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.

Mu nyandiko zabanje twafashe igihe tumenya ibiranga ubuhanuzi by’ikigeragezo cya kabiri mu bigeragezo bitatu bihagarariwe n’abamarayika batatu. Buri mumarayika ahagarariye ikigeragezo cyihariye, kandi ikigeragezo cya kabiri gihagararirwa nk’ikigeragezo kigaragarira ku maso. Twamenye abo bamarayika batatu bose, kandi n’ibigeragezo byabo bihuye na byo bigaragara no muri Daniyeli igice cya mbere, aho ikigeragezo cya kabiri muri ibyo bitatu cyashingiye ku isura ya Daniyeli n’abo batatu b’intwari nyuma yo kurya indyo y’ibimera aho kurya indyo y’Abanyababuloni. Ikindi kiranga ikigeragezo cya kabiri ni uko kenshi gihagararirwa n’ikimenyetso cy’ihuriro ry’Itorero na 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.

Vatumwa vose vatatu, pamwe chete nemiedzo yavo yakatevedzana, zvinozivikanwa mukuwa kweBhabheri raNimrodhi muna Genesisi chitsauko 11. Miedzo mitatu iyi inomiririrwa ipapo nekushandiswa katatu kweshoko rokuti “haiwa,” mundima 3, 4, na7. Kutaura kwechipiri kweshoko rokuti “haiwa,” mundima 4, kunoratidza muedzo womutumwa wechipiri.

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.

Wakaseka nti, “Kale mujje, twombekere ekibuga n’omunaala, ng’entikko yaagwo etuuke mu ggulu; era twetendereerere erinnya, tuleme okusaasaana ku nsi yonna.” Olubereberye 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.

Guta rinomirira nyika, uye shongwe inomirira kereke. Vakatsvakawo hunhu hwakati, sezvinoratidzwa nechishuwo chavo chokuzviitira zita. Muedzo wechipiri unowanzoratidza hunhu, uye izvi zvinoitwa mukusiyaniswa nehumwe hunhu hunopikisana nahwo, sezvinomiririrwa naKaini naAbheri, mhandara dzakachenjera nemapenzi, kana pamuedzo wechipiri waDanieri pakuonekwa kwechiso pakati peavo vaidya zvokudya zveBhabhironi, zvichipesana neavo vaidya muriwo.

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.

Ndzi kombela leswaku u ringa malandza ya wena masiku ya khume; naswona a hi nyikiwe swimilana leswaku hi dya, ni mati leswaku hi nwa. Kutani swivumbeko swa hina a swi languteriwe emahlweni ka wena, ni swivumbeko swa vana lava dyaka swakudya swa hosi; kutani hilaha u vonaka hakona, endla hi malandza ya wena. Kutani a va pfumela emhakeni leyi, a va ringa masiku ya khume. Kutani eku heleni ka masiku ya khume swivumbeko swa vona swi vonake swi sasekile swinene, naswona va nonile enyameni ku tlula vana hinkwavo lava a va dya swakudya swa hosi. 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.

M’histoire ya ba-Millerite, komekola ya mwanje ya mibale emonisaki bituluku mibale ya basambeli. Etuluku oyo elongaki te komekola yango ekómaki bana basi ya Roma, mpe etuluku mosusu ezalaki bato ya sembo oyo bakobaki kolanda pole oyo ezali kokende liboso. Bana basi ya Roma bazali komonisa lolenge ya esakweli ya mama, mpe mama oyo bakómaki bana basi na ye ayebani lokola mama ya basi ya pite. Na lolenge ya esakweli, mwasi ya pite azali lingomba oyo ekoti na boyokani na bokonzi ya mboka, ndenge ezali elilingi ya bopapa.

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.

Owokutanga ku bamalayika basatu abali mu Kubikkulirwa essuula ya kkumi n’ena, alina ebigezo byonna ebisatu eby’omu buli omu ku bamalayika abo basatu, era ne Danyeri essuula emu bwe kiri. Mu Danyeri kkumi na bbiri, enkola y’okugezebwa ey’emitendera esatu nayo eragibwa; n’olwekyo enkola y’okugezebwa ey’emitendera esatu eri mu ntandikwa era ne mu nkomerero y’ekitabo kya Danyeri.

