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# The Book of Daniel - Number Sixteen

Ìwé Dáníẹ́lì — Nọ́ńbà Mẹ́rìndínlógún

Symbols

Àwọn Àmì-Àpẹẹrẹ

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.”

Ṣáájú kí a tó sọ̀rọ̀ nípa orí kẹta ti Dáníẹ́lì, a ó kọ́kọ́ ronú lórí díẹ̀ nínú àwọn ààmì àsọtẹ́lẹ̀ tí ó lè jẹ́ kí a lóye orí náà ní kíkún sí i. Ẹ̀mí Mímọ́ lo Dáníẹ́lì, Hananiah, Mishael àti Asariah láti ṣojú fún àwọn ààmì àsọtẹ́lẹ̀ pàtó kan, gẹ́gẹ́ bí àyíká tí a ti lò wọ́n ṣe fi hàn. Nínú orí kìn-ín-ní, a ṣàfihàn wọn gẹ́gẹ́ bí ọlọ́lá mẹ́rin, láìsí ìyàtọ̀ kankan, títí di òpin orí náà, níbi tí a ti fi Dáníẹ́lì hàn gẹ́gẹ́ bí ẹni tí ó ní ẹ̀bùn “ìmọ̀ nípa gbogbo ìran àti àlá.”

> 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.

> Ní ti àwọn ọmọ mẹ́rin wọ̀nyí, Ọlọ́run fún wọn ní ìmọ̀ àti òye nínú gbogbo ẹ̀kọ́ àti ọgbọ́n; àti Dáníẹ́lì ní òye nínú gbogbo ìran àti àlá. Dáníẹ́lì 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.”

Nínú orí kìíní, gẹ́gẹ́ bí àmì “mẹ́rin,” wọ́n ń ṣojú fún àwọn ènìyàn Ọlọ́run ní ọjọ́ ìkẹyìn káàkiri ayé. “Mẹ́rin” jẹ́ àmì tí ń ṣojú fún àgbáyé ní kíkún, gbogbo àwọn wòlíì sì ń sọ̀rọ̀ nípa ọjọ́ ìkẹyìn. Àwọn ọlọ́lá mẹ́rin inú orí kìíní ń ṣojú fún àwọn ènìyàn Ọlọ́run ti ọjọ́ ìkẹyìn, àti ní ẹsẹ̀ kẹtàdínlógún ni a kọ́kọ́ ṣe ìyàtọ̀ láàárín Dáníẹ́lì àti àwọn ọlọ́lá mẹ́ta náà, èyí tí ń ṣojú fún àmì “ìṣọ̀kan mẹ́ta-pẹ̀lú-ọ̀kan.”

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.

Àmì àpẹẹrẹ “ìṣọ̀kan mẹ́ta àti ọ̀kan” ni a tún ń rí léraléra nínú ọ̀rọ̀ ìmísí. Ó ń ṣàfihàn ọ̀pọ̀ òtítọ́, gẹ́gẹ́ bí àyíká ọ̀rọ̀ náà ṣe wà. Ó ń ṣàfihàn ìtàn àwọn ìròyìn àwọn áńgẹ́lì mẹ́ta tí ó bẹ̀rẹ̀ ní “àkókò ìkẹyìn” ní ọdún 1798, tí wọ́n sì parí ní ìpèkun àkókò àǹfààní. Gbogbo ìròyìn mẹ́tẹ̀ẹ̀ta náà ni a ṣojú nínú ìṣísẹ̀ áńgẹ́lì àkọ́kọ́, ìṣísẹ̀ náà sì ni áńgẹ́lì kẹrin ti Ìfihàn orí kejìdínlógún tẹ̀lé; nítorí náà, ìṣọ̀kan mẹ́ta àti ọ̀kan.

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.

Nínú àwọn àyíká kan, ó lè ṣojú ìṣísẹ̀ ìrántí áńgẹ́lì àkọ́kọ́ nínú ìtàn àwọn Millerite pẹ̀lú nọ́ńbà kan, ní ìpapọ̀ pẹ̀lú ìṣísẹ̀ ìrántí áńgẹ́lì kẹta pẹ̀lú nọ́ńbà mẹ́ta. Nípa bẹ́ẹ̀, “ìpapọ̀ mẹ́ta-pẹ̀lú-kan” lè tún jẹ́ aṣojú gẹ́gẹ́ bí “ìpapọ̀ kan-pẹ̀lú-mẹ́ta.” Àpẹẹrẹ “ìpapọ̀ mẹ́ta-kan” náà ń ṣiṣẹ́ gẹ́gẹ́ bí àmì, yálà nígbà tí kan bá ṣáájú mẹ́ta, tàbí nígbà tí mẹ́ta bá ṣáájú kan. Nínú iná ìléru Nebukadinésári, nínú orí kẹta ìwé Dáníẹ́lì, a kọ́kọ́ rí àwọn ẹni ọlọ́lá mẹ́tẹ̀ẹ̀ta náà, lẹ́yìn náà sì ni ẹni kẹrin kan tí ó dàbí Ọmọ Ọlọ́run.

