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.
Tamin’ireo lahatsoratra teo aloha dia nandany fotoana isika namantarana ireo toetra ara-paminaniana an’ilay fizahan-toetra faharoa amin’ireo fizahan-toetra telo izay asehon’ireo anjely telo. Ny anjely tsirairay dia maneho fizahan-toetra manokana, ary ny fizahan-toetra faharoa dia aseho ho fizahan-toetra hita maso. Efa namaritra ireo anjely telo isika, ary ny fizahan-toetra mifandraika amin’izy ireo avy dia voatondro koa ao amin’ny Daniela toko voalohany, izay niankinan’ilay fizahan-toetra faharoa amin’ireo telo tamin’ny fisehoan’i Daniela sy ireo lehilahy mendrika telo rehefa avy nihinana ny sakafo zava-maniry izy ireo, fa tsy ny sakafo babiloniana. Toetra iray hafa amin’ilay fizahan-toetra faharoa koa ny hoe matetika izy no aseho amin’ny alalan’ny fanehoana ny fitambaran’ny Fiangonana sy ny Fanjakana.
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.
Ireo anjely telo sy ny fitsapana tsirairay avy mifandraika aminy dia samy hita ao amin’ny faharavan’i Babela natsangan’i Nimroda ao amin’ny Genesisy toko faha-iraika ambin’ny folo. Ireo fitsapana telo ireo dia aseho eo amin’ny fampiasana intelo ny fiteny hoe: “andeha ary,” ao amin’ny andininy faha-3 sy faha-4 ary faha-7. Ny fiteny faharoa hoe: “andeha ary,” ao amin’ny andininy faha-4, no manamarika ny fitsapan’ny anjely faharoa.
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.
Ary hoy izy ireo hoe: Andeha isika hanao tanàna sy tilikambo ho antsika, ka ny tampony hahatratra ny lanitra; ary andeha hanao anarana ho antsika isika, fandrao hiely eny ambonin’ny tany rehetra. Genesisy 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.
Ny tanàna dia maneho fanjakana iray, ary ny tilikambo dia maneho fiangonana iray. Naniry toetra manokana koa izy ireo, araka izay aseho amin’ny faniriany hanao anarana ho an’ny tenany. Ao amin’ny fitsapana faharoa dia matetika aseho ny toetra, ary izany dia atao amin’ny fampifanandrifiana azy amin’ny toetra mifanohitra aminy, araka izay asehon’i Kaina sy Abela, ny virijina hendry sy ny adala, na ao amin’ny fitsapana faharoan’i Daniela amin’ny endrika hita maso eo amin’ireo izay nihinana ny sakafon’i Babylona, mifanohitra amin’ireo izay nihinana voamaina sy legioma.
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.
Masìna anao, izahao toetra ny mpanomponao mandritra ny folo andro; ary aoka homeny anay legioma hohanina sy rano hosotroina. Dia aoka hojerenao eo anatrehanao ny tarehinay sy ny tarehin’ny zatovo izay mihinana ny anjaran-tsakafon’ny mpanjaka; ary araka izay hitanao no ataovy amin’ny mpanomponao. Dia nanaiky azy ireo tamin’izany raharaha izany izy ka nizaha toetra azy folo andro. Ary rehefa tapitra ny folo andro, dia hita fa tsara tarehy kokoa sy matavy nofo kokoa ny tarehin’izy ireo noho ny an’ny zatovo rehetra izay nihinana ny anjaran-tsakafon’ny mpanjaka. Daniela 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.
Ao amin’ny tantaran’ny Millerita, ny fizahan-toetra nentin’ny anjely faharoa dia naneho sokajin’olona mpivavaka roa. Ilay sokajy izay tsy nahazaka ny fizahan-toetra dia tonga zanakavavin’i Roma, ary ilay sokajy hafa kosa dia ireo mahatoky izay mbola manohy manaraka ny fahazavana mandroso. Ny zanakavavin’i Roma dia maneho ny toetra ara-paminanian’ny reniny, ary ilay reny izay nahatonga azy ireo ho zanany dia fantatra ho renin’ny mpijangajanga. Ara-paminaniana, ny mpijangajanga dia fiangonana izay miditra amin’ny fifandraisana amin’ny fanjakana, araka ny endriky ny fahefan’ny papa.
