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.
Danyeli ishuura ya mbere igereranya ubutumwa bw’umumarayika wa mbere bwo mu Byahishuwe igice cya cumi na kane. Yehoyakimu agaragaza mu buryo bw’ikigereranyo ko ari uguhabwa imbaraga k’ubutumwa bw’umumarayika wa mbere, atari ukuza kwabwo mu “gihe cy’imperuka.” Abahanuzi bose bagaragaza “iminsi y’imperuka” y’urubanza rw’ubugenzuzi, bityo icyo gice kikaba kigereranya tariki ya 11 Nzeri 2001, igihe gahunda yo kugeragezwa kw’abihumbi ijana na mirongo ine na bane yatangiraga. Mu Malaki igice cya gatatu, iyo gahunda yagereranyijwe nk’igikorwa cyo kwezwa igihe intumwa itegura inzira kugira ngo intumwa y’isezerano ize itunguranye mu rusengero rwayo. Intumwa itegura inzira, ari na yo “jwi” rirangurura mu butayu, na yo ubwayo ni ikigeragezo, kikaba ari igice cy’igikorwa cyo kwezwa. Mu Malaki igice cya gatatu, abihumbi ijana na mirongo ine na bane bagereranywa nk’abahungu ba Lewi. Abahungu ba Lewi bagereranya abahagaze ku ruhande rw’intumwa Mose, mu bugome bwo kwigomeka kw’inyana y’izahabu yagereranyaga ishusho y’inyamaswa.
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.
Kupita jaribio la sanamu ya mnyama ni kielelezo kingine cha kibiblia cha jaribio la pili kati ya majaribio matatu yanayounda mchakato wa utakaso. Wana wa Lawi hawana budi kupita jaribio hilo kabla ya kutiwa muhuri.
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.
Ukufunga kwa Ezekieli sura ya nane na ya tisa ni kielelezo kingine cha mchakato wa utakaso ulioanza tarehe 11 Septemba, 2001. Katika sura ya nane, wale walioko Yerusalemu ambao hatimaye wanalisujudia jua, wanawakilisha vizazi vinne vya Uadventista wa Laodikia. Katika sura ya tisa, wale wanaopokea muhuri wanaugua na kulia kwa sababu ya machukizo yanayotendeka ndani ya Yerusalemu. Yerusalemu ni kanisa la Mungu.
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.
Ishara tatu za malaika pia ni mfano wa mchakato wa utakaso. Hizo jumbe tatu zinawakilisha mchakato wa upimaji wa hatua tatu, nayo inahitajika kwamba wana wa Lawi wapite mtihani wa kwanza ili hata washiriki katika mtihani wa pili. Mtihani wa tatu ni wa aina tofauti, kwa maana unawakilisha jaribio linalotambulisha kama wana wa Lawi walifaulu kupita mitihani miwili ya kwanza. Ni kipimo cha kinabii cha litmusi. Mtihani wa kwanza ni mtihani wa lishe (katika maana ya kiroho), kwa maana hupitwa au kuangushwa kulingana na ikiwa wana wa Lawi wanakubali ujumbe unaotolewa na Roho Mtakatifu kupitia Eliya, mjumbe aitayarishaye 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.
Uvhesi mutango go kutanga wa buku lya Kusoloka gu gomesa ku bwobwo bga mutumwa ogwo. Gu tendelesya, gu vula ati mutumwa ogu munhu, uwakwimilwa nga Johane, uyo atuma ku makanisa, guheegwa kuli Gabrieli, uyo auguhelela kwa Kristo, naye Kristo auguhelela kwa Ishe. Mutumwa gwa Eliya guli no buwuso bwa Bulesa, era okwanaana mutumwa gwa Johane, oba gwa Eliya, oba “iraka eryaoyo alyaana mu irungu,” kwe kwanaana Kusoloka kwa Yesu Kristo.
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.
Kyesemo kya kabiri ni kyesemo ky’amaso, kuko ubwo abahungu ba Lewi bamaze kurya ubutumwa bwa Eliya, bwari mu kuboko kw’umumarayika wamanutse kugira ngo amurikishe isi ikuzo rye, baba bemeye uburyo bwa Bibiliya bubafasha gutahura neza ibimenyetso by’ibihe. Ubwo buryo butuma abahungu ba Lewi bamenya ko ibyo bimenyetso by’ibihe byerekana yuko itorero na leta biri kuza hamwe muri Leta Zunze Ubumwe z’Amerika, mu gusohozwa kw’igeragezwa ry’ishusho y’inyamaswa. Ikirushijeho kuba ingenzi, ibyo bimenyetso by’ibihe, iyo bishyizwe mu rwego rw’imirongo yera y’ivugurura, ni byo shingiro rya Alufa na Omega, intangiriro igaragaza iherezo. Imirongo yera y’ivugurura igaragaza ko ubwoko bw’Imana bugomba gukora ibiri mu bushobozi bwabwo bwose kugira ngo bufatanye n’umurimo wo kwitegura gushyirwaho ikimenyetso cy’Imana.
