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.

Maqaallooyinkii hore waxaannu waqti ku bixinay aqoonsiga sifooyinka nebiyadeed ee tijaabada labaad ee saddexda tijaabo ee ay matalaan saddexda malaa’igood. Malaa’ig walba waxay matalaysaa tijaabo gaar ah, tijaabada labaadna waxa loo soo bandhigay tijaabo muuqaal ah. Waxaannu aqoonsannay dhammaan saddexda malaa’igood, tijaabooyinkooda kala duwanna sidoo kale waxa lagu aqoonsaday Daniel cutubka koowaad, halkaas oo tijaabada labaad ee saddexda tijaabo ay ku dhisnayd muuqaalka Daanyeel iyo saddexdii mudane ee qiimaha badnaa ka dib markay cuneen cunto khudradeed, halkii ay ka cuni lahaayeen cuntadii Baabuloon. Sifo kale oo tijaabada labaad ka mid ahi waa in marar badan lagu matalo astaan muujinaysa isku-darka Kaniisadda iyo Dawladda.

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.

Saddexda malaa’igba iyo imtixaannadooda kala duwanba waxaa lagu aqoonsadaa dhacdadii ku saabsanayd dhicitaankii Baabelkii Nimrod ee Bilowgii cutubka kow iyo tobnaad. Saddexda imtixaan halkaas waxaa lagu matalay saddexda jeer ee weedha “kaalaya” lagu adeegsaday aayadaha saddex, afar, iyo toddoba. Weedha labaad ee “kaalaya,” ee ku jirta aayadda afraad, waxay calaamad u tahay imtixaankii malaa’igta labaad.

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.

Oo waxay yidhaahdeen, Kaalaya, aynu dhisanno magaalo iyo munaarad, oo dusheedu samada gaadho; oo aynu magac isu yeelno, waaba intaasoo aynu ku kala firidhsanno dhulka dushiisa oo dhan. Bilowgii 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.

Magaalo waxay u taagan tahay dawlad, munaaraduna waxay u taagan tahay kaniisad. Waxay kaloo jeclaayeen dabeecad gaar ah, sida lagu muujiyey rabitaankoodii ahaa inay magac isu sameeyaan. Imtixaanka labaad dabeecaddu badanaa way muuqataa, waxaana taa lagu sameeyaa iyadoo la barbar dhigo dabeecad ka soo horjeedda, sida ay u matalaan Qaabiil iyo Haabiil, bikradaha xigmadda leh iyo kuwa nacasyada ah, ama imtixaankii labaad ee Daanyeel ee ku saabsanaa muuqaalka indhaha lagu arkay ee u dhexeeyey kuwii cunay cuntadii Baabuloon iyo kuwii cunay khudrad.

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.

Addoommadaada waan ku baryayaaye, toban maalmood na tijaabi; oo ha nala siiyo khudaar aan cunno iyo biyo aan cabno. Dabadeedna wejiyadayada ha lagu eego hortaada, iyo wejiga wiilasha cuna qaybta cuntada boqorka; oo sidaad u aragto ula dhaqan addoommadaada. Markaasuu arrinkan kaga oggolaaday, oo toban maalmood buu tijaabiyey. Oo dhammaadkii tobanka maalmood wejiyadoodii waxay u muuqdeen kuwo ka qurux badan oo jidh ahaan ka buurbuuran dhammaan wiilashii cuni jiray qaybta cuntada boqorka. Daanyeel 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.

Taariikhda Millerite‑ka, imtixaankii malaa’igta labaad waxa uu muujiyey laba qaybood oo cibaadaysato ah. Qaybtii ku fashilantay imtixaanka waxay noqdeen gabdhihii Rooma, halka qaybta kalena ay ahaayeen kuwa aaminka ah oo sii wada raacidda iftiinka sii kordhaya. Gabdhaha Rooma waxay ka tarjumayaan dabeecadda nebinimo ee hooyada, hooyada ay gabdhaheeda u noqdeenna waxaa lagu gartaa inay tahay hooyada sinooleyaasha. Sida nebinimada ah, sinoole waa kaniisad gasha xidhiidh ay la yeelato dawladda, sida uu yahay suuradda baabtiisnimada.

