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.

Nínú àwọn àpilẹ̀kọ iṣáájú a lo àkókò láti mọ̀ọ́kan àwọn àbùdá àsọtẹ́lẹ̀ ti ìdánwò kejì nínú àwọn ìdánwò mẹ́ta tí àwọn áńgẹ́lì mẹ́ta náà dúró fún. Áńgẹ́lì kọ̀ọ̀kan dúró fún ìdánwò kan pàtó, a sì ṣàfihàn ìdánwò kejì gẹ́gẹ́ bí ìdánwò ojú-rí. A ti dá gbogbo àwọn áńgẹ́lì mẹ́ta náà mọ̀, a sì tún dá àwọn ìdánwò tí ó bá olúkúlùkù wọn mu mọ̀ nínú Danieli orí kìn-ín-ní, níbi tí ìdánwò kejì nínú àwọn ìdánwò mẹ́ta náà ti dá lórí ìrísí Danieli àti àwọn ọlọ́lá mẹ́ta náà lẹ́yìn tí wọ́n jẹ oúnjẹ ewébẹ̀, dípò oúnjẹ Babiloni. Àbùdá mìíràn ti ìdánwò kejì ni pé a sábà máa ń ṣojú rẹ̀ gẹ́gẹ́ bí àwòrán ìṣọ̀kan Ìjọ àti Ìpínlẹ̀.

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.

Gbogbo àwọn áńgẹ́lì mẹ́tẹ̀ẹ̀ta àti àwọn ìdánwò tí ó bá ọ̀kọ̀ọ̀kan wọn mu ni a fi hàn nínú ìṣubú Bábélì ti Nimrodu ní Gẹ́nẹ́sísì orí kọkànlá. Àwọn ìdánwò mẹ́tẹ̀ẹ̀ta náà ni a ṣojú wọn níbẹ̀ nípa ìlò mẹ́ta ti ọ̀rọ̀ náà pé, “ẹ jẹ́ kí a,” gẹ́gẹ́ bí a ti lò ó nínú ẹsẹ̀ kẹta, kẹrin, àti keje. Ìsọ̀rọ̀ kejì náà pé, “ẹ jẹ́ kí a,” nínú ẹsẹ̀ kẹrin, ni ó samisi ìdánwò áńgẹ́lì kejì.

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.

Wọ́n sì wí pé, Ẹ wá, ẹ jẹ́ kí a kọ́ ìlú kan fún ara wa, àti ilé-ìṣọ́ kan, tí òkè rẹ̀ yóò dé ọ̀run; ẹ jẹ́ kí a sì ṣe orúkọ fún ara wa, kí a má bàa tú ká lórí gbogbo ilẹ̀ ayé. Genesisi 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.

Ìlú ń ṣojú fún ìpínlẹ̀ kan, ilé-ìṣọ́ sì ń ṣojú fún ìjọ kan. Wọ́n tún fẹ́ ìwà kan pàtó, gẹ́gẹ́ bí a ti ṣàfihàn nínú ìfẹ́ wọn láti ṣe orúkọ fún ara wọn. Nínú ìdánwò kejì ni a sábà máa ń fi ìwà hàn, a sì máa ń ṣe é ní ìfiwéra pẹ̀lú ìwà ìdàkẹ́jẹ̀ rèé, gẹ́gẹ́ bí a ti rí nínú Kéènì àti Ábẹ́lì, àwọn wúńdíá ọlọ́gbọ́n àti aṣiwèrè, tàbí nínú ìdánwò kejì Dáníẹ́lì nínú ìrísí ojú láàárín àwọn tí wọ́n jẹ oúnjẹ Bábílónì, ní ìdákẹ́jẹ̀ pẹ̀lú àwọn tí wọ́n jẹ ewébẹ̀.

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.

Jọ̀wọ́, dán àwọn ìránṣẹ́ rẹ wò fún ọjọ́ mẹ́wàá; kí wọ́n sì máa fún wa ní ẹ̀wà-ọkà láti jẹ, àti omi láti mu. Lẹ́yìn náà, kí a wo ojú wa níwájú rẹ, àti ojú àwọn ọmọ tí ń jẹ nínú ìpín oúnjẹ ọba; gẹ́gẹ́ bí o bá sì rí, bẹ́ẹ̀ ni kí o ṣe sí àwọn ìránṣẹ́ rẹ. Nígbà náà ni ó gbà fún wọn nínú ọ̀ràn yìí, ó sì dán wọn wò fún ọjọ́ mẹ́wàá. Ní òpin ọjọ́ mẹ́wàá náà, ojú wọn farahàn pé ó rẹwà sí i, ara wọn sì sanra ju ti gbogbo àwọn ọmọ tí wọ́n ń jẹ nínú ìpín oúnjẹ ọba lọ. Danieli 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.

Nínú ìtàn àwọn Millerite, ìdánwò áńgẹ́lì kejì fi irú àwọn olùjọsìn méjì hàn. Ẹgbẹ́ tí ó kùnà nínú ìdánwò náà di àwọn ọmọbìnrin Romu, ṣùgbọ́n ẹgbẹ́ kejì ni àwọn olóòótọ́ tí wọ́n ń bá a lọ láti tẹ̀lé ìmọ́lẹ̀ tí ń tẹ̀síwájú. Àwọn ọmọbìnrin Romu ń fi àkópọ̀ àsọtẹ́lẹ̀ ti ìyá wọn hàn, àti ìyá tí wọ́n di ọmọbìnrin rẹ̀ ni a mọ̀ sí ìyá àwọn àgbèrè. Ní ti àsọtẹ́lẹ̀, àgbèrè jẹ́ ìjọ kan tí ó wọ inú ìbáṣepọ̀ pẹ̀lú ìjọba, gẹ́gẹ́ bí ó ti rí nínú àwòrán ìjọ papacy.

