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.
Chapit youn nan liv Danyèl la reprezante premye mesaj zanj lan nan Revelasyon chapit katòz. Jojakim idantifye yon fason senbolik ke se ranfòsman premye mesaj zanj lan, e non pa rive li nan “tan lafen an.” Tout pwofèt yo ap idantifye “dènye jou yo” nan jijman ankèt la; konsa chapit la ap reprezante 11 septanm 2001, lè pwosesis eprèv san karannkat mil yo te kòmanse. Nan Malachi chapit twa, pwosesis sa a te reprezante kòm yon pwosesis pirifikasyon, lè yon mesaje prepare chemen an pou Mesaje alyans lan vini toudenkou nan tanp li. Mesaje ki prepare chemen an, ki se tou “vwa” k ap kriye nan dezè a, se tou yon eprèv, ki fè pati pwosesis pirifikasyon an. Nan Malachi chapit twa, san karannkat mil yo reprezante kòm pitit gason Levi yo. Pitit gason Levi yo reprezante sila yo ki te kanpe avèk mesaje Moyiz la, nan rebelyon ti towo bèf annò a, ki te reprezante imaj bèt la.
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.
Lè yo pase eprèv imaj bèt la, sa se yon lòt ilistrasyon biblik sou dezyèm nan twa eprèv ki fòme pwosesis pirifikasyon an. Pitit gason Levi yo dwe pase eprèv sa a anvan yo resevwa so a.
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.
Sele chapit uit ak nèf Ezekyèl yo se yon lòt ilistrasyon pwosesis pirifikasyon an ki te kòmanse nan 11 septanm 2001. Nan chapit uit la, moun ki nan Jerizalèm yo ki finalman bese tèt devan solèy la reprezante kat jenerasyon Advantis Lawodiseyen an. Nan chapit nèf la, sila yo ki resevwa sele a ap plenn epi kriye poutèt abominasyon k ap fèt nan mitan Jerizalèm. Jerizalèm se legliz Bondye a.
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.
Twa zanj twa mesaz-la osi i en ilistrasyon sa prosesis netwayaz-la. Sa twa mesaz-la i reprezant en prosesis leprev an trwa letap, e i neseser ki bann garson Levi pas premye leprev-la menm avan zot kapab enplike dan dezyenm leprev-la. Trwazyenm leprev-la i en lot kalite leprev, parski i reprezant en leprev ki idantifye si bann garson Levi in reisi pas sa de premye leprev-la. I en leprev litmus profetik. Premye leprev-la i en leprev dyetetik (dan sans spirityel), parski i ganny pase oubyen tonbe, dapre si bann garson Levi i aksepte mesaz ki Lespri Sen i donn atraver Eli, mesaze ki prepar semen pour mesaze lalyans-la.
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.
Premye vèsè liv Revelasyon an mete anvalè gravite mesaj sa a. Li idantifye avèk entansyon ke mesaj mesaje imen an, reprezante kòm Jan, voye bay legliz yo, te ba li pa Gabriyèl, ki te resevwa li nan men Kris la, ki, pa li menm, te resevwa li nan men Papa a. Mesaj Eli a pote otorite divinite a, e rejte mesaj Jan an, oswa Eli a, oswa “vwa k ap kriye nan dezè a”, se rejte Revelasyon Jezi Kris la.
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.
Dezyèm tès la se yon tès vizyèl, paske yon fwa pitit Levi yo fin manje mesaj Eli a, ki te nan men zanj ki te desann pou klere tè a avèk laglwa li, yo aksepte metodoloji biblik la ki pèmèt yo byen disène siy tan yo. Metodoloji sa a pèmèt pitit Levi yo rekonèt ke siy tan sa yo ap demontre ke legliz ak leta ap mete tèt yo ansanm Ozetazini, nan akonplisman tès imaj bèt la. Sa ki pi enpòtan toujou, siy tan sa yo, lè yo plase yo nan kontèks liy refòm sakre yo, se esans Alfa ak Omega, kòmansman an k ap ilistre fen an. Liy refòm sakre yo idantifye ke pèp Bondye a dwe fè tout sa ki nan pouvwa yo pou yo kolabore nan travay pou prepare tèt yo pou sele Bondye a.