> 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.

> Àwọn ọkùnrin mẹ́tẹ̀ẹ̀ta wọ̀nyí sì ni Ṣádíraki, Mẹ́ṣaki, àti Abẹdinígò, wọ́n sì ṣubú ní fífọ̀ mọ́ wọn sínú àárín iná ileru tí ń jó gidigidi. Nígbà náà ni Nebukadinésárì ọba yà á lẹ́nu gidigidi, ó sì dìde kánkán, ó sọ̀rọ̀, ó sì wí fún àwọn agbani-nímọ̀ràn rẹ̀ pé, “Ṣé kì í ṣe ọkùnrin mẹ́tẹ̀ẹ̀ta ni a sọ sínú àárín iná ní fífọ̀ mọ́ wọn?” Wọ́n dáhùn, wọ́n sì wí fún ọba pé, “Òótọ́ ni, ọba.” Ó dáhùn, ó sì wí pé, “Wò ó, mo rí ọkùnrin mẹ́rin tí a tú sílẹ̀, tí wọ́n ń rìn ní àárín iná, kò sì sí ìfarapa kankan lórí wọn; ìrísí ẹni kẹrin náà sì dàbí Ọmọ Ọlọ́run.” Daniẹli 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.

Kò sí iyèméjì pé ìdí àtọ̀runwá pípé kan wà, pẹ̀lú òtítọ́ ìtàn gẹ́gẹ́ bí ó ti ṣẹlẹ̀ gan-an, tí yóò fi jẹ́ kó ye wa ìdí tí a kò fi ṣàfihàn Dáníẹ́lì nínú ayẹyẹ ìjọ́sìn ère wúrà náà ní orí kẹta; ṣùgbọ́n ìdí àsọtẹ́lẹ̀ kan ni pé bí Dáníẹ́lì bá wà níbẹ̀, ì bá ti ba àpẹẹrẹ àmì àsọtẹ́lẹ̀ ti ìṣọ̀kan mẹ́ta àti ọ̀kan jẹ nínú iná ileru náà. Pẹ̀lú Gídíónì, Gídíónì ni àti àwọn ẹgbẹ́ rẹ̀ mẹ́ta, ti ọgọ́rùn-ún ọkùnrin kọ̀ọ̀kan. Kristi sábà máa ń wà pẹ̀lú àwọn ọmọ-ẹ̀yìn mẹ́ta.

> 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.

> Lẹ́yìn ọjọ́ mẹ́fà, Jesu sì mú Peteru, Jakọbu, àti Johanu arákùnrin rẹ̀, ó sì mú wọn gòkè lọ sí orí òkè gíga kan ní àyàfi; a sì yí ìrísí rẹ̀ padà níwájú wọn: ojú rẹ̀ sì tàn bí oòrùn, aṣọ rẹ̀ sì funfun bí ìmọ́lẹ̀. Matteu 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.

Ọ̀kan-pẹ̀lú-mẹ́ta, tàbí mẹ́ta-pẹ̀lú-ọ̀kan; àmì kan náà ni, nítorí gbogbo wọn ń ṣojú ohun èlò àsọtẹ́lẹ̀ kan ti àwọn ọjọ́ ìkẹyìn, àti pé àwọn ọjọ́ ìkẹyìn ni àwọn ọjọ́ ìdájọ́. Àwọn ọjọ́ ìdájọ́ bẹ̀rẹ̀ ní ọdún 1798, pẹ̀lú ìkéde pé ìdájọ́ ìwádìí yóò bẹ̀rẹ̀ ní October 22, 1844. Àti pé àwọn ọjọ́ ìdájọ́ ń bá a lọ títí àyè ìdánwò ènìyàn yóò fi bẹ̀rẹ̀ sí í di mímú ní òfin Àìkú tí ń bọ̀ láìpẹ́, bí àwọn ìdájọ́ ìmúṣẹ Ọlọ́run ti ń bẹ̀rẹ̀ tí wọ́n sì ń pò si i ní ìlọsíwájú títí àyè ìdánwò yóò fi dì pátápátá, tí àwọn àjàkálẹ̀ àìpẹ́ méje yóò sì ṣẹlẹ̀. Pẹ̀lú ileru Nebukadinésárì, àwọn ọlọ́lá mẹ́ta náà, tí Kristi darapọ̀ mọ́ lẹ́yìn náà, ń ṣojú àsíá. Ní ìyàsímímọ́ ère wúrà náà gbogbo àwọn orílẹ̀-èdè tí wọ́n dá ìjọba Nebukadinésárì náà pọ̀ wà níbẹ̀.