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.

Malaa’igta ugu horraysa saddexda malaa’igood ee ku xusan Muujintii cutubka afar iyo tobnaad, waxay xambaarsan tahay dhammaan saddexda imtixaan ee mid kasta oo ka mid ah saddexda malaa’igood, sida uu sidoo kale yahay Daanyeel cutubka koowaad. Daanyeel laba iyo tobnaadna habka imtixaanka saddexda tallaabo leh ayaa sidoo kale lagu aqoonsaday, sidaas darteed habka imtixaanka saddexda tallaabo leh wuxuu ku jiraa bilowga iyo dhammaadka labadaba ee kitaabka Daanyeel.

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.

Kuwa badan ayaa la daahirin doonaa, oo la caddayn doonaa, oo la tijaabin doonaa; laakiin kuwa sharka leh shar bay samayn doonaan; oo kuwa sharka leh midkoodna ma garan doono; laakiin kuwa xigmadda leh way garan doonaan. Daanyeel 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.

Tijaabada kowaad ee aayadda laba iyo tobnaad ku jirta waa daahirinta ka dhacda barxadda meesha quduuska ah, halkaas oo wanka lagu gowraco oo xaq-yeelidana dembilaha loogu tiriyo. Tijaabada labaad ee aayadda laba iyo tobnaad ku jirta waa in caddaan laga dhigo, taas oo uu metelo meesha quduuska ah ee meesha quduuska ah, taas oo ka dhigan marka quduus-ka-dhigidda la siiyo rumaystaha. Tallaabada saddexaad waa in la imtixaamo, taas oo ka dhigan xukunka Qolka Ugu Quduusan, halkaas oo dadka Ilaah la shaabadeeyo oo ammaanta la dhammaystiro. Labada qaybood ee caabudayaasha ahna waxaa matala kuwa sharka leh oo aan wax garanayn, iyo kuwa xigmadda leh oo wax garanaya.

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.

Imtixaanka labaad, oo marar badan lagu matalay Erayga quduuska ah, wuxuu u taagan yahay imtixaan muuqaal ah, kaas oo laba nooc oo caabudayaal ah lagu muujiyo, isla markaana midowga Kaniisadda iyo Dawladda lagu astaan yeelo. Sidoo kale waxaa aad muhiim u ah in astaanta imtixaanka labaad ay tahay inuu ka horreeyo imtixaanka saddexaad, halka imtixaanka saddexaadna uu ka dhigan yahay xukun. Hase ahaatee, waxaa jira qodob muhiim ah oo xagga xukunka imtixaanka saddexaad ah, waayo saddexda imtixaanba mid kasta wuxuu ku lug leeyahay xukun, laakiin labada hore waxaa lagu meeleeyey taariikh ay weli suuragal ka tahay horumarinta dabeecadda. Imtixaanka saddexaadse wuu ka duwan yahay, waayo waa imtixaan nebiyeed oo kala-saaris ah, kaas oo si fudud u aqoonsanaya nooca caabudaha aad ku noqotay labadii tallaabo ee hore ee habka imtixaanka.

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.

Waqtiga shaabadaynta ee boqol iyo afar iyo afartan kun, oo bilaabmay Sebtembar 11, 2001, kuna dhammaanaya sharciga Axadda ee Maraykanka, waxaa jira saddex imtixaan. Imtixaankii ugu horreeyey wuxuu ahaa markii malaa’igtii soo degtay Sebtembar 11, 2001, oo iyadoo waafaqsan malaa’igtii ku soo degtay taariikhda Millerite-ka Agoosto 11, 1840, imtixaankaasi markaas wuxuu noqdaa imtixaan ku saabsan cuntada. Daanyeel cutubka koowaad, imtixaankii ugu horreeyey wuxuu ahaa markii Daanyeel qalbigiisa ku goostay inuusan cunin cuntadii boqorka. Markii Ruuxa Quduuska ahi ku soo degay baabtiiskii Masiixa, dabadeedna uu afartan maalmood soomay, imtixaankiisii ugu horreeyey wuxuu ahaa cunto.

