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.
Dhaniel pasal kapisan nggambarake pekabaran malaékat kapisan ing Wahyu pasal patbelas. Yoyakim kanthi simbolis nedahake manawa sing dimaksud iku pangwasaing pekabaran malaékat kapisan, dudu tekané ing “wektu wekasan.” Kabèh para nabi padha nandhesake “dina-dina pungkasan” saka pangadilan panyelidikan, mula pasal iki nggambarake tanggal 11 September 2001, nalika proses pangujian tumrap wong satus patang puluh papat ewu wiwit. Ing Maleakhi pasal telu, proses iku wis digambarake minangka sawijining proses panyucekan nalika ana utusan nyawisake dalan kanggo Utusan prejanjian supaya rawuh kanthi dadakan menyang Pedalemané. Utusan sing nyawisake dalan, sing uga minangka “swara” kang nguwuh ana ing ara-ara samun, uga minangka sawijining ujian, kang dadi pérangan saka proses panyucekan iku. Ing Maleakhi pasal telu, satus patang puluh papat ewu diwakili minangka para putrané Lèwi. Para putrané Lèwi nggambarake wong-wong sing ngadeg bebarengan karo utusan Musa, ing pambrontakan pedhet emas kang nggambarake gambaré kéwan buas.
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.
Lulusing ujian patunging kéwan iku minangka ilustrasi Alkitab liyané ngenani ujian kapindho saka telung ujian kang mbangun prosès panyucèn. Para putra Lèwi kudu ngliwati ujian iku sadurungé padha diségel.
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.
Panyegelan ing Yeheskiel bab wolu lan sanga iku minangka ilustrasi liyane bab proses panyucèn sing diwiwiti ing tanggal 11 September 2001. Ing bab wolu, wong-wong ing Yérusalèm sing pungkasane sujud marang srengéngé, makili patang generasi Adventisme Laodikia. Ing bab sanga, wong-wong sing nampa segel iku padha nggresah lan nangis marga saka sakehing piala nistha sing dumadi ana ing sajroning Yérusalèm. Yérusalèm iku pasamuwané Allah.
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.
Pawarta telung malaékat iku uga minangka sawijining gambaran babagan prosès panyucèn. Telung pawarta mau nglambangaké sawijining prosès panggodhahan telung tataran, lan para putrané Léwi diwajibaké lumebu lan ngliwati panggodhahan kapisan dhisik supaya bisa katut ing panggodhahan kapindho. Panggodhahan katelu iku sawijining jinis panggodhahan kang béda, amarga iku nglambangaké sawijining panggodhahan kang netepaké apa para putrané Léwi wis kasil ngliwati panggodhahan kapisan lan kapindho. Iku minangka sawijining ujining nubuat kang cetha mbedakaké. Panggodhahan kapisan iku sawijining panggodhahan bab panganan (ing teges kasukman), amarga iku diliwati utawa gagal, adhedhasar apa para putrané Léwi nampani pawarta kang diparingaké déning Roh Suci lumantar Élia, utusan kang nyawisaké dalan tumrap Utusaning prejanjian.
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.
Ayat kapisan saka kitab Wahyu nekanaké kaseriusaning pesen kasebut. Kanthi sengaja ayat iku negesaké yèn pesen kang dikirim déning utusan manungsa, kang dipralambangaké minangka Yohanes, marang pasamuwan-pasamuwan, wis kaparingaké marang dhèwèké déning Gabriel, kang nampani iku saka Kristus, lan Kristus piyambak nampani saka Sang Rama. Pesené Élia nduwèni wewenang kadéwanan, lan nampik pesené Yohanes, utawa Élia, utawa “swara kang sesambat ana ing ara-ara samun”, padha karo nampik Wahyuné Gusti Yésus Kristus.
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.