> 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.

> Yóò sì gbé àsíá sókè fún àwọn orílẹ̀-èdè láti ọ̀nà jíjìn, yóò sì fi súfèé pè wọ́n láti ìkẹyìn ayé: sì kíyèsi i, wọ́n yóò sì wá pẹ̀lú iyára kánkán. Isaiah 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.

Àádọ́rin ọdún ìgbèkùn Dáníẹ́lì jẹ́ àmì àpẹẹrẹ pàtàkì mìíràn láti mọ̀, a sì rí i léraléra nínú ọ̀rọ̀ amísí. Látọ̀dọ̀ Jehoiakim títí dé Kírúsì dúró fún gangan àádọ́rin ọdún ìgbèkùn Dáníẹ́lì. Nínú Kíróníkà Kejì, àádọ́rin ọdún náà dúró fún àkókò tí ilẹ̀ náà yóò sinmi tí yóò sì gbádùn àwọn ọjọ́ ìsinmi Sábáàtì rẹ̀. Nínú Aísáyà mẹ́tàlélógún, àádọ́rin ọdún náà dúró fún ìtàn Orílẹ̀-Èdè Amẹ́ríkà láti ọdún 1798 títí dé òfin Sunday, nípa bẹ́ẹ̀ sì ni wọ́n tún dúró fún àwọn ìtàn àfọwọ́ra ti ìwo ìjọba Republicanism àti ìwo Pùrótẹ́sítáǹtì tòótọ́. Sister White fi àádọ́rin ọdún náà bára mu ẹgbẹ̀rún kan ó lé ìgbẹ̀ta ọdún ti Àwọn Ọ̀rúndún Òkùnkùn ti agbára póòpù.

> “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.

> “Lónìí ìjọ Ọlọ́run ti ní òmìnira láti tẹ̀síwájú dé ìparí nínú ètò àtọ̀runwá fún ìgbàlà ìran tí ó sọnù. Fún ọ̀pọ̀lọpọ̀ ọ̀rúndún, àwọn ènìyàn Ọlọ́run jìyà lábẹ́ ìdínà sí òmìnira wọn. A fi òfin de ìwàásù ìhìnrere nínú ìmímọ́ rẹ̀, a sì ń fi ìyà tí ó le jùlọ jẹ àwọn tí wọ́n gbójúgbóyà láti ṣàìgbọràn sí àwọn àṣẹ ènìyàn. Nítorí èyí, ọgbà àjàrà ńlá ti ìwà rere ti Olúwa fẹ́rẹ̀ẹ́ di gbígbà sílẹ̀ pátápátá láìní olùṣiṣẹ́. A gba àwọn ènìyàn ní ìmọ́lẹ̀ ọ̀rọ̀ Ọlọ́run. Òkùnkùn ìṣìnà àti ìgbàgbọ́ asán halẹ̀ láti pa ìmọ̀ ẹ̀sìn òtítọ́ rẹ́ pátápátá. Ìjọ Ọlọ́run lórí ayé wà ní ìgbèkùn dájúdájú ní gbogbo àkókò gígùn yìí ti inúnibíni aláìlẹ́gbẹ́, gẹ́gẹ́ bí àwọn ọmọ Ísírẹ́lì ṣe wà ní ìgbèkùn ní Bábílónì ní àkókò ìgbèkùn náà.” 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.

Nígbà tí a bá ti lóye pé gẹ́gẹ́ bí ààmì, ọdún mẹ́ẹ̀ẹ́dógórin náà pẹ̀lú dúró fún ẹgbẹ̀rún kan, ọ̀ọ́dún méjì àti ọgọ́ta ọdún Ìgbà Òkùnkùn, nígbà náà ni àpèjúwe “ọdún mẹ́ta àtààbọ̀”, tàbí “oṣù méjìlélógójì”, tàbí “àkókò, àkókò àti ìpín àkókò” tí ń dúró ní ti ààmì fún Ìgbà Òkùnkùn, ń mú ìtumọ̀ àti ìṣiṣẹ́ ti ọdún mẹ́ẹ̀ẹ́dógórin ti ààmì náà gbòòrò sí i.

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.”

