In previous articles we spent time identifying the prophetic characteristics of the second test of the three tests represented by the three angels. Each angel represents a specific test, and the second test is represented as a visual test. We identified all three angels, and their respective tests are identified also in Daniel chapter one, where the second of the three tests was based upon the appearance of Daniel and the three worthies after they ate the vegetarian diet, instead of the Babylonian diet. Another characteristic of the second test is that it often is represented by a representation of the combination of Church and State.

ہی پچھلے مضامین میں ہنن تین فرشتن سونٛد نمائنٛدٕ کرن والین تینن امتحانن منز دٔیِم امتحانس پٲتھ پیغمبرانہ خصوصیاتن ہنٛز نشاندہی کرنس پٲٹھ وقت صَرف کرٕمُت۔ ہرٕک فرشتہ اَکھ مخصوص امتحانَس نمایاں کران چھُ، تہٕ دٔیِم امتحان چھُ بصری امتحانٕچ صورتس منز پیش کَرنٕمُت۔ ہنن تِہٕ تینہٕ فرشتن ہنٛز نشاندہی کٔرمٕژ، تہٕ تِمن ہنٛد متعلقہ امتحان تِہٕ دانی ایل باب اوّلَس منز متعین کرنٕمُت چھِ، یَتھ منز تینن امتحانن ہنٛد دٔیِم امتحان دانی ایل تہٕ تریٚو لائِقن ہنٛد ظاہری حالس پٲٹھ مبنی اوس، یِیلِہٕ تِمَن بابلی خوراکہٕ بدلہٕ سبزی خور غذا کھٲد۔ دٔیِم امتحانس ہنٛدی اَکھ بیٛیہٕ خصوصیت یہ چھِ کہ یہ بہتیر اوقات کلیسیا تہٕ ریاست ہنٛد اِتّحادٕچ نمائندگی کرن والیہٕ اَکھ تمثیلٕچ صورتس منز پیش کَرنٕمُت چھُ۔

All three angels and their respective tests are identified in the fall of Nimrod’s Babel in Genesis chapter eleven. The three tests are there represented by the three times the expression of “go to” is used in verses three, four and seven. The second expression of “go to,” in verse four marks the test of the second angel.

Hapaŋ sïŋ atak saŋa na aça oŋ len yi baŋa tɔŋ Nimrod i Babel laŋbaŋa la, Genesis sorok piny guok kieŋ yi 11. Aça oŋ len diïŋ yi ka tɔŋ ka cie ba “go to” kuŋ yi yɛn yi këk pɛt a̱rɔu, a̱na, ku pinyët. “Go to” kuŋ yi diïŋ a̱na, la verse 4, acï ka tɔŋ aça atak saŋa la.

And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. Genesis 11:4.

او ئۇلار: «قېنى، ئۆزىمىزگە بىر شەھەر ۋە چوققىسى ئاسمانغا يېتىدىغان بىر مۇنار قۇرايلى؛ ئۆزىمىزگە نام چىقىرايلى، بولمىسا پۈتۈن يەر يۈزىگە تارقىلىپ كېتىمىز»، دېدى. يارىتىلىش 11:4.

A city represents a state, and a tower represents a church. They also desired a specific character, as represented in their desire to make themselves a name. In the second test character is often manifested, and it is done so in contrast with an opposite character, as represented by Cain and Abel, the wise and foolish virgins, or in Daniel’s second test in the visual appearance between those who ate the diet of Babylon, as opposed to those who ate pulse.

Manbaq urqumarka rikch’an, torreqa iglesyata rikch’an. Hinallataq huk sutita ruwasqankuta munarqanku, paykuna kikinkupaq sutita ruwanakuy munasqankupi rikuchisqa hina, huk sapaq kasqankuta. Iskay kaq pruebaypiqa carácterqa sapa kuti rikurichinmi, chaytaq huk contrario carácterwan tupachispa ruwakun, Caínwan Abel hina, yachaq virginkunawan mana yuyaysapa virginkuna hina, otaq Danielpa iskay kaq pruebanpi rikuyninpi rikurimuq sapanchasqa kasqankupi, Babiloniapa mikhuyninta mikhusqakuna hina, chaymanta aswan habasta mikhusqakunaman contrastaq.

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. 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. Daniel 2:12–15.

بھلا اپنے بندوں کو، میں تجھ سے التماس کرتا ہوں، دس دن آزما لے؛ اور ہمیں کھانے کے لیے دالیں اور پینے کے لیے پانی دیا جائے۔ پھر ہمارے چہروں کو تیرے سامنے دیکھا جائے، اور اُن لڑکوں کے چہروں کو بھی جو بادشاہ کے کھانے کے حصے میں سے کھاتے ہیں؛ اور جیسا تُو دیکھے، اپنے بندوں کے ساتھ ویسا ہی معاملہ کر۔ پس اُس نے اِس معاملہ میں اُن کی بات مان لی، اور دس دن اُنہیں آزمایا۔ اور دس دن کے آخر میں اُن کے چہرے اُن سب لڑکوں سے زیادہ خوبصورت اور بدن میں زیادہ فربہ دکھائی دیے جو بادشاہ کے کھانے کے حصے میں سے کھاتے تھے۔ دانی ایل 2:12–15۔

In the Millerite history, the test of the second angel manifested two classes of worshippers. The class that failed the test became the daughters of Rome, the other class were the faithful who continue to follow the advancing light. The daughters of Rome reflect the prophetic makeup of the mother, and the mother who they became daughters of is identified as the mother of harlots. Prophetically a harlot is a church which enters into a relationship with the state, as is the image of the papacy.

Millerite تاریخ میں دوسرے فرشتے کی آزمائش نے عبادت گزاروں کی دو جماعتوں کو ظاہر کیا۔ وہ جماعت جو اس آزمائش میں ناکام ہوئی، روم کی بیٹیاں بن گئی؛ اور دوسری جماعت وہ وفادار تھے جو بڑھتی ہوئی روشنی کی پیروی کرتے رہے۔ روم کی بیٹیاں اپنی ماں کی نبوی ساخت کی عکاسی کرتی ہیں، اور جس ماں کی وہ بیٹیاں بنیں، اُسے کسبیوں کی ماں کے طور پر شناخت کیا گیا ہے۔ نبوی معنوں میں کسبی ایک ایسی کلیسیا ہے جو ریاست کے ساتھ تعلق قائم کرتی ہے، جیسا کہ پاپائیت کی شبیہ ہے۔

The first of the three angels in Revelation chapter fourteen, possesses all three tests of each of the three angels, as does Daniel chapter one. In Daniel twelve the three-step testing process is also identified, so the three-step testing process is in both the beginning and ending of the book of Daniel.

