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.
《但以理書》第一章，代表《啟示錄》第十四章頭一位天使个信息。約雅敬喺表號上指出：所講个是頭一位天使信息个得著能力，弗是伊喺「末時」个來到。眾先知攏喺指出查案審判个「末後日子」，所以此章所代表个是二〇〇一年九月十一日，彼時一十四萬四千人个試驗過程開始了。喺《瑪拉基書》第三章裡，該個過程被表明為一個潔淨个過程：當一位使者豫備道路，叫立約个使者忽然來到伊个殿裡。彼位豫備道路个使者，也就是喺曠野呼喊个「聲音」，本身也是一個試驗；此試驗是潔淨過程个一部分。喺《瑪拉基書》第三章裡，一十四萬四千人被表為利未之子。利未之子所代表个，就是喺金牛犢个背叛之中站喺使者摩西一邊个人；金牛犢所代表个，就是獸个像。
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.
通過獸像个試驗，亦是聖經對構成潔淨過程三重試驗中第二重个另一幅圖解。利未个子孫必須先通過該試驗，然後方能受印。
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.
以西結書第八章同第九章個封印，係另一个說明淨化過程個例子；該個過程係自二〇〇一年九月十一號開始。第八章裡，耶路撒冷中最終向太陽下拜個人，代表老底嘉復臨信仰個四代。第九章裡，領受印記個人，為著耶路撒冷內中所行個可憎之事歎息哀哭。耶路撒冷就係上帝個教會。
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.
三个天使个信息也显明了洁净个过程。三个信息代表一个三步个试验过程，并且要求利未个子孙必须先通过头一道试验，才有资格参与第二道试验。第三道试验是另一种类个试验，因为伊所代表个，乃是一种用来辨明利未个子孙是否成功通过前两道试验个试验。此乃一种预言性个试金石。头一道试验是饮食上个试验（就属灵意义来讲），因为伊个通过抑或失败，乃系于利未个子孙是否接受圣灵藉着以利亚所传个信息；以利亚就是那位为立约之使者预备道路个使者。
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.
《启示录》个第一节特别着重指出该信息个严重性。伊有意表明：由约翰所代表个人间使者传给众教会个该信息，原是加百列赐拨伊个；加百列是从基督领受个；基督又是从父领受个。以利亚个信息具备神性个权柄；拒绝约翰个信息，或者以利亚个信息，或者“在旷野喊叫个声音”，就是拒绝耶稣基督个启示。
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.
第二個試驗是視覺個試驗，因為利未个子孫一旦喫落以利亞个信息——就是握勒那位降下來、用伊个榮光照亮全地个天使手中个信息——伊拉就已經接受咾聖經个方法論，能夠正當分辨時代个兆頭。箇種方法論使利未个子孫認得，箇些時代个兆頭正顯明，美利堅合眾國裡向，教會搭國家正在合併，應驗獸像个試驗。更重要个是，箇些時代个兆頭，若安放勒神聖改革線个脈絡當中，就是阿爾法搭歐米伽个本質，起頭說明咾結局。神聖个改革線指出，上帝个子民必須盡伊拉一切所能，配合預備伊拉自身接受上帝印記个工作。
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.
所以，我所親愛个，爾等既然常常順從，弗單係我同爾等同在个辰光，就是我如今弗在个辰光，更加要恭敬戰兢，做成爾等自家个救恩。因為係上帝在爾等裡向運行，叫爾等立志，也叫爾等行事，攏照伊自家个美意。凡事攏莫發怨言，也莫爭論；為着叫爾等無可指摘，清白無瑕，做上帝个囝兒，無可責備，處勒彎曲悖謬个世代當中；勒其間，爾等好像明光照耀勒世上。腓立比書 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.
但以理、哈拿尼雅、米沙利、亞撒利雅，共四人，表徵普天下个基督復臨安息日會信徒；伊拉認得 2001 年 9 月 11 日，乃係《啟示錄》第十八章个天使降臨之顯明標誌，並且揀選領受伊手裡所執个隱藏嗎哪，食用之。照使徒保羅方才所引個意思，所當食个隱藏嗎哪，表徵上帝（隱藏個嗎哪）；伊在伊子民裡頭運行，叫伊拉得以遵行伊个旨意並伊个美意。保羅表徵奉差遣往非拉鐵非教會个使者；棄絕伊个信息，就是死。但以理、哈拿尼雅、米沙利、亞撒利雅，表徵那些揀選食隱藏嗎哪个人。
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.