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.

Àkọ́kọ́ nínú àwọn áńgẹ́lì mẹ́ta tí ó wà nínú Ìfihàn orí kẹrìnlá ní gbogbo ìdánwò mẹ́ta ti ọ̀kọ̀ọ̀kan àwọn áńgẹ́lì mẹ́tẹ̀ẹ̀ta, gẹ́gẹ́ bí ó ti rí pẹ̀lú Dáníẹ́lì orí kìn-ín-ní. Nínú Dáníẹ́lì orí kejìlá, a tún fi ìlànà ìdánwò aláyọ̀ọ́da-mẹ́ta hàn pẹ̀lú, nítorí náà ìlànà ìdánwò aláyọ̀ọ́da-mẹ́ta náà wà ní ìbẹ̀rẹ̀ àti ní òpin ìwé Dáníẹ́lì.

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.

A ó sì yọ ọ̀pọ̀lọpọ̀ ènìyàn mọ́, a ó sì sọ wọ́n di funfun, a ó sì dán wọn wò; ṣùgbọ́n àwọn búburú yóò máa hùwà búburú: kò sì sí ẹnìkan nínú àwọn búburú tí yóò lóye; ṣùgbọ́n àwọn ọlọ́gbọ́n yóò lóye. Dáníẹ́lì 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.

Ìdánwò àkọ́kọ́ nínú ẹsẹ̀ kejìlá ni ìwẹ̀nùmọ́ tí ń ṣẹlẹ̀ ní àgbàlá ibi mímọ́, níbi tí a ti pa ọ̀dọ́-àgùntàn náà, tí a sì ń ka ìdáláre sí ẹlẹ́ṣẹ̀ náà. Ìdánwò kejì nínú ẹsẹ̀ kejìlá ni láti di funfun, èyí tí ibi mímọ́ nínú ibi mímọ́ ń ṣàpẹẹrẹ, tí ó sì ń ṣàfihàn ìgbà tí a fi ìsọdimímọ́ fún onígbàgbọ́. Ìgbésẹ̀ kẹta ni láti jẹ́ ẹni tí a dán wò, èyí tí ó ń ṣàpẹẹrẹ ìdájọ́ Ibi Mímọ́ Jùlọ, níbi tí a ti fi èdìdì di àwọn ènìyàn Ọlọ́run, tí a sì ti mú ìyìn-ògo pé. Àwọn ẹgbẹ́ olùjọsìn méjì náà ni a ṣàpẹẹrẹ nípasẹ̀ àwọn ènìyàn búburú tí kò lóye, àti àwọn ọlọ́gbọ́n tí wọ́n lóye.

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.

Ìdánwò kejì, tí a ti ṣàfihàn rẹ̀ lọ́pọ̀ ìgbà nínú Ọ̀rọ̀ mímọ́, jẹ́ aṣojú ìdánwò ojú-rí, níbi tí a ti ń fi irú méjì àwọn olùjọsìn hàn, tí a sì ń ṣàpẹẹrẹ ìṣọ̀kan Ìjọ àti Ìpínlẹ̀. Kò kéré sí i ní pàtàkì ni pé àbùdá kan tí ìdánwò kejì ní ni pé ó ṣáájú ìdánwò kẹta, ìdánwò kẹta sì ń ṣàpẹẹrẹ ìdájọ́. Síbẹ̀síbẹ̀, ìkìlọ̀ pàtàkì kan wà ní ti ìdájọ́ ìdánwò kẹta, nítorí pé ọ̀kọ̀ọ̀kan àwọn ìdánwò mẹ́ta náà ní í ṣe pẹ̀lú ìdájọ́, ṣùgbọ́n a gbé àwọn ìdánwò méjì àkọ́kọ́ kalẹ̀ sínú ìtàn kan níbi tí ìdàgbàsókè ìwà ṣì ṣeé ṣe. Ìdánwò kẹta yàtọ̀, níwọ̀n bí ó ti jẹ́ ìdánwò àfihàn àsọtẹ́lẹ̀, tí ó kàn ń dá ẹni irú olùjọsìn tí o ti di mọ̀ nínú àwọn ìgbésẹ̀ méjì tó ṣáájú nínú ìlànà ìdánwò náà.

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.

Ní àkókò ìdìdìẹ̀ ti ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì [144,000], èyí tí ó bẹ̀rẹ̀ ní September 11, 2001, tí ó sì parí ní òfin Sunday ní Orílẹ̀-Èdè Amẹ́ríkà, ìdánwò mẹ́ta wà. Ìdánwò àkọ́kọ́ ni nígbà tí áńgẹ́lì náà sọ̀kalẹ̀ ní September 11, 2001, àti ní ìbámu pẹ̀lú áńgẹ́lì tí ó sọ̀kalẹ̀ nínú ìtàn àwọn Millerite ní August 11, 1840, ìdánwò náà sì di ìdánwò lórí oúnjẹ. Nínú orí kìn-ín-ní Danieli, ìdánwò àkọ́kọ́ ni nígbà tí Danieli pinnu nínú ọkàn rẹ̀ pé òun kì yóò jẹ oúnjẹ ọba. Nígbà tí Ẹ̀mí Mímọ́ sọ̀kalẹ̀ ní ìbatisí Kristi, tí Ó sì gbààwẹ̀ fún ọjọ́ ogójì, ìdánwò àkọ́kọ́ Rẹ̀ ni oúnjẹ.