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.
Nokutyo, va kuyandziwa vanga, tanihi leswi mi tshameke mi yingisa nkarhi hinkwawo, ku nga ri ntsena loko ndzi ri kona, kambe sweswi ngopfu-ngopfu loko ndzi nga ri kona, tirhani ku hetisisa ku ponisiwa ka n’wina hi ku chava ni hi ku rhurhumela. Hikuva i Xikwembu lexi endlaka ntirho eka n’wina, ku rhandza ni ku endla hi ku rhandza ka xona lokunene. Endlani swilo hinkwaswo mi nga gunguli, mi nga kanetani; leswaku mi va lava nga solekiki ni lava nga riki na nandzu, vana va Xikwembu lava nga riki na xisandzu, exikarhi ka rixaka leri gombonyokeke ni leri onhakeke, leri exikarhi ka rona mi vonakaka ku fana ni swivoni emisaveni. VaFilipiya 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, Hanania, Mishaeli na Azaria, wanne kwa hesabu, wanawakilisha Waadventista Wasabato ulimwenguni kote, wanaoutambua Septemba 11, 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 mtume Paulo alivyonukuliwa hivi punde, inamwakilisha Mungu (mana iliyofichwa), atendaye kazi ndani ya watu Wake kutekeleza mapenzi Yake na radhi Yake njema. Paulo anamwakilisha mjumbe kwa Wafiladelfia, na kuukataa ujumbe wake kulikuwa mauti. Danyeli, Hanania, Mishaeli na Azaria wanawakilisha wale wanaochagua kula 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.
Kati ya hawa walikuwamo wana wa Yuda, Danieli, Hanania, Mishaeli, na Azaria; ambao mkuu wa matowashi aliwapa majina: maana Danieli alimwita Belteshaza; na Hanania alimwita Shadraki; na Mishaeli alimwita Meshaki; na Azaria alimwita Abednego. Lakini Danieli alikusudia moyoni mwake kwamba hatajitia unajisi kwa sehemu ya chakula cha mfalme, wala kwa divai aliyokunywa; kwa hiyo akamsihi mkuu wa matowashi ili asijitie unajisi. Danieli 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.
Danieeli atsakee, 9/11/2001 irratti ergaa samii keessaa gad buufame nyaachuu akka barbaadu murteesse; akkasumas ergaa nyaataa fi dhugaatii Baabilonii fakkeeffame didee of qusachuus murteesse. Ashpinaazis boojuuwwan Yihuudaa keessaa warra mooticha duratti dhiyaatan filatee ture.
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.
Kandi mwene aahula kuli Ashipenashi, mukulu wa basunga bakwe abacindama, ukuti alete bamwe abaana ba kwa Israyeli, kabili bamwe aba mu lubuto lwa bwami, na bamwe aba bafula; abaice abo mwali mwabula akalema konse, lelo abalungama mu mubili, abamanyi mu mano yonse, abacenjela mu kwishiba, abomfwa ifya masambililo, kabili abaali na maka muli bene aya kwiminina mu ng’anda ya mfumu, abo bengaasambilisha amano ne ndimi ya Bakaaldea. Daniele 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.
ئەگەر ئەو زنجیرەی فەرماندانەی لە پەیامدانی یەکەم، بەشی یەک، ئایەتی یەک ناسێنراوە، پەیڕەو بکەین، نەبووخەدنەسەر ئاشپەنازی فەرمان دابوو منداڵانە هەڵبژێرێت کە ئەو پێشبینییەیان تێدا بەجێ هاتبوو کە ئیشعیا بۆ حەزەقیا ڕاگەیاندبوو. ئاشپەناز ئەو پەیامەی وەرگرت، پاشان دایە مەلزەر، سەرۆکی خاسییەکان. نەبووخەدنەسەر باوکی ئاسمانی نیشان دەدات؛ ئاشپەناز مەسیح نیشان دەدات و مەلزەر جبرائیل نیشان دەدات. ئاشپەناز دەیزانی کام منداڵانە هەڵبژێرێت، و دەیزانی دانیال بڕیاری ڕاستی خواردن دەدات، پێش ئەوەی بیهێنێتە بەر دەم پاشا.
