Daniel chapter one, represents the first angel’s message of Revelation chapter fourteen. Jehoiakim symbolically identifies that it is the empowerment of the first angel’s message, not its arrival at the “time of the end.” All prophets are identifying the “last days” of the investigative judgment, so the chapter is representing September 11, 2001, when the testing process of the one hundred and forty-four thousand began. In Malachi chapter three, that process has been represented as a cleansing process when a messenger prepares the way for the messenger of the covenant to come suddenly to his temple. The messenger that prepares the way, who is also the “voice” that cries in the wilderness is also a test, which is part of the cleansing process. In Malachi chapter three, the hundred and forty-four thousand are represented as the sons of Levi. The sons of Levi represent those who stood with the messenger Moses, in the rebellion of the golden calf which represented the image of the beast.
దానియేలు గ్రంథము మొదటి అధ్యాయం, ప్రకటన గ్రంథము పదునాలుగవ అధ్యాయములోని మొదటి దూత సందేశమును సూచించుచున్నది. యెహోయాకీము ప్రతీకాత్మకముగా తెలియజేయునది ఏమనగా, అది “అంత్యకాలమున” మొదటి దూత సందేశము వచ్చుటను గాక, దాని శక్తివంతీకరణమై యున్నదని. సమస్త ప్రవక్తలును పరిశోధనా తీర్పు యొక్క “కడవరి దినములను” గుర్తించుచున్నారు; కాబట్టి ఈ అధ్యాయం 2001 సెప్టెంబరు 11ను ప్రతినిధీకరించుచున్నది, అనగా నూట నలువదినాలుగు వేల మందికి సంబంధించిన పరీక్ష ప్రక్రియ ఆరంభమైన సమయమును. మలాకీ గ్రంథము మూడవ అధ్యాయములో, ఆ ప్రక్రియ మార్గమును సిద్ధపరచు ఒక దూత, నిబంధన దూతయైనవాడు అకస్మాత్తుగా తన ఆలయమునకు వచ్చుటకు ముందు జరిగే శుద్ధీకరణ ప్రక్రియగా చిత్రింపబడినది. మార్గమును సిద్ధపరచు ఆ దూత, అరణ్యములో మొఱ్ఱపెట్టుచున్న “స్వరము” కూడ అయి యుండి, శుద్ధీకరణ ప్రక్రియలో భాగమైన ఒక పరీక్షయు కూడ అయి యున్నాడు. మలాకీ గ్రంథము మూడవ అధ్యాయములో, ఆ నూట నలువదినాలుగు వేలమంది లేవి కుమారులుగా సూచింపబడిరి. లేవి కుమారులు, మృగపు ప్రతిమను సూచించిన బంగారు దూడ తిరుగుబాటులో, దూతయైన మోషేతో కూడ నిలిచిన వారిని సూచించుదురు.
Passing the test of the image of the beast, is another biblical illustration of the second of the three tests that make up the cleansing process. The sons of Levi must pass that test before they are sealed.
Ɔɛhyia no a wɔde aboa no honi no sɔ hwɛ no, yɛ Kyerɛwsɛm mu mfatoho foforo a ɛfa nsɔhwɛ abiɛsa a ɛka ahodwiraa no ho no mu nea ɛto so abien no ho. Ɛsɛ sɛ Lewi mma no twa saa sɔhwɛ no ansa na wɔasɔw wɔn ano.
The sealing of Ezekiel chapters eight and nine, is another illustration of the cleansing process that began on September 11, 2001. In chapter eight, those in Jerusalem who ultimately bow down to the sun, represent the four generations of Laodicean Adventism. In chapter nine, those who receive the seal are sighing and crying for the abominations that are taking place within Jerusalem. Jerusalem is God’s church.
ئەزەقیال پەرتووکەکانی هەشت و نۆدا مُهرکردن، وێنەیەکی ترە بۆ پرۆسەی پاککردنەوەکەی لە ١١ی ئەیلوولی ٢٠٠١ دەستی پێکرد. لە پەرتوکی هەشتدا، ئەوانەی لە ئۆرشەلیمدا کۆتایی بە خۆیان بۆ خۆر دەنوێنن، نوێنەرایەتی چوار نەوەی ئێدفێنتیزمی لاودیکیا دەکەن. لە پەرتوکی نۆدا، ئەوانەی مُهر وەردەگرن، بۆ ئەو قێزەونەرانەی لە ناو ئۆرشەلیمدا ڕوودەدەن، هاوار دەکەن و فرمێسک دەڕێژن. ئۆرشەلیم کڵێسای خودایە.
The three angels’ messages are also an illustration of the cleansing process. The three messages represent a three-step testing process, and it is required that the sons of Levi pass the first test to even be involved with the second test. The third test is a different type of test, for it represents a test that identifies whether the sons of Levi successfully passed the first two tests. It is a prophetic litmus test. The first test is a dietary test (in spiritual terms), for it is passed or failed, based upon whether the sons of Levi accept the message provided by the Holy Spirit through Elijah, the messenger that prepares the way for the messenger of the covenant.
ئالہٰیگ ڧرشتؤنچن سؤند پیٚغام چھ یِہٕ زانٕد صفائیچن عملہٕچ ہٕنٛدِس اکھ تمثیل تہٕ بَیَان۔ یِم ترٛے پیٚغام چھ اکھ ترٛیٛوٚن زینہٕچ امتحانی عملہٕس نمائندگی کران، تہٕ لِیوِی ہُنٛدِس ژورُکَن خٲطرٕ چھ لازمی کہ تِم گژھن پٔہلو امتحان پاس کرُن، تاکہ تِم دۄیِم امتحانَس سۭتۍ وابستہٕ ہٕیکن۔ ترٛیٚیُم امتحان چھ امتحانُک اکھ مُختلِف قِسم، کیٚنہہ یِہٕ چھ اَسہِ نمائندگی کران کہ آیا لِیوِی ہُنٛد ژورُک تِمو پٔہلو دوٚن امتحان کامیابی سان پاس کرٕو یا نہٕ۔ یِہٕ چھ اکھ نبوٗتی لِٹمَس امتحان۔ پٔہلو امتحان چھ اکھ غذائی امتحان (روحانی معنوَن منز)، کیٚنہہ یِہٕ چھ یِمَن بُنیادن پَتھ پاس یا ناکام کرنہٕ یوان کہ آیا لِیوِی ہُنٛد ژورُک قَبول کران یا نہٕ وُہ پیٚغام یُس روحُ القُدُس اَلیاہؑ ذریٖعہٕ دیوان، یُس قاصِد چھ یُس قاصِدِ عہد خٲطرٕ رَسہٕ تیار کران۔
The first verse of the book of Revelation emphasizes the seriousness of that message. It purposely identifies that the message which the human messenger, represented as John, sends to the churches, was given to him by Gabriel, who received it from Christ, who in turn received it from the Father. The message of Elijah possesses the authority of divinity, and to reject the message of John, or Elijah, or the “voice crying in the wilderness”, is to reject the Revelation of Jesus Christ.
