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.

ડેનિયલ અધ્યાય એક, પ્રકટીકરણ અધ્યાય ચૌદના પ્રથમ દેવદૂતના સંદેશાનું પ્રતિનિધિત્વ કરે છે. યહોયાકીમ પ્રતીકાત્મક રીતે દર્શાવે છે કે તે “અંતના સમય” પર પ્રથમ દેવદૂતના સંદેશાના આગમનને નહીં, પરંતુ તેના સશક્તિકરણને સૂચવે છે. બધા પ્રભુવક્તાઓ તપાસણીય ન્યાયના “અંતિમ દિવસો” ની ઓળખ આપી રહ્યા છે, તેથી આ અધ્યાય 11 સપ્ટેમ્બર, 2001નું પ્રતિનિધિત્વ કરે છે, જ્યારે એક લાખ ચુમ્માલીસ હજારના પરીક્ષણની પ્રક્રિયા શરૂ થઈ. માલાખી અધ્યાય ત્રણમાં, આ પ્રક્રિયાને એવી શુદ્ધિકરણ પ્રક્રિયા તરીકે દર્શાવવામાં આવી છે જેમાં કરારના દૂતના અચાનક પોતાના મંદિર સુધી આવવા માટે એક દૂત માર્ગ તૈયાર કરે છે. જે દૂત માર્ગ તૈયાર કરે છે, અને જે વનમાં પોકારતી “વાણી” પણ છે, તે પણ એક કસોટી છે, જે આ શુદ્ધિકરણ પ્રક્રિયાનો ભાગ છે. માલાખી અધ્યાય ત્રણમાં, એક લાખ ચુમ્માલીસ હજારને લેવીના પુત્રો તરીકે દર્શાવવામાં આવ્યા છે. લેવીના પુત્રો તેઓનું પ્રતિનિધિત્વ કરે છે જેઓ સુવર્ણ વાછરડાની બળવાખોરીમાં, જે પશુની પ્રતિમાનું પ્રતીક હતું, દૂત મૂસા સાથે અડગ ઊભા રહ્યા હતા.

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.

ضريبة الصورة الخاصة بالوحش، هي تصوير كتابي آخر للاختبار الثاني من الاختبارات الثلاثة التي تكوّن عملية التطهير. ويجب على بني لاوي أن يجتازوا ذلك الاختبار قبل أن يُختموا.

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.

Le scellement d’Ézéchiel, chapitres huit et neuf, constitue une autre illustration du processus de purification qui a commencé le 11 septembre 2001. Au chapitre huit, ceux qui, à Jérusalem, finissent par se prosterner devant le soleil représentent les quatre générations de l’adventisme laodicéen. Au chapitre neuf, ceux qui reçoivent le sceau soupirent et gémissent à cause des abominations qui se commettent au sein de Jérusalem. Jérusalem est l’Église de Dieu.

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.

Malaika watatu ujumbe wao pia ni kielelezo cha mchakato wa utakaso. Ujumbe huo mitatu unaonyesha mchakato wa kupimwa wa hatua tatu, na ni lazima wana wa Lawi wapite jaribio la kwanza ili hata washiriki katika jaribio la pili. Jaribio la tatu ni la aina tofauti, kwa maana linaonyesha jaribio linalotambulisha kama wana wa Lawi walifaulu kupita majaribio mawili ya kwanza. Ni kipimo cha kinabii cha litmusi. Jaribio la kwanza ni jaribio la chakula (katika maana ya kiroho), kwa kuwa hupitwa au kuangushwa kulingana na kama wana wa Lawi wanaukubali ujumbe unaotolewa na Roho Mtakatifu kupitia Eliya, mjumbe anayeitengeneza njia kwa ajili ya mjumbe wa agano.

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.

Le premier verset du livre de l’Apocalypse souligne le caractère solennel de ce message. Il indique délibérément que le message que le messager humain, représenté par Jean, envoie aux Églises, lui a été donné par Gabriel, qui l’a reçu du Christ, lequel l’a à son tour reçu du Père. Le message d’Élie possède l’autorité de la divinité, et rejeter le message de Jean, ou d’Élie, ou de la « voix de celui qui crie dans le désert », c’est rejeter la Révélation de Jésus-Christ.

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.

