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.
Na makala zilizotangulia tulitumia muda kubainisha sifa za kiunabii za jaribu la pili miongoni mwa majaribu matatu yanayowakilishwa na malaika wale watatu. Kila malaika huwakilisha jaribu maalumu, na jaribu la pili huwakilishwa kama jaribu la kuona. Tulibainisha malaika wote watatu, na majaribu yao husika pia yanatambulishwa katika Danieli sura ya kwanza, ambapo la pili kati ya majaribu yale matatu lilitegemea mwonekano wa Danieli na wale vijana watatu mashujaa baada ya kula chakula cha mboga, badala ya chakula cha Babeli. Sifa nyingine ya jaribu la pili ni kwamba mara nyingi huwakilishwa kwa mfano unaodhihirisha muungano wa Kanisa na Serikali.
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.
Le tre angeli e le rispettive prove sono identificati nella caduta della Babele di Nimrod in Genesi capitolo undici. Le tre prove vi sono rappresentate dalle tre occorrenze dell’espressione «orsù» nei versetti tre, quattro e sette. La seconda espressione di «orsù», nel versetto quattro, segna la prova del secondo angelo.
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.
Ba ba re: A re yeng, re ikaeleng motse le tora, e tlhoro ya yone e tle e fitlhe kwa legodimong; mme a re itireleng leina, gore re se ka ra phatlaladiwa mo godimo ga lefatshe lotlhe. Genesise 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.
ଏକ ନଗର ଏକ ରାଜ୍ୟକୁ ସୂଚାଏ, ଏବଂ ଏକ ଦୁର୍ଗ ଏକ ଚର୍ଚ୍ଚକୁ ସୂଚାଏ। ସେମାନେ ଏକ ନିର୍ଦ୍ଦିଷ୍ଟ ଚରିତ୍ରକୁ ମଧ୍ୟ ଆକାଙ୍କ୍ଷା କରୁଥିଲେ, ଯାହା ସେମାନଙ୍କର ନିଜମାନଙ୍କ ପାଇଁ ଏକ ନାମ କମାଇବାର ଆକାଙ୍କ୍ଷାରେ ପ୍ରତିନିଧିତ ହୋଇଛି। ଦ୍ୱିତୀୟ ପରୀକ୍ଷାରେ ଚରିତ୍ର ପ୍ରାୟତଃ ପ୍ରକାଶିତ ହୁଏ, ଏବଂ ଏହା ଏକ ବିପରୀତ ଚରିତ୍ର ସହିତ ତୁଳନାରେ ପ୍ରକାଶିତ ହୁଏ, ଯଥା କାଇନ ଓ ଆବେଲ, ଜ୍ଞାନୀ ଓ ମୂର୍ଖ କୁମାରୀମାନେ, କିମ୍ବା ଦାନିଏଲଙ୍କ ଦ୍ୱିତୀୟ ପରୀକ୍ଷାରେ ବାବିଲର ଖାଦ୍ୟ ଖାଇଥିବାମାନଙ୍କ ଓ ଶାକାହାର ଖାଇଥିବାମାନଙ୍କ ଦୃଶ୍ୟମାନ ଦେଖାଶୁଣାର ଭିନ୍ନତାରେ।
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.
ຂໍພິສູດພວກຜູ້ຮັບໃຊ້ຂອງທ່ານສິບວັນ, ຂ້ານ້ອຍຂໍວິງວອນ; ແລະໃຫ້ເຂົາໃຫ້ພວກເຮົາຮັບປະທານຜັກ ແລະດື່ມນ້ຳ. ແລ້ວຂໍໃຫ້ພິຈາລະນາໜ້າຕາຂອງພວກເຮົາຕໍ່ໜ້າທ່ານ ແລະໜ້າຕາຂອງບັນດາເດັກໜຸ່ມທີ່ຮັບປະທານອາຫານສ່ວນຂອງພະລາຊາ; ແລະຕາມທີ່ທ່ານເຫັນ ຈົ່ງຈັດການຕໍ່ຜູ້ຮັບໃຊ້ຂອງທ່ານເຖີດ. ດັ່ງນັ້ນ ເຂົາຈຶ່ງຍິນຍອມຕາມຄຳຂໍຂອງເຂົາໃນເລື່ອງນີ້ ແລະໄດ້ພິສູດເຂົາສິບວັນ. ແລະເມື່ອຄົບສິບວັນ ໜ້າຕາຂອງເຂົາກໍປາກົດວ່າງາມກວ່າ ແລະອ້ວນສົມບູນກວ່າບັນດາເດັກໜຸ່ມທັງປວງທີ່ໄດ້ຮັບປະທານອາຫານສ່ວນຂອງພະລາຊາ. Daniel 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.