Ayitongo a bersikulo iti libro ti Apocalipsis ket ipaganetgetna ti kinanagpateg dayta a mensahe. Sipupusona nga ipakaammona a dayta a mensahe nga intulod ti nataoan a mensahero, a naiparangarang ken Juan, kadagiti iglesia, ket naited kenkuana babaen ken Gabriel, nga isu a nangawat dayta manipud ken Cristo, nga isu met ti nangawat dayta manipud iti Ama. Ti mensahe ni Elias ket addaan iti turay ti kina-Dios, ket iti panangitandudo iti mensahe ni Juan, wenno ni Elias, wenno ti “timek a mangipukaw iti let-ang”, ket panangitandudo iti Apocalipsis ni Jesu-Cristo.
The second test is a visual test, for once the sons of Levi have eaten the message of Elijah, that was in the hand of the angel that descended to lighten the earth with his glory, they have accepted the biblical methodology that allows them to rightly discern the signs of the times. That methodology allows the sons of Levi to recognize that those signs of the times are demonstrating that church and state are coming together in the United States, in fulfillment of the image of the beast test. More importantly, those signs of the times, when placed within the context of the sacred reform lines, are the essence of Alpha and Omega, the beginning illustrating the ending. The sacred reform lines identify that God’s people must do all in their power to cooperate in the work of preparing themselves for the seal of God.
Дуум тэст нь харааны шинжтэй тэст мөн. Учир нь Левийн хөвгүүд газар дэлхийг Өөрийн алдраар гэрэлтүүлэхээр бууж ирсэн тэнгэрэлчийн гарт байсан Елиагийн мэдээг идсэн хойноо, тэд цаг үеийн тэмдгүүдийг зөв ялган таних боломж олгодог библийн аргачлалыг хүлээн авсан байдаг. Тэрхүү аргачлал нь Левийн хөвгүүдэд эдгээр цаг үеийн тэмдгүүд нь араатны дүрийн шалгалтын биелэл болгон АНУ-д сүм ба төр нэгдэн нийлж байгааг харуулж буйг танин мэдэх боломж олгодог. Үүнээс ч илүү чухал нь, эдгээр цаг үеийн тэмдгүүдийг ариун шинэчлэлийн шугамуудын хүрээнд байрлуулан үзэхэд, тэдгээр нь Альфа ба Омегагийн мөн чанар бөгөөд эхлэл нь төгсгөлийг дүрслэн харуулдаг. Ариун шинэчлэлийн шугамууд нь Бурханы ард түмэн Бурханы тамганд бэлтгэх ажилд хамтран зүтгэхийн тулд өөрсдийн хүч чадлын хэрээр боломжтой бүхнийг хийх ёстойг тодорхойлдог.
Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Do all things without murmurings and disputings: That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world. Philippians 2:12–15.
Oonkut, nuus yuhwan, mashungin utam muniaat, Pauluus iivjiliuk, wiiyaatsialaummagu kisianni pinnatik, maanna suli annikitsumit taannaannginninni, iivjiritsi namminiq piqqussissi annilaangnirmik saimmanirmillu. Guutiuvormi suliqaqtuq ilissinni marlunnik—piumajunnaqtitsiniarlunilu suliqatsitsiniarlunilu—naliannarisaminut naapertuullugit. Suliat tamaasa naammassiuk uqaqattaannginnasi akirliliuqatigiinnasillu, pasinartaqanngittunngurumaagassi innarliisinnaanatiklu, Guutima qiturngai, pasijaksaittut saqittumillu qanuinngittumi tarrijuami pinguaqtumi nunaqatigiinni, taakkunani qaumajuittutut saqqummartusi silarsuarmi. Philippians 2:12–15.
Daniel, Hananiah, Mishael and Azariah, four in number, represent Seventh-day Adventists around the world, who recognize September 11, 2001 as the identification of the descent of the angel of Revelation eighteen, and they choose to take the hidden manna that is in his hand and eat it. The hidden manna that is to be eaten, as the apostle Paul just cited, represents God (the hidden manna), that works within His people to do His will and good pleasure. Paul represents the messenger to the Philadelphians, and to reject his message was death. Daniel, Hananiah, Mishael and Azariah represent those who choose to eat the hidden manna.
ដានីយ៉ែល ហានានា មីសាអែល និងអាសារីយ៉ា មានចំនួនបួននាក់ តំណាងឲ្យអ្នកអាដវេនទីស្តថ្ងៃទីប្រាំពីរ នៅទូទាំងពិភពលោក ដែលទទួលស្គាល់ថ្ងៃទី ១១ ខែកញ្ញា ឆ្នាំ ២០០១ ថាជាការកំណត់អត្តសញ្ញាណនៃការយាងចុះមករបស់ទេវតានៃ វិវរណៈ ជំពូក ១៨ ហើយពួកគេជ្រើសរើសយកម៉ាណាដែលលាក់កំបាំង ដែលស្ថិតនៅក្នុងព្រះហស្តរបស់ទេវតានោះ មកបរិភោគ។ ម៉ាណាដែលលាក់កំបាំង ដែលត្រូវបរិភោគ នោះ ដូចដែលសាវកប៉ូលទើបតែបានដកស្រង់ បង្ហាញតំណាងឲ្យព្រះជាម្ចាស់ (ម៉ាណាដែលលាក់កំបាំង) ដែលប្រតិបត្តិការនៅក្នុងរាស្ត្ររបស់ទ្រង់ ដើម្បីធ្វើតាមព្រះហឫទ័យ និងព្រះទ័យសប្បុរសរបស់ទ្រង់។ ប៉ូលតំណាងឲ្យអ្នកនាំសារទៅកាន់ពួកភីឡាឌែលភា ហើយការបដិសេធសាររបស់គាត់ គឺជាសេចក្តីស្លាប់។ ដានីយ៉ែល ហានានា មីសាអែល និងអាសារីយ៉ា តំណាងឲ្យអ្នកទាំងឡាយដែលជ្រើសរើសបរិភោគម៉ាណាដែលលាក់កំបាំង។
Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah: Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego. But Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself. Daniel 1:6–8.