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.

Ìdánwò kẹta àti ìkẹyìn ní àkókò ìdìdì àwọn ẹgbẹ̀rún ọgọ́rùn-ún kan àti mẹ́rìnlélógójì ni òfin Ọjọ́ Àìkú. Ní àkókò náà gbogbo àwọn tí wọ́n ní òye nípa ohun tí Ìsinmi ọjọ́ keje ń béèrè, tí wọ́n sì yan láti jọ́sìn ní ọjọ́ oòrùn, yóò gba ààmì ẹranko náà, wọ́n sì ti sọnù fún ayérayé. Lẹ́yìn ọdún mẹ́ta, nínú orí kìn-ín-ní ìwé Dáníẹ́lì, a mú Dáníẹ́lì àti àwọn akíkanjú mẹ́tẹ̀ẹ̀ta náà wá níwájú Nebukadinésárì (àmì ìṣàpẹẹrẹ òfin Ọjọ́ Àìkú), kí a lè dá wọn lẹ́jọ́ nípa ìkẹ́kọ̀ọ́ wọn láàárín ọdún mẹ́ta tó ṣáájú. Nígbà tí Baba àti Ọmọ sọ̀kalẹ̀ nínú ìtàn ìṣọ̀tẹ̀ Nimrodu ní “ẹ jẹ́ ká lọ” kẹta, ó jẹ́ láti da èdè wọn rú kí wọ́n sì tú wọn ká sí òkèèrè. Ìdánwò kẹta ni ìdánwò tó ń fi ìyàtọ̀ hàn gbangba tó ya àwọn ẹgbẹ́ méjì náà sọ́tọ̀ fún ayérayé.

“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.

“Àkàwé èpò búburú àti ti àwọ̀n lásán fi kedere kọ́ wa pé kò sí àkókò kankan tí gbogbo àwọn ènìyàn búburú yóò yí padà sọ́dọ̀ Ọlọ́run. Àlìkámà àti èpò búburú ń dàgbà pọ̀ títí di ìkórè. Àwọn ẹja rere àti búburú ni a sì ń fà pọ̀ wá sí etí omi fún ìyapa ìkẹyìn.

“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.

“Lẹ́ẹ̀kansi, àwọn òwe wọ̀nyí ń kọ́ni pé kò ní sí àkókò ìdánwò kankan lẹ́yìn ìdájọ́. Nígbà tí iṣẹ́ ìhìnrere bá parí, ìyapa láàárín àwọn rere àti àwọn búburú yóò tẹ̀ lé e lẹ́sẹ̀kẹsẹ̀, àti pé ayanmọ́ ẹgbẹ́ kọ̀ọ̀kan yóò di mímúlẹ̀ títí láé.” 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.

Àkókò fífi èdìdì mọ́ lórí àwọn ẹgbẹ̀rún mẹ́rìnlélógójì [144,000] náà parí nígbà òfin Ọjọ́ Àìkú tí yóò dé láìpẹ́, àti láàárín ìdánwò kẹta yẹn àti ìdánwò àkọ́kọ́ tí ó dé ní September 11, 2001, ni a mú ìdánwò kejì wá sórí Adventism Laodíkea. “Kò sí àkókò oore-ọ̀fẹ́ lẹ́yìn ìdájọ́,” nítorí iṣẹ́ ìhìnrere náà ti pé nígbà náà fún àwọn ẹgbẹ̀rún mẹ́rìnlélógójì [144,000] náà.

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.

Arábìnrin White kọ́ni ní ọ̀pọ̀ ibi pé bí a kò bá borí ìdánwò àkọ́kọ́, nígbà náà a kò lè borí ìdánwò kejì; àti láìṣe àṣeyọrí níborí ìdánwò kejì, a ó fi ìkùnà wa hàn ní ìdánwò kẹta, èyí tí í ṣe ìdánwò ìmúdájú.

“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.

“A tọ́ka mi padà sí ìkéde ìbọ̀wọ̀ àkọ́kọ́ Kristi. A rán Johanu ní ẹ̀mí àti agbára Elijah láti pèsè ọ̀nà fún Jesu. Àwọn tí wọ́n kọ ẹ̀rí Johanu kò rí èrè kankan nínú ẹ̀kọ́ Jesu. Ìtakò wọn sí ìrántí tí ń sọ tẹ́lẹ̀ nípa ìbọ̀wọ̀ Rẹ̀ fi wọ́n sí ipò tí wọn kò fi lè tètè gba ẹ̀rí tí ó lágbára jùlọ pé Òun ni Mèsáyà. Satani darí àwọn tí wọ́n kọ ìrántí Johanu lọ síwájú sí i, kí wọ́n lè tún kọ Kristi, kí wọ́n sì kan án mọ́ àgbélébùú. Nípa ṣíṣe èyí wọ́n fi ara wọn sí ipò tí wọn kò fi lè gba ìbùkún ní ọjọ́ Pentikosti, èyí tí ì bá ti kọ́ wọn ní ọ̀nà sínú ibi mímọ́ ọ̀run. Yíyà aṣọ ìkélé tẹ́ńpìlì náà fi hàn pé a kì yóò tún gba àwọn ẹbọ àti àṣẹ ìsìn àwọn Júù mọ́. A ti rú Ẹbọ ńlá náà, a sì ti tẹ́wọ́ gbà á, àti Ẹ̀mí Mímọ́ tí ó sọ̀kalẹ̀ ní ọjọ́ Pentikosti mú èrò àwọn ọmọ-ẹ̀yìn kúrò ní ibi mímọ́ ayé lọ sí ibi mímọ́ ọ̀run, níbi tí Jesu ti wọlé pẹ̀lú ẹ̀jẹ̀ Tirẹ̀, láti tú àwọn àǹfààní ìràpadà Rẹ̀ sórí àwọn ọmọ-ẹ̀yìn Rẹ̀. Ṣùgbọ́n a fi àwọn Júù sílẹ̀ nínú òkùnkùn pátápátá. Wọ́n pàdánù gbogbo ìmọ́lẹ̀ tí wọ́n ì bá ti ní nípa ètò ìgbàlà, wọ́n sì ṣì ń gbẹ́kẹ̀ lé àwọn ẹbọ àti ọrẹ wọn tí kò ní ìtóbilọ́rùn. Ibi mímọ́ ọ̀run ti gba ipò ti ibi mímọ́ ayé, síbẹ̀ wọn kò ní ìmọ̀ nípa ìyípadà náà. Nítorí náà wọn kò lè rí èrè nínú ìdàbòbò Kristi ní ibi mímọ́.”