Dans l’histoire millérite, l’épreuve du second ange manifesta deux catégories d’adorateurs. La catégorie qui échoua à l’épreuve devint les filles de Rome; l’autre catégorie fut celle des fidèles qui continuent à suivre la lumière progressive. Les filles de Rome reflètent la constitution prophétique de la mère, et la mère dont elles devinrent les filles est identifiée comme la mère des prostituées. Prophétiquement, une prostituée est une Église qui entre en relation avec l’État, à l’image de la papauté.
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.
Malaika wa kwanza kati ya wale watatu katika Ufunuo sura ya kumi na nne anayo majaribio yote matatu ya kila mmoja wa wale malaika watatu, kama ilivyo pia katika Danieli sura ya kwanza. Katika Danieli kumi na mbili, mchakato wa majaribio wa hatua tatu pia unatambulishwa; hivyo basi mchakato wa majaribio wa hatua tatu umo katika mwanzo na mwisho wa kitabu cha Danieli.
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.
Багато хто очиститься, і вибілиться, і буде випробуваний; а безбожні чинитимуть безбожно; і ніхто з безбожних не зрозуміє, а мудрі зрозуміють. Даниїла 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.
Първото изпитание в десети стих е очистването, което се извършва във външния двор на светилището, където се заколва агнето и на грешника се вменява оправдание. Второто изпитание в десети стих е да станат бели, което е представено от светото място в светилището и изобразява момента, когато освещението се предава на вярващия. Третата стъпка е да бъдат изпитани, което представлява съда на Пресвятото място, където Божият народ бива запечатан и прославянето се извършва. Двата класа поклонници са представени от нечестивите, които не разбират, и мъдрите, които разбират.
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.
La seconde épreuve, qui est représentée à de nombreuses reprises dans la Parole sacrée, représente une épreuve visuelle, où se manifestent deux catégories d’adorateurs, et où est symbolisée l’union de l’Église et de l’État. Il est tout aussi important de noter qu’une caractéristique de la seconde épreuve est qu’elle précède la troisième épreuve, et que la troisième épreuve représente le jugement. Il y a toutefois une importante réserve concernant le jugement de la troisième épreuve, car chacune des trois épreuves comporte un jugement, mais les deux premières sont situées dans une histoire où le développement du caractère est encore possible. La troisième épreuve est différente, en ce qu’elle constitue une pierre de touche prophétique, qui identifie simplement à quelle catégorie d’adorateurs vous étiez devenu dans les deux étapes précédentes du processus d’épreuve.
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.
Na akoko ya kokanga ya bato nkama moko na ntuku minei na minei, oyo ebandaki na mokolo mwa zomi na moko ya sanza ya libwa, 2001, mpe ekosuka na mobeko ya Lomingo na États-Unis, ezali na komekama misato. Komekama ya liboso ezalaki ntango anzelu akitaki na mokolo mwa zomi na moko ya sanza ya libwa, 2001; mpe na boyokani na anzelu oyo akitaki na lisolo ya Millerite na mokolo mwa zomi na moko ya sanza ya mwambe, 1840, bongo komekama yango ezali komekama oyo etali bilei. Na mokapo ya liboso ya Daniel, komekama ya liboso ezalaki ntango Daniel akataki na motema na ye ete akolia bilei ya mokonzi te. Ntango Molimo Mosantu akitaki na libatisi ya Klisto mpe sima na yango akilaki bilei mikolo ntuku minei, komekama na Ye ya liboso ezalaki oyo etali bilei.
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.