Akati pavaive navana vaJudha, Dhanieri, Hanania, Mishaeri, na Azaria; avo mukuru wavaranda vakanga vakatemwa akavapa mazita; nokuti Dhanieri akamutumidza zita rokuti Bheriteshazari; Hanania akamuti Shadhireki; Mishaeri akamuti Misheki; Azaria akamuti Abhedhinego. Asi Dhanieri akatsunga mumwoyo make kuti arege kuzvisvibisa nechikamu chezvokudya zvamambo, kana newaini yaainwa; naizvozvo akakumbira mukuru wavaranda vakanga vakatemwa kuti arege kuzvisvibisa. Dhanieri 1:6–8.
Daniel determines that he desires to eat the message that was brought down out of heaven on September 11, 2001, and also to refuse the message represented as the diet and drink of Babylon. Ashpenaz had selected which of the Judean captives should be brought before the king.
Daniel karar berýär welin, ol 2001-nji ýylyň 11-nji sentýabrynda gökden indirilen habary kabul etmegi, şeýle hem Wawilonyň nahary we içgisi hökmünde görkezilen habary bolsa ret etmegi isleýär. Aşpenaz ýehuda ýesirleriniň haýsysynyň patyşanyň huzuryna getirilmelidigini saýlapdy.
And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king’s seed, and of the princes; Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king’s palace, and whom they might teach the learning and the tongue of the Chaldeans. Daniel 1:4, 5.
Ug tiyán nagsugò kang Ashpenaz, ang pangulo sa iyang mga eunuko, nga magdala siyag pipila sa mga anak sa Israel, ug sa kaliwat sa hari, ug sa mga prinsipe; mga batan-on nga walay bisan unsang depekto, kondili maanyag ang dagway, ug batid sa tanang kaalam, ug masinabuton sa kahibalo, ug may pagsabot sa siyensiya, ug adunay kahanas diha kanila sa pagtindog sa palasyo sa hari, ug nga ilang matudloan sa kinaadman ug sa pinulongan sa mga Caldeanhon. Daniel 1:4, 5.
If we follow the chain of command identified in Revelation chapter one, and verse one, Nebuchadnezzar had instructed Ashpenaz to select the children who fulfilled the prediction that Isaiah had proclaimed to Hezekiah. Ashpenaz took the message and then gave it to Melzar, the prince of the eunuchs. Nebuchadnezzar represents the heavenly father; Ashpenaz represents Christ and Melzar represents Gabriel. Ashpenaz knew which children to select, and he knew Daniel would make the right dietary decision, before he brought him before the king.
As faŋ ma a xɛsɛli sugandi da Yɛlɛkabina sura kelen ni aya kelen de, Nebukadinesari y’a fɔ Ashpenaz ye ka denmisɛnw sugandi minnu ka daɲɛ bɔ annabi Isaya ka ko min fɔ Ezekiya ye la. Ashpenaz yé cikan ta, o kɔfɛ a y’a di Melzar ma, min ye den bɔlenw ka kuntigi ye. Nebukadinesari bɛ se ka ko Fa Kɔrɔsɛbɛ la; Ashpenaz bɛ se ka ko Almasi la, ani Melzar bɛ se ka ko Jibrili la. Ashpenaz tun bɛ denmisɛnw minnu ka kan ka sugandi, ani a tun bɛ dɔn ko Daniyɛli bɛ se ka suguya ɲuman ta dumuni ko la, sani k’a na masaa ɲɛ.
Now God had brought Daniel into favour and tender love with the prince of the eunuchs. And the prince of the eunuchs said unto Daniel, I fear my lord the king, who hath appointed your meat and your drink: for why should he see your faces worse liking than the children which are of your sort? then shall ye make me endanger my head to the king. Daniel 1:9, 10.
Ine Dios iparugit ni Daniel iti pabor ken napateg nga ayat iti sangoanan ti apo dagiti eunuko. Ket kinuna ti apo dagiti eunuko kenni Daniel, Mabutengak iti apok a ari, a nangituding iti taraonyo ken inumenyo: ta apay koma a makitana dagiti rupayo a nakarkarna ngem dagiti annak a kapadayo? inton kasta, ipapatayyoakto iti ari. Daniel 1:9, 10.
Melzar here identifies the first step of the three angels’ messages. The first step is to fear God, as illustrated by Melzar’s fear of Nebuchadnezzar. The Hebrew word “truth” that was created by bringing together the first, thirteenth and last letter of the Hebrew alphabet has previously been demonstrated in these articles to represent the three-step testing process of the three angels. In doing so, it was established upon several witnesses that the first angel’s message contained all three of the three tests that are represented by the three angels’ messages. The first angel’s message is identified as the everlasting gospel, defining it as the same gospel from the days of Adam through to the Second Coming of Christ.
ملزار در اینجا نخستین گامِ پیامهای سه فرشته را شناسایی میکند. نخستین گام، ترسیدن از خداست، چنانکه این امر در ترسِ ملزار از نبوکدنصر به تصویر کشیده شده است. پیشتر در این مقالات نشان داده شده است که واژهٔ عبریِ «حقیقت» که از کنار هم نهادنِ حرفِ نخست، سیزدهم و آخرِ الفبای عبری پدید آمده است، نمایانگرِ فرایندِ آزمونِ سهمرحلهایِ سه فرشته است. بدینسان، بر پایهٔ چندین شاهد، ثابت گردید که پیامِ فرشتهٔ اول هر سه آزمون از آن سه آزمونی را که پیامهای سه فرشته نمایندگی میکنند، در بر داشت. پیامِ فرشتهٔ اول بهعنوانِ انجیلِ جاودان شناخته میشود، و این آن را بهمنزلهٔ همان انجیلی تعریف میکند که از روزگارِ آدم تا بازگشتِ دومِ مسیح برقرار بوده است.