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.
Na sasa Mungu alikuwa amemletea Danieli kibali na upendo mwororo mbele ya mkuu wa matowashi. Naye mkuu wa matowashi akamwambia Danieli, Namwogopa bwana wangu mfalme, ambaye amewaamuria chakula chenu na kinywaji chenu; maana mbona aone nyuso zenu kuwa mbaya kuliko vijana walio wa rika lenu? Hivyo mtanitia hatarini kichwa changu mbele ya mfalme. Danieli 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.
ملزر لێرە یەکەمین هەنگاوی پەیامەکانی سێ فریشتە دیاری دەکات. یەکەمین هەنگاو ئەوەیە کە لە خودا بترسین، وەک لە ترسی ملزر لە نەبوکەدنەسەر وێنەکراوە. ئەو وشەی عیبرییەی «ڕاستی» کە بە یەکخستنی یەکەم، سێزدەهەم و دوا پیتی ئەلفوبێی عیبری درووست کراوە، لە ئەم وتارانەدا پێشتر سەلمێنراوە کە نوێنەرایەتی ئەو پرۆسەی تاقیکردنەوەی سێ هەنگاوی دەکات کە بە پەیامەکانی سێ فریشتە نیشان دەدرێت. بە ئەنجامدانی ئەمە، لەسەر چەندین شایەتحاڵێک دامەزرا کە پەیامی یەکەمین فریشتە هەموو سێی ئەو سێ تاقیکردنەوانەی تێدایە کە بە پەیامەکانی سێ فریشتە نوێنەرایەتی دەکرێن. پەیامی یەکەمین فریشتە وەک ئینجیلی هەمیشەیی ناسێنراوە، وەک پێناسەی ئەوەی هەمان ئینجیلە لە ڕۆژگاری ئادەمەوە هەتا هاتنەوەی دووەمی مەسیح.
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.
Ndzi tlhela ndzi vona un’wana ntsumi yi haha exikarhi ka tilo, yi ri ni Evhangeli leri nga heriki, leswaku yi ri chumayela eka lava akeke emisaveni, ni eka matiko hinkwawo, ni tinxaka hinkwato, ni tindzimi hinkwato, ni vanhu hinkwavo, Yi ku hi rito lerikulu, Chavani Xikwembu, mi xi dzunisa; hikuva nkarhi wa ku avanyisa ka xona wu fikile; mi gandzela loyi a endlaka tilo, ni misava, ni lwandle, ni swihlovo swa mati. Nhlavutelo 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.
ཕོ་ཉ་དང་པོའི་འཕྲིན་ལས་ཀྱི་གོམ་པ་དང་པོ་ནི་དཀོན་མཆོག་ལ་འཇིགས་པ་ཡིན། གོམ་པ་གཉིས་པ་ནི་ཁོང་ལ་གཟི་བརྗིད་སྟེར་བ་ཡིན་ལ། གསུམ་པ་ནི་ཁོང་གི་ཁྲིམས་གཅོད་ཀྱི་ཆུ་ཚོད་འབྱོར་བ་ཡིན། ཕོ་ཉ་གཞན་གཉིས་ཀྱི་འཕྲིན་ལས་དང་འབྲེལ་བའི་ཐད་ནས། ཕོ་ཉ་དང་པོའི་འཕྲིན་ལས་ནི། “དཀོན་མཆོག་ལ་འཇིགས་ཤིག” ཅེས་པ་ཡིན། དེ་ནས་ཕོ་ཉ་གཉིས་པའི་འཕྲིན་ལས་ཀྱིས་བཱ་བེལ་ལོན་གྱི་ལྷུང་བ་བསྒྲགས་ཤིང་། དང་པོའི་ཕོ་ཉའི་མིལ་ལེ་རཱའི་འགུལ་སྐྱོད་ནང་ཡིན་ནའང་། ཡང་ན་ཕོ་ཉ་གསུམ་པའི་འགུལ་སྐྱོད་ནང་ཡིན་ནའང་། བཱ་བེལ་ལོན་ནས་ཕྱིར་འབོད་པའི་སྐབས་སུ་དམ་པའི་བདག་ཉིད་ཀྱི་འབེབས་པ་མངོན་པར་འགྲུབ་པ་ཡིན། དུས་ཚོད་དེའི་རིང་ལ། དེ་ཉིད་མཚན་གུང་གི་འབོད་སྒྲ་ཡིན་པར་མཚོན་ནའང་། སྒྲ་ཆེན་པོའི་འབོད་སྒྲ་ཡིན་པར་མཚོན་ནའང་། ཡང་ན་ཆར་པ་ཕྱི་མ་ཡིན་པར་མཚོན་ནའང་། འཕྲིན་ལས་དེ་སྒྲོག་མཁན་རྣམས་ཀྱིས་དཀོན་མཆོག་ལ་གཟི་བརྗིད་སྟེར་རོ། ཕོ་ཉ་གཉིས་པའི་འཕྲིན་ལས་ནི་དཀོན་མཆོག་ལ་གཟི་བརྗིད་སྟེར་བའི་ས་མཚམས་ཡིན་ལ། དུས་ཚོད་དེས་མཐར་མིལ་ལེ་རཱའི་ལོ་རྒྱུས་ནང་དཔྱད་ཞིབ་ཀྱི་ཁྲིམས་གཅོད་འགོ་ཚུགས་པའི་དུས་ཚོད་ཅིག་ཏུ་འཁྲིད་པ་ཡིན། ཡང་ན། ཉི་མ་གཟའ་གཅིག་གི་ཁྲིམས་ཡིག་གི་ཉེན་ཁའི་དུས་སྐབས་སུ་འགྲུབ་པའི་བཱ་བེལ་ལོན་གྱི་སྨད་འཚོང་མའི་ཁྲིམས་གཅོད་དེར་འཁྲིད་པ་ཡིན།
