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.
Daniel pasal hiji ngagambarkeun amanat malaikat kahiji dina Wahyu pasal opat welas. Yoyakim sacara simbolis nandakeun yén ieu téh panguatan amanat malaikat kahiji, lain datangna éta amanat dina “waktu ahir.” Sadaya nabi nujul kana “poé-poé panungtungan” tina pangadilan panalungtikan, ku kituna éta pasal ngagambarkeun 11 Séptémber 2001, nalika prosés panggeuing pikeun saratus opat puluh opat rébu mimiti lumangsung. Dina Maleakhi pasal tilu, prosés éta geus digambarkeun minangka prosés panyucian nalika hiji utusan nyiapkeun jalan pikeun Utusan perjangjian datang ngadadak ka Bait-Na. Utusan anu nyiapkeun jalan, anu ogé mangrupa “sora” anu ngagorowok di padang gurun, ogé mangrupa hiji ujian, anu jadi bagian tina prosés panyucian. Dina Maleakhi pasal tilu, saratus opat puluh opat rébu digambarkeun minangka putra-putra Léwi. Putra-putra Léwi ngagambarkeun jalma-jalma anu nangtung babarengan jeung utusan Musa dina pamberontakan anak sapi emas, anu ngagambarkeun gambar sato galak.
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.
Lulus tina ujian ngeunaan gambar sato galak téh mangrupa gambaran Alkitabiah séjén tina ujian anu kadua tina tilu ujian anu ngawangun prosés panyucian. Putra-putra Lewi kudu lulus tina ujian éta saméméh maranéhna diségél.
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.
Pamasangan meterai dina Yéheskiel pasal dalapan jeung salapan téh mangrupa gambaran séjén ngeunaan prosés panyucian anu dimimitian dina 11 Séptémber 2001. Dina pasal dalapan, jalma-jalma di Yérusalém anu tungtungna sujud ka panonpoé ngalambangkeun opat generasi Adventisme Laodisia. Dina pasal salapan, jalma-jalma anu narima meterai téh keur ngahuleng jeung ceurik ku sabab kakejeman-kakejeman anu keur lumangsung di jero Yérusalém. Yérusalém téh gareja 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.
Tiluan tilu malaikat téh ogé mangrupa gambaran tina prosés panyucian. Tilu talatah éta ngawakilan hiji prosés pangujian tilu léngkah, sarta diperlukeun yén para putra Léwi kudu lulus heula tina uji anu kahiji sangkan maranéhna tiasa milu dina uji anu kadua. Uji anu katilu mangrupa jinis uji anu béda, sabab éta ngawakilan hiji uji anu ngaidentipikasi naha para putra Léwi hasil lulus tina dua uji anu kahiji. Éta téh hiji uji lakmus anu sipatna nubuat. Uji anu kahiji nyaéta uji ngeunaan kadaharan (dina harti rohani), sabab éta ditangtukeun lulus atawa gagalna dumasar kana naha para putra Léwi narima talatah anu dipasihkeun ku Roh Suci ngaliwatan Élia, utusan anu nyiapkeun jalan pikeun Utusan tina perjangjian.
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 kahiji tina kitab Wahyu nekenkeun kaseriusan éta amanat. Ku dihaja éta ngaidentipikasi yén amanat anu dikirim ku utusan manusa, anu digambarkeun minangka Yohanes, ka jamaah-jamaah, dipasihkeun ka anjeunna ku Jibril, anu narimana ti Kristus, anu saterusna narimana ti Rama. Amanat Élias miboga kawibawaan kaallahan, jeung nolak amanat Yohanes, atawa Élias, atawa “sora anu ngagorowok di padang gurun”, sarua jeung nolak Wahyu Yesus 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.