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. Revelation 14:6, 7.
Që pashë një engjëll tjetër duke fluturuar në mes të qiellit, që kishte ungjillin e përjetshëm për t’ua predikuar atyre që banojnë mbi dhe, dhe çdo kombi, fisi, gjuhe e populli, duke thënë me zë të lartë: Druajuni Perëndisë dhe jepini lavdi Atij, sepse ka ardhur ora e gjyqit të Tij; dhe adhuroni Atë që bëri qiellin, dheun, detin dhe burimet e ujërave. Zbulesa 14:6, 7.
The first step of the first angel’s message is the fear of God. The second step is to give him glory and the third is the arrival of the hour of his judgment. In relation to the other two angels’ messages, the first angel’s message is, “fear God.” The second angel’s message then announces the fall of Babylon, and whether in the Millerite movement of the first angel, or the movement of the third angel the call out of Babylon is where the manifestation of the outpouring of the Holy Spirit is accomplished. In that period of time, whether it is represented as the Midnight Cry, the loud cry, or the latter rain those proclaiming the message glorify God. The second angel’s message is where God is given glory, and that period of time leads to a point in time where the investigative judgment began in the Millerite history, or the judgment of the whore of Babylon which takes place in the Sunday law crisis.
الخطوة الأولى من رسالة الملاك الأول هي مخافة الله. والخطوة الثانية هي أن نعطيه مجدًا، والثالثة هي مجيء ساعة دينونته. وبالنسبة إلى رسالتي الملاكَيْن الأُخريَيْن، فإن رسالة الملاك الأول هي: «اخافوا الله». ثم تعلن رسالة الملاك الثاني سقوط بابل، وسواء في الحركة الميلرية الخاصة بالملاك الأول، أو في حركة الملاك الثالث، فإن الدعوة إلى الخروج من بابل هي الموضع الذي يتحقق فيه ظهور انسكاب الروح القدس. وفي تلك الفترة من الزمن، سواء مُثِّلت بصراخ نصف الليل، أو بالصراخ العظيم، أو بالمطر المتأخر، فإن الذين يكرزون بالرسالة يمجدون الله. ورسالة الملاك الثاني هي الموضع الذي يُعطى فيه الله المجد، وتلك الفترة الزمنية تقود إلى نقطة زمنية بدأ فيها الدينونة التحقيقية في التاريخ الميلري، أو إلى دينونة زانية بابل التي تقع في أزمة قانون الأحد.
Melzar’s fear represents the first angel’s message, and it begins the dietary testing of ten days, which the number ten also signifies a test. Melzar’s expression of fearing the king, was the same as Daniel fearing God more than the king, and purposing in his heart not to be defiled with the diet of Babylon. The period of time that the testing of Daniel and the three worthies was three years, thus representing the three steps of the three angels’ messages.
Մելզարի վախը ներկայացնում է առաջին հրեշտակի պատգամը, և այն սկիզբ է դնում տասնօրյա սննդակարգային փորձությանը, իսկ տասը թիվը նույնպես նշանակում է փորձություն։ Մելզարի՝ թագավորից վախենալու արտահայտությունը նույնն էր, ինչ Դանիելի՝ Աստծուց ավելի շատ վախենալը, քան թագավորից, և իր սրտում որոշելը, որ չպղծվի Բաբելոնի կերակուրներով։ Դանիելի և երեք արժանավորների փորձության ժամանակաշրջանը երեք տարի էր, այդպիսով ներկայացնելով երեք հրեշտակների պատգամների երեք քայլերը։
And the king appointed them a daily provision of the king’s meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king. Daniel 1:5.
Atɔn ŋwɛn nɛ wɔn aduan a efi ɔhene adidii mu ne nsa a ɔnom no bi da biara; na wɔnam so hwɛɛ wɔn mfe abiɛsa, na ɛno akyi no, wobegyina ɔhene anim. Daniel 1:5.
Daniel chapter one represents the empowerment of the first angel’s message, and there marks the beginning of the dietary test, which in Millerite history was represented by the eating of the little book. The testing period for Daniel and the three worthies was accomplished in the initial ten days, of those three years. Ten is a symbol of a testing process as represented by ancient Israel when they rejected the tenth test represented by the message of Joshua and Caleb. It is also represented in the time of persecution in the church of Smyrna.
दानियेल अध्याय एक प्रथम स्वर्गदूताच्या संदेशाच्या सामर्थ्यप्राप्तीचे प्रतिनिधित्व करतो, आणि तेथे आहारविषयक परीक्षेची सुरुवात चिन्हित होते, जी मिलराइट इतिहासात लहान पुस्तक खाण्याद्वारे दर्शविली गेली होती. दानियेल आणि त्या तीन विश्वासू तरुणांची परीक्षाकालावधी त्या तीन वर्षांच्या प्रारंभीच्या दहा दिवसांत पूर्ण झाली. दहा हा परीक्षेच्या प्रक्रियेचा एक प्रतीक आहे, जसा प्राचीन इस्राएलमध्ये दिसून येतो, जेव्हा त्यांनी यहोशवा आणि कालेब यांच्या संदेशाद्वारे दर्शविलेली दहावी परीक्षा नाकारली. हे स्मुर्ना मंडळीच्या छळाच्या काळातही दर्शविले गेले आहे.
Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:10.
مە ھەیچ لەو شتانە مەترسە کە دەتبێت بچێژیت؛ ئەوەتا، ئیبلیس هەندێکتان دەخاتە زیندان، بۆ ئەوەی تاقی بکرێنەوە؛ و دە ڕۆژ چەوسانەوەتان دەبێت؛ تا مردن دڵسۆز بمێنەوە، و تاجی ژیانم پێ دەبەخشم. ئاشکراکردنەوە 2:10.
The counsel to the church of Smyrna was to not fear the testing process, for if they feared God, He would reward their godly fear with a crown of life. That godly fear is represented by Daniel’s desire to eat the heavenly manna.
مەسلىھەت شۇكى، سىمرنا جامائىتىگە سىناق جەريانىدىن قورقمىسلىقى ئېيتىلغان؛ چۈنكى ئەگەر ئۇلار خۇدادىن قورقسا، ئۇ ئۇلارنىڭ تەقۋادار قورقۇشىنى ھايات تاجى بىلەن مۇكاپاتلايدۇ. بۇ تەقۋادار قورقۇش دانىيالنىڭ ئاسمانىي ماننانى يېيىش ئارزۇسى بىلەن ئىپادىلەنگەن.