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.

Vazhinji vachacheneswa, uye vachaitwa vachena, uye vachaedzwa; asi vakaipa vachaita zvakaipa; uye hapana wavakaipa achanzwisisa; asi vakachenjera vachanzwisisa. Danieri 12:10.

The first test in verse twelve 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 twelve 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.

Mtihani wa kwanza katika aya ya kumi na mbili ni utakaso unaotukia katika ua wa patakatifu ambapo mwanakondoo huchinjwa na kuhesabiwa haki kunahesabiwa kwa mwenye dhambi. Mtihani wa pili katika aya ya kumi na mbili ni kufanywa weupe, jambo linalowakilishwa na Patakatifu katika patakatifu, linalowakilisha wakati utakaso wa maisha unapowekwa ndani ya mwamini. Hatua ya tatu ni kujaribiwa, ambayo inawakilisha hukumu ya Patakatifu pa Patakatifu ambapo watu wa Mungu wanatiwa muhuri, na kutukuzwa kunakamilishwa. Makundi mawili ya waabudu yanawakilishwa na waovu wasioelewa, na wenye hekima wanaoelewa.

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.

Muedzo wechipiri, unomiririrwa kakawanda muShoko dzvene, unomiririra muedzo unoonekwa, umo mapoka maviri avanamati anoratidzwa pachena, uye kubatanidzwa kweChechi neHurumende kunofananidzirwa. Chakakosha zvakafanana ndechekuti chimiro chomuedzo wechipiri ndechokuti unotangira muedzo wechitatu, uye muedzo wechitatu unomiririra kutongwa. Zvisinei, pane chitsinhirano chakakosha pamusoro pokutongwa kwomuedzo wechitatu, nokuti mumwe nomumwe wemiedzo mitatu iyi unosanganisira kutongwa, asi miedzo miviri yokutanga yakaiswa munhoroondo umo kukudziridzwa kwehunhu kuchiri kugoneka. Muedzo wechitatu wakasiyana, pakuti muedzo wechiporofita wokuyera chokwadi, unongoratidza bedzi kuti wakanga wava weboka ripi ravanamati mumatanho maviri akapfuura omufambiro wokuedzwa.

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.

Munguva yekuiswa chisimbiso kwevanhu zana nemakumi mana nezvina zvuru, yakatanga musi wa11 Gunyana 2001 uye ichiguma pamutemo weSvondo muUnited States, mune miedzo mitatu. Muedzo wokutanga wakava apo mutumwa akaburuka musi wa11 Gunyana 2001; uye, maererano nomutumwa akaburuka munhoroondo yeMillerite musi wa11 Nyamavhuvhu 1840, muedzo wacho zvino muedzo pamusoro pezvokudya. Muchitsauko chokutanga chaDanieri, muedzo wokutanga wakava apo Danieri akatsunga mumwoyo make kuti arege kudya zvokudya zvamambo. Apo Mweya Mutsvene akaburuka parubhabhatidzo rwaKristu, uye Iye akazotsanya mazuva makumi mana, muedzo Wake wokutanga wakava wezvokudya.

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.

Kuyedzwa kwechitatu uye kwekupedzisira munguva yekuiswa chisimbiso kwevane zana nemakumi mana nezvina zvuru mutemo weSvondo. Panguva iyoyo vose vane kunzwisisa kwezvinodiwa neSabata rezuva rechinomwe, asi vachisarudza kunamata nezuva rezuva, vachagamuchira chiratidzo chechikara, uye varasika nokusingaperi. Mushure memakore matatu, muna Danieri chitsauko chokutanga, Danieri navatatu vaya vakatendeka vakaunzwa pamberi paNebhukadhinezari (mucherechedzo womutemo weSvondo), kuti vatongwe pamusoro pokudzidziswa kwavo mumakore matatu akanga apfuura. Apo Baba noMwanakomana vakaburuka munyaya yokupanduka kwaNimrodhi pakuti “endai” kwechitatu, kwaiva kuti vavhiringidze mutauro wavo uye vavaparadzire kunyika dzose. Kuyedzwa kwechitatu ndiko kuyedzwa kunopatsanura mapoka maviri aya nokusingaperi.