Ujian anu kadua nyaéta ujian visual, sabab sanggeus para putra Léwi ngadahar amanat Élia, anu aya dina panangan malaikat anu turun pikeun nyaangan bumi ku kamulyaan-Na, maranéhna geus narima metodologi Alkitabiah anu ngamungkinkeun maranéhna ngabédakeun tanda-tanda jaman kalayan bener. Metodologi éta ngamungkinkeun para putra Léwi ngakuan yén tanda-tanda jaman éta keur nembongkeun yén garéja jeung nagara keur ngahiji di Amérika Sarikat, minangka pamekaran tina ujian gambar sato galak. Anu leuwih penting deui, tanda-tanda jaman éta, lamun ditempatkeun dina kontéks garis-garis réformasi anu suci, mangrupakeun hakekat Alpha jeung Omega, anu awal ngagambarkeun anu ahir. Garis-garis réformasi anu suci nandakeun yén umat Allah kudu ngalakukeun sagala anu aya dina kakawasaan maranéhna pikeun gawé bareng dina padamelan nyiapkeun diri maranéhna pikeun meterai 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.
Ku sabab eta, dulur-dulur anu dipikacinta ku abdi, sakumaha aranjeun salawasna taat, lain ngan waktu abdi aya di aranjeun wungkul, tapi ayeuna leuwih-leuwih deui dina waktu abdi teu aya, lampahkeun kasalametan aranjeun sorangan kalayan sieun jeung ngageter. Sabab Allah anu damel di jero aranjeun, boh pikeun maparin kahayang boh pikeun ngalampahkeunana nurutkeun pangersa-Na anu hade. Laksanakeun sagala perkara tanpa kukulutus jeung pasulayan, supaya aranjeun jadi taya cacad jeung murni, jadi putra-putra Allah anu taya cela, di tengah bangsa anu bengkok jeung jahat, di antara maranehna aranjeun caang kawas cahaya-cahaya di dunya. Pilipi 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.
Daniél, Hananiah, Misaél jeung Azariah, anu jumlahna opat, ngalambangkeun umat Advent Poé Katujuh di sakuliah dunya, anu ngakuan 11 Séptémber 2001 minangka idéntifikasi tina turunana malaikat dina Wahyu dalapan welas, sarta maranéhna milih nyandak manna nu disumputkeun anu aya dina pananganna lajeng ngadaharna. Manna nu disumputkeun anu kudu didahar, sakumaha anu kakara dikutip ku rasul Paulus, ngalambangkeun Allah (manna nu disumputkeun), anu damel di jero umat-Na pikeun ngalaksanakeun pangersa-Na jeung kahadéan kersaning-Na. Paulus ngalambangkeun utusan ka urang Filadélfia, jeung nolak pesenna téh hartina pati. Daniél, Hananiah, Misaél jeung Azariah ngalambangkeun jalma-jalma anu milih ngadahar manna nu disumputkeun.
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.
Ayeuna di antara maranéhna aya anak-anak Yuda, nyaéta Daniel, Hananiah, Misael, jeung Azarya; ka maranéhna kapala sida-sida méré ngaran: sabab ka Daniel anjeunna méré ngaran Beltesyasar; ka Hananiah, Sadrakh; ka Misael, Mesakh; jeung ka Azarya, Abednego. Tapi Daniel netepkeun dina haténa yén manéhna moal ngotoran dirina ku bagian kadaharan raja, atawa ku anggur anu diminumna; ku sabab éta anjeunna nyuhunkeun ka kapala sida-sida supaya anjeunna teu ngotoran dirina. 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.
Daniel netepkeun yén manéhna miharep ngadahar éta pesen anu diturunkeun ti sawarga dina 11 Séptémber 2001, sarta ogé nolak pesen anu digambarkeun minangka kadaharan jeung inuman Babul. Ashpenaz geus milih nu mana waé tina para tawanan Yuda anu kudu dibawa ka payuneun 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.
Tuluy raja nimbalan ka Aspenas, kapala para sida kasimna, supaya mawa sawatara urang Israil, ti turunan raja jeung ti golongan para pangagung; barudak ngora anu taya cacadna, rupawan, palinter dina sagala hikmat, cerdas dina pangaweruh, ngarti kana élmu, sarta boga kamampuh pikeun nangtung di karaton raja, jeung anu ku maranéhna bisa diajar élmu pangaweruh jeung basa urang 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.
