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# The Book of Daniel - Number One-Hundred and Thirty-Two

Kitab Daniel - Nombor Seratus Tiga Puluh Dua

Unveiling the Prophetic Significance of the Second Test: Understanding the Image of the Beast and the Sealing Time of the 144,000

ਮਾਲ ਦੀ ਦੂਜੀ ਪਰਖ ਦੇ ਭਵਿੱਖਬਾਣੀਕ ਮਹੱਤਵ ਦਾ ਪ੍ਰਗਟਾਵਾ: ਪਸ਼ੂ ਦੀ ਮੂਰਤੀ ਅਤੇ 144,000 ਦੀ ਮੁਹਰ ਲੱਗਣ ਦੇ ਸਮੇਂ ਦੀ ਸਮਝ

Author

Jeff Pippenger

Published

March 12, 2024

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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.

ꯃꯃꯥꯡꯒꯤ ꯂꯩꯔꯤꯛꯁꯤꯡꯗ ꯑꯩꯈꯣꯏꯅ ꯑꯉꯥꯡꯁꯨꯝꯒꯤ ꯑꯉꯥꯡꯁꯨꯝ ꯑꯗꯨꯅ ꯈꯨꯟꯅꯕ ꯑꯦꯟꯖꯦꯜ ꯑꯉꯥꯡꯁꯨꯝꯒꯤ ꯃꯔꯛꯇ ꯌꯦꯡꯂꯕ ꯑꯅꯤꯁꯨꯕ ꯆꯥꯡꯌꯦꯡꯒꯤ ꯃꯥꯎꯆꯣꯡ ꯄꯥꯎꯈꯨꯝꯅꯕꯗ ꯃꯇꯝ ꯄꯤꯈꯤ꯫ ꯑꯦꯟꯖꯦꯜ ꯈꯨꯗꯤꯡꯃꯛꯅ ꯑꯈꯟꯕ ꯆꯥꯡꯌꯦꯡ ꯑꯃ ꯑꯃ ꯈꯨꯟꯅꯩ, ꯑꯃꯁꯨꯡ ꯑꯅꯤꯁꯨꯕ ꯆꯥꯡꯌꯦꯡ ꯑꯗꯨ ꯃꯤꯔꯨ ꯑꯃꯗ ꯎꯠꯄ ꯆꯥꯡꯌꯦꯡ ꯑꯃꯒꯨꯝꯕ ꯃꯪꯍꯟꯂꯤ꯫ ꯑꯩꯈꯣꯏꯅ ꯑꯦꯟꯖꯦꯜ ꯑꯉꯥꯡꯁꯨꯝ ꯑꯗꯨ ꯄꯨꯝꯅꯃꯛ ꯄꯥꯎꯈꯨꯝꯈꯤ, ꯑꯃꯁꯨꯡ ꯃꯈꯣꯌꯒꯤ ꯈꯨꯗꯣꯡꯆꯥꯕ ꯆꯥꯡꯌꯦꯡꯁꯤꯡꯁꯨ ꯗꯥꯅꯤꯌꯦꯜ ꯑꯥꯍꯥꯟꯕ ꯑꯦꯟꯅꯤꯁꯨ ꯆꯥꯞꯇꯔꯗꯁꯨ ꯄꯥꯎꯈꯨꯝꯂꯩ, ꯃꯗꯨꯗ ꯑꯉꯥꯡꯁꯨꯝꯒꯤ ꯃꯔꯛꯇ ꯌꯦꯡꯂꯕ ꯑꯅꯤꯁꯨꯕ ꯆꯥꯡꯌꯦꯡ ꯑꯗꯨ ꯗꯥꯅꯤꯌꯦꯜ ꯑꯃꯁꯨꯡ ꯃꯍꯥꯛꯄꯨ ꯂꯧꯗꯨꯅ ꯂꯩꯕ ꯑꯍꯨꯝꯁꯤꯡꯒꯤ ꯃꯥꯎꯡ ꯏꯕꯨꯡꯑꯣ ꯎꯕ ꯂꯩꯕ ꯄꯨꯝꯅꯃꯛ ꯑꯃꯁꯨꯡ ꯕꯦꯕꯤꯂꯣꯟꯒꯤ ꯆꯥꯛꯁꯨ ꯇꯣꯡꯗꯨꯅ ꯃꯅꯤꯡ ꯆꯥꯛ ꯆꯥꯕ ꯃꯇꯨꯡ ꯏꯟꯅ ꯌꯨꯝꯂꯛꯄ ꯑꯄꯅꯕ ꯑꯁꯤꯗ ꯌꯨꯝꯅ ꯌꯨꯝꯂꯛꯄ ꯄꯨꯁꯤꯟꯈꯤ꯫ ꯑꯅꯤꯁꯨꯕ ꯆꯥꯡꯌꯦꯡꯒꯤ ꯑꯇꯣꯞꯄ ꯃꯥꯎꯆꯣꯡ ꯑꯃꯁꯨ ꯑꯗꯨ ꯃꯇꯝ ꯑꯅꯤꯗ ꯂꯥꯏꯔꯤꯛ ꯑꯃꯁꯨꯡ ꯂꯩꯡꯥꯛ ꯑꯅꯤ ꯑꯁꯤ ꯑꯃꯇ ꯄꯨꯟꯁꯤꯜꯂꯕꯒꯤ ꯃꯤꯔꯨ ꯑꯃꯗ ꯎꯠꯂꯤꯕ ꯂꯩꯔꯦ꯫

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.

Malaika ose otatu no, nabikeme bwabwe obwe buli emwe, byonna biragibwa mu kugwa kwa Babeli wa Nimurodi mu Olubereberye essuula eya kkumi n’emu. Ebikemo ebyo ebisatu wano biragibwa emirundi esatu egy’okwogera nti “mujje,” nga bwe kikozesebwa mu lunyiriri olw’okusatu, olw’okuna, n’olw’omusanvu. Okwogera okw’okubiri nti “mujje,” mu lunyiriri olw’okuna, kwe kulamaga ekikemo kya malaika ow’okubiri.