Pacoban kapindho iku pacoban visual, awit sawisé para putraning Lèwi mangan pesen Élia, kang ana ing tangané malaékat sing tumurun kanggo madhangi bumi kalawan kamulyané, wong-wong mau wis nampani metodologi Alkitabiah kang ngidini wong-wong mau kanthi bener mbedakaké pratandha-pratandhaning mangsa. Metodologi iku ngidini para putraning Lèwi mangertèni yèn pratandha-pratandhaning mangsa mau lagi nedahaké yèn gréja lan nagara lagi sesrawungan dadi siji ing Amérika Sarékat, minangka panggenepaning pacoban gambar kéwan galak. Kang luwih wigati manèh, pratandha-pratandhaning mangsa mau, nalika dilebokaké ing sajroning konteks garis-garis reformasi suci, iku minangka hakekaté Alfa lan Omega, wiwitan kang nggambaraké pungkasan. Garis-garis reformasi suci mratélakaké yèn umaté Gusti Allah kudu nglakoni sakehing daya sing ana ing kakuwasané kanggo bebarengan makarya sajroning pagawéan nyawisaké awaké dhéwé tumrap segelé Gusti Allah.
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.
Mulané, para kekasihku, kaya dene kowé tansah padha mituhu, ora mung nalika aku ana ing ngarsamu waé, nanging saiki luwih-luwih manèh nalika aku ora ana, nggayuhen kaslametanmu dhéwé kanthi wedi lan gumeter. Awit Gusti Allah iku kang makarya ana ing kowé, maringi kersa lan panggawé manut karsané kang becik. Tindakna samubarang kabèh tanpa sambat lan pasulayan, supaya kowé dadi tanpa cacad lan tanpa kaluputan, para putrané Allah, tanpa pepakon, ana ing satengahing bangsa kang bengkong lan nyimpang, ing antarané wong-wong iku kowé padha sumunar kaya pepadhang ana ing donya. Filipi 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.
Dhanièl, Hananya, Misaèl lan Azarya, cacahé papat, nggambarake umat Advent Dina Kapitu ing saindenging jagad, sing ngakoni tanggal 11 September 2001 minangka pratandha ngenani mudhuné malaékat saka Wahyu wolulas, lan padha milih nampani manna kang kasamun ing tangané lan mangan iku. Manna kang kasamun kang kudu dipangan iku, kaya sing nembe dipunsebat déning rasul Paulus, nggambarake Gusti Allah (manna kang kasamun), sing makarya ana ing sajroning umaté kanggo nindakake kersané lan kasaénan-É. Paulus nggambarake utusan marang wong Filadelfia, lan nampik piwulangé iku pati. Dhanièl, Hananya, Misaèl lan Azarya nggambarake wong-wong sing milih mangan manna kang kasamun.
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.
Ing antarané para putrané Yehuda iku ana Daniel, Hananya, Misaèl, lan Azarya. Wong-wong mau banjur diparingi jeneng déning pangérané para sida-sida: Daniel diparingi jeneng Bèltesyazar; Hananya, Syadrakh; Misaèl, Mésakh; lan Azarya, Abèdnego. Nanging Daniel netepaké ing sajroning atiné yèn dhèwèké ora gelem najisaké awaké déning panganan jatah saka ratu, utawa déning anggur kang diunjuk déning ratu iku; mulané dhèwèké nyuwun marang pangérané para sida-sida, supaya ora nganti najisaké awaké. Daniel 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.
Dhaniel netepake manawa dheweke kepéngin mangan piwulang kang diturunake saka swarga ing tanggal 11 September 2001, lan uga nampik piwulang kang dilambangake minangka panganan lan omben-ombené Babilon. Asypenas wis milih sapa waé saka para tawanan Yehuda kang kudu digawa menyang ngarsané raja.
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.
Sang ratu dhawuh marang Ashpenaz, kepala para kasimé, supaya nggawa sapérangan saka para putraning Israèl, yaiku saka turuné raja lan para pangéran; para nom-noman kang tanpa cacad, bagus rupané, pinter ing sakehing kawicaksanan, trampil ing kawruh, mangertèni ngèlmu, lan padha duwé kabisan kanggo ngadeg ana ing kratoning raja, sarta bisa diwulang sastra lan basa wong Kasdim. 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.