Nínú ìwé Dáníẹ́lì, a fi àádọ́rin ọdún hàn gẹ́gẹ́ bí àkókò láti ìgbà ìfúnnilára ìránṣẹ́ àkọ́kọ́ títí dé ìdájọ́. Àkókò náà wà nínú gbogbo ìṣipopada àtúnṣe mímọ́, àti nípa bẹ́ẹ̀, àádọ́rin ọdún náà ń ṣojú àwọn ìlà òtítọ́ mìíràn tí kò fi ẹ̀ka àkókò ṣe àkúnya, ṣùgbọ́n tí wọ́n ń sọ̀rọ̀ nípa ète àkókò náà. Fún àpẹẹrẹ, Málákì ṣojú àkókò àádọ́rin ọdún náà gẹ́gẹ́ bí àkókò tí ońṣẹ́ májẹ̀mú ń sọ àwọn ọmọ Léfì di mímọ́. Sister White so ìwẹ̀nùmọ́ àwọn ọmọ Léfì nínú Málákì pọ̀ mọ́ ìwẹ̀nùmọ́ tẹ́ńpìlì méjì ti Kírísítì. Àkókò kan náà ni àkókò ìdìdì àwọn ẹgbẹ̀rún ọgọ́rùn-ún méjìlélógójì. Ó tún jẹ́ àkókò tí òjò ìkẹyìn ti ń tú kalẹ̀ ní ìlọsíwájú. Àkókò kan náà tún jẹ́ àkókò ìdánwò ti ère ẹranko náà, èyí tí ó ń yọrí sí ààmì ẹranko náà. Àkókò náà tún jẹ́ “ọjọ́ ìmúràsílẹ̀” ti àsọtẹ́lẹ̀, èyí tí ó ń yọrí sí òfin Ọjọ́-Àìkú, èyí tí ó tún jẹ́ “ọjọ́ ìsinmi.” Àkókò náà ní àwọn àkókò ìtúká, àti àwọn àkókò ìkójọpọ̀, tí àwọn méjèèjì jẹ́ àwọn ẹ̀ka nínú “àwọn àkókò méje.”

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.

Nínú ìwé Dáníẹ́lì, Jèhóyákímù jẹ́ àmì agbára fífún ìránṣẹ́ àkọ́kọ́. Ní ìbáṣepọ̀ pẹ̀lú àwọn ọba méjì tí ń tẹ̀lé e, òun lásán ni àkọ́kọ́ nínú àwọn áńgẹ́lì mẹ́ta tí ń darí sí, tí wọ́n sì parí ní, ìdájọ́. Kírúsì jẹ́ àmì kì í ṣe ti òfin Sọ́ńdé nìkan, ṣùgbọ́n òun pẹ̀lú jẹ́ “àmì” ìtúsílẹ̀. Dáníẹ́lì jẹ́ apá kan nínú ìṣọ̀kan mẹ́ta-pẹ̀lú-ọ̀kan, ó sì tún jẹ́ apá kan nínú àfihàn mẹ́rin-un ti àwọn ènìyàn Ọlọ́run ní gbogbo ayé. Dáníẹ́lì sì tún jẹ́ àmì ojiṣẹ́ Èlíjà, ó sì tún jẹ́ àpẹẹrẹ Jòhánù nínú ìwé Ìfihàn. Òun pẹ̀lú jẹ́ àmì àwọn tí ń gba èdìdì Ọlọ́run. Orúkọ náà “Dáníẹ́lì” túmọ̀ sí “adájọ́ Ọlọ́run”, tàbí “Ọlọ́run ìdájọ́”, nítorí náà ó jẹ́ àmì ìdájọ́, àti ti Laodíṣíà pẹ̀lú, nítorí Laodíṣíà túmọ̀ sí “àwọn ènìyàn tí a dá lẹ́jọ́” tàbí “àwọn ènìyàn tí ó wà lábẹ́ ìdájọ́”. Ìdájọ́ Laodíṣíà dá lórí pátápátá ìkọ̀sílẹ̀ wọn sí ìmọ̀ tí a tú sílẹ̀ nínú ìwé Dáníẹ́lì.

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.