Lubakamvu lwesitsatfu nalokugcina esikhatsini sekubekwa luphawu kwalabali tinkhulungwane lelikhulu nemashumi lamane nakune ngumtsetfo weLisontfo. Ngaleso sikhatsi bonkhe labo labanekuva ngetimfuno teSabatha yelusuku lwesikhombisa, futsi labakhetsa kukhonta ngelusuku lwelilanga, bayokwemukela luphawu lwesilo, futsi balahlekile kuze kube phakadze. Emva kweminyaka lemitsatfu, esahlukweni sekucala saDanyela, Danyela nalaba labatsatfu labahloniphekile baletfwa embikwaNebukhadinezari (luphawu lwemtsetfo weLisontfo), kutsi bahlulelwe ngekuceceshwa kwabo kuyo yonkhe iminyaka lemitsatfu leyendlulile. Ngesikhatsi Babe neNdvodzana behla endzabeni yekuhlubuka kwaNimrodi ekutsini kwesitsatfu lokutsi “hambani,” kwakukute bayididanise lulwimi lwabo futsi babahlakate emaveni. Lubakamvu lwesitsatfu ngilo luvivinyo lwekulinganisela lolwehlukanisa letigaba letimbili kuze kube phakadze.
“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.
« La parabole de l’ivraie aussi bien que celle du filet enseignent clairement qu’il n’y a pas de temps où tous les méchants se tourneront vers Dieu. Le blé et l’ivraie croissent ensemble jusqu’à la moisson. Les bons et les mauvais poissons sont ensemble tirés sur le rivage pour une séparation finale. »
“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.
« De nouveau, ces paraboles enseignent qu’il ne doit y avoir aucun temps de probation après le jugement. Lorsque l’œuvre de l’Évangile est achevée, il s’ensuit immédiatement la séparation entre les bons et les méchants, et la destinée de chaque catégorie est fixée pour toujours. » 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.
The text appears to request translation into “ff,” but the target language is unclear. Please specify what language “ff” refers to.
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.
Soeur White enseigne en plusieurs endroits que, si nous ne réussissons pas la première épreuve, alors nous ne pouvons pas réussir la seconde, et que, sans avoir franchi avec succès la seconde épreuve, nous manifesterons notre échec à la troisième, l’épreuve décisive.
“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.
«فِي إِشَارَةٍ أُعِيدَ نَظَرِي إِلَى الْمُنَادَاةِ بِالْمَجِيءِ الْأَوَّلِ لِلْمَسِيحِ. فَقَدْ أُرْسِلَ يُوحَنَّا بِرُوحِ إِيلِيَّا وَقُوَّتِهِ لِيُعِدَّ طَرِيقَ يَسُوعَ. أَمَّا الَّذِينَ رَفَضُوا شَهَادَةَ يُوحَنَّا فَلَمْ يَنْتَفِعُوا مِنْ تَعَالِيمِ يَسُوعَ. وَإِنَّ مُعَارَضَتَهُمْ لِلرِّسَالَةِ الَّتِي أَنْبَأَتْ بِمَجِيئِهِ وَضَعَتْهُمْ فِي مَوْضِعٍ لَمْ يَقْدِرُوا فِيهِ بِسُهُولَةٍ أَنْ يَقْبَلُوا أَقْوَى الْأَدِلَّةِ عَلَى أَنَّهُ هُوَ الْمَسِيَّا. وَقَادَ الشَّيْطَانُ الَّذِينَ رَفَضُوا رِسَالَةَ يُوحَنَّا إِلَى أَنْ يَمْضُوا أَبْعَدَ مِنْ ذَلِكَ، فَرَفَضُوا الْمَسِيحَ وَصَلَبُوهُ. وَبِفِعْلِهِمْ هَذَا وَضَعُوا أَنْفُسَهُمْ حَيْثُ لَمْ يَعُودُوا قَادِرِينَ عَلَى نَيْلِ الْبَرَكَةِ فِي يَوْمِ الْخَمْسِينَ، الَّتِي كَانَتْ سَتُعَلِّمُهُمْ الطَّرِيقَ إِلَى الْمَقْدِسِ السَّمَاوِيِّ. وَإِنَّ انْشِقَاقَ حِجَابِ الْهَيْكَلِ أَظْهَرَ أَنَّ الذَّبَائِحَ وَالْفَرَائِضَ الْيَهُودِيَّةَ لَنْ تُقْبَلَ بَعْدُ. فَقَدْ قُدِّمَتِ الذَّبِيحَةُ الْعُظْمَى وَقُبِلَتْ، وَالرُّوحُ الْقُدُسُ الَّذِي انْحَدَرَ فِي يَوْمِ الْخَمْسِينَ حَمَلَ أَذْهَانَ التَّلَامِيذِ مِنَ الْمَقْدِسِ الْأَرْضِيِّ إِلَى السَّمَاوِيِّ، حَيْثُ دَخَلَ يَسُوعُ بِدَمِهِ هُوَ، لِيَسْكُبَ عَلَى تَلَامِيذِهِ فَوَائِدَ كَفَّارَتِهِ. أَمَّا الْيَهُودُ فَقَدْ تُرِكُوا فِي ظُلْمَةٍ دَامِسَةٍ تَمَامًا. فَقَدُوا كُلَّ النُّورِ الَّذِي كَانَ يُمْكِنُهُمْ أَنْ يَحْصُلُوا عَلَيْهِ بِشَأْنِ خُطَّةِ الْخَلَاصِ، وَظَلُّوا يَتَّكِلُونَ عَلَى ذَبَائِحِهِمْ وَتَقْدِمَاتِهِمْ الْبَاطِلَةِ. وَكَانَ الْمَقْدِسُ السَّمَاوِيُّ قَدْ أَخَذَ مَكَانَ الْأَرْضِيِّ، غَيْرَ أَنَّهُمْ لَمْ يَكُونُوا عَلَى عِلْمٍ بِهَذَا التَّغْيِيرِ. وَلِذَلِكَ لَمْ يَكُونُوا قَادِرِينَ عَلَى الِانْتِفَاعِ بِشَفَاعَةِ الْمَسِيحِ فِي الْقُدْسِ.»
“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.
« Beaucoup considèrent avec horreur la conduite des Juifs lorsqu’ils rejetèrent et crucifièrent le Christ ; et, en lisant l’histoire des outrages honteux qu’Il subit, ils pensent qu’ils L’aiment, et qu’ils ne L’auraient pas renié comme Pierre le fit, ni crucifié comme les Juifs le firent. Mais Dieu, qui lit dans le cœur de tous, a mis à l’épreuve cet amour pour Jésus qu’ils prétendaient éprouver. Tout le ciel observa avec le plus profond intérêt l’accueil réservé au message du premier ange. Mais beaucoup de ceux qui professaient aimer Jésus, et qui versaient des larmes en lisant le récit de la croix, tournèrent en dérision la bonne nouvelle de Sa venue. Au lieu de recevoir le message avec joie, ils déclarèrent que c’était une illusion. Ils haïrent ceux qui aimaient Son apparition et les exclurent des Églises. Ceux qui rejetèrent le premier message ne purent tirer aucun bénéfice du second ; et ils ne furent pas davantage aidés par le cri de minuit, qui devait les préparer à entrer avec Jésus, par la foi, dans le lieu très saint du sanctuaire céleste. Et, en rejetant les deux premiers messages, ils ont à ce point obscurci leur intelligence qu’ils ne peuvent voir aucune lumière dans le message du troisième ange, lequel montre le chemin vers le lieu très saint. Je vis que, de même que les Juifs crucifièrent Jésus, de même les Églises nominales avaient crucifié ces messages ; c’est pourquoi elles n’ont aucune connaissance du chemin vers le lieu très saint, et elles ne peuvent recevoir aucun bénéfice de l’intercession de Jésus dans ce lieu. Semblables aux Juifs, qui offraient leurs sacrifices inutiles, elles adressent leurs prières inutiles à l’appartement que Jésus a quitté ; et Satan, se réjouissant de cette séduction, revêt un caractère religieux et attire à lui l’esprit de ces prétendus chrétiens, agissant avec sa puissance, ses signes et ses prodiges mensongers, afin de les fixer dans son piège. » Early Writings, 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.
