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.
但以理书第一章，代表启示录第十四章第一位天使的信息。约雅敬在象征上表明，这里所指的是第一位天使信息得着能力，而不是其在“末时”的到来。众先知所指认的是调查审判的“末后的日子”，因此这一章所代表的是2001年9月11日——那时对十四万四千人的考验过程开始。在玛拉基书第三章中，这一过程被表述为一个洁净的过程：有一位使者预备道路，使那立约的使者忽然来到他的殿。那位预备道路的使者，也是那在旷野呼喊的“声音”，同样是一项考验，是洁净过程的一部分。在玛拉基书第三章里，十四万四千人被象征为利未的子孙。利未的子孙代表那些在金牛犊（象征兽像）的叛乱中站在使者摩西一边的人。
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.
通过兽的像的考验，是关于构成洁净过程的三项考验中第二项的另一个圣经例证。利未的子孙必须在受印记之前通过那项考验。
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.
以西结书第八、九章有关盖印的记载，是对2001年9月11日开始的洁净过程的又一说明。第八章中，耶路撒冷那些最终向太阳下拜的人，代表老底嘉时期复临运动的四代。第九章中，受印的人为在耶路撒冷中所发生的可憎之事叹息哭号。耶路撒冷就是上帝的教会。
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.
三天使的信息也是洁净过程的一个写照。这三条信息代表一个三阶段的考验过程，并且要求利未的子孙必须通过第一道考验，才能参与第二道考验。第三道考验则是另一种类型的考验，因为它用来鉴别利未的子孙是否已经成功通过前两道考验。这是一个预言性的试金石。第一道考验是饮食方面的考验（在属灵意义上），因为是否通过取决于利未的子孙是否接受圣灵借着以利亚——那位为立约的使者预备道路的使者——所赐的信息。
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.
《启示录》第一章第一节强调了这信息的严肃性。它特意指出，那以约翰为代表的人间使者传给众教会的信息，是由加百列交给他的；而加百列是从基督领受的，基督又是从父领受的。以利亚的信息带有神圣的权柄，拒绝约翰、以利亚或“在旷野呼喊的声音”的信息，就是拒绝耶稣基督的启示。
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.
第二个考验是一个视觉性的考验，因为一旦利未人吃下了以利亚的信息——那信息原本在那位降下、以他的荣耀照亮大地的天使手中——他们就接受了使他们能够正确辨明时代征兆的圣经方法论。这样的方法论使利未人认识到，这些时代的征兆正在表明，在美国，政教正走向联合，从而应验“兽像”的考验。更重要的是，当这些时代的征兆被置于神圣改革路线的脉络之中时，它们就是阿尔法与欧米伽的精髓——起初说明结局。神圣的改革路线指出，神的子民必须尽其所能，配合预备自己领受神印记的工作。
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，我亲爱的，你们既一向顺服，不但在我同在的时候，如今我不在的时候就更要顺服，就当怀着恐惧战兢，成就你们自己的救恩。因为使你们立志并实行的，是神在你们里面运行，为要成就他的美意。凡所行的，都不要发怨言、起争论，使你们无可指摘、纯洁无瑕，作为神的儿女，毫无可责备，处在这弯曲悖谬的世代中；你们在其中好像明光，照耀于世。腓立比书 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、米沙利和亚撒利雅，共四人，代表全世界的基督复临安息日会信徒；他们认定2001年9月11日是启示录第十八章天使降临的标志，并选择领受那位天使手中的隐藏的吗哪而食用。那要吃的隐藏的吗哪，正如使徒保罗刚才所引述的，代表神（即隐藏的吗哪），祂在祂的子民里面运行，使他们去行祂的旨意并成就祂所喜悦的事。保罗代表给非拉铁非教会的使者，拒绝他的信息就是死亡。但以理、哈拿尼雅、米沙利和亚撒利雅代表那些选择吃隐藏的吗哪的人。
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.
其中有犹大人但以理、哈拿尼雅、米沙利和亚撒利雅。太监长给他们起了名字：给但以理起名叫伯提沙撒；给哈拿尼雅起名叫沙得拉；给米沙利起名叫米煞；给亚撒利雅起名叫亚伯尼歌。但以理却立志，不以王所赐的膳和王所饮的酒玷污自己，因此他请求太监长，容他不玷污自己。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.
但以理决意要吃那在2001年9月11日从天上降下来的信息，并且拒绝那被表示为巴比伦的饮食和饮料的信息。亚施毗拿已经选定哪些犹大俘虏应被带到王前。
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.