其中有犹大子孙，但以理、哈拿尼雅、米沙利、亚撒利雅。太监长替伊拉改名：替但以理改做伯提沙撒；替哈拿尼雅改做沙得拉；替米沙利改做米煞；替亚撒利雅改做亚伯尼歌。但以理心里立定主意，勿肯因王个膳食并王所饮个酒玷污自家；所以伊求太监长，俾伊勿消玷污自家。〈但以理书〉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.
但以理定意要食用个自天降落个信息，就是二〇〇一年九月十一日所带下來个信息；并且也要拒绝巴比伦个饮食搭酒所表征个信息。亚施毗拿已拣选了应当带到王面前个犹大被掳之人。
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.
王吩咐伊太監長亞施毘拿，叫伊從以色列子孫中，並王族个後裔以及首領中，帶幾個人來；就是那些身上無瑕疵、相貌俊美、通曉各樣智慧、善於知識、明白學問、且有能力可立於王宮之中个少年人，叫人將迦勒底人个文字同言語教訓伊拉。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.
倘使𠊎兜遵照《啟示錄》第一章第一節所指明个命令鏈條來看，尼布甲尼撒曾經吩咐亞施毘拿，揀選該兜應驗以賽亞對希西家所宣告之預言个子弟。亞施毘拿領受了此信息，接下來交付俾米撒，卽太監長。尼布甲尼撒表徵天父；亞施毘拿表徵基督；米撒表徵加百列。亞施毘拿曉得應該揀選哪兜子弟，並且，還未將但以理帶到王面前以前，伊就已經曉得，但以理會作出正確个飲食抉擇。
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.
其時， 神已經使但以理佇太監長眼前得著恩惠搭慈愛。太監長對但以理講：「我驚我主王；伊已經派定恁个飲食。若伊看著恁个面色比恁同年个少年人較憔悴，按呢恁就欲害我佇王面前性命難保。」但以理書 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.
墨撒喺此指明三位天使信息个头一步。头一步就係敬畏上帝，正如墨撒敬畏尼布甲尼撒所表明个一样。希伯来文“真理”一词，係将希伯来字母表个头一个、第十三个搭末一个字母合拢而成；喺先前个诸篇文章当中，已经说明伊象征三位天使之三重试验个三步过程。藉此，也凭着几位见证，已经确立：头一位天使个信息包含三重试验个全部三步，而此三重试验正係由三位天使个信息所代表。头一位天使个信息被指明为永远个福音，从而界定伊就係自亚当个日子一直到基督第二次降临都相同个福音。
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.
我又看见一位别样个天使飞勒天中央，执有永远个福音，传报拨居住勒地上个人，并拨各国、各族、各方言、各民。伊大声讲：应当敬畏上帝，归荣耀拨伊；因为伊审判个辰光已经到了；也应当敬拜创造天地、海和众水泉源个主。启示录 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.
头一位天使信息个第一步，是敬畏上帝。第二步，是将荣耀归拨伊；第三步，是伊审判个时辰来到。若照另外两位天使个信息来看，头一位天使个信息就是：“敬畏上帝。”随后第二位天使个信息宣告巴比伦倾倒；无论是头一位天使个米勒派运动，还是第三位天使个运动，从巴比伦里出来个呼召，正是圣灵沛降之显明得以成就个所在。到该段时期里，无论是用半夜呼声、大声呼喊，还是晚雨来表明，凡传扬此信息个人，都是荣耀上帝。第二位天使个信息，就是上帝得着荣耀个所在；而该段时期又引到一个时间点，在米勒派历史里，查案审判开始；或者说，在星期日法令危机当中，对巴比伦淫妇个审判发生。
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.
麦勒萨个惊怕，表明头一位天使个信息；伊也开起了十日个饮食试验，而“十”个数目本身也表明试验。麦勒萨所讲个惊怕王，搭但以理敬畏上帝过于敬畏王是一样个；但以理也定意在心里，勿肯因巴比伦个饮食受玷污。至于但以理搭三位忠勇之人所受试验个时期，乃是三年；因此，也表明三位天使信息个三个步骤。
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.
王替伊拉指定逐日个分例，就係王自家吃个食物，搭伊所飲个酒；按呢養育伊拉三年，等到期滿，伊拉好立勒王面前。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.
《但以理書》第一章表明第一位天使信息得著能力，也標誌着飲食試驗個開頭；此試驗，㑚米勒派个歷史當中，係由食小書來表明。對但以理佮三位忠貞之人个試驗時期，係喺彼三年當中起初个十日內完成个。十，係試驗過程个象徵，正如古以色列所表明个一樣；當時㑚拉因約書亞佮迦勒信息所表明个第十次試驗而加以拒絕。此也喺士每拿教會个逼迫時期當中有所表明。
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.
勿驚爾等所將受个諸般苦難；看哪，魔鬼將把爾等中間个幾個下在監裏，為著叫爾等受試煉；爾等將有十日个患難。爾務要至死忠信，我就賜給爾生命个冠冕。啟示錄 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.
賜予士每拿教會个勸戒，是叫伊拉毋通驚試煉个過程；因為若是伊拉敬畏上帝，伊就會用生命个冠冕來賞賜伊拉敬虔个敬畏。該種敬虔个敬畏，乃是由但以理想欲食天上嗎哪个心願所表明。
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.
但以理就对米撒，——太监长所派管辖但以理、哈拿尼雅、米沙利、亚撒利雅个个——讲：“求侬试验侬个仆人十日，给我拉豆蔬吃，清水喝。到时辰，求侬当面察看我拉个面貌，也察看食王膳少年人个面貌；侬照所看见个样子待侬个仆人罢。”米撒就应允了伊拉此事，试验伊拉十日。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.
头一道试验，是敬畏上帝；麦撒与但以理立志于心，勿以上巴比伦个饮食污秽自身，此事正是其明证。头一位天使信息个第二层面，是归荣耀与上帝；此乃饮食所生之果效个可见彰显。到第十日末了，但以理并三位忠贤，借其身体外貌荣耀了上帝。
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.
到仔十日个末梢，伊拉个面貌看起来比一切食王膳个少年人更加秀美，肉体也更加丰满。于是管事个便撤去伊拉应当食个膳同应当饮个酒，只拨伊拉食素菜。至于者四个少年人，上帝赐拨伊拉各样学问同智慧里向个知识并才干；并且但以理于一切异象同梦兆都有悟性。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.
四個囡子通過咾頭一道關乎飲食个試驗；亞當同夏娃就係㑚搭跌倒个所在，亦係基督受浸之後立時所應付个頭一道試驗所表徵个事。基督个受浸，乃係伊預言路線之中頭一道信息个賦權。此事使「曠野裡个聲音」所宣告个信息得著能力，也得著印證。此後，正如但以理同三個尊貴之人一樣，基督喺飲食上受咾四十日个試驗，正如但以理受咾十日个試驗一般。但以理同基督，乃係預表二〇〇一年九月十一日降下、喺天使手中个隱藏嗎哪之試驗。此後，基督同但以理都還有兩道試驗隨後而來。第二道試驗，乃係但以理同三個尊貴之人藉著伊拉个面貌榮耀上帝个所在。基督喺飲食試驗之後所隨來个試驗，也同樣係表徵榮耀。
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.
魔鬼对伊讲：「倘若侬是 神个儿子，就吩咐这块石头变做饼。」耶稣回答伊讲：「经上记着讲：人活着，勿是单靠饼，乃是靠 神所出个一切话。」魔鬼又带伊上了一座高山，霎时间将天下万国都指给伊看。魔鬼对伊讲：「这一切权柄并其荣耀，我都要给侬；因为这些是交付了我个，我愿意给阿谁，就给阿谁。所以侬若拜我，这一切就都归侬了。」耶稣回答伊讲：「撒但，退到我后边去罢！因为经上记着讲：当拜主——侬个 神，单要事奉伊。」《马太福音》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.”
基督通過了飲食個試煉了後，撒但接下來就把天下萬國個「榮耀」獻俾伊；然而基督所揀選個，卻是榮耀萬王之王。亞當同夏娃喪敗了頭一道試煉，就隨即用無花果樹葉來遮掩伊拉個面容；因為伊拉已經弗再顯明上帝個榮耀，正如伊拉先前所穿個光明袍子所表徵個一樣。當但以理同三位忠信個人通過了飲食個試煉之後，就蒙賜「各樣學問智慧上的知識和聰明：但以理又明白各樣異象和夢兆。」
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.