> 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.

> Lalu mereka berkata, “Marilah kita mendirikan bagi kita sebuah kota dan sebuah menara yang puncaknya mencapai ke langit; dan marilah kita membuat nama bagi kita sendiri, supaya kita jangan terserak ke seluruh permukaan bumi.” Kejadian 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.

ទីក្រុង​មួយ​តំណាង​ឲ្យ​រដ្ឋ​មួយ ហើយ​ប៉ម​មួយ​តំណាង​ឲ្យ​ព្រះវិហារ​មួយ។ ពួកគេ​ក៏​ប្រាថ្នា​ចង់​បាន​លក្ខណៈ​ចរិត​ជាក់លាក់​មួយ​ផង​ដែរ ដូច​ដែល​បាន​តំណាង​នៅ​ក្នុង​បំណង​ប្រាថ្នា​របស់​ពួកគេ​ក្នុង​ការ​ធ្វើ​ឲ្យ​ខ្លួន​មាន​ឈ្មោះ​មួយ។ នៅ​ក្នុង​ការ​សាកល្បង​លើក​ទី​ពីរ ចរិតលក្ខណៈ​តែង​ត្រូវ​បាន​សម្ដែង​ចេញ​ជា​ញឹកញាប់ ហើយ​ការ​នោះ​ត្រូវ​បាន​ធ្វើ​ឡើង​ដោយ​ផ្ទុយ​ប្រៀបធៀប​នឹង​ចរិត​មួយ​ទៀត ដូច​ដែល​បាន​តំណាង​ដោយ កាអ៊ីន និង អេបិល ព្រហ្មចារី​ដែល​មាន​ប្រាជ្ញា និង​ព្រហ្មចារី​ល្ងង់ ឬ​នៅ​ក្នុង​ការ​សាកល្បង​លើក​ទី​ពីរ​របស់​ដានីយ៉ែល ក្នុង​រូបរាង​ដែល​មើល​ឃើញ​ខុស​គ្នា​រវាង​អ្នក​ដែល​បរិភោគ​អាហារ​របស់​បាប៊ីឡូន ទល់​នឹង​អ្នក​ដែល​បរិភោគ​បន្លែ។

> 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; kutani a va hi nyike timanga leswaku hi dya, ni mati leswaku hi nwa. Kutani mimombo ya hina a yi langutiwe emahlweni ka wena, ni mombo wa vana lava dyaka swakudya swa hosi; kutani hilaha u vonaka hakona, endla hi malandza ya wena. Kutani a a pfumela eka vona emhakeni leyi, a va ringa masiku ya khume. Kutani eku heleni ka masiku ya khume mimombo ya vona yi vonakale yi sasekile swinene, yi tlhela yi nona hi nyama 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.

Pada sejarah Millerite, ujian malaikat kedua menampakkan dua golongan penyembah. Golongan yang gagal dalam ujian itu menjadi anak-anak perempuan Roma, sedangkan golongan yang lain ialah orang-orang setia yang terus mengikuti terang yang makin bertambah. Anak-anak perempuan Roma mencerminkan susunan nubuat sang ibu, dan ibu yang kepadanya mereka menjadi anak-anak perempuan dikenal sebagai ibu dari perempuan-perempuan sundal. Secara nubuatan, seorang perempuan sundal ialah sebuah gereja yang menjalin hubungan dengan negara, sebagaimana gambaran kepausan itu.

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.

Malaikat yang pertama daripada tiga malaikat dalam Wahyu fasal empat belas memiliki ketiga-tiga ujian bagi setiap daripada tiga malaikat itu, sebagaimana juga Daniel fasal satu. Dalam Daniel dua belas, proses pengujian tiga langkah itu turut dikenal pasti; maka proses pengujian tiga langkah itu terdapat pada kedua-dua permulaan dan pengakhiran kitab Daniel.

> 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.

> ꯃꯤ ꯑꯃꯥ ꯃꯃাং ꯁꯦꯟꯅ ꯄꯨꯔꯤꯐꯥꯏ ꯇꯧꯔꯒꯅꯤ, ꯑꯃꯁꯨꯡ ꯑꯉꯥꯡꯕ ꯑꯣꯏꯍꯜꯂꯒꯅꯤ, ꯑꯃꯁꯨꯡ ꯆꯥꯡꯌꯦꯡ ꯇꯧꯔꯒꯅꯤ; ꯑꯩꯇꯦ ꯑꯔꯥꯟꯕꯁꯤꯡꯅ ꯑꯔꯥꯟꯕ ꯇꯧꯖꯔꯤ: ꯑꯃꯁꯨꯡ ꯑꯔꯥꯟꯕꯁꯤꯡꯒꯤ ꯃꯇꯝ ꯑꯃꯠꯇꯅ ꯋꯥꯔꯦ; ꯑꯩꯇꯦ ꯂꯧꯖꯔꯤꯕꯁꯤꯡꯅ ꯋꯥꯔꯦꯒꯅꯤ꯫ Daniel 12:10.

The first test in verse ten is the purification which occurs in the courtyard of the sanctuary where the lamb is slain and justification is imputed to the sinner. The second test in verse ten is to be made white, which is represented by the holy place in the sanctuary, which represents when sanctification is imparted to the believer. The third step is to be tried, which represents the judgment of the Most Holy Place where God’s people are sealed, and glorification is accomplished. The two classes of worshippers are represented by the wicked who do not understand, and the wise who do understand.