王对太监长亚施毗拿说，要从以色列人中、王室后裔和贵族中带来一些人；这些少年人须没有残疾、相貌俊美，通晓各样智慧，精通知识，通达学问，且有能力在王宫侍立，并且可以教他们迦勒底人的学问和语言。 但以理书 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.
如果我们遵循《启示录》第一章第一节所揭示的传达次序，尼布甲尼撒曾吩咐押斯毗拿挑选那些应验了以赛亚向希西家所宣告的预言的少年人。押斯毗拿领受这则信息，随后转交给太监长米勒撒。尼布甲尼撒代表天父；押斯毗拿代表基督，米勒撒代表加百列。在把但以理带到王前之前，押斯毗拿已经知道该挑选哪些少年人，也知道但以理会在饮食上作出正确的决定。
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.
神使但以理在太监长眼前蒙恩宠与怜爱。太监长对但以理说：我惧怕我主我王，他已经指定了你们的饮食；恐怕他看见你们的面容比与你们同类的少年人更差，这样你们就使我在王面前连头都保不住。但以理书 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.
米尔撒在此指出了三天使信息的第一步。第一步就是敬畏上帝，这一点以米尔撒惧怕尼布甲尼撒为例加以说明。此前在这些文章中已经表明，希伯来语中“真理”一词是将希伯来字母表的第一、十三和最后一个字母组合而成，用以代表三天使信息的三步考验过程。由此也借着多方见证确立：第一位天使的信息包含了三天使信息所代表的三项考验的全部。第一位天使的信息被认定为永远的福音，表明它是从亚当的日子直到基督再来都是同一福音。
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.
我又看见另有一位天使飞在空中，有永远的福音要传给住在地上的人，就是各国、各族、各方、各民。他大声说：应当敬畏神，将荣耀归给他，因为他审判的时候已经到了；要敬拜那创造天地、海和众水泉源的。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.
第一位天使的信息的第一步是敬畏上帝。第二步是将荣耀归给他，第三步是他审判的时候来临。就另外两位天使的信息而言，第一位天使的信息是“敬畏上帝”。随后，第二位天使的信息宣告巴比伦倾倒了；无论是在第一位天使的米勒派运动中，还是在第三位天使的运动中，“离开巴比伦”的呼召都是圣灵浇灌的彰显得以实现之处。在那段时期，无论被称为“半夜呼声”、“大呼喊”，或“晚雨”，那些宣讲这信息的人都荣耀上帝。第二位天使的信息正是上帝得荣耀之处，并且那段时期导向一个时间点：调查审判在米勒派的历史中开始，或者在星期日法令危机中对巴比伦大淫妇的审判发生。
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.
米勒撒的惧怕代表第一位天使的信息，并开始了为期十天的饮食试验；数字十也象征一次考验。米勒撒表示惧怕王，同样，但以理敬畏上帝胜过敬畏王，并立志不以巴比伦的饮食玷污自己。对但以理和那三位忠信者的试验持续三年，因此代表三位天使信息的三个步骤。
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.
王给他们规定每日所用的御膳和他所饮的酒，这样养育他们三年，期满之后使他们可以站在王面前。但以理书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.
但以理书第一章代表第一位天使信息的强化，并在那里标志着饮食考验的开始；在米勒派的历史中，这一点以“吃小书卷”来代表。对但以理和那三位忠信之士的考验期，在那三年之初的十天里就完成了。十象征着一个试验的过程，这在古代以色列的经历中也有所体现：他们拒绝了由约书亚和迦勒的信息所代表的第十次试验。这也体现在士每拿教会受逼迫的时期。
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.
你将要受的那些事，不要害怕；看哪，魔鬼要把你们当中的一些人关进监狱，为要试炼你们；你们将要经历十天的患难。你要至死忠心，我就赐给你生命的冠冕。启示录 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.
给司美拿教会的劝勉是不要惧怕试炼的过程，因为他们若敬畏神，神就会以生命的冠冕回报他们的敬畏之心。那种敬畏之心由但以理渴望吃天上的吗哪所代表。
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.
于是但以理对太监长所派管理但以理、哈拿尼雅、米沙利和亚撒利雅的米尔撒说：求你试试仆人们十天；给我们素菜吃，清水喝。然后请你察看我们在你面前的面貌，并那些吃王膳的少年人的面貌；你看怎样，就怎样待你的仆人们。于是他就应允了他们这事，试了他们十天。 但以理书 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.
第一项考验是敬畏上帝，如 Melzar 与但以理的事例所示：但以理心里立志不以巴比伦的食物和饮品玷污自己。第一位天使的信息的第二个要素是将荣耀归给上帝，这代表饮食效果的可见表现。十天结束时，但以理和那三位忠信者以他们的外貌荣耀了上帝。
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.