“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.

“Likhele liṱhalambulo ya mahoka na iyo ya mambule zwi funza nga u vhonala uri a hu na tshifhinga tshine vhavhi vhoṱhe vha ḓo rembuluwa vha humela kha Mudzimu. Goroi na mahoka zwi aluwa zwoṱhe u swika nga tshifhinga tsha u kaṋa. Khovhe dzavhuḓi na dza vhi zwoṱhe dzi kokodzelwa lwanzheni u ya mabudani u itela u khethulula ha u fhedzisela.

“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.

“Zvakare, mifananidzo iyi inodzidzisa kuti hapachazovi nenguva yenyasha mushure mekutongwa. Kana basa revhangeri rapera, pakarepo panotevera kupatsanurwa pakati pevakanaka nevakaipa, uye mugumo weboka rimwe nerimwe unosimbiswa nokusingaperi.” Christ’s Object Lessons, 123.

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

Nthawi yosindikiza ya anthu zana limodzi ndi makumi anayi ndi anayi zikwi imatha pa lamulo la Sabata lomwe likudza posachedwa, ndipo pakati pa mayeso achitatu amenewo, ndi mayeso oyamba amene anafika pa September 11, 2001, mayeso achiwiri amabweretsedwa pa Adventism ya Laodikaya. Palibe “nthawi ya chisomo pambuyo pa chiweruzo,” pakuti pa nthawiyo ntchito ya uthenga wabwino imakhala itakwaniritsidwa kwa anthu zana limodzi ndi makumi anayi ndi anayi zikwi.

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.

Hanzvadzi White vanodzidzisa munzvimbo dzinoverengeka kuti kana tikasapasa muedzo wokutanga, ipapo hatigoni kupasa muedzo wechipiri, uye kana tisina kubudirira kupasa muedzo wechipiri ticharatidza kukundikana kwedu pamuedzo wechitatu, uri iwo muedzo wokupedzisira unoratidza pachena chokwadi.

“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.

“Ndzi kongomisiwe leswaku ndzi tlhela ndzi languta eku twarisiweni ka ku vuya ko sungula ka Kriste. Yohane u rhumiwe hi moya ni matimba ya Eliya leswaku a lunghiselela ndlela ya Yesu. Lava ariki va amukelanga vumbhoni bya Yohane a va vuyeriwanga hi tidyondzo ta Yesu. Ku kaneta ka vona rungula leri a ri tivisa ku ta ka Yena ku va veke laha a va nga ha kotiki ku amukela hi ku olova vumbhoni lebyi tiyeke swinene byo kombisa leswaku Yena a a ri Mesiya. Sathana u rhangele lava ariki va arile rungula ra Yohane leswaku va ya emahlweni swinene, va ala ni ku vamba Kriste. Hi ku endla sweswo va tivise laha a va nga ha kotiki ku amukela nkateko hi siku ra Pentekosta, lowu a wu ta va dyondzisa ndlela yo nghena exikwembukelweni xa le tilweni. Ku handzuriwa ka parda ra tempele ku kombisile leswaku magandzelo ni swileriso swa Vayuda a swi nga ha amukeriwi. Gandzelo lerikulu a ri nyikiwile naswona a ri amukeriwile, kutani Moya lowo Kwetsima lowu xikeke hi siku ra Pentekosta wu susumetele mianakanyo ya vadyondzisiwa ku suka exikwembukelweni xa le misaveni yi ya eka lexi nga etilweni, laha Yesu a ngheneke kona hi ngati ya Yena n’wini, leswaku a halatela vadyondzisiwa va Yena mikateko ya ku rivaleriwa ka Yena. Kambe Vayuda va siyiwe emunyameni lowu heleleke. Va lahlekeriwe hi ku vonakala hinkwako loku a va ta va na kona mayelana ni pulani ya ku ponisiwa, kambe va hambete va tshemba magandzelo ni minyikelo ya vona leyi nga pfuniki nchumu. Xikwembukelo xa le tilweni a xi teke ndhawu ya lexi nga emisaveni, kambe vona a va nga swi tivi ku cinca koloko. Hikwalaho a va nga kotanga ku vuyeriwa hi ku vulavulela ka Kriste endhawini yo kwetsima.

