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，乃代表《啟示錄》第十四章之第一位天使的信息。約雅敬在象徵上指出，這乃是第一位天使信息之得着能力，而非其於「末時」之來到。眾先知都在指出查案審判之「末後的日子」，故此，本章所代表的乃是二〇〇一年九月十一日，就是十四萬四千人之試驗過程開始之時。 在《瑪拉基書》第三章，該過程被表述為一個潔淨的過程；當有一位使者預備道路，使立約的使者忽然來到祂的殿中。那位預備道路的使者，同時也是在曠野呼喊的「聲音」，他本身亦是一個試驗，而這試驗乃潔淨過程的一部分。在《瑪拉基書》第三章，十四萬四千人被表述為利未的子孫。利未的子孫所代表的，乃是在金牛犢的悖逆中站在使者摩西一邊的人；而金牛犢乃是那獸像的象徵。
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.
通過獸像之試驗，乃係構成潔淨過程之三重試驗中第二重試驗嘅另一個聖經例證。利未子孫必須先通過嗰個試驗，然後先至受印。
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所記載嘅蓋印，乃係另一個例證，說明嗰個由二〇〇一年九月十一日開始嘅潔淨過程。喺第八章入面，耶路撒冷中最終向太陽下拜嘅人，代表老底嘉復臨信仰嘅四代。喺第九章入面，嗰啲領受印記嘅人，乃係因耶路撒冷中所行嘅可憎之事而歎息哀哭。耶路撒冷就係上帝嘅教會。
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.
三位天使的信息亦係潔淨過程嘅一個說明。呢三道信息代表一個三步驟嘅試驗過程，而利未之子必須先通過第一個試驗，先至可以涉及第二個試驗。第三個試驗乃係另一種類型嘅試驗，因為佢所代表嘅，係一個辨明利未之子有冇成功通過頭兩個試驗嘅試驗。呢係一個預言性嘅試金石。第一個試驗係一個飲食上嘅試驗（就屬靈意義而言），因為佢係通過定失敗，乃取決於利未之子係咪接受聖靈藉以利亞——嗰位為立約之使者預備道路嘅使者——所傳畀佢哋嘅信息。
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.
《啟示錄》的第一節強調了該信息的嚴肅性。它特意指出，那由約翰所代表的人間使者傳給眾教會的信息，乃是由加百列賜給他；加百列是從基督領受，而基督則是從父領受。以利亞的信息具有神性的權威；拒絕約翰的信息，或以利亞的信息，或那「在曠野呼喊者的聲音」，就是拒絕耶穌基督的啟示。
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.
第二個測試乃是一個視覺上的測試，因為當利未的子孫吃了以利亞的信息——就是那在那位降下、以自己的榮耀照亮全地之天使手中的信息——他們便接受了聖經的方法論，使他們能夠正確辨識時代的兆頭。這方法論使利未的子孫得以認明，這些時代的兆頭正顯示，在美國，政教正在聯合，應驗獸像的測試。更重要的是，這些時代的兆頭，當被置於神聖改革線的脈絡之中時，便是阿拉法與俄梅戛的精義，起頭說明結局。神聖的改革線指出，上帝的子民必須盡其所能，在預備自己接受上帝印記的工作上與祂合作。
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，我親愛的弟兄們，你們素來都係順服嘅；唔單止喺我同你哋同在嘅時候，現今我唔喺度嘅時候，更加要咁樣，存着敬畏戰兢嘅心，作成你哋自己得救嘅工夫。因為係神喺你哋裏面運行，使你哋立志同埋實行，為要成就祂自己嘅美意。 凡所行嘅，都唔好發怨言，起爭論；使你哋可以無可指摘，純全無偽，作神無瑕疵嘅兒女，喺彎曲悖謬嘅世代中，顯為明光，照耀於世。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、米沙利同亞撒利雅，四人一體，代表世界各地嘅基督復臨安息日會信徒；佢哋認出二〇〇一年九月十一日，乃係啟示錄第十八章嗰位天使降臨嘅辨識記號，並且揀選接受佢手中所持嘅隱藏嗎哪而食用。正如使徒保羅剛才所引述，嗰要被食用嘅隱藏嗎哪，乃係代表神（即隱藏嗎哪），喺祂子民裏面運行，為要成就祂嘅旨意同美意。保羅代表奉差遣往非拉鐵非人嗰度去嘅使者；拒絕佢嘅信息，就係死亡。但以理、哈拿尼雅、米沙利同亞撒利雅，代表嗰啲揀選食隱藏嗎哪嘅人。
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.