过了十天，见他们的面貌比吃王膳的一切少年人更加俊美，身体也更肥胖。于是委办撤去分给他们的膳食和他们该喝的酒，给他们素菜吃。至于这四个少年人，神赐给他们在各样学问和智慧上的知识与才能；但以理又能明白各样的异象和梦。但以理书 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.
这四个少年人通过了第一项饮食方面的试验，这正是亚当和夏娃跌倒之处，也预表了基督在受洗之后立即面对的第一项试炼。基督的洗礼为祂预言线中的第一条信息赋权；它为“旷野的声音”所宣告的信息赋权并加以印证。随后，正如但以理与那三位忠信者一样，基督在四十天里经受了饮食方面的试炼；而但以理则为期十天。但以理和基督所预表的，是天使手中隐藏的吗哪的试验；这吗哪在2001年9月11日降下。随后，基督与但以理还要面对两项试验。第二项试验中，但以理和那三位忠信者藉着他们的面貌荣耀了上帝。对于基督，紧随饮食试验之后的那项试验也代表荣耀。
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.
魔鬼对他说：你若是神的儿子，就吩咐这块石头变成饼。耶稣回答他说：经上记着：人活着不是单靠饼，乃是靠神口里所出的一切话。魔鬼领他上了一座高山，转瞬之间把世上的万国都显给他看。魔鬼对他说：这一切权柄和它们的荣耀，我都要给你，因为这都交付给我；我愿意给谁就给谁。你若肯敬拜我，这一切都要归你。耶稣回答说：撒但，退到我后面去！因为经上记着：当拜主你的神，单要事奉他。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.”
当基督通过了饮食的考验之后，撒但便向他献上世界各国的“荣耀”，而基督却选择荣耀万王之王。亚当和夏娃在第一次考验中失败，立刻用无花果叶遮掩他们的面容，因为他们不再彰显神的荣耀——这荣耀曾由他们先前所穿的光明之衣所象征。当但以理和那三位同伴通过了饮食的考验，他们便被赐予“在各样学问和智慧上的知识与才能；并且但以理通达各样的异象和梦。”
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.
他们通过了第二个测试，那是由米勒撒施行的外观测试。 在米勒派的历史中，第二位天使的信息划清了界限：一边是接受由威廉·米勒所代表的在旷野呼喊之“声音”信息的人，另一边是拒绝的人。 在预言的意义上，米勒派运动于是成为新教中可见且唯一真实的角，而拒绝这一信息与运动的人则成了罗马的众女儿。 他们选择吃巴比伦的饮食、喝巴比伦的酒，而不是吃那小书卷。 三年期满，但以理和几位同伴被带到尼布甲尼撒面前受考核。
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.
到了王所定要带他们进来的日期满了，太监长就领他们到尼布甲尼撒面前。王与他们谈论，在众人当中，没有一人像但以理、哈拿尼雅、米沙利和亚撒利雅；于是他们就侍立在王前。王在一切关乎智慧和见识的事上向他们询问，见他们比通国所有的术士和占星者胜过十倍。并且但以理一直在那里，直到古列王元年。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.
丹尼尔和三位贤士通过了“十”天的考验，随后在他们通过最终考试时，人们发现他们的智慧是所有其他人的“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.
在由《但以理书》和《启示录》构成的那本书中，首次提到第一位天使的信息的是《但以理书》第一章。它与《启示录》第十四章的第一位天使具有完全相同的特征。它维护了《启示录》第一章第一节首先提到的真理，因为尼布甲尼撒把信息传给亚施毗拿，亚施毗拿又把信息传给米勒撒，随后米勒撒与但以理接触。父将信息赐给基督，基督又将这信息交给加百列，加百列随后与约翰接触。
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.
所传达的信息，也就是现今正在被揭开的信息，指出天父向祂教会沟通的过程。天父为祂的教会首先要指明的，就是三位天使的三步考验过程。上帝的预言性话语已借着多条预言线，以及米勒派的历史，把这一过程谨慎而详细地加以阐明。这些真理是那位天使在2001年9月11日降临时他手中隐藏的吗哪的一个关键要素。
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.
如果你没有通过第一次考验，就不可能参加第二次考验，更不可能通过它。这一真理在基督和米勒派的历史中清楚地展现出来。《但以理书》第二章就是第二次考验，正如怀特姐妹所说，“我们的永恒命运将由此决定。”她进一步指出，这是我们在被封印之前必须通过的考验。那项考验如今几乎已经结束了。
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》第二章讲的是兽像的考验，而这一章恰好也是关于一座大像。正是因为但以理通过了饮食方面的考验，并蒙赐“十倍”的“聪明”和“智慧”，他才能识别那场考验。正如怀爱伦著作中对这场考验的警告一样，《但以理书》第二章中的“像”的考验，也是关乎生死后果的考验。
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.