ပုဒ်မ ၁၀ တွင် ဖော်ပြထားသော ပထမ စမ်းသပ်မှုမှာ သန့်ရှင်းရာဌာန၏ ဝင်းအတွင်း သိုးကလေးကို သတ်၍ အပြစ်ရှိသူအပေါ် ဖြောင့်မတ်ခြင်းကို မှတ်တမ်းတင်ပေးသည့် နေရာ၌ ဖြစ်ပေါ်သော သန့်စင်ခြင်းဖြစ်သည်။ ပုဒ်မ ၁၀ တွင် ဖော်ပြထားသော ဒုတိယ စမ်းသပ်မှုမှာ ဖြူစင်စေခြင်းဖြစ်ပြီး၊ ထိုအရာကို သန့်ရှင်းရာဌာန၏ သန့်ရှင်းရာအခန်းဖြင့် ကိုယ်စားပြုထားသည်။ ထိုအခန်းသည် ယုံကြည်သူအား သန့်ရှင်းစေခြင်းကို ပေးအပ်သည့် အချိန်ကို ကိုယ်စားပြုသည်။ တတိယ အဆင့်မှာ စစ်ဆေးစမ်းသပ်ခံရခြင်းဖြစ်ပြီး၊ ၎င်းသည် ဘုရားသခင်၏ လူမျိုးတော်တို့ကို တံဆိပ်ခတ်ပေးကာ ဘုန်းတော်ပြည့်စုံခြင်းကို ပြီးမြောက်စေသည့် အလွန်သန့်ရှင်းရာဌာန၏ တရားစီရင်ခြင်းကို ကိုယ်စားပြုသည်။ ကိုးကွယ်သူ အမျိုးအစား နှစ်မျိုးကို နားမလည်သော မတရားသောသူတို့နှင့် နားလည်သော ပညာရှိတို့ဖြင့် ကိုယ်စားပြုထားသည်။

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.

Tɛs no a ɛtɔ so abien, a wɔagyina hɔ ama no mpɛn pii wɔ Asɛm Kronkron no mu no, gyina hɔ ma adehu mu sɔhwɛ bi, baabi a wɔda asɔrefo kuw abien adi, na wɔde Asafo ne Ɔman kabom no yɛ sɛnkyerɛnne. Nea ɛho hia saa ara ne sɛ, ade a ɛda adi wɔ tɛs no a ɛtɔ so abien mu ne sɛ ɛdi tɛs no a ɛtɔ so abiɛsa anim, na tɛs no a ɛtɔ so abiɛsa no gyina hɔ ma atemmu. Nanso, kɔkɔbɔ titiriw bi wɔ hɔ fa tɛs no a ɛtɔ so abiɛsa no atemmu ho, efisɛ tɛs abiɛsa no mu biara kura atemmu, nanso wɔde tɛs abien a edi kan no asi abakɔsɛm bi mu a suban nkɔso da so yɛ yiye sɛ ebetumi ayɛ. Tɛs no a ɛtɔ so abiɛsa no yɛ soronko, efisɛ ɛyɛ nkɔmhyɛ mu sɔhwɛ a ɛte sɛ litmus, a ɛkyerɛ kɛkɛ kuw bɛn na na woabɛyɛ wɔ asɔrefo no mu wɔ sɔhwɛ nhyehyɛe no anammɔn abien a edi kan no mu.

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.

ꯃꯆꯥ ꯃꯔꯤ ꯃꯔꯤ ꯄꯥꯟꯖ꯭ꯔꯤ ꯍꯥꯏꯕ ꯃꯤꯑꯣꯏ ꯑꯃꯨꯛ ꯑꯃꯁꯨꯡ ꯃꯔꯤ ꯃꯔꯤ ꯃꯔꯤ ꯃꯄꯥꯟ ꯃꯔꯤ ꯍꯥꯏꯅ ꯁꯤꯜ ꯇꯧꯕ ꯃꯇꯝꯁꯤ, ꯲꯰꯰꯱ ꯆꯤꯡꯊꯥꯡ ꯑꯍꯨꯝꯒꯤ ꯅꯨꯃꯤꯠ ꯑꯅꯤꯒꯤ ꯊꯥꯗꯣꯛꯄꯗꯒꯤ ꯍꯧꯔꯛꯈꯤꯕ ꯑꯃꯁꯨꯡ ꯌꯨꯅꯥꯏꯇꯦꯠ ꯏꯁ꯭ꯇꯦꯠꯁꯀꯤ ꯅꯨꯡꯉꯥꯏ ꯅꯨꯃꯤꯠꯀꯤ ꯂꯥꯏꯔꯤꯛ ꯑꯗꯨꯒ ꯂꯣꯏꯁꯤꯜꯂꯤ, ꯃꯗꯨꯗ ꯆꯥꯡ ꯑꯍꯨꯝ ꯂꯩꯔꯤ꯫ ꯑꯍꯥꯟꯕ ꯆꯥꯡꯁꯤ ꯲꯰꯰꯱ ꯆꯤꯡꯊꯥꯡ ꯑꯍꯨꯝꯒꯤ ꯅꯨꯃꯤꯠ ꯑꯅꯤꯒꯤ ꯑꯦꯟꯖꯦꯜ ꯑꯗꯨ ꯃꯥꯈꯥ ꯂꯥꯛꯄ ꯃꯇꯝꯗ ꯍꯧꯔꯛꯈꯤ꯫ ꯑꯃꯁꯨꯡ ꯱꯸꯴꯰ ꯆꯤꯡꯊꯥꯡ ꯑꯍꯨꯝꯒꯤ ꯅꯨꯃꯤꯠ ꯑꯅꯤꯒꯤ ꯃꯤꯂꯔꯥꯏꯠ ꯄꯨꯋꯥꯔꯤꯗ ꯃꯥꯈꯥ ꯂꯥꯛꯈꯤꯕ ꯑꯦꯟꯖꯦꯜ ꯑꯗꯨꯒ ꯃꯇꯨꯡ ꯏꯟꯅꯅ, ꯆꯥꯡ ꯑꯗꯨ ꯑꯗꯨꯒ ꯑꯆꯥꯛ-ꯑꯁꯦꯡꯒꯤ ꯃꯇꯥꯡꯗꯥ ꯑꯣꯏ꯫ ꯗꯥꯅꯤꯑꯦꯜ ꯆꯥꯞꯇꯔ ꯑꯃꯗ, ꯑꯍꯥꯟꯕ ꯆꯥꯡꯁꯤ ꯗꯥꯅꯤꯑꯦꯜꯅ ꯅꯤꯡꯊꯧꯒꯤ ꯑꯆꯥꯛ-ꯑꯁꯦꯡ ꯑꯗꯨ ꯆꯥꯕ ꯅꯠꯇꯦ ꯍꯥꯏꯅ ꯃꯍꯥꯛꯀꯤ ꯅꯨꯡꯁꯤꯗ ꯄꯥꯟꯈꯤꯕ ꯃꯇꯝꯗ ꯑꯣꯏ꯫ ꯈ꯭ꯔꯤꯁꯠꯀꯤ ꯕꯦꯞꯇꯤꯁꯝꯗ ꯍꯣꯂꯤ ꯁ꯭ꯄꯤꯔꯤꯠ ꯃꯥꯈꯥ ꯂꯥꯛꯄ ꯃꯇꯝꯗ, ꯑꯃꯁꯨꯡ ꯃꯍꯥꯛꯅ ꯅꯨꯃꯤꯠ ꯅꯤꯐꯨ ꯏꯔꯤꯜ ꯈꯧꯁꯤꯟꯅꯕ ꯆꯠꯈꯤꯕ ꯃꯇꯝꯗ, ꯃꯍꯥꯛꯀꯤ ꯑꯍꯥꯟꯕ ꯆꯥꯡꯁꯨ ꯑꯆꯥꯛ-ꯑꯁꯦꯡ ꯑꯣꯏ꯫