Nebukadnessari jẹ́ àpẹẹrẹ fún ìwo Republikani àti ìwo Pùròtẹ́sítáǹtì tòótọ́ ti Orílẹ̀-Èdè Amẹ́ríkà, ó sì tún jẹ́ àpẹẹrẹ fún Orílẹ̀-Èdè Amẹ́ríkà láti ìbẹ̀rẹ̀ rẹ̀ títí dé òpin rẹ̀. Nígbà tí a bá dé orí kẹrin àti karùn-ún ìwé Dáníẹ́lì, a ó rí i pé Nebukadnessari dúró fún “àkókò òpin” ní ọdún 1798, Belṣásárì sì dúró fún òfin Ọjọ́ Àìkú. Nebukadnessari di olùṣàkóso tí ó dà bí ọdọ-agutan tí a yípadà ní òpin “àkókò méje” ìjìyà, ṣùgbọ́n ọmọ rẹ̀ parí ní sísọ bí dírágónì, díẹ̀ ṣáájú ìparun rẹ̀.

> “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.

> “Sí alákòóso ìkẹyìn Babeli, gẹ́gẹ́ bí ní àpẹẹrẹ sí ẹni àkọ́kọ́ rẹ̀, ni ìdájọ́ Olùṣọ́ àtọ̀runwá dé pé: ‘Ìwọ ọba,... a ti sọ ọ́ fún ọ; a ti mú ìjọba kúrò lọ́wọ́ rẹ.’ Dáníẹ́lì 4:31.” Àwọn Wòlíì àti Àwọn Ọba, 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.

Dáníẹ́lì orí kìíní ṣàfihàn ìtàn ìṣísẹ̀ Millerite láti ọjọ́ kọkànlá, oṣù Kẹjọ, ọdún 1840 títí dé ọjọ́ kejìlélógún, oṣù Kẹwàá, ọdún 1844. Ó tún ṣàfihàn láti ọjọ́ kọkànlá, oṣù Kẹsàn-án, ọdún 2001 títí dé òfin Ọjọ́ Àìkú. Ó tún ṣàfihàn èkínní nínú àwọn ìránṣẹ́ àwọn áńgẹ́lì mẹ́ta, tí wọ́n náà sì jẹ́ àmì wòlíì kejì ti ìtàn Orílẹ̀-Èdè Amẹ́ríkà láti ọdún 1798 títí dé òfin Ọjọ́ Àìkú.

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.

Bóyá àfihàn tí ó ṣe pàtàkì jùlọ nínú orí kìn-ín-ní ìwé Dáníẹ́lì ni pé, èyí ni ohun àkọ́kọ́ tí a mẹ́nu kàn nínú ìwé àsọtẹ́lẹ̀ tí ó jẹ́ àkójọpọ̀ ìwé Dáníẹ́lì àti ìwé Ìfihàn papọ̀. Òun ni àkọ́kọ́ nínú àwọn ìdánwò àsọtẹ́lẹ̀ mẹ́ta tí akẹ́kọ̀ọ́ àsọtẹ́lẹ̀ gbọ́dọ̀ ní ìṣàkóso lórí wọn. Òun ni ohun tí a gbọ́dọ̀ “jẹ” kí a lè borí àwọn ìdánwò tí ń bọ̀ lẹ́yìn.

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.

Nínú Early Writings, gẹ́gẹ́ bí a ti tọ́ka sí i tẹ́lẹ̀ ju ẹẹ̀kan lọ nínú àwọn àpilẹ̀kọ wọ̀nyí, Arábìnrin White ṣe àfihàn ìlànà ìdánwò ìgbésẹ̀ mẹ́ta ti ìtàn Kristi nínú paragirafi kan, lẹ́yìn náà nínú paragirafi tó tẹ̀ lé e, ó sì ṣe àfihàn ìlànà ìdánwò ìgbésẹ̀ mẹ́ta ti ìtàn àwọn Millerite. Ó fi hàn pé àwọn tí ó wà ní àkókò Kristi tí wọ́n kọ ìrànpọ̀ Johanu, kò lè rí àǹfààní kankan gbà láti inú àwọn ẹ̀kọ́ Jesu. Paragirafi tó tẹ̀ lé e jẹ́ kí ẹni tí ó bá fẹ́ rí i lè mọ̀ pé ìdánwò àkọ́kọ́ fún àwọn Millerite ni William Miller, ẹni tí Arábìnrin White sọ pé a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ Johanu Oníbatisí àti Elijah mejeeji. Àwọn ẹlẹ́rìí méjèèjì wọ̀nyí ti ìdánwò àkọ́kọ́ fi múlẹ̀ pé Daniẹli orí kìn-ín-ní ni ìrànpọ̀ Elijah. Bí a bá kọ orí kìn-ín-ní, kò lè sí àǹfààní kankan láti inú orí kejì àti kẹta.

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.