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.
Se poutèt sa, mezanmi mwen yo, menm jan nou te toujou obeyi, pa sèlman lè m te la nan prezans nou, men kounye a pi plis toujou nan absans mwen, travay pou delivrans pa nou an avèk lakrentif ak tranbleman. Paske se Bondye k ap aji nan nou, pou fè nou vle epi pou nou fè sa ki selon bon plezi li. Fè tout bagay san bougonnen ni diskisyon, pou nou ka san repwòch e san malis, pitit Bondye ki san repwòch, nan mitan yon jenerasyon kwochi ak devèse, nan mitan yo menm nou klere tankou limyè nan mond lan. Filipyen 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.
Danyèl, Ananya, Michayèl ak Azarya, yo menm kat an kantite, reprezante Advantis Setyèm Jou atravè lemond, ki rekonèt 11 septanm 2001 kòm idantifikasyon desant zanj Revelasyon dizwit la, epi yo chwazi pran lamàn kache ki nan men li a epi manje li. Lamàn kache ki dwe manje a, jan apot Pòl fèk site sa a, reprezante Bondye (lamàn kache a), ki ap travay anndan pèp Li a pou fè volonte Li ak bon plezi Li. Pòl reprezante mesaje pou Filadèlfyen yo, epi rejte mesaj li a se te lanmò. Danyèl, Ananya, Michayèl ak Azarya reprezante moun ki chwazi manje lamàn kache a.
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.
Kounyeya a, pami pitit Jida yo, te gen Danyèl, Ananya, Michaèl ak Azarya. Chèf enik yo te ba yo lòt non: li te rele Danyèl Beltchatsa; Ananya, Chadrak; Michaèl, Mechak; epi Azarya, Abèdnego. Men, Danyèl te pran desizyon nan kè li pou l pa t souye tèt li ak pòsyon manje wa a, ni ak diven li te konn bwè a; se poutèt sa li te mande chèf enik yo pou l pa t souye tèt li. Danyèl 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.
Dànyèl detèmine li vle manje mesaj ki te desann soti nan syèl la nan dat 11 Septanm 2001, epi tou li vle refize mesaj yo reprezante kòm manje ak bwason Babilòn yo. Ashpenaz te chwazi kiyès nan prizonye Jida yo ki ta dwe mennen devan wa a.
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.
Epi wa a pale ak Achpenaz, chèf enik li yo, pou l mennen kèk nan pitit Izrayèl yo, nan desandan wa a, ak nan mitan prens yo; jenn gason ki pa t gen okenn defo, men ki te bèl nan aparans, abil nan tout sajès, entèlijan nan konesans, ki te konprann syans, epi ki te gen kapasite nan yo pou yo kanpe nan palè wa a, e yo te kapab anseye yo literati ak lang Kaldeyen yo. Danyèl 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.
Si nous suivons la chaîne d’autorité indiquée dans Apocalypse, chapitre 1, verset 1, Nebucadnetsar avait donné à Ashpenaz l’ordre de choisir les enfants qui accomplissaient la prédiction qu’Ésaïe avait proclamée à Ézéchias. Ashpenaz reçut le message, puis le remit à Melzar, le chef des eunuques. Nebucadnetsar représente le Père céleste ; Ashpenaz représente le Christ, et Melzar représente Gabriel. Ashpenaz savait quels enfants choisir, et il savait que Daniel prendrait la bonne décision en matière d’alimentation avant de le présenter devant le roi.
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.
Koulye a, Bondye te fè Danyèl jwenn favè ak bon afeksyon nan men chèf ewonik yo. E chèf ewonik yo di Danyèl konsa: Mwen pè mèt mwen wa a, ki fikse manje nou ak bwason nou; paske poukisa li ta wè figi nou pi mèg pase jèn gason ki menm laj avèk nou? Konsa, nou ta fè m mete tèt mwen an danje devan wa a. Danyèl 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.