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.
Ny voalohany amin’ireo anjely telo ao amin’ny Apokalypsy toko faha-efatra ambin’ny folo dia mitondra ao aminy avokoa ireo fizahan-toetra telo ananan’ny tsirairay amin’ireo anjely telo, tahaka izany koa ny ao amin’ny Daniela toko voalohany. Ao amin’ny Daniela toko faha-roa ambin’ny folo dia aseho mazava ihany koa ilay dingana telo amin’ny fizahan-toetra, koa hita ao amin’ny fiandohana sy ny fiafaran’ny bokin’i Daniela izany dingana telo amin’ny fizahan-toetra izany.
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.
Maro no hodiovina, sy hatao fotsy, ary hozahan-toetra; fa ny ratsy fanahy hanao ratsy ihany; ary tsy hisy amin’ny ratsy fanahy hahafantatra; fa ny hendry no hahafantatra. Daniela 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.
Ny fitsapana voalohany ao amin’ny andininy fahafolo dia ny fanadiovana izay mitranga eo amin’ny kianjan’ny fitoerana masina, izay amonoana ny zanak’ondry, ary anisàna fanamarinana ho an’ny mpanota. Ny fitsapana faharoa ao amin’ny andininy fahafolo dia ny hahatonga ho fotsy, izay asehon’ny fitoerana masina, ka manambara ny fotoana anomezana ny fanamasinana ho an’ny mino. Ny dingana fahatelo dia ny hosedraina, izay maneho ny fitsarana ao amin’ny Masina Indrindra, izay anisy tombo-kase ny olon’Andriamanitra, ary tanterahina ny fanomezam-boninahitra. Ireo sokajin’olona roa mpivavaka dia asehon’ny ratsy fanahy izay tsy mahafantatra, sy ny hendry izay mahafantatra.
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.
Ny fitsapana faharoa, izay aseho imbetsaka ao amin’ny Teny masina, dia maneho fitsapana hita maso, izay anehoana sokajin’olona mpivavaka roa, ary asiana tandindona ny firaisan’ny Fiangonana sy ny Fanjakana. Zava-dehibe toy izany koa ny hoe ny toetra iray mampiavaka ny fitsapana faharoa dia izy mialoha ny fitsapana fahatelo, ary ny fitsapana fahatelo dia maneho fitsarana. Kanefa misy fanamarihana lehibe mikasika ny fitsaran’ny fitsapana fahatelo, satria samy ahitana fitsarana avokoa ny fitsapana telo, nefa ny fitsapana roa voalohany dia apetraka ao anatin’ny tantara izay mbola ahafahana mampivelatra ny toetra. Hafa ny fitsapana fahatelo, satria izy dia fitsapana famantarana ara-paminaniana, izay manondro fotsiny hoe iza amin’ireo sokajin’ny mpivavaka no efa naha-izy anao nandritra ireo dingana roa teo aloha tamin’ny fizotry ny fitsapana.
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.
Ao amin’ny fotoan’ny fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efatra alina, izay nanomboka tamin’ny 11 Septambra 2001 ary mifarana amin’ny lalàna alahady any Etazonia, dia misy fitsapana telo. Ny fitsapana voalohany dia tamin’ny nidinan’ilay anjely tamin’ny 11 Septambra 2001, ary mifanaraka amin’ilay anjely izay nidina teo amin’ny tantaran’ny Millerita tamin’ny 11 Aogositra 1840, ka ny fitsapana amin’izay dia fitsapana momba ny sakafo. Ao amin’ny bokin’i Daniela toko voalohany, ny fitsapana voalohany dia tamin’i Daniela nikendry tao am-pony tsy hihinana ny sakafon’ny mpanjaka. Rehefa nidina tamin’ny batisan’i Kristy ny Fanahy Masina, ary avy eo Izy nifady hanina efa-polo andro, ny fitsapana voalohany nahazo Azy dia ny sakafo.
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.