伊拉通过了第二重试验；此乃一重由米勒撒所施行个眼见试验。于米勒派个历史当中，第二位天使个信息标明了一个分别：一面是接受“在旷野呼喊之声”个信息个人，正如威廉·米勒所表明；一面是弃绝此信息个人。按预言个意义，米勒派运动自此就成为新教中显明而独一真实个角；凡弃绝此信息并此运动个人，就成为罗马个众女儿。伊拉拣选了吃巴比伦个饮食、喝其酒，勿是接受那小书。到三年期满，丹以理同诸位忠贤就被带到尼布甲尼撒面前，受其审判。
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.
到仔王所讲个期限满了、应当领伊拉进去个辰光，太监长就领伊拉到尼布甲尼撒面前。王同伊拉谈论；众人当中，寻勿着一个及得上但以理、哈拿尼雅、米沙利、亚撒利雅个；所以伊拉就伫立勒王面前。王凡所查问伊拉个一切智慧同聪明个事体，总看见伊拉比伊全国所有个术士同观星家强十倍。但以理一直存留，到古列王元年。但以理书 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.
但以理同三位忠良經過「十」日个試驗，及至佢拉通過末後个考驗／試煉之辰，就顯出比其餘眾人智慧高過「十」倍。
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.
但以理書第一章，係由《但以理書》同《啟示錄》所組成个書卷當中，頭一處提著頭一位天使信息个所在。伊具備《啟示錄》第十四章頭一位天使完全相同个特徵。伊維護了頭先喺《啟示錄》第一節所提起个真理；因為尼布甲尼撒傳一個信息畀亞施毗拿，亞施毗拿轉傳畀米斯撒，伊後來就同但以理接觸。父將一個信息賜畀基督，基督轉賜畀加百列，加百列後來就同約翰接觸。
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.
所傳遞个信息，也就是今朝正在開啟印封个信息，指明天父向伊教會傳達个過程。天父為著伊个教會所揀選首先要指明个第一件事，就是三位天使个三步試驗過程。上帝个預言之道，藉著幾條預言線，也藉著米勒派个歷史，極其仔細地詳述了這個過程。這些真理，正是隱藏嗎哪个要緊成分；當那位天使於 2001 年 9 月 11 號降臨个辰光，這隱藏个嗎哪就在伊个手中。
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.
若倷第一個試驗弗曾通過，就決無可能參與、也就因此弗能通過第二個試驗。箇個真理，㑚基督同米勒派个歷史當中，已經清楚表明出來。〈但以理書〉第二章就是第二個試驗；照懷愛倫姊妹所講：「我伲永遠个命運，將要由此決定。」伊還講，箇個試驗是我伲「必須先通過，然後纔能受印」。箇個試驗，現在幾乎已經結束了。
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.
《但以理书》第二章，讲个就系兽像个试验；故此，本章讲着一尊巨像，正相称不过。也正因为但以理已经通过了饮食个试验，并蒙赐“十倍”个“聪明”搭“智慧”，伊才会认出个试验。正如喺怀爱伦著作里对该试验个警告一样，《但以理书》第二章里个像个试验，乃是一场表明生死后果个试验。
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.
为此，王大发忿怒，甚是震怒，吩咐要灭绝巴比伦所有个哲士。于是命令发出，哲士都该被杀；人就寻找但以理同伊个同伴，要将伊拉杀脱。但以理书 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.
《但以理》第一章裡向，還有幾樁別個个預言性問題是阿拉需要加以探討个；阿拉會勒下一篇文章裡向繼續講論這些問題。
“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.