“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.

“Ọ̀pọ̀ ènìyàn ni ń fi ìbànújẹ́ àti ìbẹ̀rù wo ọ̀nà tí àwọn Júù gbà kọ Kristi sílẹ̀, tí wọ́n sì kàn án mọ́ àgbélébùú; bí wọ́n sì ti ń ka ìtàn ìfìyàjẹ́ni tí a fi í ṣe ní ìtìjú, wọ́n rò pé àwọn nífẹ̀ẹ́ rẹ̀, àti pé àwọn kì yóò ti sẹ́ ẹ bí Peteru ti ṣe, tàbí kàn án mọ́ àgbélébùú bí àwọn Júù ti ṣe. Ṣùgbọ́n Ọlọ́run, ẹni tí ń ka ọkàn gbogbo ènìyàn, ti mú ìfẹ́ yẹn fún Jésù tí wọ́n jẹ́wọ́ pé àwọn ní wá sí ìdánwò. Gbogbo ọ̀run fi ìfẹ́ tó jinlẹ̀ jù lọ wo bí a ṣe gba ìhìn iṣẹ́ áńgẹ́lì kìn-ín-ní. Ṣùgbọ́n ọ̀pọ̀ àwọn tí wọ́n jẹ́wọ́ pé àwọn nífẹ̀ẹ́ Jésù, tí wọ́n sì da omijé sílẹ̀ bí wọ́n ti ń ka ìtàn àgbélébùú, fi ẹ̀gàn ṣe ìròyìn ayọ̀ ìbọ̀wọ̀ rẹ̀. Dípò kí wọ́n fi ayọ̀ gba ìhìn iṣẹ́ náà, wọ́n sọ pé ìtànjẹ ni. Wọ́n kórìíra àwọn tí wọ́n nífẹ̀ẹ́ ìfarahàn rẹ̀, wọ́n sì ti ilẹ̀kùn àwọn ìjọ pa mọ́ wọn. Àwọn tí wọ́n kọ ìhìn iṣẹ́ kìn-ín-ní kò lè rí àǹfààní kankan gbà láti ọ̀dọ̀ èkejì; bẹ́ẹ̀ ni wọn kò sì rí àǹfààní kankan gbà láti ọ̀dọ̀ igbe ọ̀ganjọ́, èyí tí ó yẹ kí ó pèsè wọn sílẹ̀ láti fi ìgbàgbọ́ wọ pẹ̀lú Jésù sínú ibi mímọ́ jùlọ nínú ilé-mímọ́ ọ̀run. Nípa kọ àwọn ìhìn iṣẹ́ méjèèjì tí ó ṣáájú, wọ́n ti sọ òye wọn di òkùnkùn tó bẹ́ẹ̀ gẹ́ẹ́ tí wọn kò fi lè rí ìmọ́lẹ̀ kankan nínú ìhìn iṣẹ́ áńgẹ́lì kẹta, èyí tí ń fi ọ̀nà hàn sí ibi mímọ́ jùlọ. Mo rí i pé gẹ́gẹ́ bí àwọn Júù ti kàn Jésù mọ́ àgbélébùú, bẹ́ẹ̀ ni àwọn ìjọ tí orúkọ nìkan jẹ́ ìjọ ti kàn àwọn ìhìn iṣẹ́ wọ̀nyí mọ́ àgbélébùú; nítorí náà wọn kò ní ìmọ̀ nípa ọ̀nà sí ibi mímọ́ jùlọ, wọn kò sì lè rí àǹfààní gbà láti inú ìbẹ̀bẹ̀ Jésù níbẹ̀. Bí àwọn Júù, tí wọ́n ń rú àwọn ẹbọ aláìlò wọn, ni wọ́n ṣe ń gbé àwọn àdúrà aláìlò wọn sókè sí yàrá náà tí Jésù ti fi sílẹ̀; Sátánì sì, ní inú-dídùn nítorí ẹ̀tan náà, gba àkópọ̀ ìwà ẹ̀sìn wọ̀, ó sì ń fa ọkàn àwọn ẹni wọ̀nyí tí ń jẹ́wọ́ pé àwọn jẹ́ Kristẹni sódọ̀ ara rẹ̀, nípa ṣíṣe iṣẹ́ pẹ̀lú agbára rẹ̀, àwọn ààmì rẹ̀, àti àwọn iṣẹ́ ìyanu irọ́, kí ó lè di wọ́n mú ṣinṣin nínú pakute rẹ̀.” 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.