Ny fitsapana fahatelo sady farany amin’ny fotoanan’ny fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efatra alina dia ny lalàn’ny Alahady. Amin’izany fotoana izany, izay rehetra manana fahatakarana ny fitakian’ny Sabata andro fahafito, nefa misafidy hivavaka amin’ny andron’ny masoandro, dia handray ny mariky ny bibidia, ary very mandrakizay izy ireo. Rehefa afaka telo taona, ao amin’ny toko voalohan’i Daniela, Daniela sy ireo olo-mendrika telo dia nentina teo anatrehan’i Nebokadnezara (mariky ny lalàn’ny Alahady), mba hotsaraina araka ny fanofanana azony nandritra ireo telo taona teo aloha. Rehefa nidina ny Ray sy ny Zanaka tao amin’ny tantaran’ny fikomian’i Nimroda tamin’ilay “andeha isika” fahatelo, dia mba hampisavorovoro ny fitenin’izy ireo sy hampiely azy any ivelany izany. Ny fitsapana fahatelo no vato famantarana izay manasaraka ireo antokon’olona roa ho amin’ny mandrakizay.
“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.
“Na ny fanoharana ny amin’ny tsimparifary, na ny amin’ny harato, dia samy mampianatra mazava fa tsy hisy fotoana izay hiovan’ny ratsy fanahy rehetra ho amin’Andriamanitra. Miara-maniry mandra-pahatongan’ny fijinjana ny vary sy ny tsimparifary. Ny trondro tsara sy ny trondro ratsy dia samy tarihina miaraka ho eny an-tanety ho amin’ny fisarahana farany.
“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.
“Eto indray, ireo fanoharana ireo dia mampianatra fa tsy hisy fotoam-pahasoavana intsony aorian’ny fitsarana. Rehefa tanteraka ny asan’ny filazantsara, dia manaraka avy hatrany ny fisarahana eo amin’ny tsara sy ny ratsy, ary ny anjaran’ny sokajy tsirairay dia voafaritra mandrakizay.” 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.
Ny fotoam-pamantarana tombo-kase ny iray hetsy sy efatra alina amby efatra arivo dia mifarana amin’ilay lalàna alahady ho avy tsy ho ela, ary eo anelanelan’izany fitsapana fahatelo izany sy ilay fitsapana voalohany izay tonga tamin’ny 11 Septambra 2001, dia entina amin’i Adventisma Laodikeana ny fitsapana faharoa. Tsy misy “fotoam-pahasoavana aorian’ny fitsarana,” satria amin’izay dia efa tanteraka ho an’ny iray hetsy sy efatra alina amby efatra arivo ny asan’ny filazantsara.
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.
Ampianarin’i Rahavavy White any amin’ny toerana maro fa raha tsy mandalo ny fitsapana voalohany isika, dia tsy afaka handalo ny fitsapana faharoa; ary raha tsy mandalo amim-pahombiazana ny fitsapana faharoa isika, dia haneho ny tsy fahombiazantsika eo amin’ny fitsapana fahatelo, izay fitsapana famantarana farany.
“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.
“Naverina indray aho mba hijery indray ny fanambaràna ny fihavian’i Kristy voalohany. Jaona dia nirahina tamin’ny fanahy sy ny herin’i Elia hanomana ny lalan’i Jesosy. Ireo izay nandà ny fijoroana vavolombelon’i Jaona dia tsy nahazo soa tamin’ny fampianaran’i Jesosy. Ny fanoherany ny hafatra izay naminany mialoha ny fihaviany no nametraka azy teo amin’ny toerana izay tsy ahafahany mandray mora foana ny porofo matanjaka indrindra fa Izy no Mesia. Satana no nitarika ireo izay nandà ny hafatr’i Jaona handroso lavidavitra kokoa hatrany, ka handà sy hanombo an’i Kristy. Tamin’ny nanaovany izany dia nametraka ny tenany teo amin’ny toerana izay tsy ahafahany mandray ny fitahiana amin’ny andron’ny Pentekosta, izay tokony ho nampianatra azy ny làlana mankany amin’ny fitoerana masina any an-danitra. Ny triatry ny efitra lamba tao amin’ny tempoly dia naneho fa tsy horaisina intsony ny fanatitra sy ny fombafomba jiosy. Efa natolotra ilay Fanatitra lehibe sady efa nekena, ary ny Fanahy Masina izay nidina tamin’ny andron’ny Pentekosta dia nitondra ny sain’ny mpianatra niala tamin’ny fitoerana masina etỳ an-tany ho any amin’ilay fitoerana masina any an-danitra, izay nidiran’i Jesosy tamin’ny rany manokana, mba handrotsahany amin’ny mpianany ny tombontsoan’ny fanavotany. Fa ny Jiosy kosa dia navela ho ao anatin’ny haizina tanteraka. Very taminy ny mazava rehetra izay mety ho azony momba ny drafitry ny famonjena, nefa mbola natoky ihany izy tamin’ny fanatiny sy ny fanomezany izay tsy misy ilàna azy. Ny fitoerana masina any an-danitra no nisolo ny fitoerana masina etỳ an-tany, kanefa tsy nanana fahalalana izany fiovana izany izy. Noho izany dia tsy afaka nandray soa tamin’ny fanelanelanan’i Kristy tao amin’ny fitoerana masina izy.”