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.

Imtixaanka saddexaad oo ugu dambeeya ee wakhtiga shaabadaynta boqol iyo afar iyo afartanka kun waa sharciga Axadda. Wakhtigaas dhammaan kuwa faham u leh waajibaadka Sabtida maalinta toddobaad, oo doorta inay caabudaan maalinta qorraxda, waxay heli doonaan calaamadda bahalka, oo waxay ku lumin doonaan weligood. Saddex sannadood dabadeed, cutubka koowaad ee Daanyeel, Daanyeel iyo saddexdii mudanayaal ahaa waxaa la hor geeyey Nebukadnesar (astaanta sharciga Axadda), si loogu xukumo tababarkoodii saddexdii sannadood ee ka horreeyey. Markii Aabbaha iyo Wiilku ay hoos ugu degeen qisadii Nimrod ee caasinnimada “tag” kii saddexaad, waxay ahayd inay afkooda isku khaldaan oo ay ku kala firdhiyaan dhulka. Imtixaanka saddexaad waa imtixaanka kala saara labada qaybood weligood.

“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.

“Masaalka haramaha iyo kan shabagga labaduba si cad bay u barayaan in aanu jirin waqti ay kuwa sharka oo dhammu Ilaah u soo jeesan doonaan. Sarreenka iyo haramuhu way isla koraan ilaa goosashada. Kalluunka wanaagsan iyo kan xunba si wadajir ah ayaa xeebta loogu soo jiidaa kala-soocidda ugu dambaysa.”

“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.

“Haddana, masaalladani waxay ina barayaan in aanay jirin fursad imtixaan kale xukunka dabadiis. Marka hawsha injiilku dhammaato, isla markiiba waxaa xiga kala-soocidda kuwa wanaagsan iyo kuwa sharka leh, qaddarka koox kastana weligiisba si joogto ah ayuu u go’an yahay.” 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.

Waqtiga shaabadaynta boqolka iyo afartan iyo afarta kun ahi waxay ku dhammaataa sharciga Axadda ee dhowaan imanaya, oo u dhexeeya imtixaankaas saddexaad iyo imtixaankii kowaad ee yimid Sebtembar 11, 2001, imtixaanka labaad ayaa lagu soo dejiyaa Adventisamka La'odikiya. Waxaa jirta “wakhti nimco ma jiro xukunka dabadiis,” waayo, shaqada injiilka ayaa markaas u dhammaatay boqolka iyo afartan iyo afarta kun.

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.

Walaal White waxay meelo badan ku baraysaa in haddii aynaan ka gudbin imtixaanka koowaad, markaas aynaan ka gudbi karin imtixaanka labaad; oo haddii aynaan si guul leh uga gudbin imtixaanka labaad, fashilkeenna wuxuu ka muuqan doonaa imtixaanka saddexaad, oo ah imtixaanka kama dambaysta ah ee lagu kala saaro xaqiiqda.

“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.

“Waxaa dib laygu tusay ku dhawaaqiddii imaatinkii ugu horreeyey ee Masiixa. Yooxanaa waxaa lagu soo diray ruuxii iyo xooggiisii Eliyaah si uu jidka Ciise u sii diyaariyo. Kuwii diiday markhaatifurkii Yooxanaa wax faa’iido ah kama ay helin waxbariddii Ciise. Mucaaradkoodii farriintii sii sheegaysay imaatinkiisa ayaa dhigay meel aanay si fudud uga aqbali karin caddaynta ugu xooggan ee ah inuu isagu yahay Masiixii. Shayddaanku wuxuu ku hoggaamiyey kuwii diiday farriintii Yooxanaa inay weli sii fogeeyaan, oo ay diidaan oo iskutallaabta ku qodaan Masiixa. Markay sidan yeeleen, waxay isa saareen meel aanay ka heli karin barakada maalintii Bentakostiga, taas oo bari lahayd jidka loo galo meesha quduuska ah ee samada. Jeexmidii daaha macbudka waxay muujisay in allabaryadii iyo qaynuunnadii Yuhuudda aan mar dambe la aqbali doonin. Allabarigii weynaa waa la bixiyey, waana la aqbalay, oo Ruuxa Quduuska ah oo soo degay maalintii Bentakostiga ayaa maskaxdii xertii ka leexiyey meesha quduuska ah ee dhulka una jeediyey tan samada, halkaas oo Ciise uu ku galay dhiiggiisa qudhiisa, si uu xertiisa ugu shubo faa’iidooyinka kafaaraggudkiisa. Laakiin Yuhuuddu waxaa looga tegey gudcur buuxa. Waxay lumiyeen iftiin kasta oo ay ka heli kari lahaayeen qorshaha badbaadada, welina waxay ku kalsoonaayeen allabaryadoodii iyo qurbaannadoodii aan waxtarka lahayn. Meesha quduuska ah ee samadu waxay beddeshay tii dhulka, hase ahaatee wax aqoon ah uma ay lahayn isbeddelkaas. Sidaa darteed kama ay faa’iidaysan karin dhexdhexaadinta Masiixa ee meesha quduuska ah.