Аян кітабының он төртінші тарауындағы үш періштенің алғашқысы, Даниял кітабының бірінші тарауы сияқты, үш періштенің әрқайсысына тән үш сынақтың бәрін де қамтиды. Даниял кітабының он екінші тарауында да үш сатылы сынау үдерісі анық көрсетілген; демек, үш сатылы сынау үдерісі Даниял кітабының басында да, соңында да бар.

Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.

Häzirki wagtda köpler arassalanyp, ak edilerler we synalyp geçilerler; emma pisler pislik ederler; pisleriň hiç biri düşünmez; emma paýhaslylar düşünerler. Daniel 12:10.

The first test in verse ten is the purification which occurs in the courtyard of the sanctuary where the lamb is slain and justification is imputed to the sinner. The second test in verse ten is to be made white, which is represented by the holy place in the sanctuary, which represents when sanctification is imparted to the believer. The third step is to be tried, which represents the judgment of the Most Holy Place where God’s people are sealed, and glorification is accomplished. The two classes of worshippers are represented by the wicked who do not understand, and the wise who do understand.

Ang unang pagsubok sa talata sampu ay ang pagdadalisay na nagaganap sa looban ng santuwaryo kung saan pinapatay ang kordero at ang pag-aaring-ganap ay ibinibilang sa makasalanan. Ang ikalawang pagsubok sa talata sampu ay ang mapaputi, na sinasagisag ng banal na dako sa santuwaryo, na kumakatawan sa panahon na ang pagpapabanal ay ipinagkakaloob sa mananampalataya. Ang ikatlong hakbang ay ang masubok, na kumakatawan sa paghuhukom sa Kabanal-banalan kung saan tinatatakan ang bayan ng Diyos, at ang pagkaluwalhati ay natutupad. Ang dalawang uri ng mga sumasamba ay sinasagisag ng masasama na hindi nakauunawa, at ng marurunong na nakauunawa.

The second test, which is represented many times in the sacred Word, represents a visual test, where two classes of worshippers are manifested, and the combination of Church and State is symbolized. Just as important is that a characteristic of the second test is that it precedes the third test, and the third test represents judgment. There is an important caveat to the judgment of the third test though, for each of the three tests involve a judgment, but the first two tests are placed in a history where character development is still possible. The third test is different, in that it is a prophetic litmus test, which simply identifies which class of worshipper you had become in the previous two steps of the testing process.

ᎠᏍᎪᎯ ᎤᏬᎯᏳᏒ ᎤᎵᏍᏆᏗᏍᎩ, ᎾᏍᎩ ᎤᏣᏘ ᏗᎬᏩᏁᎬ ᎭᏫᏂ ᎤᏬᎯᏳᏒ ᎧᏃᎮᏛ ᎦᎸᏉᏗ ᎧᏃᎮᏛ ᎭᏫᏂ, ᎤᏮᏍᏗ ᎤᎬᏫᏳᎯ ᎤᎪᎲᎢ ᎤᏬᎯᏳᏒ ᎤᏙᎯᏳᎯ ᎤᎪᎯᏰᏗ, ᎾᎿ ᎠᏂᏔᎵ ᎢᏳᎾᏓᎴ ᏗᎨᏍᏗ ᎠᏂᏍᎦᏯ ᎨᏒ ᎬᏂᎨᏒ ᎤᏂᎬᏫᏳᎯ, ᎠᎴ ᏧᎾᏓᏑᏴᏛ ᎠᏂᏯᎵᏃᎮᏍᎩ ᎠᎴ ᎤᏓᎴᏂᏙᎯ ᏴᏫ ᎤᏂᏍᏗᏱ ᎤᏙᎯᏳᎯ ᎤᏮᏔᏅ ᎤᏙᎯᏳᎯ. ᎠᏍᏆᏂᎪᏗ ᎾᏍᏉ ᎾᏍᎩ ᎠᏰᎸᏛ ᎠᏍᎪᎯ ᎤᏬᎯᏳᏒ ᎤᎵᏍᏆᏗᏍᎩ ᎯᎠ ᎾᏍᎩ ᎢᏳᏍᏗ ᎢᎬᏱᏱ ᏥᎦᎷᏥ ᏦᎢᏁ ᎤᏬᎯᏳᏒ ᎤᎵᏍᏆᏗᏍᎩ, ᎠᎴ ᏦᎢᏁ ᎤᏬᎯᏳᏒ ᎤᎵᏍᏆᏗᏍᎩ ᏧᏓᎴᏂᏍᎬ ᎤᏭᎪᎵᏰᏗ ᎨᏒ. ᎠᏎ ᎤᏣᏘ ᎠᎬᏱᏳᎯ ᎤᏁᏤᎲ ᎠᏎ ᎾᏍᎩ ᏦᎢᏁ ᎤᏬᎯᏳᏒ ᎤᏭᎪᎵᏰᏗ ᎨᏒ ᎠᏁᎭ; ᏂᎦᎥ ᏦᎢ ᎤᏬᎯᏳᏒ ᎤᎵᏍᏆᏗᏍᎩ ᎤᏂᏠᎢ ᎤᏭᎪᎵᏰᏗ ᎨᏒ, ᎮᎠᏃ ᎢᎬᏱᏱ ᎠᎴ ᎠᏍᎪᎯ ᎤᏂᏙᎯᏳᎯ ᎾᎯᏳ ᏗᏓᎪᏪᎸ ᏗᎧᏃᎮᏍᎬ ᎾᎿ ᎠᏏ ᎤᏔᎫᏴᏓ ᎤᏤᎵ ᎤᏓᏅᏙ ᎤᏛᏁᏗᏱ ᎠᎴ ᎤᏁᏉᎢᏍᏗᏱ. ᏦᎢᏁ ᎤᏬᎯᏳᏒ ᎤᎵᏍᏆᏗᏍᎩ ᎤᏲᎯᏳ ᎢᏳᏍᏗ, ᎾᏍᎩ ᏯᏛᏁ ᎤᏙᎯᏳᎯ ᎤᎾᏙᎴᎰᏒ ᎤᏬᎯᏳᏒ ᎤᏙᎯᏳᎯ ᎠᏟᎶᏍᏗ, ᎾᏍᎩ ᏥᎩᏳ ᎤᏙᎯᏳᎯ ᎤᏬᎯᏳᏒ ᎢᏳᎾᏓᎴ ᏗᎨᏍᏗ ᎠᏂᏍᎦᏯ ᎨᏒ ᏂᎯ ᏕᎨᎯᏆᎸᎢ Ꮎ ᏔᎵ ᎢᎬᏱᏱ ᎥᏍᏗ ᎤᏂᎬᏫᏳᎯ ᎤᏃᎴ ᎤᏬᎯᏳᏒ ᎤᎵᏍᏆᏗᏍᎬ.