“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.
“Maro no mijery amin’ny horohoro ny làlan’ny Jiosy tamin’ny nandavany sy nanomboany an’i Kristy teo amin’ny hazo fijaliana; ary raha mamaky ny tantaran’ny fanaratsiana mahamenatra natao taminy izy, dia mihevitra fa tia Azy, ary tsy ho nandà Azy tahaka ny nataon’i Petera, na ho nanombo Azy teo amin’ny hazo fijaliana tahaka ny nataon’ny Jiosy. Nefa Andriamanitra, Izay mamaky ny fon’ny olona rehetra, dia nampandalo fitsapana izany fitiavana an’i Jesosy izay nolazainy fa tsapany izany. Nibanjina tamin’ny fahalianana lalina indrindra ny lanitra manontolo ny fandraisana ny hafatry ny anjely voalohany. Kanefa maro izay nilaza fa tia an’i Jesosy, ary nandatsa-dranomaso raha namaky ny tantaran’ny hazo fijaliana, no naneso ny vaovao mahafaly momba ny fihaviany. Raha tokony handray ny hafatra tamin’ny fifaliana izy, dia nilaza fa fitaka izany. Halany ireo izay tia ny fisehoany, ka noroahiny hiala tamin’ny fiangonana izy. Ireo izay nandà ny hafatra voalohany dia tsy afaka nandray soa tamin’ny faharoa; ary tsy nandray soa tamin’ny antso tamin’ny misasakalina koa izy, izay natao hanomanana azy hiditra miaraka amin’i Jesosy amin’ny alalan’ny finoana ho ao amin’ny fitoerana masina indrindra ao amin’ny fitoerana masina any an-danitra. Ary noho ny nandavany ireo hafatra roa teo aloha, dia efa nampanjambena ny fahalalany izy ka tsy mahita mazava ao amin’ny hafatry ny anjely fahatelo, izay mampiseho ny làlana mankany amin’ny fitoerana masina indrindra. Hitako fa tahaka ny nanomboan’ny Jiosy an’i Jesosy teo amin’ny hazo fijaliana, dia toy izany koa no nanomboan’ireo fiangonana ara-drafitra fotsiny ireto hafatra ireto, ka noho izany dia tsy manana fahalalana ny amin’ny làlana mankany amin’ny fitoerana masina indrindra izy, ary tsy afaka mandray soa amin’ny fanelanelanan’i Jesosy any izy. Tahaka ny Jiosy, izay nanatitra ny fanatiny tsy mahasoa, dia manolotra ny vavaka tsy mahasoany ho any amin’ilay efitra izay efa nialan’i Jesosy izy; ary Satana, faly amin’izany fitaka izany, dia mitafy toetra ara-pivavahana, ka mitarika ny sain’ireo Kristiana milaza tena ho Azy ireo ho any aminy, ary miasa amin’ny heriny sy ny famantarany ary ny fahagagana mandainga, mba hamatorany azy ao amin’ny fandriky ny tenany.” 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.