Yoo nu maanyi kye tugenda okukkiriza obubaka obw’okulabula obukiikiriddwa September 11, 2001, awo tetwalemera ddala kukkiriza etteeka lya Sunday bwe lirituuka, nga tulowooza nti tukyali balamu. Naye ekyo bwe kiri, okukemebwa kwe tusalirwako enkomerero yaffe ey’emirembe gyonna, n’okukemebwa kwe tugwanidde okuyitamu nga tetunnateekebwako akabonero ku tteeka lya Sunday, kwe kukemebwa kwe tugwanidde okuyitamu nga ekiseera ky’ekisa tekinnaggwaako, kwe kukemebwa okwokubiri, era kwe kukemebwa kw’ekifaananyi ky’ensolo.
“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.
“Le Seigneur m’a clairement montré que l’image de la bête sera formée avant la fin du temps de grâce; car elle doit être la grande épreuve pour le peuple de Dieu, par laquelle sa destinée éternelle sera décidée. Votre position est un tel amas d’incohérences que bien peu seront séduits.
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
« Dans Apocalypse 13, ce sujet est clairement présenté ; [Apocalypse 13.11–17, cité]. »
“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.
«C’est là l’épreuve que le peuple de Dieu doit traverser avant d’être scellé. Tous ceux qui auront prouvé leur fidélité à Dieu en observant sa loi et en refusant d’accepter un faux sabbat se rangeront sous la bannière du Seigneur Dieu Jéhovah et recevront le sceau du Dieu vivant. Ceux qui abandonnent la vérité d’origine céleste et acceptent le sabbat du dimanche recevront la marque de la bête.» Manuscript Releases, volume 15, p. 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.
Die zweite Prüfung in der Versiegelungszeit der hundertvierundvierzigtausend ist eine prophetische Sichtprüfung. Sie erfordert die Erkenntnis der Bildung des Bildes des Tieres in den Vereinigten Staaten, und diese Prüfung kann nur durch Gottes prophetisches Wort offenbart werden. Mehr noch: Gottes prophetisches Wort wird nur von denen verstanden werden, die sich dafür entscheiden, die Botschaft des Spätregens zu essen, die als die Methode von Linie auf Linie dargestellt wird. Wenn wir uns weigern, die Botschaft zu essen, die in der Hand des starken Engels aus Offenbarung achtzehn ist, wenn er herabkommt, werden wir nicht die Fähigkeit besitzen, die Bildung des Bildes des Tieres zu erkennen.
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.
Për të ngrënë mesazhin në dorën e engjëllit, kërkohet që studenti i profecisë të jetë në gjendje të shohë se engjëlli ka një mesazh në dorën e tij. Kur engjëlli i fuqishëm i Zbulesës tetëmbëdhjetë zbret, vargu nuk përcakton ndonjë gjë në dorën e tij, por metodologjia e rresht mbi rresht vërteton, mbi bazën e disa dëshmitarëve, se në dorën e engjëjve që zbresin ka gjithmonë një mesazh. Ata që e hedhin poshtë metodologjinë e rresht mbi rresht janë të verbër ndaj mesazhit që jep dëshminë se shëmbëlltyra e bishës po formohet në Shtetet e Bashkuara. Kjo duhet të pranohet, sepse fati ynë i përjetshëm bazohet në njohjen e kësaj të vërtete. Rresht mbi rresht, Motra White i identifikon karakteristikat profetike të engjëllit të parë me të njëjtat karakteristika të engjëllit të fuqishëm të kapitullit tetëmbëdhjetë të Zbulesës.
“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.
«Mi se mostró el interés que todo el cielo había tomado en la obra que se estaba llevando a cabo sobre la tierra. Jesús comisionó a un poderoso ángel para que descendiera y advirtiera a los habitantes de la tierra que se prepararan para Su segunda venida. Cuando el ángel salió de la presencia de Jesús en el cielo, una luz sobremanera brillante y gloriosa iba delante de él. Se me dijo que su misión era iluminar 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 extasiados. Todos los que recibieron la luz volvieron sus rostros hacia el cielo y glorificaron a Dios. Aunque fue derramada sobre todos, algunos solamente llegaron a quedar 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 poderoso ángel. 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.
