Article

# The Book of Daniel - Number Nine

Kitab Daniel - Nombor Sembilan

The First Angels’ Message

Pesen Malaikat ti Pertama

Author

Jeff Pippenger

Published

December 4, 2023

Formats

PDF Unavailable
Word Unavailable
Song MP3

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 satu melambangkan pekabaran malaikat pertama dalam Wahyu pasal empat belas. Yoyakim secara simbolis menunjukkan bahawa yang dimaksudkan ialah pemberian kuasa kepada pekabaran malaikat pertama itu, bukan kedatangannya pada “masa kesudahan.” Semua nabi sedang menunjukkan “hari-hari terakhir” penghakiman penyiasatan itu, maka pasal ini melambangkan 11 September 2001, apabila proses pengujian bagi seratus empat puluh empat ribu itu bermula. Dalam Maleakhi pasal tiga, proses itu telah digambarkan sebagai suatu proses pentahiran apabila seorang utusan menyediakan jalan bagi Utusan perjanjian itu untuk datang dengan tiba-tiba ke bait-Nya. Utusan yang menyediakan jalan itu, yang juga ialah “suara” yang berseru di padang gurun, juga merupakan suatu ujian, yang menjadi sebahagian daripada proses pentahiran itu. Dalam Maleakhi pasal tiga, seratus empat puluh empat ribu itu dilambangkan sebagai bani Lewi. Bani Lewi melambangkan mereka yang berdiri bersama utusan Musa dalam pemberontakan anak lembu emas yang melambangkan patung binatang itu.

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 ujian patung binatang itu merupakan satu lagi gambaran alkitabiah tentang ujian kedua daripada tiga ujian yang membentuk proses penyucian. Anak-anak Lewi mesti lulus ujian itu sebelum mereka dimeteraikan.

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.

Ho katiwa ka Ezekiele dibuka tsa robedi le robedi kaongwana, ke seswantšho se sengwe sa tshebetso ya go hlwekisa ye e thomilego ka la 11 September 2001. Kgaolong ya robedi, bao ba lego Jerusalema bao mafelelong ba khunamelago letšatši, ba emela meloko e mene ya Bo-Adventist bja Laodisea. Kgaolong ya robedi kaongwana, bao ba amogelago leswao ba fegelwa gomme ba lla ka baka la makgapha ao a diregago ka gare ga Jerusalema. Jerusalema ke kereke ya Modimo.

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.

మూడు దూతల సందేశాలు శుద్ధీకరణ ప్రక్రియకు ఒక దృష్టాంతమును కూడా సమకూర్చుచున్నవి. ఈ మూడు సందేశాలు మూడు-దశల పరీక్షా ప్రక్రియను సూచించుచున్నవి; మరియు లేవీయుల కుమారులు రెండవ పరీక్షలో పాల్గొనుటకు సైతం, మొదటి పరీక్షను తప్పక దాటవలసి యున్నది. మూడవ పరీక్ష భిన్న స్వరూపముగలది; ఎందుకనగా అది లేవీయుల కుమారులు మొదటి రెండు పరీక్షలను విజయవంతముగా దాటిరో లేదో గుర్తించు పరీక్షను సూచించుచున్నది. అది ఒక ప్రవచనాత్మక లిట్మస్ పరీక్ష. మొదటి పరీక్ష ఆహార సంబంధమైన పరీక్ష (ఆత్మీయార్థములో); ఎందుకనగా అది లేవీయుల కుమారులు పరిశుద్ధాత్మ ఎలీయా ద్వారా అందించు సందేశమును—నిబంధన దూతకు మార్గమును సిద్ధపరచు దూతయైన ఎలీయా ద్వారా ఇచ్చబడిన సందేశమును—అంగీకరించుదురో లేదో అనేదానిపై ఆధారపడి ఉత్తీర్ణమగును లేక విఫలమగును.

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 pertama kitab Wahyu menegaskan kesungguhan berita itu. Dengan sengaja dinyatakan bahawa berita yang disampaikan oleh utusan manusia, yang dilambangkan sebagai Yohanes, kepada jemaat-jemaat, telah diberikan kepadanya oleh Gabriel, yang menerimanya daripada Kristus, yang pada gilirannya menerimanya daripada Bapa. Berita Elia memiliki wewenang keilahian, dan menolak berita Yohanes, atau Elia, atau “suara yang berseru-seru di padang gurun”, bererti menolak 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 kedua ialah ujian visual, kerana apabila anak-anak Lewi telah memakan perkhabaran Elia, yang berada di tangan malaikat yang turun untuk menerangi bumi dengan kemuliaannya, mereka telah menerima metodologi Alkitabiah yang membolehkan mereka membezakan dengan tepat tanda-tanda zaman. Metodologi itu membolehkan anak-anak Lewi mengenal bahawa tanda-tanda zaman tersebut sedang menunjukkan bahawa gereja dan negara sedang bergabung di Amerika Syarikat, sebagai penggenapan ujian patung binatang itu. Yang lebih penting, tanda-tanda zaman itu, apabila diletakkan dalam konteks garis-garis reformasi yang suci, merupakan inti Alpha dan Omega, permulaan yang menggambarkan pengakhiran. Garis-garis reformasi yang suci itu mengenal pasti bahawa umat Tuhan mesti melakukan segala yang dalam kuasa mereka untuk bekerjasama dalam pekerjaan mempersiapkan diri mereka bagi meterai Tuhan.