Raha tsy handray ny hafatra fampitandremana asehon’ny 11 Septambra 2001 isika, dia azo antoka fa handray ny lalàn’ny Alahady rehefa tonga izany, raha mbola velona koa isika amin’izany fotoana izany. Izany hoe, ny fitsapana izay amaritantsika ny anjarantsika mandrakizay, sy ny fitsapana izay tsy maintsy lalovantsika alohan’ny hanisiana tombo-kase antsika eo amin’ny lalàn’ny Alahady, dia ilay fitsapana faharoa; ary izany no fitsapana ny sarin’ny bibidia.
“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.
“Nasehon’ny Tompo tamiko mazava tsara fa ny sarin’ilay bibidia dia hatsangana alohan’ny hifaranan’ny fotoam-pitsapana; satria izany no ho fitsapana lehibe ho an’ny olon’Andriamanitra, izay hanapahana ny anjarany mandrakizay. Ny fiheveranao dia fifangaroan-javatra tsy mifanaraka be loatra ka vitsy ihany no ho voafitaka.
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“Ao amin’ny Apokalypsy 13 dia aseho mazava io lohahevitra io; [Apokalypsy 13:11–17, voatonona].”
“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.
“Ity no fitsapana izay tsy maintsy hodiavin’ny vahoakan’Andriamanitra alohan’ny hanisiana tombo-kase azy. Izay rehetra nanaporofo ny fahatokiany tamin’Andriamanitra tamin’ny fitandremana ny lalàny, sy ny fandavany tsy hanaiky sabata sandoka, dia hijoro eo ambanin’ny fanevan’i Jehovah Tompo Andriamanitra, ary handray ny tombo-kasen’Andriamanitra velona. Fa izay manaiky ny handao ny fahamarinana avy any an-danitra ka manaiky ny sabatan’ny Alahady, dia handray ny mariky ny bibidia.” Manuscript Releases, volume 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.
Ny fitsapana faharoa ao amin’ny fotoana fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo dia fitsapana ara-paminaniana hita maso. Mitaky ny fanekena ny fiforonan’ny sarin’ny bibidia any Etazonia izany, ary amin’ny alalan’ny Teny ara-paminaniana avy amin’Andriamanitra ihany no ahafahana manambara izany fitsapana izany. Mihoatra noho izany aza, ny Teny ara-paminaniana avy amin’Andriamanitra dia tsy ho takatry ny saina afa-tsy amin’ireo izay misafidy hihinana ny hafatry ny ranonorana farany, izay aseho ho ny fomba fanao hoe tsipika anampy tsipika. Raha mandà tsy hihinana ny hafatra izay eo an-tanan’ilay anjely mahery ao amin’ny Apokalypsy valo ambin’ny folo isika rehefa midina izy, dia tsy hanana ny fahafahana hamantatra ny fiforonan’ny sarin’ny bibidia isika.
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.
Mba hihinana ny hafatra eo an-tanan’ilay anjely, dia takiana ny mpianatry ny faminaniana hahita fa misy hafatra eo an-tanany. Rehefa midina ilay anjely mahery ao amin’ny Apokalypsy toko fahavalo ambin’ny folo, dia tsy milaza izay zavatra eo an-tanany ny andininy; nefa ny fomba fandalinana andalana eo ambonin’ny andalana dia manamafy, amin’ny alalan’ny vavolombelona maro, fa misy mandrakariva hafatra eo an-tanan’ireo anjely izay midina. Izay mandà ny fomba fandalinana andalana eo ambonin’ny andalana dia jamba amin’ilay hafatra izay manome ny porofo fa miforona any Etazonia ny sarin’ny bibidia. Tsy maintsy ekena izany, fa ny anjarantsika mandrakizay dia miorina amin’ny fanekena izany fahamarinana izany. Andalana eo ambonin’ny andalana, Ranabavy White dia manondro ireo toetra ara-paminaniana ananan’ilay anjely voalohany ho mitovy amin’ireo toetra ireo ihany ananan’ilay anjely mahery ao amin’ny Apokalypsy toko faha‑valo ambin’ny folo.
“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.