Lamun urang nuturkeun ranté parentah anu diidéntifikasi dina Wahyu pasal hiji, ayat hiji, Nebukadnésar geus maréntahkeun ka Aspanas supaya milih para nonoman anu nyumponan ramalan anu kungsi diumumkeun ku Yesaya ka Hiskia. Aspanas narima éta pesen tuluy masrahkeunana ka Melsar, kapala para kasim. Nebukadnésar ngawakilan Rama sawarga; Aspanas ngawakilan Kristus, sarta Melsar ngawakilan Jibril. Aspanas terang saha waé nonoman anu kudu dipilih, sarta anjeunna terang yén Daniel bakal nyieun kaputusan anu bener dina hal dahareun, saméméh anjeunna dibawa ka hareupeun 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.
Ayeuna Allah parantos nimbulkeun kurnia jeung kanyaah anu lemes ka Daniel di payuneun kapala para sida. Jeung kapala para sida ngandika ka Daniel, “Abdi sieun ka gusti abdi, raja, anu parantos netepkeun kadaharan jeung inuman maraneh; sabab ku naon anjeunna kedah ningali raray maraneh langkung goréng rupana tibatan para nonoman anu sapantar jeung maraneh? Ku kituna maraneh bakal ngajadikeun abdi ngabahayakeun sirah abdi ka raja.” Daniel 1:9, 10.
Melzar here identifies the first step of the three angels’ messages. The first step is to fear God, as illustrated by Melzar’s fear of Nebuchadnezzar. The Hebrew word “truth” that was created by bringing together the first, thirteenth and last letter of the Hebrew alphabet has previously been demonstrated in these articles to represent the three-step testing process of the three angels. In doing so, it was established upon several witnesses that the first angel’s message contained all three of the three tests that are represented by the three angels’ messages. The first angel’s message is identified as the everlasting gospel, defining it as the same gospel from the days of Adam through to the Second Coming of Christ.
Di dieu Melzar ngaidentifikasi léngkah kahiji tina amanat tilu malaikat. Léngkah kahiji téh nyaéta sieun ka Allah, sakumaha digambarkeun ku kasieun Melzar ka Nebukadnezar. Kecap Ibrani “truth” anu diwangun ku ngahijikeun hurup kahiji, katilu welas, jeung panungtung tina alfabét Ibrani, dina tulisan-tulisan ieu saméméhna geus dipintonkeun minangka ngawakilan prosés pangujian tilu léngkah tina tilu malaikat. Ku cara kitu, dumasar kana sababaraha saksi, geus diteguhkeun yén amanat malaikat kahiji ngamuat sakabéh tilu tina tilu ujian anu diwakilan ku amanat tilu malaikat. Amanat malaikat kahiji diidentifikasi minangka injil anu langgeng, anu netepkeun yén éta téh injil anu sarua ti jaman Adam nepi ka Kadatangan Kadua Kristus.
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.
Tuluy kuring ningali malaikat séjén ngapung di tengah langit, mawa Injil anu langgeng pikeun diwawarkeun ka maranéhna anu cicing di bumi, ka unggal bangsa, kaom, basa, jeung umat, saurana kalawan sora tarik, “Sieun ka Allah, sarta pasrahkeun kamulyaan ka Mantenna; sabab geus datang jam pangadilan-Na; sarta sembah Mantenna anu nyiptakeun langit, bumi, laut, jeung cinyusu-cinyusu cai.” 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.
Léngkah kahiji tina talatah malaikat kahiji nyaéta sieun ka Allah. Léngkah kadua nyaéta méré kamulyaan ka Mantenna, jeung léngkah katilu nyaéta datangna waktuna pangadilan-Na. Dina patalina jeung talatah dua malaikat séjénna, talatah malaikat kahiji téh, “sieun ka Allah.” Tuluy talatah malaikat kadua ngumumkeun rubuhna Babul, jeung boh dina gerakan Millerite tina malaikat kahiji, boh dina gerakan malaikat katilu, panggero pikeun kaluar ti Babul téh mangrupa tempat dimana pernyataan curahan Roh Suci dilaksanakeun. Dina mangsa éta, naha éta digambarkeun minangka Panjerit Tengah Peuting, panjerit tarik, atawa hujan panungtungan, maranéhna anu ngawawarkeun talatah éta ngamulyakeun Allah. Talatah malaikat kadua téh nya éta tempat dimana Allah dipasihan kamulyaan, jeung mangsa éta nungtun kana hiji titik waktu dimana pangadilan pamariksaan mimiti dina sajarah Millerite, atawa pangadilan ka sundal Babul anu lumangsung dina krisis hukum 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.