“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.

“Vazhinji vanotarisa neshungu huru nzira yakafambwa nevaJudha mukuramba nekuroverera Kristu pamuchinjikwa; uye pavanoverenga nhoroondo yokushungurudzwa kwake kunonyadzisa, vanofunga kuti vanomuda, uye kuti dai vasina kumuramba sezvakaita Petro, kana kumuroverera pamuchinjikwa sezvakaita vaJudha. Asi Mwari, anoverenga mwoyo yavanhu vose, akaisa paruyedzo rudo irworwo kuna Jesu rwavaiti vainarwo. Denga rose rakatarira nokufarira kukuru kwazvo kugamuchirwa kweshoko romutumwa wokutanga. Asi vazhinji vaizviti vanoda Jesu, uye vaichema misodzi pavaiverenga nyaya yomuchinjikwa, vakaseka mashoko akanaka okuuya kwake. Panzvimbo pokugamuchira shoko iri nomufaro, vakati kunyengera. Vakavenga avo vaida kuonekwa kwake, vakavadzingira kunze kwamachechi. Avo vakaramba shoko rokutanga vaisagona kubatsirwa neshoko rechipiri; uyewo havana kubatsirwa nokuchema kwapakati pousiku, kwaifanira kuvagadzirira kuti vapinde pamwe naJesu nokutenda munzvimbo tsvene-tsvene yesanctuary yokudenga. Uye nokuramba kwavo mashoko maviri okutanga, vakasvibisa kunzwisisa kwavo zvikuru zvokuti havagoni kuona chiedza mushoko romutumwa wechitatu, rinoratidza nzira inopinda munzvimbo tsvene-tsvene. Ndakaona kuti sezvakaita vaJudha pakuroverera Jesu pamuchinjikwa, saizvozvowo machechi ezita akanga aroverera aya mashoko pamuchinjikwa, uye naizvozvo haana zivo yenzira inopinda munzvimbo tsvene-tsvene, uye haagoni kubatsirwa nokukumbirira kwaJesu ikoko. SevaJudha, vaipa zvibayiro zvavo zvisina maturo, naivo vanokwidziridza minyengetero yavo isina maturo kukamuri yakasiiwa naJesu; uye Satani, achifarira kunyengerwa uku, anozvifukidza hunhu hwechitendero, uye anotungamirira pfungwa dzavaKristu ava vanozviti vatendi kwaari amene, achishanda nesimba rake, nezviratidzo zvake, nezvishamiso zvinonyengera, kuti avasungirire mumusungo wake.” 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.

Kana tisingazobvumi shoko reyambiro rinomiririrwa naGunyana 11, 2001, ipapo zvirokwazvo tichagamuchira mutemo weSvondo kana wasvika, tichifungidzira kuti tichiri vapenyu. Zvakadaro, muedzo watinorongera magumo edu okusingaperi, uye muedzo watinofanira kupasa tisati taiswa chisimbiso panguva yomutemo weSvondo, uriwo muedzo watinofanira kupasa nguva yomukana wenyasha isati yavharwa, ndiwo muedzo wechipiri, uye ndiwo muedzo womufananidzo wechikara.

“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.

“Jehova andiratidza pachena kuti mufananidzo wechikara uchagadzirwa nguva yokuedzwa isati yavharwa; nokuti ndiwo uchava muyedzo mukuru kuvanhu vaMwari, nawo magumo avo asingaperi achasarudzwa. Chinzvimbo chako chakazara nokusawirirana kwakavhiringidzika zvokuti vashoma chete ndivo vachanyengerwa.

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

“Mu Chivumbulutso 13 nkhani iyi yafotokozedwa momveka bwino; [Chivumbulutso 13:11–17, yagwidwa mawu].”

“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.

“Ichi ndicho chiyedzo icho vanhu vaMwari vanofanira kupfuura machiri vasati vaiswa chisimbiso. Vose vakaratidza kuvimbika kwavo kuna Mwari nokuchengeta murayiro Wake, uye nokuramba kugamuchira sabata renhema, vachamira pasi pemureza waIshe Mwari Jehovha, uye vachagamuchira chisimbiso chaMwari mupenyu. Avo vanosiya chokwadi chinobva kudenga uye vachigamuchira sabata reSvondo, vachagamuchira chiratidzo chechikara.” Manuscript Releases, vhoriyamu 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.