“Naseho tamiko ny fahalianana izay nananan’ny lanitra manontolo tamin’ny asa izay nandeha teto ambonin’ny tany. Jesosy dia naniraka anjely mahery iray hidina ka hampitandrina ny mponina etỳ an-tany mba hiomana ho amin’ny fisehoany fanindroany. Raha niala teo anatrehan’i Jesosy tany an-danitra ilay anjely, dia nisy mazava mamirapiratra sy be voninahitra indrindra nandeha teo alohany. Nolazaina tamiko fa ny iraka nampanaovina azy dia ny hanazava ny tany amin’ny voninahiny sy hampitandrina ny olona ny amin’ny fahatezeran’Andriamanitra ho avy. Vahoaka maro no nandray izany fahazavana izany. Ny sasany tamin’ireo dia toa tena feno fahamatoram-panahy, fa ny hafa kosa faly sy ravoravo. Izay rehetra nandray ny fahazavana dia nitodika nankany an-danitra ka nanome voninahitra an’Andriamanitra. Na dia nazava tamin’ny rehetra aza izany, ny sasany dia tonga teo ambanin’ny heriny fotsiny, nefa tsy nandray azy tamin’ny fo manontolo. Maro no feno fahatezerana lehibe. Nivondrona tamin’ny ratsy fanahy ny mpitandrina sy ny vahoaka ka nanohitra mafy ny fahazavana nentin’ilay anjely mahery. Fa izay rehetra nandray izany kosa dia nisaraka tamin’izao tontolo izao ary nifamatotra akaiky tamin’ny samy izy.”
“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.
“I Satana sy ny anjeliny dia nirona fatratra tamin’ny fitadiavana hisarika ny sain’ny olona betsaka araka izay tratra hiala amin’ny mazava. Ny antokon’olona izay nandà izany dia navela tao amin’ny haizina. Hitako ny anjelin’Andriamanitra nijery tamim-pahalianana lalina indrindra ny vahoakany izay nilaza ho Azy, mba hanoratra ny toetra novolavolain’izy ireo raha natolotra taminy ny hafatra avy any an-danitra. Ary raha maro dia maro tamin’ireo izay nilaza fa tia an’i Jesosy no niala tamin’ilay hafatra avy any an-danitra tamin’ny fanamavoana, fanesoana ary fankahalana, dia nisy anjely iray nitana horonam-boky teny an-tanany nanoratra izany rakitsoratra mahamenatra izany. Feno fahatezerana masina ny lanitra rehetra noho i Jesosy natao tsinontsinona toy izany tamin’ireo izay nilaza ho mpanaraka Azy.” 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.”
Ao amin’ilay andalan-teny, ny anjely voalohan’ny Apokalypsy toko fahaefatra ambin’ny folo dia “nirahina” “hidina sy hampitandrina ny mponina amin’ny tany mba hiomana ho amin’ny fisehoany fanindroany”, ary izany no asa mitovy amin’ilay anjely ao amin’ny Apokalypsy toko fahaenina ambin’ny folo. Ny iraka nampanaovina ny anjely voalohany dia “ny hanazava ny tany amin’ny voninahiny sy hampitandrina ny olona ny amin’ny fahatezeran’Andriamanitra ho avy”, ary izany indray no iraka nampanaovina ilay anjely ao amin’ny toko fahaenina ambin’ny folo. Ireo izay nandray ny hafatra dia “nanome voninahitra an’Andriamanitra”, ary ireo izay nandà ny hafatra kosa dia “navela tao amin’ny haizina tanteraka.”
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.
Daniela sy ireo tanora telo mendrika dia nifidy hihinana ny sakafo avy any an-danitra, ary ny antokon’olona hafa kosa nihinana ny sakafon’i Babylona. Tamin’ny faran’ilay “fitsapana hita maso” nandritra ny folo andro, Daniela sy ireo namany dia nanome voninahitra an’Andriamanitra, satria hita maso fa matavy sy tsara tarehy kokoa ny endrik’izy ireo noho ny an’ireo izay nihinana ny sakafon’i Babylona. Ny hafatry ny anjely voalohany ao amin’ny Apokalypsy toko fahaefatra ambin’ny folo dia maneho ireo fitsapana telo rehetra ao anatin’ny famaritany ny filazantsara mandrakizay. Ny fitsapana voalohany dia ny hatahotra an’Andriamanitra, ny faharoa dia ny hanome voninahitra Azy, ary ny fitsapana fahatelo dia rehefa tonga ny ora fitsarana. Ireo izay naka ilay boky kely avy teny an-tanan’ilay anjely voalohany ka nihinana azy, araka ny anehoan’i Jaona izany ao amin’ny toko faha-folo, dia nanome voninahitra an’Andriamanitra tamin’ny fitsapana faharoa, ary tamin’izany dia voaomana hiditra ao amin’ny fitsaran’i Nebokadnezara izy ireo. Araka ny tsipika mifandrindra amin’ny tsipika, ny fitsapana voalohany tamin’ny 11 Septambra 2001 dia ny hihinana ilay boky kely izay teo an-tanan’ilay anjely mahery. Izany fitsapana izany no nampiditra ny fitsapana manaraka, izay hisehoan’ny sokajin’ny mpivavaka roa mialoha ny fitsapana farany sy faratampony, izay naneho tsotra izao na toetra iray nomena voninahitra, na toetra iray feno haizina.