Bí a kò bá gba ìkìlọ̀ ìhìn-iṣẹ́ tí a ṣojú fún nípasẹ̀ September 11, 2001, dájúdájú a óò gba òfin Sunday nígbà tí yóò dé, bí a bá ṣì wà láàyè nígbà náà. Ní ti èyí, ìdánwò náà níbi tí a ti pinnu ayanmọ́ wa àìnípẹ̀kun, àti ìdánwò tí a gbọ́dọ̀ kọjá kí a tó fi èdìdì dì wá ní àkókò òfin Sunday, èyí tí í ṣe ìdánwò tí a gbọ́dọ̀ kọjá kí àkókò ìdánwò tó parí, ni ìdánwò kejì, ó sì ni ìdánwò àwòrán ẹranko náà.

“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.

“Oluwa ti fi hàn mí ní kedere pé àwòrán ẹranko náà yóò dá sílẹ̀ kí àkókò ìdánwò tó parí; nítorí pé òun ni yóò jẹ́ ìdánwò ńlá fún àwọn ènìyàn Ọlọ́run, èyí tí a ó fi pinnu àyànmọ́ wọn títí ayérayé. Ipò rẹ jẹ́ àkójọpọ̀ àìbámu tó rúdurùdu tó bẹ́ẹ̀ gẹ́ẹ́ tí kì í ṣe púpọ̀ ni a ó tàn jẹ.”

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

“Nínú Ìfihàn 13 ni a ti fi kókó-ọrọ yìí hàn gbangba; [Ìfihàn 13:11–17, tí a fà yọ].”

“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.

“Èyí ni ìdánwò tí àwọn ènìyàn Ọlọ́run gbọ́dọ̀ ní kí a tó fi èdìdì lé wọn. Gbogbo àwọn tí ó fi ìṣòtítọ́ wọn hàn sí Ọlọ́run nípa pípa òfin Rẹ̀ mọ́, tí wọ́n sì kọ̀ láti gba sábáàtì èké kan, yóò dúró lábẹ́ àsíá Olúwa Ọlọ́run Jèhófà, wọn yóò sì gba èdìdì Ọlọ́run alààyè. Àwọn tí wọ́n fi òtítọ́ tí ó ti ọ̀run wá sílẹ̀, tí wọ́n sì gba sábáàtì ọjọ́ Àìkú, yóò gba àmì ẹranko náà.” Manuscript Releases, ìdìpọ̀ 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.

Ìdánwò kejì ní àkókò ìdìdì èdìdì ti ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì náà jẹ́ ìdánwò àwòrán àsọtẹ́lẹ̀. Ó béèrè ìmòye ìdásílẹ̀ àwòrán ẹranko náà ní Orílẹ̀-Èdè Amẹ́ríkà, ìdánwò náà sì lè jẹ́ fífi hàn nípasẹ̀ Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run nìkan. Ju bẹ́ẹ̀ lọ, Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run yóò jẹ́ ohun tí àwọn tí wọ́n yàn láti jẹ ìhìn-iṣẹ́ òjò àìkẹ́yìn nìkan yóò lóye, èyí tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí ọ̀nà ìlànà ti ìlà lórí ìlà. Bí a bá kọ̀ láti jẹ ìhìn-iṣẹ́ tí ó wà ní ọwọ́ angẹli alágbára ti Ìfihàn mẹ́ẹ̀ẹ́dógún nígbà tí ó sọ̀kalẹ̀, a kì yóò ní agbára láti mọ ìdásílẹ̀ àwòrán ẹranko náà.

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.

Láti lè jẹ ìhìnrere tí ó wà ní ọwọ́ áńgẹ́lì náà, ó ń béèrè pé akẹ́kọ̀ọ́ àsọtẹ́lẹ̀ lè rí i pé áńgẹ́lì náà ní ìhìnrere kan ní ọwọ́ rẹ̀. Nígbà tí áńgẹ́lì alágbára ti Ìfihàn orí kejìdínlógún sọ̀kalẹ̀, ẹsẹ̀ náà kò sọ ohunkóhun tí ó wà ní ọwọ́ rẹ̀ ní tààrà, ṣùgbọ́n ọ̀nà ìmúlò ìlà lórí ìlà fi ìdí rẹ̀ múlẹ̀ lórí ọ̀pọ̀ ẹlẹ́rìí pé ìhìnrere kan wà ní ọwọ́ àwọn áńgẹ́lì tí ń sọ̀kalẹ̀ ní gbogbo ìgbà. Àwọn tí ń kọ ọ̀nà ìmúlò ìlà lórí ìlà, jẹ́ afọ́jú sí ìhìnrere náà tí ó pèsè ẹ̀rí pé àwòrán ẹranko náà ń dá sílẹ̀ ní Orílẹ̀-èdè Amẹ́ríkà. A gbọ́dọ̀ mọ èyí, nítorí ayànmọ́ wa títí ayé da lórí mímọ òtítọ́ yìí. Ìlà lórí ìlà, Sister White ń fi àwọn àbùdá àsọtẹ́lẹ̀ ti áńgẹ́lì kìnní hàn gẹ́gẹ́ bí àbùdá kan náà ti áńgẹ́lì alágbára ti Ìfihàn orí kejìdínlógún.

“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.

