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.
Nan atik anvan yo, nou te pase tan pou idantifye karakteristik pwofetik dezyèm tès la nan twa tès yo ki reprezante pa twa zanj yo. Chak zanj reprezante yon tès patikilye, epi dezyèm tès la prezante kòm yon tès vizyèl. Nou te idantifye tout twa zanj yo, epi tès pa yo yo idantifye tou nan chapit youn nan liv Dànyèl la, kote dezyèm nan twa tès yo te baze sou aparans Dànyèl ak twa mesye vanyan yo apre yo te manje rejim vejetaryen an, olye de rejim Babilòn nan. Yon lòt karakteristik dezyèm tès la se ke li souvan reprezante pa yon reprezantasyon konbinezon Legliz ak Leta.
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.
Yo idantifye tout twa zanj yo ansanm ak tès pa yo chak nan tonbe Babèl Nimwòd la nan Jenèz chapit onz. Twa tès yo la reprezante pa twa fwa yo sèvi ak ekspresyon “ann ale” nan vèsè twa, kat, ak sèt. Dezyèm ekspresyon “ann ale” a, nan vèsè kat, make tès dezyèm zanj lan.
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.
Epi yo di: Ann alò, ann bati pou nou yon vil ak yon fò won, ki tèt li ka rive jouk nan syèl la; epi ann fè nou yon non, pou nou pa gaye toupatou sou tout fas tè a. Jenèz 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.
Yon vil reprezante yon eta, epi yon gwo fò won reprezante yon legliz. Yo te vle tou yon karaktè patikilye, jan sa reprezante nan dezi yo te genyen pou yo fè tèt yo yon non. Nan dezyèm tès la, karaktè souvan manifeste, e sa fèt an kontrast ak yon karaktè opoze, jan sa reprezante pa Kayen ak Abèl, vyèj saj yo ak vyèj sòt yo, oswa nan dezyèm tès Dànyèl la nan aparans vizib ki te genyen ant sila yo ki te manje rejim Babilòn nan, an opozisyon ak sila yo ki te manje legim.
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.
Mwen sipliye w, mete sèvitè w yo anba eprèv pandan dis jou; epi kite yo ban nou legim pou nou manje, ak dlo pou nou bwè. Apre sa, gade figi nou devan ou, ansanm ak figi timoun ki manje pòsyon manje wa a; epi jan ou va wè a, se konsa ou va aji ak sèvitè w yo. Konsa li dakò avèk yo nan zafè sa a, epi li mete yo anba eprèv pandan dis jou. Epi nan fen dis jou yo, figi yo te parèt pi bèl e yo te pi gra nan kò pase tout timoun ki te manje pòsyon manje wa a. Danyèl 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.
Nan istwa Millerit la, eprèv dezyèm zanj lan te fè de kategori adoratè parèt klè. Kategori ki pa t pase eprèv la te vin pitit fi Wòm yo; lòt kategori a se te fidèl yo, ki kontinye suiv limyè k ap avanse a. Pitit fi Wòm yo reflete konpozisyon pwofetik manman an, epi manman yo te vin pitit fi li a idantifye kòm manman pwostitiye yo. Nan sans pwofetik, yon pwostitiye se yon legliz ki antre nan yon relasyon ak leta, menm jan ak imaj papote a.
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.
Premye nan twa zanj ki nan Revelasyon chapit katòz la genyen toule twa tès yo nan chak nan twa zanj yo, menm jan sa ye nan Danyèl chapit youn. Nan Danyèl douz, yo idantifye pwosesis tès an twa etap la tou; konsa, pwosesis tès an twa etap la prezan ni nan kòmansman ni nan fen liv Danyèl la.
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.
Anpil moun pral pirifye, yo pral blanchi, epi yo pral pase anba eprèv; men mechan yo pral aji avèk mechanste; e okenn nan mechan yo p ap konprann; men saj yo pral konprann. Danyèl 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.