> 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.

> Ngenxa, baratwa ba ka ba ratwago, bjalo ka ge le be le dula le ikokobetša ka mehla, e sego ge ke le gona fela, eupša bjale le go feta kudu ge ke se gona, phethagatšang phološo ya lena ka poifo le ka thothomelo. Gobane ke Modimo yo a dirago ka gare ga lena go rata le go dira go ya ka thato ya gagwe e botse. Dirang dilo tšohle ka ntle ga go ngongorega le go ganetšana; gore le tle le be ba ba se nago molato le ba ba se nago bošula, bana ba Modimo ba ba se nago kgalemelo, gare ga setšhaba se se kgopamego le se se senyegilego, mo gare ga sona le phadima bjalo ka dietša mo lefaseng. Bafilipi 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.

ഡാനിയേൽ, ഹനന്യാവ്, മിഷായേൽ, അസർയ്യാവ്—ഈ നാലുപേർ—ലോകമെമ്പാടുമുള്ള ഏഴാംദിന അഡ്വെന്റിസ്റ്റുകളെ പ്രതിനിധീകരിക്കുന്നു; അവർ വെളിപ്പാട് പതിനെട്ടാം അധ്യായത്തിലെ ദൂതന്റെ അവരോഹണത്തിന്റെ തിരിച്ചറിയലായി 2001 സെപ്റ്റംബർ 11-നെ അംഗീകരിക്കുന്നു, അവന്റെ കയ്യിലുള്ള മറഞ്ഞിരിക്കുന്ന മന്നാ എടുത്ത് ഭക്ഷിക്കാൻ അവർ തിരഞ്ഞെടുക്കുന്നു. തിന്നപ്പെടേണ്ട ഈ മറഞ്ഞിരിക്കുന്ന മന്നാ, അപ്പൊസ്തലൻ പൗലോസ് ഇപ്പോൾ ഉദ്ധരിച്ചതുപോലെ, തന്റെ ജനങ്ങളിൽ തന്റെ ഇഷ്ടവും പ്രസാദവും നിർവഹിക്കേണ്ടതിന്നു പ്രവർത്തിക്കുന്ന ദൈവത്തെ (മറഞ്ഞിരിക്കുന്ന മന്നായെ) പ്രതിനിധീകരിക്കുന്നു. പൗലോസ് ഫിലദെൽഫ്യർക്കുള്ള ദൂതനെ പ്രതിനിധീകരിക്കുന്നു; അവന്റെ സന്ദേശം നിരസിക്കുന്നത് മരണം ആയിരുന്നു. ഡാനിയേൽ, ഹനന്യാവ്, മിഷായേൽ, അസർയ്യാവ് എന്നിവർ മറഞ്ഞിരിക്കുന്ന മന്നാ ഭക്ഷിക്കാൻ തിരഞ്ഞെടുക്കുന്നവരെ പ്രതിനിധീകരിക്കുന്നു.

> 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.

> ថែមទាំងក្នុងចំណោមពួកគេ មានកូនចៅនៃយូដា គឺ ដានីយ៉ែល ហាណានា មីសាអែល និងអាសារីយ៉ា។ ហើយមេពួកអ្នកបម្រើក្នុងវាំងបានដាក់ឈ្មោះឲ្យពួកគេ៖ ដល់ដានីយ៉ែល គាត់បានដាក់ឈ្មោះថា បែលតេសាស្សារ; ដល់ហាណានា ថា សាដ្រាក់; ដល់មីសាអែល ថា មេសាក់; ហើយដល់អាសារីយ៉ា ថា អាបេឌ្នេគោ។ ប៉ុន្តែ ដានីយ៉ែលបានតាំងចិត្តនៅក្នុងចិត្តរបស់គាត់ថា គាត់នឹងមិនបំពុលខ្លួនដោយអាហារចំណែករបស់ស្តេច ឬដោយស្រាដែលស្តេចទ្រង់ផឹកនោះឡើយ។ ដូច្នេះ គាត់បានសូមដល់មេពួកអ្នកបម្រើក្នុងវាំង ឲ្យគាត់មិនត្រូវបំពុលខ្លួនឡើយ។ ដានីយ៉ែល 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.

Danial menetapkan bahawa dia ingin memakan perkhabaran yang dibawa turun dari syurga pada 11 September 2001, dan juga menolak perkhabaran yang dilambangkan sebagai makanan dan minuman Babel. Aspenas telah memilih tawanan-tawanan Yehuda yang mana harus dibawa menghadap 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.

> Lalu raja berfirman kepada Aspenas, kepala sida-sidanya, supaya ia membawa beberapa orang dari bani Israel, dari keturunan raja dan dari kalangan para pembesar; yakni orang-orang muda yang tidak ada suatu cela pun padanya, elok rupanya, cakap dalam segala hikmat, berpengetahuan, memahami ilmu, dan yang mempunyai kemampuan untuk berdiri di istana raja, serta yang dapat diajarkan tulisan dan bahasa orang 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.