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.
Melsari vaŋiṋaṅga akusikisa ikilato kya malaika wa kwanza, na ndicho kinaanzisha jaribio la siku kumi la mambo ya chakula, ambapo namba kumi nayo pia huashiria jaribio. Kauli ya Melsari ya kumwogopa mfalme ilikuwa sawa na Danieli kumwogopa Mungu kuliko mfalme, na kuazimia moyoni mwake kutotiwa unajisi kwa chakula cha Babeli. Kipindi cha wakati ambacho Danieli na wale mashujaa watatu walijaribiwa kilikuwa miaka mitatu, hivyo kikiziwakilisha hatua tatu za ujumbe wa wale malaika watatu.
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.
کوی شاهی، و از شرابی که خود مینوشید، برای ایشان روزانه مقرری معین کرد، تا ایشان را سه سال پرورش دهند، تا در پایان آن مدت به حضور پادشاه بایستند. دانیال ۱:۵
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.
दानिएलको पहिलो अध्यायले पहिलो स्वर्गदूतको सन्देशको सामर्थ्यप्रदानलाई प्रतिनिधित्व गर्दछ, र त्यहीँ आहारसम्बन्धी परीक्षाको आरम्भ चिन्हित हुन्छ, जसलाई मिलेराइट इतिहासमा सानो पुस्तक खाने कार्यद्वारा प्रतिनिधित्व गरिएको थियो। दानिएल र ती तीन विश्वासीजनका लागि परीक्षाको अवधि ती तीन वर्षका प्रारम्भिक दस दिनभित्र पूरा भयो। दस परीक्षा-प्रक्रियाको प्रतीक हो, जसरी प्राचीन इस्राएलले यहोशू र कालेबको सन्देशद्वारा प्रतिनिधित्व गरिएको दशौँ परीक्षालाई अस्वीकार गर्दा यो देखाइएको थियो। यो स्मिर्नाको कलीसियामा सतावटको समयभित्र पनि प्रतिनिधित्व गरिएको छ।
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.
Oqtiqapka ilinginiaqinak tamatkunuuna anniarniakkannit: takuvagit, Tuurngaq ilassi parnaqtittumun igitpagait, uqautjauqullusi uukturluarumaplusi; kingulliqtuni qulit ullut anniarutiginiaqtarsi: tuqujaarnirmut tikillugu unneqqarillutillu naammaniqarlusi; uvangalu inuusiup nagliguhautaata niaqqusiqutaanik tunissavakkit. Qaulimajut 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.
Kmela ku kanisa ya Smirna ilikuwa wasihofu mchakato wa kujaribiwa, kwa kuwa ikiwa wangemcha Mungu, Yeye angewathawabisha kwa hofu yao ya kiungu kwa taji ya uzima. Hofu hiyo ya kiungu inawakilishwa na shauku ya Danieli ya kula mana ya mbinguni.
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.