Kasieun Melzar ngalambangkeun amanat malaikat kahiji, sarta éta ngamimitian pangujian dahareun salila sapuluh poé, anu angka sapuluh ogé nandakeun hiji ujian. Ucapan Melzar ngeunaan sieun ka raja, sarua jeung Daniel anu sieun ka Allah leuwih ti ka raja, sarta netepkeun dina haténa supaya henteu najis ku kadaharan Babul. Mangsa waktu pangujian Daniel jeung tilu nonoman anu utama éta tilu taun, ku kituna ngalambangkeun tilu léngkah tina amanat tilu malaikat.
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.
Sarta raja netepkeun pikeun maranéhna jatah sapopoé tina kadaharan raja jeung tina anggur anu diinum ku anjeunna; ku kituna maranéhna dipiara salila tilu taun, supaya dina ahirna maranéhna tiasa ngadeuheus ka payuneun raja. 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.
Daniél pasal hiji ngagambarkeun pangkuatan talatahwarta malaikat kahiji, sarta di dinya nandaan mimitina ujian ngeunaan dahareun, anu dina sajarah Millerite dilambangkeun ku ngadahar kitab leutik. Mangsa pangujian pikeun Daniél jeung tilu nonoman anu pinunjul éta kacumponan dina sapuluh poé anu mimiti, tina tilu taun éta. Sapuluh mangrupakeun lambang hiji prosés pangujian, sakumaha digambarkeun ku Israél baheula nalika maranéhna nampik ujian anu kasapuluh, anu dilambangkeun ku talatahwarta Yosua jeung Kaléb. Ieu ogé digambarkeun dina mangsa panganiayaan dina jamaah 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.
Ulah sieun ku hiji-hiji ogé tina perkara-perkara anu bakal ku maraneh dipasrahkeun pikeun ditalangsara; tengetan, Iblis bakal ngasupkeun sawatara ti maraneh ka panjara, supaya maraneh diuji; jeung maraneh bakal ngalaman kasangsaraan sapuluh poé: sing satia nepi ka maot, sarta Kami bakal maparin ka maneh makuta kahirupan. 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.
Pituduh ka gareja Smirna nyaéta supaya maranéhna ulah sieun kana prosés pangujian, sabab lamun maranéhna sieun ka Allah, Anjeunna bakal maparin ganjaran kana kasieun anu saleh éta ku makuta kahirupan. Kasieun anu saleh éta dilambangkeun ku kahayang Daniel pikeun ngadahar manna sawarga.
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.
Lajeng saur Daniel ka Melsar, anu ku kapala para sida-sida geus ditangtukeun pikeun ngawas Daniel, Hananya, Misael, jeung Azarya, “Mugia, cobian heula hamba-hamba anjeun ieu sapuluh poe lilana; pasihan we ka kami kadaharan tina pepelakan, sarta cai pikeun diinum. Sanggeus kitu, pameunteu kami sina dititenan di payuneun anjeun, kitu deui pameunteu barudak anu ngadahar bagian tina kadaharan raja; tuluy sakumaha anu anjeun tingali, lakonan ka hamba-hamba anjeun ieu.” Ku kituna manéhna satuju ka maranéhna dina perkara ieu, sarta nguji maranéhna salila sapuluh poe. 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.
Ujian anu kahiji nyaéta sieun ka Allah, sakumaha kagambarkeun ku Melzar jeung Daniel anu geus netepkeun dina haténa supaya henteu ngotoran dirina ku dahareun jeung inuman Babul. Unsur kadua tina amanat malaikat kahiji nyaéta méré kamulyaan ka Allah, anu ngalambangkeun hiji pancaran anu kasampak tina pangaruh kadaharan éta. Dina ahir sapuluh poé, Daniel jeung tilu nonoman anu satia ngamulyakeun Allah ku penampilan jasmanina.
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.