Premye eprèv la nan vèsè dis la se pirifikasyon ki fèt nan lakou Tanp lan, kote yo touye ti mouton an e jistifikasyon an atribiye a pechè a. Dezyèm eprèv la nan vèsè dis la se vin blan, sa ki reprezante kote ki sen an nan Tanp lan, ki montre moman kote sanktifikasyon an kominike bay kwayan an. Twazyèm etap la se pase anba eprèv, sa ki reprezante jijman Kote ki Trè Sen an, kote pèp Bondye a sele, e glorifikasyon an akonpli. De kategori adoratè yo reprezante pa mechan yo ki pa konprann, ak saj yo ki konprann.
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.
Dezyèm tès la, ki reprezante anpil fwa nan Pawòl sakre a, se yon tès vizyèl li ye, kote de kategori adoratè yo parèt aklè, epi inyon Legliz ak Leta a senbolize. Menm jan an tou, sa ki enpòtan anpil se lefèt ke youn nan karakteristik dezyèm tès la se ke li vini anvan twazyèm tès la, epi twazyèm tès la reprezante jijman. Sepandan, gen yon avètisman enpòtan konsènan jijman twazyèm tès la, paske chak nan twa tès yo enplike yon jijman, men de premye tès yo plase nan yon istwa kote devlopman karaktè toujou posib. Twazyèm tès la diferan, paske li se yon tès pwofetik pou fè distenksyon, ki senpleman idantifye ki kategori adoratè ou te vin ye nan de etap anvan yo nan pwosesis tès la.
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.
Nan tan seleman san karant-kat mil yo, ki te kòmanse nan 11 septanm 2001 epi ki fini nan lwa dimanch Ozetazini, genyen twa eprèv. Premye eprèv la te lè zanj lan desann nan 11 septanm 2001, epi ann amoni ak zanj ki te desann nan istwa Millerit la nan 11 dawou 1840, eprèv la vin tounen yon eprèv sou rejim alimantè. Nan chapit youn liv Danyèl la, premye eprèv la te lè Danyèl te pran desizyon nan kè li pou l pa manje rejim wa a. Lè Sentespri a te desann sou Kris nan batèm Li, epi Li te fè jèn pandan karant jou, premye eprèv Li a se te rejim alimantè.
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.
Twazyèm e dènye eprèv la nan tan seleman san karannkat mil yo se lwa dimanch lan. Lè sa a, tout moun ki gen yon konpreyansyon sou reklamasyon saba setyèm jou a, epi ki chwazi adore nan jou solèy la, va resevwa mak bèt la, epi yo pèdi pou letènite. Apre twa ane, nan chapit youn nan liv Danyèl la, yo te mennen Danyèl ansanm ak twa jenn gason fidèl yo devan Nebikadneza (yon senbòl lwa dimanch lan), pou yo te jije yo sou fòmasyon yo pandan twa ane ki te pase yo. Lè Papa a ak Pitit la te desann nan istwa rebelyon Nimwòd la nan twazyèm “ale a,” se te pou konfonn lang yo epi gaye yo toupatou. Twazyèm eprèv la se eprèv desizif la ki separe de klas yo pou letènite.
“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.
“Ni parabòl move zèb yo ni parabòl filè a montre klèman ke pa gen okenn tan kote tout mechan yo va tounen vin jwenn Bondye. Ble a ak move zèb yo grandi ansanm jouk lè rekòt la. Bon pwason yo ak move pwason yo rale ansanm sou rivaj la pou yon separasyon final.
“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.
“Ankò, parabòl sa yo anseye pa gen okenn tan pwobasyon apre jijman an. Lè travay levanjil la fin akonpli, separasyon ant moun ki bon ak moun ki mechan an vini tousuit, epi sò chak gwoup fikse pou tout tan.” 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.
Tan sele tan pou katreven-kat mil yo rive nan fen li lè lwa dimanch ki pral vini byento a parèt; epi ant twazyèm tès sa a ak premye tès ki te rive 11 septanm 2001 an, dezyèm tès la pote sou Adventis Laodiseyen an. Pa gen “tan gras apre jijman,” paske lè sa a travay levanjil la deja akonpli pou katreven-kat mil yo.
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.
Sè White anseye nan plizyè kote ke si nou pa pase premye tès la, alò nou pa kapab pase dezyèm tès la; e san nou pa reyisi pase dezyèm tès la, nou pral manifeste echèk nou nan twazyèm lan, tès desizif la.
“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.