Awo Daniela akatuma kuri Melizari, umutware w’inkone yari yarashyizeho ngo ategeke Daniyeli, Hananiya, Mishaeli na Azariya, ati: Ndakwinginze, gerageza abagaragu bawe iminsi cumi; kandi baduhe ibinyamisogwe byo kurya n’amazi yo kunywa. Hanyuma urebe mu maso hacu imbere yawe, n’amaso y’abana barya ku mugabane w’ibyokurya by’umwami; maze uko uzabona, abe ari ko ugirira abagaragu bawe. Nuko abumvira muri icyo kintu, abagerageza iminsi cumi. Danieli 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.
Ujezi wa kwanza ulikuwa ni kumcha Mungu, kama ilivyoonyeshwa na Melzari na Danieli alipokusudia moyoni mwake asinajisi nafsi yake kwa chakula na kinywaji vya Babeli. Sehemu ya pili ya ujumbe wa malaika wa kwanza ni kumpa Mungu utukufu, jambo ambalo linawakilisha udhihirisho unaoonekana wa matokeo ya lishe hiyo. Mwishoni mwa siku kumi, Danieli na wale vijana watatu waaminifu walimtukuza Mungu kwa mwonekano wao wa kimwili.
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 mwisho wa zile siku kumi, nyuso zao zikaonekana kuwa nzuri zaidi na miili yao imenona zaidi kuliko watoto wote waliokula sehemu ya chakula cha mfalme. Basi Melzari akaondoa sehemu ya chakula chao, na divai waliyopaswa kunywa; akawapa mboga. Na kwa habari ya watoto hawa wanne, Mungu akawapa maarifa na ustadi katika elimu yote na hekima; na Danieli alikuwa na ufahamu katika maono yote na ndoto. Danieli 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.
Vaana vana vaayi vakapasa kuyeserwa kwekutanga kwa kudiya, poopu ndipu pawu Adamu na Eva vayirika, ni poopu pawu vaimika kuyeserwa kwekutanga kwa Kristu kwaakaangirika nakuo mboyingizu yaake. Mboyingizu ya Kristu yaava kupwasiwa kwa ujumbe wa kutanga mu mulongo waake wa uprofita. Yaapwasiye ni kusimikisha ujumbe waakakundika ni “lyizu mu chipango”. Hino, nge Daniyeli ni vatatu va vavavazu, Kristu vaakayerserwa pa kudiya kwa matuku makumi mane, nge Daniyeli vaakayerserwa kwa matuku khumi. Daniyeli na Kristu vaava kutwa kutundu kuyeserwa kwa mana ya kufisama mu nyara ya malaika wakaseluka pa Sitenbala 11, 2001. Kuyeserwa kuviri kwaakunkilira Kristu, ni Daniyeli. Kuyeserwa kwa chiviri kwava poopu pawu Daniyeli ni vatatu va vavavazu vakakuzumulisha Leza ni kuonekwa kwa vyiso vyavu. Kuyeserwa kwaakunkilira kuyeserwa kwa kudiya kwa Kristu nakwo kwava kuimira lukumo.
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.
Û cinav jê re got: Heke tu Kurê Xwedê yî, fermanê vî kevirî bike ku bibe nan. Û Îsa bersiva wî da û got: Hatiye nivîsîn ku, mirov ne bi tenê bi nanê dijî, lê bi her peyva Xwedê. Û cinav ew bir ser çiyayekî bilind, hemû padîşahiyên cîhanê di yek kêliya demê de nîşanî wî da. Û cinav jê re got: Ez ê hemû vî desthilatî û rûmeta wan bidim te; çimkî ew daye destê min, û ez didim her kesê ku bixwazim. Heke tu, ji ber vê yekê, min biparêzî, hemû dê bibin yên te. Û Îsa bersiv da û jê re got: Paş min biçe, Şeytan; çimkî hatiye nivîsîn ku, Tu yê Xudanê Xwedayê xwe biparêzî, û tenê ji wî re xizmet bikî. 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.”
Kristus alipokwisha kushinda jaribu la chakula, ndipo Shetani akamtolea “utukufu” wa falme zote za ulimwengu, lakini Kristo akachagua badala yake kumtukuza Mfalme wa wafalme wote. Adamu na Hawa walishindwa katika jaribu la kwanza, nao mara wakatafuta kuficha nyuso zao kwa majani ya mtini, kwa maana hawakuudhihirisha tena utukufu wa Mungu, kama ulivyowakilishwa na vazi la nuru walilokuwa wamevaa hapo awali. Danieli na wale vijana watatu waaminifu walipofaulu katika jaribu la chakula, ndipo wakapewa “maarifa na ujuzi katika elimu yote na hekima; na Danieli alikuwa na ufahamu katika maono yote na ndoto.”