दोस्रो परीक्षा एक दृश्यात्मक परीक्षा हो, किनकि एकपटक लेवीका छोराहरूले एलियाहको सन्देश—जो आफ्नो महिमाले पृथ्वीलाई प्रकाशमान पार्न तल ओर्लिएको स्वर्गदूतको हातमा थियो—खाइसकेपछि, तिनीहरूले त्यो बाइबलीय पद्धति स्वीकार गरेका हुन्छन् जसले तिनीहरूलाई समयका चिन्हहरूलाई ठीकरीतिले छुट्याउन सक्षम बनाउँछ। त्यस पद्धतिले लेवीका छोराहरूलाई समयका ती चिन्हहरूले संयुक्त राज्य अमेरिकामा पशुको प्रतिमाको परीक्षाको परिपूर्तिमा मण्डली र राज्य एकसाथ आइरहेका छन् भन्ने कुरा चिन्न सक्षम बनाउँछ। अझ महत्त्वपूर्ण कुरा, समयका ती चिन्हहरूलाई जब पवित्र सुधारका रेखाहरूको सन्दर्भभित्र राखिन्छ, तब ती नै अल्फा र ओमेगाको सार बन्छन्—आरम्भले अन्त्यलाई दृष्टान्तस्वरूप देखाउँदै। पवित्र सुधारका रेखाहरूले यो पहिचान गराउँछन् कि परमेश्वरका जनले परमेश्वरको छापका लागि आफूलाई तयार पार्ने कार्यमा सहकार्य गर्न आफ्नो सामर्थ्यले भ्याएसम्म सबै कुरा गर्नुपर्छ।

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.

በዚህ ምክንያት፥ ውዶቼ ሆይ፣ ሁልጊዜ እንደ ታዘዛችሁ፣ በመገኘቴ ብቻ ሳይሆን አሁን ይልቁንም በመቅረቴ፣ መዳናችሁን በፍርሃትና በመንቀጥቀጥ አድርሱ። ምክንያቱም እንደ መልካም ፈቃዱ ልትወዱና ልታደርጉ በእናንተ ውስጥ የሚሠራ እግዚአብሔር ነው። ሁሉን ነገር ያለ ማጉረምረምና ያለ ክርክር አድርጉ፤ ይህም እናንተ በዓለም ውስጥ እንደ ብርሃናት ትበሩ ዘንድ፣ በጠማማና ጠማማ ትውልድ መካከል እንከን የሌለባችሁና ንጹሓን ሆናችሁ፣ ነቀፋ የሌለባችሁ የእግዚአብሔር ልጆች ትሆኑ ዘንድ ነው። ፊልጵስዩስ 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.

Danyeli, Hananiya, Mishaeli na Azariya, wanne kwa idadi, wanawawakilisha Waadventista Wasabato ulimwenguni kote, wanaoitambua tarehe 11 Septemba 2001 kuwa ni utambulisho wa kushuka kwa malaika wa Ufunuo kumi na nane, nao huchagua kuichukua mana iliyofichwa iliyo mkononi mwake na kuila. Mana iliyofichwa inayopaswa kuliwa, kama vile mtume Paulo alivyonukuliwa hivi punde, inamwakilisha Mungu (mana iliyofichwa), atendaye kazi ndani ya watu Wake kutimiza mapenzi Yake na mapenzi Yake mema. Paulo anamwakilisha mjumbe kwa Wafiladelfia, na kuukataa ujumbe wake ilikuwa mauti. Danyeli, Hananiya, Mishaeli na Azariya wanawawakilisha wale wanaochagua kuila mana iliyofichwa.

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.

בין אלה היו מבני יהודה: דניאל, חנניה, מישאל ועזריה. ושר הסריסים נתן להם שמות: לדניאל קרא בלטשצר, ולחנניה שדרך, ולמישאל מישך, ולעזריה עבד־נגו. אך דניאל שם על לבו לבל יתגאל בפת בג המלך וביין משתהו; על כן ביקש משר הסריסים לבל יתגאל. דניאל א׳:ו׳–ח׳.

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 anïra dhi’ngin a thwen nga a ngen dhiäu me yïnë kä luɔiŋ ku piny ku 11 ŋa September, 2001, ku cak ke kä yic cï nyuɔth ku acïïr ku ajïr me Babilon. Ashpenaz acï lueel ka kɔc me Judiä cï gam ku bɛɛn kɔc ë king.

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.