Jesu àti áńgẹ́lì kejì tẹ̀lé Jòhánù Oníbatisí àti áńgẹ́lì kìn-ín-ní nínú ìtàn wọn lọ́tọ̀ọ̀tọ̀. Lẹ́yìn Jesu ni ìdájọ́ àgbélébùú wá, áńgẹ́lì kẹta sì dé nígbà tí ìdájọ́ ìwádìí bẹ̀rẹ̀. Ìrẹ̀wẹ̀sì àwọn ọmọ-ẹ̀yìn níbi àgbélébùú jẹ́ àpẹẹrẹ ìrẹ̀wẹ̀sì ńlá ti October 22, 1844. Daniel orí kìn-ín-ní ni Elijah, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú Jòhánù Oníbatisí àti William Miller, ṣùgbọ́n a kò lè yà á kúrò ní àwọn orí kejì àti kẹta. Pa pọ̀, àwọn orí wọ̀nyẹn ni ìhìnrere àìnípẹ̀kun, èyí tí ó máa ń jẹ́ nígbà gbogbo ìránṣẹ́ àdánwò àsọtẹ́lẹ̀ onígbésẹ̀ mẹ́ta tí ó ń mú jáde, lẹ́yìn náà sì ń ya ẹ̀ka méjì àwọn olùjọ́sìn sọ́tọ̀. Nítorí náà, bí a bá yà àwọn orí mẹ́ta wọ̀nyẹn sọ́tọ̀, yóò jẹ́ ìhìnrere mìíràn.

> 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.

> Ṣùgbọ́n bí àwa, tàbí áńgẹ́lì kan láti ọ̀run, bá wàásù ìhìnrere mìíràn fún yín ju èyí tí àwa ti wàásù fún yín lọ, kí a fi ẹni náà sínú ègún. Gẹ́gẹ́ bí a ti sọ tẹ́lẹ̀, bẹ́ẹ̀ ni mo tún ń sọ nísinsin yìí pé, bí ẹnikẹ́ni bá wàásù ìhìnrere mìíràn fún yín ju èyí tí ẹ ti gbà lọ, kí a fi ẹni náà sínú ègún. 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.

Dáníẹ́lì orí kìn-ín-ní ń pèsè ọ̀nà fún oníṣẹ́ ìhìn májẹ̀mú kí ó yára wá sínú tẹ́ńpìlì rẹ̀, ó sì tún ṣàpẹẹrẹ ohùn ẹni tí ń ké ní aginjù. A ṣàpẹẹrẹ aginjù gẹ́gẹ́ bí àkókò ìtúká, níbi tí a ti ń tẹ ibi-mímọ́ àti ogun náà mọ́lẹ̀ lábẹ́ ẹsẹ̀. Nínú Dáníẹ́lì orí kìn-ín-ní, Dáníẹ́lì wà ní aginjù, a ti tú ú ká, a sì sọ ọ́ di ẹrú. Ìhìn orí kìn-ín-ní ń pèsè ọ̀nà fún ìhìn orí kejì, níbi tí Kristi ti wẹ àwọn ọmọ Léfì mọ́, tí ó sì wọ inú májẹ̀mú pẹ̀lú wọn. A fi àwọn ọmọ Léfì hàn gẹ́gẹ́ bí àmì àwọn ènìyàn àyànfẹ́ Ọlọ́run, nítorí wọ́n dúró pẹ̀lú Mósè ní ìṣòtítọ́ nínú ìpọ́njú ère wúrà Árónì, àti pé Dáníẹ́lì orí kẹta pẹ̀lú jẹ́ ìpọ́njú ère wúrà náà.

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.

Ṣadraki, Meṣaki ati Abẹdinego dàbí àwọn ọmọ Léfì tí a ti wẹ̀ mọ́ ṣáájú ìdánwò “ère ẹranko náà” ti òrìṣà wúrà. Ní ayẹyẹ náà Nebukadnessari pèsè ẹgbẹ́ akọrin-orin, àgbèrè Tiri kọ àwọn orin náà, Israẹli ti ẹ̀mí tí ó ti ṣọ̀tẹ̀ sì tẹrí ba, lẹ́yìn náà ó sì jó ní ìhòòhò sí orin náà yíká òrìṣà wúrà náà.

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.