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.

सिल किए जाने के समय में एक लाख चवालीस हजारों की तीसरी और अंतिम परीक्षा संडे लॉ है। उस समय वे सब, जिन्हें सातवें दिन के सब्त के दावों की समझ है, और जो सूर्य के दिन उपासना करना चुनते हैं, वे पशु का चिह्न ग्रहण करेंगे, और वे अनन्तकाल के लिए खो जाते हैं। तीन वर्षों के बाद, दानिय्येल अध्याय एक में, दानिय्येल और वे तीन योग्य जन नबूकदनेस्सर (जो संडे लॉ का एक प्रतीक है) के सामने लाए गए, ताकि पिछले तीन वर्षों के उनके प्रशिक्षण के आधार पर उनका न्याय किया जाए। जब पिता और पुत्र निम्रोद के विद्रोह की कहानी में तीसरे “जाओ” पर नीचे उतरे, तो वह उनकी भाषा में भ्रम डालने और उन्हें चारों ओर तितर-बितर करने के लिए था। तीसरी परीक्षा वह कसौटी है जो इन दो वर्गों को अनन्तकाल के लिए अलग कर देती है।

> “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.

> “Keduanya, perumpamaan tentang lalang dan perumpamaan tentang pukat, dengan jelas mengajarkan bahwa tidak ada masa ketika semua orang fasik akan berbalik kepada Allah. Gandum dan lalang tumbuh bersama-sama sampai waktu penuaian. Ikan yang baik dan yang buruk bersama-sama ditarik ke pantai untuk pemisahan yang terakhir.

> “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.

> “Sekali lagi, perumpamaan-perumpamaan ini mengajarkan bahwa tidak akan ada masa percobaan setelah penghakiman. Apabila pekerjaan Injil telah diselesaikan, segeralah menyusul pemisahan antara yang baik dan yang jahat, dan nasib tiap-tiap golongan ditetapkan untuk selama-lamanya.” 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.

Nako ya go tswalwa ga ba ba dikete di le lekgolo le masome a mane le bone e khutla ka molao wa Tshipi o o tlang ka bonako, mme fa gare ga teko eo ya boraro, le teko ya ntlha e e tlileng ka Lwetse 11, 2001, teko ya bobedi e tlisiwa mo godimo ga Boadventise jwa Laodikea. Ga go na “nako ya tsheko morago ga katlholo,” gonne tiro ya efangele e bo e weditswe ka nako eo mo go ba ba dikete di le lekgolo le masome a mane le bone.

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.

Kak Sister White i skulim long planti ples olsem: sapos yumi no pasim namba wan tes, orait yumi no inap pasim namba tu tes; na sapos yumi no pasim gut namba tu tes, bai yumi soim klia long namba tri tes, em tes bilong traim na makim tru, olsem yumi bin pundaun.

> “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.

> “Saya telah ditunjukkan kembali kepada pemberitaan tentang kedatangan Kristus yang pertama. Yohanes diutus dalam roh dan kuasa Elia untuk mempersiapkan jalan bagi Yesus. Mereka yang menolak kesaksian Yohanes tidak memperoleh manfaat dari ajaran-ajaran Yesus. Perlawanan mereka terhadap pekabaran yang menubuatkan kedatangan-Nya menempatkan mereka pada keadaan di mana mereka tidak dapat dengan mudah menerima bukti yang paling kuat bahwa Ia adalah Mesias. Setan memimpin mereka yang menolak pekabaran Yohanes untuk melangkah lebih jauh lagi, yaitu menolak dan menyalibkan Kristus. Dengan berbuat demikian mereka menempatkan diri mereka pada keadaan di mana mereka tidak dapat menerima berkat pada hari Pentakosta, yang akan mengajarkan kepada mereka jalan masuk ke dalam Bait Suci surgawi. Terkoyaknya tabir Bait Suci menunjukkan bahwa korban-korban dan tata cara Yahudi tidak akan diterima lagi. Korban yang agung itu telah dipersembahkan dan telah diterima, dan Roh Kudus yang turun pada hari Pentakosta mengalihkan pikiran para murid dari bait suci duniawi kepada Bait Suci surgawi, tempat Yesus telah masuk dengan darah-Nya sendiri, untuk mencurahkan ke atas murid-murid-Nya manfaat-manfaat pendamaian-Nya. Tetapi orang-orang Yahudi dibiarkan dalam kegelapan total. Mereka kehilangan seluruh terang yang mungkin dapat mereka miliki mengenai rencana keselamatan, dan tetap menaruh kepercayaan pada korban-korban serta persembahan-persembahan mereka yang sia-sia. Bait Suci surgawi telah menggantikan bait suci duniawi, namun mereka tidak mengetahui perubahan itu. Oleh sebab itu mereka tidak dapat memperoleh manfaat dari pengantaraan Kristus di bilik suci.”