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.
Ny fotoana fametahana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo dia ny tantara manomboka amin’ny 11 Septambra 2001 ka hatramin’ny lalàna Alahady ho avy tsy ho ela any Etazonia. Ao anatin’izany tantara izany dia haverina sy hotanterahina ara-bakiteny tokoa ny fanoharana ny amin’ny virijina folo. Izany zava-misy izany araka izany no mampahafantatra fa ny tantara ara-paminaniana ao amin’ny Habakoka roa dia haverina sy hotanterahina ara-bakiteny tokoa ihany koa. Midika koa izany fa ny vanim-potoanan’ny fametahana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo dia ilay vanim-potoana izay averina sy tanterahina ara-bakiteny tokoa ny vokatry ny fahitana ara-paminaniana rehetra.
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.
Ny toko fahiraika ambin’ny folo ao amin’ny Daniela, andininy faha-efapolo, dia nosokafana tamin’ny fotoan’ny farany tamin’ny taona 1989. Ny andininy dia manomboka amin’ny fotoan’ny farany tamin’ny 1798, ary mifarana amin’ny fanamarihana ny fotoan’ny farany tamin’ny 1989. Tsipika manaraka tsipika, ny fotoan’ny farany tamin’ny 1798 dia mifanaraka amin’ny fotoan’ny farany tamin’ny 1989. Ny tantaran’ny andininy faha-efapolo, manomboka amin’ny 1798, ary mitohy hatramin’ny lalàna Alahady ao amin’ny andininy faha-iraika amby efapolo, dia maneho ny tantaran’ilay bibidia avy amin’ny tany (Etazonia) amin’ny maha-fanjakana fahenina ao amin’ny faminanian’ny Baiboly azy. Ny tandroka roa an’ilay bibidia avy amin’ny tany, dia ny Repoblikanisma sy ny Protestantisma, no aseho amin’ireo fotoan’ny farany roa.
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.”
Amin’ny fotoanan’ny famehezana ny iray hetsy sy efatra arivo amby efa-polo arivo sy efa-jato dia hamoaka sokajin’olona mpivavaka roa ny tandroka protestanta mandritra ny fitsapana faharoa amin’ireo fitsapana telo ao anatin’izany vanim-potoana izany. Ny sokajy iray dia ho efa namolavola ny endrik’i Kristy, ary ny sokajy iray kosa dia ho efa namolavola ny endrik’ilay bibidia. Ao anatin’izany fotoam-pitsapana izany, ny tandroka Repoblikana dia hiray amin’ilay tandroka protestanta nihemotra tamin’ny finoana ka hamorona sarin’ilay bibidia, rehefa maka fifehezana ny fitondram-panjakana sivily ny fiangonana protestanta amin’izay. Izany vanim-potoana izany no asehon’ny fahitana rehetra ao amin’ny Tenin’Andriamanitra, satria eo no “ifankahitan’ny bokin’ny Baiboly sy iafarany” tsirairay avy.
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.”