Inah ten uahbu ta chain of command kan a identificaran in Revelation chapter one, verse one, Nebuchadnezzar a instruhir Ashpenaz ba select ih pikin dem weh fulfill di prediction weh Isaiah bin proclaim to Hezekiah. Ashpenaz tek di message den ih gi am to Melzar, di prince of di eunuchs. Nebuchadnezzar represent di heavenly Father; Ashpenaz represent Christ an Melzar represent Gabriel. Ashpenaz ben know wich pikin dem fi select, an ih ben know seh Daniel go mek di right dietary decision, bifoa ih bring ah bifoa di king.

> 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.

> Apre ni Mungu alikuwa amemleta Danieli katika kibali na upendo mwororo mbele ya mkuu wa matowashi. Naye mkuu wa matowashi akamwambia Danieli, Namwogopa bwana wangu mfalme, ambaye ameweka chakula chenu na kinywaji chenu; maana kwa nini auone nyuso zenu kuwa mbaya zaidi kuliko za vijana walio wa rika lenu? ndipo mtanifanya nihatarishe kichwa changu mbele ya mfalme. Danieli 1:9, 10.

Melzar here identifies the first step of the three angels’ messages. The first step is to fear God, as illustrated by Melzar’s fear of Nebuchadnezzar. The Hebrew word “truth” that was created by bringing together the first, thirteenth and last letter of the Hebrew alphabet has previously been demonstrated in these articles to represent the three-step testing process of the three angels. In doing so, it was established upon several witnesses that the first angel’s message contained all three of the three tests that are represented by the three angels’ messages. The first angel’s message is identified as the everlasting gospel, defining it as the same gospel from the days of Adam through to the Second Coming of Christ.

Melzar di sini mengenal pasti langkah pertama daripada perkhabaran tiga malaikat. Langkah yang pertama ialah takut akan Tuhan, sebagaimana digambarkan oleh ketakutan Melzar terhadap Nebukadnezar. Perkataan Ibrani “kebenaran” yang dibentuk dengan menggabungkan huruf pertama, huruf ketiga belas, dan huruf terakhir abjad Ibrani, telah pun diperlihatkan dalam artikel-artikel ini sebagai melambangkan proses pengujian tiga langkah bagi tiga malaikat itu. Dengan demikian, telah ditegakkan berdasarkan beberapa saksi bahawa perkhabaran malaikat pertama mengandungi ketiga-tiga ujian yang diwakili oleh perkhabaran tiga malaikat itu. Perkhabaran malaikat pertama dikenal pasti sebagai Injil yang kekal, yang menentukannya sebagai Injil yang sama sejak zaman Adam hingga Kedatangan Kedua 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.

> আর আমি আর-এক স্বর্গদূতকে আকাশের মধ্যভাগে উড়িতে দেখিলাম; পৃথিবীতে বসবাসকারীদের নিকটে, এবং প্রত্যেক জাতি, গোষ্ঠী, ভাষা ও জনগণের নিকটে প্রচার করিবার জন্য তাহার নিকটে অনন্ত সুসমাচার ছিল। তিনি উচ্চস্বরে কহিলেন, ঈশ্বরকে ভয় কর, এবং তাঁহাকে গৌরব দাও; কারণ তাঁহার বিচারের সময় উপস্থিত হইয়াছে; এবং যিনি স্বর্গ, পৃথিবী, সমুদ্র ও জলধারার উৎসসমূহ নির্মাণ করিয়াছেন, তাঁহারই উপাসনা কর। প্রকাশিত বাক্য 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.

Lɛtɛlɔ́ tísí ya nsango ya mwanjelu wa yambo ezali kobanga Nzambe. Lɛtɛlɔ́ ya mibale ezali kopesa Ye nkembo, mpe ya misato ezali boyei ya ngonga ya kosambisama na Ye. Na boyokani na bansango ya baanjelu mibale mosusu, nsango ya mwanjelu wa yambo ezali ete, “bó banga Nzambe.” Nsango ya mwanjelu wa mibale na nsima esakoli bokweyi ya Babilone, mpe ezala na kati ya mokili ya ba-Millerite ya mwanjelu wa yambo, to na kati ya mokili ya mwanjelu wa misato, libiangi ya kobima na Babilone ezali esika emoniseli ya bosopani ya Molimo Mosantu ekokisami. Na eleko wana ya ntango, ezala emonisami lokola Mbela ya Bɔtɔ́kɔ́ ya Butu, koganga makasi, to mbula ya nsuka, baoyo bazali kosakola nsango yango bakumisaka Nzambe. Nsango ya mwanjelu wa mibale ezali esika Nzambe apesamaka nkembo, mpe eleko wana ya ntango ememaka na esika moko ya ntango epai kosambisama ya bolukiluki ebandaki na lisolo ya ba-Millerite, to kosambisama ya ndumba ya Babilone oyo esalemaka na mpasi ya mobeko ya Lomingo.

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.