> “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.

> “អស់អ្នកជាច្រើនមើលដោយសេចក្ដីភ័យរន្ធត់ចំពោះដំណើររបស់ពួកយូដា ក្នុងការបដិសេធ និងឆ្កាងព្រះគ្រីស្ទ; ហើយនៅពេលដែលពួកគេអានប្រវត្តិនៃការប្រមាថយ៉ាងអាម៉ាស់ដែលទ្រង់បានទទួល ពួកគេគិតថា ពួកគេស្រឡាញ់ទ្រង់ ហើយមិននឹងបដិសេធទ្រង់ដូចជាពេត្រុសបានធ្វើ ឬឆ្កាងទ្រង់ដូចដែលពួកយូដាបានធ្វើឡើយ។ ប៉ុន្តែ ព្រះដែលទ្រង់អានចិត្តរបស់មនុស្សទាំងអស់ បាននាំសេចក្ដីស្រឡាញ់ចំពោះព្រះយេស៊ូវ ដែលពួកគេបានអះអាងថាមាននោះ មកដល់ការសាកល្បង។ ស្ថានសួគ៌ទាំងមូលបានមើលដោយការចាប់អារម្មណ៍ដ៏ជ្រាលជ្រៅបំផុត ចំពោះការទទួលសាររបស់ទេវតាទីមួយ។ ប៉ុន្តែ មនុស្សជាច្រើនដែលអះអាងថាស្រឡាញ់ព្រះយេស៊ូវ ហើយដែលស្រក់ទឹកភ្នែកនៅពេលអានរឿងរ៉ាវអំពីឈើឆ្កាង បានចំអកដំណឹងល្អអំពីការយាងមករបស់ទ្រង់។ ជំនួសឲ្យការទទួលសារនោះដោយសេចក្ដីអំណរ ពួកគេបានប្រកាសថា វាជាការភាន់ច្រឡំ។ ពួកគេស្អប់អ្នកដែលស្រឡាញ់ការបង្ហាញខ្លួនរបស់ទ្រង់ ហើយបានបិទពួកគេចេញពីពួកជំនុំ។ អ្នកដែលបានបដិសេធសារទីមួយ មិនអាចទទួលអត្ថប្រយោជន៍ពីសារទីពីរបានឡើយ; ហើយពួកគេក៏មិនបានទទួលអត្ថប្រយោជន៍ពីសម្រែកពាក់កណ្ដាលអធ្រាត្រដែរ ដែលត្រូវរៀបចំពួកគេឲ្យចូលជាមួយព្រះយេស៊ូវ ដោយសេចក្ដីជំនឿ ទៅក្នុងទីបរិសុទ្ធបំផុតនៃទីសក្ការៈនៅស្ថានសួគ៌។ ហើយដោយការបដិសេធសារទាំងពីរមុននោះ ពួកគេបានធ្វើឲ្យការយល់ដឹងរបស់ខ្លួនងងឹតខ្លាំងណាស់ ដល់ថ្នាក់ពួកគេមិនអាចមើលឃើញពន្លឺណាមួយនៅក្នុងសាររបស់ទេវតាទីបី ដែលបង្ហាញផ្លូវចូលទៅក្នុងទីបរិសុទ្ធបំផុត។ ខ្ញុំបានឃើញថា ដូចដែលពួកយូដាបានឆ្កាងព្រះយេស៊ូវ ដូច្នោះដែរ ពួកជំនុំណែនាមក៏បានឆ្កាងសារទាំងនេះដែរ ហេតុនេះហើយ ពួកគេមិនមានចំណេះដឹងអំពីផ្លូវចូលទៅក្នុងទីបរិសុទ្ធបំផុតឡើយ ហើយពួកគេក៏មិនអាចទទួលអត្ថប្រយោជន៍ពីការអង្វរការរបស់ព្រះយេស៊ូវនៅទីនោះបានដែរ។ ដូចជាពួកយូដាដែលបានថ្វាយយញ្ញបូជាដែលឥតប្រយោជន៍របស់ខ្លួន ពួកគេក៏ថ្វាយសេចក្ដីអធិស្ឋានដែលឥតប្រយោជន៍របស់ខ្លួនឡើងទៅកាន់បន្ទប់ដែលព្រះយេស៊ូវបានចាកចេញហើយ; ហើយសាតាំង ដោយពេញចិត្តនឹងការបោកបញ្ឆោតនេះ បានយកលក្ខណៈបែបសាសនា ហើយដឹកនាំគំនិតរបស់ពួកគ្រីស្ទានដែលអះអាងជំនឿទាំងនេះឲ្យទៅរកខ្លួនវា ដោយប្រតិបត្តិជាមួយអំណាចរបស់វា ទីសម្គាល់របស់វា និងការអស្ចារ្យក្លែងក្លាយ ដើម្បីរឹតចងពួកគេឲ្យជាប់ក្នុងអន្ទាក់របស់វា។” 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.

ஆகையால், செப்டம்பர் 11, 2001 மூலம் பிரதிநிதித்துவப்படுத்தப்பட்ட எச்சரிக்கைச் செய்தியை நாம் ஏற்றுக்கொள்ளாவிட்டால், நாம் இன்னும் உயிரோடிருக்கிறோம் என முன்கணித்தால், ஞாயிற்றுக்கிழமைச் சட்டம் வரும்போது அதை நிச்சயமாக ஏற்றுக்கொள்வோம். இதனைச் சொல்லியபின், நம் நித்திய விதியை நாம் தீர்மானிக்கும் சோதனையும், ஞாயிற்றுக்கிழமைச் சட்டத்தின் போது நாம் முத்திரையிடப்படுவதற்கு முன் நாம் கடக்க வேண்டிய சோதனையும், அதாவது கிருபைக்காலம் முடிவடைவதற்கு முன் நாம் கடக்க வேண்டிய சோதனையும், இரண்டாம் சோதனையே ஆகும்; மேலும் அது மிருகத்தின் உருவத்தின் சோதனையாகும்.