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.
Va kuipimwesha lukonko lwa bubiji, lwâjinga lukonko lwa kumona lwapewa kudi Melzari. Mu miji ya ba Millerite, mulumbe wa mwanjelo wa bubiji walengejile bulekeji pakati ka abo bapokelele ne abo bakalile mulumbe wa “dîyi” dyatangilanga mu cipaka, byonka byaiminwe kudi William Miller. Mu bung’anyi bwa buprofita, pano pa muluwa wa ba Millerite paishile kuba mpembe ya kumoneka ne ya cinepe yeka ya Buprotestanti, kabiji abo bakalile mulumbe ne muluwa byo bakubile bana bakazhi ba Roma. Bapostolwele kulya bidibwa ne kunwa mwangashi wa Babiloni, pa kubengangana ne kabuku kacheche. Ku mpelo ya myaka isatu, Daniele ne bantu bapeshi baletelwe mu meso a Nebukadinezari amba baombololwe.
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.
E hani i te fakaʻosiʻosiʻanga ʻo e ngaahi ʻaho naʻe folofola ai ʻa e tuʻi ke ʻomi kinautolu, naʻe ʻomi ai kinautolu ʻe he ʻeiki ʻo e kau ʻiunoke ki he ʻao ʻo Nepukanesa. Pea naʻe alea ʻa e tuʻi mo kinautolu; pea ʻi honau lotolotonga kotoa pē naʻe ʻikai ʻilo ha taha ʻo tatau mo Taniela, Hanania, Misaeli, mo Asalia: ko ia naʻa nau tuʻu ai ʻi he ʻao ʻo e tuʻi. Pea ʻi he ngaahi meʻa kotoa pē ʻo e poto mo e ʻilo, ʻa ia naʻe fehuʻi ai ʻa e tuʻi kiate kinautolu, naʻá ne ʻilo ai ʻoku nau lelei ange tuʻo hongofulu ʻi he kau faifakamanamana kotoa pē mo e kau fetuʻutaki-fetuʻu naʻe ʻi hono puleʻanga kotoa pē. Pea naʻe kei nofo pē ʻa Taniela ʻo aʻu ki he ʻuluaki taʻu ʻo Tuʻi Kolesi. Taniela 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.
Danyeli na bahanganyi batatu bapita mukweseka kwa mazuba “dikumi,” kahatu bavamo kumwena kuvatwa kuwa na ngana “dikumi” mu bwongo kuhambakana na bangi bosope, apo bapitanga mukweseka kwavo kwa ndekezo/kwa makumishilo.
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.
Lufuno lwa Daniele, ndima ya imwe, ndiḽone tshiteṅwa tsha u thoma tsha mulaedza wa muruṅwa wa u thoma kha bugu ine ya vhumba bugu dza Daniele na Nzumbululo. Lu na mikhwa i fanaho kokotolo na ya muruṅwa wa u thoma wa Nzumbululo ndima ya fumimbili-na-nṋa. Lu tikedza ngoho yo thomaho u ambiwa kha ndimana ya u thoma ya Nzumbululo, ngauri Nebukadinezara oṋea Ashipenazi mulaedza, ene a dovha aṋea Melitsara mulaedza, huno Melitsara a kona u shumisana na Daniele. Khotsi oṋea Kristo mulaedza, ene a dovha aṋea Gabriele mulaedza, huno Gabriele a kona u shumisana na Yohane.
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.
Eikyet er katet nga pinarliing, nga isu dayta met laeng a mensahe a mairugi ita a maibinglay, ket ipakpakdaarna ti proseso ti panagisao ti Ama iti Iglesiana. Ti umuna a banag a pilien ti Ama a pakaammuanna iti Iglesiana, isu ti tallo-a-pasidong a proseso ti pannakasubok dagiti tallo nga angel. Ti naimpadtoan a Sao ti Dios ket naannad a nangiladawan iti dayta a proseso babaen kadagiti sumagmamano a linia ti padto, ken kasta met babaen iti pakasaritaan dagiti Millerita. Dagitoy a kinapudno ket maysa a nasken unay a paset ti natago a manna nga adda idiay imam ti angel, idi bimmaba idi Septiembre 11, 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.