Ketakutan Melzar melambangkan pekabaran malaikat pertama, dan hal itu memulai ujian makanan selama sepuluh hari, yang oleh bilangan sepuluh juga melambangkan suatu ujian. Ungkapan Melzar tentang takut kepada raja itu sama dengan Daniel yang lebih takut kepada Allah daripada kepada raja, dan yang menetapkan dalam hatinya untuk tidak menajiskan dirinya dengan santapan Babel. Jangka waktu pengujian Daniel dan ketiga orang saleh itu adalah tiga tahun, yang dengan demikian melambangkan tiga langkah dari pekabaran ketiga 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.

> Le kgoši ya ba abela kabelo ya letšatši le letšatši ya dijo tša kgoši le ya beine ye a e nwago; a ba godiša ka mokgwa woo nywaga e meraro, gore mafelelong a yona ba tle ba eme pele ga kgoši. Daniele 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.

Daniel fasal ta'awal ya wakiltar sa ƙarfafa saƙon mala’ika na farko, kuma a nan ne aka fara gwajin abinci, wanda a tarihin Millerite aka wakilta ta wurin cin ƙaramin littafin. Lokacin gwajin ga Daniel da sahabbansa uku an cika shi a cikin kwanaki goma na farko na waɗannan shekaru uku. Goma alama ce ta tsarin gwaji, kamar yadda aka wakilta a cikin Isra’ila ta dā sa’ad da suka ƙi gwaji na goma wanda saƙon Joshua da Caleb ya wakilta. Haka kuma an wakilta ta a lokacin tsanantawa a cikin ikilisiyar Smyrna.

> 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.

> Azbēʾ no nistoq im nityeṯoq toṯe ʾarṯeḵ: habbēl, Sāṭān ʾenna minḵon ʾesrēn bēṯ ḥabsā, d-ṯeṯnasson; wa-ṯehwōn lḵon ʾulṣānā ʿesrā yawmīn: hwē haymānā ʿadmawmā, wa-ʾetēn lāk kelīlā d-ḥayyē. Revelation 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.

Nasihat kepada jemaat di Smirna ialah supaya mereka tidak takut akan proses pengujian, kerana jika mereka takut akan Allah, Dia akan membalas ketakutan mereka yang saleh itu dengan mahkota kehidupan. Ketakutan yang saleh itu dilambangkan oleh kerinduan Daniel untuk makan manna syurgawi.

> 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.

> Kemudian berkatalah Daniel kepada Melzar, yang telah ditetapkan oleh kepala sida-sida atas Daniel, Hananya, Misael, dan Azarya: Ujilah kiranya hamba-hambamu ini selama sepuluh hari; biarlah kepada kami diberikan sayur-sayuran untuk dimakan dan air untuk diminum. Kemudian biarlah wajah kami diperhatikan di hadapanmu, dan wajah anak-anak yang makan dari santapan raja; dan sebagaimana yang engkau lihat, demikianlah perlakukanlah hamba-hambamu. Maka ia menyetujui mereka dalam perkara itu dan menguji mereka selama sepuluh hari. 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.

Teko ya ntlha e ne e le go boifa Modimo, jaaka go bonwa mo go Melasare le Daniele fa a ne a ikaelela mo pelong ya gagwe gore a se ka a itshekolola ka dijo le dino tsa Babelona. Karolo ya bobedi ya molaetsa wa moengele wa ntlha ke go naya Modimo kgalalelo, se se emelang ponatshego e e bonalang ya ditlamorago tsa dijo. Kwa bokhutlong jwa malatsi a le lesome, Daniele le banna ba bararo ba ba tlotlegang ba ne ba galaletsa Modimo ka ponalo ya bona ya mmele.

> 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.

> ហើយ​នៅ​ចុង​បញ្ចប់​នៃ​ដប់​ថ្ងៃ ទឹក​មុខ​របស់​ពួក​គេ​មើល​ទៅ​ស្រស់​ស្អាត​ជាង និង​សាច់​ដុំ​ពេញ​ជាង​ក្មេង​ទាំង​អស់​ដែល​បាន​បរិភោគ​ចំណែក​អាហារ​ពី​តុ​របស់​ស្តេច។ ដូច្នេះ មេលសារ​បាន​យក​ចំណែក​អាហារ​របស់​ពួក​គេ និង​ស្រា​ដែល​ពួក​គេ​ត្រូវ​ផឹក​ចេញ ហើយ​ឲ្យ​គ្រាប់​ធញ្ញ​ជាតិ​ដល់​ពួក​គេ។ ចំពោះ​ក្មេង​ទាំង​បួន​នេះ ព្រះ​ទ្រង់​បាន​ប្រទាន​ចំណេះ​ដឹង និង​ជំនាញ​ក្នុង​ការ​សិក្សា និង​ប្រាជ្ញា​គ្រប់​យ៉ាង ហើយ​ដានីយ៉ែល​មាន​ការ​យល់​ដឹង​ក្នុង​និមិត្ត​ទាំង​អស់ និង​សុបិន​ទាំង​អស់។ ដានីយ៉ែល ១:១៥–១៧។

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.