Àwọn ìwé Dáníẹ́lì àti Ìfihàn jẹ́ ìwé kan náà, àti pé Kristi gẹ́gẹ́ bí Alfa àti Òmégà ń ṣí ìdìdì ìwé náà nísinsìnyí, èyí tí ó dúró fún Ìfihàn Jésù Kristi. Òtítọ́ àkọ́kọ́ pátápátá tí Ó fi sínú ìwé náà ni àwọn ìránṣẹ́ àwọn áńgẹ́lì mẹ́ta. Àwọn orí mẹ́ta àkọ́kọ́ ti Dáníẹ́lì ni ìránṣẹ́ àwọn áńgẹ́lì mẹ́ta náà. Àwọn òtítọ́ tí ó so mọ́ àwọn ìránṣẹ́ àwọn áńgẹ́lì mẹ́ta wọ̀nyí nínú Ìfihàn orí kẹrìnlá, ni a mú wá sí ìpé pípé nígbà tí a bá mọ̀ pé a kọ́kọ́ mẹ́nu kàn án nínú àwọn orí mẹ́ta àkọ́kọ́ ti Dáníẹ́lì. Nínú Ìfihàn kẹrìnlá, a ṣàfihàn wọn gẹ́gẹ́ bí ìhìnrere àìnípẹ̀kun, wọ́n sì ń fò ní àárín ọ̀run, nípa bẹ́ẹ̀ tí wọ́n fi ń ṣe ìdánimọ̀ ìránṣẹ́ tí a gbé kalẹ̀ fún gbogbo ayé ní àwọn ọjọ́ ìkẹyìn. Nínú àwọn orí mẹ́ta àkọ́kọ́ ti Dáníẹ́lì, a fi ìrírí àwọn ọkùnrin àti àwọn obìnrin tí ń gbé ìránṣẹ́ náà lọ sí ayé hàn. Ìfihàn kẹrìnlá ni ìlà òde ti òtítọ́, tí ń ṣojú, pẹ̀lú àwọn àmì àpẹẹrẹ, ìránṣẹ́ àwọn áńgẹ́lì mẹ́ta. Ìhìnrere àìnípẹ̀kun, àti ìránṣẹ́ ọ̀kọ̀ọ̀kan àwọn áńgẹ́lì mẹ́ta náà, ni a mú wá sí ìpé pípé nípasẹ̀ ìlà inú ti òtítọ́ tí a ṣojú nínú àwọn orí mẹ́ta àkọ́kọ́ ti Dáníẹ́lì.

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.

Àwọn orí mẹ́ta àkọ́kọ́ dúró fún ọ̀pọ̀lọpọ̀ òtítọ́ àgbàyanu, àti ọ̀kan nínú àwọn òtítọ́ wọ̀nyí ni pé àwọn ìránṣẹ́ mẹ́ta náà jẹ́ ìlànà ìdánwò ìgbésẹ̀-mẹ́ta tó ní ìdánwò oúnjẹ gẹ́gẹ́ bí ìbẹ̀rẹ̀, tí ìdánwò ojú tẹ̀ lé, tí ìdánwò litmus sì tẹ̀ lé e. Kò sí àní-àní pé àwọn ọ̀nà mìíràn wà láti fi sọ àwọn ìdánwò mẹ́ta wọ̀nyí ní orúkọ, ṣùgbọ́n àwọn àpèjúwe wọ̀nyí lè fara hàn ní ìròrùn nínú orí kìíní, a sì tún lè rí wọn nínú àwọn orí kìíní títí dé kẹta. A gbọdọ̀ mọ àwọn orí mẹ́ta náà pọ̀ gẹ́gẹ́ bí àmì kan ṣoṣo.

> “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.

> “A fi ìfẹ́sọ̀rọ̀ àkọ́kọ́ àti èkejì náà hàn ní ọdún 1843 àti 1844, a sì wà nísinsìnyí lábẹ́ ìkéde ti ẹ̀kẹta; ṣùgbọ́n gbogbo àwọn ìfẹ́sọ̀rọ̀ mẹ́tẹ̀ẹ̀ta náà ṣì ní láti máa kéde. Ó ṣe pàtàkì gan-an nísinsìnyí bí ó ti ṣe rí tẹ́lẹ̀ rí pé kí a tún wọn ṣe fún àwọn tí ń wá òtítọ́. Pẹ̀lú kálámù àti ohùn ni a gbọdọ̀ fi kéde náà dún, ní fífi ìtòlẹ́sẹẹsẹ wọn hàn, àti ìlò àwọn àsọtẹ́lẹ̀ tí ń mú wa dé ọ̀dọ̀ ìfẹ́sọ̀rọ̀ angẹli ẹ̀kẹta. Kò lè sí ẹ̀kẹta láìsí àkọ́kọ́ àti èkejì. Àwọn ìfẹ́sọ̀rọ̀ wọ̀nyí ni a gbọdọ̀ fi fún ayé nínú àwọn ìtẹ̀jáde, nínú àwọn àsọyé, ní fífi hàn nínú ìlà ìtàn àsọtẹ́lẹ̀ àwọn ohun tí ó ti ṣẹlẹ̀ àti àwọn ohun tí yóò ṣẹlẹ̀.” Selected Messages, ìwé 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.