“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.

“Kuwo badan ayaa naxdin ku eegaya jidkii Yuhuuddu u martay diidmada iyo iskutallaabta ku qodbidda Masiixa; oo markay akhriyaan taariikhda xadgudubkii ceebta badnaa ee loo geystay, waxay u maleeyaan inay isaga jecel yihiin, oo aanay isaga u diideen lahayn sidii Butros sameeyey, ama aanay iskutallaabta ugu qodbideen lahayn sidii Yuhuuddu sameeyeen. Laakiin Ilaaha akhriya quluubta dadka oo dhan ayaa imtixaan geliyey jacaylkaas ay qirteen inay u qabeen Ciise. Samada oo dhammu waxay danayn qoto dheer leh ku daawanaysay sida loo qaabilay farriintii malaa’igta koowaad. Laakiin qaar badan oo qirtay inay Ciise jecel yihiin, oo ilmada daadiyey markay akhriyeen qisada iskutallaabta, waxay ku jeesjeeseen warka wanaagsan ee imaatinkiisa. Halkii ay farriinta farxad ku qaabili lahaayeen, waxay ku dhawaaqeen inay tahay khiyaano. Waxay necbaadeen kuwii jeclaa muuqaalkiisa, oo waxay ka xireen kaniisadaha. Kuwii diiday farriintii koowaad wax faa’iido ah kama helin tan labaad; mana ayan ka faa’iidaysan qayladii habeenbadhkii, taas oo ahayd inay u diyaariso inay rumaysad kula galaan Ciise meesha ugu quduusan ee macbudka samada. Oo iyagoo diiday labadaas farriimood ee hore, waxay sidaas u madoobeeyeen garashadooda ilaa aanay iftiin ku arki karin farriinta malaa’igta saddexaad, taas oo muujinaysa jidka loo maro meesha ugu quduusan. Waxaan arkay in sida Yuhuuddu Ciise iskutallaabta ugu qodbeen, sidaas oo kale kaniisadaha magac-u-yaalka ahi ay u iskutallaabta ku qodbeen farriimahan; sidaas daraaddeedna aqoon uma laha jidka loo maro meesha ugu quduusan, mana ay ka faa’iidaysan karaan shafeecada Ciise ee halkaas. Sida Yuhuudda oo bixisay allabaryadoodii aan waxtarka lahayn, sidaas oo kale iyaguna waxay kor u qaadaan baryadoodii aan waxtarka lahayn qaybtaas uu Ciise ka baxay; Shayddaankuna, isagoo ku faraxsan khiyaanada, wuxuu isu ekaysiiyaa mid diin leh, oo wuxuu maskaxda kuwaas Masiixiyiinta sheegta ah u jeediyaa xaggiisa, isagoo ku shaqaynaya xooggiisa, calaamadihiisa, iyo cajaa’ibtiisa beenta ah, si uu dabinkiisa ugu adkeeyo.” 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.