Then said Daniel to Melzar, whom the prince of the eunuchs had set over Daniel, Hananiah, Mishael, and Azariah, Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. Daniel 1:10–14.
ئوە دانیال بە مەلزەر، ئەوەی سەرۆکی خاسییان بەسەر دانیال و حەنەنیا و میشائیل و عەزاریا دا دانابوو، وت: تکا دەکەم، خزمەتکارانت بۆ ماوەی دە ڕۆژ تاقی بکەرەوە؛ و با لۆبیا بماندەن بۆ خواردن، و ئاو بۆ خواردنەوە. پاشان با ڕووخسارەکانمان لەلای تۆوە ببیندرێن، هەروەها ڕووخساری ئەو منداڵانەی لە بەشی خواردنی پاشا دەخۆن؛ و وەک ئەوەی دەبینیت، لەگەڵ خزمەتکارانت ئەوەندە بکە. ئەویش لەم بابەتەدا ڕازی بوو پێیان، و بۆ ماوەی دە ڕۆژ تاقیی کردنەوە. دانیال 1:10–14.
The first test was to fear God, as illustrated by Melzar and Daniel purposing in his heart to not defile himself with Babylonian food and drink. The second element of the first angel’s message is to give God glory, which represents a visual manifestation of the effects of the diet. At the end of ten days, Daniel and the three worthies glorified God by their physical appearance.
Pahsawh tlamtlakna chu Pathian tihzah a ni a, chumi chu Melzar leh Danielin amah inrilruahna-ah Babilon ei rawl leh in turin amah tihbawlhloh turin a tum thuin a entir. Vantil pakhatna thuchah hnuaia pahnihna chu Pathian ropuina pe tur a ni; chu chu ei leh in dân hian a siam chhuah mi nghawngte hmuh theih taka langna a entir. Ni sawm tawpah Daniel leh mi zahawm pathumte chuan an taksa hmelhmangin Pathian an chawimawi.
And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Thus Melzar took away the portion of their meat, and the wine that they should drink; and gave them pulse. 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 1:15–17.
ᎿᏉ ᏍᎪᎯ ᏧᏒᎯᏛ ᎤᏍᏆᎸᎲᎢ, ᏚᏃᏟᏍᏔᏅ ᎤᎾᎧᏛ ᏧᏬᏚᎯᏍᏔᏅ ᎠᎴ ᎤᏂᏁᎬ ᏧᏂᏍᎦᎸᎢ ᏂᎦᎥ ᎠᏂᏲᎵ ᎬᏗ ᎤᎬᏫᏳᎯ ᎠᎩᏍᎬ ᎠᏂᎩᏍᎩ ᏧᎾᎵᏍᏕᎸᎯ. ᎾᏍᎩᏃ ᎺᎵᏌᎦᎳ ᏚᎦᎡᎯᏍᏔᏁ ᎤᎾᎵᏍᏕᎸᎯ ᎠᎩᏍᎬ, ᎠᎴ ᎤᎾᏗᏔᏍᎬ ᏧᏂᏁᎬ; ᎠᎴ ᏚᏁᎴ ᏧᎾᎵᏍᏕᎸᎯ ᏗᎦᏍᎩ. ᎯᎠᏃ ᏅᎩ ᏧᏁᏧᎾᏛ, ᎤᏁᎳᏅᎯ ᏚᏁᎴ ᎤᎾᎦᏔᎲᎢ ᎠᎴ ᎠᎾᏏᎾᏌᏅᎢ ᏂᎦᎥ ᏗᎪᏪᎵ ᎠᎴ ᎤᏂᎦᏔᎿᎢ; ᏕᏂᎵᏃ ᎠᎦᏙᎵᏍᏗ ᎨᏒ ᏂᎦᎥ ᏗᎾᎵᏫᎥ ᎠᎴ ᏗᎵᎬᎢᎶᏗ. ᏕᏂᎵ 1:15–17.
The four children passed the first test of diet, which is where Adam and Eve fell, and which represented the first test Christ addressed immediately after His baptism. Christ’s baptism was the empowerment of the first message in his prophetic line. It empowered and endorsed the message proclaimed by the “voice in the wilderness”. Then, as with Daniel and the three worthies, Christ was tested upon diet for forty days, as was Daniel for ten days. Daniel and Christ were typifying the test of the hidden manna in the angel’s hand that descended on September 11, 2001. Two tests would follow for Christ, and for Daniel. The second test was where Daniel and the three worthies glorified God by their countenances. The test that followed the dietary test for Christ also represented glory.
Taan nñoom ñenti xale yi daanuñu ci njàngatug njëkk gi aju ci lekk, foofu la Aadama ak Awa daanu, te moom moo doon misaalug njëkk njàngat bi Kirist jël ci saa si gannaaw mbatisam. Mbatisu Kirist mooy dooleel kàddug njëkk gi ci rëddam gu yonent. Mu dooleel te firndeel yégle bi “baat bi ci màndiŋ mi” yégle woon. Gannaaw loolu, ni ci Daniyeel ak ñetti góor ñi gëna yar, Kirist dafa jaar ci njàngatu lekk diirub ñeent-fukk fan, ni Daniyeel itam jaar woon ci diirub fukki fan. Daniyeel ak Kirist dañoo doon misaalug njàngatug manna bu nëbbu bi nekk ci loxob malaaka mi wàccoon 11 Sàttumbar 2001. Ñaari njàngat yu desoon dinañu topp ci Kirist, te ci Daniyeel itam. Ñaareelu njàngat bi mooy bi Daniyeel ak ñetti góor yu gëna yar ya màggal Yàlla ci seen melow kanam. Njàngat bi toppoon gannaaw njàngatu lekk ba ci Kirist itam doon na misaalug ndamalu màggat.
And the devil said unto him, If thou be the Son of God, command this stone that it be made bread. And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God. And the devil, taking him up into an high mountain, showed unto him all the kingdoms of the world in a moment of time. And the devil said unto him, All this power will I give thee, and the glory of them: for that is delivered unto me; and to whomsoever I will I give it. If thou therefore wilt worship me, all shall be thine. And Jesus answered and said unto him, Get thee behind me, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. Matthew 4:3–8.