« Yo te fè m retounen sou pwoklamasyon premye avenman Kris la. Jan te voye nan lespri ak pouvwa Eli pou prepare chemen Jezi. Moun ki te rejte temwayaj Jan an pa t resevwa okenn benefis nan ansèyman Jezi yo. Opozisyon yo kont mesaj ki te anonse davans vini li a te mete yo nan yon pozisyon kote yo pa t kapab fasilman resevwa prèv ki pi fò yo ke li te Mesi a. Satan te pouse moun ki te rejte mesaj Jan an pou yo ale pi lwen toujou, pou yo rejte Kris la epi kloure l sou kwa. Lè yo te fè sa, yo te mete tèt yo nan yon pozisyon kote yo pa t kapab resevwa benediksyon ki te sou jou Lapannkòt la, benediksyon ki ta anseye yo chemen pou antre nan tanp ki nan syèl la. Chire rido tanp lan te montre sakrifis ak òdonans jwif yo pa t ap resevwa ankò. Gran Sakrifis la te fin ofri e li te fin aksepte, epi Sentespri a, ki te desann nan jou Lapannkòt la, te pote lespri disip yo soti nan tanp sou tè a rive nan tanp ki nan syèl la, kote Jezi te antre pa pwòp san pa li, pou l vide sou disip li yo benefis ekspyasyon li a. Men, jwif yo te rete nan yon fènwa total. Yo te pèdi tout limyè yo te ka genyen konsènan plan delivrans lan, e yo te kontinye mete konfyans yo nan sakrifis ak ofrann initil yo. Tanp ki nan syèl la te pran plas tanp ki sou tè a, sepandan yo pa t gen okenn konesans sou chanjman an. Se poutèt sa yo pa t kapab resevwa benefis nan medyasyon Kris la nan kote ki sen an. »
“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.
“Anpil moun gade avèk laterè sou konduit Jwif yo nan rejte Kris la epi kloure l sou kwa; epi lè yo li istwa move tretman wontan yo te fè l sibi a, yo panse yo renmen li, e yo pa t ap renye li jan Pyè te fè sa, ni kloure l sou kwa jan Jwif yo te fè sa. Men Bondye, ki li kè tout moun, mete lanmou sa pou Jezi yo te deklare yo santi a anba eprèv. Tout syèl la t ap suiv avèk enterè ki pi pwofon kijan premye mesaj zanj lan t ap resevwa. Men anpil moun ki te deklare yo renmen Jezi, e ki te koule dlo nan je lè yo t ap li istwa kwa a, yo te pase bon nouvèl vini li a nan rizib. Olye yo resevwa mesaj la avèk lajwa, yo te deklare se te yon twonpri. Yo te rayi sila yo ki te renmen parèt li a, epi yo te mete yo deyò legliz yo. Sila yo ki te rejte premye mesaj la pa t kapab resevwa okenn benefis nan dezyèm nan; ni yo pa t resevwa benefis nan rèl minwi a, ki te fèt pou prepare yo pou yo antre avèk Jezi pa lafwa nan kote ki pi sen an nan tanp selès la. Epi, lè yo te rejte de premye mesaj yo, yo te fè konpreyansyon yo vin tèlman fènwa, yo pa kapab wè okenn limyè nan mesaj twazyèm zanj lan, ki montre chemen an pou antre nan kote ki pi sen an. Mwen te wè ke menm jan Jwif yo te kloure Jezi sou kwa, se konsa legliz nominal yo te kloure mesaj sa yo sou kwa; se poutèt sa yo pa gen okenn konesans sou chemen ki mennen nan kote ki pi sen an, e yo pa kapab resevwa okenn benefis nan entèsesyon Jezi ap fè la. Menm jan ak Jwif yo, ki te ofri sakrifis initil yo, se konsa yo ofri priyè initil yo bay apatman Jezi te kite a; epi Satan, ki pran plezi nan twonpri a, pran yon aparans relijye, epi li mennen lespri kretyen sa yo ki sèlman fè pwofesyon lafwa yo vin jwenn li menm, pandan li ap aji avèk pisans li, siy li yo, ak mèvèy mansonjè li yo, pou l mare yo byen sere nan pyèj li.” 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.