“A fi hàn mí ní ìfẹ́ tí gbogbo ọ̀run ní sí iṣẹ́ tí ń lọ lórí ilẹ̀ ayé. Jésù rán angẹli alágbára kan létí iṣẹ́ láti sọ̀kalẹ̀ wá kí ó sì kìlọ̀ fún àwọn olùgbé ilẹ̀ ayé pé kí wọ́n múra sílẹ̀ fún ìfarahàn rẹ̀ kejì. Bí angẹli náà ṣe fi iwájú Jésù sílẹ̀ ní ọ̀run, ìmọ́lẹ̀ kan tí ó tàn gidigidi tí ó sì kún fún ògo ń lọ níwájú rẹ̀. A sọ fún mi pé iṣẹ́ rẹ̀ ni láti fi ògo rẹ̀ tan ilẹ̀ ayé mọ́lẹ̀ àti láti kìlọ̀ fún ènìyàn nípa ìbínú Ọlọ́run tí ń bọ̀. Ọ̀pọ̀lọpọ̀ ènìyàn gba ìmọ́lẹ̀ náà. Díẹ̀ lára wọn dà bí ẹni pé wọ́n kún fún ìfarabalẹ̀ gidigidi, nígbà tí àwọn mìíràn sì kún fún ayọ̀ tí wọ́n sì wà nínú ìmúfẹ́. Gbogbo àwọn tí ó gba ìmọ́lẹ̀ náà yí ojú wọn sí ọ̀run, wọ́n sì yin Ọlọ́run lógo. Bí ó tilẹ̀ jẹ́ pé a tan án sí gbogbo ènìyàn, àwọn kan kan ṣoṣo wá wà lábẹ́ àkóso rẹ̀, ṣùgbọ́n wọn kò fi gbogbo ọkàn wọn gbà á. Ọ̀pọ̀lọpọ̀ kún fún ìbínú ńlá. Àwọn ìránṣẹ́-Ọlọ́run àti àwọn ènìyàn darapọ̀ mọ́ àwọn ẹlẹ́gbin, wọ́n sì fi ìfaradàgbà tako ìmọ́lẹ̀ tí angẹli alágbára náà tan. Ṣùgbọ́n gbogbo àwọn tí ó gba a yọ ara wọn kúrò nínú ayé, wọ́n sì wà ní ìṣọ̀kan tímọ́tímọ́ pẹ̀lú ara wọn.”

“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.

“Sátánì àti àwọn áńgẹ́lì rẹ̀ ń ṣiṣẹ́ takuntakun láti fa ọkàn ọ̀pọ̀lọpọ̀ ènìyàn kúrò nínú ìmọ́lẹ̀. Àwọn ẹgbẹ́ tí wọ́n kọ̀ ọ́ ni a fi sílẹ̀ nínú òkùnkùn. Mo rí áńgẹ́lì Ọlọ́run tí ń fi ìfẹ́-inú jíjinlẹ̀ jùlọ ṣọ́ àwọn ènìyàn Rẹ̀ tí wọ́n jẹ́wọ́ pé àwọn jẹ́ ti Rẹ̀, kí ó lè kọ ìwà tí wọ́n fi hàn bí a ṣe fi ìhìnrere tí ó ní ìpilẹ̀ṣẹ̀ ọ̀run hàn wọ́n. Nígbà náà sì ni ọ̀pọ̀lọpọ̀ nínú àwọn tí wọ́n jẹ́wọ́ pé wọ́n nífẹ̀ẹ́ Jesu yí padà kúrò nínú ìhìnrere ọ̀run pẹ̀lú ẹ̀gàn, ẹlẹ́yà, àti ìkórìíra, áńgẹ́lì kan tí ó mú ìwé àkájọ ní ọwọ́ rẹ̀ ṣe àkọsílẹ̀ ìtìjú náà. Gbogbo ọ̀run sì kún fún ìbínú nítorí pé a fi ìtẹ́lẹ̀-kọ́ Jesu báyìí láti ọwọ́ àwọn tí wọ́n jẹ́wọ́ pé wọ́n jẹ́ ọmọlẹ́yìn Rẹ̀.” 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.”

Nínú àyọkà náà, a “fi iṣẹ́ rán” áńgẹ́lì àkọ́kọ́ ti Ìfihàn orí kẹrìnlá “láti sọ̀kalẹ̀ kí ó sì kìlọ̀ fún àwọn olùgbé ayé pé kí wọ́n múra sílẹ̀ fún ìfarahàn kejì Rẹ̀,” èyí tí ó jẹ́ iṣẹ́ kan náà pátápátá pẹ̀lú ti áńgẹ́lì Ìfihàn orí kejìdínlógún. Iṣẹ́ àyànfúnni áńgẹ́lì àkọ́kọ́ náà ni “láti fi ògo rẹ̀ tan ayé náà mọ́lẹ̀, kí ó sì kìlọ̀ fún ènìyàn nípa ìbínú Ọlọ́run tí ń bọ̀,” èyí tí ó tún jẹ́ iṣẹ́ áńgẹ́lì orí kejìdínlógún lẹ́ẹ̀kan sí i. Àwọn tí wọ́n gba ìhìnrere náà “fi ògo fún Ọlọ́run,” ṣùgbọ́n àwọn tí wọ́n kọ ìhìnrere náà sílẹ̀ “ni a fi sílẹ̀ nínú òkùnkùn pátápátá.”

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.