Sarta dina ahir sapuluh poé, rupana maranéhna katingalina leuwih endah jeung awakna leuwih gendut batan sakabéh para nonoman anu ngadahar bagian kadaharan raja. Ku sabab kitu Melzar nyabut bagian kadaharan maranéhna, kitu deui anggur anu kuduna diminum ku maranéhna; tuluy méré ka maranéhna kacang-kacangan. Ari ngeunaan opat nonoman ieu, Allah maparin ka maranéhna pangaweruh jeung kaparigelan dina sagala élmu pangajaran jeung hikmah; sarta Daniel miboga pangartian dina sagala titingalian jeung impian. 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.
Opat budak éta lulus dina ujian kahiji ngeunaan dahareun, nyaéta dina perkara anu nyababkeun Adam jeung Hawa ragrag, sarta anu ngagambarkeun ujian kahiji anu langsung disanghareupan ku Kristus sanggeus baptisan-Na. Baptisan Kristus nyaéta pangkuatan tina pesen kahiji dina garis nubuat-Na. Eta maparin kakuatan sarta ngasahkeun pesen anu diproklamasikeun ku “sora di padang gurun”. Tuluy, saperti halna Daniel jeung tilu jalma mulya éta, Kristus diuji dina perkara dahareun salila opat puluh poé, sakumaha Daniel diuji salila sapuluh poé. Daniel jeung Kristus keur ngalambangkeun ujian manna nu disumputkeun dina panangan malaikat anu turun dina 11 Séptémber 2001. Bakal aya dua ujian deui anu nuturkeun pikeun Kristus, jeung pikeun Daniel. Ujian kadua nyaéta nalika Daniel jeung tilu jalma mulya éta ngamulyakeun Allah ku rupana maranéhna. Ujian anu nuturkeun ujian ngeunaan dahareun pikeun Kristus ogé ngagambarkeun kamulyaan.
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.
Sarta Iblis ngadawuh ka Anjeunna, “Lamun Anjeun teh Putra Allah, parentahkeun ieu batu supaya jadi roti.” Jeung Isa ngawaler anjeunna, saur-Na, “Aya kaserat, yen manusa moal hirup ku roti wungkul, tapi ku unggal pangandika Allah.” Tuluy Iblis, sanggeus mawa Anjeunna ka hiji gunung anu luhur, nembongkeun ka Anjeunna sakabeh karajaan dunya dina sakedapan waktu. Jeung Iblis ngadawuh ka Anjeunna, “Sagala kakawasaan ieu rek ku simkuring dipasihkeun ka Anjeun, kitu deui kamulyaanana; sabab eta geus diserenkeun ka simkuring, jeung ka saha bae anu dipikahayang ku simkuring, ku simkuring dipasihkeun. Ku sabab eta, lamun Anjeun nyembah ka simkuring, sakabehna bakal jadi kagungan Anjeun.” Tapi Isa ngawaler sarta ngadawuh ka anjeunna, “Mundur ti tukangeun Kami, Sétan! Sabab aya kaserat, ‘Anjeun kudu nyembah ka Gusti, Allah Anjeun, jeung ngan ka Anjeunna wungkul anjeun kudu ngabakti.’” 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.”
Sanggeus Kristus lulus dina ujian ngeunaan dahareun, Sétan tuluy nawarkeun “kamulyaan” sadaya karajaan dunya, tapi Kristus malah milih ngamulyakeun Raja luhur sagala raja. Adam jeung Hawa gagal dina ujian anu kahiji, tuluy harita kénéh ngupayakeun nyumputkeun rarayna ku daun anjir, sabab maranéhna geus henteu deui nembongkeun kamulyaan Allah, sakumaha dilambangkeun ku jubah cahaya anu saméméhna ku maranéhna dipaké. Nalika Daniel jeung tilu sobatna anu satia lulus dina ujian ngeunaan dahareun, maranéhna tuluy dipaparin “knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams.”
They passed the second test, which was a visual test that had been administered by Melzar. In Millerite history, the second angel’s message marked the distinction between those who accepted and those who rejected the message of the “voice” crying in the wilderness, as represented by William Miller. Prophetically the Millerite movement then became the visible and only true horn of Protestantism, and those who rejected the message and movement became the daughters of Rome. They had chosen to eat the diet and drink the wine of Babylon, as opposed to the little book. At the end of three years, Daniel and the worthies were brought in to be judged by Nebuchadnezzar.