Et le roi parla à Ashpenaz, chef de ses eunuques, afin qu’il fît venir quelques-uns des enfants d’Israël, de la race royale et des princes ; des jeunes gens en qui il n’y eût aucun défaut, d’une belle apparence, instruits en toute sagesse, versés dans la connaissance, intelligents dans les sciences, et capables de se tenir dans le palais du roi, et à qui l’on pourrait enseigner les lettres et la langue des Chaldéens. 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.

Yadi hum Vahiy ke pahle adhyay aur pahli ayat mein pahchānī gai ādeś-śṛṅkhalā kā anusaraṇ karen, to Nebūkadnessar ne Ashpenaz ko un laṛkon ko chunne kā nirdesh diyā thā jo us bhaviṣyavāṇī ko pūrā karte the jise Yashāyāh ne Hizqiyāh se kahā thā. Ashpenaz ne sandesh grahaṇ kiyā aur phir use Melzar ko, jo khojon kā pradhān thā, de diyā. Nebūkadnessar svargīya Pitā kā pratinidhitva kartā hai; Ashpenaz Masīh kā pratinidhitva kartā hai aur Melzar Jibraīl kā pratinidhitva kartā hai. Ashpenaz jāntā thā ki kin laṛkon ko chunna hai, aur vah is bāt ko bhī jāntā thā ki Daniel rājā ke sāmne lāe jāne se pahle āhār ke viṣay mein sahī nirṇay karegā.

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.

Nauni gosi a dila Daniele mo maitumedisong le mo loratong lo lo bonolo fa pele ga kgosana ya batlhanka ba ntlo ya bogosi. Mme kgosana ya batlhanka ba ntlo ya bogosi ya raya Daniele ya re, Ke boifa morena wa me, kgosi, yo o laetseng dijo tsa lona le senô sa lona; gonne ke ka ntlha yang a ka bona difatlhego tsa lona di lebega bosula go feta bana ba ba tshwanang le lona? foo lo tla dira gore ke tsenye tlhogo ya me mo kotsing kwa go kgosi. Daniele 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.

Melzar s’identifie ici à la première étape des messages des trois anges. La première étape consiste à craindre Dieu, comme l’illustre la crainte de Nebucadnetsar qu’éprouvait Melzar. Il a déjà été démontré, dans ces articles, que le mot hébreu « vérité », formé en réunissant la première, la treizième et la dernière lettre de l’alphabet hébreu, représente le processus d’épreuve en trois étapes des trois anges. Ce faisant, il a été établi sur la base de plusieurs témoins que le message du premier ange contenait les trois épreuves, toutes les trois, qui sont représentées par les messages des trois anges. Le message du premier ange est identifié comme l’Évangile éternel, ce qui le définit comme étant le même Évangile depuis les jours d’Adam jusqu’à la seconde venue de Christ.

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.

Er zag nog een andere engel hoog aan de hemel vliegen, die het eeuwige evangelie had om te verkondigen aan hen die op de aarde wonen, en aan elke natie en stam en taal en volk. En hij zei met luide stem: Vrees God en geef Hem heerlijkheid, want het uur van Zijn oordeel is gekomen; en aanbid Hem die de hemel en de aarde en de zee en de waterbronnen gemaakt heeft. Openbaring 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.

Հա՛ց առաջին հրեշտակի լուրի առաջին քայլը Աստծուց վախենալն է։ Երկրորդ քայլը՝ Նրան փառք տալը, իսկ երրորդը՝ Նրա դատաստանի ժամի գալուստը։ Մյուս երկու հրեշտակների լուրերի հետ առնչությամբ առաջին հրեշտակի լուրն է՝ «վախեցե՛ք Աստծուց»։ Այնուհետև երկրորդ հրեշտակի լուրը հայտարարում է Բաբելոնի անկումը, և թե՛ առաջին հրեշտակի՝ միլլերիտական շարժման մեջ, թե՛ երրորդ հրեշտակի շարժման մեջ, Բաբելոնից դուրս գալու կոչն այն վայրն է, որտեղ իրագործվում է Սուրբ Հոգու հեղման դրսևորումը։ Ժամանակի այդ ընթացքում, լինի դա ներկայացված որպես Կեսգիշերյան աղաղակ, բարձրաձայն աղաղակ, թե ուշ անձրև, նրանք, ովքեր հռչակում են լուրը, փառավորում են Աստծուն։ Երկրորդ հրեշտակի լուրն այն տեղն է, որտեղ Աստծուն փառք է տրվում, և ժամանակի այդ շրջանը տանում է դեպի այն ժամանակակետը, երբ միլլերիտական պատմության մեջ սկսվեց քննչական դատաստանը, կամ դեպի Բաբելոնի պոռնիկի դատաստանը, որը տեղի է ունենում կիրակնօրյա օրենքի ճգնաժամի ժամանակ։

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.