Men, Melza a, idantifye premye etap nan mesaj twa zanj yo. Premye etap la se gen krentif pou Bondye, jan sa montre nan krent Melza te genyen devan Neboukadnetsa. Yo te deja demontre nan atik sa yo ke mo ebre ki vle di “verite”, ki fòme lè yo mete ansanm premye, trèzyèm, ak dènye lèt alfabè ebre a, reprezante pwosesis eprèv an twa etap mesaj twa zanj yo. Lè yo te fè sa, yo te tabli sou plizyè temwen ke mesaj premye zanj lan te genyen tout twa tès yo ki reprezante pa mesaj twa zanj yo. Yo idantifye mesaj premye zanj lan kòm levanjil etènèl la, sa ki defini li kòm menm levanjil la depi nan jou Adan yo jouk rive nan Dezyèm Vini Kris la.
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.
Epi m te wè yon lòt zanj k ap vole nan mitan syèl la; li te gen levanjil etènèl la pou l anonse bay moun ki rete sou latè, bay tout nasyon, tout fanmi, tout lang ak tout pèp. Li t ap di ak yon gwo vwa: Krent Bondye, epi bay li glwa; paske lè jijman li a rive. Epi adore li menm ki te fè syèl la, tè a, lanmè a ak sous dlo yo. Revelasyon 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.
Premye etap mesaj premye zanj lan se krentif pou Bondye. Dezyèm etap la se ba li glwa, epi twazyèm nan se rive lè jijman li a. An rapò ak mesaj de lòt zanj yo, mesaj premye zanj lan se: “gen krentif pou Bondye.” Apre sa, mesaj dezyèm zanj lan anonse tonbe Babilòn; e kit se nan mouvman Millerit la nan premye zanj lan, oswa nan mouvman twazyèm zanj lan, apèl pou soti Babilòn se kote manifestasyon vide Sentespri a akonpli. Nan peryòd tan sa a, kit li reprezante kòm Kri Minwi a, gwo rèl la, oswa dènye lapli a, moun k ap pwoklame mesaj la bay Bondye glwa. Se nan mesaj dezyèm zanj lan yo bay Bondye glwa, epi peryòd tan sa a mennen nan yon pwen nan tan kote jijman ankèt la te kòmanse nan istwa Millerit la, oswa jijman pwostitiye Babilòn lan ki fèt nan kriz lwa dimanch lan.
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.
Laperèz Melza a reprezante mesaj premye zanj lan, e li kòmanse eprèv alimantè dis jou yo, kote nonb dis la tou siyifi yon tès. Ekspresyon Melza a, lè li te di li te pè wa a, te menm jan ak Danyèl ki te gen plis lakrentif pou Bondye pase pou wa a, e ki te pran desizyon nan kè li pou l pa t souye tèt li ak manje Babilòn nan. Peryòd tan eprèv Danyèl ak twa jennonm fidel yo te dire se te twa ane, konsa sa reprezante twa etap mesaj twa zanj yo.
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.
Epi wa a te nonmen pou yo chak jou yon pòsyon nan manje wa a, ak nan diven li te konn bwè a; konsa li te nouri yo pandan twa ane, pou lè tan sa a ta rive nan bout li, yo te kapab parèt devan wa a. 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.
Danyèl chapit youn reprezante otorizasyon mesaj premye zanj lan, e se la kòmansman tès rejim alimantè a make, ki nan istwa Millerit la te reprezante pa manje ti liv la. Peryòd tès Danyèl ak twa konpayon fidèl yo te akonpli nan dis premye jou yo nan twa ane sa yo. Dis se yon senbòl yon pwosesis tès, jan sa te reprezante pa ansyen Izrayèl lè yo te rejte dizyèm tès la, ki te reprezante pa mesaj Jozye ak Kalèb la. Li reprezante tou nan tan pèsekisyon an nan legliz Smirn lan.