Maranéhanana lulus dina tés kadua, nyaéta tés visual anu geus dipasihkeun ku Melzar. Dina sajarah Millerite, amanat malaikat kadua nandaan bédana antara jalma-jalma anu narima jeung anu nolak amanat “sora” anu ngagero di padang gurun, sakumaha diwakilan ku William Miller. Sacara profétis, gerakan Millerite tuluy jadi tanduk Protestanisme anu katingali sarta hiji-hijina anu sajati, sedengkeun jalma-jalma anu nolak amanat jeung gerakan éta jadi putri-putri Roma. Maranéhna geus milih ngadahar kadaharan jeung nginum anggur Babul, sabalikna ti kitab leutik. Dina ahir tilu taun, Daniel jeung para jalmi utama dibawa asup pikeun dihakiman ku Nebukadnesar.
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.
Ayeuna, dina ahir poé-poé anu ku raja geus ditangtukeun pikeun mawa maranéhna asup, kapala para sida-sida mawa maranéhna ka payuneun Nebukadnesar. Jeung raja ngawangkong jeung maranéhna; sarta di antara maranéhna kabéh teu kapanggih saurang ogé anu saperti Daniel, Hananya, Misyael, jeung Azarya; ku sabab éta maranéhna nangtung di payuneun raja. Jeung dina sagala perkara hikmah jeung pangarti anu ku raja ditaroskeun ka maranéhna, anjeunna manggihan yén maranéhna sapuluh kali leuwih unggul ti sakabéh para ahli sihir jeung ahli nujum anu aya di sakuliah karajaanna. Jeung Daniel terus aya nepi ka taun kahiji Raja Kores. Daniel 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.
Daniél jeung tilu jalma nu mulya éta lulus dina ujian salila “sapuluh” poé, tuluy nalika maranéhna ngalangkungan ujian ahirna, kapanggih yén maranéhna “sapuluh” kali leuwih wijaksana tibatan sakabéh nu séjén.
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.
Daniel pasal hiji mangrupa rujukan anu pangheulana kana amanat malaikat kahiji dina éta kitab anu ngawengku kitab Daniel jeung Wahyu. Éta miboga ciri-ciri anu sarua pisan jeung malaikat kahiji dina Wahyu pasal opat welas. Éta ngadegkeun bebeneran anu mimiti disebatkeun dina ayat kahiji Kitab Wahyu, sabab Nebukadnesar maparin amanat ka Aspenaz, anu satuluyna maparin amanat éta ka Melzar, anu tuluy ngayakeun patali jeung Daniel. Rama maparin amanat ka Kristus, anu satuluyna maparin amanat éta ka Jibril, anu tuluy ngayakeun patali jeung Yohanes.
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.
Pesen anu ditepikeun, nyaéta pesen anu ayeuna keur dibuka segelna, nangtukeun prosés komunikasi ti Rama ka garéja-Na. Hal kahiji anu dipilih ku Rama pikeun dipikawanoh ku garéja-Na nyaéta prosés pangujian tilu léngkah tina tilu malaikat. Firman nubuat Allah geus ngagambarkeun éta prosés kalawan taliti pisan ngaliwatan sababaraha runtuyan nubuat, kitu deui ngaliwatan sajarah kaum Millerit. Kabeneran-kabeneran ieu mangrupa unsur anu hakiki tina manna nu disumputkeun anu aya dina panangan malaikat éta, nalika anjeunna turun dina 11 Séptémber 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.
Mustahil pikeun ilubiung, ku kituna ogé pikeun lulus dina ujian kadua, lamun anjeun can lulus dina ujian kahiji. Kaleresan ieu geus digambarkeun kalayan écés dina sajarah Kristus jeung kaum Millerite. Daniel pasal dua téh ujian kadua, anu ku éta, sakumaha Sister White nyatakeun, “nasib langgeng urang bakal diputuskeun.” Anjeunna salajengna nyatakeun yén éta téh ujian anu kudu urang “lulus, saméméh urang diségél.” Ujian éta ayeuna geus ampir réngsé.