Cigamulo caciwiri pa nthawi ya kusindikizidwa kwa anthu zana limodzi ndi makumi anayi ndi anayi a zikwi ndi ciyeso ca m’masomphenya aulosi. Cifuna kuzindikira kupangika kwa cithunzi ca cirombo ku United States, ndipo ciyeso cimeneci cingathe kuwululidwa kokha mwa Mawu aulosi a Mulungu. Kuposa pamenepo, Mawu aulosi a Mulungu adzamvedwa kokha ndi iwo amene asankha kudya uthenga wa mvula ya m’masiku otsiriza, umene ukuyimilidwa monga njira ya mzere pa mzere. Ngati tikana kudya uthenga umene uli m’dzanja la mngelo wamphamvu wa Chivumbulutso 18 pamene akutsika, sitidzakhala ndi kuthekera kozindikira kupangika kwa cithunzi ca cirombo.

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.

Kuti mudye shoko riri muruoko rwengirozi, zvinoda kuti mudzidzi wechiporofita akwanise kuona kuti ngirozi ine shoko muruoko rwayo. Apo ngirozi ine simba yaZvakazarurwa gumi nesere inoburuka, ndima yacho haitauri kuti mune chinhu chipi nechipi muruoko rwayo, asi nzira yekunzwisisa ye mutsara pamusoro pemutsara inosimbisa, pamusoro pezvapupu zvakati wandei, kuti nguva dzose mune shoko muruoko rwengirozi dzinoburuka. Avo vanoramba nzira ye mutsara pamusoro pemutsara vakapofumadzwa kushoko rinopa humbowo hwokuti mufananidzo wechikara uri kuumbwa muUnited States. Izvozvo zvinofanira kuzikanwa, nokuti mugumo wedu usingaperi wakavakirwa pakuziva chokwadi ichi. Mutsara pamusoro pemutsara, Hanzvadzi White vanotsanangura zvimiro zvechiporofita zvengirozi yokutanga sezvine zvimiro zvimwe chetezvo zvengirozi ine simba yaZvakazarurwa chitsauko gumi nesere.

“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.

“Ndzi kombiwile ku tsakela loku tilo hinkwaro a ri tekile eka ntirho lowu a wu ri karhi wu ya emahlweni emisaveni. Yesu a rhuma ntsumi ya matimba leswaku yi xika yi ta lemukisa vaaki va misava leswaku va lunghiselela ku humelela ka Yena ka vumbirhi. Loko ntsumi yi suka emahlweni ka Yesu etilweni, ku vonakala lokukulu ngopfu, loku hatimaka ni loku vangamaka, a ku yi rhangela. Ndzi byeriwile leswaku ntirho wa yona a ku ri ku voningisa misava hi ku vangama ka yona ni ku lemukisa munhu hi vukarhi lebyi taka bya Xikwembu. Mintshungu yi amukele ku vonakala. Van’wana exikarhi ka vona a va vonaka va tika swinene emoyeni, kasi van’wana a va tsakile naswona va khunguvanyisiwe hi ntsako. Hinkwavo lava amukeleke ku vonakala va hundzuluxele swikandza swa vona etilweni kutani va dzunisa Xikwembu. Hambileswi a ku hangalasiwile eka hinkwavo, van’wana va lo va ehansi ka nkucetelo wa kona ntsena, kambe a va kalanga va ku amukela hi timbilu ta vona hinkwato. Vo tala va tala hi vukarhi lebyikulu. Varhangeri va vukhongeri ni vanhu va hlangana ni lavo biha, kutani hi ku nonon’hwa ka timbilu va kaneta swinene ku vonakala loku hangalasiweke hi ntsumi ya matimba. Kambe hinkwavo lava ku amukeleke va tihambanisa ni misava, naswona va hlanganisiwa swinene un’wana ni un’wana.”

“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.