In the sealing time of the one hundred and forty-four thousand which began on September 11, 2001, and ends at the Sunday law in the United States, there are three tests. The first test was when the angel descended on September 11, 2001, and in agreement with the angel that descended in Millerite history on August 11, 1840, the test is then a test upon diet. In Daniel chapter one, the first test was when Daniel purposed in his heart not to eat the king’s diet. When the Holy Spirit descended at Christ’s baptism and He then fasted for forty days, His first test was diet.

Sa panahón ng pagtatatak sa isandáan at apatnapu’t apat na libo na nagsimù noong Setyembre 11, 2001, at nagwawakás sa kautusán ng Linggo sa Estados Unidos, may tatlong pagsubok. Ang unang pagsubok ay nang bumabà ang anghel noong Setyembre 11, 2001, at kasang-ayon ng anghel na bumabà sa kasaysayang Millerite noong Agosto 11, 1840, ang pagsubok kung gayon ay isang pagsubok hinggil sa pagkain. Sa unang kabanata ng Daniel, ang unang pagsubok ay nang ipinasiyá ni Daniel sa kaniyang puso na huwag kumain ng pagkain ng hari. Nang bumabà ang Espiritu Santo sa bautismo ni Cristo at pagkatapos ay nag-ayuno Siya nang apatnapung araw, ang Kaniyang unang pagsubok ay pagkain.

The third and final test in the sealing time of the one hundred and forty-four thousand is the Sunday law. At that time all those who have an understanding of the claims of the seventh-day Sabbath, and who choose to worship on the day of the sun will receive the mark of the beast, and they are lost for eternity. After three years, in Daniel chapter one, Daniel and the three worthies were taken before Nebuchadnezzar (a symbol of the Sunday law), to be judged on their training over the previous three years. When the Father and Son went down in Nimrod’s story of rebellion at the third “go to,” it was to confuse their language and scatter them abroad, The third test is the litmus test that separates the two classes for eternity.

Epaapɛmu a ɛto so abiɛsa na ɛyɛ nea etwa to wɔ sɔwhyɛbere a wɔde resɔ wɔn apem ɔha aduanan anan no ano ne Kwasida mmara no. Saa bere no, wɔn nyinaa a wɔwɔ nteaseɛ wɔ da a ɛto so nson Homeda no ahwehwɛde ho, na wɔpaw sɛ wɔbɛsom owia da no so no, wɔbɛgye aboa no agyiraehyɛde no, na wɔayera daa nyinaa. Mfe abiɛsa akyi, wɔ Daniel ti a edi kan mu no, wɔde Daniel ne mmerante baasa a wɔsom bo no kogyinaa Nebukadnessar anim (a ɛyɛ Kwasida mmara no ho sɛnkyerɛnne), sɛ wɔmmu wɔn atɛn wɔ wɔn ntetee a wɔnyaa no mfe abiɛsa a atwam no ho. Bere a Agya no ne Ɔba no sianee wɔ Nimrod atuatew ho asɛm no mu wɔ “monkɔ” a ɛto so abiɛsa no so no, na ɛyɛ sɛ wɔrebɛfrafra wɔn kasa na wɔahwete wɔn akɔ mmeaeɛ nyinaa. Sɔhwɛ a ɛto so abiɛsa no ne sɔhwɛ a ɛda adi pefee a ɛtetew akuw abien no mu maa daa nyinaa.

“Both the parable of the tares and that of the net plainly teach that there is no time when all the wicked will turn to God. The wheat and the tares grow together until the harvest. The good and the bad fish are together drawn ashore for a final separation.

«तरुवनाको दृष्टान्त र जालको दृष्टान्त दुवैले स्पष्ट रूपमा सिकाउँछन् कि यस्तो कुनै समय हुँदैन जब सबै दुष्टहरू परमेश्वरतर्फ फर्कनेछन्। गहुँ र झार कटनीको समयसम्म सँगै बढ्छन्। असल र खराब माछाहरू अन्तिम छुट्ट्याइका लागि सँगै किनारमा तानिएर ल्याइन्छन्।»

“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

“Zugumizve, mifananidzo iyi inodzidzisa kuti hakungavi nenguva yokuedzwa pashure porutongo. Kana basa revhangeri rapera, pakarepo panotevera kupatsanurwa pakati pevakanaka nevakaipa, uye mugumo weboka rimwe nerimwe unosimbiswa nokusingaperi.” Christ’s Object Lessons, 123.

The sealing time of the one hundred and forty-four thousand ends at the soon-coming Sunday law, and between that third test, and the first test that arrived on September 11, 2001, the second test is brought upon Laodicean Adventism. There is “no probation after judgment,” for the work of the gospel is then completed for the one hundred and forty-four thousand.

A tiempo tu 144,000 sella tukuya uksin domingo ley allinman chayñiña, chay kimsa kaq pruebawan, chay ñawpaq kaq prueba 11 septiembre 2001 watapi chayamusqa kaqmanta chawpipi, iskay kaq prueba Laodicea nisutam Adventismo pataman apamun. “Manan juicio qhipaman probation kanchu,” imaraykuchus evangelio llank’ayqa chaypim 144,000paq tukukun.

Sister White teaches in several places that if we do not pass the first test, then we cannot pass the second test, and without successfully passing the second test we will manifest our failure at the third, litmus test.

Hermana White yachachin achka kuskakunapi sapaqta kaynata: ñawpaq pruebayta mana atipasqanchikqa, iskayñiqin pruebaytapas mana atipasunchikchu; iskayñiqin pruebayta allinta atipaspataq mana chayqa, kimsayñiqin, litmus nisqa pruebaypi pantasqanchikta rikuchisunchik.

“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 rendering 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.