「我看见一班人，站立得严密防守，坚定不移，对那些欲使教会既立定之信仰摇动之人，丝毫弗加容让。上帝以悦纳个眼光看顾伊拉。我蒙指示看见三步——第一、第二、第三位天使个信息。伴随我个天使讲：『祸哉，那无论挪动这些信息里一块基石，抑或拨动一枚钉子个人。对这些信息个真实理解，关系重大，性命攸关。众灵魂个命运，悬系于伊拉接受这些信息个方式。』我又再次被带下来，经过这些信息，看见上帝个子民是用何等高昂个代价买来伊拉个经历。此经历是在许多苦难并严酷争战中得来个。上帝一步一步引导伊拉，直到将伊拉安置在一个坚固、不可摇动个平台之上。我看见有人走近个平台，察看其根基。有些人欢欢喜喜，立时踏上去。另有些人开始挑剔根基。伊拉巴望有所改良；如此，个平台便会更加完全，众民也会快乐得多。还有些人走下个平台去查验伊，竟宣称其奠立得弗对。但我看见，几乎众人都稳稳站在个平台上，并劝那些走下去个人停止埋怨；因为上帝是总工程师，而伊拉乃是在与祂争战。伊拉述说上帝奇妙个作为，就是那位曾引领伊拉到这坚固平台个上帝；伊拉同心合意，举目望天，并大声荣耀上帝。这感动了那些曾发怨言并离开个平台个人中个一些人；伊拉便带着谦卑个神情，再次踏上平台。」
“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.
“我蒙指示轉回去看基督頭一回降臨个宣告。約翰奉差遣，帶牢以利亞个靈同能力，來豫備耶穌个道路。凡棄絕約翰見證个人，攏弗曾從耶穌个教訓得著益處。伊拉敵對豫先宣告祂降臨个信息，致使自家落到一種光景，叫伊拉弗容易領受那最有力个憑據，證明祂就是彌賽亞。撒但引領那些棄絕約翰信息个人再進一步，去棄絕基督，並且把祂釘十字架。伊拉如此行，就把自家擺勒一個所在，致使伊拉弗能領受五旬節那日个福氣；而這福氣本來會教導伊拉曉得進入天上聖所个道路。聖殿幔子个［裂開］，表明猶太人个祭物同典章，從今以後弗再蒙悅納。那偉大个祭已經獻上，而且已蒙接納；五旬節那日降下个聖靈，將門徒个心思，從地上个聖所，帶到天上个聖所，就是耶穌憑伊自家个血已經進入去个所在，為著將伊贖罪个恩益澆灌勒伊个門徒身上。總歸，猶太人卻被撇勒完全个黑暗裡。伊拉失落了伊拉本來可能得著、關乎救恩計畫个一切亮光，仍舊倚靠伊拉那無用个祭物同供獻。天上个聖所已經代替了地上个聖所，毋過伊拉對這個變更一無所知。所以，伊拉也就弗能從基督勒聖所裡个中保職分得著益處。”
“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.
“許多人看著猶太人拒絕並釘基督十字架个行徑，心裏充滿驚駭；當伊拉讀到主受凌辱个歷史辰光，就想自家是愛伊个，也決勿會像彼得咁樣否認伊，抑勿會像猶太人咁樣釘伊十字架。毋過，鑒察眾人心腸个上帝，已經將伊拉所自稱有个對耶穌个愛帶到試驗當中。全天庭都帶著極深个關切，觀看頭一位天使信息所受个接待。毋過，許多自稱愛耶穌个人，讀到十字架个故事也曾流淚，卻譏誚伊再來个好消息。伊拉非但勿歡歡喜喜接受此信息，反倒宣稱這是假迷惑。伊拉恨惡那些愛慕伊顯現个人，還將伊拉逐出教會。那些拒絕頭一個信息个人，勿能從第二個得著益處；午夜个呼聲，本是要預備伊拉，叫伊拉憑信心同耶穌一道進入天上聖所个至聖所，伊拉也同樣不得著益處。由於拒絕前頭兩個信息，伊拉个悟性已經昏暗到如此地步，以致在第三位天使个信息裏——就是指示通往至聖所之路个信息——伊拉看勿見一點光。我看見，正如猶太人釘了耶穌十字架，照名个諸教會也釘了這些信息十字架；所以，伊拉對通往至聖所个道路一無所知，也勿能從耶穌在彼處个代求中得著益處。伊拉像猶太人獻上無用个祭物一樣，把伊拉無用个禱告獻到耶穌已經離開个聖所間裏；撒但因這迷惑而歡喜，就裝作宗教个樣式，把這些自稱為基督徒个人个心思引到自家這裏來，施用伊个權能、伊个神蹟同虛謊个奇事，要將伊拉牢牢扣在伊个網羅裏。”《早期著作》，258–261。