Si nous n’acceptons pas le message d’avertissement représenté par le 11 septembre 2001, alors nous accepterons certainement la loi du dimanche lorsqu’elle surviendra, pourvu que nous soyons encore en vie. Cela étant dit, l’épreuve au cours de laquelle nous déterminons notre destinée éternelle, et l’épreuve que nous devons surmonter avant d’être scellés au moment de la loi du dimanche, laquelle est l’épreuve que nous devons surmonter avant la fermeture du temps de grâce, est la seconde épreuve, et c’est l’épreuve de l’image de la bête.
“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.
“Seyè a fè m wè aklè ke imaj bèt la pral fòme anvan tan gras la fèmen; paske se li ki pral gwo tès pou pèp Bondye a, pa mwayen sa a y ap deside sò etènèl yo. Pozisyon pa w la se yon melanj konfizyon ak kontradiksyon, tèlman ke se sèlman kèk moun ki pral twonpe.”
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“Nan Revelasyon 13, sijè sa a prezante aklè; [Revelasyon 13:11–17, site].”
“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.
“Sa a se tès pèp Bondye a dwe pase anvan yo sele yo. Tout moun ki te pwouve fidelite yo anvè Bondye lè yo te obsève lalwa Li, epi lè yo te refize aksepte yon fo saba, yo pral pran plas yo anba banyè Senyè a, Bondye Jewova, epi yo pral resevwa sele Bondye vivan an. Moun ki abandone verite ki soti nan syèl la epi ki aksepte saba dimanch lan, yo pral resevwa mak bèt la.” Manuscript Releases, volim 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.
Dezyèm tès la nan tan seleman san karann-kat mil yo se yon tès vizyèl pwofetik. Li mande rekonesans fòmasyon imaj bèt la Ozetazini, e tès sa a pa kapab revele sinon atravè Pawòl pwofetik Bondye a. Anplis de sa, Pawòl pwofetik Bondye a ap sèlman konprann pa sila yo ki chwazi manje mesaj lapli dènye a, ki reprezante kòm metodoloji liy sou liy. Si nou refize manje mesaj ki nan men zanj pisan an nan Revelasyon dizwit la lè li desann, nou pap posede kapasite pou rekonèt fòmasyon imaj bèt la.
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.
Pou moun kapab manje mesaj ki nan men zanj lan, sa mande pou etidyan pwofesi a kapab wè ke zanj lan gen yon mesaj nan men li. Lè zanj vanyan an nan Revelasyon dizwit desann, vèsè a pa idantifye okenn bagay nan men li; men metodoloji liy sou liy la tabli, sou plizyè temwen, ke toujou gen yon mesaj nan men zanj ki desann yo. Moun ki rejte metodoloji liy sou liy la avèg pou mesaj ki bay prèv ke imaj bèt la ap fòme Ozetazini. Sa dwe rekonèt, paske desten etènèl nou chita sou rekonesans verite sa a. Liy sou liy, Sè White idantifye karakteristik pwofetik premye zanj lan ak menm karakteristik zanj vanyan an nan Revelasyon chapit dizwit la.
“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.
“Yo te montre m enterè tout syèl la te pran nan travay k ap fèt sou tè a. Jezi te bay yon zanj pwisan misyon pou l desann avèti moun ki rete sou tè a pou yo prepare pou dezyèm aparisyon Li. Lè zanj lan te kite prezans Jezi nan syèl la, yon limyè ki te depase tout bagay nan klète ak nan laglwa t ap mache devan li. Yo te di m misyon li se te pou klere tè a avèk laglwa li epi avèti lèzòm konsènan kòlè Bondye k ap vini an. Yon gwo foul moun te resevwa limyè a. Kèk nan yo te sanble trè grav, pandan lòt yo te gen lajwa e yo te ravis. Tout moun ki te resevwa limyè a te vire figi yo bò syèl la epi yo te bay Bondye glwa. Malgre limyè a te gaye sou tout moun, kèk te sèlman tonbe anba enfliyans li, men yo pa t resevwa li ak tout kè yo. Anpil te ranpli ak gwo kòlè. Predikatè ak pèp la te mete tèt yo ansanm ak mechan yo epi yo te fèmman reziste limyè zanj pwisan an te gaye a. Men tout moun ki te resevwa li te separe tèt yo ak lemonn epi yo te ini byen sere youn ak lòt.”