୨Melzarଙ୍କ ଭୟ ପ୍ରଥମ ସ୍ୱର୍ଗଦୂତଙ୍କ ସନ୍ଦେଶକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ, ଏବଂ ଏହା ଦଶ ଦିନର ଖାଦ୍ୟ-ପରୀକ୍ଷାର ଆରମ୍ଭ କରେ; ଦଶ ସଂଖ୍ୟା ମଧ୍ୟ ପରୀକ୍ଷାକୁ ସୂଚିତ କରେ। Melzarଙ୍କ “ରାଜାଙ୍କୁ ଭୟ କରୁଛି” ବୋଲି କହିବା, Daniel ରାଜାଠାରୁ ଅଧିକ ଭାବେ ଈଶ୍ୱରଙ୍କୁ ଭୟ କରି, Babylonର ଆହାର ଦ୍ୱାରା ନିଜକୁ ଅପବିତ୍ର କରିବେ ନାହିଁ ବୋଲି ନିଜ ହୃଦୟରେ ସଙ୍କଳ୍ପ କରିଥିବା ସେହି ଭୟ ସହିତ ଏକେଇ ଥିଲା। Daniel ଏବଂ ସେହି ତିନିଜଣ ଶ୍ରେଷ୍ଠ ବ୍ୟକ୍ତିଙ୍କ ପରୀକ୍ଷାର ସମୟସୀମା ତିନି ବର୍ଷ ଥିଲା; ଏହିପରି ଏହା ତିନି ସ୍ୱର୍ଗଦୂତଙ୍କ ସନ୍ଦେଶର ତିନିଟି ପଦକ୍ଷେପକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ।

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.

ហើយ​ស្ដេច​បាន​កំណត់​អាហារ​ប្រចាំថ្ងៃ​មួយ​ចំណែក​សម្រាប់​ពួកគេ ពី​ម្ហូប​របស់​ស្ដេច និង​ពី​ស្រា​ដែល​ទ្រង់​ផឹក ដើម្បី​ចិញ្ចឹម​ពួកគេ​អស់​រយៈពេល​បី​ឆ្នាំ ដើម្បី​ថា នៅ​ចុង​រយៈពេល​នោះ ពួកគេ​អាច​ឈរ​នៅ​ចំពោះ​ស្ដេច​បាន។ ដានីយ៉ែល 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.

Daniel chapitre un représente la mise en puissance du message du premier ange, et c’est là que commence l’épreuve alimentaire, laquelle, dans l’histoire millérite, était représentée par l’action de manger le petit livre. La période d’épreuve pour Daniel et les trois fidèles s’accomplit durant les dix premiers jours de ces trois années. Dix est un symbole d’un processus de mise à l’épreuve, comme l’illustre l’ancien Israël lorsqu’il rejeta la dixième épreuve représentée par le message de Josué et de Caleb. Cela est également représenté dans le temps de persécution de l’Église de Smyrne.

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.

Kuŵopa chara vinthu vira ivyo uzamuzizikika: wonani, Dyabulosi wazamukuponyerani ŵanyake mwa imwe mu jele, mwakuti muyezgeki; ndipo muzamuŵa na suzgo mazuŵa khumi: iwe ukhale wakugomezgeka kufikira ku nyifwa, ndipo ndikupenge mphumphu ya umoyo. Chivumbuzi 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.

L’exhortation adressée à l’Église de Smyrne était de ne pas craindre l’épreuve, car s’ils craignaient Dieu, Il récompenserait leur crainte pieuse par une couronne de vie. Cette crainte pieuse est représentée par le désir de Daniel de manger la manne céleste.

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.