佢哋當中有猶大子孫，但以理、哈拿尼雅、米沙利、亞撒利雅。太監長就畀佢哋改名：稱但以理為伯提沙撒；稱哈拿尼雅為沙得拉；稱米沙利為米煞；稱亞撒利雅為亞伯尼歌。但以理卻立志，決不以王膳同王所飲嘅酒玷污自己，所以求太監長容佢唔使玷污自己。〔但以理書 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.
但以理決意要吃那於2001年9月11日從天降下的信息，同時拒絕那以巴比倫的膳食與飲品所象徵的信息。亞施毗拿斯曾揀選哪些猶大被擄的人應被帶到王面前。
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.
王吩咐太監長亞施毘拿斯，叫他從以色列人中、王的後裔同首領之中，帶若干人來；就是那些毫無殘疾、相貌俊美、通達各樣智慧、精於知識、明白學問、並且有才能可以侍立於王宮中的少年人，好叫他們學習迦勒底人的學問和言語。 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.
如果我哋跟隨《啟示錄》第一章第一節所指出嘅命令鏈，尼布甲尼撒就曾吩咐亞施毘拿撒揀選嗰啲應驗以賽亞向希西家所宣告之預言嘅子孫。亞施毘拿撒領受咗呢個信息，然後將佢交畀太監長米撒。尼布甲尼撒象徵天父；亞施毘拿撒象徵基督，而米撒象徵加百列。亞施毘拿撒知道要揀選邊啲子孫，並且喺將但以理帶到王面前之前，已經知道但以理會喺飲食嘅事上作出正確嘅決定。
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.
如今 神使但以理在太監長眼前蒙恩惠，受憐恤。太監長對但以理說：「我懼怕我主我王，因他已指定你們的飲食；為何要讓他看見你們的面貌比與你們同輩的少年人更為憔悴呢？這樣，你們就使我的頭在王面前有危險了。」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.
米薩在此指出三天使信息嘅第一步。第一步乃係敬畏上帝，正如米薩敬畏尼布甲尼撒所表明嘅一樣。希伯來文「真理」一詞，係由希伯來字母表嘅第一、第十三同最後一個字母結合而成；喺先前呢啲文章中，已經證明呢個詞代表三天使信息所表徵嘅三步考驗過程。藉此，憑着若干見證，已經確立第一位天使嘅信息包含三個考驗嘅全部三步，而呢三個考驗正係由三天使信息所代表。第一位天使嘅信息被認定為永遠嘅福音，從而界定佢乃係自亞當嘅日子直到基督第二次降臨都係同一嘅福音。
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.
我又看見另一位天使飛在天空中間，有永遠的福音要傳給住在地上嘅人，就係各國、各族、各方、各民。佢大聲說：「應當敬畏上帝，將榮耀歸畀佢；因為佢施行審判嘅時候已經到了。應當敬拜嗰位創造天地、海和眾水泉源嘅主。」啟示錄 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.
第一位天使信息的第一步，是敬畏上帝。第二步，是將榮耀歸給祂；第三步，乃是祂審判的時辰來到了。就其與另外兩位天使的信息之關係而言，第一位天使的信息乃是：「應當敬畏上帝。」其後，第二位天使的信息宣告巴比倫的傾倒；而無論是在第一位天使之米勒派運動之中，或是在第三位天使的運動之中，從巴比倫出來的呼召，乃是聖靈沛降之彰顯得以成就之處。在那一段時期之內，無論是以半夜呼聲、大聲呼喊，或晚雨來表述，那些宣揚此信息的人乃是榮耀上帝。第二位天使的信息，乃是上帝得榮耀之處；而那一段時期引向一個時點：在米勒派的歷史中，查案審判於彼時開始；或是在星期日法案危機之中，對巴比倫淫婦的審判於彼時進行。
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.
米勒薩嘅懼怕，代表第一位天使嘅信息，而呢個信息開始咗十日嘅飲食試驗；數字十亦都係試驗嘅表徵。米勒薩表明懼怕王，正如但以理懼怕上帝過於懼怕王，並且立志於心，不以巴比倫嘅膳食玷污自己一樣。至於但以理同三位忠貞者受試驗嘅時期，乃係三年，因此代表三天使信息嘅三個步驟。
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.