> “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.

> “Tuhan telah menunjukkan kepadaku dengan jelas bahwa patung binatang itu akan dibentuk sebelum masa percobaan berakhir; sebab hal itu akan menjadi ujian besar bagi umat Allah, yang olehnya nasib kekal mereka akan ditentukan. Pendirianmu merupakan suatu kekacauan pertentangan yang demikian rupa sehingga hanya sedikit orang yang akan tertipu.

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

> “Ho Tšenolo 13 taba ena e hlahisoa ka ho hlaka; [Tšenolo 13:11–17, e qotsitsoe].”

> “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.

> “Ini adalah ujian yang harus dihadapi umat Allah sebelum mereka dimeteraikan. Semua orang yang membuktikan kesetiaan mereka kepada Allah dengan memelihara hukum-Nya, dan menolak menerima sabat palsu, akan berdiri di bawah panji Tuhan Allah Yehovah, dan akan menerima meterai Allah yang hidup. Mereka yang melepaskan kebenaran yang berasal dari surga dan menerima sabat hari Minggu, akan menerima tanda binatang itu.” 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.

Ujian kedua dalam masa pemeteraian bagi seratus empat puluh empat ribu itu ialah suatu ujian visual kenabian. Ujian itu menuntut pengenalan akan pembentukan patung binatang itu di Amerika Syarikat, dan ujian itu hanya dapat dinyatakan melalui Firman nubuatan Tuhan. Lebih daripada itu, Firman nubuatan Tuhan hanya akan difahami oleh mereka yang memilih untuk memakan pekabaran hujan akhir, yang dilambangkan sebagai metodologi baris demi baris. Jika kita enggan memakan pekabaran yang ada di tangan malaikat yang perkasa dalam Wahyu lapan belas ketika dia turun, kita tidak akan memiliki keupayaan untuk mengenali pembentukan patung binatang itu.

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.

រាល់ការបរិភោគសារដែលស្ថិតនៅក្នុងដៃរបស់ទេវតា នោះតម្រូវឲ្យសិស្សនៃទំនាយអាចមើលឃើញថា ទេវតាមានសារមួយនៅក្នុងដៃរបស់គាត់។ នៅពេលទេវតាដ៏មានឫទ្ធានុភាពក្នុង វិវរណៈ ជំពូក ១៨ ចុះមក ខគម្ពីរនោះមិនបានបញ្ជាក់អ្វីមួយនៅក្នុងដៃរបស់គាត់ទេ ប៉ុន្តែវិធីសាស្ត្រ «បន្ទាត់លើបន្ទាត់» បង្កើតឡើងតាមសាក្សីជាច្រើនថា ជានិច្ចកាលមានសារមួយនៅក្នុងដៃរបស់ទេវតាដែលចុះមក។ អស់អ្នកដែលបដិសេធវិធីសាស្ត្រ «បន្ទាត់លើបន្ទាត់» គឺខ្វាក់មើលមិនឃើញសារដែលផ្តល់ភស្តុតាងថា រូបព្រះសត្វកំពុងតែបង្កើតឡើងនៅសហរដ្ឋអាមេរិក។ ការនេះត្រូវតែត្រូវបានទទួលស្គាល់ ពីព្រោះវាសនាអស់កល្បរបស់យើងផ្អែកលើការទទួលស្គាល់សេចក្តីពិតនេះ។ តាម «បន្ទាត់លើបន្ទាត់» បងស្រី White កំណត់អត្តសញ្ញាណលក្ខណៈទំនាយរបស់ទេវតាទីមួយថាមានលក្ខណៈដូចគ្នានឹងលក្ខណៈរបស់ទេវតាដ៏មានឫទ្ធានុភាពក្នុង វិវរណៈ ជំពូក ១៨។

> “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.

> “ខ្ញុំ​ត្រូវ​បាន​បង្ហាញ​អំពី​ចំណាប់អារម្មណ៍​ដែល​ស្ថានសួគ៌​ទាំងមូល​បាន​យក​ទុកដាក់​ចំពោះ​កិច្ចការ​ដែល​កំពុង​ប្រព្រឹត្តទៅ​លើ​ផែនដី។ ព្រះយេស៊ូវ​បាន​ចាត់​ទេវតា​ដ៏​មាន​ឫទ្ធានុភាព​មួយ​ឲ្យ​ចុះ​មក ហើយ​ព្រមាន​អ្នក​ស្នាក់នៅ​លើ​ផែនដី​ឲ្យ​ត្រៀម​ខ្លួន​សម្រាប់​ការ​យាង​មក​ជា​លើក​ទីពីរ​របស់​ទ្រង់។ កាល​ដែល​ទេវតា​នោះ​ចាក​ចេញ​ពី​ព្រះវត្តមាន​របស់​ព្រះយេស៊ូវ​នៅ​ស្ថានសួគ៌ ពន្លឺ​ដ៏​ភ្លឺ​ចែងចាំង និង​រុងរឿង​យ៉ាង​ក្រៃលែង​មួយ​បាន​នាំ​មុខ​គាត់។ ខ្ញុំ​ត្រូវ​បាន​ប្រាប់​ថា បេសកកម្ម​របស់​គាត់​គឺ​ដើម្បី​បំភ្លឺ​ផែនដី​ដោយ​សិរីល្អ​របស់​គាត់ និង​ព្រមាន​មនុស្ស​អំពី​ព្រះពិរោធ​ដែល​នឹង​មក​របស់​ព្រះ។ មហាជន​ជា​ច្រើន​បាន​ទទួល​ពន្លឺ​នោះ។ មនុស្ស​ខ្លះ​ក្នុង​ចំណោម​ពួកគេ​ហាក់​ដូច​ជា​មាន​ចិត្ត​ស្ងប់ស្ងាត់​យ៉ាង​ខ្លាំង ខណៈ​ដែល​អ្នក​ខ្លះ​ទៀត​មាន​អំណរ និង​ត្រេកអរ​ជា​ខ្លាំង។ អស់​អ្នក​ដែល​ទទួល​ពន្លឺ​នោះ​បាន​បែរ​មុខ​របស់​ពួកគេ​ទៅ​រក​ស្ថានសួគ៌ ហើយ​លើក​តម្កើង​ព្រះ។ ទោះ​បី​ជា​វា​ត្រូវ​បាន​បញ្ចាំង​មក​លើ​មនុស្ស​ទាំង​អស់​ក៏​ដោយ មនុស្ស​ខ្លះ​គ្រាន់​តែ​ស្ថិត​នៅ​ក្រោម​ឥទ្ធិពល​របស់​វា​ប៉ុណ្ណោះ ប៉ុន្តែ​មិន​បាន​ទទួល​វា​ដោយ​អស់​ពី​ចិត្ត​ទេ។ មនុស្ស​ជា​ច្រើន​បាន​ពេញ​ដោយ​ព្រះពិរោធ​យ៉ាង​ខ្លាំង។ អ្នក​បម្រើ​ព្រះ និង​ប្រជាជន​បាន​រួបរួម​គ្នា​ជាមួយ​ពួក​អាក្រក់ ហើយ​បាន​ប្រឆាំង​យ៉ាង​រឹងមាំ​នឹង​ពន្លឺ​ដែល​ទេវតា​ដ៏​មាន​ឫទ្ធានុភាព​នោះ​បាន​បញ្ចាំង​មក។ ប៉ុន្តែ​អស់​អ្នក​ដែល​ទទួល​វា បាន​ដក​ខ្លួន​ចេញ​ពី​លោកិយ ហើយ​បាន​រួបរួម​គ្នា​យ៉ាង​ជិតស្និទ្ធ​ជា​មួយ​គ្នា។”