“സാത്താനും അവന്റെ ദൂതന്മാരും കഴിയുന്നത്ര അധികം ആളുകളുടെ മനസ്സുകളെ വെളിച്ചത്തിൽനിന്ന് ആകർഷിച്ച് മാറ്റുവാൻ അത്യന്തം തിരക്കോടെ പ്രവർത്തിച്ചുകൊണ്ടിരുന്നു. അതിനെ നിരസിച്ച കൂട്ടം അന്ധകാരത്തിൽ വിട്ടുകളയപ്പെട്ടു. സ്വർഗ്ഗീയ ഉദ്ഭവമുള്ള സന്ദേശം അവർക്കു സമർപ്പിക്കപ്പെട്ടപ്പോൾ അവർ വികസിപ്പിച്ച സ്വഭാവം രേഖപ്പെടുത്തേണ്ടതിന്നു ദൈവദൂതൻ തന്റെ നാമമാത്രജനങ്ങളെ അതിയായ താത്പര്യത്തോടെ നിരീക്ഷിച്ചുകൊണ്ടിരിക്കുന്നതു ഞാൻ കണ്ടു. യേശുവിനെ സ്നേഹിക്കുന്നു എന്നു അവകാശപ്പെട്ടിരുന്ന അത്യന്തം പലരും ആ സ്വർഗ്ഗീയ സന്ദേശത്തിൽനിന്നു പരിഹാസത്തോടും നിരസനത്തോടും ദ്വേഷത്തോടും കൂടി തിരിഞ്ഞുമാറിയപ്പോൾ, കൈയിൽ ഒരു താള്പത്രം പിടിച്ചിരുന്ന ഒരു ദൂതൻ ആ ലജ്ജാകരമായ രേഖ കുറിച്ചു. യേശുവിനെ അവന്റെ നാമമാത്ര അനുയായികൾ ഇങ്ങനെ അവഗണിച്ചതിനാൽ സമസ്ത സ്വർഗ്ഗവും പ്രകോപനത്താൽ നിറഞ്ഞിരുന്നു.” 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.”

Mundima iyi, mutumwa wokutanga wa Zvakazarurwa chitsauko chegumi neina “akatumwa” “kuti aburuke uye ayambire vagari venyika kuti vagadzirire kuoneka kwake kwechipiri,” iro riri basa rimwe chetero romutumwa wa Zvakazarurwa chitsauko chegumi nesere. Basa romutumwa wokutanga rakanga riri “kuvhenekera nyika nokubwinya kwake uye kunyevera munhu pamusoro pehasha dzaMwari dziri kuuya,” iro, zvakare, riri basa romutumwa wechitsauko chegumi nesere. Avo vakagamuchira shoko iri “vakakudza Mwari,” uye avo vakaramba shoko iri “vakasiirwa murima guru rose.”

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.

Daniyeli na wale mashahidi watatu walichagua kula chakula cha mbinguni, na kundi lile jingine likala chakula cha Babeli. Mwishoni mwa “jaribio la kuona” la siku kumi, Daniyeli na wenzake walimtukuza Mungu, kwa kuwa nyuso zao zilionekana kuwa zimejaa na nzuri zaidi kuliko za wale waliokula chakula cha Babeli. Ujumbe wa malaika wa kwanza wa Ufunuo sura ya kumi na nne unawakilisha majaribu hayo yote matatu ndani ya utambulisho wake wa injili ya milele. Jaribio la kwanza ni kumcha Mungu, la pili ni kumpa utukufu, na jaribio la tatu ni wakati saa ya hukumu inapowadia. Wale waliokitwaa kile kitabu kidogo kutoka mkononi mwa malaika wa kwanza na kukila, kama anavyowakilishwa Yohana katika sura ya kumi, walimtukuza Mungu katika jaribio la pili, na hapo ndipo walipokuwa wameandaliwa kuingia katika hukumu ya Nebukadreza. Amri juu ya amri, jaribio la kwanza mnamo Septemba 11, 2001, lilikuwa ni kula kile kitabu kidogo kilichokuwa mkononi mwa yule malaika mwenye nguvu. Jaribio hilo lilianzisha jaribio linalofuata ambapo makundi mawili ya waabudu yalipaswa kudhihirishwa kabla ya lile jaribio la tatu na la mwisho la kupambanua, ambalo kwa urahisi lilidhihirisha ama tabia iliyotukuzwa, au tabia iliyojaa giza.