“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 ak zanj li yo t ap okipe tèt yo avèk anpil aktivite pou yo atire lespri tout moun yo te kapab lwen limyè a. Gwoup moun ki te rejte li a te rete nan fènwa. Mwen te wè zanj Bondye a t ap veye avèk enterè ki pi pwofon sou pèp ki te fè pwofesyon pou li se pa Li, pou anrejistre karaktè yo te devlope a pandan mesaj ki te soti nan syèl la t ap prezante devan yo. Epi, kòm anpil anpil nan moun ki te fè pwofesyon yo renmen Jezi te vire do bay mesaj syèl la avèk mepri, rizib, ak rayisman, yon zanj ki te gen yon woulo nan men li te fè anrejistreman wont sa a. Tout syèl la te ranpli ak endiyasyon dèske yo te meprize Jezi konsa pa mwayen moun ki te fè pwofesyon pou yo se disip Li.” 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.”
Nan pasaj la, premye zanj Revelasyon chapit katòz la te “resevwa misyon” “pou desann epi avèti moun ki rete sou tè a pou yo prepare pou dezyèm aparisyon Li”, ki se menm travay zanj Revelasyon chapit dizwit la. Misyon premye zanj lan te “eklere tè a avèk glwa li epi avèti lèzòm konsènan kòlè Bondye k ap vini an”, ki, ankò yon fwa, se misyon zanj chapit dizwit la. Moun ki te resevwa mesaj la “te bay Bondye glwa,” epi moun ki te rejte mesaj la “te rete nan fènwa total.”
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.
Danyèl ak twa mesye vanyan yo te chwazi manje rejim selès la, epi lòt gwoup la te manje rejim Babilòn nan. Nan fen “tès vizyèl” dis jou yo, Danyèl ak konpayon li yo te bay Bondye glwa, paske figi yo te parèt, lè yo te gade yo, pi plen ak pi bèl pase sa yo ki te manje rejim Babilòn nan. Mesaj premye zanj lan nan Revelasyon chapit katòz la reprezante tout twa tès yo nan idantifikasyon li fè sou levanjil etènèl la. Premye tès la se pou nou gen krentif pou Bondye, dezyèm nan se pou nou ba Li glwa, epi twazyèm tès la se lè lè jijman an rive. Moun ki te pran ti liv la nan men premye zanj lan epi ki te manje li, jan Jan reprezante sa nan chapit dis la, te bay Bondye glwa nan dezyèm tès la, epi konsa yo te pare pou antre nan jijman Nebikadnetsa a. Liy sou liy, premye tès la, nan 11 septanm 2001, se te manje ti liv ki te nan men zanj pwisan an. Tès sa a te entwodui tès ki te vin apre a, kote de klas adoratè te dwe parèt davans anvan twazyèm ak dènye tès detèminan an, ki te senpleman demontre swa yon karaktè ki glorifye, swa yon karaktè ki ranpli ak fènwa.
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.
Tan sele katranndis-kat mil yo se istwa ki kòmanse 11 septanm 2001 jouk rive nan lwa dimanch k ap vini talè a Ozetazini. Nan istwa sa a, parabòl dis vyèj yo pral repete epi akonpli jiska dènye lèt la. Reyalite sa a, donk, idantifye tou ke istwa pwofetik Abakik de a pral repete epi akonpli jiska dènye lèt la. Sa vle di tou ke peryòd sele katranndis-kat mil yo se peryòd kote efè chak vizyon pwofetik repete epi akonpli jiska dènye lèt la.
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.
Dànyèl chapit onz, vèsè karant la, te devwale nan tan lafen an an 1989. Vèsè a kòmanse ak tan lafen an an 1798, epi li fini lè li make tan lafen an an 1989. Liy sou liy, tan lafen an an 1798 aliyen ak tan lafen an an 1989. Istwa vèsè karant lan, ki kòmanse an 1798, epi ki kontinye jouk rive nan lwa dimanch la nan vèsè karant-yon an, reprezante istwa bèt latè a (Etazini) kòm sizyèm wayòm pwofesi Bib la. De kòn bèt latè a, Repiblikanis ak Pwotestantis, reprezante pa de tan lafen yo.