> “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.

> “Setan dengan malaikat-malaikatnya sibuk berusaha menarik pikiran sebanyak mungkin orang menjauh dari terang itu. Golongan yang menolaknya dibiarkan tinggal dalam kegelapan. Aku melihat malaikat Allah mengawasi dengan perhatian yang paling mendalam umat-Nya yang mengaku percaya, untuk mencatat tabiat yang mereka kembangkan ketika pekabaran yang berasal dari surga itu disampaikan kepada mereka. Dan ketika sangat banyak orang yang mengaku mengasihi Yesus berpaling dari pekabaran surgawi itu dengan cemooh, ejekan, dan kebencian, seorang malaikat dengan sebuah gulungan di tangannya membuat catatan yang memalukan itu. Seluruh surga dipenuhi dengan kemarahan yang benar karena Yesus diperlakukan demikian hina oleh para pengikut-Nya yang mengaku percaya.” 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.”

Dalam petikan itu, malaikat pertama dalam Wahyu pasal empat belas telah “ditugaskan” “untuk turun dan memperingatkan penduduk bumi supaya bersedia bagi kedatangan-Nya yang kedua”, yakni pekerjaan yang sama dengan malaikat dalam Wahyu pasal lapan belas. Misi malaikat pertama itu ialah “menerangi bumi dengan kemuliaannya dan memperingatkan manusia tentang murka Allah yang akan datang,” yang sekali lagi merupakan misi malaikat dalam pasal lapan belas. Mereka yang menerima pekabaran itu “memuliakan Allah,” dan mereka yang menolak pekabaran itu “ditinggalkan dalam kegelapan yang sepenuhnya.”

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.

Daniele le bo ba bararo ba ba tshwanetseng ba ne ba tlhopha go ja dijo tsa legodimo, mme setlhopha se sengwe sa ja dijo tsa Babelona. Kwa bokhutlong jwa “teko ya pono” ya malatsi a le lesome, Daniele le badirikaene ba ne ba galaletsa Modimo, ka gonne difatlhego tsa bone di ne di bonala di nonne e bile di le dintle go feta tsa ba ba neng ba ja dijo tsa Babelona. Molaetsa wa moengele wa ntlha wa Tshenolo kgaolo ya bolesome le bonê, o emela diteko tsotlhe tse tharo mo go supeng ga one efangele e e sa khutleng. Teko ya ntlha ke go boifa Modimo, ya bobedi ke go mo galaletsa, mme teko ya boraro ke fa ura ya katlholo e goroga. Ba ba neng ba tsaya lokwalo lo lonnye mo seatleng sa moengele wa ntlha ba bo ba lo ja, jaaka go emetswe ke Johane mo kgaolong ya bolesome, ba ne ba galaletsa Modimo mo tekong ya bobedi, mme ba ne ba baakanyediwa go tsena mo katlholong ya ga Nebukatenesare. Mola ka mola, teko ya ntlha ka Lwetse 11, 2001, e ne e le go ja lokwalo lo lonnye lo lo neng lo le mo seatleng sa moengele yo o thata. Teko eo e ne ya itsise teko e e latelang, kwa go yone ditlhopha tse pedi tsa baobamedi di neng di tshwanetse go bonadiwa pele ga teko ya boraro le ya bofelo e e bonalang sentle, e e neng ya bontsha fela kgotsa semelo se se galaleditsweng, kgotsa semelo se se tletseng lefifi.

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.

Nako ea go tswalelwa ga ba dikete tse lekgolo le masome a mane a bone le dikete tse nne e le histori go tloga ka Lwetse 11, 2001 go ya kwa molaong wa Tshipi o o tlang ka bonako kwa United States. Mo histori eo setshwantsho sa makgarebe a le lesome se tla boelediwa mme sa diragadiwa go ya ka tlhaka nngwe le nngwe. Jalo he ntlha eo e supa gore histori ya boporofeti ya Habakuke bobedi, le yone e tla boelediwa mme e diragadiwe go ya ka tlhaka nngwe le nngwe. Gape go raya gore paka ya go tswalelwa ga ba dikete tse lekgolo le masome a mane a bone le dikete tse nne ke yone paka e mo go yone ditlamorago tsa ponatshegelo nngwe le nngwe ya boporofeti di boelediwang mme di diragadiwa go ya ka tlhaka nngwe le nngwe.