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.
Nou pa bezwen pè okenn nan bagay ou pral soufri yo; gade, dyab la pral mete kèk nan nou nan prizon, pou yo ka pase nou anba eprèv; epi n ap gen tribilasyon pandan dis jou. Rete fidèl jouk nan lanmò, e m ap ba ou kouwòn lavi a. Revelasyon 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.
Konsèy pou legliz Smirn lan se te pou yo pa pè pwosesis eprèv la; paske si yo te gen lakrentif pou Bondye, Li t ap rekonpanse lakrentif Bondye sa a avèk yon kouwòn lavi. Lakrentif Bondye sa a reprezante pa dezi Danyèl te genyen pou l manje laman ki soti nan syèl la.
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.
Lè sa a, Dànyèl di Mèltsa, sila chèf ofisye palè a te mete sou Dànyèl, Ananya, Mizaèl ak Azarya a: Tanpri, mete sèvitè w yo a pwèv pandan dis jou; se pou yo ban nou legim pou nou manje, ak dlo pou nou bwè. Apre sa, se pou yo gade figi nou devan ou, ansanm ak figi jenn gason ki manje nan pòsyon manje wa a; epi selon sa ou va wè a, aji ak sèvitè w yo. Konsa, li dakò ak yo nan zafè sa a, e li mete yo a pwèv pandan dis jou. Danyèl 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.
Premye tès la se te gen krentif pou Bondye, jan sa parèt nan Melza ak Danyèl ki te pran desizyon nan kè li pou l pa tache tèt li ak manje ak bwason Babilòn yo. Dezyèm eleman mesaj premye zanj lan se bay Bondye glwa, sa ki reprezante yon manifestasyon vizib efè rejim alimantè a. Nan fen dis jou yo, Danyèl ak twa jèn gason yo te bay Bondye glwa pa aparans fizik yo.
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.
Epi, nan fen dis jou yo, figi yo te parèt pi bèl e kò yo te pi byen gra pase tout lòt jèn gason ki te manje pòsyon manje wa a. Konsa, Melza te retire pòsyon manje yo ak diven yo te dwe bwè a; epi li te ba yo legim. Pou sa ki konsène kat jèn gason sa yo, Bondye te ba yo konesans ak ladrès nan tout syans ak sajès; epi Danyèl te gen konpreyansyon nan tout vizyon ak rèv. Daniel 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.
Kat timoun yo te pase premye eprèv rejim alimantè a, kote Adan ak Èv te tonbe, e ki te reprezante premye eprèv Kris la te konfwonte tousuit apre batèm Li. Batèm Kris la te bay premye mesaj la pouvwa nan liy pwofetik li a. Li te bay pouvwa epi li te apwouve mesaj “vwa k ap rele nan dezè a” t ap pwoklame a. Apre sa, menm jan ak Danyèl ak twa diy yo, Kris la te sibi eprèv sou rejim alimantè pandan karant jou, menm jan Danyèl te sibi li pandan dis jou. Danyèl ak Kris la t ap sèvi kòm tip eprèv lamàn kache ki te nan men zanj lan ki te desann 11 septanm 2001 an. De lòt eprèv t apral swiv pou Kris la, epi pou Danyèl. Dezyèm eprèv la se te kote Danyèl ak twa diy yo te bay Bondye glwa pa mwayen vizaj yo. Eprèv ki te swiv eprèv rejim alimantè a pou Kris la te reprezante glwa tou.
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.