王又派定佢哋每日享用王嘅膳食，同埋王所飲嘅酒；如此養育佢哋三年，等期滿之後，佢哋可以侍立喺王面前。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.
但以理書第一章代表第一位天使信息所賦予之能力，並且喺嗰度標誌住飲食試驗嘅開始；呢一點喺米勒派歷史中，乃係由食細書卷所預表。對但以理同嗰三位忠貞者嘅試驗時期，係喺嗰三年之中起初嘅十日完成。十乃係試驗過程嘅象徵，正如古代以色列所表明嘅一樣；當時佢哋拒絕咗第十個試驗，而呢個試驗乃係由約書亞同迦勒嘅信息所代表。呢一點亦喺士每拿教會受逼迫嘅時期中有所表現。
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.
你將要受嘅苦，你一樣都唔好怕；看哪，魔鬼要把你哋中間幾個人下在監裏，叫你哋受試煉；你哋必受患難十日。你務要至死忠心，我就賜畀你生命嘅冠冕。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.
畀士每拿教會嘅勸勉，係叫佢哋唔好懼怕所受嘅試煉過程；因為佢哋若敬畏神，祂就必以生命嘅冠冕，賞賜佢哋呢種敬虔嘅敬畏。呢種敬虔嘅敬畏，正係由但以理渴慕食用天上嗎哪所表徵。
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.
但以理對太監長所派管理但以理、哈拿尼雅、米沙利、亞撒利雅的米撒說：「求你試驗僕人十日，容他們給我們素菜喫，白水喝。然後求你在你面前察看我們的面貌，和那些喫王膳少年人的面貌；你看怎樣，就怎樣待僕人吧。」於是他在這件事上允准他們，試驗他們十日。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.
第一個考驗，乃是敬畏上帝；這一點可見於米沙撒與但以理立志，心裏決意不以巴比倫王的膳食和酒玷污自己。第一位天使信息的第二個要素，是將榮耀歸給上帝；這乃代表飲食所產生果效的一種可見彰顯。到了十日終了，但以理和那三位忠貞之士，藉着他們身體的容貌，將榮耀歸給上帝。
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.
到了十日完畢，他們的面貌比一切喫王膳的少年人更俊美，肉體更肥潤。於是委辦便撤去他們所當喫的膳，和所當飲的酒，只給他們素菜。至於這四個少年人，神在各樣學問智慧上賜給他們知識和聰明；但以理又明白各樣異象和夢兆。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.
嗰四個孩子通過咗飲食上嘅第一個考驗；阿當同夏娃正正係喺呢一點上跌倒，而呢亦象徵住基督喺受浸之後即刻所面對嘅第一個考驗。基督嘅受浸，乃係佢預言線上第一道信息得着能力嘅時刻；呢件事賦予能力並印證咗由「曠野中嘅聲音」所宣告嘅信息。其後，正如但以理同三位忠貞者一樣，基督喺飲食上受試驗四十日，正如但以理受試驗十日一樣。但以理同基督都係預表住天使手中隱藏嗎哪嘅考驗；嗰位天使乃係喺2001年9月11日降臨。其後，基督同但以理都仲有兩個考驗。第二個考驗，就係但以理同三位忠貞者藉着自己嘅容貌榮耀上帝嘅地方。基督喺飲食考驗之後所跟住嘅試驗，同樣亦係代表榮耀。
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.
魔鬼對祂說：「你若是神的兒子，就吩咐這塊石頭變成食物吧。」耶穌回答他說：「經上記着說：『人活着，不是單靠食物，乃是靠神口裏所出的一切話。』」魔鬼又帶祂上了一座高山，頃刻之間把世上的萬國都指給祂看。魔鬼對祂說：「這一切權柄和這些國的榮華，我都要給你；因為這原是交付我的，我願意給誰就給誰。你若在我面前下拜，這一切就都歸你了。」耶穌回答他說：「撒但，退去吧！因為經上記着說：『當拜主你的神，單要事奉祂。』」馬太福音 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.”
