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# The Book of Daniel - Number Sixteen

Incwadi kaDaniyeli - Inombolo Yeshumi Nesithupha

Symbols

Izimpawu

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.”

Ngaphambi kokuba sibhekane nesahluko sesithathu sikaDaniyeli, sizocabangela izimpawu ezithile zesiprofetho ezingase zisivumele ukuba sisiqonde ngokugcwele kakhudlwana lesi sahluko. UDaniyeli, uHananiya, uMishayeli no-Azariya basetshenziswa nguMoya oNgcwele ukumela izimpawu ezithile zesiprofetho, ngokomongo lapho besetshenziswa khona. Esahlukweni sokuqala, bavezwa njengabane abafanele, kungekho mehluko phakathi kwabo, kuze kube sekupheleni kwesahluko, lapho uDaniyeli ekhonjwa njengonisipho “sokuqonda kuyo yonke imibono namaphupho.”

> 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.

> Ngokuqondene nalezi zingane ezine, uNkulunkulu wazipha ulwazi nobuciko kukho konke ukufunda nokuhlakanipha; noDaniyeli wayenokuqonda kuyo yonke imibono namaphupho. Daniyeli 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.”

Esahlukweni sokuqala, njengophawu luka-‘ne’, bamele abantu bakaNkulunkulu ezinsukwini zokugcina emhlabeni wonke. U-‘ne’ uwuphawu olumela umhlaba wonke, futhi bonke abaprofethi bakhuluma ngezinsuku zokugcina. Amadoda amane ahloniphekileyo esahlukweni sokuqala amele abantu bakaNkulunkulu bezinsuku zokugcina, futhi evesini leshumi nesikhombisa kuqala kwenziwa umehluko phakathi kukaDaniyeli nalawo madoda amathathu ahloniphekileyo, okumele uphawu “lwenhlanganisela yabathathu noyedwa.”

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.

Uphawu “wenhlanganisela yezintathu nokukodwa” lutholakala ngokuphindaphindiwe ngaphakathi kweZwi eliphefumulelwe. Lumele amaqiniso amaningana, kuye ngomongo. Lumele umlando wemiyalezo yezingelosi ezintathu eyaqala “ngesikhathi sokuphela” ngo-1798, futhi ephela ekuvalweni komusa wokuvivinywa. Yonke le miyalezo emithathu yamelwa emvuselelweni yengelosi yokuqala, futhi leyo mvuselelo ilandelwa yingelosi yesine yesAmbulo ishumi nesishiyagalombili, ngaleyo ndlela kube yinhlanganisela yezintathu nokukodwa.

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.

Kwezinye izimo, kungamela ukuhamba komyalezo wengelosi yokuqala emlandweni wamaMillerite ngenombolo eyodwa, kuhlanganiswe nokuhamba komyalezo wengelosi yesithathu ngenombolo yesithathu. Ngakho-ke, “inhlanganisela yokuthathu nokukodwa” ingabuye imelwe “njengenhlanganisela yokukodwa nokuthathu”. “Inhlanganisela engokomfanekiso yokuthathu nokukodwa” isebenza njengophawu ngokuthi kungaba ngukukodwa—okwandulela ukuthathu, noma ukuthathu—okwandulela okukodwa. Esithandweni somlilo sikaNebukadinesari, esahlukweni sesithathu sikaDaniyeli, siqala ukubona lawo madoda amathathu afanele, bese kuba khona owesine ofana neNdodana kaNkulunkulu.

> 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.

> Lawa madoda amathathu, oShadiraki, noMeshaki, no-Abhedinego, awa eboshiwe phakathi kwesithando somlilo ovuthayo. INkosi uNebukadinesari yasimangala kakhulu, yasesukuma ngokushesha, yakhuluma yathi kubeluleki bayo: Asibaphonsanga yini abantu abathathu beboshiwe phakathi komlilo na? Baphendula bathi enkosini: Kuliqiniso, nkosi. Yaphendula yathi: Bhekani, mina ngibona amadoda amane ekhululekile, ehamba phakathi komlilo, futhi awanakulinyazwa; nesimo sowesine sifana neNdodana kaNkulunkulu. Daniyeli 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.