Epi dyab la di li: Si ou se Pitit Bondye a, bay lòd pou wòch sa a tounen pen. Jezi reponn li, li di: Sa ekri: Moun pa p viv ak pen sèlman, men ak tout pawòl Bondye. Epi dyab la, apre li fin mennen li sou yon mòn byen wo, li montre li tout wayòm latè yo nan yon sèl moman. Epi dyab la di li: Mwen va ba ou tout pouvwa sa a ansanm ak glwa yo; paske yo renmèt sa ban mwen, e mwen bay li a nenpòt moun mwen vle. Si ou menm, ou adore m, tout bagay sa yo va pou ou. Jezi reponn li, li di: Wete kò ou dèyè mwen, Satan; paske sa ekri: Se Senyè a, Bondye ou a, ou dwe adore, e se li menm sèl ou dwe sèvi. Matye 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.”
Apre Kris fin pase tès rejim alimantè a, Satan te ofri l “laglwa” tout wayòm latè yo, men Kris pito chwazi bay Wa ki anwo tout wa yo laglwa. Adan ak Èv te echwe nan premye tès la, epi touswit yo t ap chèche kache figi yo ak fèy fig frans, paske yo pa t demontre laglwa Bondye ankò, jan sa te reprezante pa rad limyè yo te konn abiye anvan an. Lè Danyèl ak twa jenn gason vanyan yo te pase tès rejim alimantè a, yo te resevwa lè sa a “knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams.”
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.
Yo te pase dezyèm tès la, ki te yon tès vizyèl Melza te administre. Nan istwa Millerit la, mesaj dezyèm zanj lan te make distenksyon ant moun ki te aksepte ak moun ki te rejte mesaj “vwa” k ap kriye nan dezè a, jan William Miller te reprezante l. Pwofetikman, mouvman Millerit la te vin lè sa a kòn pwotestan vizib la e sèl vrè a, epi moun ki te rejte mesaj la ak mouvman an te vin tounen pitit fi Wòm yo. Yo te chwazi manje rejim alimantè a epi bwè diven Babilòn nan, an opozisyon ak ti liv la. Nan fen twa ane yo, yo te mennen Danyèl ak mesye vanyan yo devan Nèbikadneza pou l te jije yo.
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.
Apre nan fen jou wa a te di pou yo mennen yo antre, chèf enik yo mennen yo devan Nebikadneza. Epi wa a pale avèk yo; e pami yo tout, pa t jwenn okenn tankou Danyèl, Ananya, Mizaèl, ak Azarya; se poutèt sa yo te kanpe devan wa a. E nan tout bagay ki gen rapò ak sajès ak konprannman, sa wa a te mande yo, li te jwenn yo dis fwa pi bon pase tout majisyen ak astwològ ki te nan tout wayòm li a. E Danyèl te kontinye konsa jouk nan premye ane wa Siris. Danyèl 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.
Dànyèl ak twa diyitè yo te pase eprèv “dis” jou yo, epi apre sa yo te jwenn yo “dis” fwa pi saj pase tout lòt yo lè yo te pase dènye egzamen/eprèv yo.
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.
Danyèl chapit youn se premye referans a mesaj premye zanj lan nan liv ki fòme ak liv Danyèl ak Revelasyon an. Li genyen menm karakteristik yo menm ak premye zanj Revelasyon chapit katòz la. Li soutni verite ki te mansyone an premye nan premye vèsè Revelasyon an, paske Nebikadneza te bay Ashpenaz yon mesaj, epi Ashpenaz te bay Melza mesaj la, epi answit Melza te antre an relasyon ak Danyèl. Papa a te bay Kris la yon mesaj, epi Kris la te bay Gabriyèl mesaj la, epi answit Gabriyèl te antre an relasyon ak Jan.
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.
Mesaj k ap transmèt la, ki se mesaj k ap debloke kounye a, idantifye pwosesis kominikasyon Papa a bay legliz Li a. Premye bagay Papa a chwazi idantifye pou legliz Li a, se pwosesis tès an twa etap twa zanj yo. Pawòl pwofetik Bondye a dekri pwosesis la avèk anpil prekosyon atravè plizyè liy pwofesi, epi tou atravè istwa Millerit yo. Verite sa yo se yon eleman esansyèl nan laman kache a ki te nan men zanj lan, lè li te desann nan dat 11 septanm 2001.