Bana ba bane ba ile ba feta teko ya pele ya dijo, e leng moo Adama le Eva ba ileng ba wa teng, le eo e neng e emela teko ya pele eo Kreste a ileng a tobana le yona hanghang ka mora kolobetso ya Hae. Kolobetso ya Kreste e ne e le matlafatso ya molaetsa wa pele moleng wa Hae wa boporofeta. E ile ya matlafatsa le ho tiisa molaetsa o neng o bolelwa ke “lentswe le hooang lefeelleng”. Yaba, jwalokaha ho bile ka Daniele le bahlomphehi ba bararo, Kreste a lekwa tabeng ya dijo ka matsatsi a mashome a mane, jwalokaha Daniele a ile a lekuwa ka matsatsi a leshome. Daniele le Kreste ba ne ba tshwantsha teko ya manna a patilweng letsohong la lengeloi le ileng la theoha ka la 11 Lwetse, 2001. Ditteko tse pedi di ne di tla latela bakeng sa Kreste, le bakeng sa Daniele. Teko ya bobedi e ne e le moo Daniele le bahlomphehi ba bararo ba ileng ba tlotlisa Modimo ka difahleho tsa bona. Teko e ileng ya latela teko ya dijo bakeng sa Kreste le yona e ne e emela kganya.

> 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.

> Nii usọñ akan anam ọwọt ye, Ọ bụrụ lụ Nwa Abasi, nyịm ete ke nkume emi akabare mbread. Jesus ama ọkpọsọn̄ọ enye, ete, Ede ke akwukwọ nsọ ete, Ọkpọsọn̄ọ idịghe mbread ikọt kiet, edi site ke kpukpru okwu Abasi. Usọñ akan anam ọwọt ama ada enye do ke edem usọn̄ owo, onyụn̄ ada odude ukara ubọn̄ uwa kietkiet ke ini kiet. Usọñ akan anam ọwọt ama ọdọñ enye ete, Mbiomo emi nile ye ubọñọ-ntọn̄ọ mmọ, mmenam enye enye fi: koro ekenyene enye enye mi; ye onye mmenamde, mmenam enye enye enye. Ọ bụrụ ete afo ekụt mi isọp, kpukpru emi ekededi afo. Jesus ama ọkpọsọn̄ọ ye ọdọñ enye ete, Dụọ n̄kpọ ye mi, Satan: koro ede ke akwukwọ nsọ ete, Afo edinam isọp Onyenwe Abasi fo, enye ikọt kiet ke afo edinam ubọk. Matthew 4:3–8.

After Christ passed the test of diet, Satan then offered the “glory” of all the kingdoms of the world, and Christ instead chose to glorify the King of all kings. Adam and Eve failed the first test, and immediately sought to hide their countenances with fig leaves, for they no longer demonstrated the glory of God, as represented by the robe of light they had previously worn. When Daniel and the three worthies passed the dietary test, they were then given “knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams.”

Ka morago ga gore Kriste a fete teko ya dijo, Sathane a mo neela “letago” la mebuso yohle ya lefase, gomme Kriste a kgetha go tumiša Kgoši ya dikgoši ka moka. Adama le Efa ba ile ba palelwa ke teko ya mathomo, gomme ka pela ba nyaka go iphihla difahlego tša bona ka matlakala a mogo, gobane ba be ba sa hlwe ba bonagatša letago la Modimo, bjalo ka ge go be go emetšwe ke seaparo sa seetša seo ba bego ba se apere pele. Ge Daniele le bagale ba bararo ba feta teko ya dijo, ba ile ba fiwa “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.

Mereka telah lulus ujian yang kedua, yaitu ujian penglihatan yang telah dijalankan oleh Melzar. Dalam sejarah Millerit, pekabaran malaikat kedua menandai perbezaan antara mereka yang menerima dan mereka yang menolak pekabaran “suara” yang berseru-seru di padang gurun, sebagaimana diwakili oleh William Miller. Secara nubuat, pergerakan Millerit kemudian menjadi tanduk Protestanisme yang kelihatan dan satu-satunya yang benar, dan mereka yang menolak pekabaran serta pergerakan itu menjadi anak-anak perempuan Roma. Mereka telah memilih untuk memakan makanan dan meminum anggur Babilon, berlawanan dengan kitab kecil itu. Pada penghujung tiga tahun, Daniel dan orang-orang mulia itu dibawa masuk untuk dihakimi oleh Nebukadnezar.

> 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.

> কিং যে সময়সীমার শেষে তাদের উপস্থিত করতে বলেছিলেন, সেই সময় পূর্ণ হলে নপুংসকগণের প্রধান তাদের নবূখদ্‌নেসরের সামনে উপস্থিত করল। আর রাজা তাদের সঙ্গে আলাপ করলেন; এবং তাদের সকলের মধ্যে দানিয়েল, হনানিয়, মীশায়েল ও অসরিয়ের তুল্য আর কাউকে পাওয়া গেল না; অতএব তারা রাজার সম্মুখে দাঁড়িয়ে রইল। আর জ্ঞান ও বুদ্ধির সকল বিষয়ে, যেসব বিষয়ে রাজা তাদের জিজ্ঞাসা করলেন, তিনি তাদেরকে তাঁর সমগ্র রাজ্যের সকল যাদুকর ও জ্যোতিষীদের চেয়ে দশ গুণ শ্রেষ্ঠ বলে পেলেন। আর দানিয়েল রাজা কোরসের প্রথম বৎসর পর্যন্ত স্থির থাকলেন। দানিয়েল ১:১৮–২১।

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.