Haddii aynaan aqbali doonin farriinta digniinta ah ee uu matalayo Sebtembar 11, 2001, markaas hubaal waxaynu aqbali doonnaa sharciga Axadda marka uu yimaado, haddii aynu weli nool nahay. Taas marka la yidhaahdo, imtixaanka aynu ku go’aaminno masiirkeenna weligeed ah, iyo imtixaanka ay tahay inaynu ka gudubno ka hor intaan nalagu shaabadayn sharciga Axadda, kaas oo ah imtixaanka ay tahay inaynu ka gudubno ka hor intaan waqtiga nimcadu xidhmin, waa imtixaanka labaad, waana imtixaanka sawirka bahalka.

“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.

“Rabbigu si cad buu i tusay in suuradda bahalka la samayn doono ka hor intaan wakhtiga nimcadu xidhmin; waayo, iyadu waxay ahaan doontaa imtixaanka weyn ee dadka Ilaah, kaas oo aayahooda weligeed ah lagu go’aamin doono. Mowqifkaagu waa isku dhexyaac isburinno ah oo sidaas u qasan in ay aad u yar yihiin kuwa lagu khiyaanayn doono.

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

“Muujintii 13 mawduucan si cad ayaa loo soo bandhigay; [Muujintii 13:11–17, waa la soo xigtay].”

“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.

“Tanu waa imtixaanka ay tahay in dadka Ilaah maraan ka hor intaan la shaabadayn. Kuwa dhammaantood daacadnimadooda Ilaah ku caddeeyey iyagoo xajinaya sharcigiisa oo diiday inay aqbalaan sabti been-abuur ah, waxay hoos geli doonaan calanka Rabbiga Ilaah Yehowah, oo waxay heli doonaan shaabadda Ilaaha nool. Kuwa ka tanaasula runta asalkeedu samada yahay oo aqbala sabtida Axadda, waxay heli doonaan calaamadda bahalka.” 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.

Imtixaanka labaad ee wakhtiga shaabadaynta ee boqol iyo afartan iyo afarta kun waa imtixaan muuqaal nebiyadeed. Wuxuu u baahan yahay in la garto samaysanka sawirka bahalka ee Maraykanka, imtixaankaasna waxaa lagu muujin karaa oo keliya iyada oo loo marayo Erayga nebiyadeed ee Ilaah. Intaas waxaa ka sii badan, Erayga nebiyadeed ee Ilaah waxaa fahmi doona oo keliya kuwa doorta inay cunaan farriinta roobka dambe, taas oo loo matalay habraaca xariiq ka koraysa xariiq. Haddii aynu diidno inaynu cunno farriinta ku jirta gacanta malaa’igta xoogga badan ee Muujintii siddeed iyo tobnaad marka ay soo degto, ma yeelan doonno awoodda aynu ku garanno samaysanka sawirka bahalka.

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.

Si loo cuno farriinta ku jirta gacanta malaa’igta, waxaa loo baahan yahay in ardayga wax sii sheegidda uu arki karo in malaa’igtu farriin ku hayso gacantiisa. Marka malaa’igta xoogga badan ee Muujintii siddeed iyo tobnaad ay soo degto, aayaddu wax ku jira gacantiisa si cad uma tilmaamayso, laakiin habraaca xarriiq korkeed xarriiq wuxuu ku adkeeyaa maraggo badan in had iyo goor ay farriin ku jirto gacanta malaa’igaha soo dega. Kuwa diida habraaca xarriiq korkeed xarriiq, way ka indho la’yihiin farriinta bixisa caddaynta ah in ekaanta bahalka ay ka samaysmayso Maraykanka. Taas waa in la garto, waayo aayahayaga weligeed ah wuxuu ku dhisan yahay garashada runtaas. Xarriiqa korkeed xarriiq, Sister White waxay astaamaha wax sii sheegidda ee malaa’igta kowaad ku aqoonsataa isla astaamaha malaa’igta xoogga badan ee Muujintii cutubka siddeed iyo tobnaad.

“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.