Иблис Оңа: «Егер Сен Құдайдың Ұлы болсаң, мына тастың нан болуын бұйыр», — деді. Иса оған жауап беріп: «Жазылған: адам жалғыз нанмен ғана емес, Құдайдың әрбір сөзімен өмір сүреді», — деді. Сонда Іблис Оны биік тауға шығарып, бір сәттің ішінде дүниенің барлық патшалықтарын көрсетті. Іблис Оған: «Осының бәрінің билігін де, даңқын да Саған беремін, өйткені бұл маған тапсырылған; мен оны кімге қаласам, соған беремін. Сондықтан, егер Сен маған табынатын болсаң, бәрі Сенікі болады», — деді. Иса оған жауап беріп: «Кет артымнан, шайтан! Өйткені жазылған: Иең Құдайыңа табын, әрі Оған ғана қызмет ет», — деді. Matthew 4:3–8.
After Christ passed the test of diet, Satan then offered the “glory” of all the kingdoms of the world, and Christ instead chose to glorify the King of all kings. Adam and Eve failed the first test, and immediately sought to hide their countenances with fig leaves, for they no longer demonstrated the glory of God, as represented by the robe of light they had previously worn. When Daniel and the three worthies passed the dietary test, they were then given “knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams.”
Քրիստոսը կերակրի փորձությունը հաղթահարելուց հետո, Սատանան ապա առաջարկեց աշխարհի բոլոր թագավորությունների «փառքը», իսկ Քրիստոսը դրա փոխարեն ընտրեց փառավորել բոլոր թագավորների Թագավորին։ Ադամն ու Եվան ձախողեցին առաջին փորձությունը և անմիջապես փորձեցին թզենու տերևներով ծածկել իրենց դեմքերը, որովհետև այլևս չէին արտացոլում Աստծո փառքը, ինչպես որ այն ներկայացված էր լույսի պատմուճանով, որ նախկինում կրում էին։ Երբ Դանիելն ու երեք արժանավորները հաղթահարեցին կերակրի փորձությունը, այն ժամանակ նրանց տրվեցին «գիտություն և հմտություն ամեն գրի և իմաստության մեջ. և Դանիելն հասկացողություն ուներ բոլոր տեսիլքների և երազների մեջ»։
They passed the second test, which was a visual test that had been administered by Melzar. In Millerite history, the second angel’s message marked the distinction between those who accepted and those who rejected the message of the “voice” crying in the wilderness, as represented by William Miller. Prophetically the Millerite movement then became the visible and only true horn of Protestantism, and those who rejected the message and movement became the daughters of Rome. They had chosen to eat the diet and drink the wine of Babylon, as opposed to the little book. At the end of three years, Daniel and the worthies were brought in to be judged by Nebuchadnezzar.
Naano maray imtixaanka labaad, kaas oo ahaa imtixaan muuqaal ah oo uu maamulay Melzar. Taariikhda Millerite, farriintii malaa’igta labaad waxay calaamadisay kala soocidda u dhexaysay kuwii aqbalay iyo kuwii diiday farriinta “codka” cidlada ku qaylinaya, sida uu u matalayay William Miller. Si nebinnimo ah, dhaqdhaqaaqii Millerite markaas wuxuu noqday geeska muuqda oo keliya ee runta ah ee Protestantism-ka, kuwii diiday farriinta iyo dhaqdhaqaaqaasna waxay noqdeen gabdhihii Rooma. Waxay doorteen inay cunaan cuntada oo ay cabbaan khamriga Baabuloon, taas beddelkeeda buuggii yaraa. Dhammaadka saddex sannadood, Daanyeel iyo mudanayaashii waxaa loo keenay in Nebukadnesar xukumo.
Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. And Daniel continued even unto the first year of king Cyrus. Daniel 1:18–21.
Хаан тэднийг авчир хэмээн тогтоосон өдрүүдийн төгсгөлд, тайгануудын ахлагч тэднийг Небухаднезарын өмнө авчирч оруулав. Хаан тэдэнтэй ярилцав; тэд бүгдийн дундаас Даниел, Хананиа, Мишаел, Азариа нартай адил нь нэг ч олдсонгүй. Тиймээс тэд хааны өмнө зогсон үйлчлэв. Хаан тэднээс асууж лавласан мэргэн ухаан ба ойлголтын бүх хэрэгт, өөрийн бүх хаант улсад байсан бүх шидтэн, зурхайчдаас тэднийг арав дахин дээр гэж үзэв. Даниел хаан Кирусын эхний он хүртэл байв. Даниел 1:18–21.
Daniel and the three worthies passed the test of “ten” days, and then were found to be “ten” times wiser than all the others when they passed their final exam/test.
Daniel ak kimsa aski allin runakuna “chunka” p’unchawkunapa pruebanmanta allinta lluqsirqaku, chaymantaq qhepa tukuynin pruebanpi/p’anqapi tukuymanta wakinkunamanta “chunka” kuti aswan yachaysapa kasqanku tarikusqa karqan.
Daniel chapter one, is the first reference to the first angel’s message in the book that consists of the books of Daniel and Revelation. It possesses the identical characteristics as the first angel of Revelation chapter fourteen. It upholds the truth first mentioned in Revelation’s first verse, for Nebuchadnezzar gave a message to Ashpenaz, who in turn gave the message to Melzar, who then interacted with Daniel. The Father gave a message to Christ, who in turn gave the message to Gabriel, who then interacted with John.
داینیێل بەشی یەکەم، یەکەمین ئاماژەیە بۆ پەیامی فریشتەی یەکەم لەو کتێبەدا کە پێکهاتووە لە کتێبەکانی داینیێل و ئاشکراکردن. ئەم پەیامە هەمان تایبەتمەندییەکان هەیە وەک فریشتەی یەکەمی ئاشکراکردن، بەشی چواردەهەم. ئەمە ئەو ڕاستییە پشتڕاست دەکاتەوە کە یەکەمجار لە ئایەتی یەکەمی ئاشکراکردندا هاتووە، چونکە نەبوخەدنەسەر پەیامێکی دا بە ئەشپەنەز، ئەویش بە نۆرەی خۆی پەیامەکەی دا بە مەلزەر، کە پاشان لەگەڵ داینیێل مامەڵەی کرد. باوک پەیامێکی دا بە مەسیح، ئەویش بە نۆرەی خۆی پەیامەکەی دا بە جبرائیل، کە پاشان لەگەڵ یۆحەنا مامەڵەی کرد.