Daniel dan tiga sahabatnya telah lulus ujian selama “sepuluh” hari, lalu didapati “sepuluh” kali lebih bijaksana daripada semua yang lain ketika mereka menempuh ujian akhir mereka.

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.

ဒံယေလ အခန်းတစ်သည် ဒံယေလနှင့် ဗျာဒိတ်ကျမ်းတို့ဖြင့် ဖွဲ့စည်းထားသော ကျမ်းစာအုပ်စုအတွင်း၌ ပထမကောင်းကင်တမန်၏ သတင်းစကားကို ပထမဆုံး ရည်ညွှန်းဖော်ပြသော အချက်ဖြစ်သည်။ ၎င်းသည် ဗျာဒိတ်ကျမ်း အခန်းတဆယ့်လေးရှိ ပထမကောင်းကင်တမန်နှင့် တစ်ထပ်တည်းသော လက္ခဏာများကို ပိုင်ဆိုင်ထားသည်။ ထို့ပြင် ၎င်းသည် ဗျာဒိတ်ကျမ်း၏ ပထမပိုဒ်၌ ပထမဆုံး ဖော်ပြထားသော အမှန်တရားကို ထောက်ခံတည်မြဲစေသည်။ အကြောင်းမှာ နေဗုခဒ်နေဇာသည် အာရှပေနတ်အား သတင်းစကား ပေးခဲ့ပြီး၊ အာရှပေနတ်ကလည်း ထိုသတင်းစကားကို မေလဇာအား ပေးခဲ့သည်။ ထို့နောက် မေလဇာသည် ဒံယေလနှင့် ဆက်ဆံခဲ့သည်။ ခမည်းတော်သည် ခရစ်တော်အား သတင်းစကား ပေးတော်မူပြီး၊ ခရစ်တော်ကလည်း ထိုသတင်းစကားကို ဂဗြေလအား ပေးတော်မူသည်။ ထို့နောက် ဂဗြေလသည် ယောဟန်နှင့် ဆက်ဆံခဲ့သည်။

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.

Tuk nain tok we i stap kamap ples klia nau, em i soim pasin bilong Papa long autim tok long sios bilong Em. Nambawan samting Papa i makim long soim long sios bilong Em, em tripela-step bilong traim bilong tripela ensel. Profetik Tok bilong God i bin tokaut gut tru long dispela pasin long planti lain profesi, na tu long histri bilong ol Millerite. Dispela ol tok i wanpela bikpela hap bilong dispela mana hait i stap long han bilong ensel, taim em i bin kam daun long Septemba 11, 2001.

It is impossible to participate, and therefore to pass the second test, if you have not passed the first test. This truth was clearly represented in the history of Christ and the Millerites. Daniel chapter two is the second test, by which as Sister White states, “our eternal destiny will be decided.” She further states that it is the test we must “pass, before we are sealed.” That test is now almost finished.

မည်သူမဆို ပထမစမ်းသပ်ခြင်းကို မအောင်မြင်ခဲ့လျှင်၊ ဒုတိယစမ်းသပ်ခြင်းတွင် ပါဝင်ရန်လည်းကောင်း၊ ထို့ကြောင့် ထိုဒုတိယစမ်းသပ်ခြင်းကို အောင်မြင်စွာ ကျော်ဖြတ်ရန်လည်းကောင်း မဖြစ်နိုင်ပါ။ ဤအမှန်တရားကို ခရစ်တော်နှင့် မီလာရိုက်များ၏ သမိုင်း၌ ထင်ရှားစွာ ဖော်ပြထားသည်။ ဒැනီယယ် အခန်းကြီး ၂ သည် ဒုတိယစမ်းသပ်ခြင်းဖြစ်ပြီး၊ Sister White ၏ ဖော်ပြချက်အရ “ကျွန်ုပ်တို့၏ ထာဝရကံကြမ္မာကို ဆုံးဖြတ်မည့်” စမ်းသပ်ခြင်းဖြစ်သည်။ ထို့ပြင် သူမက ၎င်းသည် “ကျွန်ုပ်တို့ တံဆိပ်ခတ်ခြင်းကို မခံမီ အောင်မြင်စွာ ကျော်ဖြတ်ရမည့်” စမ်းသပ်ခြင်းဖြစ်ကြောင်းလည်း ဆိုထားသည်။ ထိုစမ်းသပ်ခြင်းသည် ယခုအခါ အဆုံးသတ်လုနီးပါး ဖြစ်နေပြီ။

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 sapta hnih kha, sakawlh sâwl zirna chungchâng a ni a, chutichuan bung kha milian ropui chungchâng a nih hi a rem ṭha hle; tin, Daniel-an ei leh in lam fiahna a lo pal tlang tawh a, “hriatthiamna” leh “finna” lamah “sâwm ṭhat” a lo dawn avâng chauhin chumi fiahna chu a hriat theih a ni. Ellen White ziaknaa fiahna vaukhânna ang bawkin, Daniel sapta hnih-a sakawlh sâwl fiahna chu nunna emaw thihna emaw nghawng nei thei fiahna a ni.