Manawi kita ngetutaké ranté panguwasa ingkang katandharaké wonten ing Wahyu pasal satunggal, ayat satunggal, Nebukadnésar sampun maringi parentah dhateng Aspenaz supados milih para putra ingkang netepi ramalan ingkang sampun kawedhar déning Yésaya dhateng Hizkia. Aspenaz nampi pawartos punika lajeng maringakén dhateng Melzar, pangéraning para sida-sida kasim. Nebukadnésar nggambaraken Sang Rama ing swarga; Aspenaz nggambaraken Sang Kristus lan Melzar nggambaraken Gabriel. Aspenaz mangertos para putra pundi ingkang kedah dipilih, lan piyambakipun ugi mangertos bilih Dhanièl badhé damel kaputusan ingkang leres bab pangananipun, sadèrèngipun piyambakipun dipunaturaké ing ngarsanipun raja.
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.
Saiki Gusti Allah wus ndadèkaké Dhanièl oleh sih-rahmat lan katresnan kang alus ana ing ngarsané pangéran para kasim. Lan pangéran para kasim mau ngandika marang Dhanièl, “Aku wedi marang gustiku ratu, kang wis netepaké pangananmu lan ombenanmu; awit yagéné dhèwèké kudu ndeleng rainé kowé luwih ala tinimbang para nom-noman kang padha golongan karo kowé? Mengkono kowé bakal ndadèkaké sirahku kaancam ana ing ngarsané ratu.” Dhanièl 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.
Ing kéné Melzar nemtokake langkah kapisan saka pekabaran telung malaékat. Langkah kapisan iku yaiku wedi marang Allah, kaya sing katuduhaké déning wediné Melzar marang Nebukadnezar. Tembung Ibrani “truth” sing kawangun kanthi nggabungaké aksara kapisan, kaping telulas, lan aksara pungkasan saka abjad Ibrani, sadurungé wis kabuktèkaké ing artikel-artikel iki minangka pralambang proses pangujian telung langkah saka telung malaékat. Kanthi mangkono, wis ditetepaké adhedhasar sawatara seksi yèn pekabaran malaékat kapisan ngemot kabèh telu saka telung ujian sing dipralambangaké déning pekabaran telung malaékat. Pekabaran malaékat kapisan diidentifikasi minangka Injil kang langgeng, sing netepaké yèn iku Injil sing padha wiwit jamané Adam nganti tekan Rawuhé Kristus kang Kapindho.
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.
Lan aku weruh malaékat liyané mabur ana ing tengahing langit, nggawa Injil langgeng kanggo diwartakaké marang wong-wong kang manggon ana ing bumi, lan marang saben bangsa, lan suku, lan basa, lan umat, sarta ngandika kanthi swara sora, Wedia marang Gusti Allah, lan mènèhana kamulyan marang Panjenengané; awit wis tekan jam pangadilané; lan sembaha Panjenengané kang wus nitahaké langit, lan bumi, lan segara, sarta sumber-sumber banyu. Wahyu 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.
Langkah kapisan saka pekabaran malaékat kapisan iku wedi marang Allah. Langkah kapindho iku maringi kamulyan marang Panjenengané, lan langkah katelu iku rawuhé wektu pangadilan-Nya. Gegayutan karo pekabaran loro malaékat liyané, pekabaran malaékat kapisan iku, “wedi marang Allah.” Banjur pekabaran malaékat kapindho ngumumaké rubuhé Babil, lan manawa ana ing gerakan Millerite saka malaékat kapisan, utawa gerakan malaékat katelu, panggilan metu saka Babil iku papan dumadiné kawujudané pamuangan Roh Suci. Ing wektu iku, manawa diwakili minangka Midnigth Cry, swara seru kang sora, utawa udan pungkasan, wong-wong kang martakaké pekabaran iku ngluhuraké Allah. Pekabaran malaékat kapindho iku papan nalika kamulyan kaparingaké marang Allah, lan wektu iku nuntun marang siji titik wektu nalika pangadilan panliten diwiwiti ana ing sajarah Millerite, utawa pangadilan marang sundel Babil kang kalakon ana ing krisis undhang-undhang Minggu.
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.