Akungabazeki ukuthi kunesizathu esiphelele sobuNkulunkulu, kanye neqiniso elinembayo lomlando, elingasazisa ukuthi kungani uDaniyeli engazange aboniswe enkonzweni yokukhulekelwa kwesithombe segolide esahlukweni sesithathu, kodwa esinye isizathu esingokwesiprofetho ukuthi, uma uDaniyeli wayekhona lapho, wayeyobhidliza uphawu olungokwesiprofetho lwenhlanganisela yabathathu nomunye esithandweni somlilo. KuGidiyoni, kwakunguGidiyoni namaqembu akhe amathathu amadoda ayikhulu. UKristu wayevame ukuba nabafundi abathathu.

> 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.

> Kwathi emva kwezinsuku eziyisithupha uJesu wathabatha uPetru, noJakobe, noJohane umfowabo, wabakhuphulela entabeni ephakeme bebodwa, waguqulwa isimo phambi kwabo; ubuso bakhe bakhanya njengelanga, nezingubo zakhe zamhlophe njengokukhanya. Mathewu 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.

Okukodwa-kokuthathu, noma okuthathu-kokukodwa; kuwuphawu olufanayo, ngokuba konke kumela isici esithile sesiprofetho sezinsuku zokugcina, futhi izinsuku zokugcina ziyizinsuku zokwahlulela. Izinsuku zokwahlulela zaqala ngo-1798, ngesimemezelo sokuthi ukwahlulela kophenyo kwakuyoqala ngo-Okthoba 22, 1844. Futhi izinsuku zokwahlulela ziyaqhubeka kuze kube yilapho isikhathi somusa somuntu siqala ukuvaleka emthethweni weSonto osuzayo maduze, njengoba izahlulelo zikaNkulunkulu zokuphatha ziqala futhi zanda ngokulandelana kuze kube yilapho isikhathi somusa sivaleka ngokuphelele futhi izinhlupho eziyisikhombisa zokugcina zenzeka. Ngesithando somlilo sikaNebukadinesari, amadoda amathathu afaneleyo, okwathi kamuva ahlanganiswa nguKristu, amele ifulegi. Ekugcinweni komfanekiso wegolide, zonke izizwe ezazakha umbuso kaNebukadinesari zazikhona.

> 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.

> Futhi uyakuphakamisela izizwe ibhanela elivela kude, abakhonzele impempe kusukela emkhawulweni womhlaba; bheka-ke, ziyakuza ngesivinini masinyane. U-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.

Iminyaka engamashumi ayisikhombisa yokuthunjwa kukaDaniyeli ingolunye uphawu olubalulekile okufanele luqondwe, futhi itholakala ngokuphindaphindiwe eZwini eliphefumulelwe. Kusukela kuJehoyakimi kuya kuKoresi kumelela iminyaka engamashumi ayisikhombisa uqobo yokuthunjwa kukaDaniyeli. KweyesiBili IziKronike, iminyaka engamashumi ayisikhombisa imelela isikhathi izwe elaliyophumula ngaso lijabulele namaSabatha alo. Ku-Isaya 23, iminyaka engamashumi ayisikhombisa imelela umlando wase-United States kusukela ngowe-1798 kuze kube ngumthetho weSonto, futhi ngokwenza njalo, iphinde imelele imilando ehambisanayo yophondo lweRiphabhulikhi kanye nophondo lobuProthestani beqiniso. USista White uhlanganisa iminyaka engamashumi ayisikhombisa neminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha yeNkathi Yobumnyama yobupapa.

> “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.

> “Namuhla ibandla likaNkulunkulu likhululekile ukuqhubekisela phambili kuze kufezeke icebo likaNkulunkulu lokusindiswa kwesintu esilahlekile. Kwaphela amakhulu eminyaka abantu bakaNkulunkulu behlushwa ukuvinjelwa kwenkululeko yabo. Ukushunyayelwa kwevangeli ngobumsulwa balo kwakwenqatshelwe, futhi izijeziso ezinzima kunazo zonke zehlelwa labo ababelokotha ukungalaleli imiyalo yabantu. Ngenxa yalokho, isivini esikhulu sokuziphatha seNkosi sasicishe sashiwa singasetshenzwa nhlobo. Abantu baphucwa ukukhanya kwezwi likaNkulunkulu. Ubumnyama bephutha nezinkolelo-ze basongela ukucisha ulwazi lwenkolo yeqiniso. Ibandla likaNkulunkulu emhlabeni lalisesimweni sokuthunjwa ngempela phakathi nalesi sikhathi eside sokushushiswa okungaphezi, njengokuba nje abantwana bakwa-Israyeli babethunjiwe eBabiloni ngesikhathi sokudingiswa.” 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.