> 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.

> Ka ntlha eno kgosi ya galefa, ya tlala bogale thata, mme ya laela gore banna botlhe ba ba botlhale ba Babelona ba bolawa. Mme taelo ya tswa gore banna ba ba botlhale ba tshwanetse go bolawa; mme ba batla Daniele le ditsala tsa gagwe gore le bone ba bolawa. Daniele 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.

Terdapat beberapa lagi hal kenabian dalam Daniel fasal satu yang perlu kita tangani, dan kita akan meneruskan hal-hal tersebut dalam rencana yang seterusnya.

> “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.

> “Saya melihat satu rombongan yang berdiri dengan terjaga baik dan teguh, tidak memberi ruang sedikit pun kepada mereka yang hendak mengguncangkan iman tubuh jemaat yang telah ditegakkan. Allah memandang mereka dengan perkenan. Kepadaku diperlihatkan tiga langkah—pekabaran malaikat pertama, kedua, dan ketiga. Kata malaikat yang menyertaiku, ‘Celakalah dia yang menggeser satu balok atau mengusik satu pasak dari pekabaran-pekabaran ini. Pengertian yang benar tentang pekabaran-pekabaran ini sangatlah penting. Nasib jiwa-jiwa bergantung pada cara pekabaran-pekabaran itu diterima.’ Aku kembali dibawa menelusuri pekabaran-pekabaran ini, dan melihat betapa mahal umat Allah telah memperoleh pengalaman mereka. Pengalaman itu diperoleh melalui banyak penderitaan dan pergumulan yang berat. Allah telah memimpin mereka selangkah demi selangkah, hingga Ia menempatkan mereka di atas suatu landasan yang kokoh dan tak tergoyahkan. Aku melihat orang-orang datang mendekati landasan itu dan memeriksa dasarnya. Sebagian, dengan sukacita, segera melangkah ke atasnya. Yang lain mulai mencari-cari kesalahan pada dasar itu. Mereka menghendaki agar diadakan perbaikan, maka landasan itu akan menjadi lebih sempurna, dan umat itu jauh lebih berbahagia. Sebagian turun dari landasan itu untuk memeriksanya dan menyatakan bahwa landasan itu telah diletakkan dengan salah. Tetapi aku melihat bahwa hampir semuanya tetap berdiri teguh di atas landasan itu dan menasihati mereka yang telah turun darinya agar menghentikan keluhan mereka; sebab Allah adalah Sang Pembangun Agung, dan mereka sedang melawan Dia. Mereka menceritakan kembali pekerjaan Allah yang ajaib, yang telah memimpin mereka kepada landasan yang teguh itu, dan dengan sehati mereka mengangkat mata mereka ke langit dan dengan suara nyaring memuliakan Allah. Hal ini memengaruhi sebagian dari mereka yang telah mengeluh dan meninggalkan landasan itu, dan mereka pun dengan wajah yang rendah hati kembali melangkah ke atasnya.”

> “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.

> “Saya ditunjukkan kembali kepada pemberitaan tentang kedatangan pertama Kristus. Yohanes diutus dalam roh dan kuasa Elia untuk mempersiapkan jalan bagi Yesus. Mereka yang menolak kesaksian Yohanes tidak memperoleh manfaat daripada ajaran-ajaran Yesus. Penentangan mereka terhadap pekabaran yang menubuatkan kedatangan-Nya menempatkan mereka pada keadaan di mana mereka tidak dapat dengan mudah menerima bukti yang paling kuat bahawa Dialah Mesias. Iblis memimpin mereka yang menolak pekabaran Yohanes untuk melangkah lebih jauh lagi, iaitu menolak dan menyalibkan Kristus. Dengan berbuat demikian mereka menempatkan diri mereka pada keadaan di mana mereka tidak dapat menerima berkat pada hari Pentakosta, yang akan mengajarkan kepada mereka jalan masuk ke dalam tempat kudus syurgawi. [Terkoyaknya] tirai Bait Suci menunjukkan bahawa korban-korban dan tata cara orang Yahudi tidak akan diterima lagi. Korban Agung itu telah dipersembahkan dan telah diterima, dan Roh Kudus yang turun pada hari Pentakosta mengalihkan fikiran para murid dari tempat kudus duniawi kepada tempat kudus syurgawi, tempat Yesus telah masuk dengan darah-Nya sendiri, untuk mencurahkan ke atas murid-murid-Nya faedah pendamaian-Nya. Tetapi orang Yahudi ditinggalkan dalam kegelapan yang sepenuhnya. Mereka kehilangan seluruh terang yang seharusnya dapat mereka peroleh tentang rancangan keselamatan, dan tetap menaruh kepercayaan pada korban-korban dan persembahan-persembahan mereka yang sia-sia. Tempat kudus syurgawi telah menggantikan tempat kudus duniawi, namun mereka tidak mengetahui perubahan itu. Oleh itu mereka tidak dapat memperoleh manfaat daripada pengantaraan Kristus di tempat kudus.”