Kò ṣe pàtàkì bóyá ọjọ́ kan ṣoṣo ni ó wà, tàbí ọ̀sẹ̀ kan, tàbí ogún ọdún láàárín ìtàn gidi ti orí kejì àti ti orí kẹta; ní ti àpẹẹrẹ ìsọ̀rọ̀, wọ́n ń ṣàfihàn ìdánwò mẹ́ta gẹ́gẹ́ bí wọ́n ṣe ń tẹ̀síwájú ní ìpele déédé. Inú Nebukadinésárì dùn, ó sì kún fún ìyàlẹ́nu pé Ọlọ́run, nípasẹ̀ wòlíì Dáníẹ́lì, lè mọ àlá rẹ̀, kí ó sì fi ìtumọ̀ tó péye tó bẹ́ẹ̀ hàn nípa àlá náà, tí a kò fi lè lóye rẹ̀ bí kò ṣe gẹ́gẹ́ bí òtítọ́. Síbẹ̀, ní orí kẹta, Nebukadinésárì kùnà nínú ìdánwò kejì ti orí kejì, nítorí ó pinnu láti gbé ìfẹ́ ènìyàn tirẹ̀ tí ó kún fún ìgbéraga sókè ju ìfihàn àgbàyanu agbára Ọlọ́run lọ, èyí tí ó fi ìtumọ̀ ọ̀run hàn ti àlá ìkọ̀kọ̀ náà.

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.

Nígbà tí ó gbé ère wúrà náà dúró ní orí kẹta, ó kuna nínú ìdánwò kẹta—ìdánwò litmus. Ṣadraki, Meṣaki àti Abedinego sì kọjá ìdánwò litmus náà. Nebukadinésárì gba ààmì ẹranko náà, àwọn olóyè mẹ́ta náà sì gba èdìdì Ọlọ́run. A gbọ́dọ̀ lóye àwọn orí mẹ́ta àkọ́kọ́ ti Danieli nínú àyíká àwọn áńgẹ́lì mẹ́ta ti Ìṣípayá mẹ́rìnlá. Bí ó tilẹ̀ jẹ́ pé àwọn orí mẹ́ta náà rọrùn tó, nítorí wọ́n ṣe kedere tó bẹ́ẹ̀ tí a fi máa ń lò wọ́n gẹ́gẹ́ bí ìtàn fún àwọn ọmọ Kristẹni, ní tòótọ́ wọ́n dúró fún, bóyá, àwọn orí mẹ́ta tí ó jinlẹ̀ jùlọ nínú Ọ̀rọ̀ Ọlọ́run.

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

A ó máa bá a lọ pẹ̀lú orí kẹta nínú ìwé Dáníẹ́lì nínú àpilẹ̀kọ tó kàn.

> “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.

> “Ìgbéraga asán àti ìnúnibíni tí a rí nínú ọ̀nà tí ọba aláìnígbàgbọ́, Nebukadnessari, gbà tọ̀ ni a ti ń fihàn, a ó sì máa bá a lọ láti fihàn rẹ̀ ní ọjọ́ wa. Ìtàn yóò tún ara rẹ̀ ṣe. Ní àkókò yìí, ìdánwò náà yóò wà lórí ọ̀ràn pípa Sábáàtì mọ́. Gbogbo àgbáyé ọ̀run ń wo bí ènìyàn ṣe ń tẹ òfin Jèhófà mọ́lẹ̀, tí wọ́n sì ń sọ ìrántí Ọlọ́run, àmì tó wà láàárín òun àti àwọn ènìyàn rẹ̀ tí ń pa àwọn àṣẹ rẹ̀ mọ́, di ohun asán, ohun tí a yẹ kí a kẹ́gàn, nígbà tí a ń gbé sábáàtì ìdíje kan ga bí a ti gbé ère wúrà ńlá náà ga ní pẹ̀tẹ́lẹ̀ Dura. Àwọn ènìyàn tí ń pe ara wọn ní Kristẹni yóò pe ayé láti pa sábáàtì èké yìí mọ́, èyí tí wọ́n ti dá. Gbogbo àwọn tí ó bá kọ̀ láti ṣe bẹ́ẹ̀ ni a ó fi sí abẹ́ àwọn òfin ìnúnibíni. Èyí ni àṣírí àìṣòdodo náà, ètò àwọn agbára satani, tí a mú ṣẹ nípasẹ̀ ọkùnrin ẹ̀ṣẹ̀.” The Youth’s Instructor, July 12, 1904.

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