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.

Nthawi yosindikiza ya anthu zikwi zana limodzi ndi makumi anayi mphambu zinayi ndi mbiri ya kuyambira pa 11 September 2001 kufikira ku lamulo la Lamlungu lomwe likubwera posachedwapa mu United States. M’mbiri imeneyo fanizo la anamwali khumi lidzabwerezedwanso ndi kukwaniritsidwa mpaka pa chilembo chenicheni. Choncho, chenicheni chimenechi chimasonyeza kuti mbiri yaulosi ya Habakuku 2, idzabwerezedwanso ndi kukwaniritsidwa mpaka pa chilembo chenicheni. Zikutanthauzanso kuti nthawi ya kusindikiza kwa anthu zikwi zana limodzi ndi makumi anayi mphambu zinayi ndi nthawi imene zotsatira za masomphenya aliwonse aulosi zimabwerezedwanso ndi kukwaniritsidwa mpaka pa chilembo chenicheni.

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.

Dhanieri chitsauko 11, ndima 40, chakavhurwa panguva yekupedzisira muna 1989. Ndima iyi inotanga nenguva yekupedzisira muna 1798, uye inopera nokuratidza nguva yekupedzisira muna 1989. Mutsara pamusoro pemutsara, nguva yekupedzisira ya1798 inoenderana nenguva yekupedzisira ya1989. Nhoroondo yendima 40, ichitanga muna 1798, uye ichienderera mberi kusvikira pamutemo weSvondo mundima 41, inomiririra nhoroondo yechikara chenyika (United States) soumambo hwechitanhatu hwechiporofita cheBhaibheri. Nyanga mbiri dzechikara chenyika, dzinoti Republicanism neProtestantism, dzinomiririrwa nenguva mbiri dzekupedzisira.

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.”

Munguva yokuiswa chisimbiso yeavo vane zviuru zana namakumi mana nezvina, runyanga rwePurotesitendi ruchabudisa mapoka maviri avanamati panguva yomuedzo wechipiri pakati pemiedzo mitatu iri mukati menguva iyoyo. Rimwe boka richava rakakudziridza mufananidzo waKristu, uye rimwe boka richava rakakudziridza mufananidzo wechikara. Munguva iyoyo yomuedzo, runyanga rweRepublican ruchabatana norunyanga rwePurotesitendi rwakatsauka, rwoumba mufananidzo wechikara sezvo machechi ePurotesitendi panguva iyoyo achitora kutonga kwehurumende yehurumende. Nguva iyoyo inomiririrwa nechiratidzo chose chiri muShoko raMwari, nokuti ndipo panosangana uye panogumira rimwe nerimwe re“mabhuku eBhaibheri.”

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.”

Jaribio la pili katika historia hiyo ni jaribio la sanamu ya mnyama, ndani kwa mabikira, na nje kwa wanasiasa wa vyama viwili vya kisiasa vinavyoshindana. Jaribio hilo ndilo jaribio tunalopaswa kulipita “kabla ya kufungwa kwa rehema” katika sheria ya Jumapili inayokuja upesi. Jaribio hilo ndilo jaribio tunalolipita “kabla hatujatiwa muhuri.” Jaribio hilo ndilo jaribio ambapo “hatima yetu ya milele itaamuliwa.”

We will continue this study in the next article.

Tizoenderera mberi nechidzidzo ichi muchinyorwa chinotevera.

“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. . ..

“Ngirozi huru imwe yakatumwa kuti iburukire panyika. Jesu akaisa ruoko rwake rugwaro, uye paakasvika panyika, akadanidzira achiti, ‘Bhabhironi rawa, rawa.’ Ipapo ndakaona zvakare avo vakanga vaora mwoyo vachisimudzira meso avo kudenga, vachitarira nekuvimbika netariro kuonekera kwaIshe wavo. Asi vazhinji vaiita sokuti vakaramba vari mumamiriro eupenzi, sokunge vakarara; asi ndakakwanisa kuona pachiso pavo chiratidzo chokusuwa kukuru. Avo vakanga vaora mwoyo vakaona kubva muMagwaro kuti vakanga vari munguva yokunonoka, uye kuti vaifanira kumirira nokushivirira kuzadziswa kwechiratidzo. Uchapupu humwe chete hwakavatungamirira kutarisira Ishe wavo muna 1843, ndihwo hwakavatungamirira kutarisira kwaari muna 1844. Asi ndakaona kuti vazhinji vakanga vasina simba riya rakanga richiratidza kutenda kwavo muna 1843. Kuora mwoyo kwavo kwakanga kwadzikamisa kutenda kwavo....”