Lapho sekuqondakele ukuthi njengophawu iminyaka engamashumi ayisikhombisa futhi imelela iminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha yeziKhathi Zobumnyama, khona-ke umfanekiso “weminyaka emithathu nengxenye”, noma “yezinyanga ezingamashumi amane nambili”, noma “wezikhathi, izikhathi nokwahlukaniswa kwesikhathi”, omelela ngokomfanekiso iziKhathi Zobumnyama, wandisa incazelo nokusetshenziswa kweminyaka engamashumi ayisikhombisa engokomfanekiso.

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.”

Encwadini kaDaniyeli, iminyaka engamashumi ayisikhombisa ichazwa njengenkathi esukela ekunikezweni kwamandla komlayezo wokuqala kuze kube sekwaHlulelweni. Leyo nkathi ikhona kuyo yonke inhlangano engcwele yokuvuselelwa, futhi ngokwenza kanjalo, iminyaka engamashumi ayisikhombisa imelela eminye imigqa yeqiniso engagcizeleli isici sesikhathi, kodwa ekhuluma ngenhloso yaleso sikhathi. Ngokwesibonelo, inkathi yeminyaka engamashumi ayisikhombisa imelwe nguMalaki njengenkathi lapho isithunywa sesivumelwano sihlanza amadodana kaLevi. USister White waxhumanisa ukuhlanzwa kwabaLevi okukuMalaki nokuhlanzwa okubili kwethempeli okwenziwa nguKristu. Leyo nkathi yona kanye iyinkathi yesikhathi sokubekwa uphawu sabayizinkulungwane eziyikhulu namashumi amane nane. Futhi iyinkathi lapho imvula yokugcina ithululwa khona kancane kancane. Leyo nkathi efanayo futhi iyisikhathi sokuvivinywa somfanekiso wesilo, esiholela ophawini lwesilo. Leyo nkathi futhi “iwusuku lokulungiselela” lwesiprofetho, oluholela emthethweni weSonto, nalo futhi oluwu“suku lweSabatha”. Leyo nkathi iqukethe izikhathi zokuhlakazwa, nezikhathi zokubuthwa, okuyizinto zombili “zezikhathi eziyisikhombisa.”

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.

Encwadini kaDaniyeli, uJehoyakimi uyisifanekiso sokunikezwa amandla komlayezo wokuqala. Maqondana namakhosi amabili amlandelayo, yena umane nje engowokuqala ezingelosini ezintathu eziholela ekwahluleleni, ziphethe khona. UKoresi uyisifanekiso hhayi somthetho weSonto kuphela, kodwa futhi “uwuphawu” lokukhululwa. UDaniyeli uyisici senhlanganisela yezintathu nenye, futhi futhi uyingxenye yokumelwa komhlaba wonke okuphindwe kane kwabantu bakaNkulunkulu. UDaniyeli futhi uyisifanekiso sesithunywa sika-Eliya, futhi futhi umelela uJohane encwadini yeSambulo. Futhi uyisifanekiso salabo abamukela uphawu lukaNkulunkulu. Igama elithi “Daniyeli” lisho ukuthi “umahluleli kaNkulunkulu”, noma “uNkulunkulu wokwahlulela”; ngakho-ke uyisifanekiso sokwahlulela, futhi futhi uyisifanekiso seLawodikeya, ngoba iLawodikeya lisho ukuthi “abantu abahlulelweyo” noma “abantu abangaphansi kokwahlulela”. Ukwahlulelwa kweLawodikeya ekugcineni kusekelwe ekwenqabeni kwabo ulwazi oluvulwayo encwadini kaDaniyeli.

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.