基督通過咗飲食嘅試驗之後，撒但隨即將世上萬國嘅「榮華」擺喺佢面前；然而，基督所揀選嘅，乃係榮耀萬王之王。亞當同夏娃喺第一個試驗中失敗，隨即就用無花果樹葉遮掩自己嘅面容，因為佢哋已經唔再彰顯神嘅榮耀；呢份榮耀，正如佢哋先前所穿著嘅光明袍所表徵嘅一樣。當但以理同三位忠臣通過咗飲食嘅試驗之後，神就賜畀佢哋「各樣文字學問上（的）聰明知識；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.
佢哋通過咗第二個考驗；呢個係由米撒所施行嘅視覺考驗。喺米勒派歷史之中，第二位天使嘅信息標誌住嗰啲接受同嗰啲拒絕喺曠野呼喊之「聲音」信息者之間嘅區別；呢聲音乃由威廉．米勒所表徵。按預言而言，米勒派運動其後就成為新教之中可見而且唯一真實嘅角；而嗰啲拒絕呢信息同呢場運動嘅人，就成為羅馬嘅眾女兒。佢哋揀選咗食巴比倫嘅飲食、飲巴比倫嘅酒，而唔係接受嗰小書卷。喺三年期滿之時，但以理同眾賢士被帶到尼布甲尼撒面前，接受審判。
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.
到了王所定要把他們帶進來的日子滿了，太監長就把他們帶到尼布甲尼撒面前。王與他們談論；在他們眾人之中，找不着一個能比但以理、哈拿尼雅、米沙利、亞撒利雅的；所以他們就侍立在王面前。王凡所查問他們一切智慧聰明的事，就見他們比他全國所有的術士和觀兆的，勝過十倍。但以理侍立，直到古列王元年。 但以理書 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.
但以理同嗰三位賢士經過「十」日嘅考驗；及至通過最後嘅考試／試驗之後，人就發現佢哋比其餘所有人有「十」倍嘅智慧。
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》所構成嘅呢卷書當中，首次提及第一位天使信息嘅地方。佢具備同《啟示錄》第十四章第一位天使完全相同嘅特徵。佢維護咗首先喺《啟示錄》第一節所提到嘅真理，因為尼布甲尼撒向亞施毗拿傳達咗一個信息，而亞施毗拿又將呢個信息傳畀米撒，之後米撒就同但以理接觸。父將一個信息賜畀基督，而基督又將呢個信息賜畀加百列，之後加百列就同約翰接觸。
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.
所傳達嘅信息，即現今正被揭開封印嘅信息，指出咗父向祂教會傳達信息嘅過程。父所揀選首先向祂教會指出嘅，乃係三位天使嘅三步試驗過程。上帝嘅預言之道，藉着幾條預言線，以及米勒派嘅歷史，極其仔細咁闡明咗呢個過程。呢啲真理，乃係隱藏嗎哪嘅一個基本要素；當嗰位天使於2001年9月11日降臨之時，呢隱藏嗎哪就在佢手中。
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.
如果你未曾通過第一個考驗，就不可能有分於第二個考驗，因此也不可能通過第二個考驗。呢個真理喺基督同米勒派信徒嘅歷史中，已經清楚表明出嚟。〈但以理書〉第二章就係第二個考驗，正如懷師母所講：「我哋永恆嘅命運將會喺呢個考驗上被決定。」佢又進一步指出，呢個考驗係我哋「必須喺受印之前通過」嘅。呢個考驗而家已經差不多完成。
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.
但以理書第二章，係論到獸像嘅試驗；而呢一章既然講到一個巨大嘅像，實在再恰當不過。並且，正因為但以理通過咗飲食嘅試驗，並蒙賜有「十倍」更多嘅「聰明」同「智慧」，佢先至能夠辨認出嗰個試驗。正如喺懷愛倫嘅著作之中，對嗰個試驗所發出嘅警告一樣，但以理書第二章入面嘅像嘅試驗，乃係一個代表生死攸關後果嘅試驗。
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.
因此，王就發怒，大大忿怒，下令要滅絕巴比倫所有的哲士。於是命令頒行，哲士將要被殺；人就尋找但以理和他的同伴，要把他們殺掉。但以理書 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.
但以理書第一章之中，尚有幾個其他先知性嘅問題係我哋需要處理嘅；我哋將會喺下一篇文章繼續論述呢啲問題。
“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.