“Jaá yeje’e chéve Cristo yvypórape oúvo guare ñemombe’ugua rehe. Juanpe oñemondo vaekue Elías espíritu ha pu’akápe ombosako’i haguã Jesús rape. Umi omboykéva Juan remimombe’u noñepytyvõi Jesús mbo’epykuéragui. Ijoparáva pe marandu he’íva Hae oúta hague omoĩ chupekuéra peteĩ tenda ndaikatúihápe pya’e oguerovia pe techaukaha imbaretévéva, Haeha pe Mesías. Satanás omotenonde umi omboykéva Juan marandu toho hag̃ua gueteri mombyryve, omboyke ha ojukávo Cristope kurusúre. Péicha ojapóvo, omoĩ ijehekuéra peteĩ tenda ndaikatúihápe ohupyty pe jehovasa Pentecostés árape, ombo’éva’ekue chupekuéra pe tape oike hag̃ua pe yvágape pe tupaópe. Pe ao oñembyaíva pe tupãópe ohechauka umi judío kuéra mymbajuka ha tembiapoukapy noñemoneĩmo’ãveimaha. Pe jejuka guasu oñekuave’ẽma vaekue ha oñemoneĩma, ha pe Espíritu Santo oguejýva Pentecostés árape ogueraha umi temimbo’e apytu’ũ pe tupaógui ko yvy arigua pe tupaópe yvágapegua, upépe Jesús oike hague Hembiuguy tee rupive, oñohẽ hag̃ua Itemimbo’éra ári Iñexpiasiõ rembiapo porã. Ha umi judío opyta pytũmbýpe añetehápe. Oñemomombyry chupekuéragui opaite pe tesape ikatúva oguereko pe salvasiõ rape rehe, ha gueteri ojerovia hikuái umi imba’e’ỹva mymbajuka ha kuave’ẽmbykuéra rehe. Pe tupaó yvágapegua omyengoviáma pe yvy arigua rendaguépe, ha upéicharõ jepe ha’ekuéra ndoikuaái pe ñemoambue. Upévare ndaikatúi oñepytyvõ Cristo mediación rupive pe tenda marangatúpe.”

“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, 259–261.

«بہت سے لوگ یہودیوں کے اُس طرزِ عمل کو، جس میں انہوں نے مسیح کو رد کیا اور مصلوب کیا، ہول و ہراس کے ساتھ دیکھتے ہیں؛ اور جب وہ اُس کے نہایت رسوا کن سلوک کی تاریخ پڑھتے ہیں تو سمجھتے ہیں کہ وہ اُس سے محبت رکھتے ہیں، اور اگر وہ اُس زمانے میں ہوتے تو نہ پطرس کی طرح اُس کا انکار کرتے اور نہ یہودیوں کی طرح اُسے مصلوب کرتے۔ لیکن خدا، جو سب کے دلوں کو پڑھتا ہے، اُس محبت کو، جس کا وہ یسوع کے لیے دعویٰ کرتے تھے، آزمائش میں لے آیا۔ تمام آسمان نے نہایت گہری دل چسپی کے ساتھ پہلے فرشتے کے پیام کے استقبال کو دیکھا۔ لیکن بہت سے ایسے لوگ، جو یسوع سے محبت کرنے کا اقرار کرتے تھے اور صلیب کی سرگزشت پڑھتے وقت آنسو بہاتے تھے، اُس کی آمد کی خوش خبری کا تمسخر اڑانے لگے۔ پیام کو خوشی سے قبول کرنے کے بجائے، انہوں نے اعلان کیا کہ یہ ایک فریب ہے۔ انہوں نے اُن لوگوں سے عداوت رکھی جو اُس کے ظہور سے محبت رکھتے تھے اور انہیں کلیسیاؤں سے خارج کر دیا۔ جنہوں نے پہلے پیام کو رد کیا، وہ دوسرے سے فائدہ نہ اٹھا سکے؛ نہ ہی انہیں نصف شب کی پکار سے فائدہ پہنچا، جو انہیں تیار کرنے کے لیے تھی تاکہ وہ ایمان کے وسیلہ سے یسوع کے ساتھ آسمانی مقدِس کے اقدس الاکداس میں داخل ہوں۔ اور پہلے دونوں پیامات کو رد کرنے کے سبب انہوں نے اپنی سمجھ کو ایسا تاریک کر لیا ہے کہ وہ تیسرے فرشتے کے پیام میں کوئی روشنی نہیں دیکھ سکتے، جو اقدس الاکداس تک پہنچنے کی راہ دکھاتا ہے۔ میں نے دیکھا کہ جس طرح یہودیوں نے یسوع کو مصلوب کیا تھا، اسی طرح رسمی کلیسیاؤں نے ان پیامات کو مصلوب کیا ہے، اور اسی لیے انہیں اقدس الاکداس کی راہ کا کوئی علم نہیں، اور وہ وہاں یسوع کی شفاعت سے کوئی فائدہ نہیں اٹھا سکتے۔ یہودیوں کی مانند، جو اپنی بے سود قربانیاں پیش کرتے تھے، وہ بھی اُس خانے کی طرف اپنی بے سود دعائیں پیش کرتے ہیں جسے یسوع چھوڑ چکا ہے؛ اور شیطان، جو اس فریب سے خوش ہے، ایک مذہبی صورت اختیار کر لیتا ہے، اور ان نام نہاد مسیحیوں کے ذہنوں کو اپنی طرف کھینچ لیتا ہے، اور اپنی قدرت، اپنے نشانات اور جھوٹے عجائبات کے ذریعے انہیں اپنے پھندے میں جکڑے رکھتا ہے۔» ابتدائی تحریریں، 259–261۔

If we will not accept the warning message represented by September 11, 2001, then we will certainly accept the Sunday law when it arrives, presuming we are still alive. That being said, the test where we determine our eternal destiny, and the test we must pass before we are sealed at the Sunday law, which is the test we must pass before probation closes, is the second test, and it is the test of the image of the beast.

Bəgər biz 2001 çildə 11 Septemberen melsi balen tandhaa ub moga esá, bé məngribi ghará, bámbá kápár suunday qánun táren ta noor, án jindi báki. Án toor, imtihán ta ási qadar abadí tayin ta noor, wa imtihán ta ási pass hár ta noor káblé muhr bámbo suunday qánun, ka imtihán ta ási pass hár ta noor káblé rahmat derwáza bandh, úh duusra imtihán e, wa úh jánwar soorat imtihán e.