«Satan og hans engler var travelt opptatt med å søke å trekke så manges sinn som mulig bort fra lyset. Gruppen som forkastet det, ble overlatt til mørket. Jeg så Guds engel våke med den dypeste interesse over Hans bekjennende folk, for å nedtegne den karakter de utviklet idet budskapet med himmelsk opprinnelse ble lagt fram for dem. Og da svært mange som bekjente kjærlighet til Jesus, vendte seg bort fra det himmelske budskap med hån, spott og hat, gjorde en engel med en skriftrull i hånden den skammelige opptegnelsen. Hele himmelen ble fylt med harme over at Jesus således ble ringeaktet av sine bekjennende etterfølgere.» 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.”
ក្នុងអត្ថបទនោះ ទេវតាទីមួយនៃ វិវរណៈ ជំពូក ១៤ ត្រូវបាន «ប្រគល់បេសកកម្ម» «ឲ្យចុះមក ហើយព្រមានដល់អ្នកស្នាក់នៅលើផែនដី ឲ្យរៀបចំខ្លួនសម្រាប់ការយាងមកលើកទីពីររបស់ទ្រង់» ដែលជាកិច្ចការដូចគ្នាបេះបិទនឹងទេវតានៃ វិវរណៈ ជំពូក ១៨។ បេសកកម្មរបស់ទេវតាទីមួយគឺ «បំភ្លឺផែនដីដោយសិរីល្អរបស់គាត់ ហើយព្រមានមនុស្សអំពីព្រះពិរោធដែលនឹងមកដល់របស់ព្រះ» ដែលនេះម្ដងទៀតក៏ជាបេសកកម្មរបស់ទេវតានៃជំពូក ១៨ ផងដែរ។ អស់អ្នកដែលបានទទួលសារនោះ «បានលើកតម្កើងព្រះ» ហើយអស់អ្នកដែលបានបដិសេធសារនោះ «ត្រូវបានទុកឲ្យស្ថិតនៅក្នុងសេចក្ដីងងឹតទាំងស្រុង»។
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.
Daniel ak nyiafo baanu no a wɔfata no paw sɛ wobedi ɔsoro aduan no, na kuw foforo no dii Babilon aduan no. Wɔ “aniwa so sɔhwɛ” nnanu du no awiei no, Daniel ne ne mfɛfoɔ no hyɛɛ Onyankopɔn anuonyam, efisɛ wɔ wɔn anim hwɛbea mu no na wɔso na wɔho yɛ fɛ sen wɔn a wodii Babilon aduan no. Ɔbɔfo a odi kan no nkrasɛm a ɛwɔ Adiyisɛm ti dunan no mu no gyina hɔ ma sɔhwɛ ahorow abiɛsa no nyinaa wɔ ne daapem asɛmpa no ho nkyerɛmu no mu. Sɔhwɛ a edi kan no ne sɛ wubesuro Onyankopɔn, nea ɛto so abien ne sɛ wobɛhyɛ No anuonyam, na sɔhwɛ a ɛto so abiɛsa no ne bere a atemmu dɔnhwerew no ba no. Wɔn a woyii nhoma ketewa no fii ɔbɔfo a odi kan no nsa mu na wodii no, sɛnea Yohane gyina hɔ ma no wɔ ti du no mu no, hyɛɛ Onyankopɔn anuonyam wɔ sɔhwɛ a ɛto so abien no mu, na afei na wɔasiesie wɔn ho sɛ wɔbɛkɔ Nebukadnesar atemmu no mu. Sɛnea nsensanee gu nsensanee so no, sɔhwɛ a edi kan no wɔ September 11, 2001 no ne sɛ wobedi nhoma ketewa a na ɛwɔ ɔbɔfo tumfo no nsa mu no. Saa sɔhwɛ no de baa sɔhwɛ a edi hɔ no, faako a na ɛsɛ sɛ wɔda asomfo kuw abien adi ansa na sɔhwɛ a ɛto so abiɛsa ne nea etwa to, a ɛyɛ nsɔhwɛ a ɛkyerɛ nokware no, no aba; eyi de daa suban a wɔahyɛ anuonyam adi anaa suban a esum ahyɛ mu ma kɛkɛ.
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.
