya kutambua, na hupatikana mara kwa mara katika neno lililovuviwa. Kuanzia Yehoyakimu hadi Koreshi kunawakilisha miaka sabini halisi ya utumwa wa Danieli. Katika Mambo ya Nyakati ya Pili, miaka sabini inawakilisha kipindi ambacho nchi ingepumzika na kufurahia sabato zake. Katika Isaya sura ya ishirini na tatu, miaka sabini inawakilisha historia ya Marekani kuanzia 1798 hadi sheria ya Jumapili, na kwa kufanya hivyo, pia zinawakilisha historia sambamba za pembe ya mfumo wa jamhuri na pembe ya Uprotestanti wa kweli. Dada White analinganisha miaka sabini na miaka elfu moja mia mbili na sitini ya Enzi za Giza za Upapa.

> “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.

> "Leo kanisa la Mungu liko huru kuendeleza hadi kukamilisha mpango wa kiungu wa wokovu wa wanadamu waliopotea. Kwa karne nyingi watu wa Mungu walinyimwa uhuru wao. Mahubiri ya injili katika usafi wake yalipigwa marufuku, na adhabu kali mno ziliwapata wale waliothubutu kutotii amri za wanadamu. Matokeo yake, shamba kuu la maadili la Bwana lilibaki karibu lote bila kufanyiwa kazi. Watu walinyimwa nuru ya neno la Mungu. Giza la upotovu na ushirikina lilitishia kufuta maarifa ya dini ya kweli. Kanisa la Mungu duniani lilikuwa kwa hakika katika utekwa wakati wa kipindi hiki kirefu cha mateso yasiyokoma kama vile wana wa Israeli walivyoshikiliwa mateka Babeli wakati wa kipindi cha uhamisho." Manabii na Wafalme, 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.

Mara inapoeleweka kwamba, kama ishara, miaka sabini pia inawakilisha miaka elfu moja mia mbili na sitini ya Zama za Giza, basi mifano ya “miaka mitatu na nusu”, au “miezi arobaini na miwili”, au “wakati, nyakati na nusu ya wakati” inayowakilisha kwa ishara Zama za Giza, huipanua maana na matumizi ya ile miaka sabini ya mfano.

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.”

Katika kitabu cha Danieli, miaka sabini inatambuliwa kama kipindi kuanzia kutiwa nguvu kwa ujumbe wa kwanza hadi hukumu. Kipindi hicho kipo katika kila harakati takatifu ya mageuzi, na hivyo kufanya miaka sabini kuwakilisha mistari mingine ya ukweli isiyosisitiza kipengele cha wakati, bali inayoshughulikia madhumuni ya kipindi hicho. Kwa mfano, kipindi cha miaka sabini kinawakilishwa na Malaki kama kipindi ambacho mjumbe wa agano anawatakasa wana wa Lawi. Dada White alihusianisha utakaso wa Walawi wa Malaki na utakaso wa hekalu mara mbili uliofanywa na Kristo. Kipindi hicho hicho ndicho wakati wa kutiwa muhuri kwa mia moja arobaini na nne elfu. Pia ndicho kipindi ambacho mvua ya mwisho inamiminwa hatua kwa hatua. Kipindi hicho hicho pia ndicho wakati wa jaribio wa sanamu ya mnyama, unaoelekea kwenye chapa ya mnyama. Kipindi hicho pia ndicho “siku ya maandalizi” ya kinabii, inayoelekea kwenye sheria ya Jumapili, ambayo pia ni “siku ya Sabato”. Kipindi hicho kinajumuisha nyakati za kutawanya na nyakati za kukusanya, ambazo zote ni vipengele vya “nyakati saba.”

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.