Wedi Melzar nggambarake piwelinge malaékat kang kapisan, lan iki miwiti pacoban pangan sajrone sepuluh dina, kang angka sepuluh uga nggambarake sawijining pacoban. Ungkapan Melzar bab wedi marang raja iku padha karo Daniel kang luwih wedi marang Gusti Allah tinimbang marang raja, lan nemtokake ing sajroning atiné supaya ora dadi najis marga saka pangané Babil. Jangka wektu pacobané Daniel lan telu wong pinilih iku telung taun, mula nggambarake telung undhak-undhakan saka piweling telu malaékat.
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.
Lan sang ratu netepaké kanggo wong-wong mau pérangan rejeki saben dina saka panganané sang ratu, lan saka anggur kang dipununjukaké; mangkono wong-wong mau dipungrumat telung taun lawasé, supaya ing wekasané bisa ngadeg ana ing ngarsané sang ratu. 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.
Daniel bab kapisan nggambarake pangwujudan kakuwataning pekabaran malaékat kang kapisan, lan ana ing kono katandhani wiwitaning pamriksan bab pangan, kang ing sajarah Millerite diwakili déning mangan kitab cilik mau. Mangsa pamriksan tumrap Daniel lan telu kawula kang pinilih iku kalaksanan sajroning sepuluh dina kang wiwitan, saka telung taun iku. Angka sepuluh iku minangka pralambang sawijining proses pamriksan, kaya sing kaewak déning Israèl kuna nalika padha nampik pamriksan kang kaping sapuluh, kang diwakili déning pekabarané Yosua lan Kaleb. Pralambang iki uga kaewak sajroning mangsaning panganiaya ing pasamuwan Smirna.
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.
Aja wedi marang samubarang kang bakal koksengsarakaké: lah, Iblis bakal nyemplungaké sapérangan ana ing antaramu menyang ing pakunjaran, supaya kowé padha kacobèn; lan kowé bakal nandhang kasangsaran sepuluh dina: setyaa nganti tekan pati, lan Aku bakal maringi kowé makutha kauripan. Wahyu 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.
Pitutur tumrap pasamuwan ing Smirna yaiku supaya aja wedi marang proses panggudan, amarga manawa wong-wong mau wedi marang Gusti Allah, Panjenengane bakal maringi ganjaran marang rasa wedi sing saleh mau kanthi makutha kauripan. Rasa wedi sing saleh iku dilambangaké déning pepénginané Daniel kanggo mangan manna kaswargan.
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.
Banjur Daniel ngandika marang Melzar, kang déning kepala sida-sida wus kaparingan kuwasa ngasta Daniel, Hananya, Misaèl, lan Azarya: Kawula nyuwun, cobanen para abdi Paduka iki lawase sepuluh dina; mugi kawula diparingi tetedhan saka woh-wohaning bumi, lan toya kanggo omben. Sawisé mangkono, mugi pasuryan kawula dipirsani ana ing ngarsa Paduka, mangkono uga pasuryané para nom-noman kang padha nedha saka pandumaning dhaharaning raja; lan kaya ingkang Paduka tingali, mangkono Paduka tumindaka marang para abdi Paduka. Mulané piyambakipun sarujuk marang wong-wong mau ing prakara punika, lan nyoba wong-wong mau lawase sepuluh dina. 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.
Pangujian kang kapisan yaiku wedi marang Allah, kaya dene kagambar ana ing Melzar lan Daniel kang netepake ing sajroning atine supaya ora najisake awake kanthi panganan lan omben-omben Babil. Unsur kapindho saka piwelinging malaekat kang kapisan yaiku ngluhurake Allah, kang minangka pepadhang kasatmata saka akibat diet mau. Ing pungkasaning sepuluh dina, Daniel lan telu para pantes mau ngluhurake Allah lumantar penampilan jasmanine.
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.
Lan ing pungkasaning sapuluh dina, praupane padha katon luwih endah lan luwih lemu daginge tinimbang sakèhé para nom-noman sing padha mangan pandumaning dhaharané raja. Mulané Melzar njupuk pandumaning dhaharané lan anggur sing kuduné diunjuk déning wong-wong mau, banjur maringi wong-wong mau tetuwuhan. Déné tumrap anak papat iki, Gusti Allah maringi wong-wong mau kawruh lan kaprigelan ing sakèhé piwulang lan kawicaksanan; lan Daniel nduwèni pangerten ing samubarang wahyu lan pangimpen. 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.