र एक सय चवालीस हजारको छाप लगाइने समय भनेको सेप्टेम्बर ११, २००१ देखि संयुक्त राज्य अमेरिकामा चाँडै आउन लागेको आइतवारको व्यवस्थासम्मको इतिहास हो। त्यस इतिहासमा दस कुँवारीहरूको दृष्टान्त अक्षरशः पुनरावृत्त हुनेछ र पूरा हुनेछ। त्यस तथ्यले हबकूक २ को भविष्यसूचक इतिहास पनि अक्षरशः पुनरावृत्त हुनेछ र पूरा हुनेछ भन्ने पहिचान गराउँछ। यसको अर्थ यो पनि हो कि एक सय चवालीस हजारको छाप लगाइने अवधि नै त्यस्तो अवधि हो जसमा हरेक भविष्यसूचक दर्शनको प्रभाव अक्षरशः पुनरावृत्त हुन्छ र पूरा हुन्छ।
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.
Den 11:40 ble åpnet ved endetiden i 1989. Verset begynner med endetiden i 1798 og avsluttes med å markere endetiden i 1989. Linje på linje samsvarer endetiden i 1798 med endetiden i 1989. Historien i vers førti, som begynner i 1798 og fortsetter frem til søndagsloven i vers førtien, fremstiller historien til dyret fra jorden (De forente stater) som det sjette riket i Bibelens profeti. Dyret fra jordenes to horn, republikanisme og protestantisme, er fremstilt ved de to endetidene.
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.”
Во время запечатления ста сорока четырёх тысяч протестантский рог произведёт два класса поклоняющихся в ходе второго испытания из трёх испытаний в пределах этого периода времени. Один класс разовьёт в себе образ Христа, а другой класс разовьёт в себе образ зверя. В этот период испытания республиканский рог соединится с отступническим протестантским рогом и создаст образ зверя, когда протестантские церкви тогда возьмут под свой контроль гражданское правительство. Этот период времени представлен в каждом видении Слова Божия, ибо именно здесь каждая из «книг Библии встречается и оканчивается».
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.”
Na nwale nke abụọ n’akụkọ ahụ bụ ule oyiyi nke anụ ọhịa ahụ, ma n’ime, maka ụmụ agbọghọ na-amaghị nwoke, ma n’èzí, maka ndị ndọrọ ndọrọ ọchịchị nke otu ndọrọ ndọrọ ọchịchị abụọ ahụ na-asọrịta mpi. Ule ahụ bụ ule anyị ga-agabiga “tupu oge amara emechie” n’iwu Sọnde nke na-abịa n’oge na-adịghị anya. Ule ahụ bụ ule anyị na-agabiga “tupu e mechie anyị akara.” Ule ahụ bụ ule ebe “a ga-ekpebi ọdịnihu ebighị ebi anyị.”
We will continue this study in the next article.
আমরা পরবর্তী প্রবন্ধে এই অধ্যয়ন অব্যাহত রাখব।
“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. . ..
“Đức Chúa Jêsus đã ủy nhiệm một thiên sứ quyền năng khác xuống thế gian. Ngài đặt vào tay người một bản văn, và khi người đến đất, người kêu lớn rằng: ‘Ba-by-lôn đã đổ, đã đổ rồi.’ Rồi tôi lại thấy những kẻ thất vọng ngước mắt lên trời, lấy đức tin và hy vọng mà trông đợi sự hiện ra của Chúa mình. Nhưng nhiều người dường như vẫn ở trong một tình trạng mê muội, như thể đang ngủ; tuy vậy, tôi có thể thấy dấu vết của nỗi buồn sâu xa trên nét mặt họ. Những kẻ thất vọng đã thấy từ Kinh Thánh rằng họ đang ở trong thời kỳ trì hoãn, và rằng họ phải kiên nhẫn chờ đợi sự ứng nghiệm của khải tượng. Chính những bằng chứng đã khiến họ trông đợi Chúa mình trong năm 1843, cũng khiến họ kỳ vọng nơi Ngài trong năm 1844. Tuy nhiên, tôi thấy rằng phần đông không có được sức mạnh mãnh liệt từng ghi dấu đức tin của họ trong năm 1843. Sự thất vọng của họ đã làm suy giảm đức tin ấy....”
“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.