Katika kitabu cha Danieli, Yehoyakimu ni ishara ya kuimarishwa kwa ujumbe wa kwanza. Kuhusiana na wafalme wawili wanaomfuata, yeye ni wa kwanza tu kati ya malaika watatu wanaoongoza hadi, na kuishia katika, hukumu. Koreshi ni ishara si tu ya sheria ya Jumapili, bali pia ni "ishara" ya ukombozi. Danieli ni kipengele cha muunganiko wa watatu-na-mmoja, na pia ni sehemu ya uwakilishi wa mara nne wa watu wa Mungu duniani kote. Danieli pia ni ishara ya mjumbe wa Eliya, na pia anamwakilisha kwa mfano Yohana katika kitabu cha Ufunuo. Yeye pia ni ishara ya wale wanaopokea muhuri wa Mungu. Jina "Danieli" linamaanisha "hakimu wa Mungu", au "Mungu wa hukumu", kwa hiyo yeye ni ishara ya hukumu, na pia ya Laodikia, kwa maana Laodikia humaanisha "watu waliohukumiwa" au "watu walio chini ya hukumu". Hukumu ya Laodikia hatimaye imejengwa juu ya kukataa kwao maarifa yaliyofunguliwa muhuri katika kitabu cha Danieli.

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 ni ishara ya pembe zote mbili, ya Kirepublika na ya Kiprotestanti ya kweli, za Marekani, na pia ni ishara ya Marekani tangu mwanzo wake hadi mwisho wake. Tutakapofika kwenye sura ya nne na ya tano za Danieli, tutagundua kwamba Nebukadneza anawakilisha “wakati wa mwisho” mnamo 1798, na Belshaza anawakilisha sheria ya Jumapili. Nebukadneza, mwishoni mwa “nyakati saba” za adhabu, akawa mtawala aliyeongoka, mwenye tabia kama ya mwanakondoo, lakini mwanawe anaishia kuzungumza kama joka, kabla tu ya kuangamizwa kwake.

> “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.

> “Hukumu ya Mwangalizi wa Kimungu ilikuwa imekuja kwa mtawala wa mwisho wa Babeli, kama katika mfano kwa yule wa kwanza wake: ‘Ewe mfalme,... kwako imenenwa; Ufalme umeondoka kwako.’ Danieli 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.

Danieli sura ya kwanza inawakilisha historia ya harakati ya Wamillerite kuanzia Agosti 11, 1840 hadi Oktoba 22, 1844. Pia inawakilisha Septemba 11, 2001 hadi sheria ya Jumapili. Pia inawakilisha ujumbe wa kwanza kati ya ujumbe wa malaika watatu, na ujumbe wa malaika watatu pia unawakilisha ishara ya kinabii ya pili ya historia ya Marekani kuanzia 1798 hadi sheria ya Jumapili.

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.

Huenda jambo muhimu zaidi kuhusu Danieli sura ya kwanza ni kwamba ndilo jambo la kwanza kutajwa katika kitabu cha unabii kilichoundwa na vitabu vya Danieli na Ufunuo kwa pamoja. Ni mtihani wa kwanza kati ya mitihani mitatu ya kinabii ambayo mwanafunzi wa unabii anapaswa kuimudu. Ndicho kinachopaswa "kuliwa" ili kufaulu mitihani inayofuata.

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.

Katika Early Writings, kama ilivyonukuliwa zaidi ya mara moja katika makala haya, Dada White anabainisha mchakato wa majaribio wa hatua tatu wa historia ya Kristo katika aya moja, na kisha katika aya inayofuata anabainisha mchakato wa majaribio wa hatua tatu wa historia ya Wamillerite. Anabainisha kwamba wale katika wakati wa Kristo waliokataa ujumbe wa Yohana, hawangeweza kufaidika na mafundisho ya Yesu. Aya inayofuata inamwezesha yeyote anayetaka kuona kwamba jaribio la kwanza kwa Wamillerite lilikuwa kupitia William Miller, ambaye Dada White anabainisha kwamba aliwakilishwa kwa mfano na Yohana Mbatizaji na Eliya. Mashahidi hao wawili wa jaribio la kwanza wanathibitisha kwamba sura ya kwanza ya Danieli ndiyo ujumbe wa Eliya. Ikiwa sura ya kwanza itakataliwa, hakuwezi kuwa na faida yoyote kutokana na sura ya pili na ya tatu.

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.