Daniẹli àti àwọn ọlọ́lá mẹ́tẹ̀ẹ̀ta náà yàn láti jẹ oúnjẹ ti ọ̀run, ẹgbẹ́ kejì sì jẹ oúnjẹ ti Bábílónì. Ní òpin “ìdánwò ojú” ọjọ́ mẹ́wàá náà, Daniẹli àti àwọn ẹlẹgbẹ́ rẹ̀ yin Ọlọ́run lógo, nítorí ìrísí ojú wọn hàn gbangba pé wọ́n sanra sí i, wọ́n sì rẹwà ju àwọn tí wọ́n jẹ oúnjẹ ti Bábílónì lọ. Ìfiranṣẹ́ áńgẹ́lì kìn-ín-ní ti Ìfihàn orí kẹrìnlá, dúró fún gbogbo ìdánwò mẹ́tẹ̀ẹ̀ta náà nínú ìfihàn rẹ̀ nípa ìhìnrere àìnípẹ̀kun. Ìdánwò àkọ́kọ́ ni láti bẹ̀rù Ọlọ́run, èkejì ni láti fi ògo fún Un, ìdánwò kẹta sì ni nígbà tí wákàtí ìdájọ́ bá dé. Àwọn tí wọ́n mú ìwé kékeré náà láti ọwọ́ áńgẹ́lì kìn-ín-ní, tí wọ́n sì jẹ ẹ́, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú Jòhánù ní orí kẹwàá, yin Ọlọ́run lógo ní ìdánwò kejì, lẹ́yìn náà ni a sì pèsè wọn sílẹ̀ láti wọ inú ìdájọ́ Nebukadinésárì. Lẹ́yìn ìlà lórí ìlà, ìdánwò àkọ́kọ́ ní September 11, 2001, ni láti jẹ ìwé kékeré tí ó wà ní ọwọ́ áńgẹ́lì alágbára náà. Ìdánwò náà ṣí ìdánwò tó tẹ̀ lé e sílẹ̀, níbi tí a ó ti fi àwọn ẹ̀ka olùjọsìn méjì hàn ṣáájú ìdánwò ìkẹyìn àti ìpẹ̀yà yíyan gidi, èyí tí ó kan fi hàn ní rọrùn bóyá ìwà tí a ti fi ògo hàn ni, tàbí ìwà tí ó kún fún òkùnkùn.

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.

Àkókò ìdìdì èdìdì àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì jẹ́ ìtàn láti ọjọ́ kọkànlá oṣù Kẹsàn-án, ọdún 2001 títí dé òfin Ọjọ́ Àìkú tí yóò dé láìpẹ́ ní Orílẹ̀-Èdè Amẹ́ríkà. Nínú ìtàn náà, àkàwé àwọn wúńdíá mẹ́wàá yóò tún ara rẹ̀ ṣe, a ó sì mú un ṣẹ ní déédé lẹ́tà kọọkan. Nígbà náà, òtítọ́ náà fi hàn pé ìtàn àsọtẹ́lẹ̀ Hábákúkù méjì yóò tún ara rẹ̀ ṣe pẹ̀lú, a ó sì mú un ṣẹ ní déédé lẹ́tà kọọkan. Ó tún túmọ̀ sí i pé àkókò ìdìdì èdìdì àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì ni àkókò tí ipa gbogbo ìran àsọtẹ́lẹ̀ ti ń tún ara rẹ̀ ṣe, tí a sì ń mú un ṣẹ ní déédé lẹ́tà kọọkan.

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.

Dáníẹ́lì orí kọkànlá, ẹsẹ̀ ogójì ni a tú sílẹ̀ ní àkókò òpin ní ọdún 1989. Ẹsẹ̀ náà bẹ̀rẹ̀ pẹ̀lú àkókò òpin ní 1798, ó sì parí nípa fífi àkókò òpin hàn ní 1989. Ìlà lórí ìlà, àkókò òpin ní 1798 bá àkókò òpin ní 1989 mu. Ìtàn ẹsẹ̀ ogójì, tí ó bẹ̀rẹ̀ ní 1798, tí ó sì ń bá a lọ títí dé òfin Ọjọ́-ìsinmi ní ẹsẹ̀ ogójì-ọ̀kan, ń ṣojú fún ìtàn ẹranko ayé (Orílẹ̀-èdè Amẹ́ríkà) gẹ́gẹ́ bí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì. Àwọn ìwo méjì ẹranko ayé náà, èyíiní ni Rẹ́pùblíkánísìmù àti Pírótẹ́sítántísìmù, ni a ṣojú fún pẹ̀lú àwọn àkókò òpin méjèèjì.

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.”

Ní àkókò ìdìdì èdìdì àwọn ọgọ́rùn-ún kan àti mẹ́rìnlélógójì ẹgbẹ̀rún, ìwo Pùrótẹ́sítáǹtì yóò mú kí ẹgbẹ́ méjì àwọn olùjọsìn jáde wá nígbà ìdánwò kejì nínú àwọn ìdánwò mẹ́ta tó wà láàrín àkókò náà. Ẹgbẹ́ kan yóò ti dàgbàsókè àwòrán Kristi, ẹgbẹ́ kejì sì yóò ti dàgbàsókè àwòrán ẹranko náà. Ní àkókò ìdánwò yẹn, ìwo Rípùblíkà yóò dara pọ̀ mọ́ ìwo Pùrótẹ́sítáǹtì apẹ̀yìndà, wọ́n yóò sì dá àwòrán ẹranko náà sílẹ̀ bí àwọn ìjọ Pùrótẹ́sítáǹtì ṣe máa gba àkóso ìjọba ìlú lọ́wọ́. Àkókò náà ni a ṣojú rẹ̀ nínú gbogbo ìran inú Ọ̀rọ̀ Ọlọ́run, nítorí ibẹ̀ ni ọ̀kọ̀ọ̀kan “àwọn ìwé Bíbélì ti pàdé, tí wọ́n sì parí.”

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.”