Puis Daniel dit à Melzar, à qui le chef des eunuques avait confié la charge de Daniel, de Hanania, de Mishaël et d’Azaria: Éprouve, je t’en prie, tes serviteurs pendant dix jours; qu’on nous donne des légumes à manger et de l’eau à boire. Ensuite, tu regarderas notre visage devant toi, ainsi que le visage des enfants qui mangent des mets du roi; et tu agiras envers tes serviteurs selon ce que tu verras. Il leur accorda donc cela en cette affaire, et les éprouva pendant dix jours. Daniel 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.

Ve jar chachel peḥad Elohim, ke-davar ha-meduwwan ba-Melzar u-ve-Daniyyel asher sam al-libbo she-lo yitga’al be-ma’akhal u-ve-mashteh Bavel. Ha-yesod ha-sheni shel besorat ha-mal’akh ha-rishon hu latet kavod le-Elohim, ve-davar zeh meyatsseg hitgallut nir’et shel hashpa‘ot ha-tezunah. Miqqets ‘aseret yamim, Daniyyel u-sheloshet ha-ḥashuvim glorified God be-mar’ehem ha-gufani.

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.

Na na suka ya mikolo zomi, bilongi na bango emonanaki malamu koleka mpe nzoto na bango ezalaki monene koleka ya bana nyonso oyo bazalaki kolya ndambo ya bilei ya mokonzi. Boye Melzar alongolaki ndambo ya bilei na bango, mpe vinyo oyo basengelaki komela; mpe apesaki bango mbuma ya bilanga. Mpo na bana oyo minei, Nzambe apesaki bango boyebi mpe mayele na boyekoli nyonso mpe na bwanya nyonso; mpe Daniele azalaki na bososoli na bimonaneli nyonso mpe na bandoto nyonso. Daniele 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.

Ụmụaka anọ ahụ gafere ule mbụ nke nri, ebe ahụ ka Adam na Iv dara, ma nke ahụ nọchiri anya ule mbụ Kraịst zara ozugbo mgbe emechara ya baptizim. Baptizim Kraịst bụ inye ike nke ozi mbụ n’ahịrị amụma Ya. Ọ nyere ozi ahụ nke “olu nke na-eti n’ọzara” ike ma kwado ya. Mgbe ahụ, dịka ọ dị na Daniel na ndị ikom atọ ahụ a ma ama, a nwara Kraịst n’ihe banyere nri ụbọchị iri anọ, dịka e si nwaa Daniel ụbọchị iri. Daniel na Kraịst nọ na-anọchite anya ule nke manna zoro ezo nke dị n’aka mmụọ ozi ahụ nke rịdatara na Septemba 11, 2001. Ule abụọ ọzọ ga-esochi, maka Kraịst kwa, na maka Daniel. Ule nke abụọ bụ ebe Daniel na ndị ikom atọ ahụ a ma ama nyere Chineke otuto site n’ihu ha. Ule nke soro ule nri ahụ maka Kraịst nọchikwara anya ebube.

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.

Ἀνακαὶ ὁ διάβολος εἶπεν πρὸς αὐτόν, Ἐὰν σὺ εἶ ὁ Υἱὸς τοῦ Θεοῦ, εἰπὲ εἰς τὸν λίθον τοῦτον ἵνα γένηται ἄρτος. Καὶ ἀπεκρίθη ὁ Ἰησοῦς πρὸς αὐτόν, λέγων, Γέγραπται, ὅτι οὐκ ἐπ’ ἄρτῳ μόνῳ ζήσεται ὁ ἄνθρωπος, ἀλλ’ ἐπὶ παντὶ ῥήματι Θεοῦ. Καὶ ἀναγαγὼν αὐτὸν ὁ διάβολος εἰς ὄρος ὑψηλόν, ἔδειξεν αὐτῷ πάσας τὰς βασιλείας τῆς οἰκουμένης ἐν στιγμῇ χρόνου. Καὶ εἶπεν αὐτῷ ὁ διάβολος, Σοὶ δώσω τὴν ἐξουσίαν ταύτην ἅπασαν καὶ τὴν δόξαν αὐτῶν· ὅτι ἐμοὶ παραδέδοται, καὶ ᾧ ἐὰν θέλω δίδωμι αὐτήν. Σὺ οὖν ἐὰν προσκυνήσῃς ἐνώπιόν μου, ἔσται σοῦ πᾶσα. Καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτῷ, Ὕπαγε ὀπίσω μου, Σατανᾶ· γέγραπται γάρ, Κύριον τὸν Θεόν σου προσκυνήσεις, καὶ αὐτῷ μόνῳ λατρεύσεις. 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.”