UNebukadinesari uwuphawu lwazo zombili uphondo lweRiphabhulikhi nolweqiniso lobuProthestani lwe-United States, futhi futhi uwuphawu lwe-United States kusukela ekuqaleni kwalo kuze kube sekupheleni kwalo. Lapho sifika kuDaniyeli izahluko ezine neziyisihlanu, siyothola ukuthi uNebukadinesari umelela “isikhathi sokuphela” ngo-1798, kanti uBelishasari umelela umthetho weSonto. UNebukadinesari waba, ekupheleni “kwezikhathi eziyisikhombisa” zesijeziso, umbusi oguqukile onjengewundlu, kodwa indodana yakhe igcina isikhuluma njengodrako, ngaphambi nje kokubhujiswa kwayo.

> “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.

> “Embusini wokugcina waseBabiloni, njengokungathi ngomfanekiso koyokuqala walo, kwafika isigwebo soMlindi wasezulwini esivela kuNkulunkulu: ‘O nkosi, ... kukhulunywa kuwe lokhu; umbuso usususiwe kuwe.’ Daniyeli 4:31.” Abaprofethi namaKhosi, 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.

Isahluko sokuqala sikaDaniyeli simelela umlando wenhlangano yamaMillerite kusukela mhla ziyi-11 ku-Agasti, 1840 kuze kufike mhla zingama-22 ku-Okthoba, 1844. Siphinde simelele isikhathi esisukela mhla ziyi-11 kuSepthemba, 2001 kuze kufike emthethweni weSonto. Siphinde simelele owokuqala emilayezweni yezingelosi ezintathu, nayo emele uphawu lwesibili lwesiprofetho lomlando wase-United States kusukela ngo-1798 kuze kufike emthethweni weSonto.

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.

Mhlawumbe umfanekiso obaluleke kakhulu wesahluko sokuqala sikaDaniyeli ukuthi uyinto yokuqala okukhulunywa ngayo encwadini yesiprofetho eyakhiwa yincwadi kaDaniyeli kanye nencwadi yeSambulo ndawonye. Uyivivinyo lokuqala kwezintathu zesiprofetho umfundi wesiprofetho okumelwe alunqobe. Yikho okumelwe “kudliwe” ukuze kudlulwe izivivinyo ezilandelayo.

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.

Ku-Early Writings, njengoba sekukhonjisiwe kakade izikhathi ezingaphezu kwesisodwa kulezi zihloko, uDade White ukhomba inqubo yokuvivinywa enezigaba ezintathu emlandweni kaKristu endimeni eyodwa, bese kuthi endimeni elandelayo akhombe inqubo yokuvivinywa enezigaba ezintathu emlandweni wamaMillerite. Ukhomba ukuthi labo ababesekhathini likaKristu abenqaba umlayezo kaJohane, babengenakuzuzwa izimfundiso zikaJesu. Indima elandelayo ivumela lowo ofisa ukubona, ukuthi uvivinyo lokuqala lwamaMillerite lwalunguWilliam Miller, lowo uDade White amkhomba njengowayemelwe kokubili nguJohane uMbhapathizi kanye no-Eliya. Labo bofakazi ababili bovivinyo lokuqala baqinisekisa ukuthi uDaniyeli isahluko sokuqala ungumlayezo ka-Eliya. Uma isahluko sokuqala senqatshwa, akunakuba khona noma iyiphi inzuzo ezahlukweni zesibili nezesithathu.

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.

UJesu nengelosi yesibili balandela uJohane uMbhapathizi nengelosi yokuqala emlandweni wabo ngamunye. Emva kukaJesu kwaba khona ukwahlulelwa kwesiphambano, futhi ingelosi yesithathu yafika lapho ukwahlulelwa kophenyo kuqala. Ukudumala kwabafundi esiphambanweni kufanekisa ukudumala okukhulu kuka-Okthoba 22, 1844. Isahluko sokuqala sikaDaniyeli singu-Eliya, njengoba emelwe nguJohane uMbhapathizi noWilliam Miller, kodwa asikwazi ukuhlukaniswa nezahluko zesibili nezesithathu. Ngokuhlanganyela, lezo zahluko ziyivangeli laphakade, elihlala liyisigijimi sokuhlola sesiprofetho esinezinyathelo ezintathu esiveza bese sehlukanisa izigaba ezimbili zabakhulekeli. Ngakho-ke, uma lezo zahluko ezintathu bezingahlukaniswa, lokho bekuyoba elinye ivangeli.