Papat anak iku lulus ujian kapisan ngenani pangan, yaiku papan Adam lan Hawa tiba, lan kang nggambarake ujian kapisan kang langsung katanggulangi déning Kristus sawisé baptisané. Baptisané Kristus iku minangka pangwasa kang maringi kakuwatan marang pesen kapisan ing garis kenabianné. Iku maringi kakuwatan lan ngesahaké pesen kang diproklamasèkaké déning “swara ing ara-ara samun”. Banjur, kaya Daniel lan telung wong pinuji iku, Kristus diuji ing prakara pangan sajrone patang puluh dina, kaya déné Daniel sajrone sepuluh dina. Daniel lan Kristus padha dadi pralambang ujian manna kang kasimpen ing tangané malaékat kang mudhun ing tanggal 11 September 2001. Ana rong ujian manèh kang bakal ndherek tumrap Kristus lan tumrap Daniel. Ujian kapindho iku papan Daniel lan telung wong pinuji ngluhuraké Gusti Allah lumantar pasuryanipun. Ujian kang ndherek sawisé ujian pangan tumrap Kristus uga nggambarake kamulyan.
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.
Lan Iblis ngandika marang Panjenengane, “Manawa Paduka iku Putraning Allah, dhawuhna watu iki supaya dadi roti.” Nanging Gusti Yesus mangsuli marang dheweke, pangandikane, “Ana tulisan: Manungsa iku ora bakal urip saka roti waé, nanging saka saben pangandikaning Allah.” Banjur Iblis, sawisé nggawa Panjenengane munggah menyang gunung kang dhuwur, nduduhaké marang Panjenengane sakehing karajan ing donya sajroning sedhéla. Lan Iblis ngandika marang Panjenengane, “Kabeh panguwasa iki bakal dakparingaké marang Paduka, uga kamulyané; awit kabèh iku wis dipasrahaké marang aku; lan marang sapa waé kang dakkarepake, iya dakparingaké. Mulane, manawa Paduka karsa nyembah aku, kabèh iku bakal dadi kagungan Paduka.” Gusti Yesus mangsuli lan ngandika marang dheweke, “Enyaha saka ngarsaku, Iblis! awit ana tulisan: Paduka kudu nyembah marang Pangéran Allah Paduka, lan mung marang Panjenengane waé Paduka kudu ngabekti.” Mateus 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.”
Sawisé Kristus lumampah ngliwati ujian bab pangan, Iblis banjur nyaosaké “kamulyan” saka sakehé karajan ing donya, nanging Kristus malah milih ngluhuraké Sang Raja para raja. Adam lan Hawa gagal ing ujian kang kapisan, lan sanalika banjur ngupaya ndhelikaké rai-é nganggo godhong anjir, amarga wong loro mau wis ora manèh nduduhaké kamulyaning Allah, kaya dene dilambangaké déning jubah pepadhang kang sadurungé padha dienggo. Nalika Daniel lan telu kanca pinilih mau kasil ngliwati ujian bab pangan, wong-wong mau banjur diparingi “kawruh lan kaprigelan ing sakehé pasinaon lan kawicaksanan: lan Daniel nduwèni pangertèn ing sakehé wahyu lan impen.”
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.
Wong-wong mau wus ngliwati pacoban kapindho, yaiku pacoban visual kang wis dipun tindakaké déning Melzar. Ing sajarah Millerite, pekabaran malaékat kapindho nandhani pambédan antarané wong-wong kang nampani lan wong-wong kang nampik pekabaran saka “swara” kang sesambat ana ing ara-ara samun, kados ingkang dipun pralambangaké déning William Miller. Miturut makna profetik, lajeng gerakan Millerite dados sungu Protestantisme kang kasatmata lan siji-sijiné kang sajati, déné wong-wong kang nampik pekabaran lan gerakan punika dados para putri Roma. Wong-wong mau sampun milih nedha panganan lan ngombé anggur Babil, tinimbang kitab alit. Ing wekasaning telung taun, Daniel lan para wong pantes dipun atur mlebet supados dipun adili déning Nebukadnésar.