Ang katok imposible a mapakigdumog, ngan salit diri makalabay han ikaduha nga pagsulay, kon waray ka lumabay han siyahan nga pagsulay. Ini nga kamatuoran matin-aw nga iginhulagway ha kasaysayan ni Cristo ngan han mga Millerita. An Daniel kapitulo dos amo an ikaduha nga pagsulay, nga pinaagi hini, sugad han iginpapahayag ni Sister White, “our eternal destiny will be decided.” Dugang pa nga hiya nasiring nga amo ini an pagsulay nga kinahanglan naton “pass, before we are sealed.” Hini nga pagsulay haros tapos na yana.
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.
Danieri isura ya kabiri ivuga iby’igeragezwa ry’ishusho y’inyamaswa, kandi birakwiye rwose ko icyo gice kivuga iby’ishusho nini; kandi ni uko gusa Daniyeli yari yaratsinze igeragezwa ry’ibyokurya, kandi agahabwa umugisha wo kugira “gusobanukirwa” n’“ubwenge” biruta incuro “icumi”, ni byo byatumye abasha kumenya iryo geragezwa. Nk’uko biri no mu muburo uvuga iby’iryo geragezwa mu nyandiko za Ellen White, igeragezwa ry’ishusho ryo muri Danieri isura ya kabiri ni igeragezwa rihagarariye ingaruka z’ubuzima cyangwa urupfu.
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.
Ngeni dya oshi, omukwaniilwa okwa li a handuka nena nokutooloka unene, ndee a lombwela kutya ovapangele aveshe vaBabilon navayonwe. Ndele omutemo owa dja po kutya ovapangele navadipaawe; ndele va kongo Daniel novakwaita vaye opo naveke vadipaawe. 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.
Mu sura ya mbere ya Daniyeli hakiri ibindi bibazo bike by’ubuhanuzi dukeneye gusuzuma, kandi tuzakomeza kubivugaho mu nyandiko ikurikira.
“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.
“Mi dit ku kompeni yê, ku se standî baş parastî û muhkem, û tu rûmet nedan wan kesan ku dixwazin îmana damezrandî ya laşê bihejînin. Xwedê bi pejirandinê li wan nihêrî. Ji min re sê gav hatin nîşandan—peyama ferişteya yekem, duyem, û sêyem. Ferişteya ku bi min re bû got, ‘Way li wî ku ji van peyaman kevirêk bijumbîne an ji xîlalekê bihejîne. Têgihiştina rast a van peyaman ji girîngiya jiyanî ye. Çarenûsa giyanan bi awayê ku ew têne pejirandin ve girêdayî ye.’ Dîsa ez bi van peyaman hate xwarê, û min dît ku gelê Xwedê ezmûna xwe bi çiqas biha kirî bûn. Ew bi pir êş û têkoşîna dijwar hatibû destxistin. Xwedê wan gav bi gav birin, heta ku Ew wan danî ser platformeke saxlem û nayê hejandin. Min dît ku hin kes nêzîkî platformê bûn û bingehê wê dinêrîn. Hinek bi kêfxweşî yekser gav danî ser wê. Yên din dest bi lêgerîna xeletiyan di bingehê de kirin. Wana dixwest ku çêkirin bêne kirin, û wê hingê platformê bêtir kamil bibûya, û gel gelek kêfxweştir bibûya. Hinek ji platformê daxistin da ku wê binirxînin û ragihandin ku ew şaş hatiye danîn. Lê min dît ku hema hema hemû li ser platformê muhkem sekinîn û wan ku ji wê daxistibûn teşwîq kirin ku ji gazindeyên xwe rawestin; çimkî Xwedê Avakerê Serwer bû, û ew li dijî Wî şer dikirin. Wan karê ecêb a Xwedê, ku wan gihandibûn platforma muhkem, vegotin, û bi yekîtî çavên xwe ber bi ezman ve rakirin û bi dengekî bilind Xwedê temcîd kirin. Ev li ser hinek ji wan yên ku gazinde kiribûn û platformê terikandibû, bandor kir, û ew bi dîmenekî xwarû dîsa gav danî ser wê.”
“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.