Таҳлил аз он ки Масеҳ озмоиши марбут ба ғизоро паси сар кард, Шайтон баъд «ҷалоли» ҳамаи мамолики ҷаҳонро ба Ӯ пешкаш намуд, вале Масеҳ ба ҷойи он интихоб кард, ки Подшоҳи подшоҳонро ҷалол диҳад. Одам ва Ҳавво дар озмоиши аввал ноком шуданд ва дарҳол кӯшиданд, ки чеҳраҳои худро бо баргҳои анҷир пинҳон созанд, зеро онҳо дигар ҷалоли Худоро, ки бо ҷомаи нур, ки қаблан дар бар доштанд, ифода меёфт, зоҳир намекарданд. Вақте ки Дониёл ва он се ҷавони баргузида аз озмоиши парҳезӣ гузаштанд, он гоҳ ба онҳо «дониш ва маҳорат дар ҳар гуна таълим ва ҳикмат» дода шуд; «ва Дониёл дар ҳамаи рӯъёҳо ва хобҳо фаҳм дошт».

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.

वे दूसरे परीक्षण में सफल हुए, जो एक दृश्य परीक्षण था और जिसका संचालन मेलज़र ने किया था। मिलेराइट इतिहास में, दूसरे स्वर्गदूत का सन्देश उन लोगों के बीच भेद का चिह्न ठहरा जिन्होंने जंगल में पुकारनेवाले “शब्द” के सन्देश को, जिसका प्रतिनिधित्व विलियम मिलर द्वारा किया गया था, स्वीकार किया, और जिन्होंने उसे अस्वीकार किया। भविष्यद्वाणी की दृष्टि से तब मिलेराइट आन्दोलन प्रोटेस्टेंटवाद का दृश्य तथा एकमात्र सच्चा सींग बन गया, और जिन्होंने उस सन्देश और आन्दोलन को अस्वीकार किया वे रोम की पुत्रियाँ बन गईं। उन्होंने छोटे पुस्तक के स्थान पर बाबुल का आहार खाने और उसका दाखमधु पीने को चुन लिया था। तीन वर्षों के अन्त में, दानिय्येल और वे योग्य जन नबूकदनेस्सर के सम्मुख न्याय के लिये उपस्थित किए गए।

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.

τώρα, στο τέλος των ημερών που είχε ορίσει ο βασιλεύς να παρουσιασθούν ενώπιόν του, ο αρχιευνούχος τούς έφερε ενώπιον του Ναβουχοδονόσορος. Και ο βασιλεύς συνελάλησε μετ’ αὐτῶν· και μεταξύ όλων δεν ευρέθη κανείς όμοιος με τον Δανιήλ, τον Ανανία, τον Μισαήλ και τον Αζαρία· διά τούτο παρέστησαν ενώπιον του βασιλέως. Και σε κάθε ζήτημα σοφίας και συνέσεως, περί του οποίου ο βασιλεύς τούς ερωτούσε, τους εύρισκε δεκαπλασίως ανωτέρους από όλους τους μάγους και αστρολόγους που ήσαν σε όλο το βασίλειό του. Και ο Δανιήλ διήρκεσεν έως το πρώτο έτος του βασιλέως Κύρου. Δανιήλ 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.

דניאל ושלושת הראויים עברו בהצלחה את מבחן עשרת הימים, ולאחר מכן נמצאו חכמים פי עשרה מכל האחרים כאשר עברו את בחינתם האחרונה.

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.

दानिएल अध्याय एक, उस ग्रन्थ में प्रथम स्वर्गदूत के सन्देश का पहला उल्लेख है जो दानिएल और प्रकाशितवाक्य की पुस्तकों से मिलकर बना है। इसमें प्रकाशितवाक्य अध्याय चौदह के प्रथम स्वर्गदूत के समान ही विशेषताएँ विद्यमान हैं। यह उस सत्य को स्थिर रखता है जिसका प्रथम उल्लेख प्रकाशितवाक्य के पहले पद में हुआ है; क्योंकि नबूकदनेस्सर ने अशपनाज को एक सन्देश दिया, और उसने आगे वह सन्देश मेलज़र को दिया, जिसने तब दानिएल से व्यवहार किया। पिता ने मसीह को एक सन्देश दिया, और उसने आगे वह सन्देश जिब्राईल को दिया, जिसने तब यूहन्ना से व्यवहार किया।

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.