> 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.

> Kodwa noma thina, noma ingelosi evela ezulwini, ishumayela kini elinye ivangeli ngaphandle kwalelo esalishumayela kini, makaqalekiswe. Njengalokhu sishilo ngaphambili, ngakho-ke ngiyaphinda manje futhi ngithi, Uma umuntu eshumayela kini elinye ivangeli ngaphandle kwalelo enalemukelayo, makaqalekiswe. Galathiya 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.

Isahluko sokuqala sikaDaniyeli silungisa indlela yokuba isithunywa sesivumelwano size ngokuzumayo ethempelini laso, futhi siphinde simelwe njengezwi elimemezayo ehlane. Ihlane limelwa njengenkathi yokuhlakazeka, lapho ingcwele nebutho kunyathelwa phansi. Esahlukweni sokuqala sikaDaniyeli, uDaniyeli usehlane, ehlakazekile futhi eyisigqila. Umlayezo wesahluko sokuqala ulungisa indlela yomyalezo wesahluko sesibili, lapho uKristu ehlanza futhi engena esivumelwaneni namadodana kaLevi. Amadodana kaLevi abonwa njengophawu lwabantu bakaNkulunkulu abakhethiweyo, ngoba ema ngokuthembeka noMose enkingeni yesithombe segolide sika-Aroni, futhi isahluko sesithathu sikaDaniyeli naso siyinkinga yesithombe segolide.

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.

UShadiraki, uMeshaki no-Abhedinego banjengabaLevi abahlanjululwe kusengaphambili ngaphambi kovivinyo “lomfanekiso wesilo” lwesithombe segolide. Kulo mcimbi uNebukhadinezari unikeza umculo weqembu lezinsimbi, isifebe saseThire sicula izingoma, kanti u-Israyeli ongokomoya oyisihlubuki uyakhothama bese udansa unqunu uzungeze isithombe segolide ngokuvumelana nomculo.

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.

Izincwadi zikaDaniyeli neSambulo ziyincwadi efanayo, futhi uKristu njengo-Alfa no-Omega manje usevulela uphawu incwadi emele iSambulo sikaJesu Kristu. Iqiniso lokuqala alibeka kuleyo ncwadi yizigijimi zezingelosi ezintathu. Izahluko ezintathu zokuqala zikaDaniyeli ziyizigijimi zezingelosi ezintathu. Amaqiniso ahlobene nalezo zigijimi zezingelosi ezintathu kuSambulo isahluko seshumi nane, alethwa ekupheleleni lapho kuqashelwa ukuthi aqale ukukhulunywa ngawo ezahlukweni ezintathu zokuqala zikaDaniyeli. KuSambulo isahluko seshumi nane zikhonjwa njengevangeli laphakade, futhi zindiza emazulwini, ngaleyo ndlela zikhombe isigijimi esethulwa emhlabeni wonke ezinsukwini zokugcina. Ezahlukweni ezintathu zokuqala zikaDaniyeli, kuboniswa isipiliyoni sabesilisa nabesifazane abathwala leso sigijimi besiyisa emhlabeni. ISambulo isahluko seshumi nane siwumugqa wangaphandle weqiniso, omele ngezimpawu isigijimi sezingelosi ezintathu. IVangeli laphakade, kanye nesigijimi sengelosi ngayinye kulezi ezintathu, kulethwa ekupheleleni ngumugqa wangaphakathi weqiniso omelwe ezahlukweni ezintathu zokuqala zikaDaniyeli.

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.

Izahluko ezintathu zokuqala zimelela amaqiniso amaningi amangalisayo, futhi elinye lala maqiniso lithi le miyalezo emithathu iyinqubo yokuvivinya enezigaba ezintathu, ehlanganisa uvivinyo lokudla, olulandelwa uvivinyo olubonwayo, olube selulandelwa uvivinyo lwe-litmus. Kungenzeka, ngaphandle kokungabaza, kube khona ezinye izindlela zokuqamba lezi zivivinyo ezintathu, kodwa lawo malebula abonakala kalula esahlukweni sokuqala, futhi angabuye abonakale futhi ezahlukweni zokuqala kuya kwesesithathu. Lezi zahluko ezintathu kumelwe ziqondwe ndawonye njengophawu olulodwa.