“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

“ယေဟောဝါသည် သားရဲ၏ ရုပ်ပုံကို ကရုဏာတံခါး မပိတ်မီ ဖွဲ့စည်းလိမ့်မည်ဟု ကျွန်ုပ်အား ထင်ရှားစွာ ပြတော်မူခဲ့သည်။ အကြောင်းမူကား၊ ထိုအရာသည် ဘုရားသခင်၏ လူမျိုးတော်အတွက် ကြီးမားသော စမ်းသပ်ခြင်း ဖြစ်မည်ဖြစ်ပြီး၊ ထိုစမ်းသပ်ခြင်းအားဖြင့် သူတို့၏ ထာဝရကံကြမ္မာကို ဆုံးဖြတ်လိမ့်မည်။ သင်၏ ရပ်တည်ချက်သည် မညီမညွတ်မှုများ စုပုံရောနှောလျက် အလွန်ရှုပ်ထွေးနေသဖြင့် လှည့်ဖြားခံရမည့်သူမှာ အနည်းငယ်သာ ရှိလိမ့်မည်။”

“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

“Илһам 13-тә бу тема ениқ оттуриға қоюлған; [Илһам 13:11–17, нәқил кәлтүрүлгән].”

“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

«ꞌJach jun xik yilaꞌ yet un qꞌinal xhontebal ixik yel el te cꞌulal Dios. Masanil mac txꞌotxꞌo yel yet skꞌulal bay Dios yuj yaꞌon yel skawil, catuꞌ max yaꞌon sbeybal jun sábado man yelok, oj yoc yalan sbaner Jehová, Yah Dios, catuꞌ oj schaꞌon seyalal Dios pitzan. Axo mac txꞌotxꞌo yel jun yel satcanal catuꞌ schaꞌon jun sábado domingo, oj schaꞌon san marka no xiwilal.» Manuscript Releases, volumen 15, 15.

The second test in the sealing time of the one-hundred and forty-four thousand is a prophetic visual test. It requires the recognition of the formation of the image of the beast in the United States, and that test can only be revealed through God’s prophetic Word. More than that, God’s prophetic Word will only be understood by those who choose to eat the message of the latter rain, which is represented as the methodology of line upon line. If we refuse to eat the message that is in the hand of the mighty angel of Revelation eighteen when he descends, we will not possess the ability to recognize the formation of the image of the beast.

दोस्रो परीक्षा, एक-सय चवालीस हजारको छाप लगाइने समयमा, एक भविष्यसूचक दृश्य परीक्षा हो। यसले संयुक्त राज्य अमेरिकामा पशुको मूर्तिको गठनलाई चिन्नुपर्ने माग गर्दछ, र त्यो परीक्षा केवल परमेश्वरको भविष्यसूचक वचनद्वारा मात्र प्रकट हुन सक्छ। त्यसभन्दा पनि बढी, परमेश्वरको भविष्यसूचक वचन केवल तिनैले बुझ्नेछन् जसले पछिल्लो वर्षाको सन्देश खान रोज्छन्, जसलाई “रेखामाथि रेखा” को पद्धतिको रूपमा प्रतिनिधित्व गरिएको छ। यदि हामीले प्रकाश अठारको शक्तिशाली स्वर्गदूत ओर्लँदा उसको हातमा भएको सन्देश खान अस्वीकार गर्यौं भने, पशुको मूर्तिको गठनलाई चिन्न सक्ने क्षमता हामीमा हुनेछैन।

In order to eat the message in the angel’s hand it requires that the student of prophecy can see that the angel has a message in his hand. When the mighty angel of Revelation eighteen descends, the verse does not identify anything in his hand, but the methodology of line upon line establishes upon several witnesses that there is always a message in the hand of the angels who descend. Those who reject the methodology of line upon line, are blind to the message that provides the evidence that the image of the beast is forming in the United States. That must be recognized, for our eternal destiny is based upon recognizing this truth. Line upon line, Sister White identifies the prophetic characteristics of the first angel with the same characteristics of the mighty angel of Revelation chapter eighteen.

Para comer el mensaje que está en la mano del ángel, se requiere que el estudiante de la profecía pueda ver que el ángel tiene un mensaje en su mano. Cuando el ángel poderoso de Apocalipsis dieciocho desciende, el versículo no identifica nada en su mano; pero la metodología de línea sobre línea establece, por varios testigos, que siempre hay un mensaje en la mano de los ángeles que descienden. Quienes rechazan la metodología de línea sobre línea están ciegos al mensaje que provee la evidencia de que la imagen de la bestia se está formando en los Estados Unidos. Eso debe ser reconocido, pues nuestro destino eterno se basa en reconocer esta verdad. Línea sobre línea, la Hermana White identifica las características proféticas del primer ángel con las mismas características del ángel poderoso de Apocalipsis capítulo dieciocho.

“I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God. Multitudes received the light. Some of these seemed to be very solemn, while others were joyful and enraptured. All who received the light turned their faces toward heaven and glorified God. Though it was shed upon all, some merely came under its influence, but did not heartily receive it. Many were filled with great wrath. Ministers and people united with the vile and stoutly resisted the light shed by the mighty angel. But all who received it withdrew from the world and were closely united with one another.

“Ya se me mostró el interés que todo el cielo había tomado en la obra que se llevaba a cabo sobre la tierra. Jesús comisionó a un ángel poderoso para que descendiese y amonestase a los habitantes de la tierra a prepararse para Su segunda aparición. Cuando el ángel dejó la presencia de Jesús en el cielo, una luz sobremanera brillante y gloriosa iba delante de él. Se me dijo que su misión consistía en alumbrar la tierra con su gloria y advertir al hombre de la ira venidera de Dios. Multitudes recibieron la luz. Algunos de ellos parecían muy solemnes, mientras que otros estaban gozosos y arrebatados. Todos los que recibieron la luz volvieron sus rostros hacia el cielo y glorificaron a Dios. Aunque fue derramada sobre todos, algunos tan sólo quedaron bajo su influencia, pero no la recibieron de corazón. Muchos se llenaron de gran ira. Ministros y pueblo se unieron con los viles y resistieron tenazmente la luz derramada por el ángel poderoso. Pero todos los que la recibieron se apartaron del mundo y quedaron estrechamente unidos unos con otros.

“Satan and his angels were busily engaged in seeking to attract the minds of as many as possible from the light. The company who rejected it were left in darkness. I saw the angel of God watching with the deepest interest His professed people, to record the character which they developed as the message of heavenly origin was presented to them. And as very many who professed love for Jesus turned from the heavenly message with scorn, derision, and hatred, an angel with a parchment in his hand made the shameful record. All heaven was filled with indignation that Jesus should be thus slighted by His professed followers.” Early Writings, 245, 246.