“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.

“ජේසුස්වහන්සේගේ ශුද්ධස්ථානයෙහි සේවය අවසන්ව, උන්වහන්සේ අතිශුද්ධස්ථානයට ඇතුල් වී, දෙවියන්වහන්සේගේ ව්‍යවස්ථාව අඩංගු වූ පෙට්ටිය ඉදිරියෙහි සිටිය කල, උන්වහන්සේ ලෝකයට තුන්වන පණිවුඩයක් සමඟ තවත් බලවත් දූතයෙකු එවූ සේක. දූතයාගේ අතෙහි ලියවිල්ලක් තබන ලද්දේය; ඔහු බලයෙන් හා මහත් ගෞරවයෙන් භූමියට බැස ආ කල, මනුෂ්‍යයා වෙත කවරදාකත් ගෙන එන ලද ඉතා භයානක තර්ජනය සමඟ භීතිජනක අනතුරු ඇඟවීමක් ප්‍රකාශ කළේය. මෙම පණිවුඩය දෙවියන්වහන්සේගේ දරුවන්ට ඔවුන් ඉදිරියෙහි තිබූ පරීක්ෂාවේත් වියෝගයේත් පැය පෙන්වා දී, ඔවුන් සැලකිල්ලෙන් සිටින ලෙස සැලසුම් කරන ලද්දේය. දූතයා කීවේ මෙසේය: ‘ඔවුන් මෘගයා හා ඔහුගේ රූපය සමඟ ඉතා සමීප සටනකට ගෙන එනු ලබති. සදාකාල ජීවනය පිළිබඳ ඔවුන්ගේ එකම බලාපොරොත්තුව ස්ථිරව සිටීමය. ඔවුන්ගේ ජීවිත අවදානමට පත් වුවද, ඔවුන් සත්‍යය තදින් අල්ලාගෙන සිටිය යුතුය.’ තුන්වන දූතයා තම පණිවුඩය මෙසේ අවසන් කරයි: ‘මෙහි ශුද්ධවන්තයන්ගේ ඉවසීම ඇත: මෙහි දෙවියන්වහන්සේගේ ආඥා රක්ෂා කරන, ජේසුස්වහන්සේගේ ඇදහිල්ල ඇති අය වෙති.’ ඔහු මෙම වචන නැවත කියා සිටියදී, අහස් මණ්ඩල ශුද්ධස්ථානය වෙත ඇඟිල්ලෙන් දක්වා සිටියේය. මෙම පණිවුඩය පිළිගන්නා සියල්ලන්ගේ සිත්, ජේසුස්වහන්සේ පෙට්ටිය ඉදිරියෙහි සිට, දයාව තවමත් රැඳී සිටින සියල්ලන් උදෙසාත්, දෙවියන්වහන්සේගේ ව්‍යවස්ථාව නොදැනුවත්වම උල්ලංඝනය කළ සියල්ලන් උදෙසාත්, උන්වහන්සේගේ අවසාන මැදිහත්වීම කරන අතිශුද්ධස්ථානය වෙත යොමු කරනු ලැබේ. මෙම පව්ශෝධනය ධර්මිෂ්ඨ මරණයට පත් වූවන් උදෙසා මෙන්ම ධර්මිෂ්ඨ ජීවත්ව සිටින අය උදෙසාත් කරනු ලැබේ. එයට ක්‍රිස්තුස්වහන්සේ කෙරෙහි විශ්වාසය තබා මරණයට පත් වූ නමුත්, දෙවියන්වහන්සේගේ ආඥා පිළිබඳ ආලෝකය නොලැබ සිටි නිසා, එහි නියෝග උල්ලංඝනය කිරීමෙන් නොදැනුවත්වම පව් කළ සියල්ලන් ඇතුළත් වේ.” Early Writings, 245, 255.