Yesu na malaika wa pili waliwafuata Yohana Mbatizaji na malaika wa kwanza kila mmoja katika historia yake. Baada ya Yesu kulikuwa na hukumu ya msalaba, na malaika wa tatu alifika wakati hukumu ya uchunguzi ilipoanza. Kukata tamaa kwa wanafunzi msalabani kunawakilisha kukata tamaa kubwa kulikotokea tarehe 22 Oktoba, 1844. Danieli sura ya kwanza ni Eliya, kama anavyowakilishwa na Yohana Mbatizaji na William Miller, lakini haiwezi kutenganishwa na sura ya pili na ya tatu. Pamoja, sura hizo ni injili ya milele, ambayo daima ni ujumbe wa kinabii wa hatua tatu wa kuwapima, unaozalisha kisha kutenganisha makundi mawili ya waabudu. Kwa hiyo, ikiwa sura hizo tatu zitatenganishwa itakuwa injili nyingine.

> 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.

> Lakini hata kama sisi, au malaika wa mbinguni, atawahubiria ninyi injili nyingine yoyote isiyokuwa ile tuliyowahubiria, na alaaniwe. Kama tulivyosema hapo awali, ndivyo nisemavyo tena sasa: mtu yeyote akiwahubiria ninyi injili nyingine yoyote isiyokuwa ile mliyopokea, na alaaniwe. Wagalatia 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.

Danieli sura ya kwanza inaandaa njia kwa mjumbe wa agano kuja ghafula katika hekalu lake, na pia inawakilisha sauti inayolia jangwani. Jangwa linaonyeshwa kama kipindi cha kutawanywa, ambamo patakatifu na jeshi vinakanyagwa chini ya miguu. Katika Danieli sura ya kwanza, Danieli yuko jangwani, ametawanywa na kutekwa utumwani. Ujumbe wa sura ya kwanza unaandaa njia kwa ujumbe wa sura ya pili, ambamo Kristo anatakasisha na kuingia katika agano na wana wa Lawi. Wana wa Lawi wanatambulishwa kama ishara ya watu waliochaguliwa na Mungu, kwa maana walisimama kwa uaminifu pamoja na Musa katika mgogoro wa sanamu ya dhahabu ya Haruni, na sura ya tatu ya Danieli pia ni mgogoro wa sanamu ya dhahabu.

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.

Shadraka, Meshaki na Abednego ni kama Walawi waliotakaswa mapema kabla ya mtihani wa “picha ya mnyama” kuhusu sanamu ya dhahabu. Katika sherehe hiyo Nebukadneza anaandaa orkestra, kahaba wa Tiro anaimba nyimbo, na Israeli ya kiroho iliyoasi inasujudu kisha inacheza uchi kwa muziki kuizunguka ile sanamu ya dhahabu.

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.

Vitabu vya Danieli na Ufunuo ni kitabu kimoja, na Kristo kama Alfa na Omega sasa anavunja mihuri ya kitabu kinachowakilisha Ufunuo wa Yesu Kristo. Ukweli wa kwanza kabisa anaouweka katika kitabu hicho ni ujumbe wa malaika watatu. Sura tatu za kwanza za Danieli ndizo ujumbe wa malaika watatu. Ukweli unaohusiana na ujumbe huo wa malaika watatu katika Ufunuo sura ya kumi na nne, unaletwa katika ukamilifu wake inapotambuliwa kwamba ulitajwa kwanza katika sura tatu za kwanza za Danieli. Katika Ufunuo kumi na nne unatambuliwa kuwa Injili ya milele, na malaika hao wanapaa katikati ya mbingu, hivyo kutambulisha ujumbe unaowasilishwa kwa ulimwengu wote katika siku za mwisho. Katika sura tatu za kwanza za Danieli, uzoefu wa wanaume na wanawake wanaobeba ujumbe huo kwa ulimwengu unaonyeshwa. Ufunuo kumi na nne ni mstari wa nje wa ukweli, unaowakilisha kwa alama, ujumbe wa malaika watatu. Injili ya milele pamoja na ujumbe wa kila mmoja wa malaika hao watatu, vinakamilishwa na mstari wa ndani wa ukweli unaowakilishwa katika sura tatu za kwanza za Danieli.

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.