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.
Ing wekasaning dina-dina kang wus dipangandikakaké déning raja yèn dhèwèké kudu dipasang ngarsané, mula pangéran para sida-sida nggawa wong-wong mau mlebu ing ngarsané Nebukadnésar. Lan raja ngandika karo wong-wong mau; lan ing antarané kabèh ora tinemu siji waé kang padha kaya Dhanièl, Hananya, Misaèl, lan Azarya; mulané wong-wong mau banjur ngadeg ana ing ngarsané raja. Lan ing sakehing prakara kawicaksanan lan pangreten, kang ditakokaké raja marang wong-wong mau, raja nemu yèn wong-wong mau sapuluh ping luwih unggul tinimbang sakèhé para juru tenung lan para ahli nujum kang ana ing sajroning sakèhé karajané. Lan Dhanièl tetep ana nganti taun kapisané Sang Prabu Koresy. Dhanièl 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.
Danièl lan telu kancané kasil ngliwati pacoban sajrone “sepuluh” dina, lan sawisé kuwi katitik “sepuluh” kaping luwih wicaksana tinimbang kabèh wong liyané nalika padha ngliwati ujian pungkasané.
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.
Bab siji kitab Daniel iku minangka rujukan kapisan tumrap pekabaran malaékat kapisan ana ing kitab sing dumadi saka kitab Daniel lan Wahyu. Bab iki nduwèni sipat-sipat kang padha persis karo malaékat kapisan ing Wahyu bab patbelas. Bab iki njunjung kayektèn kang sepisanan kasebut ana ing ayat kapisan kitab Wahyu, awit Nebukadnésar maringi sawijining pekabaran marang Aspenaz, kang banjur maringaké pekabaran iku marang Melsar, lan sabanjuré sesrawungan karo Daniel. Sang Rama maringi sawijining pekabaran marang Kristus, kang banjur maringaké pekabaran iku marang Gabrièl, lan sabanjuré sesrawungan karo Yokanan.
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.
Pawarta kang kaaturaké, yaiku pawarta sing saiki lagi kabikak segelé, ngenali proses sesambungané Sang Rama marang pasamuwan-Nya. Prakara kapisan sing kapilih déning Sang Rama kanggo dipratélakaké marang pasamuwan-Nya, yaiku proses panggawéan nyoba telung undhak-undhakan saka telung malaékat. Sabda profètiké Allah wis kanthi teliti banget njlentrehaké proses iku lumantar sawetara larik panuwunan, uga lumantar sajarahé wong-wong Millerit. Kayektèn-kayektèn iki minangka unsur kang wigati saka manna kang kasimpen, sing ana ing astané malaékat mau nalika dhèwèké tumedhak ing tanggal 11 September 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.
Melu sarta kanthi mangkono lulus ujian kapindho iku mokal, manawa panjenengan durung lulus ujian kapisan. Kayekten iki kanthi cetha kagambar ing sajarah Kristus lan para Millerit. Daniel pasal loro iku ujian kapindho, kang miturut pratelan Sister White, “nasib langgeng kita bakal ditemtokake.” Panjenenganipun langkung lanjut nyariosaken bilih punika ujian ingkang kedah kita “liwati, sadurunge kita dimeteraèkaké.” Ujian iku saiki meh rampung.
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.
Daniel bab loro punika ngengingi ujining reca kéwan galak, lan sampun prayogi bilih bab punika ngrembag reca ageng, lan bilih namung awit Daniel sampun kalampahan ngliwati ujining tetedhan, lan sampun kaparingan berkah “ping sapuluh” langkung ing “pangertosan” lan “kawicaksanan,” mila piyambakipun saged mangertosi ujian punika. Kados dene pepéling bab ujian punika wonten ing seratan-seratanipun Ellen White, ujining reca ing Daniel bab loro punika satunggaling ujian ingkang makili akibat gesang utawi pejah.