Ìdánwò kejì nínú ìtàn náà ni ìdánwò àwòrán ẹranko náà, mejeeji ní inú fún àwọn wúńdíá, àti ní òde fún àwọn olóṣèlú ti ẹgbẹ́ òṣèlú méjì tí wọ́n ń bá ara wọn jà. Ìdánwò náà ni ìdánwò tí a gbọ́dọ̀ kọjá “ṣáájú kí àkókò oore-ọ̀fẹ́ tó dópin” ní òfin Ọjọ́ Àìkú tí ó ń bọ̀ láìpẹ́. Ìdánwò náà ni ìdánwò tí a ń kọjá “ṣáájú kí a tó fi èdìdì dì wá.” Ìdánwò náà ni ìdánwò níbi tí “a ó ti pinnu àyànmọ́ wa ayérayé.”

We will continue this study in the next article.

A ó máa tẹ̀síwájú nínú ìkẹ́kọ̀ọ́ yìí nínú àpilẹ̀kọ tí ó kàn.

“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. . ..

“A fi áńgẹ́lì alágbára míràn láṣẹ láti sọ̀kalẹ̀ wá sí ayé. Jésù fi ìwé kan lé e lọ́wọ́, àti bí ó ṣe ń bọ̀ wá sí ayé, ó ké pé, ‘Bábílónì ti ṣubú, ó ti ṣubú.’ Nígbà náà ni mo tún rí àwọn tí a ti ní ìrẹ̀wẹ̀sì gbé ojú wọn sókè sí ọ̀run, wọ́n ń wo pẹ̀lú ìgbàgbọ́ àti ìrètí sí ìfarahàn Olúwa wọn. Ṣùgbọ́n ọ̀pọ̀lọpọ̀ dàbí ẹni pé wọ́n ṣì wà nínú ipò òmùgọ̀, bí ẹni pé wọ́n sùn; síbẹ̀ mo lè rí àpẹẹrẹ ìbànújẹ́ jíjinlẹ̀ lórí ojú wọn. Àwọn tí a ti ní ìrẹ̀wẹ̀sì rí láti inú Ìwé Mímọ́ pé wọ́n wà ní àkókò ìdádúró, àti pé wọ́n gbọ́dọ̀ fi sùúrù dúró de ìmúṣẹ ìran náà. Ẹ̀rí kan náà tí ó mú wọn máa retí Olúwa wọn ní 1843, ni ó tún mú wọn retí Rẹ̀ ní 1844. Síbẹ̀ mo rí i pé ọ̀pọ̀ ènìyàn kò ní agbára náà tí ó fi àmì sí ìgbàgbọ́ wọn ní 1843. Ìrẹ̀wẹ̀sì wọn ti mú ìgbàgbọ́ wọn rẹ̀....”

“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.

“Nígbà tí iṣẹ́ ìránṣẹ́ Jésù parí nínú ibi mímọ́, tí Ó sì wọ inú Ibi Mímọ́ Jùlọ, tí Ó sì dúró níwájú àpótí májẹ̀mú tí ó ní òfin Ọlọ́run nínú rẹ̀, Ó rán áńgẹ́lì alágbára mìíràn pẹ̀lú ìfẹ́ṣẹ̀ẹ́kẹta sí ayé. Wọ́n fi ìwé yíyí kan sí ọwọ́ áńgẹ́lì náà, bí ó sì ti ń sọ̀ kalẹ̀ wá sí ayé pẹ̀lú agbára àti ọlá ńlá, ó kéde ìkìlọ̀ ìbẹ̀rù kan, pẹ̀lú ìhalẹ̀ tí ó buru jùlọ tí a ti gbé wá fún ènìyàn rí. A ṣe ìfẹ́ṣẹ̀ẹ́ yìí láti fi àwọn ọmọ Ọlọ́run sí ipò ìṣọ́ra, nípa fífi wákàtí ìdánwò àti ìrora tí ó wà níwájú wọn hàn wọ́n. Áńgẹ́lì náà wí pé, ‘A ó mú wọn wọ ìjà tó sún mọ́ra pẹ̀lú ẹranko náà àti ère rẹ̀. Ìrètí kan ṣoṣo wọn fún ìyè àìnípẹ̀kun ni pé kí wọ́n dúró ṣinṣin. Bí ó tilẹ̀ jẹ́ pé ẹ̀mí wọn wà nínú ewu, wọ́n gbọ́dọ̀ di òtítọ́ mú ṣinṣin.’ Áńgẹ́lì kẹta náà fi ọ̀rọ̀ rẹ̀ parí báyìí pé: ‘Níbí ni sùúrù àwọn ẹni mímọ́ wà: níbí ni àwọn tí ń pa àwọn òfin Ọlọ́run mọ́, àti ìgbàgbọ́ Jésù wà.’ Bí ó ṣe tún àwọn ọ̀rọ̀ wọ̀nyí sọ, ó tọ́ka sí ibi mímọ́ ọ̀run. Ọkàn gbogbo àwọn tí ó gba ìfẹ́ṣẹ̀ẹ́ yìí ni a darí sí Ibi Mímọ́ Jùlọ, níbi tí Jésù dúró níwájú àpótí májẹ̀mú, tí Ó ti ń ṣe ìbẹ̀bẹ̀ ikẹyìn Rẹ̀ fún gbogbo àwọn tí àánú ṣì dúró de àti fún àwọn tí, nítorí àìmọ̀, ti rú òfin Ọlọ́run. A ṣe ètùtù yìí fún àwọn olódodo tí ó ti kú àti fún àwọn olódodo alààyè pẹ̀lú. Ó kà gbogbo àwọn tí ó kú ní ìgbẹ́kẹ̀lé nínú Kristi mọ́ra, ṣùgbọ́n tí, nítorí pé wọn kò tíì gba ìmọ́lẹ̀ lórí àwọn òfin Ọlọ́run, ti ṣẹ̀ ní àìmọ̀ nípa ríru àwọn àṣẹ rẹ̀.” Early Writings, 245, 255.