The message that is conveyed, which is the message that is now being unsealed, identifies the communication process of the Father to His church. The first thing the Father chooses to identify for His church, is the three-step testing process of the three angels. God’s prophetic Word has very carefully detailed the process with several lines of prophecy, and also with the history of the Millerites. These truths are an essential element of the hidden manna that was in the angel’s hand, when he descended on September 11, 2001.
Ihsaŋ qamanġa yaa atausiq aqqusriqsimaruq, maanna matuiġunnaqsillugu, Ataatam ilagiitminut tusarliutigisaa suugaa nalunaiqsirivaa. Ataatam ilagiitminut sivulliqpaamik nalunaiqsiumavaa, piŋasut iġñiġiktut tiliŋit ataani piŋasunik alloriarutinik uuktuutit atuqattautaat. Guutim sivuniksamik Uqautaa sivikitsumik mianersortumik tamanna atuqłuutigivaa assigiinngitsunik sivuniksamik uqautinik, taavalu Millerite-kut oqaluttuarisaanikkut. Taakku iḷisimatitsissutit qitiusumik ilagivaat manna iriqtitaq, isaġulim arganianiittut, taanna 2001-mi September 11-mi atarami.
It is impossible to participate, and therefore to pass the second test, if you have not passed the first test. This truth was clearly represented in the history of Christ and the Millerites. Daniel chapter two is the second test, by which as Sister White states, “our eternal destiny will be decided.” She further states that it is the test we must “pass, before we are sealed.” That test is now almost finished.
Asɛm yi kyerɛ pefee sɛ, sɛ wonni kan tests no mu nkɔ yiye a, ɛrentumi nyɛ yiye sɛ wobɛka ho, na enti wɔatumi atwa test a ɛto so abien no nso. Saa nokware yi daa adi pefee wɔ Kristo ne Millerfo abakɔsɛm mu. Daniel ti abien no ne test a ɛto so abien no, a sɛnea Onuawa White ka no, “ɛno na wɔde besi gyinae wɔ yɛn daa nkwa daakye ho.” Ɔsan ka sɛ ɛno ne test a ɛsɛ sɛ “yɛtwa, ansa na wɔasɔw yɛn ano.” Saa test no afei reyɛ awiei pɛ.
Daniel chapter two, is about the test of the image of the beast, and it is only fitting that the chapter is about a great image, and that it was only because Daniel had passed the dietary test, and been blessed with “ten times” more “understanding” and “wisdom” that he could recognize that test. As with the warning of the test in the writings of Ellen White, the image test in Daniel chapter two is a test representing life or death consequences.
Даниелниң иккинчи баби вәһшийниң сүритиниң синиқи тоғрилиқтур, шуңа бу бабниң улуқ бир сүрәт һәққидә болуши толиму мунасиптур; йәнә дәл Даниел таам синиқидин өтүп, «он һәссә» артуқ «чүшиниш» вә «даналиқ» билән мукапатланғанлиқи үчүнла, у бу синақни тонуп йетәләйдиған болған. Еллен Уайтниң язмилиридики бу синақ һәққидики агаһландурушқа охшаш, Даниелниң иккинчи бабидики сүрәт синиқи һаят яки өлүм ақивәтлирини ипадиләйдиған бир синақтур.
For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon. And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain. Daniel 2:12, 13.
Ushu sababu ndiyo iliyomkasirisha mfalme, naye akaghadhibika sana, akaamuru waharibiwe watu wote wenye hekima wa Babeli. Basi amri ikatoka kwamba watu wenye hekima wauawa; nao wakamtafuta Danieli na wenzake ili wauawa. Danieli 2:12, 13.
There are a few other prophetic issues in Daniel chapter one we need to address, and we will continue with those issues in the next article.
దానియేలు మొదటి అధ్యాయములో ఇంకొన్ని ప్రవచన సంబంధమైన విషయాలను మనము పరిష్కరించవలసి ఉన్నది; ఆ విషయాలను తదుపరి వ్యాసములో కొనసాగిస్తాము.
“I saw a company who stood well-guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.
«من یک جماعت را دیدم که نیکو محافظتشده و استوار ایستاده بودند و به کسانی که میخواستند ایمانِ استوارِ پیکر را متزلزل سازند هیچ رویِ خوش نشان نمیدادند. خدا با رضامندی بر آنان نظر افکند. سه گام به من نشان داده شد—پیامهای فرشتهٔ اول، دوم، و سوم. فرشتهای که همراهم بود گفت: “وای بر آنکه بلوکی را جابهجا کند یا سوزنی را در این پیامها بجنباند. فهمِ درستِ این پیامها اهمیتی حیاتی دارد. سرنوشتِ جانها به شیوهای بستگی دارد که این پیامها پذیرفته میشوند.” بار دیگر از خلال این پیامها به پایین برده شدم، و دیدم که قومِ خدا تجربهٔ خود را به چه بهای گرانی به دست آورده بودند. این تجربه از میان رنج بسیار و کشاکش سخت حاصل شده بود. خدا ایشان را گامبهگام هدایت کرده بود تا آنکه ایشان را بر سکویی استوار و غیرقابلِ تزلزل قرار داده بود. افرادی را دیدم که به سکو نزدیک شدند و بنیاد آن را بررسی کردند. بعضی با شادی بیدرنگ بر آن گام نهادند. دیگران آغاز کردند به خرده گرفتن از بنیاد. آنان خواهان آن بودند که اصلاحاتی انجام شود، و آنگاه سکو کاملتر میبود و مردم بسیار خوشتر میشدند. برخی از سکو پایین رفتند تا آن را بررسی کنند و اعلام کردند که بهنادرستی بنا شده است. اما دیدم که تقریباً همه بر سکو استوار ایستاده بودند و کسانی را که از آن پایین رفته بودند ترغیب میکردند که از شکایتهای خود دست بردارند؛ زیرا خدا معمارِ اعظم بود و آنان بر ضد او میجنگیدند. ایشان کارِ شگفتانگیزِ خدا را که آنان را به آن سکوی استوار رسانده بود بازگو کردند، و در یگانگی چشمان خود را به سوی آسمان برافراشتند و با آوازی بلند خدا را تمجید کردند. این امر بر بعضی از آنان که شکایت کرده و سکو را ترک گفته بودند تأثیر گذاشت، و آنان نیز با سیمایی فروتن بار دیگر بر آن گام نهادند.»