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.
Amarga prakara iki Sang Prabu duka lan nesu banget, banjur dhawuh supaya para wong wicaksana ing Babil kabèh dipatèni. Mulané dhawuh iku banjur kasebar, yèn para wong wicaksana kudu dipatèni; lan wong-wong padha nggolèki Dhanièl lan para mitrané supaya dipatèni. Daniel 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.
Ana sawetara prakara kenabian liyane ing Daniel pasal siji sing prelu kita rembug, lan kita bakal nerusake prakara-prakara kasebut ing artikel sabanjure.
“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.
“Aku weruh sakelompok wong kang ngadeg kanthi kajaga becik lan mantep, tanpa maringi panyengkuyung marang wong-wong kang arep ngoyak-ayak iman kang wis katetepake ana ing badan iku. Gusti Allah mirsani wong-wong mau kalawan kepareng. Aku dituduhake telung undhak-undhakan — pekabaran malaekat kang kapisan, kapindho, lan katelu. Malaekat kang ngancani aku ngandika, ‘Bilai tumrap wong kang bakal nggeser sawiji balok utawa ngobahake sawiji pasak saka pekabaran-pekabaran iki. Pangerten kang sejati tumrap pekabaran-pekabaran iki iku wigati banget. Nasib jiwa-jiwa gumantung marang cara pekabaran-pekabaran iki ditampani.’ Aku banjur digawa mudhun maneh lumantar pekabaran-pekabaran iki, lan weruh sepira larangé umaté Gusti Allah anggoné oleh pangalamané. Iku wis kaimpun lumantar sangsara kang akèh lan pasulayan kang abot. Gusti Allah wis nuntun wong-wong mau sethithik-sethithik, undhak demi undhak, nganti Panjenengané ndadekake wong-wong mau ngadeg ana ing sawijining panggung kang kukuh lan ora kena digoyahake. Aku weruh sawatara wong nyedhaki panggung iku lan nliti dhasaré. Ana kang kalawan bungah enggal munggah ing sandhuwuré. Ana liyané wiwit golek luput ana ing dhasaré. Wong-wong mau kepéngin supaya ana pambecikan ditindakake, lan mula panggung iku bakal luwih sampurna, lan wong-wong bakal luwih bungah. Ana sawatara wong mudhun saka panggung iku kanggo nliti, banjur mratelakake manawa panggung iku dilebokake kanthi kliru. Nanging aku weruh manawa meh kabèh tetep ngadeg mantep ana ing panggung iku lan naséhati wong-wong kang wis mudhun saka kono supaya mungkasi pangalembanané; amarga Gusti Allah iku Juru Bangun kang Agung, lan wong-wong mau lagi nglawan Panjenengané. Wong-wong mau nyritakake pakaryanipun Gusti Allah kang nggumunake, kang wis nuntun wong-wong mau menyang panggung kang mantep iku, lan kanthi sesarengan ngangkat mripaté marang swarga lan kalawan swara seru ngluhurake Gusti Allah. Iki nggegirisi sawatara wong kang wis padha sambat lan ninggal panggung iku, lan wong-wong mau kalawan pasuryan andhap-asor banjur munggah maneh ing sandhuwuré.”
“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.