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.
Li enposib pou patisipe, e kidonk pou pase dezyèm tès la, si ou pa t pase premye tès la. Verite sa a te reprezante klèman nan istwa Kris la ak Milerit yo. Danyèl chapit de se dezyèm tès la, pa mwayen li, jan Sè White deklare, “destine etènèl nou pral deside.” Li deklare anplis ke se tès nou dwe “pase, anvan nou sele.” Tès sa a kounye a prèske fini.
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.
Danyèl chapit de a pale sou eprèv imaj bèt la, e li sèlman apwopriye pou chapit la pale sou yon gwo imaj; epi se sèlman paske Danyèl te pase eprèv rejim alimantè a, epi li te resevwa benediksyon avèk “dis fwa” plis “konpreyansyon” ak “sajès”, ke li te kapab rekonèt eprèv sa a. Menm jan ak avètisman sou eprèv la nan ekriti Ellen White yo, eprèv imaj la nan Danyèl chapit de a se yon eprèv ki reprezante konsekans lavi oswa lanmò.
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.
Se poutèt sa wa a te fache e li te vin anpil an kòlè, epi li te bay lòd pou yo detwi tout saj Babilòn yo. Epi dekrè a te sòti pou yo touye saj yo; epi yo t ap chèche Danyèl ak konpayon li yo pou yo touye yo. Danyèl 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.
Gen kèk lòt kestyon pwofetik nan Danyèl chapit premye a nou bezwen trete, e n ap kontinye ak kestyon sa yo nan pwochen atik la.
“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.
“Mwen te wè yon gwoup ki te kanpe byen pwoteje e fèm, san yo pa bay okenn ankourajman a sila yo ki ta vle boulvèse lafwa ki deja etabli nan kò a. Bondye te gade yo avèk apwobasyon. Yo te montre m twa etap yo—premye, dezyèm, ak twazyèm mesaj zanj yo. Zanj ki t ap akonpaye m nan te di: ‘Malè pou moun ki va deplase yon pyè oswa souke yon peny nan mesaj sa yo. Vrè konpreyansyon mesaj sa yo gen yon enpòtans vital. Destine nanm yo pandye sou fason yo resevwa yo.’ Yo te fè m desann ankò atravè mesaj sa yo, epi mwen te wè konbyen chè pèp Bondye a te achte eksperyans li. Yo te jwenn li atravè anpil soufrans ak gwo konfli. Bondye te mennen yo etap pa etap, jiskaske Li te mete yo sou yon platfòm solid, ki pa ka brannen. Mwen te wè kèk moun pwoche bò platfòm la epi egzamine fondasyon an. Kèk, avèk lajwa, te monte sou li touswit. Lòt yo te kòmanse kritike fondasyon an. Yo te vle yo fè amelyorasyon, epi konsa platfòm la t ap pi pafè, e pèp la t ap anpil pi kontan. Kèk te desann sou platfòm la pou egzamine li, epi yo te deklare yo te poze l mal. Men mwen te wè prèske tout te rete fèm sou platfòm la epi yo te egzòte sila yo ki te desann yo pou yo sispann plent yo; paske Bondye se te Mèt Konstriktè a, e yo t ap goumen kont Li. Yo te rakonte mèvèy travay Bondye a, ki te mennen yo rive sou platfòm fèm nan, epi ansanm yo te leve je yo nan syèl la e avèk yon vwa fò yo te bay Bondye glwa. Sa te touche kèk nan sila yo ki te plenyen epi ki te kite platfòm la, epi yo menm tou, avèk yon gade imil, te monte sou li ankò.”
“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.