> “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.

> “រាប់មនុស្សជាច្រើនមើលទៅលើដំណើររបស់ជនជាតិយូដា ក្នុងការបដិសេធ និងឆ្កាងព្រះគ្រីស្ទ ដោយសេចក្ដីភ័យរន្ធត់; ហើយនៅពេលពួកគេអានប្រវត្តិនៃការប្រមាថដ៏អាម៉ាស់ដែលព្រះអង្គបានទទួល ពួកគេគិតថាពួកគេស្រឡាញ់ព្រះអង្គ ហើយមិននឹងបដិសេធព្រះអង្គដូចពេត្រុសបានធ្វើ ឬឆ្កាងព្រះអង្គដូចជនជាតិយូដាបានធ្វើឡើយ។ ប៉ុន្តែព្រះជាម្ចាស់ ដែលទ្រង់ទ្រង់ជ្រាបអស់ទាំងចិត្តរបស់មនុស្សទាំងអស់ បាននាំសេចក្ដីស្រឡាញ់ចំពោះព្រះយេស៊ូវ ដែលពួកគេអះអាងថាមាននោះ មកសាកល្បង។ ស្ថានសួគ៌ទាំងមូលបានមើលការទទួលសាររបស់ទេវតាទីមួយដោយចំណាប់អារម្មណ៍ដ៏ជ្រាលជ្រៅបំផុត។ ប៉ុន្តែមនុស្សជាច្រើនដែលអះអាងថាស្រឡាញ់ព្រះយេស៊ូវ ហើយបានស្រក់ទឹកភ្នែកនៅពេលអានរឿងនៃឈើឆ្កាង បានចំអកដល់ដំណឹងល្អអំពីការយាងមករបស់ព្រះអង្គ។ ជំនួសឱ្យការទទួលសារនោះដោយអំណរ ពួកគេបានប្រកាសថាវាជាការបោកបញ្ឆោត។ ពួកគេស្អប់អ្នកដែលស្រឡាញ់ការបង្ហាញខ្លួនរបស់ព្រះអង្គ ហើយបានបិទទ្វារពួកគេចេញពីពួកជំនុំ។ អ្នកដែលបានបដិសេធសារទីមួយ មិនអាចទទួលប្រយោជន៍ពីសារទីពីរបានឡើយ; ហើយពួកគេក៏មិនបានទទួលប្រយោជន៍ពីសម្រែកកណ្ដាលអធ្រាត្រដែរ ដែលមានគោលបំណងរៀបចំពួកគេឱ្យចូលជាមួយព្រះយេស៊ូវ ដោយសេចក្ដីជំនឿ ទៅក្នុងទីបរិសុទ្ធបំផុតនៃទីសក្ការៈស្ថាននៅស្ថានសួគ៌។ ហើយដោយសារការបដិសេធសារទាំងពីរមុននេះ ពួកគេបានធ្វើឱ្យការយល់ដឹងរបស់ខ្លួនងងឹតខ្លាំង ដល់ថ្នាក់មិនអាចឃើញពន្លឺណាមួយក្នុងសាររបស់ទេវតាទីបី ដែលបង្ហាញផ្លូវចូលទៅក្នុងទីបរិសុទ្ធបំផុត។ ខ្ញុំបានឃើញថា ដូចជាជនជាតិយូដាបានឆ្កាងព្រះយេស៊ូវដែរ ពួកជំនុំដែលមានតែឈ្មោះក៏បានឆ្កាងសារទាំងនេះដែរ; ដូច្នេះហើយពួកគេគ្មានចំណេះដឹងអំពីផ្លូវចូលទៅក្នុងទីបរិសុទ្ធបំផុតឡើយ ហើយពួកគេមិនអាចទទួលប្រយោជន៍ពីការអង្វរការរបស់ព្រះយេស៊ូវនៅទីនោះបានទេ។ ដូចជាជនជាតិយូដា ដែលបានថ្វាយយញ្ញបូជាឥតប្រយោជន៍របស់ពួកគេ ពួកគេក៏លើកឡើងនូវសេចក្ដីអធិស្ឋានឥតប្រយោជន៍របស់ពួកគេ ទៅកាន់បន្ទប់ដែលព្រះយេស៊ូវបានចាកចេញហើយ; ហើយសាតាំង ដោយពេញចិត្តនឹងការបោកបញ្ឆោតនេះ ក៏សន្មតខ្លួនជាមានលក្ខណៈសាសនា ហើយនាំចិត្តគំនិតរបស់អ្នកដែលអះអាងថាជាគ្រីស្ទានទាំងនេះទៅរកខ្លួនវា ដោយប្រើអំណាចរបស់វា ទីសម្គាល់របស់វា និងការអស្ចារ្យក្លែងក្លាយ ដើម្បីចងពួកគេឱ្យជាប់ក្នុងអន្ទាក់របស់វា។” Early Writings, 258–261.

Back to Articles