“Aku katuntun bali marang pangwartan bab rawuhipun Kristus ingkang kapisan. Yohanes diutus kanthi roh lan kasektenipun Élia kanggo nyawisaké dalan tumrap Gusti Yésus. Wong-wong kang nampik paseksinipun Yohanes ora kauntungaké déning piwulangipun Yésus. Panentangané marang pawartos kang ngramalaké rawuhipun ndadèkaké wong-wong mau ana ing papan ing ngendi wong-wong mau ora bisa kanthi gampil nampa bukti ingkang paling kiyat bilih Panjenenganipun punika Sang Mesias. Sétan nuntun wong-wong kang nampik pawartosipun Yohanes supaya maju saya adoh manèh, nganti nampik lan nyalib Kristus. Kanthi mangkono wong-wong mau nempataké awaké dhéwé ana ing papan ing ngendi wong-wong mau ora bisa nampani berkah ing dina Pentakosta, kang mesthiné wus mulang wong-wong mau dalan mlebet ing pasucèn kaswargan. [Kabikaké] lawanging kémah ing Padaleman Suci nduduhaké bilih kurban lan pranatan Yahudi ora bakal ditampi manèh. Kurban Agung wis kapasrahaké lan wis katampi, lan Roh Suci kang tumurun ing dina Pentakosta ngusung pikirané para sakabat saka pasucèn kadonyan marang pasucèn kaswargan, ing ngendi Yésus wis mlebet kanthi rahipun piyambak, kanggo nglimpahaké marang para sakabatipun paédahing panebusanipun. Nanging wong Yahudi ditinggal ana ing pepeteng kang sampurna. Wong-wong mau kelangan sakabèhing pepadhang kang saestuné bisa diduwèni ngenani rancangan karahayon, lan isih ngendelaké kurban lan pisungsungé kang ora ana gunané. Pasucèn kaswargan wis nggantèni papané pasucèn kadonyan, nanging wong-wong mau ora nduwèni kawruh bab owah-owahan iku. Mulane wong-wong mau ora bisa nampa paédah saka pangantaranipun Kristus ing papan suci.
“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.
“Akeh wong nyawang kanthi rasa nggegirisi marang lakuning wong-wong Yahudi nalika padha nampik lan nyalib Kristus; lan nalika padha maca sajarah panganiaya ngisin-isini sing katindakaké marang Panjenengané, padha ngira yèn wong-wong mau tresna marang Panjenengané, lan mesthi ora bakal nyélaki Panjenengané kaya sing katindakaké déning Pétrus, utawa nyalib Panjenengané kaya sing katindakaké déning wong-wong Yahudi. Nanging Allah, kang maos ati kabèh wong, wus ndhatengaké katresnan marang Yésus sing padha diakoni padha dirasakaké iku marang sawijining pacoban. Sakabèhé swarga mirsani kanthi kapentingan kang paling jero marang panampané kabar malaékat kapisan. Nanging akèh wong kang ngakoni tresna marang Yésus, lan kang nglèrèni luh nalika maca carita bab kayu salib, malah ngguyoni kabar kabungahan bab rawuhipun. Tinimbang nampani pesen iku kanthi kabungahan, wong-wong mau ngumumaké yèn iku mung sawijining pangapusan. Wong-wong mau sengit marang wong kang tresna marang panampakan rawuhipun lan ngusir wong-wong mau saka gréja-gréja. Wong-wong kang nampik pesen kapisan ora bisa nampa paédah saka pesen kapindho; mangkono uga wong-wong mau ora oleh paédah saka sesambat tengah wengi, kang kuduné nyawisaké wong-wong mau supaya lumebu bebarengan karo Yésus lumantar pracaya menyang papan kang Mahasuci ana ing papan suci swarga. Lan déné amarga nampik loro pesen kang kapungkur iku, pangertené wus dadi peteng nganti padha ora bisa ndeleng pepadhang ana ing pesen malaékat katelu, kang nuduhaké dalan menyang papan kang Mahasuci. Aku weruh yèn kaya wong-wong Yahudi nyalib Yésus, mangkono uga gréja-gréja nominal wis nyalib pesen-pesen iki, lan mulané wong-wong mau ora duwé kawruh bab dalan menyang papan kang Mahasuci, lan padha ora bisa oleh paédah saka pangantarané Yésus ana ing kana. Kaya wong-wong Yahudi, sing nyaosaké kurban-kurbané kang tanpa guna, wong-wong mau nyaosaké pandongan-pandongané kang tanpa guna marang ruangan kang wus ditilar déning Yésus; lan Sétan, kang rena déning panipon iku, njupuk watak kaagaman, lan nuntun pikirane wong-wong kang ngakoni dadi Kristen iki marang awaké dhéwé, makarya nganggo daya, pratandha-pratandha, lan kaélokan-kaélokan gorohé, supaya ngiket wong-wong mau ana ing jebaké.” Early Writings, 258–261.