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 pasal dua nyaritakeun ngeunaan ujian ngeunaan patung sato galak, sarta pantes pisan lamun éta pasal nyaritakeun ngeunaan hiji patung anu gedé; sarta ngan ku sabab Daniel geus lulus ujian kadaharan, sarta geus dipaparin berkah “sapuluh kali” leuwih “pangarti” jeung “hikmah,” anjeunna bisa ngenal éta ujian. Saperti halna jeung panggeuing ngeunaan ujian éta dina tulisan-tulisan Ellen White, ujian patung dina Daniel pasal dua téh mangrupa ujian anu ngagambarkeun akibat kahirupan atawa pati.
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.
Ku sabab kitu raja jadi ambek sarta kacida murkana, tuluy maréntahkeun supaya sakabéh jalma-jalma wijaksana di Babul dipaéhan. Sarta éta parentah sumebar yén jalma-jalma wijaksana kudu dipaéhan; tuluy maranéhna neangan Daniél jeung para baturna pikeun dipaéhan. 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.
Aya sababaraha perkara kenabian séjén dina Daniel pasal hiji anu kudu urang bahas, sarta urang baris nuluykeun perkara-perkara éta dina artikel salajengna.
“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.
“Kuring ningali sakumpulan jalma anu nangtung kalayan dijaga pageuh tur tetep teguh, henteu méré pangrojong ka jalma-jalma anu rék ngagogojeg iman anu geus ngadeg dina awak jemaat. Allah ningali ka maranéhna kalayan karidhaan. Kaula dipintonkeun tilu léngkah—amanat malaikat kahiji, kadua, jeung katilu. Malaikat anu ngiringan kaula ngadawuh, ‘Cilaka ka anjeunna anu mindahkeun hiji bongkah atawa ngagerakkeun hiji pasak tina amanat-amanat ieu. Pamahaman anu sajati ngeunaan amanat-amanat ieu kacida pentingna. Nasib jiwa-jiwa gumantung kana kumaha éta amanat ditarima.’ Kaula deui dibawa mudun ngaliwatan amanat-amanat ieu, sarta ningali sabaraha mahal umat Allah ngagaleuh pangalaman maranéhna. Éta kahontal ngaliwatan loba kasangsaraan jeung papacangan anu beurat. Allah parantos mingpin maranéhna léngkah demi léngkah, nepi ka Anjeunna nempatkeun maranéhna dina hiji dasar anu pageuh tur teu bisa digoyangkeun. Kaula ningali sababaraha jalma ngadeukeutan éta landasan sarta nalungtik pondasina. Sabagian, kalayan suka bungah, langsung ngaléngkah naék kana éta. Nu séjén mimiti neangan kasalahan dina pondasi éta. Maranéhna hayang aya perbaikan anu dilakukeun, tuluy éta landasan bakal leuwih sampurna, sarta jalma-jalma bakal jauh leuwih bagja. Sabagian turun tina landasan pikeun nalungtik éta, tuluy nyatakeun yén éta dipasangna salah. Tapi kaula ningali yén meh kabéh tetep nangtung pageuh dina éta landasan sarta ngadesek jalma-jalma anu geus turun ti dinya supaya ngeureunkeun keluh-kesah maranéhna; sabab Allah teh Jurubina Agung, jeung maranéhna keur merangan Anjeunna. Maranéhna nyaritakeun deui pagawean Allah anu ajaib, anu geus mingpin maranéhna ka éta landasan anu pageuh, sarta kalayan sapagodos ngangkat panon maranéhna ka sawarga tur ku sora anu tarik ngamulyakeun Allah. Ieu mangaruhan sabagian tina jalma-jalma anu geus ngawadul sarta ninggalkeun landasan éta, tuluy maranéhna, kalayan raray anu handap asor, naék deui kana éta landasan.”
“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.