«នៅពេលដែលការបម្រើរបស់ព្រះយេស៊ូវក្នុងទីបរិសុទ្ធបានបិទបញ្ចប់ ហើយព្រះអង្គបានឆ្លងចូលទៅក្នុងទីបរិសុទ្ធបំផុត ហើយឈរនៅមុខហិបដែលផ្ទុកក្រឹត្យវិន័យរបស់ព្រះ នោះព្រះអង្គបានចាត់ទេវតាដ៏មានអំណាចមួយទៀត ជាមួយសារទីបី ទៅកាន់លោកិយ។ សន្លឹករមូរមួយត្រូវបានដាក់ក្នុងដៃរបស់ទេវតានោះ ហើយកាលដែលគាត់ចុះមកផែនដីដោយអំណាច និងសិរីរុងរឿង គាត់បានប្រកាសការព្រមានដ៏គួរឲ្យភ័យខ្លាចមួយ ជាមួយនឹងការគំរាមកំហែងដ៏ធ្ងន់ធ្ងរបំផុតដែលធ្លាប់ត្រូវបាននាំមកដល់មនុស្ស។ សារនេះត្រូវបានរៀបចំឡើង ដើម្បីធ្វើឲ្យកូនចៅរបស់ព្រះប្រុងប្រយ័ត្ន ដោយបង្ហាញពួកគេអំពីម៉ោងនៃការល្បួង និងទុក្ខវេទនា ដែលស្ថិតនៅខាងមុខពួកគេ។ ទេវតាបានមានបន្ទូលថា ‘ពួកគេនឹងត្រូវបាននាំឲ្យចូលទៅក្នុងការប្រយុទ្ធយ៉ាងជិតស្និទ្ធជាមួយសត្វសាហាវ និងរូបឆ្លាក់របស់វា។ សេចក្តីសង្ឃឹមតែមួយគត់របស់ពួកគេ សម្រាប់ជីវិតអស់កល្បជានិច្ច គឺត្រូវនៅខ្ជាប់ខ្ជួនឲ្យបានមាំមួន។ ទោះបីជាជីវិតរបស់ពួកគេស្ថិតក្នុងហានិភ័យក៏ដោយ ពួកគេត្រូវតែកាន់ខ្ជាប់សេចក្តីពិតឲ្យមុតមាំ។’ ទេវតាទីបីបិទសាររបស់ខ្លួនដោយពាក្យដូចនេះថា៖ ‘នេះហើយជាការអត់ធ្មត់របស់ពួកបរិសុទ្ធ៖ នេះហើយជាពួកអ្នកដែលកាន់តាមក្រឹត្យវិន័យរបស់ព្រះ និងសេចក្តីជំនឿរបស់ព្រះយេស៊ូវ។’ នៅពេលដែលគាត់បានថ្លែងពាក្យទាំងនេះម្តងទៀត គាត់បានចង្អុលទៅកាន់ទីបរិសុទ្ធនៅស្ថានសួគ៌។ គំនិតរបស់អស់អ្នកដែលទទួលយកសារនេះ ត្រូវបានដឹកនាំទៅកាន់ទីបរិសុទ្ធបំផុត ជាកន្លែងដែលព្រះយេស៊ូវឈរនៅមុខហិប ដោយកំពុងធ្វើការអង្វរចុងក្រោយរបស់ព្រះអង្គ សម្រាប់អស់អ្នកទាំងឡាយដែលសេចក្តីមេត្តាករុណានៅតែគង់មានសម្រាប់ពួកគេ និងសម្រាប់អស់អ្នកដែលដោយអវិជ្ជាបានរំលងក្រឹត្យវិន័យរបស់ព្រះ។ ការផ្សះផ្សានេះ ត្រូវបានធ្វើសម្រាប់ទាំងមនុស្សសុចរិតដែលបានស្លាប់ និងមនុស្សសុចរិតដែលនៅរស់។ វារួមបញ្ចូលទាំងអស់អ្នកដែលបានស្លាប់ដោយទុកចិត្តលើព្រះគ្រីស្ទ ប៉ុន្តែដោយមិនបានទទួលពន្លឺអំពីក្រឹត្យវិន័យរបស់ព្រះ ពួកគេបានប្រព្រឹត្តបាបដោយអវិជ្ជា ក្នុងការរំលងបទបញ្ញត្តិរបស់វា។» Early Writings, 245, 255.