«Шайтан мен оның періштелері мүмкін болғанша көп адамдардың ойын нұрдан бұруға тырысып, тынымсыз әрекет етіп жатты. Оны қабылдамаған топ қараңғылықта қалдырылды. Мен Құдайдың періштесінің көктен шыққан хабар оларға ұсынылған кезде, өздерін Құдай халқымыз деп атайтындардың қандай мінез-құлық қалыптастырғанын жазып алу үшін, оларға аса терең ықыласпен бақылап тұрғанын көрдім. Ал Исаға сүйіспеншілік білдіреміз деп мойындағандардың өте көбі көктен келген хабардан мысқылмен, келемеждеумен және өшпенділікпен теріс айналғанда, қолында шиыршық қағазы бар бір періште сол масқара жазбаны тіркеп тұрды. Исаның өзін солайша менсінбей тастағаны үшін бүкіл аспан Оның өздерін Оның ізбасарларымыз деп атайтындарынан қатты ашу-ызаға толды». Early Writings, 245, 246.

In the passage, the first angel of Revelation chapter fourteen was “commissioned” “to descend and warn the inhabitants of the earth to prepare for His second appearing”, which is the identical work of the angel of Revelation chapter eighteen. The mission of the first angel was “to lighten the earth with his glory and warn man of the coming wrath of God,” which is once again the mission of the angel of chapter eighteen. Those who received the message “glorified God,” and those who rejected the message “were left in total darkness.”

A pasadahu, apelu ulun hikasapulu opat nu Pahayag “pinatugas” “mununud miambal at ing mga tumitininggal ti luta a maghanda para ti ikadwan A pagparang,” a siya mismu ing kaparehung obra ning apelu ning Pahayag hikasapulu walu. Ing misyun ning mumunang apelu “mangalang a panlawangan ya ing luta king kanyáng kalualhatian ampong balaan ing tau tungkul king daratang a poot ning Diyos,” a ulih na naman siyang misyun ning apelu king kapítulu hikasapulu walu. Dening tumanggap king mensahe “linualhatian de ing Diyos,” ampong deni namang migsáplul king mensahe “miyalilan la king ganap a karulman.”

Daniel and the three worthies chose to eat the heavenly diet, and the other group ate the diet of Babylon. At the end of the “visual test” of ten days, Daniel and his fellows glorified God, as their countenances were visually fatter and fairer than those who ate the diet of Babylon. The first angel’s message of Revelation chapter fourteen, represents all three tests within its identification of the everlasting gospel. The first test is to fear God, the second is to give Him glory, and the third test is when the hour of judgment arrives. Those who took the little book out of the first angel’s hand and ate it, as represented by John in chapter ten, glorified God at the second test, and they were then prepared to enter into Nebuchadnezzar’s judgment. Line upon line, the first test on September 11, 2001, was to eat the little book that was in the mighty angel’s hand. That test introduced the next test where two classes of worshippers were to be manifested in advance of the third and final litmus test, which simply demonstrated either a glorified character, or a character filled with darkness.

Daniilaa fi namoonni sadan ulfina qaban nyaata samii filatan; gareen kaanis immoo nyaata Baabilon nyaate. Dhuma “qormaata mul’ataa” guyyoota kudhanii irratti, Daniilaa fi hiriyoonni isaa Waaqayyoon ulfeessan; fuulli isaanii warra nyaata Baabilon nyaatan caalaa ijaan mul’atuun ni furdate, ni miidhages ture. Ergaan ergamaa isa jalqabaa mul’ata boqonnaa kudha afur keessatti argamu, keessatti isaanii guutummaa isaanii keessatti wangeela bara baraa ibsuun, qormaatota sadan hunda bakka bu’a. Qormaanni jalqabaa Waaqayyoon sodaachuudha; inni lammaffaan isaaf ulfina kennuudha; qormaanni sadaffaanis yeroo sa’aatiin firdii ga’utti ta’a. Warri kitaaba xinnaa harka ergamaa isa jalqabaa keessaa fudhatanii nyaatan, akkuma Yohaannis boqonnaa kudhan keessatti bakka bu’eetti, qormaata lammaffaa irratti Waaqayyoon ulfeessan; achumaanis firdii Nebukadnezaar keessa seenuuf qophaa’anii turan. Sarara irratti sararaan, qormaanni jalqabaa Fulbaana 11, 2001, kitaaba xinnaa harka ergamaa jabaa keessa ture nyaachuudha ture. Qormaanni sun qormaata itti aanu seensise; isa keessatti gosa waaqeffattootaa lama qormaata xumuraa fi sadaffaa sana dura dursee mul’achuu qabu turan; qormaanni sun salphaatti amala ulfina argisiise tokko yookaan amala dukkanaan guutame tokko agarsiisa ture.

The sealing time of the one hundred and forty-four thousand is the history of September 11, 2001 unto the soon coming Sunday law in the United States. In that history the parable of the ten virgins will be repeated and fulfilled to the very letter. That fact then identifies that the prophetic history of Habakkuk two, will also be repeated and fulfilled to the very letter. It also means that the period of the sealing of the one-hundred and forty-four thousand is the period when the effect of every prophetic vision is repeated and fulfilled to the very letter.

ഉനൂർത്തി നാൽപ്പത്തിനാലായിരം പേരുടെ മുദ്രയിടപ്പെടുന്ന കാലം 2001 സെപ്റ്റംബർ 11 മുതൽ അമേരിക്കൻ ഐക്യനാടുകളിൽ ഉടൻ വരാനിരിക്കുന്ന ഞായർനിയമം വരെയുള്ള ചരിത്രമാണ്. ആ ചരിത്രത്തിൽ പത്ത് കന്യകമാരുടെ ഉപമ അക്ഷരാർത്ഥത്തിൽ തന്നേ വീണ്ടും ആവർത്തിക്കപ്പെടുകയും നിറവേറുകയും ചെയ്യും. ആ സത്യമാണ് ഹബക്കൂക്ക് രണ്ടാം അദ്ധ്യായത്തിലെ പ്രവാചകചരിത്രവും അക്ഷരാർത്ഥത്തിൽ തന്നേ വീണ്ടും ആവർത്തിക്കപ്പെടുകയും നിറവേറുകയും ചെയ്യുമെന്ന് തിരിച്ചറിയിക്കുന്നത്. അതുപോലെ, ഉനൂർത്തി നാൽപ്പത്തിനാലായിരം പേരുടെ മുദ്രയിടപ്പെടുന്ന കാലഘട്ടം എല്ലാ പ്രവാചകദർശനങ്ങളുടെയും ഫലം അക്ഷരാർത്ഥത്തിൽ തന്നേ വീണ്ടും ആവർത്തിക്കപ്പെടുകയും നിറവേറുകയും ചെയ്യുന്ന കാലഘട്ടമാണെന്നതും അതു സൂചിപ്പിക്കുന്നു.