Die oordra van die boodskap, wat die boodskap is wat nou ontsluit word, identifiseer die kommunikasieproses van die Vader aan Sy kerk. Die eerste saak wat die Vader verkies om vir Sy kerk te identifiseer, is die drieledige toetsingsproses van die drie engele. God se profetiese Woord het hierdie proses baie noukeurig deur verskeie profesielyne uiteengesit, en ook deur die geskiedenis van die Milleriete. Hierdie waarhede is ’n wesensbelangrike element van die verborge manna wat in die engel se hand was toe hy op 11 September 2001 neergedaal het.

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.

不ผ่านการทดสอบประการแรกเสียก่อน ย่อมเป็นไปไม่ได้ที่จะมีส่วนร่วม และด้วยเหตุนั้นจึงไม่อาจผ่านการทดสอบประการที่สองได้ ความจริงข้อนี้ได้ถูกสำแดงไว้อย่างชัดเจนในประวัติของพระคริสต์และของชาวมิลเลอไรต์ ดาเนียลบทที่สองคือการทดสอบประการที่สอง ซึ่งโดยที่ซิสเตอร์ไวท์ได้กล่าวไว้ว่า “ชะตากรรมนิรันดร์ของเราจะถูกตัดสิน” และท่านยังได้กล่าวเพิ่มเติมอีกว่า การทดสอบนั้นคือสิ่งที่เราจะต้อง “ผ่าน ก่อนที่เราจะได้รับการผนึกตรา” บัดนี้การทดสอบนั้นใกล้จะสิ้นสุดลงแล้ว

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.

दानिय्येलको दोस्रो अध्याय पशुको मूर्तिको परीक्षासम्बन्धी हो, र अध्याय एक महान् मूर्तिबारे हुनु उचित नै हो; अनि दानिय्येलले आहारसम्बन्धी परीक्षा पार गरेको र “दस गुणा” बढी “समझ” र “बुद्धि” ले आशिष् पाएको कारणले मात्र उसले त्यो परीक्षा चिन्न सक्यो। एलेन ह्वाइटका लेखनहरूमा पाइने त्यस परीक्षाको चेतावनीजस्तै, दानिय्येलको दोस्रो अध्यायमा रहेको मूर्तिको परीक्षा जीवन वा मृत्युका परिणामहरूको प्रतिनिधित्व गर्ने परीक्षा हो।

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.

Kwa sababu hiyo mfalme akakasirika na kughadhibika sana, akaamuru waangamizwe watu wote wenye hekima wa Babeli. Amri hiyo ikatoka kwamba watu wenye hekima wauawe; wakamtafuta Danieli na wenzake ili wauawe. 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.

A few other prophetic issues remain in Daniel chapter one that we need to address, and we will continue with those issues in the next article.

“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.

“Niliona kundi la watu waliosimama wakiwa wamelindwa vema na imara, bila kuwapa nafasi wale ambao wangetikisa imani iliyokwisha kuwekwa ya mwili. Mungu aliwatazama kwa kibali. Nilionyeshwa hatua tatu—ujumbe wa malaika wa kwanza, wa pili, na wa tatu. Malaika aliyekuwa akinifuatana akasema, ‘Ole wake yeye atakayeondoa jiwe moja au kutikisa pini moja ya jumbe hizi. Ufahamu wa kweli wa jumbe hizi ni wa umuhimu wa uhai na mauti. Hatima ya roho hutegemea namna zinavyopokelewa.’ Nikaletwa tena chini kupitia katika jumbe hizi, nami nikaona jinsi watu wa Mungu walivyoinunua kwa gharama kubwa sana hali yao ya uzoefu. Ilipatikana kwa njia ya mateso mengi na mapambano makali. Mungu alikuwa amewaongoza hatua kwa hatua, hata alipowaweka juu ya jukwaa thabiti lisiloweza kutikisika. Niliwaona watu fulani wakikaribia jukwaa hilo na kuichunguza msingi wake. Wengine kwa furaha mara wakalikanyaga. Wengine wakaanza kuutafutia msingi makosa. Walitamani marekebisho yafanywe, ndipo jukwaa lingekuwa kamili zaidi, na watu wangekuwa wenye furaha zaidi. Wengine walishuka kutoka juu ya jukwaa ili kulichunguza na wakatangaza ya kuwa limewekwa vibaya. Lakini nikaona kwamba karibu wote walisimama imara juu ya jukwaa na kuwasihi wale waliokuwa wameshuka waache malalamiko yao; kwa maana Mungu ndiye alikuwa Mjenzi Mkuu, nao walikuwa wakipigana dhidi Yake. Wakasimulia kazi ya ajabu ya Mungu, iliyokuwa imewaongoza mpaka kwenye jukwaa lile thabiti, na kwa umoja waliinua macho yao kuelekea mbinguni na kwa sauti kuu wakamtukuza Mungu. Hili liliwagusa baadhi ya wale waliokuwa wamelalamika na kuliacha jukwaa, nao kwa uso wa unyenyekevu wakalikanyaga tena.”