> “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.

> “Imiyalezo yokuqala neyesibili yanikezwa ngo-1843 nango-1844, futhi manje sesingaphansi kokumenyezelwa kowesithathu; kodwa yomithathu le miyalezo kusamele imenyezelwe. Kusemqoka manje njengakuqala ukuba iphinde yethulwe kulabo abafuna iqiniso. Ngepeni nangezwi kufanele sizwakalise lesi simemezelo, sibonise ukuhleleka kwayo, kanye nokusebenza kweziprofetho ezisiletha emlayezweni wengelosi yesithathu. Owesithathu angeke abe khona ngaphandle kowokuqala nowesibili. Le miyalezo kufanele siyinikeze umhlaba ngezincwadi ezishicilelwe, nangezinkulumo, sibonisa emgqeni womlando wesiprofetho izinto esezake zaba khona nezinto ezizokuba khona.” Selected Messages, incwadi 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.

Akukhathalekile ukuthi phakathi komlando wangempela wezahluko ezimbili nezintathu kwakukhona usuku olulodwa kuphela, noma isonto elilodwa, noma iminyaka engamashumi amabili, lezo zahluko zifanekisela ngokomfanekiso ukuhlolwa okuqhubekayo kwezivivinyo ezintathu. UNebukadinesari wakhazinyuliswa futhi wamangala ukuthi uNkulunkulu, ngoMprofethi uDaniyeli, wayengayazi iphupho lakhe, futhi anikeze incazelo eqinile kangaka yalelo phupho kangangokuthi lalingaqondwa kuphela njengeqiniso. Nokho esahlukweni sesithathu, uNebukadinesari wehluleka esivivinyweni sesibili sesahluko sesibili, ngoba wazimisela ukubeka isifiso sakhe sobuntu esigcwele ukuzidla ngaphezu kokubonakaliswa okumangalisayo kwamandla kaNkulunkulu, okwakhomba incazelo yobunkulunkulu yalelo phupho eliyimfihlo.

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.

Ngokumisa isithombe segolide esahlukweni sesithathu, wehluleka esivivinyweni sesithathu—sokuhlola okuyisinqumo. UShadiraki, uMeshaki no-Abhedinego basiphumelela leso sivivinyo sokuhlola. UNebukhadinesari wamukela uphawu lwesilo, kanti lawo madoda amathathu afaneleyo amukela uphawu lukaNkulunkulu. Izahluko ezintathu zokuqala zikaDaniyeli kumele ziqondwe esimeni sezingelosi ezintathu zesAmbulo ishumi nane. Nakuba lezi zahluko ezintathu zilula, ngoba zicace kangangokuba zivame ukusetshenziswa njengezindaba zabantwana abangamaKristu, empeleni zimelela, mhlawumbe, izahluko ezintathu ezijule kakhulu eZwini likaNkulunkulu.

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

Sizoqhubeka ngoDaniyeli isahluko sesithathu esihlokweni esilandelayo.

> “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.

> “Ukuzidumisa okuyize nokucindezela okubonakala endleleni eyalandelwa yinkosi yamaqaba, uNebukhadinezari, kuyabonakala manje futhi kuzoqhubeka kubonakale ezinsukwini zethu. Umlando uyophindwa. Kule nkathi, uvivinyo luyobe lugxile endabeni yokugcinwa kweSabatha. Izulu lonke libuka abantu benyathela umthetho kaJehova, benza isikhumbuzo sikaNkulunkulu, uphawu oluphakathi kwakhe nabantu bakhe abagcina imiyalo yakhe, kube yinto engenalutho, into okufanele idelelwe, kuyilapho kuphakanyiswa iSabatha eliyimbangi njengalokhu kwaphakanyiswa isithombe esikhulu segolide ethafeni laseDura. Abantu abathi bangamaKristu bayobiza umhlaba ukuba ugcine leli Sabatha elingamanga abalenzileyo. Bonke abenqaba bayobekwa ngaphansi kwemithetho ecindezelayo. Lena yimfihlakalo yobubi, icebo lama-ejensi kaSathane, elenziwa lisebenze umuntu wesono.” The Youth’s Instructor, July 12, 1904.

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