Daniel chapter eleven, verse forty was unsealed at the time of the end in 1989. The verse begins with the time of the end in 1798, and ends by marking the time of the end in 1989. Line upon line, the time of the end in 1798 aligns with the time of the end in 1989. The history of verse forty, beginning in 1798, and continuing to the Sunday law in verse forty-one represents the history of the earth beast (the United States) as the sixth kingdom of Bible prophecy. The earth beast’s two horns of Republicanism and Protestantism are represented with the two times of the ends.

دانیئل کے باب گیارہ کی آیت چالیس 1989 میں وقتِ آخر پر مُہرکشا ہوئی۔ یہ آیت 1798 میں وقتِ آخر سے آغاز کرتی ہے، اور 1989 میں وقتِ آخر کی نشان دہی کرتے ہوئے اختتام پذیر ہوتی ہے۔ سطر پر سطر، 1798 کا وقتِ آخر 1989 کے وقتِ آخر کے ساتھ ہم آہنگ ہے۔ آیت چالیس کی تاریخ، جو 1798 سے شروع ہوتی ہے اور آیت اکتالیس میں اتوار کے قانون تک جاری رہتی ہے، زمینی درندے (ریاستہائے متحدہ) کی تاریخ کی نمائندگی کرتی ہے بطور بائبلی نبوت کی چھٹی مملکت۔ زمینی درندے کے دو سینگ، یعنی جمہوریت پسندی اور پروٹسٹنٹ ازم، وقتِ آخر کے ان دو اوقات کے ذریعے ظاہر کیے گئے ہیں۔

In the sealing time of the one hundred and forty-four thousand the Protestant horn will produce two classes of worshippers during the second test of the three tests within that period of time. One class will have developed the image of Christ, and the other class will have developed the image of the beast. In that testing period, the Republican horn will join with the apostate Protestant horn and form an image of the beast as Protestant churches then take control of the civil government. That period of time is represented by every vision in God’s Word, for this is where each of the “books of the Bible, meet and end.”

144,000 တို့ကို တံဆိပ်ခတ်သော ကာလအတွင်း၊ ထိုကာလပိုင်းအတွင်းရှိ စမ်းသပ်ချက်သုံးချက်ထဲမှ ဒုတိယစမ်းသပ်ချက်၌ ပရိုတက်စတင့်ချိုင့်သည် ကိုးကွယ်သူအုပ်စု နှစ်စုကို ထုတ်လုပ်လိမ့်မည်။ အုပ်စုတစ်စုသည် ခရစ်တော်၏ ပုံသဏ္ဍာန်ကို ဖွံ့ဖြိုးပြီးဖြစ်လိမ့်မည်၊ အခြားအုပ်စုတစ်စုသည် သားရဲ၏ ပုံသဏ္ဍာန်ကို ဖွံ့ဖြိုးပြီးဖြစ်လိမ့်မည်။ ထိုစမ်းသပ်ကာလ၌ ရီပတ်ဘလီကန်ချိုင့်သည် ဖောက်ပြန်သွားသော ပရိုတက်စတင့်ချိုင့်နှင့် ပူးပေါင်းကာ၊ ထိုအခါ ပရိုတက်စတင့်အသင်းတော်များက အရပ်သားအစိုးရကို ထိန်းချုပ်ယူကြသဖြင့် သားရဲ၏ ရုပ်ပုံတစ်ရပ်ကို ဖွဲ့စည်းလိမ့်မည်။ ထိုကာလပိုင်းကို ဘုရားသခင်၏ နှုတ်ကပတ်တော်ရှိ ရူပါရုံတိုင်းက ကိုယ်စားပြုထားသည်၊ အကြောင်းမူကား ဤနေရာ၌ပင် “သမ္မာကျမ်းစာ၏ စာအုပ်များသည် ဆုံတွေ့၍ အဆုံးသတ်ကြသည်။”

The second test in that history is the image of the beast test, both internally for the virgins, and externally for the politicians of the two rival political parties. That test is the test that we must pass “before probation closes” at the soon-coming Sunday law. That test is the test we pass “before we are sealed.” That test is the test where “our eternal destiny will be decided.”

ᎠᏍᎪᎯᏔᏁ ᎤᏓᎪᎵᏰᏗ ᎾᎿ ᏗᎪᏪᎸ ᎤᏃᎮᎸᎢ ᎾᏍᎩ ᎠᏓᏥᏂᎸᎯ ᎦᎬᏩᎶᏗ ᎤᏓᎪᎵᏰᏗ ᎾᏍᎩ, ᎠᏓᎵᏍᎩᏃ ᏧᏂᏯᏛ ᎨᏒ ᎤᏂᏲᎵ ᎤᎾᏓᏅᏘ, ᎠᎴ ᎤᏂᏲᎵ ᎤᏁᎬ ᏗᎨᏥᏳᎪᏗ ᏔᎵ ᎠᏂᏍᏆᏂᎪᏗ ᏗᏂᎬᏩᎶᏗ ᎤᎾᎵᎪᏁᎸ ᏗᎦᎾᏓᏡᎬᎢ. ᎾᏍᎩ ᎤᏓᎪᎵᏰᏗ ᎾᏍᎩ ᎢᏗᏍᏆᏂᎪᏗ ᏱᎩ “ᏚᏙᎵᏉ ᎤᏓᏅᏙ ᏂᏚᎵᏍᏔᏅ” ᎾᎿ ᎠᏎ ᏂᎦᎷᏥᎢ ᏓᏆᏍᎬ ᏗᎤᎾᎵᏍᏆᏂᎪᏙᏗ ᎤᎵᏍᏆᏅᏛᎢ. ᎾᏍᎩ ᎤᏓᎪᎵᏰᏗ ᎾᏍᎩ ᎢᏗᏍᏆᏂᎪᏗ ᏱᎩ “ᏚᏙᎵᏉ ᎨᏒ ᏂᎨᏥᏰᎸᎭ.” ᎾᏍᎩ ᎤᏓᎪᎵᏰᏗ ᎾᏍᎩ ᎾᎿ “ᎢᎩᏍᏆᏛ ᎡᏙᎯᏳ ᏗᏓᎪᏔᏅ ᏓᏙᎴᎰᏒᎭ.”