Ny fitsapana faharoa ao anatin’izany tantara izany dia ny fitsapana momba ny sarin’ny bibidia, na eo anivon’ny virjiny izany, na eo ivelan’izany ho an’ireo mpanao politika ao amin’ireo antoko politika roa mifaninana. Izany fitsapana izany no fitsapana izay tsy maintsy ho resintsika “alohan’ny hifaranan’ny fotoam-pahasoavana” amin’ilay lalàn’ny Alahady izay ho avy tsy ho ela. Izany fitsapana izany no fitsapana izay andalovantsika “alohan’ny hanisiana tombo-kase antsika.” Izany fitsapana izany no fitsapana izay “hanapahana ny anjarantsika mandrakizay.”
We will continue this study in the next article.
Hohizohintsika ao amin’ny lahatsoratra manaraka ity fianarana ity.
“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. . ..
“Nirahina anjely mahery iray hafa mba hidina etỳ an-tany. Napetrak’i Jesosy teny an-tànany ny soratra iray, ary raha nidina etỳ an-tany izy, dia niantso mafy hoe: ‘Rava Babylona, rava izy.’ Dia hitako indray ireo izay diso fanantenana nanandratra ny masony ho any an-danitra, nijery tamim-pinoana sy fanantenana ny fisehoan’ny Tompony. Kanefa maro no toa mbola nitoetra tao anatin’ny toetra donto, tahaka ny matory; nefa hitako teo amin’ny tarehiny ny soritra navelan’ny alahelo lalina. Hitan’ireo diso fanantenana avy ao amin’ny Soratra Masina fa tao amin’ny andro fiandrasana izy ireo, ary tsy maintsy niandry tamim-paharetana ny fahatanterahan’ny fahitana. Ilay porofo ihany izay nitarika azy ireo hiandry ny Tompony tamin’ny 1843 no nitarika azy hanantena Azy tamin’ny 1844. Nefa hitako fa ny ankamaroany dia tsy nanana intsony ilay hery izay nanamarika ny finoany tamin’ny 1843. Nampangatsiaka ny finoany ny fahadisoam-panantenany....”
“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.
“Rehefa nifarana ny fanompoan’i Jesosy tao amin’ny fitoerana masina, ka niditra tao amin’ny fitoerana masina indrindra Izy, ary nitsangana teo anoloan’ny fiara misy ny lalàn’Andriamanitra, dia naniraka anjely mahery iray hafa hitondra hafatra fahatelo ho an’izao tontolo izao Izy. Nisy horonam-boky natao teo an-tànan’ilay anjely, ary raha nidina tety an-tany tamim-pahefana sy voninahitra izy, dia nanambara fampitandremana mahatahotra, miaraka amin’ny fandrahonana mahatsiravina indrindra izay mbola nentina teo anatrehan’ny olombelona. Natao io hafatra io mba hampitandrina ny zanak’Andriamanitra, amin’ny fampahafantarana azy ny ora fakam-panahy sy fahoriana izay eo anoloany. Hoy ilay anjely: ‘Hoentina hiditra amin’ny ady mifanandrina akaiky amin’ilay bibidia sy ny sariny izy ireo. Ny hany fanantenany hahazo fiainana mandrakizay dia ny hijoro tsy hihozongozona. Na dia tandindomin-doza aza ny ainy, dia tsy maintsy mifikitra mafy amin’ny fahamarinana izy.’ Toy izao no amaranan’ilay anjely fahatelo ny hafany: ‘Indro ny faharetan’ny olona masina; ireto no mitandrina ny didin’Andriamanitra sy ny finoan’i Jesosy.’ Raha namerimberina ireo teny ireo izy, dia nanondro ny fitoerana masina any an-danitra. Ny sain’izay rehetra mandray io hafatra io dia tarihina ho amin’ny fitoerana masina indrindra, izay ijoroan’i Jesosy eo anoloan’ny fiara, manao ny fanelanelanana farany ho an’izay rehetra mbola ijanonan’ny famindram-po, ary ho an’izay nandika ny lalàn’Andriamanitra noho ny tsi-fahalalana. Io fanavotana amin’ny ota io dia atao ho an’ny maty marina ary koa ho an’ny velona marina. Tafiditra amin’izany izay rehetra maty nitoky tamin’i Kristy, nefa, satria tsy nandray ny fahazavana momba ny didin’Andriamanitra, dia nanota noho ny tsi-fahalalana tamin’ny nandikany ny didiny.” Early Writings, 245, 255.