“Ndzi kongomisiwile emuva eka ku twarisiwa ka ku vuya ko sungula ka Kriste. Yohane u rhumiwile hi moya ni matimba ya Eliya leswaku a lunghiselela ndlela ya Yesu. Lava arileke vumbhoni bya Yohane a va vuyeriwanga hi tidyondzo ta Yesu. Ku lwisana ka vona ni rungula leri a ri byela emahlweni ku ta ka Yena ku va vekile endhawini leyi a va nga ha swi koti ku amukela hi ku olova vumbhoni lebyi tiyeke swinene bya leswaku a a ri Mesiya. Sathana u kongomisile lava arileke rungula ra Yohane leswaku va ya emahlweni swinene, va ala ni ku hayeka Kriste exihambanweni. Hi ku endla leswi, va tivekile endhawini leyi a va nga ha swi koti ku amukela nkateko wa siku ra Pentekosta, lowu a wu ta va dyondzisa ndlela yo nghena endlwini yo kwetsima ya le tilweni. Ku handzuriwa ka nguvhu ya tempele ku kombisile leswaku magandzelo ni milawu ya vukhongeri bya Vayuda a swi nge he amukeriwi. Gandzelo lerikulu a ri nyikeriwile naswona a ri amukeriwile, kutani Moya lowo Kwetsima lowu xikeleke hi siku ra Pentekosta wu susile miehleketo ya vadyondzisiwa endlwini yo kwetsima ya laha misaveni wu yi yisa eka leyi nga etilweni, laha Yesu a a nghenile hi ngati ya Yena n’wini, leswaku a chululela eka vadyondzisiwa va Yena mimpfuno ya ku kombela ka Yena ku rivaleriwa. Kambe Vayuda va siyiwile emunyameni lowukulu hi ku helela. Va lahlekeriwile hi ku vonakala hinkwako loku a va nga ta va na kona mayelana ni kungu ra ku ponisiwa, kutani va hambete va tshembela eka magandzelo ni minyikelo ya vona leyi nga pfuniki nchumu. Yindlu yo kwetsima ya le tilweni a yi tekile ndhawu ya leyi nga laha misaveni, kambe a va nga swi tivi ku cinca koloko. Hikokwalaho a va nga swi koti ku vuyeriwa hi ku khongelela ka Kriste endhawini yo kwetsima.
“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.
“Bangi me monene ya moyo na nzela oyo Bayuda balandaki na koboya mpe kobaka Kristo na ekulusu; mpe wana bazali kotánga lisolo ya ndenge batyolaki Ye mpe banyokolaki Ye na soni, bakanisaka ete balingaki Ye, mpe balingaki koboya Ye te lokola Petelo asalaki, to kobaka Ye na ekulusu te lokola Bayuda basalaki. Kasi Nzambe, oyo atángaka mitema ya bato nyonso, amemi bolingo wana mpo na Yesu oyo bazalaki koloba ete bazali na yango na komekama. Likoló mobimba etalelaki na mposa monene mpenza ndenge nsango ya anzelu ya liboso eyambamaki. Kasi mingi kati na baoyo bazalaki komilakisa lokola balingaka Yesu, mpe bazalaki kosopa mpisoli ntango bazalaki kotánga lisolo ya ekulusu, batyolaki nsango malamu ya koya na Ye. Na esika ya koyamba nsango yango na esengo, balobaki ete ezali bokosi. Bayinaki baoyo balingaki komonana na Ye mpe babenganaki bango na mangomba. Baoyo baboyaki nsango ya liboso bakokaki kozwa litomba te na oyo ya mibale; mpe bazwaki mpe litomba te na koganga ya kati ya butu, oyo esengelaki kobongisa bango mpo bákɔta elongo na Yesu, na nzela ya kondima, na Esika Eleki Bosantu ya Esika Mosantu ya likoló. Mpe mpo baboyaki bansango mibale ya liboso, bakómisi bososoli na bango molili mingi boye ete bakoki komona pole moko te na nsango ya anzelu ya misato, oyo emonisi nzela ya kokɔta na Esika Eleki Bosantu. Namonaki ete lokola Bayuda babakaki Yesu na ekulusu, ndenge moko mpe mangomba ya kombo mpamba mabakaki bansango oyo na ekulusu; mpe na bongo bazali na boyebi moko te ya nzela ya kokɔta na Esika Eleki Bosantu, mpe bakoki kozwa litomba te na libondeli ya Yesu kuna. Lokola Bayuda, oyo bazalaki kopesa bambeka na bango ya mpamba, bango mpe bazali komatisa mabondeli na bango ya mpamba na ndako yango oyo Yesu atiká; mpe Satana, oyo asepelaka na bokosi yango, azwi ezaleli ya losambo, mpe azali kobenda makanisi ya baklisto oyo bazali komilakisa bongo epai na ye moko, kosala na nguya na ye, bilembo na ye, mpe makamwisi ya lokuta, mpo akangisa bango makasi na motambo na ye.” Early Writings, 258–261.