“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.

« On me ramena à la proclamation du premier avènement du Christ. Jean fut envoyé dans l’esprit et la puissance d’Élie pour préparer la voie à Jésus. Ceux qui rejetèrent le témoignage de Jean ne tirèrent aucun profit des enseignements de Jésus. Leur opposition au message qui annonçait sa venue les plaça dans une situation où ils ne purent recevoir aisément les preuves les plus fortes qu’il était le Messie. Satan poussa ceux qui avaient rejeté le message de Jean à aller encore plus loin, jusqu’à rejeter et crucifier le Christ. En agissant ainsi, ils se placèrent là où ils ne pouvaient recevoir la bénédiction du jour de la Pentecôte, laquelle leur aurait enseigné le chemin du sanctuaire céleste. La déchirure du voile du temple montra que les sacrifices et les ordonnances des Juifs ne seraient désormais plus agréés. Le grand Sacrifice avait été offert et avait été accepté, et le Saint-Esprit qui descendit au jour de la Pentecôte détourna les pensées des disciples du sanctuaire terrestre vers le sanctuaire céleste, où Jésus était entré par son propre sang, pour répandre sur ses disciples les bienfaits de son expiation. Mais les Juifs furent laissés dans de complètes ténèbres. Ils perdirent toute la lumière qu’ils auraient pu avoir sur le plan du salut, et continuèrent à se confier dans leurs sacrifices et leurs offrandes devenus inutiles. Le sanctuaire céleste avait pris la place du sanctuaire terrestre, et pourtant ils n’avaient aucune connaissance de ce changement. C’est pourquoi ils ne pouvaient être rendus participants des bienfaits de la médiation du Christ dans le lieu saint. »

“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.

“多数人一想到犹太人在弃绝并将基督钉十字架这件事上的行径，便感到惊骇；当他们读到祂受尽凌辱的历史时，就以为自己是爱祂的，并且若处于彼得或犹太人的境地，也决不会像彼得那样不认祂，或像犹太人那样将祂钉十字架。然而，那位察看万人内心的上帝，已经将他们自称对耶稣所怀的爱置于试验之中。全天庭都以最深切的关注，注视着第一位天使信息所受到的接纳情况。但是，许多自称爱耶稣、并在阅读十字架故事时流泪的人，却嘲笑祂降临的佳音。他们非但没有欢然领受这信息，反倒宣称这乃是迷惑。他们恨恶那些爱慕祂显现的人，并将他们逐出教会。凡拒绝第一道信息的人，也不能从第二道信息中得益；那本要预备他们凭信心与耶稣一同进入天上圣所至圣所的午夜呼声，也没有使他们得益。由于他们拒绝了前两道信息，便使自己的悟性如此昏暗，以致看不见第三位天使信息中的任何亮光；而这第三位天使的信息，正是指明进入至圣所之路的。我看见，正如犹太人将耶稣钉了十字架，照样，挂名的诸教会也已将这些信息钉了十字架；因此，他们对于通往至圣所的道路一无所知，也不能从耶稣在那里所作的代求中得益。正如犹太人献上无用的祭物一样，他们也向耶稣已经离开的那一层圣所献上无用的祷告；撒但因这迷惑而欣喜，便披上宗教的外衣，将这些自称为基督徒之人的心思引向自己，并以他的权能、神迹和虚谎的奇事作工，要把他们牢牢缚在他的网罗之中。”《早期著作》，258–261。