“Waxaa la i tusay danayntii ay samada oo dhammu ka lahayd hawsha ka socotay dhulka. Ciise wuxuu amray malaa’ig xoog badan inay soo degto oo uga digto dadka dhulka deggan inay isu diyaariyaan imaatinkiisa labaad. Markii malaa’igtu ka tagtay hortiisa Ciise ee samada, iftiin aad u dhalaalaya oo ammaantiisu weyn tahay ayaa ka horreeyey. Waxaa la ii sheegay in hawshiisu ahayd inay dhulka ku iftiimiso ammaantiisa oo ay dadka uga digto cadhada Ilaah ee soo socota. Dad aad u badan ayaa iftiinka qaatay. Qaarkood waxay u ekaayeen kuwo aad u xasilloon oo miisaan leh, halka kuwo kalena ay faraxsanaayeen oo rayrayn ku dheehnayd. Kuwii iftiinka qaatay oo dhammu wejiyadooda samada ayay u jeediyeen, Ilaahna way ammaaneen. In kastoo uu dhammaantood ku daatay, qaar waxay keliya galeen saamayntiisa, hase yeeshee qalbi ahaan ma ay aqbalin. Kuwo badan waxaa ka buuxsamay cadho weyn. Wadaaddo iyo dadweyneba waxay la midoobeen kuwa xun, oo si adag bay isaga caabiyeen iftiinkii uu malaa’igta xoogga badani faafiyey. Laakiin kulli kuwii aqbalay way ka soo bexeen dunida oo si dhow bay isugu midoobeen.”

“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.

“Shayddaanka iyo malaa’igihiisu waxay si aad ah ugu mashquulsanaayeen inay isku dayaan inay maskaxda dad inta ugu badan ka jeediyaan iftiinka. Kooxdii diiddayna waxaa lagu daayay gudcur. Waxaan arkay malaa’igta Ilaah oo si qoto dheer danaynaysa dadkiisa qirta inay isaga yihiin, si ay u qorto dabeecaddii ay muujiyeen markii farriintii ka timid jannada loo soo bandhigay. Oo maaddaama kuwo aad u badan oo qirtay inay Ciise jecel yihiin ay farriintii jannada kaga jeesteen quudhsasho, jeesjees, iyo nacayb, ayaa malaa’ig gacanta ku haysatay warqad duuban waxay qortay diiwaanka ceebta leh. Jannada oo dhammuna waxaa ka buuxsamay cadho xaq ah in Ciise sidaas loogu fududaado kuwa qirta inay isaga raacsan yihiin.” 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.”

Qoraalkaas dhexdiisa, malaa’igtii kowaad ee Muujintii cutubka afar iyo tobnaad waxaa “loo igmaday” “inay soo degto oo uga digto dadka dhulka deggan inay isu diyaariyaan muuqashadiisa labaad,” taas oo ah isla hawshii malaa’igta Muujintii cutubka siddeed iyo tobnaad. Hawshii malaa’igta kowaad waxay ahayd “inay dhulka ku iftiimiso ammaanteeda oo ay dadka uga digto cadhada Ilaah ee soo socota,” taas oo haddana mar kale ah hawsha malaa’igta cutubka siddeed iyo tobnaad. Kuwii fariinta aqbalay “waxay ammaaneen Ilaah,” kuwii fariintana diidayna “waxaa looga tegey gudcur buuxa.”

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.

Daanyeel iyo saddexdii mudane waxay doorteen inay cunaan cuntadii jannada, halka kooxda kalena ay cuneen cuntadii Baabuloon. Dhammaadkii “imtixaankii muuqaalka” ee tobanka maalmood, Daanyeel iyo saaxiibbadiis waxay ammaaneen Ilaah, maxaa yeelay wejiyadoodu muuqaal ahaan way ka buurbuurnaayeen kana qurux badnaayeen kuwii cunay cuntadii Baabuloon. Farriinta malaa’igta koowaad ee Muujintii cutubka afar iyo tobnaad waxay matashaa saddexdaas imtixaan oo dhan gudahooda aqoonsigeeda injiilka weligiis ah. Imtixaanka koowaad waa in Ilaah laga cabsado, kan labaadna waa in isaga ammaan la siiyo, imtixaanka saddexaadna waa marka saacadda xukunku timaaddo. Kuwii kitaabka yar ka qaatay gacanta malaa’igta koowaad oo cunay, sida Yooxanaa loogu matalay cutubka tobnaad, waxay ammaaneen Ilaah imtixaankii labaad, dabadeedna waxay diyaar u noqdeen inay galaan xukunkii Nebukhadnesar. Xarriiq ka dambaysa xarriiq, imtixaankii koowaad ee Sebtembar 11, 2001, wuxuu ahaa in la cuno kitaabka yar ee ku jiray gacanta malaa’igta xoogga badan. Imtixaankaasu wuxuu keenay imtixaankii xigay, kaas oo laba nooc oo caabudayaal ah lagu muujin lahaa ka hor imtixaanka saddexaad oo ugu dambeeya, kaas oo si fudud u muujiyey ama dabeecad la ammaanay, ama dabeecad gudcur ka buuxo.