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.

Daniel bab sebelas, ayat empat puluh telah dinyahmeterai pada waktu kesudahan pada tahun 1989. Ayat itu bermula dengan waktu kesudahan pada tahun 1798, dan berakhir dengan menandai waktu kesudahan pada tahun 1989. Baris demi baris, waktu kesudahan pada tahun 1798 selaras dengan waktu kesudahan pada tahun 1989. Sejarah ayat empat puluh, yang bermula pada tahun 1798, dan berlanjutan hingga hukum hari Ahad dalam ayat empat puluh satu, melambangkan sejarah binatang dari bumi (Amerika Syarikat) sebagai kerajaan keenam dalam nubuatan Alkitab. Dua tanduk binatang dari bumi itu, iaitu Republikanisme dan Protestanisme, dilambangkan melalui dua waktu kesudahan itu.

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.”

Katika wakati wa kutiwa muhuri kwa wale mia moja arobaini na nne elfu, pembe ya Kiprotestanti itazalisha tabaka mbili za waabuduo wakati wa jaribu la pili miongoni mwa majaribu matatu ndani ya kipindi hicho cha wakati. Tabaka moja litakuwa limeikuza sura ya Kristo, na tabaka lingine litakuwa limeikuza sura ya mnyama. Katika kipindi hicho cha kujaribiwa, pembe ya Republican itaungana na pembe ya Kiprotestanti iliyoasi na kuunda sanamu ya mnyama, wakati ambapo makanisa ya Kiprotestanti yatakapochukua mamlaka juu ya serikali ya kiraia. Kipindi hicho cha wakati kinawakilishwa na kila maono katika Neno la Mungu, kwa maana hapo ndipo kila moja ya “vitabu vya Biblia, hukutana na kuishia.”

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.”

Тэр түүхэн дэх хоёр дахь сорилт нь араатны хөргийн сорилт бөгөөд энэ нь дотоод талаасаа онгон охидын хувьд, гадаад талаасаа харилцан өрсөлдөгч хоёр улс төрийн намын улс төрчдийн хувьд үйлчилдэг. Тэрхүү сорилт бол удахгүй ирэх Ням гарагийн хуулийн үед “туршилтын хугацаа хаагдахаас өмнө” бидний давах ёстой сорилт мөн. Тэрхүү сорилт бол “бид лацдуулагдахаас өмнө” бидний даван туулах сорилт мөн. Тэрхүү сорилт бол “бидний мөнхийн хувь заяа шийдэгдэх” сорилт мөн.

We will continue this study in the next article.

Ma si siaieina nga hikona ia ha ka tawnglang ah.

> “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. . ..

> “Utusan yang perkasa lain telah ditugaskan untuk turun ke bumi. Yesus meletakkan sebuah tulisan ke dalam tangannya, dan ketika ia datang ke bumi, ia berseru, ‘Babel telah rubuh, telah rubuh.’ Kemudian aku melihat orang-orang yang kecewa itu sekali lagi mengangkat mata mereka ke langit, memandang dengan iman dan pengharapan kepada kedatangan Tuhan mereka. Tetapi banyak yang tampaknya tetap berada dalam keadaan dungu, seolah-olah tertidur; namun aku dapat melihat jejak dukacita yang mendalam pada wajah mereka. Orang-orang yang kecewa itu melihat dari Kitab Suci bahwa mereka berada dalam masa penantian, dan bahwa mereka harus dengan sabar menantikan penggenapan penglihatan itu. Bukti yang sama yang telah menuntun mereka untuk menantikan Tuhan mereka pada tahun 1843, menuntun mereka untuk mengharapkan Dia pada tahun 1844. Namun aku melihat bahwa kebanyakan dari mereka tidak memiliki semangat yang menandai iman mereka pada tahun 1843. Kekecewaan mereka telah meredupkan iman mereka....”

> “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.

> “Semasa pelayanan Yesus berakhir di tempat kudus, lalu Dia masuk ke Tempat Yang Mahakudus, dan berdiri di hadapan tabut yang mengandungi hukum Allah, Dia mengutus seorang lagi malaikat yang perkasa dengan pekabaran ketiga kepada dunia. Sebuah gulungan ditempatkan di tangan malaikat itu, dan ketika dia turun ke bumi dengan kuasa dan kemuliaan, dia memberitakan suatu amaran yang dahsyat, dengan ancaman yang paling mengerikan yang pernah disampaikan kepada manusia. Pekabaran ini dimaksudkan untuk membuat anak-anak Allah berjaga-jaga, dengan menunjukkan kepada mereka saat pencobaan dan kesesakan yang ada di hadapan mereka. Kata malaikat itu, ‘Mereka akan dibawa ke dalam pertempuran yang sengit dengan binatang itu dan patungnya. Satu-satunya harapan mereka untuk hidup yang kekal ialah tetap teguh. Walaupun nyawa mereka dipertaruhkan, mereka mesti berpegang teguh pada kebenaran.’ Malaikat ketiga itu menutup pekabarannya demikian: ‘Inilah kesabaran orang-orang kudus: di sinilah mereka yang menuruti perintah-perintah Allah, dan iman Yesus.’ Ketika dia mengulangi kata-kata ini, dia menunjuk ke tempat suci di syurga. Fikiran semua orang yang menerima pekabaran ini diarahkan kepada Tempat Yang Mahakudus, tempat Yesus berdiri di hadapan tabut itu, mengadakan syafaat-Nya yang terakhir bagi semua orang yang baginya belas kasihan masih berlanjutan dan bagi mereka yang dengan tidak mengetahui telah melanggar hukum Allah. Pendamaian ini diadakan bagi orang mati yang benar serta bagi orang hidup yang benar. Pendamaian itu meliputi semua orang yang mati dengan menaruh kepercayaan kepada Kristus, tetapi yang, kerana belum menerima terang mengenai perintah-perintah Allah, telah berdosa dengan tidak mengetahui dalam melanggar ketetapan-ketetapannya.” Early Writings, 245, 255.

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