“Kuring dipaparin tingali deui kana pangwawaran ngeunaan kadatangan Kristus anu kahiji. Yohanes diutus dina sumanget jeung kakawasaan Élias pikeun nyiapkeun jalan pikeun Yesus. Maranéhna anu nampik kasaksian Yohanes henteu meunang mangpaat tina pangajaran-pangajaran Yesus. Panolakan maranéhna kana amanat anu ngaramalkeun kadatangan-Na nempatkeun maranéhna dina kaayaan anu matak teu sanggup gampang narima bukti anu pangkuatna yén Anjeunna téh Al Masih. Iblis mingpin jalma-jalma anu nampik amanat Yohanes supaya terus maju deui, nepi ka nampik jeung nyalibkeun Kristus. Ku ngalakukeun kitu maranéhna nempatkeun dirina dina kaayaan anu matak teu bisa narima berkah dina poé Pentakosta, anu sakuduna ngajar maranéhna jalan asup ka Bait Suci sawarga. [Robekna] tirai Bait Allah némbongkeun yén kurban-kurban jeung aturan-aturan upacara urang Yahudi moal ditarima deui. Kurban Agung geus dipasrahkeun sarta geus ditampi, sarta Roh Suci anu turun dina poé Pentakosta ngarahkeun pikiran para murid tina bait suci duniawi ka bait suci sawarga, tempat Yesus geus asup ku getih-Na sorangan, pikeun ngucurkeun ka para murid-Na mangpaat panebusan-Na. Tapi urang Yahudi ditinggalkeun dina poek anu sampurna. Maranéhna leungit sakabéh cahaya anu sabenerna bisa dipiboga ku maranéhna ngeunaan rarancang kasalametan, sarta maranéhna tetep ngandelkeun kurban-kurban jeung pangbakti-pangbakti maranéhna anu taya gunana. Bait suci sawarga geus ngagantikeun bait suci duniawi, tapi maranéhna henteu nyaho kana éta parobahan. Ku sabab éta maranéhna teu bisa meunang mangpaat tina pangantaraan Kristus di tempat 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.
“Loba jalma nenjo kalayan ngeri kana lampah urang Yahudi dina nolak jeung nyalibkeun Kristus; sarta waktu maranéhna maca sajarah panganiayaan-Na anu ngahinakeun, maranéhna ngira yén maranéhna nyaah ka Anjeunna, sarta moal mungkir ka Anjeunna saperti Petrus, atawa nyalibkeun Anjeunna saperti urang Yahudi. Tapi Allah, anu maca hate sakumna jalma, geus mawa kana ujian éta kanyaah ka Yesus anu ku maranéhna diaku dirasakeun. Sakumna sawarga niténan kalayan minat anu pangjerona kana kumaha ditarimana amanat malaikat kahiji. Tapi loba anu ngaku nyaah ka Yesus, sarta anu ngeclakkeun cimata nalika maca carita salib, malah ngahina kana warta hadé ngeunaan kadatangan-Na. Gantina narima éta amanat kalayan kabagjaan, maranéhna nyatakeun yén éta téh kasasab. Maranéhna ngéwa ka jalma-jalma anu mikanyaah kana nembongan-Na, sarta ngaluarkeun maranéhna ti garéja-garéja. Jalma-jalma anu nolak amanat kahiji teu bisa meunang mangpaat tina amanat kadua; kitu deui maranéhna teu meunang mangpaat ku pialapeupeuting, anu dimaksudkeun pikeun nyiapkeun maranéhna supaya ku iman bisa asup babarengan jeung Yesus kana tempat anu maha suci di tempat suci sawarga. Ku nolak dua amanat anu baheula éta, maranéhna geus ngagelapkeun pangarti maranéhna nepi ka teu bisa deui ningali cahaya dina amanat malaikat katilu, anu némbongkeun jalan kana tempat anu maha suci. Kami ningali yén sakumaha urang Yahudi nyalibkeun Yesus, kitu deui garéja-garéja nominal geus nyalibkeun ieu amanat-amanat, ku sabab éta maranéhna teu boga pangaweruh ngeunaan jalan ka anu maha suci, sarta maranéhna teu bisa meunang mangpaat tina pangantaraan Yesus di dinya. Saperti urang Yahudi, anu ngurbankeun kurban-kurban maranéhna anu taya gunana, maranéhna ngangkat doa-doa maranéhna anu taya gunana ka bilik anu geus ditinggalkeun ku Yesus; sarta Iblis, anu bungah ku panipuan éta, nganggap dirina miboga watak kaagamaan, sarta mingpin pikiran jalma-jalma anu ngaku Kristen ieu ka dirina sorangan, ku jalan digawe ku kakawasaanana, ku tanda-tandana jeung kaajaiban-kaajaiban palsu, pikeun ngabeungkeut maranéhna pageuh dina jeratna.” Early Writings, 258–261.