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.”
Nan tan sele san karannkat mil yo, kòn Pwotestan an pral pwodui de klas adoratè pandan dezyèm eprèv la nan twa eprèv ki genyen andedan peryòd tan sa a. Yon klas pral fin devlope imaj Kris la, epi lòt klas la pral fin devlope imaj bèt la. Nan peryòd eprèv sa a, kòn Repibliken an pral ini ak kòn Pwotestan aposta a epi fòme yon imaj bèt la, pandan legliz Pwotestan yo pral pran kontwòl gouvènman sivil la. Peryòd tan sa a reprezante pa chak vizyon ki nan Pawòl Bondye a, paske se la chak nan “liv Labib yo, rankontre epi fini.”
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.”
Dezyèm tès la nan istwa sa a se tès imaj bèt la, ni anndan pou vyèj yo, ni deyò pou politisyen de pati politik rival yo. Tès sa a se tès nou dwe pase “anvan tan gras la fèmen” nan lwa dimanch ki pral vini byento a. Tès sa a se tès nou pase “anvan nou sele.” Tès sa a se tès kote “desten etènèl nou pral deside.”
We will continue this study in the next article.
Nou pral kontinye etid sa a nan pwochen atik la.
“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. . ..
“Yon lòt zanj pisan te resevwa misyon pou l desann sou tè a. Jezi te mete nan men li yon ekri, e lè li te rive sou tè a, li te rele byen fò: ‘Babilòn tonbe, li tonbe.’ Lè sa a, mwen wè sila yo ki te desevwa yo leve je yo ankò nan syèl la, ap gade avèk lafwa ak espwa pou aparisyon Seyè yo. Men anpil te sanble rete nan yon eta sòt, tankou si yo t ap dòmi; sepandan, mwen te ka wè tras yon gwo lapenn sou figi yo. Sila yo ki te desevwa yo te wè nan Ekriti yo ke yo te nan tan reta a, e ke yo te dwe tann avèk pasyans akonplisman vizyon an. Menm prèv ki te mennen yo pou yo t ap tann Seyè yo an 1843 a, te mennen yo pou yo te atann li an 1844. Men mwen te wè ke majorite a pa t posede enèji sa a ki te make lafwa yo an 1843. Desepsyon yo te afebli lafwa yo....”
“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.
“Pandan ministè Jezi a t ap fini nan kote ki sen an, epi li te antre nan Kote ki Pi Sen an, e li te kanpe devan lach la ki gen lalwa Bondye a, li te voye yon lòt zanj pisan avèk yon twazyèm mesaj bay lemonn. Yo te mete yon woulo nan men zanj lan, epi pandan li t ap desann sou tè a avèk pouvwa ak grandè, li te pwoklame yon avètisman terib, ak menas ki pi redoutab ki te janm pote bay lèzòm. Mesaj sa a te fèt pou mete pitit Bondye yo an gad, lè li te montre yo lè tantasyon ak kè sere ki te devan yo. Zanj lan te di: ‘Y ap mennen yo nan yon konba sere ak bèt la ansanm ak imaj li a. Sèl espwa yo pou lavi etènèl se rete fèm. Menm si lavi yo an danje, yo dwe kenbe laverite a fèm.’ Twazyèm zanj lan fini mesaj li konsa: ‘Men pasyans sen yo: men sila yo ki kenbe kòmandman Bondye yo ak lafwa Jezi.’ Lè li te repete pawòl sa yo, li te lonje dwèt sou tanp ki nan syèl la. Lespri tout moun ki anbrase mesaj sa a dirije sou Kote ki Pi Sen an, kote Jezi kanpe devan lach la, ap fè dènye entèsesyon li pou tout moun sa yo pou ki mizèrikòd toujou retade, epi pou moun ki, nan inyorans, te vyole lalwa Bondye a. Ekspyasyon sa a fèt ni pou moun ki jis yo ki mouri yo, ni pou moun ki jis yo ki vivan yo. Li gen ladan tout moun ki te mouri pandan yo t ap mete konfyans yo nan Kris la, men ki, paske yo pa t resevwa limyè sou kòmandman Bondye yo, te peche nan inyorans lè yo te transgrese presèp li yo.” Early Writings, 245, 255.