«Yo te fè m retounen sou pwoklamasyon premye avenman Kris la. Yo te voye Jan nan lespri ak pouvwa Eli pou prepare chemen Jezi. Moun ki te rejte temwayaj Jan an pa t jwenn okenn benefis nan ansèyman Jezi yo. Opozisyon yo kont mesaj ki te anonse davans vini Li a te mete yo nan yon pozisyon kote yo pa t ka fasilman resevwa prèv ki pi fò yo ke Li te Mesi a. Satan te pouse moun ki te rejte mesaj Jan an pou yo ale pi lwen toujou, pou yo rejte Kris la epi kloure Li sou kwa. Lè yo te fè sa, yo te mete tèt yo nan yon pozisyon kote yo pa t kapab resevwa benediksyon ki te sou jou Pannkòt la, ki t ap anseye yo chemen pou antre nan sanktyè selès la. Chire [rann] rido tanp lan te montre ke sakrifis ak òdonans jwif yo pa t ap resevwa ankò. Gwo Sakrifis la te deja ofri epi yo te aksepte l, epi Sentespri a ki te desann nan jou Pannkòt la te pote lespri disip yo soti nan sanktyè tèren an pou mennen yo nan sanktyè selès la, kote Jezi te antre avèk pwòp san pa Li, pou l vide sou disip Li yo benefis ekspyasyon Li an. Men jwif yo te rete nan tenèb total. Yo te pèdi tout limyè yo te ka genyen sou plan delivrans lan, epi yo te kontinye mete konfyans yo nan sakrifis ak ofrann initil yo yo. Sanktyè selès la te pran plas sanktyè tèren an, men yo pa t gen okenn konesans sou chanjman an. Se poutèt sa yo pa t kapab jwenn benefis nan medyasyon Kris la nan kote ki sen an. »
“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.
“Anpil moun gade avèk gwo laperèz sou fason Jwif yo te aji lè yo te rejte epi kloure Kris sou kwa; epi pandan y ap li istwa abi wont sa a yo te fè Li sibi, yo panse yo renmen Li, e yo pa t ap nye Li menm jan Pyè te fè a, ni yo pa t ap kloure Li sou kwa menm jan Jwif yo te fè a. Men, Bondye ki li kè tout moun, mete lanmou sa a pou Jezi yo te pretann yo te santi a anba eprèv. Tout syèl la t ap gade avèk enterè ki pi pwofon kijan yo te resevwa mesaj premye zanj lan. Men anpil nan moun ki te fè konnen yo renmen Jezi, epi ki te vide dlo nan je pandan yo t ap li istwa kwa a, te pase bon nouvèl sou vini Li a nan betiz. Olye yo te resevwa mesaj la avèk kè kontan, yo te deklare se te yon ilizyon. Yo te rayi moun ki te renmen aparisyon Li, epi yo te mete yo deyò nan legliz yo. Moun ki te rejte premye mesaj la pa t kapab jwenn benefis nan dezyèm nan; ni yo pa t jwenn benefis nan rèl a minwi a, ki te dwe prepare yo pou yo antre avèk Jezi, pa lafwa, nan kote ki pi sen an nan sanktyè selès la. Epi lè yo te rejte de premye mesaj yo, yo te tèlman fènwa konpreyansyon yo, yo pa kapab wè okenn limyè nan mesaj twazyèm zanj lan, ki montre chemen an pou antre nan kote ki pi sen an. Mwen te wè ke menm jan Jwif yo te kloure Jezi sou kwa, konsa legliz nominal yo te kloure mesaj sa yo sou kwa; se poutèt sa yo pa gen okenn konesans sou chemen ki mennen nan kote ki pi sen an, e yo pa kapab jwenn benefis nan entèsesyon Jezi ladan l. Menm jan ak Jwif yo, ki te ofri sakrifis initil yo yo, konsa tou yo ofri priyè initil yo yo monte bay pati a Jezi te kite a; epi Satan, ki pran plezi nan twonpri a, pran yon aparans relijye, epi li mennen lespri kretyen sa yo ki fè profesyon lafwa a vin jwenn li menm, pandan li ap aji avèk pouvwa li, siy li yo, ak mèvèy mansonjè li yo, pou l mare yo fèm nan pyèj li.” Early Writings, 258–261.