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.

Waqtiga shaabadaynta boqol iyo afar iyo afartan kun waa taariikhda laga bilaabo Sebtembar 11, 2001 ilaa sharciga Axadda ee dhowaan imanaya ee Maraykanka. Taariikhdaas masaalka tobanka gabdhood bikradaha ah ayaa lagu celin doonaa oo loo oofin doonaa si waafaqsan eray kasta. Xaqiiqadaas ayaana markaas caddaynaysa in taariikhda wax sii sheegidda ee Xabaquuq laba ay iyaduna lagu celin doono oo loo oofin doono si waafaqsan eray kasta. Waxa kale oo ay ka dhigan tahay in muddada shaabadaynta boqol iyo afar iyo afartan kun ay tahay muddada saamaynta riyo kasta oo wax sii sheegid ah lagu celinayo oo loo oofinayo si waafaqsan eray kasta.

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.

Daaniyeel cutubka kow iyo tobnaad, aayadda afartanaad, waxaa la furay wakhtiga dhammaadka sannadkii 1989. Aayaddu waxay ka bilaabmaysaa wakhtiga dhammaadka ee 1798, waxayna ku dhammaataa iyada oo calaamadaynaysa wakhtiga dhammaadka ee 1989. Khadba khad, wakhtiga dhammaadka ee 1798 wuxuu la jaanqaadaa wakhtiga dhammaadka ee 1989. Taariikhda aayadda afartanaad, oo ka bilaabmaysa 1798, kuna sii socota sharciga Axadda ee aayadda kow iyo afartan, waxay matalaysaa taariikhda bahalka dhulka (Maraykanka) sida boqortooyada lixaad ee wax sii sheegidda Kitaabka Quduuska ah. Labada gees ee bahalka dhulka, Jamhuuriyadnimo iyo Protestantinimo, waxaa lagu metelay labada wakhti ee dhammaadka.

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.”

Wakhtiga shaabadaynta ee boqol iyo afartan iyo afarta kun, geeska Protestant-ka ayaa soo saari doona laba dabaqadood oo caabudayaal ah inta lagu jiro imtixaanka labaad ee saddexda imtixaan ee ku jira muddadaas. Dabaqad ka mid ah waxay yeelan doontaa suuradda Masiixa, halka dabaqadda kalena ay yeelan doonto suuradda bahalka. Wakhtigaas imtixaanka, geeska Jamhuuriga ah ayaa la midoobi doona geeska Protestant-ka ee riddada noqday, oo samayn doona suurad bahal, maadaama kaniisadaha Protestant-ku markaas la wareegi doonaan xukunka dawladda madaniga ah. Muddadaas wakhtiga ah waxaa metela aragti kasta oo ku jirta Erayga Ilaah, waayo halkaas ayey tahay meesha mid kasta oo ka mid ah “buugaagta Kitaabka Quduuska ahi ku kulmaan kuna dhammaadaan.”

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.”

Imtixaanka labaad ee taariikhdaas waa imtixaanka sanamka bahalka, gudaha ahaan gabdhaha bikradaha ah, iyo dibadda ahaan siyaasiyiinta labada xisbi siyaasadeed ee is-haya. Imtixaankaas waa imtixaanka ay tahay inaan ka gudubno “ka hor intaan albaabka naxariistu xidhmin” marka sharciga Axadda ee dhow dhow yimaado. Imtixaankaas waa imtixaanka aan ka gudubno “ka hor intaan nala shaabadayn.” Imtixaankaas waa imtixaanka halkaas oo “masiirkeenna daa’imka ahi lagu go’aamin doono.”