因此，王大大发怒，吩咐要灭绝巴比伦所有的哲士。诏令发出，要把哲士都处死；他们也寻找但以理和他的同伴，要杀他们。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.
但以理书第一章还有一些我们需要处理的预言性问题，我们将在下一篇文章中继续讨论这些问题。
“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.
我看见一群人守卫严密、立场坚定，不向那些意图动摇团体既定信仰的人给予丝毫容让。上帝以赞许的目光看他们。我被指示看见三个台阶——第一、第二、第三位天使的信息。陪伴我的天使说：“有祸了，凡挪动这些信息的一块石头，或撼动其中一枚钉子的人。对这些信息的正确理解至关重要。灵魂的命运系于人如何接受它们。”我又被带领回顾这些信息，看见上帝的子民是怎样付上高昂代价才得着他们的经验；那是借着许多苦难和严酷争战得来的。上帝一步一步引领他们，直到把他们安置在一个坚固不移的平台上。我看见有人走近那平台，察看它的根基；有些人欢欣地立刻踏上去。另一些人却开始挑剔这根基，盼望加以改进，这样平台会更完美，众人也会更快乐。也有人从平台上走下去检视，并宣称它铺设得不对。但我看见几乎所有人都坚定地站在平台上，劝那些走下去的人停止抱怨；因为上帝是主建造者，而他们是在与祂对抗。他们述说上帝奇妙的作为，正是这些作为把他们引到这坚固的平台上；他们同心举目向天，高声荣耀上帝。这感动了那些曾抱怨并离开平台的人中的一些，他们带着谦卑的神情又重新踏上平台。
“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.
我被指引回顾基督第一次降临的宣告。约翰带着以利亚的灵和能力被差遣，来为耶稣预备道路。那些拒绝约翰见证的人，并未从耶稣的教训中得着益处。他们反对那预告他来临的信息，使他们处在一个无法轻易接受他是弥赛亚的最有力证据的地步。撒但引诱那些拒绝约翰信息的人更进一步，去拒绝并把基督钉在十字架上。这样做使他们落在一个处境里，以致他们不能领受五旬节那日的福分；那福分本可以教导他们进入天上圣所之道。殿里幔子的撕裂表明，犹太人的祭祀和条例不再被接纳。至大的牺牲已经献上并蒙悦纳，而五旬节那天降下的圣灵，把门徒的心思从地上的圣所引到天上的圣所；耶稣藉着自己的血进入了那里，要将他赎罪之工的益处倾注在门徒身上。但犹太人却陷入全然的黑暗。他们失去了本可得着的有关救恩计划的一切亮光，仍旧信赖他们那无用的祭祀和供物。天上的圣所已经取代了地上的圣所，然而他们对这一变化一无所知。因此，他们不能从基督在圣所中的中保工作得着益处。
“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.
许多人惊恐地看待犹太人拒绝并钉死基督的行径；当他们读到他所受可耻虐待的经过时，便以为自己爱他，且不会像彼得那样不认他，或像犹太人那样把他钉在十字架上。但那位鉴察众人内心的上帝，已经试验了他们所自称对耶稣的爱。全天庭都以至深的关注注视着人们如何接受第一位天使的信息。但许多自称爱耶稣、并在读到十字架的故事时流泪的人，却嘲笑他复临的喜讯。他们非但没有欢然接纳这信息，反而宣称那是迷惑。他们憎恨那些爱慕他显现的人，并把他们逐出教会。那些拒绝第一道信息的人，无法从第二道信息得益；他们也没有从午夜的呼声得益，而这呼声原是要预备他们凭信心与耶稣一同进入天上圣所的至圣所。又因拒绝先前两道信息，他们的悟性就如此昏暗，以致在第三位天使的信息中看不见任何亮光，而这信息正指明进入至圣所的道路。我看见，正如犹太人钉死耶稣一样，那些名义上的教会也把这些信息钉死了；因此他们对进入至圣所之路一无所知，也无法从耶稣在那里所作的代求得益。他们如同犹太人献上无用的祭物一般，把无用的祈祷献给耶稣已经离开的那一间；而撒但因这欺骗而得意，披上宗教的外貌，引导这些自称为基督徒之人的心归向他自己，并以他的能力、他的神迹和虚谎的奇事施行工作，将他们牢牢困在他的网罗中。《早期著作》，第258—261页。