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The [rending] of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
“ئەز د هاتمە ڤەگەڕاندن بۆ ڕاگەهاندنا هاتنا یهکەم یا مەسیح. یوحەنا هاتە هنارتن بە ڕۆح و هێزا ئیلیاس دا، دا کو ڕێگا بۆ عیسا ئامادە بکات. ئەوانەی شەهادەتا یوحەنا ڕەت کرن، ژ فێرکردنەکانی عیسا سوود نەبردن. دژایەتییا وان لە دژی ئەو پەیامەی هاتنا وی پێشگۆیی دەکرد، وان خستە شوێنێک کە نەدەتوانین بە ئاسانترین دڵی قبوڵی ئەو بەڵگەیە بکەن کە وی مەسیح بوو. شەیتان ئەوەی ڕێبەری ئەوانی کرد کە پەیاما یوحەنا ڕەت کرن، دا کو هێشتا دورتەر بچن و مەسیح ڕەت بکەن و لە خەچا بدەن. بە ئەم کارە، وان خۆیان خستە شوێنێک کە نەدەتوانین بەرەکەتا رۆژا پەنتیکۆست وەربگرن، ئەوەی دەبوو ڕێگا بۆ ناڤ پەرستگها ئاسمانی فێری وان بکات. پارچەبوونا پەردا پەرستگها، نیشان دا کە قوربانی و ڕێوشوێنەکانی جوولەکان ئێدی نەدبن قبوولکرن. ئەو قوربانییا مەزن هاتبوو پێشکەشکرن و هاتبوو قبوولکرن، و ڕۆحا پیرۆز ئەوەی لە رۆژا پەنتیکۆست دابەزی، هزرا شاگردان ژ پەرستگها زەوی بۆ پەرستگها ئاسمانی بەرز کرد، ئەو شوێنەی عیسا بە خوینا خۆ تێچووبوو، دا کو سوودەکانی کفارەتا خۆ لەسەر شاگردانێ خۆ بدات. لێ جوولەکان لە تاریکییەکا تەواو دا هێلان. وان هەموو ئەو روناکییە لەدەست دا کە دەتوانی لەسەر پلانێ نجاتێ هەبیت، و هێشتا پشتی بە قوربانی و پێشکەشە بێسوودەکانی خۆ دەبەستن. پەرستگها ئاسمانی شوێنا پەرستگها زەوی گرتبوو، بەڵام ئەوان ئاگادارییەک لەو گۆڕانکارییە نەبوو. لەبەر ئەوە، ئەوان نەدەتوانین ژ ناوبەینجەییە مەسیح لە شوێنا پیرۆزدا سوود وەربگرن.”
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 258–261.
«Արդիւնքում շատեր սարսափով կը նային հրեաներուն ընթացքին, երբ անոնք մերժեցին ու խաչեցին Քրիստոսը. եւ երբ կը կարդան Անոր խայտառակ չարչարանքին պատմութիւնը, կը մտածեն թէ կը սիրեն Զինք, եւ պիտի չուրանային Զինք՝ ինչպէս Պետրոս ուրաց, կամ պիտի չխաչէին Զինք՝ ինչպէս հրեաները։ Բայց Աստուած, որ բոլորին սրտերը կը քննէ, փորձի առջեւ դրաւ այն սէրը Յիսուսի հանդէպ, զոր անոնք կը դաւանէին թէ կը զգային։ Ամբողջ երկինքը խորագոյն հետաքրքրութեամբ դիտեց առաջին հրեշտակին պատգամին ընդունելութիւնը։ Բայց շատեր, որոնք կը դաւանէին թէ կը սիրեն Յիսուսը, եւ արցունք կը թափէին երբ կը կարդային խաչին պատմութիւնը, ծաղրեցին Անոր գալուստին բարի լուրը։ Փոխանակ պատգամը ուրախութեամբ ընդունելու, յայտարարեցին թէ մոլորութիւն մըն է։ Անոնք ատեցին զանոնք, որոնք կը սիրէին Անոր յայտնուիլը, եւ դուրս հանեցին զանոնք եկեղեցիներէն։ Անոնք, որոնք մերժեցին առաջին պատգամը, չէին կրնար օգտուիլ երկրորդէն. ո՛չ ալ օգտուեցան կէսգիշերեան աղաղակէն, որ պէտք էր զիրենք պատրաստէր, որպէսզի հաւատքով Յիսուսի հետ մտնէին երկնային սրբարանի Սրբութիւն Սրբոցը։ Եւ մերժելով նախորդ երկու պատգամները՝ այնչափ խաւարեցուցին իրենց հասկացողութիւնը, որ երրորդ հրեշտակին պատգամին մէջ ոչ մէկ լոյս կրնան տեսնել, այն պատգամին, որ ցոյց կու տայ դէպի Սրբութիւն Սրբոց տանող ճանապարհը։ Տեսայ թէ ինչպէս հրեաները խաչեցին Յիսուսը, նոյնպէս անունով եկեղեցիները խաչեցին այս պատգամները, եւ հետեւաբար ո՛չ մէկ գիտութիւն ունին դէպի Սրբութիւն Սրբոց տանող ճանապարհին մասին, եւ չեն կրնար օգտուիլ Յիսուսի այնտեղի միջնորդութենէն։ Այն հրեաներուն նման, որոնք իրենց անօգուտ զոհերը կը մատուցանէին, անոնք ալ իրենց անօգուտ աղօթքները կը մատուցանեն այն բաժանմունքին, զոր Յիսուս ձգած է. եւ Սատանան, խաբէութեան վրայ հաճեցած, կրօնական կերպարանք մը կ’առնէ եւ այս դաւանեալ քրիստոնեաներուն միտքերը դէպի ինք կը տանի՝ գործելով իր զօրութեամբ, իր նշաններով եւ սուտ հրաշքներով, որպէսզի զանոնք իր որոգայթին մէջ ամրապնդէ»։ Վաղ Գրութիւններ, 258–261։