We will continue this study in the next article.

Waxaannu daraasaddan ku sii wadi doonnaa maqaalka xiga.

“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. . ..

“Malaa’ig kale oo xoog badan ayaa loo diray inuu dhulka ku soo dego. Ciise wuxuu gacantiisa geliyey qoraal, oo markuu dhulka yimid ayuu ku qayliyey, ‘Baabuloon way dhacday, way dhacday.’ Markaasaan haddana arkay kuwii niyad jabay iyagoo indhahooda kor ugu qaadaya samada, iyagoo rumaysad iyo rajo ku eegaya muuqashada Rabbigooda. Laakiin qaar badan waxay u ekaayeen inay ku sii jireen xaalad doqonnimo ah, sidii kuwo hurda; hase ahaatee, waxaan wejiyadooda ka arkayay raad murugo qoto dheer ah. Kuwii niyad jabay waxay Qorniinka ka arkeen inay ku jireen wakhtiga dib-u-dhaca, iyo inay tahay inay samir ku sugaan oofinta muujinta. Isla caddayntii ku hoggaamisay inay Rabbigooda sugaan sannadkii 1843, ayaa ku hoggaamisay inay filayaan Isaga sannadkii 1844. Habase yeeshee, waxaan arkay in intooda badani aanay lahayn tamartii calaamadisay rumaysadkoodii 1843. Niyad-jabkoodii ayaa daciifiyey rumaysadkooda....”

“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.

“Sida adeegiddii Ciise ugu dhammaatay meesha quduuska ah, oo uu u gudbay meesha ugu quduusan, halkaasna uu istaagay sanduuqii axdiga ee sharciga Ilaah ku jiray hortiisa, ayuu dunida u soo diray malaa’ig kale oo xoog badan oo wadata farriin saddexaad. Warqad duuban ayaa gacanta malaa’igta la geliyey, oo markii ay dhulka ku soo degtay iyada oo leh xoog iyo haybad, waxay ku dhawaaqday digniin laga cabsado, oo ay la socoto hanjabaaddii ugu daranayd ee weligeed bani-aadam loo sidaa. Farriintan waxaa loo talagalay in carruurta Ilaah laga digtoonaado, iyadoo la tusayo saacadda jirrabaadda iyo cidhiidhiga ee hortooda taal. Malaa’igtii waxay tidhi, ‘Waxaa lagu soo gelin doonaa dagaal dhow oo ay la galaan bahalka iyo sanamkiisa. Rajadooda keliya ee nolosha weligeed ahu waa inay ku sii adkaystaan. In kastoo noloshoodu halis ku jirto, waa inay runta si adag ugu dhegganaadaan.’ Malaa’igta saddexaad farriinteeda waxay ku soo gebogabaysay sidan: ‘Halkan waxaa ku taal dulqaadka quduusiinta: halkan waxaa ku sugan kuwa xajiya amarrada Ilaah, iyo rumaysadka Ciise.’ Markay erayadan ku celcelinaysay, waxay tilmaantay meesha quduuska ugu quduusan ee macbudka samada. Maskaxda dhammaan kuwa aqbala farriintan waxaa loo jeediyaa meesha ugu quduusan, halkaas oo Ciise sanduuqa hortiisa taagan yahay, isaga oo bixinaya shafeecadiisii ugu dambaysay kuwa weli naxariistu u hadhsan tahay oo dhan iyo kuwa si jaahilnimo ah u jebiyey sharciga Ilaah. Kafaaraggudkan waxaa loo sameeyaa kuwii dhintay ee xaqa ahaa iyo kuwa nool ee xaqa ahba. Waxa uu ku jiraa dhammaan kuwii dhintay iyagoo Masiixa ku kalsoon, laakiin maadaama aanay helin iftiinka ku saabsan amarrada Ilaah, waxay si jaahilnimo ah u dembaabeen iyagoo ku xadgudbay qawaaniintiisa.” Early Writings, 245, 255.