Sura tatu za kwanza zinawakilisha kweli nyingi za ajabu, na mojawapo ya kweli hizo ni kwamba ujumbe tatu ni mchakato wa majaribio wa hatua tatu unaojumuisha jaribio la lishe, kisha jaribio la kuona, ambalo hufuatwa na jaribio la litmusi. Bila shaka, zipo njia nyingine za kuyaainisha majaribio hayo matatu, lakini majina hayo yanaweza kuonekana kwa urahisi katika sura ya kwanza, na tena yanaweza kuonekana katika sura ya kwanza hadi ya tatu. Sura hizo tatu lazima zitambuliwe pamoja kama ishara moja.

> “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.

> "Ujumbe wa kwanza ulitolewa mwaka 1843, na wa pili mwaka 1844, na sasa tuko chini ya tangazo la ujumbe wa tatu; lakini ujumbe wote watatu bado lazima utangazwe. Ni muhimu sasa kama ilivyokuwa wakati wowote uliopita kwamba ujumbe huo urudiwe kwa wale wanaotafuta ukweli. Kwa kalamu na kwa sauti tunapaswa kulitoa tangazo hilo, tukionyesha mpangilio wa ujumbe huo, na matumizi ya unabii yanayotufikisha kwenye ujumbe wa malaika wa tatu. Haiwezekani kuwa na wa tatu bila wa kwanza na wa pili. Ujumbe huu tunapaswa kuupeleka kwa ulimwengu katika machapisho na katika hotuba, tukionyesha katika mlolongo wa historia ya kinabii mambo yaliyokuwapo na yatakayokuwapo." Ujumbe Ulioteuliwa, kitabu cha 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.

Haijalishi kama kulikuwa na siku moja tu, au wiki moja, au miaka ishirini kati ya historia halisi ya sura ya pili na ya tatu; sura hizo zinadhihirisha kwa mfano kujaribiwa kwa hatua kwa hatua kupitia majaribio matatu. Nebukadneza alishangazwa na kuvutiwa sana kwamba Mungu, kupitia nabii Danieli, angeweza kujua ndoto yake, na kutoa tafsiri sahihi na thabiti ya ndoto hiyo kiasi kwamba ingeweza tu kueleweka kuwa ni kweli. Hata hivyo, katika sura ya tatu, Nebukadneza alishindwa katika jaribio la pili la sura ya pili, kwa kuwa alitia azimio la kuweka tamaa yake ya kibinadamu yenye kiburi juu ya dhihirisho la ajabu la nguvu za Mungu, ambalo lilibainisha maana ya kimungu ya ile ndoto ya siri.

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.

Katika kusimamisha sanamu ya dhahabu katika sura ya tatu, alishindwa kipimo cha tatu cha lakmusi. Shadraki, Meshaki na Abednego walifaulu kipimo cha lakmusi. Nebukadneza alipokea alama ya mnyama na wale watatu waaminifu wakapokea muhuri wa Mungu. Sura tatu za kwanza za Danieli lazima zieleweke katika muktadha wa malaika watatu wa Ufunuo kumi na nne. Ingawa sura hizo tatu ni rahisi, kwa kuwa ni wazi kiasi kwamba hutumiwa mara nyingi kama hadithi kwa watoto Wakristo, kwa kweli huenda zinawakilisha sura tatu za kina zaidi katika Neno la Mungu.

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

Tutaendelea na sura ya tatu ya Danieli katika makala inayofuata.

> “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.

> Majivuno na ukandamizaji vilivyoonekana katika mwenendo alioufuata mfalme wa kipagani, Nebukadneza, vinadhihirika, na vitaendelea kudhihirika, katika siku zetu. Historia itajirudia. Katika zama hizi, jaribu litakuwa katika suala la kuishika Sabato. Ulimwengu wa mbinguni unaona wanadamu wakikanyaga sheria ya Yehova, wakiufanya ukumbusho wa Mungu, ile ishara kati yake na watu wake waishikao amri zake, kuwa kitu kisicho na maana, kitu cha kudharauliwa, wakati ambapo sabato pinzani inatukuzwa kama vile sanamu kubwa ya dhahabu katika tambarare ya Dura. Watu wanaodai kuwa Wakristo wataitaka dunia iishike sabato hii bandia waliyoiweka. Wote watakaokataa watawekwa chini ya sheria kandamizi. Hii ndiyo siri ya uasi, mpango wa mawakala wa kishetani, unaotekelezwa na yule mtu wa dhambi. Mwalimu wa Vijana, 12 Julai 1904.

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