「我見到有一班人，站立得穩妥堅固，對那些企圖動搖群體既定信仰的人，毫不容讓。上帝以嘉許的眼光看顧他們。我蒙指示見到三個步驟——第一位、第二位、第三位天使的信息。與我同行的天使說：『凡挪動這些信息中的一塊石，或撥動其中一根釘的人，有禍了。正確認識這些信息，乃是極其重要。眾人的命運，全繫乎他們如何領受這些信息。』我再次被帶着經過這些信息，並看見上帝的子民是何等寶貴地購得他們的經歷。這經歷乃是藉着許多苦難和嚴峻的爭戰而得來的。上帝一步一步引領他們，直到把他們安置在一個堅固、不可動搖的平台上。我看見一些人走近那平台，察看其根基。有些人歡喜快樂，立刻踏上去；另一些人則開始挑剔那根基。他們希望作出改良，這樣平台便會更完全，人民也會更快樂。有些人從平台上走下來，要加以察看，並宣稱這平台根基鋪設錯了。但我看見，幾乎所有人都堅定站在平台上，並勸那些已走下去的人停止他們的怨言；因為上帝乃是那位總建築師，而他們乃是在與祂爭戰。他們述說上帝奇妙的作為，就是那引領他們到這堅固平台上的作為，並且同心仰望上天，高聲榮耀上帝。這感動了那些曾發怨言並離開平台的人當中的一些；他們便帶着謙卑的神情，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.
「我被引領回想到基督第一次降臨之宣告。約翰奉差遣，以以利亞的心志和能力，去為耶穌預備道路。那些拒絕約翰見證的人，並沒有從耶穌的教訓得著益處。他們敵擋那預告祂來臨之信息，便使自己落在一種地步，以致不能 readily 接受祂是彌賽亞那最有力的憑據。撒但引導那些拒絕約翰信息的人更進一步，去拒絕並把基督釘十字架。他們這樣行，就使自己落在一種地步，以致不能在五旬節那日領受那本可教導他們進入天上聖所之道路的福分。聖殿幔子之［裂開］，顯明猶太人的祭祀和禮儀從此不再蒙悅納。那偉大的祭物已經獻上，並且已蒙悅納；而在五旬節那日降下的聖靈，將門徒的心思從地上的聖所轉移到天上的聖所，就是耶穌憑着自己的血所進入之處，為要把祂贖罪之功的益處傾注在祂的門徒身上。但猶太人卻被留在完全的黑暗之中。他們失去了一切本來可以得着、有關救恩計劃的亮光，仍舊倚靠他們那些無用的祭物和供獻。天上的聖所已取代了地上的聖所，然而他們對這改變毫不知情。因此，他們也就不能從基督在聖所中的中保職分得着益處。」
“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.
「許多人對猶太人在拒絕基督並將祂釘十字架這事上的行徑，懷着驚駭而觀望；及至他們讀到祂受凌辱的歷史時，便以為自己是愛祂的，並且不會像彼得那樣不認祂，也不會像猶太人那樣把祂釘十字架。但那位察看萬人內心的上帝，已將他們自稱對耶穌所懷有的愛帶到考驗之中。全天庭都以最深切的關注，注視着第一位天使信息所受的接待。然而，許多自稱愛耶穌、並在閱讀十字架故事時流淚的人，竟譏誚祂降臨的福音。他們非但沒有歡然接受這信息，反倒宣稱這乃是迷惑。他們恨惡那些愛慕祂顯現的人，並把他們逐出教會。那些拒絕第一信息的人，不能從第二信息得着益處；他們也不能從半夜的呼聲得着益處，這呼聲原是要預備他們，藉着信心與耶穌一同進入天上聖所的至聖所。由於拒絕先前那兩道信息，他們的悟性已被弄得如此昏暗，以致在指示通往至聖所之路的第三位天使信息中，他們看不見一點亮光。我看見，正如猶太人將耶穌釘十字架，照樣，掛名的諸教會也已將這些信息釘了十字架；因此，他們對通往至聖所之路毫無認識，也不能從耶穌在那裏的代求得着益處。他們好像那些獻上無用祭物的猶太人一樣，把無用的禱告獻到耶穌已經離開了的聖所間隔；而撒但因這迷惑而歡喜，便披上宗教的外衣，把這些自稱為基督徒之人的心思引向自己，並運用他的能力、神蹟和虛假的奇事，要把他們牢牢繫在自己的網羅之中。」《Early Writings》，258–261。