We will continue this study in the next article.

A ínarun inadal na yachajta kunayuq qillqapi qatiqsunchik.

“Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith. . ..

«တန်ခိုးကြီးသော ကောင်းကင်တမန်တစ်ပါးကို မြေကြီးသို့ ဆင်းသက်စေခြင်းငှာ တာဝန်ပေးအပ်ခဲ့သည်။ ယေရှုသည် သူ့လက်ထဲသို့ စာတမ်းတစ်စောင်ကို ထည့်ပေးတော်မူပြီး၊ သူသည် မြေကြီးသို့ ရောက်လာစဉ် “ဗာဗုလုန်သည် ကျလေပြီ၊ ကျလေပြီ” ဟု ကြွေးကြော်လေ၏။ ထို့နောက် စိတ်ပျက်ခဲ့ကြသောသူများသည် မိမိတို့၏ မျက်စိကို ကောင်းကင်သို့ တဖန်မြှောက်ကာ၊ မိမိတို့၏ သခင်၏ ပေါ်ထွန်းလာခြင်းကို ယုံကြည်ခြင်းနှင့် မျှော်လင့်ခြင်းဖြင့် စောင့်မျှော်ကြသည်ကို ငါမြင်ရ၏။ သို့ရာတွင် လူအများအပြားသည် အိပ်မောကျနေသကဲ့သို့ မသိမသာ မိုက်မဲထုံထိုင်းသော အခြေအနေတွင် ရှိနေကြသကဲ့သို့ ထင်မြင်ရ၏။ သို့သော် သူတို့၏ မျက်နှာအမူအရာပေါ်တွင် နက်ရှိုင်းသော ဝမ်းနည်းခြင်း၏ အရိပ်လက္ခဏာကို ငါမြင်နိုင်ခဲ့၏။ စိတ်ပျက်ခဲ့ကြသောသူများသည် ကျမ်းစာများမှ မိမိတို့သည် နှောင့်နှေးသော အချိန်ကာလတွင် ရှိနေကြသည်ကိုလည်းကောင်း၊ ဗျာဒိတ်ရူပါရုံ၏ ပြည့်စုံခြင်းကို သည်းခံလျက် စောင့်ရမည်ကိုလည်းကောင်း တွေ့မြင်နားလည်ကြ၏။ 1843 ခုနှစ်တွင် မိမိတို့၏ သခင်ကို စောင့်မျှော်ကြည့်ရှုစေခဲ့သော အထောက်အထားတူညီသောအရာများကပင် 1844 ခုနှစ်တွင်လည်း ကိုယ်တော်ကို မျှော်လင့်စောင့်ဆိုင်းစေခဲ့ကြ၏။ သို့သော် 1843 ခုနှစ်တွင် သူတို့၏ ယုံကြည်ခြင်းကို သီးခြားထင်ရှားစေခဲ့သော ထိုအားမာန်ကို လူအများစုတွင် မရှိကြသည်ကို ငါမြင်ရ၏။ သူတို့၏ စိတ်ပျက်ခြင်းသည် သူတို့၏ ယုံကြည်ခြင်းကို လျော့နည်းစေခဲ့သည်....»

“As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man. This message was designed to put the children of God upon their guard, by showing them the hour of temptation and anguish that was before them. Said the angel, ‘They will be brought into close combat with the beast and his image. Their only hope of eternal life is to remain steadfast. Although their lives are at stake, they must hold fast the truth.’ The third angel closes his message thus: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ As he repeated these words, he pointed to the heavenly sanctuary. The minds of all who embrace this message are directed to the most holy place, where Jesus stands before the ark, making His final intercession for all those for whom mercy still lingers and for those who have ignorantly broken the law of God. This atonement is made for the righteous dead as well as for the righteous living. It includes all who died trusting in Christ, but who, not having received the light upon God’s commandments, had sinned ignorantly in transgressing its precepts.” Early Writings, 245, 255.

«Јазаһын айыыһынан Иисус ыйыы сиригэр туохпуттан, уонна Илин-Илин сиригэр киирэн, Аллаах суруйааччы ыйааһына баар кэриэс алдында турдаҕына, Ол аан дойдуга үсүс суруйааччылаах атын күүс ангыны ыытта. Ангыл илиитигэр сурук хомоҕо тутулунна, уонна кини күүсүнэн уонна ытык дьолунан сиргэ түһэрдээххинэ, киһиэхэ хаһан да илдьэбитинэн бэрт хомойуурдаах сүрдээх сэрэтиини, саамай дьикти кыыһырыыны иһитиннэрдэ. Бу сурук Аллаах оҕолорун сэргэхтээх буолларыгар аналлаах этэ, иннилэринээҕи турбут албыннаах сатыы уонна ыар дьаһыҥ сааһын көрдөрөн. Ангыл эттэ: “Кинилэр сүгэ уонна кини ойуута кытта сыһыаннаах кытаанах туттууҕа киллэриллэр. Кинилэр сүрүн эрэлэ — төгүрүк олоххо тиийэргэ туруктуу буолуу. Ол да буоллар, олохторо сүппүтүн курдук буоллахтарына да, кинилэр ысынныгыны тутуһан хааларга наада.” Үсүс ангыл суругун манна аһара түмүктүүр: “Манна ыйыктар төзүүтэ баар: манна Аллаах хаххааннарын тутуһар уонна Иисуска итэҕэлин туттар дьон бааллар.” Бу тыллары хатылыырдаҕына, кини күөһэҕи ыйык ыалдьыттаны ыйытта. Бу сурукка ыҥырар барытын санаалара Илин-Илин сиригэр уҥуоруллар, анда Иисус кэриэс алдында турар, бука барылаахха — миэстэ ыраахтаан баран хаалбыт дьоннорго уонна Аллаах ыйааһына нааданан алдьаммыт дьоннорго — бэлиэтээх түмүк араас дьаһалын оҥорор. Бу сотуу-сайыыыы тугу да быыһаах ɵлбүттэр иһин да, быыһаах олорор дьон иһин да оҥоһуллар. Ол Христоска эрэнэн өлбүт, ол гынан баран Аллаах хаххааннарыгар сыаналыы сырдык ылбатаах буолан, кини ыйааһына быһа тардыбытынан нааданан алдьаммыт барыһын да хабыыр». Early Writings, 245, 255.